First, Shew who the elect of God are.
I. That no charge of any avail shall, or can be laid against, or any sentence of condemnation executed upon the elect of God
These are without spot and fault before the throne of God; they are unblameable and unreproveable in his sight, and there is no condemnation to them. For the further explanation, of this doctrine, I shall,
First, Shew who the elect of God are.
Secondly, In what sense no charge and condemnation can be upon them.
First, Who are the elect of God. These are a select number of men, who are the objects of God's love, whom he has chosen in Christ, unto eternal life and salvation before the foundation of the world, of his own sovereign good will and pleasure, by certain ways of his own appointing, so that they are peculiarly his. It will be proper to take this account into several parts, and briefly explain them.
1. The elect of God are a select number of men, of Adam’s posterity; for elect angels are not here meant: they are a chosen generation, a royal priesthood, a holy nation, a peculiar people; not whole nations, churches, bodies, and communities of men, but particular persons; they are such who are separated and set apart from the rest of mankind, and are alone, and are not reckoned among the nations:as they are redeemed and called, so they are chosen out of all nations, kindreds, people, and tongues; and though, considered by themselves, they are a great number, which no man can number; yet, comparatively, they are but few, many be called, but few chosen (Matthew 20:16).
2. They are the objects of the love of God, of his everlasting and unchangeable love; and because they are the beloved of the Lord, therefore they are chosen by him unto salvation: so the people of Israel were chosen as a nation to outward privileges above all nations, not because they were more than others, for they were the fewest of all people, but because the Lord loved them (Deuteronomy 7:7, 8 .) Electio praesupponit dilectionem, "Election presupposes love." Love is the source and origin of it: whom God did foreknow, them he did predestinate, as in the context; hence they are styled elect according to the foreknowledge of God the Father (1 Peter 1:2), which is to be understood not of the bare prescience of God, which reaches to all the sons of men, for then, all would be the elect of God; but of such foreknowledge of them as includes in it the strongest love and affection for them; of which his choice of them to everlasting life, is a glaring instance and evidence.
3. They are chosen in Christ, as is expressly asserted in Ephesians 1:4 . Christ himself, as mediator, is God's elect; he is so by way of eminency; he was first chosen and then the elect in him; he is the first-born of the election of grace; he was first conceived in the womb of election, and brought forth, and then the many brethren among whom he is the first-born; he was chosen as the head, and they as members in him: hence all grace was given to them in him, and they were blessed with all spiritual blessings in him; yea, hence it is, that they being sanctified, or set apart by God the Father in election, were preserved in him, not withstanding the fall of Adam, and their own actual transgressions, in order to be called by grace (Jude 1).
4. The choice of them in Christ is unto eternal life and salvation; not unto external blessings and privileges, as the Israelites were, nor to any outward office, though ever so great, as that of apostleship, as Judas the son of perdition was; but to special grace here, and eternal glory hereafter: these are persons ordained to eternal life, vessels of mercy, afore prepared for glory; they are appointed not unto wrath, but to obtain salvation by our Lord Jesus Christ; which he has been appointed to work out for them, has effected, and will put them into the possession of.
5. This choice of them was made before the foundation of the world, as is affirmed in Ephesians 1:4 . The Thessalonians are said to be chosen from the beginning (2 Thessalonians 2:13), not from the beginning of the preaching of the gospel to them, nor from the beginning of their conversion, but from the beginning of time: or, in other words, from eternity; the phrase being the same with from everlasting, as appears from Proverbs 8:23 . This is an act, that does not commence in time, but bears date from eternity; it paired before the men who are the objects of it, were born, and had done either good or evil (Romans 9:11).
6. It is owing to the sovereign good-will and pleasure of God, who does all things after the counsel of his own will: he predestinates to the adoption of children, according to the good pleasure of his will; he has mercy on whom he will have mercy, and is gracious to whom he will be gracious; and his election of persons to everlasting life, is an election of grace, and is strongly denied to be of works (Romans 11:5, 6). It is irrespective of faith, holiness, or good works, as causes, motives, and conditions of it; there all follow upon it, and are fruits, effects, and evidences of it.
7. This choice of men to happiness is through certain ways and means of God's own appointing; such as s anctification of the spirit, and belief of the truth (2 Thessalonians 2:13), which, as they are fixed in the decree of the means, have their sure and certain accomplishment. God chooses men, not because they were, or because he knew they would be, but that they might be holy; and this he secures for them; for by virtue, and in consequence of their being chosen, he sends the Spirit down into their hearts to sanctify them; and though the work of sanctification is at present imperfect, in pursuance of the divine purposes it shall be completed. So likewise belief of the truth, or faith in Christ who is the truth, and in every doctrine of the word of truth, relating to, him, is another mean ascertained in the decree of election, and is sure by it: as many as are ordained unto eternal life, have believed, do believe, and shall believe, in all ages of time; and none truly believe, but such; and therefore true faith is called: the faith of God’s elect (Titus 1:1). It springs from electing grace; it is the fruit of it, it is the gift of God's grace, and is insured by it; and because of it, the work of faith is begun, it shall be performed with power, Hence,
8. Persons thus chosen, are peculiarly his, the elect of God, yea, they are emphatically cared, his own elect (Luke 18:7). They are not only his by creation, as all mankind are, but they are the people of his choice, a peculiar one; they are elect according to his foreknowledge, they are set apart for himself, for his own use, service and glory; they are chosen by him for his peculiar treasure. But,
Secondly, I am next to show you in what sense no charge can be laid against, nor condemnation come to these persons.
First, No charge, no accusation of them, no crime to be alleged against them: But,
1. Is there nothing they are chargeable with? Are they in every sense clear of all crimes? Can nothing be objected to them, and laid against them? yes, many things. They are, as the descendents of Adam, chargeable with his sin: they were in him seminally, as the root and parent of mankind; they were in him federally, as their covenant-head and representative; in which he was the figure of Christ that was to come; and so they sinned in him, and were made and constituted sinners, through his disobedience; the guilt of which is imputed to them, and they in themselves are liable to condemnation by it: they are chargeable with a corrupt nature they bring into the world with them, being conceived in sin, and shapen in iniquity; they are justly called transgressors from the womb; they are chargeable with the loss of original righteousness, and of the image of God, and with a want of conformity to the law of God; they are chargeable with a multitude of actual transgressions committed before conversion, and some with very grievous and notorious ones; not only as being foolish, and disobedient, serving divers lusts and pleasures; but, as living in malice, hateful, and hating one another: so Saul, afterwards Paul, was guilty of injury, persecution and blasphemy; and the Corinthians are laid to be fornicators, idolaters, adulterers, and every thing that is bad (11). And after conversion they are all chargeable, with many sins of thought, word, and deed; with sins of omission and commission; with daily infirmities and frequent backslidings; in many things they all offend; and their errors are so many, they cannot understand; and same of them are suffered to fall into very gross enormities, as Noah, Lot, David, Peter, and others. Wherefore,
2. Are there none that will rise, stand up and charge, these persons? yes, now: their own hearts rise up against them, and charge them; their conscience which is as a thousand witnesses, does often accuse them: there is in every man a conscience, which excuses or accuses for good or bad things done, unless where it is seared as with a red hot iron: but this is not the case of good men, their consciences are tender; and though they are sometimes tempted to extenuate their faults, yet, at ether times, they are ready to aggravate them, and put them in the worst light; and write dismal, desperate, and bitter things against themselves: likewise, they are very apt to charge one another; they are sometimes too forward this way, too inquisitive after each other's weaknesses; bear too hard upon one another for them; and are too severe and censorious, indeed, they are not to suffer sin upon one another; charges may be very lawfully brought, whether in a private, or in a public way, as the nature of the care requires, provided the rules of God's word are observed, and they are exhibited in a kind and tender manner, with a view to the glory of God, and the good of the person or persons charged: moreover, the men of the world are full of charges against the people of God, and traduce them oftentimes very wrongfully, as the Jews did our Lord; and as Tertullus the orator, the apostle Paul; and it is the common lot of the saints to go through good report and bad report; but no weapon formed against them shall prosper, and every tongue that riseth up in judgment against them shall be condemned: they have real faults enough in them; and there is no need of false ones to be imputed to them; to which may be added, Satan is the adversary of believers, αντιδικος, "a court adversary; " one that enters a suit at law, and brings in an action in open court against another, as the word signifies; he goes about the world, and observes the failures of the saints, takes all advantages, and every opportunity against them; picks up their faults, and aggravates them, and accuses them before the throne: whence he is called the accuser of the brethren (Revelation 12:10). To say no more, the law accuses of the breaches and violations of it; one commandment says, Thou hast sinned against me; and another, Thou hast sinned against me; and the law is able to make good, and support its charges, and give evidence of them; and it proceeds to pronounce the whole world guilty before God, and so the elect of God among the rest. But then,
3. What will these charges signify? Of what avail will they be? and to what purpose are they laid? since God justifies and discharges from them all, who is superior to all, and from whose judgment there can be no appeal. Though the saints bring charges against themselves, and bring heavy ones against each other; and though the world, Satan, and the law, lay charges against them; yet none of the divine persons bring any, nor will they bring any against them. Not Jehovah the Father, as may be learnt from the text and context; he predestinates them to be conformed to the image of his Son; he calls, justifies, and glorifies them; he is on their side; he is for them, and it matters not who is against them; he has not spared his own Son, but has delivered him up for them all, and gives all things freely with him, 32. and therefore he will lay nothing to their charge: nor will the Son of God; he is the surety for them; he has died for their sins, and has made an end of them, and brought in everlasting righteousness; and is an advocate for them; wherefore, he will exhibit no charge against them: nor will the holy Spirit; for though he convinces of sin, of righteousness, and of judgment; yet he brings near the righteousness of Christ: unto them; works faith in them, to lay hold upon it, and pronounces them righteous on the account of it; he takes of the things of Christ, and shews them to them; he is the comforter of them, and the Spirit of adoption to them; and as Christ is an advocate for them, in the court of heaven, he is an intercessor for them in their own hearts.
2dly, No condemnation can befall them; for if no charges can be laid against them with success, no condemnation can follow. Who is he that condemneth? that is, the elect of God: there are the persons that are understood, though not expressed. Others may be, and are condemned, even all mankind are in Adam; through his offense judgment came upon all men to condemnation (Romans 5:18). And some being ungodly men, and such who turn the grace of God into lasciviousness, are righteously appointed unto eternal condemnation; yea, every one that believes not, and who lives and dies in impenitence and unbelief, is condemned already; and there is a world that will be condemned at the last day; but the elect of God, who shall condemn? They are indeed, with the rest of mankind under the sentence of condemnation as considered in Adam, in whom they sinned; and so the sentence of death passed upon them in him. They are by nature children of wrath, and deferring of it, and in their own persons commit things worthy of death; and when they are thoroughly convinced of sin by the Spirit of God, they have the sentence of death within themselves, and say, as the Egyptians did, when their first-born were killed, we be all dead men (Exodus 12:33). Whatever vain opinion they entertained of themselves before the commandment came with power into their consciences, as it did in the apostle Paul; sin then revives, as it did in him, and they die, as to all hopes of attaining happiness by their works; they see themselves dead in law, dead in sin: and after conversion, their hearts often smite and condemn them for sin, though God is greater than their hearts, and knows all things; his own covenant-transactions and agreement with his Son; what his Son has done, and what satisfaction he has made to his law and justice, and therefore will not condemn them. They are too apt to condemn one another: hence that advice of our Lord's, condemn not, and ye shall not be condemned (Luke 6:37). The men of the world are very forward to condemn them as hypocrites, as the worst of men, and not fit to live upon the earth; but the Lord stands at the right hand of the poor to save him from those that condemn his soul (Psalm 109:31).
The God of this world, as he accuses them, and stands at their right hand to resist them; so he seeks, and calls for judgment against, and upon them, but in vain. The law is a ministration of condemnation and death to them that are under it: indeed, the elect of God are redeemed from it, and from the curse and condemnation of it; Christ being made a curse for them; and be it so; that it should pass as many sentences of condemnation upon them, as there are sins committed by them; for every sin deserves a sentence, yet ουδεν κατακριμα, "there is not one condemnation to them that are in Christ Jesus, " and redeemed by him; not one sentence can be executed upon them: and though these may all condemn, yet neither Father, Son, nor Spirit, will condemn them: not the Father, for he justifies them; not the Son, for he died for them; and is the Lord their righteousness: he came not into the world to condemn the world, but that it might be saved by him; nor the blessed Spirit, for these are justified in the name of the Lord Jesus, and by the Spirit of our God . To which may be subjoined, that there persons are loved by God with an everlasting love, which God has swore shall never depart from them: they are predestinated to eternal life, and shall be glorified; they are in Christ, and to such there is no condemnation; they are brought to believe in Christ, and such have passed from death to life, and shall not come into condemnation; they are justified by the blood of Christ, and shall be saved from wrath through him. I proceed to the other doctrinal proposition.