B.B. Warfield (1851-1921) on the mercy of a freely electing God

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B.B. Warfield (1851-1921) was one of the distinguished members of the Princeton school of theology. Like other members of the Princeton school, Warfield fiercely defended what he believed to be classical Calvinism, a significant part of which was the doctrine of double election:

“The Biblical writers are as far as possible from obscuring the doctrine of election because of any seemingly unpleasant corollaries that flow from it. On the contrary, they expressly draw the corollaries which have often been so designated, and make them a part of their explicit teaching. Their doctrine of election, they are free to tell us, for example, does certainly involve a corresponding doctrine of preterition. The very term adopted in the New Testament to express it – εκλεγομαι [choose/select], which, as Meyer justly says (Eph. i. 4), ‘always has, and must of logical necessity have, a reference to others to whom the chosen would, without the εκλογη [election], still belong’ – embodies a declaration of the fact that in their election others are passed by and left without the gift of salvation; the whole presentation of the doctrine is such as either to imply or openly to assert, on its every emergence, the removal of the elect by the pure grace of God, not merely from a state of condemnation, but out of the company of the condemned – a company on whom the grace of God has no saving effect, and who are therefore left without hope in their sins; and the positive just reprobation of the impenitent for their sins is repeatedly explicitly taught in sharp contrast with the gratuitous salvation of the elect despite their sins. But, on the other hand, it is ever taught that, as the body out of which believers are chosen by God’s unsearchable grace is the mass of justly condemned sinners, so the destruction to which those that are passed by are left is the righteous recompense of their guilt. Thus the discrimination between men in the matter of eternal destiny is distinctly set forth as taking place in the interests of mercy and for the sake of salvation: from the fate which justly hangs over all, God is represented as in His infinite compassion rescuing those chosen to this end in His inscrutable counsels of mercy to the praise of the glory of His grace; while those that are left in their sins perish most deservedly, as the justice of God demands. And as the broader lines of God’s gracious dealings with the world lying in its iniquity are more and more fully drawn for us, we are enabled ultimately to perceive that the Father of spirits has not distributed His elective grace with niggard hand, but from the beginning has had in view the restoration to Himself of the whole world; and through whatever slow approaches (as men count slowness) He has made thereto – first in the segregation of the Jews for the keeping of the service of God alive in the midst of an evil world, and then in their rejection in order that the fulness of the Gentiles might be gathered in, and finally through them Israel in turn may all be saved – has ever been conducting the world in His loving wisdom and His wise love to its destined goal of salvation, – now and again, indeed, shutting up this or that element of it unto disobedience, but never merely in order that it might fall, but that in the end He might have mercy upon all. Thus the Biblical writers bid us raise our eyes, not only from the justly condemned lost, that we may with deeper feeling contemplate the marvels of the Divine love in the saving of sinners not better than they and with no greater claims on the Divine mercy; but from the relatively insignificant body of the lost, as but the prunings gathered beneath the branches of the olive-tree planted by the Lord’s own hand, to fix them on the thrifty stock itself and the crown of luxuriant leafage and ever more richly ripening fruit, as under the loving pruning and grafting of the great Husbandman it grows and flourishes and puts forth its boughs until it shall shade the whole earth. This, according to the Biblical writers, is the end of election; and this is nothing other than the salvation of the world. Though in the process of the ages the goal is not attained without prunings and fires of burning, – though all the wild-olive twigs are not throughout the centuries grafted in, – yet the goal of a saved world shall at the end be gloriously realized. Meanwhile, the hope of the world, the hope of the Church, and the hope of the individual alike, is cast solely on the mercy of a freely electing God, in whose hands are all things, and not least the care of the advance of His saving grace in the world. And it is undeniable that whenever, as the years have passed by, the currents of religious feeling have run deep, and the higher ascents of religious thinking have been scaled, it has ever been on the free might of Divine grace that Christians have been found to cast their hopes for the salvation alike of the world, the Church, and the individual; and whenever they have thus turned in trust to the pure grace of God, they have spontaneously given expression to their faith in terms of the Divine election.”

– B.B. Warfield (1851-1921), Biblical Doctrines, p. 64-66

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