I am most thankful that you have resigned your place. I could never have hesitated a moment as to what I could have desired, but you cannot press another beyond his own faith. But there is a gracious and faithful Lord who cares for us, and will never leave us nor forsake us. I suppose you have little, humanly speaking, to depend on. So best—I say, so best. It is the highest place, if through grace we have faith to walk in it And I will answer for the Lord, that though He may let your faith be tried, He will meet and bless it. I am sure there is plenty to do, and it is, as ever, laborers that are wanting.
"Nots" are dangerous things in scriptural subjects, because the Holy Ghost teaches by positive truth, and we must know every case to use an exclusive not. The object of Eph. 1 and Rom. 8 is I think clearly to show what we are predestinated to, but when it says predestinated us, it is hard to say it does not refer to persons: " Whom he did foreknow he also did predestinate." Now this shows that in the main the object was to teach what they were predestinated to, but then it is affirmed of the persons whom He foreknew, that is a distinct class of persons so foreknown—not, predestinated those whom He foreknew would be conformed (which was the Arminian scheme); but those whom He foreknew He predestinated to be conformed. Election suppose a large number out of whom God chooses; and if we take it as eternal, or no time with God, still a number are in view out of whom a choice is made. Predestination is the proper purpose of God as to these individuals: even supposing there were no others, God had them in His mind—surely for something, which is thus as we see connected with it; but it is a blessed idea that God had His mind thus set on us without thinking of others. "The good pleasure of his will" is connected with it, and if we ascribe it to grace that we are elect, that thought, though we stop in it, does suppose others. We are "elect according to the foreknowledge of God the Father."
I accept then the positive part of what you say, but am afraid of "not." I should not say a sheep is a sheep from all eternity, because the person did not exist; but I clearly hold he was a sheep before he was converted, for Christ says, "Other sheep I have which are not of this fold: them also I must bring;" and, "My sheep hear my voice," &c.; and, "Ye believe not, because ye are not of my sheep." No doubt He delights to look upon and lead them as such when called, but they are called such before. The main object of the apostle in both Ephesians and Romans are those that are members of the church, but the passages do not go into church privileges as such, but children's and brethren's place. Election properly is more in Eph. 1:44According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4), and in verse 5 the peculiar place belonging to these; and in both, though the principle go beyond, the apostle is speaking actually only of us: not that I exclude others, but these were then 'occupying the apostle's mind. He is always practical. Rom. 8:28-3028And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:28‑30) does not say us. In verse 31 he begins with us: it is applied.
It thus involves and supposes the persons as you say—"not persons, but rather the state and conditions to which they are brought;" but then "they" are persons, and some special ones. Now in Ephesians he only actually speaks of "us": in Romans it is general....
I thank God that you are free.
Ever affectionately yours.
Boston, February 13th, 1867.