Leading Southern Baptist Affirms Doctrine of Election

John L. Dagg (1794-1884) served as a pastor in Philadelphia and in other parishes, was an educator in Alabama, led Mercer University as its president, and authored the first systematic theology text by a Baptist in America. Paige Patterson states of him:

“If one wishes to know what most Baptists believed during the formative days of the Southern Baptist Convention, he will discover it in this volume [Manual of Theology]. With remarkable insight, John Leadley Dagg–pastor, theologian, evangelist, teacher, and college president–presents the essence of biblical truth in a thoroughly readable, yet scholarly, presentation. The indefatigable spirit of this early Baptist thinker, who suffered numerous physical reversals, glows with experiential insight into the crucial doctrines honored by Baptists everywhere. Every pastor, professor, and seminary student should avail himself of the opportunity to become acquainted with one of the most sublime of our Baptist fathers.”

Dagg’s systematic theology contains a chapter entitled ‘Sovereignty of Grace,’ in which he writes:

“God bestows the blessings of His grace, not according to the works of the recipient, but according to His own sovereign pleasure (2 Tim 1:9; Rom 9:16; Phil 2:13; Matt 11:25; Luke 10:21; Eph 2:4-9). God is sovereign in doing what He pleases, uncontrolled by any other being. . . . No superior being exists, who can dictate to Jehovah what He should do, or hinder Him from the execution of His pleasure, or call Him to account for anything that He has done. Sovereignty is to be distinguished from arbitrariness. In the latter, the will of the agent directs the action, without reference to a wise or good purpose to be accomplished. When God acts, it is according to His good pleasure. His pleasure is good, because it is always directed to a good end. He is sovereign in His acts, because His acts are determined by His own perfections. He has a rule for what He does; but this rule is not prescribed to Him by any other being, nor does it exist independently of Himself. It is found in His own nature. In His acts, His nature is unfolded and displayed. . . . As He is sovereign in creation and providence, so He is sovereign in the dispensation of His grace.”

The first section within this chapter deals with the doctrine of election is simply entitled, ‘Election.’ Dagg says of this doctrine:

“All who will finally be saved, were chosen to salvation by God the Father, before the foundation of the world, and given to Jesus Christ in the covenant of grace (Eph 1:4-5; 2 Thess 2:13; 1 Pet 1:2; 2:9; John 6:37; Rom 8:33; John 10:27-29). The doctrine of election encounters strong opposition in the hearts of men, and it is therefore necessary to examine thoroughly its claim to our belief. As it relates to an act of the divine mind, no proof of its truth can be equal to the testimony of the Scriptures. Let us receive their teachings on the subject without hesitation or distrust; and let us require every preconceived opinion of ours, and all our carnal reasonings, to bow before the authority of God’s holy word. The Scriptures clearly teach, that God has an elect or chosen people [Rom 8:33; 1 Pet 1:2; Luke 18:7; 1 Pet 2:9; 2 Thess 2:13; Eph 1:4]. Whatever may have been our prejudices against the doctrine of election as held and taught by some ministers of religion, it is undeniable that, in some sense, the doctrine is found in the Bible; and we cannot reject it, without rejecting that inspired book. We are bound by the authority of God, to receive the doctrine; and nothing remains, but that we should make an honest effort to understand it, just as it is taught in the sacred volume. The Scriptures teach expressly, that God’s people are chosen to salvation. . . .

The national election comprehended all Israel, according to the flesh: but the election of grace included only those who will finally be saved. . . . The Scriptures plainly teach that the election of grace is from eternity. . . . Election is a part of God’s eternal purpose. Had it been His purpose to save all the human race, there would have been no elect from among men; no peculiar people, no redeemed out of every nation. But His purpose to save did not include all the race; and therefore, on some principle yet to be inquired into, some of the race have been selected, who will receive the kingdom prepared for them from the foundation of the world. . . .

. . . . It necessarily follows, that election is not on the ground of foreseen faith or obedience. On this point, the teachings of Scripture are clear. They are chosen not because of their holiness, but that they may be holy (Eph 1:4); not because of their obedience, but unto obedience (1 Pet 1:2). . . . The Scriptures teach that election is according to the foreknowledge of God (1 Pet 1:2). We are, however, not to understand the foreknowledge here mentioned, to be foreknowledge of faith or good works. Faith and good works do not exist, before the grace consequent on election begins to be bestowed; and therefore a foresight of them is impossible. Moreover, the objects of this divine foreknowledge are the persons of the elect, and not their faith or good works. . . . From a state of condemnation, God, according to His purpose in election, delivers some by His renewing grace, and this is no injury or disadvantage done to the rest. . . .

God requires all men to believe in Christ; and this is their duty, however unwilling they may be to perform it. The fact that they are unwilling, and that God knows they will remain unwilling, unless He change their hearts, abates nothing from the sincerity of the requirement. God proves His sincerity, by holding them to the obligation, and condemning their unbelief. He promises salvation to all who believe in Christ; and He proves His sincerity, by fulfilling His promise in every instance. . . . Sinful men are indeed reprobated, not by the election of grace, but by the justice of God. . . .”

Dagg makes some very strong statements regarding those who do not affirm the doctrine of election:

“Not content with the God whom the Bible reveals, and who does according to His pleasure in the army of heaven, and among the inhabitants of the earth, we carve out to ourselves a deity more amiable, in our view, than He. . . . We aim to free Him from the responsibility of determining who shall be saved; and we form the plan, and fix the terms of salvation, with the design of rendering the result contingent on the actions of men. . . . Every proposed method of salvation that leaves the issue dependent on human volition, is defective. It has been always found, that men will not come to Christ for life. The gospel is preached to every creature; but all, with one consent, ask to be excused. The will of men must be changed; and this change the will itself cannot effect. Divine grace must here interpose. Unless God work in the sinner to will and to do, salvation is impossible. . . .

What God says, is true, whether men receive or reject it. . . . It is a test of genuine faith, that it cordially receives those parts of divine truth which are least acceptable to the carnal heart. Hence it arises, that the doctrine of election, or, which is the same thing, of God’s sovereignty in the bestowment of His grace, often becomes the point at which a sinner’s submission to God is tested. When this doctrine is cordially received, the sinner’s rebellion against God ceases. When he yields to the sovereignty of God in bestowing eternal life at His pleasure, He admits sovereignty in everything else. How much soever he may permit the monarch of the universe to do what He pleases in smaller matters, if he refuses to yield to His sovereignty in the matter of highest importance, his submission to God is partial, and the spirit of rebellion has not departed.”

Thank you for tuning in to this week’s edition of “Theology on Thursday.”

22 Comments

Comments RSS TrackBack Identifier URI