Jonathan Edwards (1703–1758) on the Sincerity of God's Calls and Invitations

§ 13. It is objected against the absolute decrees respecting the future actions of men, and especially the unbelief of sinners, and their rejection of the gospel, that this does not consist with the sincerity of God’s calls and invitations to such sinners; as he has willed, in his eternal secret decree, that they should never accept of those invitations. To which I answer, that there is that in God, respecting the acceptance and compliance of sinners, which God knows will never be, and which he has decreed never to cause to be, in which, though it be not just the same with our desiring and wishing for that which will never come to pass, yet there is nothing wanting but what would imply imperfection in the case. There is all in God that is good, and perfect, and excellent in our desires and wishes for the conversion and salvation of wicked men. As, for instance, there is a love to holiness, absolutely considered, or an agreeableness of holiness to his nature and will; or, in other words, to his natural inclination. The holiness and happiness of the creature, absolutely considered, are things that he loves. These things are infinitely more agreeable to his nature than to ours. There is all in God that belongs to our desire of the holiness and happiness of unconverted men and reprobates, excepting what implies imperfection. All that is consistent with infinite knowledge, wisdom, power, self-sufficiency, infinite happiness and immutability. Therefore, there is no reason that his absolute prescience, or his wise determination and ordering what is future, should hinder his expressing this disposition of his nature, in like manner as we are wont to express such a disposition in ourselves, viz. by calls and invitations, and the like.

The disagreeableness of the wickedness and misery of the creature, absolutely considered, to the nature of God, is all that is good in pious and holy men’s lamenting the past misery and wickedness of men. Their lamenting these, is good no farther than it proceeds from the disagreeableness of those things to their holy and good nature. This is also all that is good in wishing for the future holiness and happiness of men. And there is nothing wanting in God, in order to his having such desires and such lamentings, but imperfection; and nothing is in the way of his having them, but infinite perfection; and therefore it properly, naturally, and necessarily came to pass, that when God, in the manner of existence, came down from his infinite perfection, and accommodated himself to our nature and manner, by being made man, as he was, in the person of Jesus Christ, he really desired the conversion and salvation of reprobates, and lamented their obstinacy and misery; as when he beheld the city Jerusalem, and wept over it, saying, "O Jerusalem," &c. In the like manner, when he comes down from his infinite perfection, though not in the manner of being, but in the manner of manifestation, and accommodates himself to our nature and manner, in the manner of expression, it is equally natural and proper that he should express himself as though he desired the conversion and salvation of reprobates, and lamented their obstinacy and misery.

Jonathan Edwards, "Concerning the Divine Decrees in General and Election in Particular," in The Works of Jonathan Edwards (Edinburgh: Banner of Truth, 1974), 2:528–529.

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