A Complete Body of Divinity, Sermons · 72 (Question 20 cont.)
SERMON LXXII.
4. THE Foundation of this Reſtitution: His Electing of them from all Eternity to Everlaſting Life. Here was the deſign of man's Salvation laid and ratified. And here we are led to the contemplation of thoſe myſterious Doctrines of Election and Reprobation, for the one of theſe ſuppoſeth the other, and the looking at them together will illuſtrate both: and becauſe they are both comprized under the Divine Predeſtination; we may firſt take a brief account of that in general, and then proceed to thoſe in particular.
1. OF Predeſtination in general, take this deſcription, It is the Decree of God for the manifeſtation of his ſpecial glory … the eternal ſtate of men. …hat this … to inſtinctly elucidated, let us obſerve.
1. THE thing deſeribed; Predeſtination. We have this word uſed in, Rom. 8.20. Moreover, whom be did predeſtinate, them he alſo called. Eph. 1.5.11. Having predeſtinated us unto the adoption of …aren…y Jeſus Chriſt to himſelf, according t… they … pleaſure of his well. In whom a ſo we have branted …ninh r…tance being predeſtinated according to the purpoſes of him, who work … all things after the counſel of his own will. The word ſignifies to define, determine or app… a thing beforehand; and it comprizeth in it, the bounds ſet to it, the end it is deſigned for, and the means by which it is to attain it: hente it is tranſlated, fore determined, Act. 4.28. Deſtination, is a certain deſignation of a thing in reſpect both to the end and means, which becauſe it ward God be … …es existe…de… is called Predeſtination. It is true the word in the places cited, is applied to Election; but is as a Genus predicated of one ſpecies, and there are words of a like import applied to the other, Jude 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation. Greek: before written, a metaphor from records. That there is ſuch a Predeſtination as is here deſcribed, may be inferred from the wiſdom of God, which as it would not make a creature, but for an end; ſo it could not but accommodate to each an end according to the make of it; as will be further made to appear in the ſequel.
2. THE general nature of it; It is the Decree of God. And ſo it agrees with his other Decrees. It is true, if we ſpeak of God decreeing, ſo the decree is but one: but on the account of the things decreed, it is manifold; for in it is the whole contrivance of all the works of Efficiency, referring to all kinds and individuals; and ſince the executions are various, there muſt needs be the ſame variety in the contrivance, ſince all things are done according to that exemplar, Eph. 1.11. Who worketh all things after the counſel of his own will. Whatſoever then hath been already mentioned formerly referring to the Decree in general, is here applicable. All the Attributes which ſhine forth in the Decree, are here moſt illuſtrious; Infinite wiſdom in the contrivance, Rom. 11.33. Sovereign freedom of will in the determination, Rom. 9.18. Immutability in the ratification, 2 Tim. 2.19.
3. THE ſpecial nature of it is expreſſed in the remainder of the deſcription. For explication whereof, obſerve, 1. THAT there is a ſpecial manifestation of his glory that God hath deſigned in ſome of his creatures. The whole world was to be …mirrour in which his glorious perfections were to be ſeen by reflection; and there is no ſecond being but hears an impreſſion upon it of ſome of theſe. Rom. 1.19, 20. There is his infinite, and eternal wiſdom, power, and goodneſs to be read legibly in them. But then there is a peculiar glory of thoſe moral vertues of his, Grace & Juſtice, in which he will be admired. Hence that remark, Rom. 9.22, 23 What if God, willing to ſhew his wrath, and to make his power known, endured with much long ſuffering the veſſels of wrath fitted to deſtination: And th… he might make known the riches of his glory on the veſſels of mercy which he had aſore-prepared unto glory. And on this account we have before obſerved, that beſides the common government by which God manageth the whole affair of the creation, there is alſo a ſpecial government, adminiſtred to ſome of his creatures; about which alſo his eternal purpoſe was concerned. 2. THAT be… …d choſen man to be i… ſubject of the ſ…ine of theſe vertues. It is true the Angels alſo are to be annumerated … theſe ſa… subjects, but our … is …iti… Ma…. Theſe a… … the more … beings, and more of eſpecially capable of theſe glorious impreſſions theſe therefore muſt be everlaſting monuments of theſe, in whom they are to be ſeen for ever. Here that, Mat. 25. ult. And theſe ſhall go away is everlaſting puniſhment: but the righteous in life eternal. But for a more full and de… diſcovery of the nature of this great myſtery, let us obſerve theſe things concerning it. 1. THAT the Decree of God is an Immanent Act remaining in him. There are two ſor… Acts which according to our conception … aſcribe to God, Immanent and Tranſience: Tranſient Acts make a change in the creature, though none in him; they leave ſomething behind them. Thus Creation leaves a World. Juſtification leaves a Pardon; and ſo of the reſt; from which effects we acknowledge Efficiency unto God: the things thus leſt are called his works. But Immanent his put nothing into, or leave no change upon the creature, of which ſort is Predeſtination; … remains in God, and makes no impreſtion in the object of it, but it looks upon it, as having done neither good nor evil. Rom. 9.11. 2. PREDESTINATION is an Eternal Decrees, or Act. This choice or appointment was made before the world had exiſtence. Eph. 1.4. According as he hath choſen us in him, before the foundation of the world, that we ſhould be ha…, and without blame before him in love. Here that, Jer. 31.3. The Lord hath appeared of all unto me, ſaying, Yea, I have loved thee with … everlaſting love: therefore with loving kindneſs have I drawn thee. It was before any of the works of efficiency were brought forth. It is true, it makes no inward difference in the creature, before the application of grace by the Spirit, in effectual vocation, till when, all are in a like ſtate. Eph. 2.3.1 Cor. 6.11. And hence it is a ſecret not known to us, … til it come to be diſcovered by us in this fruit of it. 1 Pet. 1.10. Yet it lies hid in the breaſt of him who predeſtinated from eternity. There was before time a being of this Decree; and God knoweth who are his. 2 Tim. 2.19. Nevertheleſs, the foundation of God ſtandeth. ſure, having this ſeal, the Lord knoweth them that are his. 3. PREDESTINATION, in God, is one ſimple and immutable all. It is not various, or ſuccedencous; God did not purpoſe one thing before another, but all at once, in the ſame inſtant of eternity. And this will be made evident if we conſider, 1. HIS Simplicity: Intimated in that, Exed. 3.14. I AM THAT I AM. There is indium nothing paſt, or to come, …ut all is preſent: Whatſoever he decreeth, he always did and will do it; all act, Immanent in God are God himſelf, only diſtinguiſhed in our conception: God is always the ſame without any change. 2. HIS Eternity: His Decrees, being Himſelf, are Eternal. They are his everlaſting purpoſes: God comprehends all things and events tonching the creature, together and at once in the moment of eternity, in which there is no ſucceſſion, and therefore there can be no priority or p…ſtertority in the act of decreeing.
4. THOUGH there be no order of ſucceſſion in the act, yet in reſpect of the things decreed, and in our conception, there is ſuch an order. 1. IN the things decreed. This is very or ſervable in the connections of thoſe things mentioned, Rom. 8.30. Moreover, whom he did predestinate, them be alſo called: and where be called, them he alſo juſtified; and whom he juſtified, them be alſo gloriſted. A man upon … high Tower, ſees an army of men, paſſing by at one caſt of his eye; but yet there is 2 ſucceſſion in the army; and they follow one mother: God ſees all things at once in the Decree in the infinite underſtanding of his, but the things decreed by him are put into their ſeveral ranks and orders of being: the decree is in this reſpect compared to writing in a book, where things are written in order. Pſal. 139.16. And, 1. THERE are various objects of the Decree. There were divers members to be faſhioned. Pſal. 139.16. There are innumerable things about which the decree is concerned, all of which it looketh upon; for whatſover divine efficiency brings forth in time, was the object of the decree in eternity, and that not only as to beings or creatures, but as to all the diſpoſures and changes that they are concerned in; every one of theſe had a place in this purpoſe. 2. THERE is an order and ſubordination in theſe various objects of the Decree. The things themſelves, are not co-ordinate, but they have a concatenation in them; and there are ſome which go before, and others follow after. Hence that account in, 1 Cor. 3.22, 23. The nature and operation of the things themſelves, is an evident demonſtration of this. 3. HENCE ſome things are both means and ends in different reſpests. There is indeed a … that is not an end, as that which is first in order; and there is an end which is never a mean, as that which is the laſt; becauſe we muſt determine ſomewhere: but then, there is that which is an end in the ſubordination of foregoing means, and yet but a mean as it is leading to an higher …d. Now this ſubordination was places … the decree, there God ſtated it; and therefore in reſpect of the things. God perpoſ…d and appointed this thing to be for: that and that for another; His own Glory … and all things for that. Prov. 16.4. and yet ſome things more immedeately for it, other more med…ately, ſo as that they touch other! f…ric…r ends by the way, though they do not tarry at them. See l…. 2.21, 22. 2. I our manner of C…nception and that is according to the nature of things, and ſuitably t…acr… and underſtanding we conceive of God's decrees in a national way, or according to the manner … men in their purpoſing a…d decreeing in which we leſign one thing for a o…her; and hence firſt one thing and then another: ſuch … thens are we neceſſitated to take u… of God, as of a cauſe by counſel, firſt, pro… ſing the end, and then laying out of them a…s. R…m. …. 29.20 becauſe elſe we could entertain to conceptions at all about this glorious, myſtery, but muſt be wholly ignot… of it.
5. THE true order of intention which we ſorbent. G…d is … of Analyſis. This is well to be obien… elſe we ſhall be left in out ſpeculation. We are not to conceive of it in the method of execution; which is G…antical; for then we muſt aſcribe divers acts … God ſu…ed in was, which may not be. If God's intention ſhould be firſt to make a world, then ma… in it, ma…e him righteous, enter into a Covenant with him, ſuffer him to fall, then ſe…d his Son to recover him again; and deviſe a new Coverant to repair the damages of the firſt; this would neceſſitate divers diſtinct ſubſequent purpoſes: but here, that which is firſt in the order of intention, is laſt in the execution: ſo that by Analyſing the works of God, we find the order of his Decrees: and this is conſentany to our way of working, in which that which we firſt intend or purpoſe is brought about by an order of means, which being contrived for the effecting of the thing intended, muſt all of them be employed, and do their work in their order, before the thing be accompliſhed, which is a reſultancy from them. We therefore apprehend, the order of the decree, according to the intention of end and means; ſo that in our conception, and with regard to the things, this ſingle decree hath two parts in it, viz. the deſignation of the end, and the aſſignation of the means. There is no wiſe Agent, but he determines a… end of making, and lays out the way in which to bring it about. There are two words uſed, Rom. 8. 29, 30. ſore-knowledge, which is the appointment of the end, and predeſtination, which is of the means unto it; and there is no other order that we can aſſign of God's intention: for whatſoever is intended, it is under the conſideration of good: now every thing is either good for itſelf, and that points us to the laſt end; or elſe for ſome other, and that belongs to the nature of means; and there is no third way in which we can attribute goodneſs to a thing. The end therefore in order of intention is before the means; it muſt needs be ſo, for the end is more excellent than the means: Mat. 6.23. That is willed for it ſelf, whereas the other is always willed with a reference to that; and therefore the intention of the end is the cauſe of the intention of the means; they had never been purpoſed but for that.
6. THE laſt end of God's purpoſe of Predeſtination, is the menifeſtation of his even glory, in the way of Juſtice & Grace. This is the thing he aimed at in it: and all his diſpenſations towards this creature, are means ſuhordinated to this end, yea God hath a ſpecial eye to this in his government of the world: God wills his own glory ultimately, and all other things for it. Prov. 16.4. and God intended the unfolding of his other Attributes for the Illuſtration of theſe; this therefore is the last in execution; for when God hath led the whole Creation through all the various changes ordained by him, he will finally make this glory to ſhine forth out of them. back. 28.23. And when the ſtage of the lower world is pulled down, & folded up as a garment, then ſhall the higheſt Heaven be the place in which his grace ſhall be celebrated in the everlaſting monuments of it; and the elementary world be turned into an hell, where Juſtice ſhall ſit in triumph through Eternity.
7. THE only efficient cauſe of this Predeſtination, is the good pleaſure of God. This we have already obſerved in the firſt cauſe of mans reſtitution, and that both as to the thing it ſelf, and the proper ſubjects of it. It muſt needs then be ſo in the deſignation of it: the moving cauſe of divine Predeſtination is not to be found any where out of God. Exod. 33. 19. The holy Scripture reſolveth it all into his ſole will. There are two expreſſions in, Eph. 1.5.11. which aſſure us that this Predeſtination is fountained in the good pleaſure of God. (1.) It is called the good pleaſure of his will, v. 5. by vertue of which he diſpoſeth all things arbitrarily; ſo Chriſt acknowledg eth Mat. 11.25. (2.) The counſel of his will, v. 11. whereby though he doth things arbitratily, yet not unadviſedly, there was a counſel about it, and therefore it is deviſed before-hand. And hence, though it be an immanent, yet it is not a neceſſary act, but properly voluntary: there are acts that we aſcribe to God which are natural, and ſo neceſſary, ſuch as active generation, or the eternal begetting of the Son, and the proceſſion of the Holy Spirit: but God might from eternity have willed otherwiſe than he did in this decree. He was under no obligation to this more than to that, antecedently to his purpoſe: Hence alſo his decree doth not preſume any quality foreſeen in the creature, for which it ſo determineth concerning it; becauſe it is eternal; for if it ſhould preſ… any ſuch qualities, and proceed according to them, their ſuturation ſhould be before the decree it ſelf, and ſo we muſt ſeck … high…t reaſon for their, which i… …mpo… to find.
8. THE object of this Predeſtination is Man, conſidered as a poſſible being; or capable, in God's Al… ſufficiency of being whatſoever be … leaſeth. It is needful that we rightly cenceive in what reſpect Man came into this act of Predeſtination; and it muſt be in this and no other. For, 1. THE object of the decree is from eternan. There cannot be an act without an object act we conceive of an act of Predeſtination, … muſt conclude there is ſomething predeſtinated, and it muſt therefore be as ancient as the decree in which it is. 2. HENCE the object of the Decree is in God. It muſt be ſought for and found in him, and no where elſe; for there is no other Eternal Being but he; and ſo in the days of eter… he could not ſee any being out of himſelf. 3. THE object of the Decree is that which is order gooth before the Decree: i. e. in only of the conception, and of the nature of things. We cannot make any ſenſe of a decree about nothing; for that would be no decree; God muſt have ſomething in his eye, or his infinite underſtanding, on which to determine his purpoſe. 4. THERE is nothing goes before the Decry in any order, but God's All ſufficiency, on which the poſſibility of the creature is founded. If … employ'd contemplation in the conſideration of things antecedently to the purpoſe of God's all we can ſay about them is, that Divi… Omnipotency was able to give a real being to them, if he ſaw meat. 5. HENCE the object of the Decree is the which by the Decree paſſeth from a meer poſſible to ſuturition. It was poſſible before, but now it is future. In the divine nature we may conclude that it might be, but it is by the decree that we may conclude that it ſhall be, for it is certain, that all ſhall not be, that might be. When God hath done all, he hath the reſidue of the ſpirit. Mal. 2.15. And hence Predeſtination doth not conſider the exiſtence of the creature by creation, as the Sublapſ… rians ſuppoſe, becauſe creation comes within the compaſs of the decree, as a medium. Not yet doth it ſuppoſe the previſion of the corrupt maſs of mankind in the ſtate of apoſtacy, which thoſe alſo plead; for then God ſhould have intended to make man, before he had intended what to do with him; but this alſo was put in as another medium to the bringing about of the purpoſe.
NOW further to evince the Neceſſity of ſuch a decree of Predeſtination, beſides what was before intimated, from the conſideration of the infinite Wiſdom of God, which would never ſet him on work to do any thing, without a deſign what to do with it, we may further argue it,
1. FROM the dependance, as of all ſecond …ings, ſo of man upon the will of God. If …an be to be guided to his end by the divine …ill, there muſt then be ſuch a will of God … which he … …ides him: and h…nce he …uſt have deſigned in his own meaſt an end … which he will guide and lead him; which …ath been before proved in the conſideration … ſpecial Government; and this muſt needs …fet ſuch a Predeſtination as we aſſert.
2. BECAUSE without this Predeſtination of man, the whole frame of in…ſtant beings muſt …e uſeleſs; At leaſt they would in a great meaſure loſe their end. We ſee all in this lower world is ſubordinated to the uſe and ſervice of man; I…ſ. 2.21, 22. and if he be not ultimately made to bring glory to God, they would ſuffer vanity; as for the preſent they ſeem to do, … grean under it. Rom. 8.19. If then God decreed to have his entire glory by the whole univerſe, he could not but deſign a ſpecial glory by man, elſe there would be a ſtop put to the aim of thoſe ſubordinate media, which cannot be.
3. BECAUSE man were not elſe at the liberty and diſpoſe of God, if he were not under a decree of Predeſtination. If he were not at the diſpoſe of God's counſel, he were from under his power; but now, hereby man appears to be at the will of his Creator, when he is a ſubject of divine Predeſtination. Rom. 9.19. Herein God appears to be a moſt ſovereign Potter, to have power ever the moſt noble and curious piece of clay, in his own workmanſhip, to make of it a veſſel of honour or diſhonour according to his pleaſure; and God will not loſe his prerogative over his works.
4. FROM the impoſſibility of God's infinite foreknowledge, not to have ſo determined, concerning all ſecond beings before the world was. The creature is a product of God's counſel, and all its changes and contingencies flow as conſequents upon the ſame counſel: Now the Apoſtle tells us that foreknowledge and predeſtination are linked together. Rom. 8.29. For if God foreknew all the Events be falling the reaſonable creature, he then predeſtinated them to them; for it is certain, that when all things were no where but in the mind of God, in the days of eternity, he could foreknow nothing of them, but what was his determinate will and counſel concerning them. And this may ſuffice in general.
USE I. IS all the world of men under a decree of Predestination? Know it then whoſoever you are, that God will get ſomething by you. He will gain his glory either from you or upon you. Here you may be aſſured that God did not make you for nothing; and this conſideration if rightly pondered on, will be ſo far from producing that diabolical neglect of all means of Grace, and adventuring the hazard of our eternal ſtate upon the decree, that it will teach the miſerable creature, as long as it is in a ſtate of uncertainty, to be going trembling every day, under the impreſſion of ſuch conſiderations, I was not made for nothing; God made me for his own glory, and his glory he will get cut of me; if then I do not ſerve and glorify him in my life and …verſation, and ſlady to live ſo as to … preiſe… … in my curne, and evertasting miſery. And this will teach you of what infinite concernment it is, and how it ſtands you in hand, to lay about you, in this the day of grace, to make ſure of his love and favour, and to make ſure to prevent the woful hazard that you are otherwiſe running into.
USE II LET it counſel us by way of caution, to make improvement of this Doctrine in the order that God hath revealed it in. i.e. Remember that as God hath predeſtinated all to the end, ſo to the means: and therefore to take heed of ſeperating between theſe: beware of the deſperate concluſion of ſome, If I am elected, &c. this is to pervert this Doctrine to the hazard of our undoing: remember predeſtination is a ſecret with God, and we can know it only by the event, and ſo, as it doth not diſcourage from uſing means, ſo will it not excuſe our neglect: if we do ſo finally neglect, it will prove our reprobation; but not hinder our juſt condemnation. And till we have made ſure of converting grace, we can have no comfortable aſſurance of our election; think it then your intereſt to make your calling ſure, by a careful waiting upon God in all the ways of his appointment for his grace, and by this way you may come to know the good thoughts of love that God had for you from eternity; and ſo be able to adore and worſhip him with thankful praiſe for it: aſſuring your ſelves, that the Goſpel invitations are propoſed unto you, and if you do heartily accept of and comply with them, you ſhall be ſure of eternal life; but if you do reject them, it is your own wilfulneſs, and will make you more guilty before God.
[MAY 15. 1694]