A Complete Body of Divinity, Sermons · 74 (Question 20 cont.)
SERMON LXXIV.
IT follows that we take a more particular account of theſe two: Here therefore,
1. OF Election we may take this deſcription; It is God's predeſtinating of a definite number of men for the manifestation of his glorious Grace in them. In the clearing up of this deſcription obſerve three Concluſions,
Firſt. THE laſt end of God's Election is the manifeſtation, and exaltation of the glory of his Grace. Rom. 9.23. And that be might make known the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory. Eph. 1.5, 6. Having predeſtinated us unto the adoption of children by Jeſus. Chriſt to himſelf, according to the good pleaſure of his will. To the praiſe of the glory of his grace, wherein he hath made us accepted in the beloved. God could not in the decree of Election look at any thing out of himſelf ultimately: For, if he had any laſt end beſides himſelf, he muſt have ſomething in his eye better than himſelf; for, the laſt end, and the chief good muſt be one and the ſame; but this is impoſſible: there is none elſe good but God, i. e. abſolutely, ultimately, or for itſelf, and therefore nothing elſe can properly make a Laſt end. Now, we have before obſerved, that there are two precious Attributes of his, which God hath a peculiar deſign at the advancement of in and by the reaſonable creature, viz. his Grace, and his revenging Justice: the former of theſe in the Elect; the latter in the Reprobate. The bottom deſign then of Election, is the declaration of his rich Grace, in ſuch a ſubject. Eph. 1.5, 6. And here let us obſerve,
(1.) THAT Election it ſelf is an act of Grace. We indeed obſerved before, that it is not an act of Mercy, and obſerved the reaſon of it; but yet it had abundant Grace in it; what elſe is Grace but a free favour, either beſtowed upon, or deſigned & ſecured for one that could have laid no claim to it, had not the good will of him who beſtows it, appointed it for him? Such is this, For,
1. IT is a ſingular favour to any to be Elect… to eternal life. The bleſſings that come … upon election, and derive from it are … ſpeakably great, and they were appoitment hereunto by election, but for which the… had never come to enjoy them. Rom. 11.7 What then? Iſrael hath not obtained that w… he ſeeketh for, but the election hath obtained i… and the reſt were blinded. They are theref… aſcribed hither, as to their original. E… 1.3, 4. Bleſſed be the God and Father of … Lord Jeſus Christ, who hath bleſſed us with … ſpiritual bleſſings in heavenly things in Chriſt: According as he hath choſen us in him, before the foundation of the world, that we ſhould …e holy, and without blame before him. And … upon they are ſaid to be appointed to ſalvation, 1 Th…ſ. 5.9. the whole happineſs of the creature is comprized herein.
2. IT is a free Favour; it is meerly … his good pleaſure that he hath ſo choſen them. This will appear if we conſider,
1. THAT the objects of this Election had …y the conſideration of poſſible beings. They … not ſo much as a futurity in an antecede… conſideration to this election. In the fi…e decree wherein they were ordained to eternal life, they were alſo appointed to … a being given them: ſo that both thier being and their well being abſolutely depen… on God's ſovereign will. And hence it … impoſſible that they ſhould be able to o… God to them, or that any natural obligation ſhould be upon him, to make them r… of mercy; it was voluntary. Rom. 9.1….
2. THAT hence they, and the other … …e not Elected were in the ſame capacity. … were alike capable of being whatſoever … ſhould pleaſe to appoint them to. We r…, Rom. 9.11, 12. (For the children being not … born, neither having done any good or evil, … the purpoſe of God according to election … ſtand, not of works, but of him that calleth, … was ſaid unto her, The elder ſhall ſerve … younger. God could as well have done … otherwiſe, both as to his power, and … liberty: ſuch a choice therefore being … made, in which ſuch a difference is …, muſt needs proceed from the free … arbitrary pleaſure of him who made it; and ſo it is an act of Grace.
(2.) THAT the aim and end of … Election, is to illuſtrate this Grace. It is true, God deſigned to exalt his Juſtice too in the bringing it about; for that is a certainty referring to the ſalvation of God's elect, Pſal. 85.10. Mercy and truth are met together, righteouſneſs and peace have kiſſed each other. But yet in this, viz. with reſpect to the elect, the exalting of juſtice, is a medi… to the making of them the monuments of his Grace: this then is the laſt end of it, and this is evident. For,
1. WHATSOEVER elſe belongs to the Election, is to be aſſigned to the means of br… ing it about. Where there is an end aim… at, there are always means contrived for the affecti…g o… it; as God deſig…ed to exalt his Grace in tr…e, ſo he had a way wherein to do it; there are many things which God will do to, and for his Elect, but they all center here, and are to ſerve properly for this, Eph. 1.6.
2. HENCE whenſ…ever th…ſe are mentioned in Scripture as ends, it is to be underst…d on…y as ſuch which are ſubordinate. We are ſaid to be choſen to be holy, Eph. 1.4. and predeſtinated to Adoption, ver. 5. appointed to ſalvation, 1 Theſ. 5.9. ordained to everlaſting life, Act. 13.47. N…w the reaſon of ſuch expreſſions is, becauſe in the order of bringing about God's deſ…gn, all theſe things are effected, as ſo many media by which his rich Grace is made to appear to us; and they are the next deſign and product of the foregoing mean, to which they have a reſpect of an end, but not of a laſt end. For, though one thing may be for another, yet as long as that is ſtill for another, we cannot reſt there, but muſt proceed till we come to that which is for it ſelf and no other, and for wh…ch all that went before are, & this is the Grace of God, in this affair. Our happineſs, & all that belongs to it, in every part of it, is but a foil to ſet off the Grace of God. Hence we read, 2 Theſ. 1.10.—He ſhall … me to be glorified in his ſaints, and to be admired in all th…m that believe.
Secondly. THAT God having elected ſome to this end, he hath alſ… ch…ſen th…m to the means by which this end ſhall he brought about. The conſideration of theſe alſo belongs to the doctrine of Election, for without it we cannot apprehend how this Grace is exalted: we therefore before obſerved, that both the end and means do come within the decree of Predeſtination. Thus we read, Rom. 8.29, 30. For whom he did fore-know, he alſo and pred…ſtinate to be conformed to the image of his ſon that he might be the firſt born among many brethren. Moreover whom he did predeſtinate, them he alſo called: and wh…m he called them he alſo juſtified; and whom he juſtifi…d, them he alſo glorified. Doubtleſs God inte…ded, not only to be glorified, but how he would be glorified; elſe his infinite wiſdom had not ſhined forth in this decree; for what is wiſdom, but a skill exerted in curiouſly contriving the beſt way to bring about a deſign that is worthy? Here then we are called to the contemplation of theſe means; where we may firſt conſider what they are, and then make a remark or two about them.
1. TOUCHING the means themſelves, there are different opinions, between the Prelapſarians, and Sublapſarians: Theſe latter fix the decree of Election upon the corrupt maſs of mankind in the ſtate of apoſtacy, making that the object of it, and ſo exclude all which went before from any conſideration in Election; which we have formerly obſerved to be a miſtake, and given the reaſon why it muſt be ſo judged; for certainly all that went before was according to the determinate counſel and fore knowledge of God, and had a reſpect to the everlaſting ſtate of men, and fell under God's ſpecial government; and not only ſo, but were ſteps to the illuſtration of God's grace in his elect, way being made thereby for the manifeſting of it. The former therefore looking upon them to be conſidered only as poſſible beings. aſcribe whatſoever concerns them, and in efficiency paſſeth upon them to appertain hither; a…d ſo theſe media are principally theſe that follow, v…z.
(1.) THE creation or making of them; which ſuppoſeth a purpoſe to give them a being; which purpoſe paſt them from a meer poſſibility, to a futurition, and their being made infers ſuch a purpoſe. Eph. 1.11. And it is neceſſary that a thing be, in order to God's having glory by it: i… there had never been a World, God's declarative glory had never been: the things wh…ch are not, cannot praiſe him.
(2.) THE making of th…m men. It is not enough that a thing be, but it muſt be a fit ſubject to an…wer the end it is deſigned for, or elſe it w…ll fail of it's end; now it is requiſite that it be a reaſonable creature, in which this grace is manifeſted; any thing inſeriour could not have been meet for ſuch a…uſe: the whole tranſaction of this affair requires ſuch a ſubject.
(3.) THE creating of them upright; So they were in their Head. As. Eccl. 7.29. Lo, this only have I found, that God hath made man upright; but they have ſought out many inventions. Which rectitude conſiſted in an habitual conformity in man, concreated with and in his nature, inclining and impowring him to perfect obedience to the will of God, being in him a principle of knowledge, righteouſneſs, and true holineſs. Col. 3.10. Eph. 4.24. which is called the Image of God; for without it he could not have been treated with in the way of the firſt Covenant, or righteouſly have come under the ſanctions of it.
(4.) THE covenant made with them in Adam. In which covenant man was made a probationer for happineſs or miſery; for in it there was a law given him, and ſanctions added to it, promiſing him life in caſe of perfect obedience. R…m. 10.5. and denouncing death againſt him if he ſhould diſobey, Gen. 2.17. This put him into a ſtate capable of receiving grace: if there had been no law, there could be no tranſgreſſion; if no penalty, no forfeiture.
(5.) THE permiſſion of man to fall from his integrity. That man is fallen the word of God aſſures us, and our woful experience may convince us: that this was not beſide God's knowledge and purpoſe is certain; he could have prevented it, but he did not, becauſe he would not, he therefore permitted it; and though the manner of this permiſſion be a depth beyond our wading, yet the thing itſelf is undeniable; which permiſſion had a proper reſpect to this end in regard to the elect, for had not man fallen, he had not needed the grace which is revealed in the Goſpel.
(6.) THE …ful ſtate of ſin and miſery into which man is fallen by the apostacy. Which, what it is in the ſeveral parts of it, we have before taken an account of diſtinctly. The wondrous mercy of God was to appear in the grace app…ed to the elect. Eph. 2.4, &c. Now mercy hath for it's proper object, ſomething that is miſerable to which it is moved to afford relief: and the circumſtances of their miſery, do each of them ſerve to ſet out that mercy in the luſtre of it. The great infelicity which man hath hurried himſelf into, and involved himſelf in, makes way for divine mercy to ſhine gloriouſly in his redemption from it; and becauſe there is ſin as well as miſery under which he is hold, by vertue whereof he ſuffers all this deſervedly, it muſt be unparalel'd grace that brings all this mercy home to him, of which he would not have had any need, it he had not been thus miſerable.
(7.) THE …ic work of redemption wrought out by Chriſt; wherein he ſatisfied the juſtice of God, and procured this mercy for them. The work of redemption is o…e medium to the exaltation of God's grace. The covenant of redemption belongs to theſe means; the appointment of Chriſt to his work; He is called a mediator, becauſe he was to mediate in this affair. The Juſtice of God ſtood armed with vengeance ready to fall upon the elect as well as others, it muſt be ſatisfy'd; ſins penalty muſt be born, the condition of life in the firſt Covenant muſt be fulfilled, elſe man could not be ſaved: this was undertaken by the Son of God, interpoſing as a Surety and Repreſentative of God's elect: and by doing and dying he made way for grace to triumph. Joh. 1.17. But of this hereafter.
(8.) THE application of this redemption in calling, juſtifying, adopting, ſanctifying, and glorifying of them. This is done by the Spirit of God, and in theſe things, of which a diſtinct account follows afterwards; all the grace that is prepared for them, is derived to them, from whence this Attribute is admirably manifeſted. The grace and glory conferred on the creature, are not God's laſt end, but means to the advancement of it; the elect are ordained to them, but the aim of it is that by theſe God may make known in them how wonderful his grace is towards them.
2. CONCERNING theſe means let us remark.
(1.) THAT in the decree of Election they are not ſubordinate one to another, but all coordinate. i.e. They have a joint conſideration in God's intendment, as one perfect medium to the advancement of this end. In the execution indeed they are ſubordinated, as was but now obſerved, and ſo one is made a ſtep to another, but God did not intend one before another, but all together: we cannot ſay that he intended to permit ſin to be, before he intended the coming of his Son in the fleſh to expiate ſin, for then the purpoſe to permit ſin would not have been with a reſpect to the glory of grace, or a deſign how grace ſhould be advanced by it; nor on the other hand did he determine to ſend Chriſt in our fleſh to die, before he intended to permit the ſin for which he was to die; for ſo the Son of God muſt be appointed to ſuffer, without the conſideration of a reaſon why he ſhould ſo ſuffer; and therefore, although, when we ſpeak of the end and means, we truly ſay the what was firſt in intention, was laſt in execution: yet when we ſpeak of the means among themſelves, it is not ſo, but they do all go together in the purpoſe, tho' there be a ſucceſſion in the accompliſhment of them.
(2.) THAT Election, with reſpect is the means, includes in it an intendment of love to the Elect. We formerly noted, that God's love to man was not the cauſe of their Election, but yet in electing of them he had a purpoſe of love to them; now this is not with reſpect to the end, but to the means; the end was his own glory; and that properly regarded his own infinite ſelf-love, but is being the glory of his grace, hereupon, i… the way of bringing it about, there is all the good will expreſſed to the creature that can be thought of. Hence that, Jer. 31.3. I have loved thee with an everlaſting love: therefore with loving kindneſs have I dr… thee. For in the glorifying of his grace upon them, he purpoſed, to give his Son … die for them, that they might live; to make him a curſe, that they might have the bleſſing; to forgive them all their ſins, to free the… from condemnation, to beſtow grace & glory upon them, to deliver them from ſin and Satan, and to exalt them into his favour, and lay them in his boſom ſorever; and what greater love can be conceived? Joh. 3.16. 2 Joh. 4.9. And on this account the Goſpel every where celebrateth the wonderful love of God to men.
(3.) THAT Jeſus Christ was not the meritorious cauſe of our Election. He did not purchaſe it for us either by his active or paſſive obedience. He indeed merited our ſalvation, he bought us with a price, and he purchaſed heaven for us to be our poſſeſſion; he redeemed us from the curſe of the law, and ſatisfied Juſtice for our offences; but he did nothing to the purchaſing of our Election there was no buying of that at all. It is true, we are ſaid to be choſen in him, Eph. 1.4. but it is to holineſs, to adoption, to ſalvation, and ſo to advance the end of Election: but ſtill, both Chriſt, and the benefits which he purchaſed by his own merits, are of the means which were laid out in and by this decree. Chriſt therefore is included in God's election, and is therefore called his elect, Iſai. 42.1. Behold my ſer… whom I uphold, mine elect in whom my ſoul delighteth. And the rich grace of God towards miſerable ſinners is exalted in and by him, in his Fathers giving of him, and his giving himſelf for their redemption. And hence he redeemed none but ſuch as he found elected. They were only ſuch as his father had given him. Joh. 17.9, 11, 19.
Thirdly. THAT the ſubjects of Election are and ſtate number of … particular perſons ſingled out of the reſt of mankind. In is true, the glorious Angels come within God's Election. Hence that title put on them, 1 Tim. 5.21. The elect Angels. But we are now treating of Men, whoſe caſe is far different from theirs. For the making of this aſſertion good, take theſe Concluſions,
1. THAT all are not …cied, …ut only ſome. The very nature of election infers this. One thing can in no proper ſenſe be ſaid to be choſe: unleſs there be ſomething leſt, which ſome way ſtood in competition with it. The Scripture therefore makes a plain diſtribution of men into the elect and the reſt. Rom. 11.7. This alſo is intimated in that expreſſion of our Saviour, Mat. 20.16. So the laſt ſhall be firſt, and the firſt act: for man, be called, but fo…h ſen.
2. THAT Election is abſolute and not hypo…l. This is evident from the nature of the divine decree, unto which the Election of men doth appertain. For, although God hath decreed all the hypotheſes or connections that are between things, yet hath he not leſt the event of theſe uncertain referring to the decree, but fixedly determined it; ſo that though there be a contingency in reſpect to ſecond cauſes, yet there is a certainty in reference to the firſt. It is true, ſalvation is offered to all in the offers of the Goſpel, on condition of believing; and we are there told of the qualifications of all ſuch as ſhall obtain eternal life: and this connection is in the decree, but ſtill, though God beſtow ſalvation on none, but according to this connection, yet in the purpoſe of God he hath appointed men to this end, by theſe means, and hath determined to give them theſe qualifications in order to ſalvation. Hence that in Act. 13.47. For ſo hath the Lord commanded us, ſaying, I have ſet thee to be a light of the Gentles, that thou ſhouldeſt be for ſalvation unto the ends of the earth. For he who hath appointed them to the end, hath ſo alſo done to the means. And we are ſure that theſe qualifications do depend on his free grace to beſtow them: no man can work them in himſelf. Hence that phraſe, Rom. 8.28.
3. THAT God hath a certain and distinct knowledge of all thoſe whom he hath Elected. And hence it follows that the Election muſt be perſonal, and definite. There muſt be a definite number not only in numero numerante but alſo in numero numerato; i.e. not only how many are appointed to taſte of this favour, but alſo who they are individually. We therefore read, 2 Tim. 2.19. Nevertheleſs, the foundation of God ſtandeth ſure, having this ſeal, the Lord knoweth them that are his. He doth not ſay, what manner of perſons are his, or how many were choſen, but who, which points us to the individuals. That God doth know who ſhall be ſaved, and that perſonally and individually, our adverſaries grant; and this muſt needs infer that he hath fore-appointed them perſonally to it; for no other true reaſon of this fore-knowledge can be given; all being alike naturally indiſpoſed to receive the offers of grace; and if any do, it is of his free-will that begets them to it. Rom. 9.16. Jom. 1.18.
4. ALL the Elect ſhall certainly come to Chriſt, believe in him, and be ſaved. Eternal life is ſecuted to theſe. Hence we have that aſſertion of Chriſt, Joh. 6.37. All that the father giveth me, ſhall come to me: and him that cometh to me, I will in no wiſe caſt out. And Joh. 10.16. And other ſheep I have, which are not of this ſaid: them alſo I muſt bring, and they ſhall bear my voice; and there ſhall be one ſaid, and one ſhepherd. There muſt not one be loſt. Joh. 6.39. We therefore read, 2 Tim. 2.19. The Lord knoweth them that are his. Now how can this be conceived, without the ſuppoſition of perſonal election? They therefore that deny it, do alſo aſſert, that a man may be an elect perſon to day, and a reprobate to morrow; and what need is there that Chriſt ſhould ſeek loſt ſinners, according to, (Luk. 19.10.) were it not that the perſons appointed to be ſaved by him, are lying in the rubbiſh of the apoſtacy, and to be called out of them.
5. THAT the Scripture calls the Elect, thoſe whoſe names are written in the book of life. Phil. 4.3. Rev. 21.27. In which there is an alluſion to the cuſtoms of men, who have books of record, in which, among other things, all the elections of perſons to any places and dignity are won't to be recorded; and the end of it is to keep it ſure. Now the Scripture uſeth names for perſons, Acts 1.15. Rev. 11.13. And what can there be more diſtinctly indigitating the individuals, than to write them down by name? Things are named, that they may be particularly known. We have therefore ſuch an expreſſion, Exod. 33.12. I know thee by name. i.e. diſtiactly, intimately and throughly.
6. THERE is no unrighteous reſpect of perſons to be charged on God in this regard. There is great improvement made by our adverſaries, of ſuch Scriptures as thoſe, Acts 10.34, 35: Then Peter opened his mouth, and ſaid, Of a truth I perceive that God is no reſpecter of perſons. But in every nation, he that feareth him, and worketh righteouſneſs, is accepted with him. Rom. 2.11. For there is no reſpect of perſons with God. Which they ſuppoſe would be imputable upon the principle that we hold; but it is a vain ſuppoſition. For,
(1.) IT is not a different reſpect had to perſons is intended. Wo to every Child of God if he had no more reſpect to him than he hath to others. It is matter of everlaſting joy to God's people that they are men of his good will. Luk. 2.14. And it is his grace that makes us to be accepted. Eph. 1.6. who ſhould otherwiſe have been rejected.
(2.) THE reſpect ſ…perje… which is blamed among men, … denied to be with God, is ſuch a reſpect as prefers no before another, upon the … of ſuch things as do not letter their cauſe. As when in matters of Judicature, one ſhall carry the caſe, not becauſe right is on his ſide, but becauſe of his preſerment, wealth, relation, &c. and the other ſhall loſe it for want of theſe; and ſo it is intended in that law, Lor. 10.13. Ye ſhall d…n unrighte…ſn…ſs in judgment, then ſhall not reſpect the perſon of the poor, n…r h…n…ar the perſon of the mighty but in right uſneſs ſhall thou judge thy …bear.
(3.) IT is a ruled …ſe that this reſpect of perſon is not …argable where the perſon is under no …gation, but at …ſe: hi…rty. A man that is a Judge muſt do right, and not be …iaſſed; but a man that beſtows his eſtate, may chuſe whom be pleaſeth. Now is is certain, that God's Election had no regard to any thing in the creature, becauſe what it was to have, belong. I to this Election. And the Election itſelf was an act of God's meer good pleaſure, for which he was at perfect liberty, being a debtor to none, but a ſovereign Lord of his own grace, and may beſtow it where he will, and none is wronged that is not indalged with it, though all are highly favoured who are partakers in it. Nothing moved him but his own will, and that is free from any obligation but what it lays upon it ſelf, and hither it is reſolved, Rom. 9.18. Therefore hath he mercy on whom he will have mercy, and whom he will be hardeneth.
USE. WHAT cauſe then have God's Elect, upon the diſcoveries of it to adore and praiſe God for this ſavour of his? The doctrine of Predeſtination is ungrateful to none that are converted; and that of Election is moſt precious to all that know themſelves to belong to it. It is therefore a ſign of an unconverted man, not to love this doctrine. Here is the fountain of everlaſting love and good will opened: Here we ſee what thoughts God had for us from eternity. Here we diſcover the foundation of our ſalvation; and nothing carries ſuch obligation with it to love and …gniſy God. Labour we then to affect our hearts with this. Hence conſider the riches of grace laid up in it; called the election of grace, Rom. 11.5. called love, Rom. 9.13. Obſerve the peculiarity of it, that it is reſtrained to ſome, nothing better in themſelves than others, who are left out from it. Rom. 9.11. Conſider the means by which it is accompliſhed, in which forget not the love in ſending Chriſt to do and dye to purchaſe the favour appointed for us to be beſtowed upon us. Rom. 8.32. Think of the antiquity of it, that God purpoſed to make us veſſels of glory, before we or any other creature had any being. Eph. 1.4. And revolve often the glorious effects which derive to us from this Election: our effectual Vocation. Jer. 31.3. our free Juſtification, Rom. 8.33. our wonderful Adoption, Eph. 1.5. and eternal Glorification, Joh. 6.39. A. And add to all, the conſideration of the firmneſs and immutability of all this. Iſal. 55.3. 2. Tim. 2.19. Rom. 11.20, 29. Oh how much is there to be ſeen of God's heart in this, freely, abſolutely, everlaſtingly, peculiarly, and effectually ſet upon his choſen? How ſhould it e…flame, raviſh, and engage our ſouls to him for ever.
[JULY 10. 1694.]