02-02 Of The Special Decrees Of God, cont'd

cont’d

2b7. Seventhly, The ends settled in the decree of election are both subordinate and ultimate; the subordinate ones have indeed the nature of means with respect to the ultimate one: there are many things to which the elect of God, predestinated or chosen, both with respect to grace and glory, which are subordinate to the grand end, the glory of God. So God is said to "predestinate" them "to be conformed to the image of his Son", to be made like unto him, not so much in his sonship, nor in his sufferings, as in his holiness: man was made after the image of God, this by sinning he came short of; in regeneration the image of Christ is stamped, the lines of his grace are drawn upon, and he himself is formed in the hearts of his people; and into which image they are more and more changed through transforming views of his glory; and which will be complete in the future state, when saints will see him as he is; and to this they are predestinated, and that in order to another end, that Christ "might be the firstborn among many brethren"; the brethren are the predestinated ones, who are brethren to each other; and these are many, the many sons Christ brings to glory; and he is the firstborn among them; and that he may appear to be so, he is set up as the pattern of them, to whose image they are predestinated to be conformed, that in all things he might have the preeminence, (Romans 8:29) moreover they are said to be "predestinated to the adoption of children", (Ephesians 1:5) which may be understood either of the grace of adoption, the blessing itself, which predestination to it is no other than a preparation of it in the purposes and decrees of God, in his council and covenant, (2 Corinthians 6:18) or the inheritance adopted to, which they obtain in Christ, being predestinated to it according to a divine purpose, (Ephesians 1:11) likewise they are chosen to be "holy and without blame", (Ephesians 1:4) even to unblameable holiness, which is begun in this life and perfected in the other; when they will appear before the throne in the sight of God without fault, without spot or wrinkle, or any such thing: also they are said to be chosen unto faith; "God hath chosen the poor of this world, rich in faith", (James 2:5) not that they were, or were considered rich in faith when God chose them, but he chose them to be rich in faith, as the words may be supplied, as well as to be heirs of the kingdom; and this end is always answered, such as are chosen do believe; "as many as were ordained to eternal life believed" (Acts 13:48). Once more, the elect are chosen to obedience and good works; the text in (1 Peter 1:2) which has been already observed, will bear to be interpreted of the obedience of the elect, in consequence both of their election and their sanctification; and certain it is, that good works are what "God has before ordained that his elect ones should walk in them", (Ephesians 2:10) these are subordinate ends which respect grace, and are in order to a further end, glory and happiness, which is sometimes expressed by salvation; "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ", (1 Thessalonians 5:9) and again, "God hath from the beginning chosen you to salvation", (2 Thessalonians 2:13) salvation was fixed upon, and the method of it contrived in eternity; Christ was sent into the world, and came to effect it; he is become the author of it by his obedience and sufferings; this is not only published in the Gospel, but it is applied to God’s elect in conversion; but the full enjoyment of it is yet to come, (Romans 13:11) the saints are now heirs of it, are kept unto it, and Christ will appear to put them into the possession of it, and to this they are chosen, (1 Peter 1:2, 5; Hebrews 1:14, Hebrews 9:28) this end is also expressed by eternal life, "As many as were ordained to eternal life" (Acts 13:48). This is begun in grace now, which is a well of living water springing up to it; he that believes has it already in some sense; the knowledge of God and Christ is the beginning, pledge, and earnest of it; and it will lie hereafter in a life of perfect knowledge and holiness, and in uninterrupted communion with God to all eternity; and to this the elect are ordained.

Now all these ends, both respecting grace and glory, are subordinate ones to the grand and ultimate end of all, the glory of God; for as God swears by himself, because he could swear by no greater, so because a greater end could not be proposed than his own glory, he has set up that as the supreme end of all his decrees; he has made, that is, has appointed, "all things for himself", for his own glory, (Proverbs 16:4) as all things are from him, as the first cause, they are all to him as the last end, (Romans 11:36) and with respect to the decree of election, it is the glory of his grace mixed with justice, which is the end of it; the election of men to unblameable holiness, and the predestination of them to the adoption of children, are said to be "to the praise of the glory of his grace", (Ephesians 1:4-6) that his free and sovereign grace might be displayed and glorified thereby; and that men who are the chosen generation and peculiar people, might show forth the praises of it; as, they do in part now, and will do it perfectly hereafter; for they are a people he has formed for himself both in election and the effectual calling, for this end and purpose, (Isa. 43:21; 1 Peter 2:9) his great end in election is to "make known the riches of his glory on the vessels of his mercy"; that is, the riches, the fulness, and plenty of his glorious and sovereign grace and mercy on the objects of it, (Romans 9:23) and not the glory of his grace and mercy only, but of his justice also; for which provision is made in the decree of the means, by setting forth, or pre-ordaining, Christ "to be the propitiation", or to make atonement, "for sin; to declare his righteousness", the justice of God, "that he might be just, and the justifier of him that believes in Jesus", (Romans 3:25, Romans 3:26) and so the glory of God, of his justice and holiness, as well as of his grace and mercy, appear to be great in the salvation of men; here mercy and truth meet together, and righteousness and peace kiss each other; and God is glorified in all his perfections, which is the great end in view.

2b8. Eighthly, The blessings and benefits flowing from election are many, indeed all spiritual blessings; it is as it were the rule, measure, and standard according to which they are communicated; the several chains in man’s salvation are connected with it, and hang and depend upon it, (Ephesians 1:3, Ephesians 1:4; Romans 8:30) they need only be just named in order, since they have been suggested under the former heads.

2b8a. Effectual Calling. "Whom he did predestinate, them he called"; all the predestinated, or chosen ones, are in time called, and are called according to the eternal purpose and grace of God in election (Romans 8:30; 2 Timothy 1:9).

2b8b. Faith and holiness, and indeed every grace of the Spirit. Holiness is both an end and a mean in this decree, as before observed, and made certain by it; faith follows upon it as a free gift of grace, and so hope and love, and every other grace.

2b8c. Communion with God. "Blessed is the man whom thou choosest, and causest to approach unto thee", (Psalms 65:4) to come into his presence, and enjoy it in his house, his word, and ordinances.

2b8d. Justification; which is secretly a branch of it, and openly as to the manifestation of it, flows from it; "Who shall lay anything to the charge of God’s elect? it is God that justifieth"; that is, the elect; who because they are chosen in Christ, they are justified in him (Romans 8:33).

2b8e. Adoption; to which the elect are predestinated, and are denominated the children of God, being given to Christ as such when chosen in him, before the incarnation of Christ, redemption by him, or having the Spirit from him (Hebrews 2:13, Hebrews 2:14; John 11:52; Galatians 4:6).

2b8f. Glorification; "Whom he did predestinate them he glorified", (Romans 8:30) the elect, the vessels of mercy, are "afore prepared for glory", for eternal glory and happiness; and are chosen and called to the obtaining of the glory of Christ, which the Father has given to him to bestow upon them, and which they will most certainly enjoy (Romans 9:23; 2 Thessalonians 2:13,14).

2b9. Ninthly, The various properties of election may be gathered from what has been said of it; as,

2b9a. That it is eternal; it does not commence upon believing, and much less at perseverance in faith and holiness; but it was an act in God before the foundation of the world (Ephesians 1:4).

2b9b. It is free and sovereign; God was not obliged to choose any; and as it is, he chooses whom he will, and for no other reason excepting his own glory, but because he will; "what if God willing", &c. and the difference in choosing one and not another is purely owing to his will (Romans 9:18, Romans 9:22, Romans 9:23).

2b9c. It is absolute and unconditional; clear of all motives in man, or conditions to be performed by him; for it "stands not of works, but of him that calleth", the will of him that calls (Romans 9:11).

2b9d. It is complete and perfect; it is not begun in eternity and completed in time, nor takes its rise from the will of God, and is finished by the will of man; nor is made perfect by faith, holiness, obedience, and persevering in well doing, but has its complete being in the will of God at once.

2b9e. It is immutable and irrevocable; God never repents of, nor revokes the choice he has made; some choose their friends and favourites, and alter their minds and choose others; but God is in one mind, and never makes any alteration in the choice he has made; and hence their state is safe and secure.

2b9f. It is special and particular; that is, those who are chosen are chosen to be a special people above all others, and are particular persons, whose names are written in the book of life; not in general, men of such and such characters, but persons well known to God, and distinctly fixed on by him.

2b9g. Election may be known by the persons, the objects of it; partly by the blessings flowing from it, and connected with it, before observed, bestowed upon them; for to whomsoever such blessings of grace are applied, they must be the elect of God, (Romans 8:30) they may know it from the efficacy of the Gospel upon them, in their calling and conversion, (1 Thessalonians 1:4, 1 Thessalonians 1:5) and by the Spirit of God testifying their adoption to them, to which they are predestinated, (Romans 8:15, Romans 8:16) and they may be able to make it known to others by their holy lives and conversations; which is meant by making their calling and election sure, even by their good works, as some copies read, (2 Peter 1:10) since both calling and election are to be made sure, and therefore by some third thing: indeed no man can know his election of God until he is called; it would be presumption in him to claim this character, until he is born again; nor should any man conclude himself a reprobate because a sinner, since all men are sinners; even God’s elect, who are by nature, and in no wise better than others, but children of wrath, even as others.

There are many things objected to this doctrine of election; but since it is so clear and plain from scripture, and is written as with a sunbeam in it, all objections to it must be mere cavil. It is urged, that God is said to be "good to all, and his tender mercies over all his works", (Psalms 145:9) which seems inconsistent with his choosing some and leaving others; but this is to be understood not of his special grace, but of his providential goodness, which extends to the elect and non-elect, the evil and the good, the just and the unjust, (Matthew 5:45) and in this sense he is the saviour, preserver, and bountiful benefactor of all men, but especially of them that believe (1 Timothy 4:10). It is observed that Christ says he was sent not to "condemn the world, but that the world through him might be saved", and therefore not some only but all; but to understand this of all the individuals in the world is not true, because all are not saved; and so this end of Christ’s mission, so understood, is not answered; but by the world is meant the world of God’s elect, whom he was reconciling in Christ, and for whom Christ gave his life, and became the propitiation for their sins, even for all the chosen throughout the whole world, and particularly among the Gentiles. Nor is 1 Timothy 2:4 any objection to this doctrine, "Who will have all men to be saved, and to come unto the knowledge of the truth"; for all men are not eventually saved, nor do all come to the knowledge of the truth of the Gospel; nor indeed have all the means of that knowledge: but the sense is, either, that all that are saved, God wills to be saved; or that it is his will that men of all sorts and of all nations, Jews and Gentiles, should be saved; which agrees with the context (1 Timothy 2:1, 1 Timothy 2:2, 1 Timothy 2:7). And when it is said of God, that he is "not willing that any should perish, but that all should come to repentance", (2 Peter 3:9) this must be interpreted, not of all mankind, but of the elect, to whom this and the preceding epistle are inscribed, and who are in (2 Peter 3:8) styled "beloved", and in this verse, the "us" towards whom "God is longsuffering"; now it is the will and pleasure of God that none of those should perish, but all in due time be brought to faith in Christ, and to repentance towards God: but objections from hence, with others of the like kind, are not sufficient to overturn this truth, so abundantly established in the sacred scriptures.