EXPOSITION OF THE EPISTLE TO THE EPHESIANS.
SERMON
VI
Having predestinated us unto adoption by Jesus Christ for
hinwelj 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.VER. 5, 6.
THE coherence of these words with the former stands thus : they contain a
second instance of that general of his premised, ver. 3, wherein the Apostle
had said that God had blessed us with all spiritual blessings in heavenly
things in Christ. Now, as in that verse he mentioneth both an act of blessing
us, he hath blessed ns, and in the general or total speaks of
certain blessings themselves wherewith God hath blessed us, with all
spiritual blessing in heavenly things in Christ; so in these following
verses he accordingly instanceth in particulars, namely
1. Election,
ver. 4.
2. Predestination, ver. 5.
Both which are acts of blessing
us.
His first instance is in election : according as he hath chosen
ns in him before the foundation of the world. Here is the act of
blessing, that God chose us in Christ, and so blessed us; for blessing was
joined with choosing, as a concomitant of it; God then giving us all spiritual
blessings when he chose us, as out of other scriptures I have shewed. So that
the meaning is, that then, and in that act of choosing, God thus blessed us;
and that particular blessing bestowed by that act is, that we were blessed with
a perfect holiness, as it there follows, that we might be holy and
without blame before him in love.
The second instance he giveth is
predestination: having predestinated us unto adoption, die. Herein
again predestination is the act of blessing, and that from eternity; and
adoption is the particular blessing wherewith we were blessed. And this is the
fruit of predestination, as perfect holiness is of election. Now, as an
introduction to the opening of these words, you will expect I should first
distinguish between chosen and predestinated, or between Gods election
and predestination. To choose, is to single and cull out from others, or out of
a common lump; and to predestinate, is, in English, to foreordam, or
fore-appoint to some end. Now, how do these differ, as they were then done by
God?
1. It may be there was no difference intended; but the Apostle being
to repeat the same thing, or one and the same act, his scope being apart to
mention those particular blessings by that one word, as they are bestowed upon
us by that one and eternal act of Gods love, he takes occasion about them
to use two several words or expressions thereof; especially considering that
those eternal acts of choosing, predestinating, die., were all but one entire
act in God, even as his essence is one. And yet the Holy Ghost is Pleased to
express it by two acts; whereof the one notes out one thing more. The proper
object whicb election is carried unto are tbe persons. it is of personsas of
persons. lie bath chosen us to bring us to such an ultimate end, ordained for
us. eminently, and the other another thing, so to convey all of it the fuller
unto our apprehensions, according to this latter conception.
2. Some
distinguish them thus: that election or choice imports more eminently an act of
Gods will, for choice is an act of will; but that predestination is an
act of his understanding, as working by counsel. So, ver. 11, this seems
explained, Being predestinated according to the purpose of him who
worketh all things after the counsel of his will. But more expressly in
Acts iv. 28, Whatever thy counsel did fore-determine to be done.
The word is the same that is here. So then the difference here should be, that
election imports simply his decree to the end; but predestination should
further note Gods contrivcmcnt or preparation of means to the obtaining
of that end.
3. But though other scriptures may hold forth this second
difference, yet that it should be here in these two verses intended, I see not.
For adoption here is set forth to be an end, as well as holiness; nor are there
any means in this verse mentioned. And of the two, holiness is rather a means,
or a foundation laid to adoption, than ê contra; and therefore Rollock
rather calls election, as here used, the decree of the means, and
predestination the decree of the end. But yet that this notion of his should be
the Apostles scope here, I cannot wholly assent to neither; for the
holiness unto which we are here said to be chosen is perfect holiness in
heaven, which is the end we aro ordained unto, as well as adoption. And,
indeed, both of them are decretcs fin is, decrees about the end, as I shall
afterwards shew.
Wherefore, the best difference that I can find out, and
that is proper to the scope of the text, is, that election, although it be a
decree about the end, or at least one main end concerning what God ultimately
meaneth to do with us, as well as in predestination; yet together therewith it
does eminently note forth a singling or culling out some persons with a special
and peculiar love from others of the same ranh and condition ;~ both out of
things possible, which God had in his knowledge, which his power could have
made, but he never decreed a being unto, which are as infinite as his knowledge
and power are, (and even out of these there is an election,) as also out of all
persons, whom he did make and actually give an existence unto, both men and
angels, of whom solno he laid aside, as in the case of the angels is
undeniable. So that election being a preferring of some before others, doth
connotate the teiminus a quo, the term or mass of persons from which; but
predestination more eminently notes out the tenniisus ad quem, the ultimate
state unto which we are ordained.
And secondly, because by this election,
or first calling out from others, we are not ordained to a sole and separate
being in ourselves; such as other persons, whom he decreed not to save, are
only to have,they all stand upon their own bottom; but a being in Christ,
as a Common Person and root to spring in and out of, and that in him we were
considered and chosen to be in the very first act of Gods choosing us,
(as in Gods heart we may be said to have stood, although, until
converted, we have not an actual being in Christ, according to the rules of the
Word, which God will judge us by, but are without God, and
without Christ, as chap. ii. shews;) and therefore unto
chosen is added in him, that being the first act that
gives us a subslstence thus in Gods mind, and that in Christ. Hence
therefore election, the first act, having thus singled us out from all things,
and decreed us a representative being in Christ as members in a head, together
with our being, predestination then further imports a second act of ordaining
us to a glorious well-being in him, as the end God means to bring us to. It
adds adoption, and by adoption is meant the right unto the glory of heaven, as
I shall by and by shew you, and this is bestowed upon us as a privilege or
dignity as it is called, John i. 12over and above our first being
in him; for in him we must first be, ere we can partake of anything through
him. Now, election was the first act that did put us into him, aud then
predestination was that which conveyed unto us all those privileges which we
have through him, and union with him, whereof adoption and holiness are the
highest and most eminent.
To illustrate this, we must kuow that tlungs must
be purposed to have a being ere they can be supposed to have a well-being from
Christ; according to that maxim of him, that is, of the Father, whose work all
this is, Of him you are, and have a new being, in
Christ, which Christ is then made to us wisdom; aud many
other privileges we have by him before we cau come to have n well-being. In
like manner, we must first be supposed to have a being in Christ Of
him ye nrc in Christ Jesus, 1 Cor. 1. 30ere we can be supposed to
partake of anything from him, or of any extrinsical or intrinsical privilege
that is his, or that cometh from him. You know, ere a man can have any
privilege in the visible world, he must be a man, that is, a son of the first
Adam. God indeed hath given the world to the sons of men, but yet the
conveyance and the charter by which they hold it is their coming from Adam by
multiplication, as it is Gcn. i. 26, 28; so as, before any soul, if you could
suppose it extant before it comes into the body, can come to enjoy the right or
privilege of anything in this world, it niust be by being united to a body that
cometh from Adam by propagation, aud so it becomes one of Adams
posterity. So is it here. Before ever you can come to have a right of
inheritance in auything of the other world, you must first be supposed to be in
Christ. Now, election is that which first gives you a being in Christ, and then
God by the act of predestination did appoint you a well-being through him.
Again, look as God in his decrees about the creation did not consider the body
of Adnm singly or npart from his soul, nor yet the soul without his body, (I
speak of his first creation and state thereby,) neither should either have so
much as existed, but as the one in the other; so nor Christ and his Church in
election, which gave the first existence both to Christ as a Head, and to the
Church as his body, which each had in Gods decrees. And holiness, which
is the fruit of election here, is the image of God, and a likeness unto him,
which makes us capable of communion with him. As likeness in one man unto
another makes him sociable and fit to converse with another man his superior,
so holiness for communion with the great God; and therefore the Apostle says,
without holiness no man shall see. God, nor indeed can see
him, as Christ, John iii. 3. Look as some colours are the groundwork to
the laying on of other, and all colonrs to varnish, so is grace a groundwork
unto glory and communion with himself. Look as reason is the foundation of
learning, no man being able to attain it, unless he hatk reason, so we cannot
attain the glory of heaven, which is meant by adoption, till such time as we
have holiness, and perfect holiness. Without holiness no man shall see
God. So that holiness is the image of God, which makes us like unto him,
and fit for communion with him; and heaven is hut communion with God.
But
then, if you ask me what adoption is, it is plainly this it is a right to the
glory of heaven, and that is superadded to holiness. We groan says the
Apostle, Rom. viii. 23, waiting for the adoption, to wit, the redemption
of our bodies; that is, till we shall be brought to heaven, and to that
full and consummate glory there, which not only the soul, now made perfect,
hath, but which the soul and body together shall have when that last part of
our redemption is finished, in the resurrection of the body. And therefore it
is expressed by the redemption of the body, it being that glorious state that
follows thereupon. And this we are by predestination ordained to, as the end
that God would bring us unto. And so, some conjoin those two, adoption and
glory, Rom. ix. 4, that is, glorious adoption, or adoption to glory. And if you
look into 1 John iii. 2, you shall then see another place, where being the sons
of God, or adopted, is put for heaven. Behold, says the Apostle,
what manner of love the Father hath shewed us, that we should be called
the sons of God! Beloved, we are now the sons of God, but it doth not yet
appear what we shall be; for we know that, when he shall appear, we shall be
like unto him; for we shall see him as he is; even the Lord Jesus Christ
in glory. So then, adoption contains all the great dignity of a Christian in
this life ; but ultimately, and more especially, as here, that fulness of glory
whereby we shall be like to Christ in his glory; according to that in John
xvii. 22, The glory thou hast given me, I have given them. In a
word, adoption and holiness here are all one with what the Psalmist speak;
He will give grace and glory; and rip good thing will he withhold from
them,etc. Perfect grace and holiness, that is the fruit of election; and
glory added to grace (that is the varnish of it) is meant by adoption. And so
you have the first thing, the difference between perfeot holiness and
adoption.
But then the main question remaineth, Why is holiness made the
fruit of putting us into Christ, or choosing us; and why is adoption or glory
made the fruit of predestinating us? for so you see the words carry it.
You
shall see a clear reason for this. Holiness must needs be the fruit or
consequent of our being chosen in Christ; for it is essential to a being in
Christ. It were an absurdity to say that God did ordain a man to be in Christ,
and not ordain him to be holy. Because if God ordains him to be in Christ, he
ordains him to be a member of Christ, and the spouse of Christ. Now the head
and members must be homogeneal, and husband and spouse must be of the same kind
and image. When Adam was to have a wife, she must be of the same specie; she
must have the same image upon her. None of the beasts was fit to be a wife for
Adam. God brought them all unto him; but among them all there was not
found a meet help for him, Gen. ii. 20, because they had not the same
image that he had. And whoever has his being from Adam, must likewise have
reason from him, as a necessary concomitant of such a being. So if God chooseth
a man in Christ, he must necessarily be holy. And this is the reason why
holiness is annexed to our being chosen in him, the ordaining us to be holy
being a natural and absolutely essential consequent of our being elected in
him.
But then, why is glory the fruit of predestination?
Now I have
given you the reason of the first, the second will easily follow. God might
have made us perfectly holy in Christ, and not have added glory to it: Rom. vi.
22, You have your fruit unto holiness, says the Apostle. If there
had been holiness, there had been fruit enough; but here is more, and the
end everlasting life. So likewise, here is glory added to holiness as a
further fruit and privilege. Therefore, as God by election putteth us into
Christ, so he hath a further business about us; he predestinated us to glory
and to the adoption of sons in him. It is a new grace, and therefore it is
expressed to be the fruit of a new and second act, even predestination. Plus
e.st nos esse lilies quani esse sanctos, (it is Zanchys speech,) It is a
further thing to be sons than to be holy, to have heaven, amid be received to
the glory of God, than to be partaker of the holiness of God. Predestination
therefore is here said to come over us after election a second time. God addeth
thereby glory to grace, (as the Psalmist speaks,) as a fresh, new, and second
gift; for gifts both and each are by the Psalmist said to be, He will
give grace and glory. Grace or holiness by election, glory by
predestination.
And here, ere we go any further, let us pause a little, and
view the harmony that is between these things here in the 4th and 5th verses,
with what the Apostle had said before and ushered this in by. He began in the
3d verse, Blessed be the God and Father of our Lord Jesus Christ.
When II opened those words, I gave this meaning of them, that God is first and
originally the God and Father of Christ, and so becomes our God and our Father,
according to that in John xx. 17, I ascend to my God and your God, to my
Father and your Father. When I showed you how he is the God and the
Father of Jesus Christ himself, I gave this difference, that he was the God of
Christ as man, because he chose the human nature unto that dignity. Nay, he
chose the second Person to be the Mediator, 1 Peter i 20, and so was the God of
Christ by election. But supposing that man to have been once chosen and united
to the Son of God, and he becomes his Father by the relation of having begotten
his Son; and that relation becomes natural between his Father and him. But he
is not thus to us a Father by a natural relation as to Christ, but wholly by
adoption,which of Christ must not be said,and so by predestination
oniy, who bath predestinated us to the adoption of sons, with
difference from Christ. Adoption in us depends wholly and merely upon
predestination and no natural relation. Again, as he is our God so considered,
he chooseth us to be holy before him, according to that express saying,
Be ye holy, for I the Lord your God am holy, Lev. xix. 2. As he
becometh our Father in Christ, he predestinateth us to adoption of sons. Here
are two relations God beareth unto us in Christ; he is our God, and he is our
Father, so ver. 3. And here are two acts of God towards us from everlasting
that proceed from these: namely, election, ordaining us to be holy in
conformity to him as our God; and predestination to the adoption of children,
as he that thereby would and did become a Father to us.
I conclude this
with what Zanchy observes, with what follows after. The two (saith he) acts of
God for us, in this ver. 4 and 5, agree with those words which follow in ver.
6, to the praise of the glory of his grace. That God should choose
us in Christ to be perfectly holy, there was grace; but that he should add
glory and heaven and sonship unto it too, this, says lie, is to the glory
of his grace. And so he makes an auxesis of it, a further lightening of
his love, that he not only chose i~ to be holy, but also predestinated us unto
adoption and glory: to the shewing forth, not only of grace, as in holiness he
did, that being the image of his grace; but the glory of his grace, as in
adoption, that being the image of his glory. I will not niuch urge this, as
here intended; I mention it oiiiy because he adds it; and certainly some such
aim there might be, in that aspect which these words have to the former. And so
I pass to some observations.
Obs. l.In the first place, from what
hath been said, take notice how absolutely necessary holiness is unto
salvation, which will appear to you, out of what I have said, by these four
things
First, Not only that in theso thoughts which God had towards us, he
did first pitch upon holiness, and then upon adoption or glory; and so he
preferred holiness to glory, and so should we prefer it to all other privileges
which we have by Christ; But, secondly, that holiness is a necessary and
essential concomitant to being in Christ, and all other privileges superadded.
There was no thought to be had of being in Christ, without being holy. Look how
incongruous and absurd it were to make a beast a son and member of Adam; so
incongruous and absurd were it to make one that is unholy to be a member of
Christ. God never at first cast a thought on us to be in Christ, but with an
intention that we should be holy. Ho hath chosen us in him to be
holy, saith ver. 4.
Yea, in the third place, God is not your God,
unless you be holy Be ye holy, as the Lord your God is holy. God,
as I told you, becomes your God by election, as he becomes your Father by
predestination. If, therefore, God be your God, then be you holy as he is
holy.
And, grace is the foundation of glory. There is not a thought to be
had of going to heaven without it; you must first be holy, ere you can he so
much as capable of that glory; for the height and top of it is communion with
God, and God is holy.
So you see, from what hath been said of
predestination, he hath predestinatcd us unto adoption; that is, a sonship in
law, in and through Christ, his natural Son. Do but think with yourselves, by
way of inference, you that are believers indeed, what your privileges by your
being in Christ will rise unto, by considering what is and needs must be
included in this httle word, sons/tip and adoption. No less than all privileges
in this world and the world to come, every one of them in the present right to
them; now, says the Apostle, now at present, we are the sons
of God, but what we, by virtue of this our being sons, shall
be, none in the world, nor we ourselves, can know; none do or can come to
know the consequents hereof As we say of a mighty rich man, he knows not the
end of his wealth; so we may say of a mans being an adopted son of God,
none knows what this will bring a man to in the end. If a son then an heir, a
co-heir with Cbrist, yea, an heir of God; to possess and enjoy God, as Christ
doth. I say as Christ doth; for so it follows in that of John, When
Christ shall appear, we shall be like unto him ; just like in our
proportion; as he enjoys God, so shall we. Yea, and over and above, he shall
have all things into boot. I will be his God, and he shall be my
son; and what further follows upon being a son? Ho shall inherit
all things. God himself hath but all things, and thou shalt have all
things too; and this is to be predestinated unto adoption. Brethren, think of
your privileges.
I have expounded what it is to be chosen in him, and what
to be predestinoted to adoption.
The division of the fifth verse
The
rest that follows in the 5th and 6th verses is to set forth the causes of this
our predestination. I call them causes in a large sense.
1. The
instrumental cause, Christ by (or through) Jesus Christ; for in and
through a relation unto him it is that we are sons and heirs of heaven, as in
that Rem. viii. 17 it is declared, co-heirs with Christ.
2. You
have the principal efficient cause, and, in bim, the mover of God thereunto,
viz., the good pleasure of his will according, saith he, to
the good pleasure of his will. All is resolved into that, as the supreme
first mover of all, and you in your thoughts are to attribute all to that, when
you think of your being made holy or happy.
3. The final cause, both for
whom and for what.
(1.) For whom; and the word is such as will serve either
to signify for himself, and so referring unto God the Father, or
for him, that is, for Jesus Christ the Son of God, who is also
together with the Father one end of this our predestination unto adoption;
therefore that which our translators translate to himself, as
referring to the person of God the Fntlicr, I would likewise render for
him; that is, for Jesus Christ; reading the words thus, who hath
predestinated us to adoption by Jesus Christ, for hum as the second end;
for whom.
(2.) For uhat; to the praise of the glory of his
grace, so ver. 6; that is, for time glory of his grace who did
predestinate, which is God the Father.
And so you have the rest of these
verses analysed to you.
There is notlnng questionable herein, but only that
I should translate it prcdcstinated to adoption for him, and so to
carry it to Christ, that lie was intended as one final cause of our
predestination to adoption, as well as the instrumental; that is, that it was
intended by God that contrived all in it, so as that it should be for him as
well as by him.
I will give you the several interpretations or readings of
the words for himself. 1. There are some would interpret it by to
this sense, that he hath predestinated us in himself, to shew that
it was Gods sole act immanent within himself, and in that respect to give
him the glory of it as the contriver, within himself. But this will
not hold ; for, first, it is harsh in the phraseology of it, to render it
so.
2. That God was the cause of predestination, we see how that followeth
after, for the Apostle attribnteth it unto his will in the next words,
according to the good pleasure of his will. And certainly, in so
brief an enumeration of causes, he could not use a repetition. And
therefore
3. Others read it, as here our translators have also turned
it, unto himself, to this sense : Having predestinated us
unto adoption to himself, that is, to be children adopted to himself.
Holy Baines, not being satisfied with this last reading of it, gives two
reasons against this interpretation. First, saith he, that God did predestinate
us to be children to himself, is sufficiently implied in the sole word
adoption; for to whom should we be children but to him I Not to
Christ. Again, secondly, the Apostle, saith he, doth not say that He hath
chosen us to be sons in the concrete, but be bath chosen us unto adoption in
the abstract; so the words in the original do run. Now, says he, to add
to himself unto adoption in the abstract, that is not
proper. If indeed he had said, He hath chosen us to be sons to himself
that had been proper; but the words run in that tenor : and therefore Mr
Baines, to avoid this, rather those that interpretation, which yet of all is
the worst, He predestinated us in himself.
That translation and
interpretation therefore which remaineth is this, that God hath predestinated
us either for himself as the end thereof, or for him,
namely Christ, as the end of predestinating us to this adoption. And the words
will fully bear the one as well as the other; for the preposition; doth
oft-times signify for, as it doth denote the end or final cause; as
in the very next verse, ver. 6, airil, to, or for, the praise
of the glory of his grace, as noting out the final cause. It is the same
preposition there that is here used, as likewise in that Rom. xi. 36, All
things are of him, and through him, and for him, they are the same words.
But then, if that particle be admitted to signify for, as importing
a final cause, the question will be, whether it be for himself,that is,
for God the Father, that he should make himself the end,or whether it be
for Christ, whom the Apostle had mentioned in the words immediately
foregoing.
I confess, that when I expounded that verse in my lecture, and
long after that, when I first perfected my notes upon that verse, I observed it
not, as to such a purpose and issue as I shall now further drive at. But I
understood it then as only to intend that we were predestinated to and for
Christ, and to the glory of Christ, and so I handled it at large. But seeing
the Greek word may as indifferently, with a variation of the aspirate, be
rendered to himself, and so refer unto God the Father; and finding
that the Scriptures do frequently express Gods electing of us by choosing
ns to himself and for himself. as I found when I lately handled the doctrine of
election, (upon Rom. ii. 46,) and that there was so much and so great a
matter comprehended and contained in that expression; I have been thereby moved
to take that interpretation in also, it being a rule I have always measured the
interpretation of Scripture by, as I have oft professed, to take Scripture
phrases and words in the most comprehensive sense; yea, and in two senses, or
more, that will stand together with the context and analogy of faith.
Junius, in his conference with Arminius, apprehended some great matter, beyond
what was ordinarily pitched on, to lie intended in that small word. But be not
explaining what, but groping at it, Dr Twiss, who wrote the defence of that
conference, yet finds fault with him for obscurity, as not knowing what to make
of Junius meaning.
Others, to whose interpretation our translators
seem to incline, do give this as the sole sense of these words, that God
predestinated us unto adoption of children to himself: so as the whole
intendment should be taken up in this particular, that he bath chosen us to be
children to himself: the word to himself referring only unto our
being children to him; that is, his children.
But, says holy Baines, as I
observed, it is not in the Greek said that he predestinated us to be
sons to himself in the concrete; but that he chose us to adoption
in the abstract. Now, says he, to have added to adoption in the
abstract to himself, is not so proper. Of which I have spoke
before.
So that I understand the word to himself not primarily
or alone to refer to adoption of children to him, but to refer distinctly and
as immediately unto his having predestinated us, and separated us to his own
great and glorious self. and for and to his great and blessed Son. And that to
have been another distinct and larger end of his predestinating us than
adoption, over and above, and beyond that. And though that be as a special end
mentioned first, yet that is but a more particular and lower end in comparison
of this other, of Gods predestinating us to himself.
Let us take up
his meaning thus, as if be bad said, He hath predestinated us to
adoption, that is one end, or benefit rather. But, which is more and
further than that, he bath predestinated us even to himself also, in the full
extent of what that will bear and bold forth. And truly, that whieb would
further persuade unto this is, not only that it enlargeth the scope of the text
to the utmost amplitude, but also, that by Jesus Christ comes in
between unto adoption and to himself. Whereas, if he
bad only intended that we were cbosen unto adoption, that is, of children to
himself. he would have placed them immediately together, and said, He
bath predestinated us unto adoption to himself by Jesus Christ; but be
puts by Jesus Christ between the one and the other.
FOR
HIMSELP: THE END OF ELECTION. I shall, for an enlargement and confirmation of
this, run over some places in the Old and New Testament wherein the same
expression is singly and in this general sense used, that God chose us for
himself, and not limitedly unto this one particular, unto adoption to
himself.
1. In the Old Testament, Ps. iv. 3, Know that the Lord hath
set apart him that is godly for himself. What in it to set apart, but to
choose and sever from the rest, even as here in the text, to reserve, doth
imply I
2. And, secondly, Who was it that he speaks of? David himself. whom
elsewhere God had chosen, Ps. lxxxix. 19, 20.
3. And, thirdly, For what or
whom did God choose him? Not to kingship only, but for himself,
says that text. And therein consists the height, the top-glory of our election,
as it was of his. The word set apart in the Hebrew signifies
magnifying or exalting; and Ainsworth puts both together, and translates it
thus, hath marvellonsly or wonderfully separated. Now this great
and wonderful exaltation lies in his separating, choosing us for himself. To
have set us apart for kingdoms, for all the glories found in heaven and earth,
had not been so much as to separate us for himself. And agreeing with this is
that Isa. xliil. 20, My people, my chosen; so be had styled them.
And it immediately follows, ver. 21, This people have I formed for
myself. they shall shew forth my praise; which latter words are
explicative of the former, My chosen. There is a double formation,
one in and by regeneration, the., as that phrase, till Christ be formed
in you; shews. But this is but an imperfect formation, as those words also
imply. Nor is it all the forming of Christ in us that is yet to be, for it is
to be perfected in glory. But there was a foregoing one in Gods
everlasting decree of choosing us, My people, my chosen; and that
is the greatest formation of all. Gods eternal choice was the womb
wherein this birth was first Conceived, and therein perfectly formed as to what
we should be for ever. David, speaking of his body, maketh a double formation
of it, Ps. cxxxix., first, one in the womb, which God saw and bad an eye upon,
that it should be done according to his mind and model; and of this he speaks,
ver. lii, My substance was not bid from thee, when I was made in secret,
and ouriously wrought in the lowest parts of the earth. The other in
Gods decree, ver. 16, In thy book all my members were
written. In like manner there is a double spiritual formation of the
elect, and of their souls. One in election, which was the whole of what they
should be to his praise; therein it was that we were blessed with all spiritual
blessings at once. God cast the mould of all that we should be. Au formations
in this life are but imperfect draughts wrought by piecemeal, according to that
pattern; they are all, to eternity, but several degrees of perfecting and
filling up the idea of that first draught in Gods heart of what he chose
us to be, which he purposed within himself. Eph. i. 11. In that mould were all
the prints engraven which we were, by being east in, to bear the image of. And
in this respect be is said in Isaiah to have formed them, They shall shew
forth my praise; which is the same tenor of language with Eph. i. 5, 6,
Having predestinated us to himself. to the praise of the glory of his
grace. If you desire yet a plainer scripture, wherein this phrase is, in
terminis, applied unto Gods choosing his people as the end thereof. take
that in Ps. cxxxv. 4, For the Lord hatb chosen Jacob for himself. and
Israel for his peculiar treasure. This for the Old Testament.
In the
New you have the same. Besides this in the Epistle to the Ephesians, Rom. xi.
4, I have reserved to myself seven thousand men, who have not bowed the
knee to the image of Baal. Here is a precedent of election alleged of
seven thousand men in Elijahs times, which is thus expressed there by
God, I have left or reserved to myself. the. And this in the fifth
verse he expressly terms an election of grace : Even so then
at this present time also there is a remnant according to the election of
grace. His even so then interprets Gods mind in that speech
of his to Elijah, 1 Kings six. 18, by way of parallel, and manifestly shews his
saying, I have reserved to myself, to be all one and equivalent
unto, I have an election of grace of seven thousand, whom, by virtue of
that election and separation to myself. I have kept from Baals
idolatry; and thereby plainly infers his ultimate end in choosing was an
election to himself. But this I have elsewhere more largely opened.
Again,
when Christ himself from heaven was pleased to give Ananias an account of his
so dearly beloved Paul, the truth of his conversion, to time end to assure him
of it he brings forth his own and Gods having elected him; from whence,
as the original of all, he had now effectually called him, and meant and bad
designed to employ himn in his greatest services. And how doth Christ express
his election there I He is a chosen vessel to me, saith Christ,
Acts ix. 15.
So then, whether it be God the Father predestinating us to
himself, or Ibis predestinating by Jesus Christ to him,that is, to
Christ,we have warrant to apply it unto either; and by applying it unto
both, we make up the full comprehensive intent of the Apostle in that speech. I
shall therefore, in the handling, speak to it
1. As in relation to
God himself.
2. As to Jesus Christ.
1. For himself; that is, God the
Father.What it carries with it as it relates to God the Father.
(1.)
It notes out a special propriety: These I have chosen or reserved for
myself. is as to say, These I have laid my hands upon to be
mine. In that of Isa. xhil, 21, fore-cited, he had said just at the verse
before, Time beasts of the field shall honour me; that is, they in
their kind. And in another place, Ps. 1., lie sets his mark upon them, (as men
do on their cattle;) they are his, ver. 10, For every beast of the forest
is mine, and the cattle upon a thousand hills : I know all the fowls of the
mountains, and time wild beasts of the field are mine, and so shall
honour himn in their kind. Ay, but these are my people, my chosen; I have
formed them for myself. the., nnd are therefore dignified by being styled
the first-fruits of his creatures, James i. 18. Consecrated to him
out of the whole, Jer. ii. 3, Israel is holiness to the Lord, the
first-fruits of his increase. Observe-.-First, That he, the great God,
though most blessed of himself withont any of his creatures, amid needed not
have made them; yet he says of the whole lump, Ye are mine; as if a
rich man should say of his goods of his own getting, These are my
increase. But Secondly, Of his chosen people he says, These
are the first-fruits of my increase, and holiness to the Lord. Not only
denoting their duty of devoting themselves, and all they are, unto his glory;
but furthermore, it denotes his consecrating them to himself. as Num. xviil. in
the type explains it. Our Saviour Christ, in John xvil. 9, makes a great matter
of this, of Gods taking them to be his: I pray for them: I pray not
for the world, but for them which thou hast given me, for they are thine.
He had spoken before of a world of other men, whom he professeth not to pray
for, but limits himself to that peculiar company who were his by election, the
firstfiuits of the whole; who, says he, were
thine, and therefore also mine. By so vast a difference made between them
and the world, as that he should lay out the strength of his mediation for
them, and not for the other; and that upon this ground and motive, For
they were thine, 0 Father! He gives it as the reason that moves him so to
do; and that which Christ considers in our behalf. as that which had wrought so
great and special an affection to us, how greatly ought it to affect us! Now,
how is it that they are made his but by choice and election? For otherwise all
the world is his. And you have this in Paul likewise, The Lord knows them
that are his. Which special propriety set upon them, and owning of them
as his, is equivalent as to say, they are Gods elect'
(2.) It is a
choosing us to be holy before him; a consecrating us unto his service and
worship. And this is especially instanced in and aimed at in Ibm. xi. 4, which
I fore-cited. These, says he, I have reserved to
myself. whilst he left the rest unto the worshipping of Basil; but these
I have reserved to cleave unto and worship me in purity and in truth. And
besides what is here, heaven is an everlasting, perpetual worship of God. Thus
also in Pauls instance, Acts ix. 15, there is his particular designnient
unto bearing Christs name and sufferings for him; for which he is, in a
special manner, set out as a chosen vessel: He is a chosen vessel unto
mc, to bear my name before the Gentiles, and kings, and the children of
Israel.
(3.) It is to choose them for his glory. For his glory, as
manifested, is said to be himself; which therefore, he says, he will not
give to another. And here, in the following verse, it is added,
unto the praise of the glory of his grace. Of which I have spoken
elsewhere, as it is conjoined with his choosing us for himself. But (4.)
That which I most pitch upon as intended in this expression, is his designing
us to the nearest oneness and entire communion with himself? A man chooseth
goods, and dwellings, and servants for his use, and kings used to make a
collection of rarities and precious things for their special delight, Eecles.
ii. 8. Yea, but to choose a spouse, a familar intimate friend, (as Zabud is
called Solomons friend, 1 Kings iv. 5,) imports something higher. And
further, it is one thing for a king to choose to such or such an office or
dignity, as to choose his lord chancellor, treasurer, chief justice, the.; that
is a choice unto things, to places, and but to outward privileges only: but it
is another thing to choose his wife, to lie in his bosom, to be one flesh with
him, and another self with himself; or an intimate companion, to be as one soul
with him. This latter is to choose to and for himself. and for his own person,
and unto the highest communion with himself. and a participation of himnself;
the other is but to outward honour, and for his bnsiness, his * This head I
have largely run out upon in that part of a discourse about election,
That God hath made it his top and ultimate design in election to ordain
us unto a supercreation, union with himself, and an immediate communication of
himself; unto which I refer the reader for the rest service, and the
like. It is in such choices for himself. in which the grace and favour of a
king in choosing is most seen and shewn; that is a choice indeed!
2. For
him; that is, for Jesus Christ.In the interpretation before, I said the
words would bear either for himself. as referring to the Father, or
for him, referring to Jesus Christ, last mentioned. And the Holy
Ghost intended both these senses; but yet, if we were to choose but one, this
would make me think Christ rather to be here intended than God the Father,
becanse the Fathers being the end of predestination unto adoption,
follows after to the praise of the glory of his grace, namely, of
the Father, whose free grace is thereby magnified; although it must be also
acknowledged that his ordaining us for Christ is to the glory of his grace
also.
So then let us consider whether it may not be intended of Christ, ik
X1:erlv, for Christ, for which there are these reasons
1. The
words are promiscuously used, either for him or himself
2. I find that many
copies do so read it, for him, even for Christ. So the Vulgar
edition, and so some interpreters of all sorts do carry it, as Cornelius a
Lapide, the Jesuit; Vorstiu; Stapulensis, Castilio, Lubin, and others.
3.
And, to conclude all, there is this reason for it: If Jesus Christ were in
predestinating us aimed at by God, as an end thereof. as I shall presently make
good unto you, then certainly he may be supposed to come in here. And so he
doth. Where the Holy Ghost sets himself to enumerate all the causes of
predestination, he mentioneth God the Father as the end of it, over and above,
or besides, in those words, to the praise of the glory of his
grace; and if Christ should not come in here, he should come in nowhere,
as a final cause. He eometh in as a Common Person, that is, as our Head, in
those words, having elected us in him f also, as a means, in those words,
having predestinated us unto adoption by him; but as an end,
together with his Father, nowhere cometh in, unless here, by translating these
words, e/; ecirli, for him.
I come now to some obscrvations, the
first of which shall be a general one; there being three following more
particular, to make up this general one, which is this :
Obs.See here the fulness of Jesus Christ. We are elected in him, so
says ver. 4, as a Common Head; so we are predestinated to adoption by or
through him, so saith ver. 5; and we are predestinated likewise for him, as it
follows in the same verse. He is made in Gods aim the end for which he
did predestinate us, as well as the glory of his own grace. Take notice of
Christs fulness, these three things being attributed unto himin
him, through him, and for him; that is his honour. But the Father hath this
peculiar honour above him, that all things are said to be of him:
so, Rom. xi. 36, Of him, and through him, and to him are all
things. Now, in Christ, and through Christ, and for Christ are all
things, but not of Christ. God the Father, as he is the fountain of the other
two Persons, so he is the fountain and first mover of all the works of the
other Personstheir motion comes from him. You have the same thing
expressed, by way of difference, between God the Father and Christ, 1 Cor.
viii. 6, There is but one God, the Father, of whom are all things, and we
in him; and one Lord Jesus Christ, by whom are all things, and we by him.
So also, 2 Cor. v. 18, All things are of God, who hath reconciled us to
himself by Jesus Christ. I will only cast in this further observation,
that as here, in the matter of election about our salvation, the honour of
these three are given Christ,in him, through him, and for him,so
the same three are likewise attributed to him to express his influence into the
matter of creation and providence towards all creatures. In that Col. i. 16,
(an epistle of kin unto this,) in him, for him, and through him all things are
said to be created; of which I have spoken elsewhere.
This general being
premised, I come to the particulars that here make up Christs
fulness.
I have before explained to you how we are chosen in him, and shall
now further open what these two hold forth of glory unto Christ, that we are
predestinated to adoption through him, and for him.
These words, s/c abe-is, will first of all bear this sense, ad illius exem
plum, after his example or pattern; and if that phrase should not bear so much,
yet this will, being predestinated to adoption through him. The
meaning is, that Christ being the natural Son, we are made sons like him, even
as, in many other things, in that which he is in himself. we are made the like
in him, and conformed therein to him. Is he chosen? so are we, thus ver. 4. Is
he beloved? so are we, ver. 6. He first, and then we in a conformity to bins;
even as he is a Son, so are we in him, ver. 5.
1. The first particular then
is, that Jesus Christ was set up by God as the exemplary cause of us in our
predestination. The meaning whereof is this:
I will (says God) make those
whom I choose in Christ to be like unto him; he shall be their pattern. He is
my natural Son, and I will make them my sons through him.
To prove that
this is intended in this our being predestinated to adoption through him, I
will only give that place in Rom. viii. 29, Whom he foreknow, he also
predestinated to be conformed to the image of his Son; that is, God did
set up Christ as the prototype and principal masterpiece, and made us as little
copies and models of him. That Christ came, and took frail flesh in this world,
and suffered unto death as he did, therein we were his patterns; he was
conformed unto us in that. He had never come into this world had we not first
fallen into sin, and brought a frailty upon our nature:
Heb. ii. 14,
Forasmuch as the children are partakers of flesh and blood, (that
is, of the frailty of mans nature,flesh and blood cannot inherit
the kingdom of God,) he himself likewise took part of the same.
Here now our frailty is made the pattern of his. So likewise, Rom. viii. 3,
He sent his Son in the likeness of sinful flesh. Because we sinned,
and so subjected ourselves to frailty, therefore God made his Son like us. Mark
the phrase there used, God sent him in the likeness of sinful
flesh. But though we were patterns to Jesus Christ himself in all matters
of frailty that befell him in his way to heaven,wherein yet, in another
sense, he is a patternto us, in regard of the measure of afflictions wherein he
exceeded, and therefore we are said to be conformed to him in
sufferings,yet I speak in respect of what was the consideration upon
which Gods ordaining of Christ unto afflictions and frailties was first
founded, and that was, because we had sinned and become frail; and so,
forasmuch as we partook of flesh and blood, he took part ?~ the same. But take
Christ as now in his glory, and invested with all Ins privileges as he is the
Son of God, and as perfectly holy, the., and thus he is our pattern. We
are now the sous of God, saith the apostle, but it appears not what
we shall be; but this we know, we shall be like him when he shall appear.
I could amplify this unto you in the first and second Adams conformity
one to the other, from that place, 1 Cor. xv. 49 as we are conformed to the
image of the first Adamhe was earthly and we arc earthly; so we are to be
conformed to the image of the second Adamhe is heavenly, and so are we to
be.
And as Christ was tisus set up by God, as our pattern and exemplar in
our predestination, so
2. He was set up as the meons or virfucml
cause thi-osmgh whom, that is, by virtue of whom, God would adopt us by union
with him. Jesus Christ, you know, is himself Gods natural Son; but how
shall we come to be sons? God puttethm us into Christ, he chooscth us to be in
Christ, to be married to him, and he betrothed us to him from everlasting; for
Jesus Christ then betrothed himself unto us, when in election he undertook for
us with his Father; and so we become sons-in-law unto God. So that Jesus Christ
is the instrument, or rather virtual cause by or through whom God makes us
sons. Even as a woman comes to be a mans daughter-in-law by marrying his
son, or by his sons betrothing himself to her; so are we sons-in-law unto
God,as the word adoption plainly signifieth,even by a
positive law; and this by marriage with his Son, which makes the relation
nearer and stronger than those kind of adoptions among men do, when marriage
svitb a child is not added to it.
Now, how is this being adopted through
him to be understood? Of being made sons through his merits, or through the
mere relation to his person?
I answer, through the relation to his person,
and Christs being a Son. I am in this of learned Mr Forbess mind,
that adoption, as primitively it was in predestination bestowed upon us, was
not founded upon redemption, or Christs obedience, but on Christs
personally being Gods natural Son. Our justification indeed is built upon
his obedience and sufferings, as ver. 7 hath it, in whom we have
redemption, even the forgiveness of sins, through his blood. But our
adoption is through his being the natural Son of God, aimd we his brethren in
relation to his person. To explain this : God ordained us to commnniou or
fellowship with Jesus Christ in all things, so 1 Cor. i. 9, and so to partake
of all his dignities, and whatever else in him we wore capable of; as of all
things in him, so likewise things even as they are in him, both in respect of
order,that in that order they are in him, are they also intended unto
us,and also in such manner as that which is bestowed on us doth answer to
what is in him; and likewise in respect of causation, that any-thing which we
have answering unto what is in him, is still founded upon that which is in
Christ answering thereunto.
Now, as this privilege, to be the natural Son
of God, was first in Christ himself. and was the foundation of merit in him; so
this grace, to be Gods adopted son, is first intended and founded upon
his being Gods natural Son; and then after that was intended what is the
fruit of Christs merit5 namely justification founded upon his
obedience.
Only let me add this caution, that we having indeed lost all our
privileges, Christ was fain to purchase them anew. And so indeed it is true
that adoption and all the rest are the fruits of his merits, as actually they
come to be bestowed. Therefore the Apostle, Gal. iv. 5, saith, that he redeemed
us, that we might receive the adoption of sons; mark the phrase,
that we might receive adoption. Our sins and bondage under the law and curse of
it were an obstacle and impediment why God could not actually bestow adoption.
And so indeed it is true, that our receiving adoption depends upon redemption;
yet still intended it was, and founded upon our Evil relation to Christs
person as he is Gods natural Son, and we married unto him. And so, when
sins are by his merits done out of the way, then this comes to take place. And
so justification is by Junius rightly called via adoption.
Now then,
election that gave us relation to Christ, did put us into him; God chose us in
him. And then came predestination, and gave us this privilege. Is Christ my
Son? says God. They shall be my sons, too; they shall be like him. Is he my
heir? They shall be heirs, and co-heirs with him. And this may help to solve
that question among divines, whether adoption or justification be the first
benefit. For, I answer, that in Gods intention of bestowing it from
everlasting in predestination, adoption is the first, as being founded upon our
mere relation to the person of Christ; and this without the consideration of
merit. But for the actual bestowing it upon us, pardon of sins goes first. We
are redeemed from under the law, that we might receive the adoption of sons,
and that God might owrm us as such; so, John i. 12, to as many as believed he
gave this privilege, that they should be the sons of God.
Now, take notice
of this difference, to see your privilege yet further, as you are in Christ.
Adam was created holy, perfectly holy; and, Luke iil. 38, we read that he was
the son of God, but nowhere that he was the son of God by adoption through
Christ. In the 38th of Job, the angels are called morning stars and
sons of God; but nowhere arc they called such by adoption through
Christ. They were sons indeed, per gratiam creotionis, because God made them,
and in his own likeness, and so by creation was their Father. But they are not
sons per graham adoptionis, especially not inflhristo, vel per Christum, as
divines speak. They are not sons by the grace of adoption, nor sons-in-law of
God by being married unto Christ. No, this is proper only to believers. Now
consider the greatness of this privilege. What, says David, is it a small thing
to be son-ins-law to a king? You may haply be a kings favourite or
creature, as the term is; he may make you great; but to make you his son-in-law
by marriage of his daughter, this is a further and more royal privilege. The
angels are Gods favouritcs and creatures; he made them what they are. But
we exceed them; we are his sons, by being put into his Son Christ, and by a
relation to his person. To which of all the angels bath it at any time been
said, You are adopted sons through Christ? And which of them hath Christ called
brethren? I will not say it is the meaning of that place, (I will but suggest
it,) You are come, says the Apostle, to the heavenly
Jerusalem, to an innumerable company of angels, to the general assembly and
church of the firstborn that are written in heaven. Why are we called
Gods first-born,for the Apostle seems to intend tlse church of
elect men as distinct from the angels, for he had mentioned them
bcfore,but because that as Jesus Christ is called Gods first-born
comparatively unto us, he being Gods natural Son, so it may he that we
are called Gods first-born in comparison of the angels, in regard that we
have a higher privilege of sonship than they have? For we are sons through
Christ. God hath predestinated us unto the adoption of sons through Christ.
And so I come to the third thing in the text, that as we are predestinated Unto
adoption through Christ, so also for Christ. So that Jesus Christ is likewise
the end which God sot up in predestinating us to this adoption and glory, and
to perfect holiness. And this is the highest honour of the Lord Jesus Christ.
It is a point of some difficulty, and therefore I shall somewhat the longer
insist upon it.
The meaning of it is this. God having a natural Son, the
second Person in the Trinity, whom he would make visibly glorious in a human
nature, through an union of it with this divine nature, or second
Person,which human nature should by that union become his natural
Son,uow upon the glorifying this second Person did Gods decree
primarily pitch; and for his greater glory, ordained us to be adopted sons
through him, and as brethren unto him; for should he he alone? No; God will
have his natural Son to have follows; and therefore he predestinateth others
for him, to be his companions; thus, Ps. xlv. 7, they are called.
God, saith the Psalmist unto Christ, hath anointed thee above
thy fellows, or peers. As, Zech. xiii. 7, the man Christ Jesus is called
Gods fellow, so in this psalm we are called Christs fellows. And
therefore God hath predestinated us to adoption of sons, as through him, so for
him, that he might have company in heaven to what end you shall see by
and by. He is Gods fellow; we are his follows. He is Gods natural
son; we are sous by marriage with him. John xii. 24, Jesus Christ compares
himself to a seed, which, saith he, if it dies not, it remains alone. His
speech implies, that he was loth and had no mind to be in heaven alone; No,
says he, I will have fellows there. Christ was to have company in heaven with
bins. And you shall see how this tended to the glory of Christ; for ho is made
the end of this decree of his and our adoption -
1. To greaten his glory
and excellency the more, by comparison with younger brethren, that his glory
might the more appear, as by comparison things do; in that he is, as Ibm. viii.
29, the first-born among many brethren.
2. God did ordain other
sons besides him, for him as the end, that there might be those about him who
might see his glory and magnify him, as you kayo it John xvii. 24. God had
givon Jesus Christ, by choosing him to the union with our nature, an infinite
glory. Now, says Christ there, Father, I will that they whom thou hast
given me be with mc where I am, that they may behold my glory. And, in 2
Thess. i. 10, it is said that Christ shall ho glorified in his saints,
and made wonderful in them that believe. Those that believe are for this
ond, that Christ may ho made wonderful in them, and also to them. And at the
10th verse of that 17th of John, I am, says Christ, glorified
in thorn.
3. God thus ordained us to adoption that Christ might be
glorifiod by being the cause of all our glory by adoption, and in that all wo
have, we have it through him, as it is here. And reason good that he should be
the end of all, through whom we were to have all, and that we should be for
him. So, Rom. xi. 36, they are conjoinod, Through him, and for him, are
all things namely, through and for God, of whom the apostle there
speaks. And so it is said of Christ, fid abe-mb, and sic erie-is, as
being therefore for him, because through him. In Cc?. i. 16, you read that God
created all things in him and for him. I have showed,
in another place, that it is meant of Christ, as supposed to have a human
nature. And it followeth at the 18th verse of that chapter, that he is
the head of the body, the mihureh, who is the beginning, the first-born from
the dead; that in all things he might have the pro-eminence. God sot him
up to be the head of the body; and if he be the head of his members, he is then
their end. This I gather out of 1 Cor. xi. 3, compared with ver. 9 : The
head of every man is Christ; and the head of the woman is the man; and the head
of Christ is God. Part of tho moaning whereof is, that God ordained
Christ for himself, man for Christ, and woman for man; which is manifest by
comparing this with what is said at vcr. 9, The man was not created for
the woman, but the woman for the man; he having said before, that the
head of the woman is the man. He speaks this indeed of Christs priority
to man in common by the law of creation. Therefore he says, The head of
every man is Christ, not believers only. Yet I may well draw the like
argument from that him common natural relation of headship to every man, into
this his special relation of being a head to his Church: that if ho be their
head, that then they wemo created for him; they were ordained for him, and not
he for them. Adam, you know, was Christs type. Now he was not made for
Eve, but Bye for him. And look what Adam was in creation, that was Christ in
election, when we were put into him. God first made Adam; and then, seeing it
was not fit for Adam to be alone, he brought Eve as a companion for him. So
could God bring the Church unto Christ as a meet companion for him, for it was
not meet that he should be alone; and so we were chosen for him- As therefore
the woman is called the glory of the man, in the same 1 Cor. xi. 7,
so are the saints called the glory of Christ, 2 Cor. viii. 23 and
John xvii. 10, I am glorified in them, says Christ, the. So that in
election Christ held the primacy, the firsthood,as in dignity, so in
order,in that we were ordained for him. And so it follows in the
conclusion of all, in that Col. 1. 18, that in all things he might have
the preeminence.
Now to enlarge this a little. In the decrees of
election, the consideration of Christ, as to assume mans nature, was not
simply or oaly founded upon the supposition or the foresight of the Fall, as if
occasioned only thereupon. For besides what the former explication of those
words, that we were chosen in hint, does afford; this also, that we
are predestinated for him as the end of all, gives a sufficient
ground against such an assertion. Now, mark my expression. I say, not only upon
the consideration amid foresight of the Fall; and that upon this ground, that
all things were prcdestinated nnd created for him. Whereas to bring him into
the world only upon occasion of mans sin, and for the work of redemption,
were to subject Christ unto us, as he was to be incarnate and hypostatically
united to a human nature, and to make us the end of that union, and of his
personal dwelling in that nature. Whereas he, as so considered, is the end of
us, and of all things else. This were also to have the person ordained for the
benefits (as redemption, heaven, the.) which we were to have by him, which are
all far inferior to the gift of his person unto us, and much more to the glory
of his person itself. His person is of infinite more ,worth than they all can
be of.
Neither yet, on the other side, do I, or dare I, affirm that Christ
should have been incarnate, and assumed our nature, though man had never
fallen; because all things are ordained to fall out no otherwise than they do.
God therefore never made such a single decree alone, that Christ should come
into the worid, but as always having the Fall in his eye, and his coming to
redeem also. I account that opinion as great a chimera and fiction as many of
those school questions and disputes, What should have fallen out if Adam had
stood I the., which are cut off with this, That God soever ordained his
standing. This is all that I affirm in this point, that God, in ordaining
Christ, the second Person, to assume a human nature, had not Christ in his eye
only or chiefly as a redeemer, but withal looked upon that infinite glory of
the second Person to be manifested in that nature through this assumption. Both
these ends moved him and of the two, the glory of Christs person, in and
through that union, had the greatest sway, and that so as even redemption
itself was subordinated to, and ordained for the glory of his person, as the
end of all first and chiefly intended.
I shall open it unto you thus. When
God went about to choose Christ and men, he had all his plot before him in his
understanding, through the vast omnisciency of that his understanding, (by
divines called his Simple Intelligence,) which represented unto him, as this
plot which his will pitched upon, so infinite more frames of worlds which he
could have made; and all these he must be supposed to have had in his view at
once, afore ever his will concluded all that was ordained to come to pass. Now,
he having Christ, and the work of redemption, and us, and all thus before him,
the question is, which of all other projects he had most in his eye, and which
his will chiefly amid primarily pitched upon to ordain it? I say, it was Christ
and the glory of his person. Gods chief end was not to bring Christ into
the world for us, but us for Christ. He is worth all creatures. And God
contrived all things that do fall out, and even redemption itself, for the
setting forth of Christs glory, more than cur salvation.
And the
reasons for this are
1. (Out of ver. 6.) That Christ is Gods
beloved, and beloved for himself. And Dens unumquodque amat prout illud
ansabile est,God loves every thing according to that degree of loveliness
that is in it. Now Christ, or the second Person dwelling in that human nature,
is per se amabilis, amiable for and of himself, and so is by God eligibilis per
se, et propter me, of and for himself~ as being an absolute good, which no
other creature is. Whereas the work of redemption performed by Christ was not
per se amabile, not loved or pitched upon for itself. But timat which gives the
loveliness unto it is a remedy for sin, as Rom. vi. 10, and in that respect the
goodness of it is not absolute and intrinsical, but accidental; but the
goodness, the loveliness that is in Christs person, is absolute, and in
itself such. And therefore, to have ordained it for this work only, had been to
have lowered and debased it.
2. (Out of ver. 5.) The grace of the
hypostatical union infinitely transcends that of adoption. The being Gods
natural Son far surpasseth our being his adopted sons, and therefore was in
order ordained first. And therefore it is that, as the text also bath it, we
are said to be predestinated unto adoption through hinu; that is, through him
as Gods natural Son, and that as supposed man. For unto hint as God-man
is it that we have this or any other relation.
3. Yea, thirdly, the work of
redemption itself was ordained principally for Christs glory, more than
for our salvation. In Phil. ii. 7, the Apostle tells us, that Jesus Christ took
upoms him the form of a servant, and became obedient to the death (there is the
work of redemption;) wherefore, saith he, God hath highly
exalted him, and given him a name above every name, the. The plot of
redemption therefore was subjected to the glory of Christ, and not Christ to
it.
4. Now, fourthly, I might show that then, when God took into his
counsel and foreknowledge all his works projected by him, and this of
Christs assuming our nature as one among the rest, it was Christs
due that he should be the end of all, and that all Gods decrees should be
so framed as to make him the end of all, as well as Gods own glory. So
that in this there was that respect had unto Christ in those decrees of God,
and he was so made the end of all therein, as no mere creature, no siot the
most cminent, could have been. There is a transcendency on Christs part
in this, that holdeth good in no creature. God might have made the angels and
the elect, and not ordained the angels to serve the elect. That one creature is
any way made the end of another to serve it, was a matter of liberty unto God,
and depended merely upon his arbitrary institution. But if God will ordain
Christ and a world, angels and men elect, or whatever else together with him,
it is due that Gods decrees about all these be so shaped and cast that
all should serve him; for they must all be his inheritance, and so ho must be
set up as the end of them all. And this is such reason as no man can deny. But
I have spoken to this upon Col. i. 16, 17. That which I shall further add to
this point, and which is more proper to this place, is, whether Christs
glory was considered by God as a motive unto God in predcstinating, as
Gods own glory was. I know orthodox divines do grant that Christ was set
up as the end of all things predestinated, who yet dispute and doubt whether
Christ was so considered of God in the act of predestinating as to be the
motive to move Gods will to predestinate us, and ordain all things else
with Christ. For, say they, nothing out of God is or can be any motive to him
to predestinate; for he purposeth all things in himself.
For the resolution
of this, I say
1. That it is certain that the only determining or
first moving cause that ioclined Gods will to predestinate both Christ
and all things else with him, was his own wilL He was so happy in himself, that
he needed not that glory which is manifested in and by the union of the second
Person with a human nature.
2. Yet, secondly, it is as certain that, so far
as the manifestation of the glory of all or any of his attributes did or might
move him to predestiimete us, or ordain any of those works which he hath
ordained, so far might the glory of the second Person move him to manifest it
in and by this union, which was the highest way of glorifying him. In the sixth
verse you read (and so in the thirteenth) that God predestinated us for
the praise of the glory of his grace ; that is there made an end that
moved him. Now, what is the glory of his grace? It is but the glory of one of
Gods attributes. Suppose then you put instead of it, to the praise
of the glory of his Son. Is not a person of the Trinity as near to him as
one of his attributes? Is not his Son as much to him as his grace? Certainly he
is. And then he might as well aim at the highest glory of the second Person,
which ariseth from this personal union, as at the glory of his grace in
predestinating us. Thins, John v. 22, 23, God hath given all judgment to
the Son, that all might honour the Son as they honour the Father. He
therefore took his Sons glory into consideration, as well as his own.
And whereas it is objected, that nothing out of God can move God, it is tne he
predestinatos all things by his own will and essence, even as he understands
all things by his essence; so as that only was the cause that cast that
determination in his will to the decreeing anything at all; yet so as,
notwithstanding, the praise of the glory of his grace or peiver, &c., must
be said to have moved him in the act: and this, althongh this praise of his
glory be a thing out of himself,-as indeed it is, for it is that shine or
result of his glory that arises out of all in the hearts of angels and men. But
though this praise be not essentially God, yet it is Gods; it is
relatively his, imd it is his peculiar. And so to say that it moves him in
predestinating, is all one as to say that hiniself moves himself. For this
praise relates to himself, and so he is said to mahe all things for himself,
that is, for the Praise of himself; which praise yet is not himself
essentially, but his relatively. New, even so the glory of the second Person,
to be manifested in the human nature through that hypostatical unien, is a
thing ent of God. It is not the person of his Son, but Is relatively his
Sons; and so moves him in the same order that the praise of the glory of
his grace did. Only, to prevent mistakes, take in these four cautions
First, That take the human nature which was assumed, and that as in Gods
simple intelligence it came up before him, as all ours did, and it was not
any-thing in that human nature that moved him to predestinate it, or any thing
else for it. Nor was the glory of that human nature made the end in the act of
predestinating; but it was the glory of the second Person only, which God saw
might be more fully manifested in this personal union than any other way: that
was it that moved him, and that was made the end of all. For otherwise the
assuming of a human nature was as mere an act of grace as to predestinate any
of us was. Yea, Christ might have assumed (take all things as they lay in a
possibility before him) any human nature else unto that dignity, as well as
that which he did assume. The second caution is, That much less were
Christs merits considered as any motive unto God. They are but actions
which are means of Christs glory, and so far less than the glory of his
person, and so are to him but as Gods works are to himself. It was
therefore the glory of his person alone that can, in the business we now speak
of be any way called a motive.
And that, thirdly, not unto the act, but in
the act; for as for the act itself, Gods will cast it beyond the force of
the simple consideration of any such extrinsieal glory that could arise unto
him or any of the three Persons. Nothing without himself raised up that will in
him; only, inter prcvdestinandum, in the act of predestinating, he set up this
glory of the three Persons as the end for which he contrived and ordained all
things: which must needs be; for if the terminus, or purpose of his will, was
works without himself then the encouraging motive to those works is suitably
short of glory, which ariseth to him out of these.
And, fourthly, That
Christ and his glory was set up as the end, is not to he understood as if God
by one single act or decree did first predestinate Christ and his glory, and
then by a new and distinct act chose us for him. But, that God having his whole
platform, both about him and us, in one earth view before him, predestinated
all by one entire act; yet so as in predestinating us, he was moved by the
glory which Christ should have in us, whom he predestinated together with us,
as both his end in predestinating us, and our end also; and accordingly did
mould this whole contrivement so as we and all things else might most advance
the glory of Jesus Christ, as was his due.
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