Romanos 8:29-30

DISCOURSE: 1878
PREDESTINATION CONSIDERED

Romanos 8:29. Whom he did foreknow, he also did predestinate 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 whom he called, them he also justified: and whom he justified, them he also glorified.

THE subject of predestination is confessedly very deep and mysterious: nor should it be entered upon without extreme caution, both as to the mode of stating it, and to the persons before whom it is stated. It is much to be lamented, that there exists in the minds of many a strong prejudice against it; insomuch that the very mention of it is deemed by them little short of heresy; I had almost said, of blasphemy. But this surely is not a way in which any part of God’s revealed will is to be treated. That the inspired writers do speak of it, is undeniable: and that our own Church also has made it an Article of faith, which all her ministers and members are to receive, is also certain. On these accounts we must not discard the doctrine through fear of offending any who may be hostile to it; though on the other hand we ought not so frequently or so strongly to insist upon it as unnecessarily to wound and grieve them. The true medium which a minister should aim at, is, to give to this doctrine, as well as to every other, as precisely as possible that measure of prominence and importance which it bears in the sacred writings. To be bringing it forward on every occasion, just as if it were among the first principles of religion, we consider as very injudicious, and detrimental to the best interests of religion: but to omit it altogether, we deem unworthy of a faithful servant of Christ. To the doctrines which have an opposite aspect, we give all due weight; and therefore we may be allowed to put this also before you, according as it is plainly declared in the passage which is now under our consideration.
The Apostle having designated “those who love God” as persons “who have been called according to God’s purpose,” proceeds to shew, that from first to last God is the author of their salvation: he fore-knew, and predestinated them from all eternity to the privileges which they enjoy; and will infallibly complete his purpose respecting them, in their effectual calling, their free justification from all their sins, and their final glorification at his right hand for ever.
In the Apostle’s statement we may see,

I. The principal ends of predestination—

God acts in all things according to his own sovereign will and pleasure: yet is that will regulated by the counsels of infallible wisdom [Note: Efésios 1:5; Efésios 1:11.]. Whilst therefore in all things he consults primarily his own glory, he has respect to such ends and objects as are most suited to promote his glory. The ends he has proposed to himself, in predestinating men to life, were two-fold: the immediate end respected us; and the ultimate end respected his beloved Son, through whom all his purposes were to be accomplished.

1. The immediate end respected us—

[He decreed that all the objects of his choice “should be conformed to the image of his Son.” But how were they to be conformed to him? We answer, In holiness, in sufferings, and in glory.

We are to be conformed to Christ in holiness. Our blessed Lord was altogether without spot or blemish, a perfect exemplar of universal holiness: his bitterest enemies could not find any imperfection in him; and St. John’s testimony concerning him is, “In him was no sin [Note: 1 João 3:5.]” Such, “according to the measure of the gift of Christ,” are we to be also [Note: Efésios 4:7.]. Like him we must live, not unto ourselves, but unto our God alone; making it “our meat and our drink to do his holy will.” Though in the world, we must not be of the world, any more than he was [Note: João 17:14; João 17:16.]: we must rise superior to all its concerns, resist all its temptations, mortify all its lusts, and “walk in all things as Christ walked [Note: 1 João 2:6.].” The same mind altogether that was in him, must be in us also [Note: Filipenses 2:5.]. And to this we are predestinated. We were not chosen of God from eternity, or made the subjects of his new-creating grace in time, because we were holy, or because he foresaw that we should be holy; but that we “might be holy:” “we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them [Note: Efésios 1:4; Efésios 2:10. These two passages deserve the most attentive consideration in this view.].”

We are to be conformed to Christ in sufferings. Throughout his whole life our Saviour was “a man of sorrows, and acquainted with grief.” “Though he was a Son, yet learned he obedience by the things which he suffered:” and “he was made perfect through sufferings.” In like manner we also must be “a poor and afflicted people [Note: Sofonias 3:12.].” We must “take up our cross daily, and follow him:” we must be “hated of all men for his sake.” “If they called the Master of the house Beelzebub, much more will they those of his household.” “The servant cannot expect to be above his Master.” “We must “follow him without the camp, bearing his reproach.” To this also we are predestinated. So St. Paul expressly affirmed respecting himself [Note: 1 Tessalonicenses 3:3.]; and so he affirms respecting us also: “All that will live godly in Christ Jesus shall suffer persecution [Note: 2 Timóteo 3:12.].”

We are to be conformed to Christ also in glory. “He is now seated on the right hand of the Majesty on high;” and there shall we also in due time be seated. Yes, “having suffered with him, we shall also reign with him,” and “be glorified together [Note: ver. 17. with 2 Timóteo 2:12.].” We shall be like him in glory: “our vile body will be fashioned like unto his glorious body [Note: Filipenses 3:21.]: our soul also will be changed into his perfect image [Note: 1 João 3:2.]; and our blessedness be altogether assimilated to his [Note: Apocalipse 3:21.]. And to all of this also our predestination extends. It is not to the means of grace only that “we are chosen, but to salvation itself, and to the obtaining of the glory of our Lord Jesus Christ [Note: 2 Tessalonicenses 2:13. See also Atos 13:48 and 1 Tessalonicenses 5:9.].”]

2. The ultimate end respected our Lord Jesus Christ himself—

[The first-born were entitled to many privileges: to them belonged dominion, and the priesthood, and a double portion of the inheritance. In respect of all the rest of the creation, not excepting even the angels themselves, we may be styled the first-born [Note: Êxodo 4:22.Hebreus 12:23.]. The whole family of believers are “kings and priests unto God,” and are entitled to inherit the kingdom of our heavenly Father [Note: Apocalipse 1:6; Mateus 25:24.]. But in respect of us, Christ is the First-born; for “He in all things must have the pre-eminence [Note: Colossenses 1:18.].” He is to be the Head of all his Church and people [Note: Efésios 1:21.]: and to this He is predestinated; yea, it is in order to this that they also are predestinated to the attainment of his glory. It was decreed in the eternal counsels of his Father, that “if he would make his soul an offering for sin,” he should have “a seed to serve him,” and should assuredly “be satisfied with the travail of his soul [Note: Salmos 22:30. with Isaías 53:10.].” Had not this been absolutely decreed, it might have happened, that not so much as one might ever have been saved, and that, consequently, Christ might have shed his blood in vain. For, if every thing had been left entirely dependent on the free will of man, all might have used their free will precisely in the same way; and every child of man might have rejected him, exactly as the great mass of mankind are actually doing. But can we conceive that God would have given his Son to bear the iniquities of a ruined world, and have left it to mere chance, whether any single individual should ever obtain mercy through him, or become a jewel in his crown? We cannot conceive this; in fact, we know that it was not thus left to chance: we are sure, that there is a chosen people, who were from eternity given to Christ, to be redeemed by his blood, and to be saved by his grace: and that of those who were so given him, he neither has lost, nor ever will lose, so much as one [Note: João 17:2; João 17:6; João 17:9; João 17:24.]. How many these are, God alone knows: but we are sure they are “many,” even “a multitude, whom no man can number, out of every kindred, and tongue, and people, and nation [Note: Apocalipse 5:9; Apocalipse 7:9.].”

It will probably be objected, that, if there be any who are thus predestinated unto life, the remainder must of necessity be ordained to death. But this we by no means admit. We grant that it is a difficulty which we are not able to explain: and we are contented to be ignorant of those things which it has not pleased God to reveal: and, whether men maintain or deny the doctrine in question, they will find themselves equally at a loss to make every thing intelligible to our finite capacities. It is Scripture, and Scripture alone, that must determine what is truth: and, as long as God declares with an oath that “he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live,” so long we may rest assured, that, notwithstanding he has predestinated many to life, he has not predestinated one single soul to death; nor is the doctrine of absolute reprobation a just and necessary consequence of predestination. To draw the line, we again acknowledge to be beyond the power of any finite capacity: nor are we so much concerned to draw it as some may imagine: for, whether we admit or reject the doctrine of predestination, the same number will be saved at last. The man who denies that doctrine, will admit, that all who repent and believe in Christ, shall be saved, and that all the impenitent and unbelieving shall perish: and the same is admitted by those who maintain the doctrine of predestination: so that an equal number are saved on either plan. The only difference lies in this: that they who maintain this doctrine refer all the glory of man’s salvation to God alone, making him the Author and the Finisher of it, from first to last: whilst those who deny the doctrine, give a great measure of the glory to the creature: for, however they may acknowledge that salvation through Christ is a gift to mankind at large, they make every individual the first moving cause of his own salvation: and exactly in proportion as they ascribe salvation either to human merit, or human agency as independent of God’s grace, in that proportion they give to man a ground of glorying before God. Whatever they may say, according to them, it is man “who maketh himself to differ;” and his salvation must ultimately be ascribed to him as its true, proper, original, and moving cause. It is in this view that we are anxious to have the doctrine of predestination properly understood. As a mere abstract and speculative point, we could very contentedly wave the discussion of it: but, as involving the honour of God, we cannot but consider it as deserving our most serious attention. Nevertheless, if any man cannot receive it, we are not disposed to contend with him, but are contented with pressing on his consideration such matters only as are of primary and fundamental importance.]
Hoping however that the truth of the doctrine has approved itself to you, we shall proceed to state,

II.

The way in which those ends are accomplished—

The order and method of God’s dispensations, from eternity to eternity, are here clearly marked:

1. He “foreknows” men as objects of his love—

[As far as relates to mere prescience, all things are equally exposed to the view of the omnipresent God; and they who shall ultimately perish, are as much “foreknown” by him, as those that shall be saved. Many in this sense are foreknown by him, who are not predestinated, or called, or justified, nor ever will be glorified. But the word here used imports more than mere prescience, and includes an affectionate regard to the persons foreknown. In this sense it is elsewhere used [Note: João 10:14. Romanos 11:2 and in 1 Pedro 1:20, the same word is rendered, by a far stronger term, “fore-ordained.”]; and in this sense it must be understood in the passage before us. It is equivalent to that expression of the prophet Jeremiah, “He has loved us with an everlasting love [Note: Jeremias 31:3.].” And if we inquire into the reason of this love, we can assign no other than that which our blessed Lord has assigned, “Even so, Father, for so it seemed good in thy sight [Note: Mateus 11:26.].”]

2. He then “predestinates” them unto life—

[We speak of this, as though it succeeded the former in point of time: but with God there is no interval between his foreknowledge and fore-ordination. The inward affection, and the decree consequent upon it, are perfectly co-existent. But in God’s predestination, he has respect both to the end and to the means; or rather to the end by the means. He does not ordain men to life in a way of sin, but, as we have already shewn, in a way of holiness. This is strongly asserted by St. Paul, in a fore-cited passage; “God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth [Note: 2 Tessalonicenses 2:13.].” And St. Peter to the same effect says, We are “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ [Note: 1 Pedro 1:2.].”]

3. In due time he “calls” them by his word and Spirit—

[The calling here spoken of, is not the mere external call of the Gospel: for many are so called, who, rejecting the call, are never justified or glorified. It is the internal call, whereby they are “made willing in the day of God’s power.” “The word comes to them in demonstration of the Spirit and of power,” and they are “turned from darkness unto light, and from the power of Satan unto God [Note: 1 Coríntios 2:4.Atos 26:18.].” This is the call which they experience, and which is the combined result of God’s eternal purpose, and his effectual grace [Note: 2 Timóteo 1:9.]

4. These, as soon as they believe, he “justifies”—

[Whatever sins a man may have committed, they are all blotted out of the book of God’s remembrance, the very instant that he obeys the Gospel call: “All that believe,” says the Apostle, “are justified from all things [Note: Atos 13:39.]:” nor shall so much as one of “his sins and iniquities ever be remembered against him any more [Note: Hebreus 8:12.].”]

5. These, in due time, he glorifies—

[Yes, blessed be God, the chain of God’s purposes reaches from eternity to eternity; nor shall one link of it be broken. The glorification of the saints is in part effected, even in this life; inasmuch as “the Spirit of glory and of God resteth upon them [Note: 1 Pedro 4:14.];” and “they are changed into Christ’s image, from glory to glory, by the Spirit of the Lord [Note: 2 Coríntios 3:18.].” But in heaven their, felicity will be perfect: there “all that was in part will be done away:” they will “see as they are seen, and know as they are known;” and will be like, and with, their God, for ever and ever.

Here, it may be observed, is no distinct mention made of sanctification; and this may be supposed to give some countenance to those who imagine that sanctification is unnecessary to our final salvation. But sanctification is not omitted here: on the contrary, it is interwoven with the whole statement. For respecting whom are all these things spoken? Respecting those “who love God.” Now love to God is the root and summit of all holiness: and therefore it is plain, that the persons spoken of as called, and justified, and glorified, must be holy. Moreover, the thing to which they are predestinated is, “to be conformed to the image of Christ:” but how can that be if they be not holy? Again; sanctification is yet further implied in their justification, from which it must of necessity spring, as an effect from a cause; as also in their glorification, to which it is necessary as a means to an end: for without a “meetness for their inheritance” they could not possibly enjoy it. We see therefore that the omission is in appearance only, and not in reality; and that there is no ground whatever afforded for antinomian licentiousness.]
Many who do not in their hearts disapprove of this doctrine, yet think of it as affording matter for speculation only, and as of little, if any, use with respect to practice.

But, in fact, it is a doctrine of great practical importance; for it lays the axe to the root of,
1.

All boasting—

[If any man be disposed to boast, he must, in his own opinion at least, either have merited salvation in some measure by his own goodness, or effected it by his own power. They who deny the doctrine of predestination do unavoidably give some occasion for men to boast: for whether they make God’s predestination to be influenced by something done, or something foreseen, still it is the inherent and independent goodness of man that is made the determining ground of God’s choice, and the original cause of man’s salvation. But the doctrine of predestination plucks up all such conceits by the very root: it makes God’s sovereign choice the primary source of man’s happiness, and God’s immutable purpose the means of its final consummation. If it be asked, Why did God love him? it must be answered, “Because he would love him [Note: Deuteronômio 7:7; Deuteronômio 9:4.].” If it be further asked, Who “hath wrought all his works in him?” it must be answered, God [Note: Isaías 26:12. 2 Coríntios 5:5.]. It is God who laid the foundation, and who carries on the spiritual building even to the end: and when the top-stone is brought forth, every sinner in the universe must “cry, Grace, grace unto it [Note: Zacarias 4:6.].”]

2. All presumption—

[The doctrine of predestination is objected to by many, under the idea that it authorizes and encourages persons to say, “I am elected, and have therefore no cause to fear, or even to take heed of my ways.” But, if any man were so to abuse the doctrine, we would immediately ask him this question; Are you conformed to the image of Christ? Here is a test whereby to try our pretensions: and it will instantly discover of what value they are in the sight of God. If a man have an evidence in his own soul, that a work of grace has been begun within him, and that he has been enabled, in a considerable degree, to “put off the old man, and put on the new,” then, in proportion as that change is manifest, he may infer from it his election of God: but, if that change do not appear in his life and conversation, then he may know infallibly, that, in speaking of himself as one whom God has predestinated unto life, he deceives his own soul, and gives advantage to his great adversary to destroy him. Let this then be well known, that we must try ourselves whether we be in the faith: and we must determine the matter, not by any groundless conceits of our own, but by our proficiency in righteousness and true holiness.]

3. All despondency—

[The doctrine of predestination, if abused, may generate both presumption and despondency: as our Church, in her 17th Article, has told us. But this does not militate against the doctrine itself; for on the same ground, we might decry every other doctrine of Christianity. Be it so: a man has not at present any evidence that he is one of God’s elect: Does this warrant him to conclude that he is given over to a state of reprobation? Surely not: for, if he look into the Scriptures, he will find that even the Apostles themselves were once in a carnal unconverted state, yea, “were children of wrath, even as others [Note: Efésios 2:3.].” But as the Apostles were in God’s own time delivered from that state, so may we be, notwithstanding we are at this moment in a state which is most unpromising. God did not choose the Apostles for any good that was in them, or that he foresaw would be in them: and therefore he may magnify his grace towards us, even as he did towards them. His grace is his own, and he may confer it on whomsoever he will: and it is a most consolatory thought, that, as he may, so he often does, cause his grace to abound where sin has most abounded. This we are sure is the doctrine of our Church; and we cannot do better than refer you to her Article upon this subject — — — Nevertheless, if any man be not able to receive this doctrine, we would on no account press it upon his mind: we would rather say to him, Discard it from your mind: and take the broad promises of Scripture, wherein it is declared, that “the blood of Christ cleanseth from all sin,” and that he “will save to the uttermost all who come unto God by him.” Take, I say, these promises, not with any reference whatever to God’s eternal counsels towards you personally, but with a perfect confidence that he will fulfil them to all who rely upon him; and that no sinner in the universe, who comes to him in his Son’s name, shall ever be cast out.]