by Hugh Binning
EPH. 1.11. "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." - Rom ,ix. 22, 23. "What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory."
IN the creation of the world, it pleased the Lord, after all things were framed and disposed, to make one creature to rule over all; and to him he gave the most excellent nature, and privileges beyond the rest; so that it may appear that he had made all things for man, and man immediately for his own glory. As man was the chief of the works of his hands, so we may, according to the Scriptures, conceive that he was chiefly minded in the counsels of his heart. And that, as in the execution of his purpose in creating the world, man had the pre-eminence assigned unto him, and all seemed subordinate unto him; so, in the Lord's purposes concerning the world, his purpose about man has the pre-eminence. He, indeed, has resolved to declare the glory of his name in this world; therefore the heavens and the firmament are made preachers of that glory, Psal. xix. 1, 2, &c. But in a special manner, his majesty's glorious name is manifested in man, and about man. He hath set man, as it were, in the centre or midst of the creation, that all the creatures might direct or bring in their praises unto him, to be offered up in his and their name, to the Lord their Maker, by him, as the common mouth of the world; and the Lord hath chosen this creature above all the creatures, for the more solemn and glorious declaration of himself in his special properties. Therefore, we should gather our thoughts in this business, to hear from the Lord what his thoughts are towards us; for, certainly, the right understanding of his everlasting counsel touching the eternal state of man, is of singular virtue to conform us to the praise of his name, and establish us in faith and confidence. Predestination is a mystery, indeed, into which we should not curiously and boldly inquire beyond what is revealed; for then a soul must needs lose itself in that depth of wisdom, and perish in the search of unsearchableness. And thus the word speaks in Scripture of this subject, intimating to us, that it is rather to be admired than conceived; and that there ought to he some ignorance of these secrets, which, conjoined with faith and reverence, is more learned than any curious knowledge. But withal, we must open our eyes upon so much light as God reveals of these secrets, knowing that the light of the word is a saving, refreshing light, not confounding, as is his inaccessible light of secret glory. As far as it pleaseth his majesty to open his mouth, let us net close our ears, but open them also to his instruction, knowing, that as he will withhold no necessary thing for our salvation, so he will reveal nothing but what is profitable. This is the best bond of sobriety and humble wisdom, to learn what he teacheth us; but when he makes an end of teaching, to desire no more learning. It is humility to seek no more, and it is true wisdom to be content with no less.
There is much weakness in our conceiving of divine things. We shape and form them in our minds according to a mould of our own experience or invention, and cannot conceive of them as they are in themselves. If we should speak properly, there are not counsels and purposes in God, but one entire counsel and resolution concerning all things which are in time, by which he hath disposed all in their several times, seasons, conditions, and orders. But because we have many thoughts, about many things, so we cannot well conceive of God but in likeness to ourselves; and therefore, the Scripture, condescending to our weakness, speaks so. 'How many are thy precious thoughts towards me,' saith David; and yet, indeed, there is but one thought of him, and us, and all, which one thought is of so much virtue, that it is equivalent to an infinite number of thoughts concerning infinite objects. The Lord hath from everlasting conceived one purpose of manifesting his own glory in such several ways; and this is the head-spring of all that befalls creatures, men, and angels. But because, in the execution of this purpose, there is a certain order, and succession, and variety, therefore men do ordinarily fancy such or such a frame and order in the Lord's mind and purpose. And as the astronomers do cut and carve in their imagination cycles, orbs, and epicycles in the heavens, because of the various and different appearances and motions of stars in them, whereas it may be, really, there is but one celestial body in which all these various lights and motions do appear, so do men fancy unto themselves an order in the Lord's decree, according to the phenomena or appearances of his works in the world; whereas, it is one purpose and decree, which in its infinite compass comprehends all these varieties and orders together. This much we may indeed lawfully conceive of his decree, that there is an exact correspondence and suitableness between his majesty's purpose and execution, and that he is a wise Lord, 'wonderful in counsel, and excellent in working,' having some great plot and design before his eyes, which he intends to effect, and which is, as it were, the great light and sun of this firmament, unto which, by that same wonderful counsel, all other things are subordinate; and so in the working it shall appear exactly as his counsel did delineate and contrive it.
There is no man so empty or shallow, but he hath some great design and purpose which he chiefly aims at; shall we not then conceive, that the Lord, who instructs every man to this discretion, and teaches him, (Isa. xxviii. 26,) is himself wise in his counsel, and hath some grand project before him in all this fabric of the world, and the upholding of it since it was made? Certainly he hath. And if you ask what it is, the wise man will teach you in general - 'He made all things for himself, yea, even the wicked for the day of evil,' Prov. xvi. 4. Here, then, is his great design and purpose, - to glorify himself, - to manifest his own name to men and angels. Now, his name comprehends wisdom, goodness, power, mercy, and justice. The first three he declares in all the works of his hands. All are well done and wisely done. The excellency of the work shows the wonderful counsellor and the wise contriver. The goodness of any creature in its kind, declares the inexhausted spring of a self-being from whom it proceeds; and the bringing all these out of nothing, and upholding them, is a glorious declaration of his power. But yet, in all the works of his hands, there is nothing found to manifest his glorious mercy and justice, upon which are the flower and garland of his attributes, and unto which wisdom and power seem to be subservient. Therefore his majesty, in that one entire purpose of his own glory, resolves to manifest his wrath and his mercy upon men and angels, subjects capable of it; which two attributes are as the poles about which all the wheels of election and reprobation turn as you see in that place, Rom. ix. 22, 23. Let this then be established as the end of all his works, as it is designed in his counsel, and nothing else. It is not the creature, nor any thing in the creature, which is first in his mind, but himself, and therefore of him, and for him, are all things. Here they have their rise, and thither they return, even to the ocean of God's eternal glory, from whence all did spring.
The right establishing of this will help us to conceive aright of his counsel of predestination. It is a common cavil of carnal reason, how can the Lord reject so many persons, and fore-ordain them to destruction? It seems most contrary to his goodness and wisdom, to have such an end of eternal predestination before him, in the creating of so many, to make men for nothing, but to damn them. Here carnal reason, which is enmity to God, triumphs; but consider, I say, that this is not the Lord's end and chief design, to destroy men. Even as it is not his majesty's first look, or furthest reach, to give unto others eternal life; so it is not his prime intent to sink them into eternal death, as if that were his pleasure and delight. No, indeed! Neither is the creature's happiness nor its misery that which first moves him, or is most desired of him, but himself only, and he cannot move out of himself to any business, but he must return it unto himself. Therefore the wise preacher expresses it well, 'He made all for himself, even the wicked for the day of evil.' It was not his great end of creating wicked men to damn them, or creating righteous men to save them, but both are for a further and higher end, - for himself and his own glory.
All seem to agree about this, that the great end of all the Lord's counsels and decrees is his own glory, to be manifested on men and angels; and that this must be first in his mind; not that there is first or last with him, but to speak after the manner of men. If he had many thoughts, as we have, this would be his first thought; and in this one purpose this end is chiefly aimed at, and all other things are by the Lord's counsel subordinate to this, as means to compass that. But as concerning the order of these means, and consequently of his majesty's purpose about them, men, by examining his majesty according to the creature's rules, or according to sense, bring him down far below his own infinite greatness. Some conceive that that was first, as it were, in his mind which is first done. Looking upon the execution of his purpose in the works of his power, they imagine, that as he first created man righteous, so this was his first thought concerning man, to create man for the glory of his goodness and power, without any particular determination as yet of his end. And I conceive, this is the thought of the multitude of people. They think God was disappointed in his work, when they hear he created such a glorious creature that is now become so miserable. They cannot believe that his majesty had all this sin and misery determined with him when he purposed to create him, but look upon the emergent of man's fall into sin and misery as a surprisal of his majesty; - as if he had meant another thing in creating him, and so was, upon this occasion of man's sin, driven to a new consultation about the helping of the business, and making the best out of it that might be. Thus 'through wisdom' the world knows not God. They think God altogether like themselves, and so liken him to the builder of a house, who set nothing before him in doing so, but to build it after that manner for his own ends; but then being surprised with the fall and ruin of it, takes a new advisement, and builds it up again upon another and a surer foundation. But because they cannot say, that God takes any new advisements in time, but must confess that all his counsels are everlasting concerning all the works of his hands, therefore they bring in foreknowledge to smooth their irreligious conceit of God; as if the Lord, upon his purpose of creating man, had foreseen what should befall him, and so purposed to permit it to be so, that out of it he might erect some glorious fabric of mercy and justice upon the ruins of man. And that little or nothing may be left to the absolute sovereign will of God, to which the Scripture ascribes all things, they must again imagine, that upon his purpose of sending Christ to save sinners, he is yet undetermined about the particular end of particular men, but watches on the tower of foreknowledge to espy what they will do, whether men will believe on his Son or not, whether they will persevere in faith or not; and according to his observation of their doings, so he applies his own will to carve out their reward or portion of life or death. These are even the thoughts which are inbred in your breasts by nature. That which the learned call Arminianism is nothing else but the carnal reason of men's hearts, which is enmity to God. It is that very disputation which Paul in this chapter exclaims against, 'Who art thou, O man, that disputest?'
But certainly, all this contrivance is nothing beseeming the wisdom or sovereignty of God, but reflects upon both; upon his wisdom, that he should have thoughts of creating the most noble of his creatures, and yet be in suspense about the end of the creature, and have that in uncertainty what way his glory shall indeed be manifested by it. Is it not the first and chief thought of every wise man, what he intends and aims at in his work, and according to the measure and reach of his wisdom, so he reaches further in his end and purpose? Shall we then conceive the only wise God so far to have mistaken himself, as to do that which no wise man would do? He who is of such an infinite reach of wisdom and understanding, to fall upon the thoughts of making such an excellent creature, and yet to lie in suspense within himself about the eternal estate of it, and to be in a waiting posture what way his glory should be manifested by it; whether in a way of simple goodness only, or in a way of justice, or in a way of mercy, till he should foresee, off the tower of foreknowledge, how that creature should behave itself. Our text speaks not thus; for in the place, (Eph. i.) we have the Lord, in his eternal purpose, carving out to such and such particular persons 'an inheritance,' and 'adoption of children,' for that great end 'of the glory of his grace,' ver. 11, and 5, 6. And predestination falls out, not according to our carriage, but according to the purpose of him who 'works all things' that he works, 'after the counsel of his own will,' without consulting our will, And if you inquire what are these 'all things,' certainly we must take it simply for all things that are at all, or have any real being: his power, his hand must be in it, and that according to his own counsel, without respect had to the creature's will, according to his own good pleasure, ver. 5, 11. He had no sooner a thought of working and making man, but this purpose was in it, to make such men to the praise of his glorious grace, and to fore-ordain them to an inheritance, and others to make or fit them for destruction, as the text, Rom. ix. 22, bears. Herein the great and unsearchable wisdom of God appears to be a great depth, that when he hath a thought of making such a vessel, he hath this purpose in the bosom of it, what use it shall be for, whether for honour or dishonour; and accordingly, in his counsel, he prepares it either to glory or destruction, and in time makes it fit for its use, either by sin or grace. Here is the depth that cannot be sounded by mortal men. 'O the depth of the riches both of his wisdom and knowledge! How unsearchable are his judgments, and his ways past finding out!' The whole tenor of the Scriptures shows that his majesty was not surprised and taken at unawares by Adam's fall, but that it fell out according to the determinate counsel of his will. If he knew it, and suffered it to be, certainly he permitted it, because he willed it should be so; and why may he not determine that in his holy counsel which his wisdom can disabuse to the most glorious end that can be? Why may not he decree such a fall, who out of man's ruins can erect such a glorious throne for his grace and justice to triumph into? It is more for the glory of his infinite wisdom, to bring good, and such a good out of evil, than only to permit that good should be.
Then such doctrine is repugnant to the Lord's absolute power and sovereignty, which is Paul's sanctuary, whither he flies unto as a sure refuge, from the stroke or blast of carnal reason. 'Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?' ver. 21. Hath not the Lord more absolute dominion over us, than the potter hath over the clay, for the potter made not the clay, but the Lord hath made us of nothing? so that simply and absolutely we are his, and not our own, and so he hath an absolute right to make any use of us he pleases, without consulting our wills and deservings. Can any man quarrel him for preparing him to destruction, seeing he owes nothing to any man, but may do with his own what he pleases? What if God, willing to make known his power, and justice, and wrath, have fitted and prepared some vessels for destruction, with which in time he bears much, and forbears long, using much patience towards them, ver. 22. Can any man challenge him for it? And what if God, willing to make known the riches of his grace, have prepared some vessels to glory, shall any man's eye be evil because he is good? ver. 23. Shall man be left to be his own disposer, and the shaper of his own fortune? Sure it was not so with Esau and Jacob: they were alike in the womb. If there was any prerogative, Esau the eldest had it, - they had done neither good nor evil. What difference was then between them to cast the balance of his will? Can you imagine any? Indeed carnal reason will say that God foreknew what they would do, and so he chose or rejected them. But, why doth not the apostle answer thus unto that objection of unrighteousness in God? ver. 14. It had been ready and plain. But rather he opposes the will and calling of God, to all works past or to come. He gives no answer but this, 'he will have mercy because he will have mercy;' that is the supreme rule of righteousness, and hitherto must we flee, as the surest anchor of our hope and stability. Our salvation depends not on our willing or running, on our resolving or doing, but upon this primitive good pleasure and will of God, on which hangs our willing and running and obtaining. It is certainly an unorderly order, to flee unto that in men, for the cause of God's eternal counsels, which only flows from his eternal counsel, Eph. i. 4. Hath he chosen us because he did foreknow that we would be holy, and without blame, as men think? Or hath he not rather chosen us to be holy and without blame? He cannot behold any good or evil in the creatures, till his will pass a sentence upon it; for from whence should it come?
Seeing then this order and contrivance of God's purpose is but feigned, it seems to some that the very contrary method were more suitable even to the rules of wisdom. You know what is first in men's intention is last in execution. The end is first in their mind, then the means to compass that end. But in practice again, men fall first upon the means, and by them come at length to attain their end; therefore those who would have that first, as it were, in God's mind, which he doth first, do even cross common rules of reason in human affairs. It would seem then, say some, that this method might do well; that what is last in his execution, was first in his purpose, and by him intended as the end of what he doth first, and so some do rank his decrees; that he had first a thought of glorifying man, and to attain this end he purposed to give him grace, and for this purpose to suffer him to fall, and for all to create him. But we must not look thus upon it either. It were a foolish and ridiculous counsel, unbeseeming the poor wisdom of man, to purpose the glorifying of man whom he had not yet determined to create. Therefore we should always have it in our mind that the great end and project of all is the glory of his mercy and justice upon men; and this we may conceive is first in order, neither men's life nor death, but God's glory to be manifested upon men. Now, to attain this glorious end, with one inclination or determination of his will, not to be distinguished or severed, he condescends upon all that is done in time, as one complete and entire mean of glorifying himself, so that one of them is not before another in his mind, but altogether. For attaining this, he purposes to create man. He ordains the fall of all men into a state of sin and misery; and some of those, upon whom he had resolved to show his mercy, he gives them to Christ to be redeemed, and restored by grace; others, he fore-ordains them to destruction; and all this at once, without any such order as we imagine. Now though he intend all this at once and together, yet it doth not hence follow that all these must be executed together. As when a man intends to build a house for his own accommodation, there are many things in the house upon which he hath not several purposes; but yet they must be severally, and in some order done. First the foundation laid; then the walls raised; then the roof put on; yet be did not intend the foundation to be for the walls, or the walls for the roof, but altogether for himself. Even so the Lord purposes to glorify his mercy and justice upon a certain number of persons, and for this end to give them a being, to govern their falling into misery, to raise some out of it by a Mediator, and to leave some into it to destruction; and all this as one entire mean to illustrate his glorious mercy and justice. But these things themselves must be done not all at once, but one before another, either as their own nature requires, or as he pleases. The very nature of the thing requires that man be created before he sin; that he sin and fall before a Mediator suffer for his sin; that he have a being before he have a glorious being; and that he have a sinful and miserable being, before he have this glorious and gracious being which may manifest the grace and mercy of God. But it is the pleasure of the Lord that determines in what time and order Christ shall suffer, either before or after the conversion of sinners, or whether sinners shall be presently instated in glory, and perfectly delivered from all sin at their first conversion, or only in part during this life.
Seeing then this was his majesty's purpose, to make so many vessels of honour, upon whom he might glorify the riches of his grace and mercy; and so many 'vessels of wrath,' upon whom he might show the power of his anger; you may think what needed all this business of man's redemption. Might not God have either preserved so many as he had appointed to glory from falling into sin and misery; or at least have freely pardoned their sin without any satisfaction; and out of the exceeding riches of his mercy and power, have as well not imputed sin to them at all, as imputed their sins to Christ, who was not guilty? What needed his giving so many to the Son, and the Son's receiving them? What needed these mysteries of incarnation, of redemption, seeing he might have done all this simply without so much pains and expense? Why did he choose this way? Indeed, that is the wonder; and if there were no more end for it, but to confound mortality that dare ask him what he doth, it is enough. Should he be called down to the bar of human reason, to give an account of his matters? 'Who hath known the mind of the Lord, or, being his counsellor, hath taught him,' that is in the depths of his unsearchable understanding, that he chose to go this round, and to compass his end by such a strange circuit of means, when he might have done it simply and directly without so much pains? Yet it is not so hidden, but he hath revealed as much as may satisfy or silence all flesh. For we must consider, that his great project is not simply to manifest the glory of his goodness, but of his gracious and merciful goodness, the most tender and excellent of all; and therefore man must be miserable, sinful, and vile, that the riches of his grace may appear in choosing and saving such persons. But that it may appear also how excellent he could make man, and how vain all created perfections are, being left to themselves, therefore he first made man righteous, and being fallen into sin and misery, he might straightway have restored him without more ado. But his purpose was to give an exact demonstration of mercy, tempered and mixed with justice; and therefore he finds out the satisfaction in his eternal counsel, 'I have found a ransom.' And so he chooses Jesus Christ to be the head of these chosen souls, in whom they might be again restored unto eternal life. And these souls, he, in his everlasting purpose, gives over to the Son to be redeemed, and these the Son receives. And thus the glory of mercy and justice shines most brightly, yea, more brightly, than if he had at first pardoned. O how doth his love and mercy appear, that he will transfer our sins upon his holy Son, and accept that redemption for us; and his justice, that a redemption and price he must have, even from his Son, when once he comes in the stead of sinners! And in this point do the songs of eternity concentre.
OF PREDESTINATION. Part II
ROM. 11.22. - "What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction."
EPH. 1.11. - "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."
We are now upon a high subject; high indeed for an eminent apostle, much more above our reach. The very consideration of God's infinite wisdom might alone suffice to restrain our limited thoughts, and serve to sober our minds with the challenge of our own ignorance and darkness; yet the vain and wicked mind of man will needs quarrel with God, and enter the lists of disputation with him, about his righteousness and wisdom in the counsel of election and reprobation: 'But, O man, who art thou that repliest against God,' or disputest? ver. 20. This is a thing not to be disputed, but believed; and if ye will believe no more than ye can comprehend by sense or reason, then ye give his majesty no more credit than to weak mortal man. Whatever secret thoughts do rise up in thy heart when thou hearest of God's foreordaining men to eternal life, without previous foresight or consideration of their doings, and preparing men to eternal wrath, for the praise of his justice, without previous consideration of their deservings, and passing a definitive sentence upon the end of all men, before they do either good or evil; whenever any secret surmises rise in thy heart against this, learn to answer thus; enter not the lists of disputation with corrupt reason, but put in this bridle of the fear of God's greatness, and the consciousness of thy own baseness, and labour to restrain thy undaunted and wild mind by it. Ponder that well, who thou art who disputest; who God is, against whom thou disputest - and if thou have spoken once, thou wilt speak no more - what thou art, who is as clay formed out of nothing; what he is, who is the former; and hath not the potter power over the clay? Consider but how great wickedness it is so much as to question him, or ask an account of his matters. After you have found his will to be the cause of all things, then to inquire farther into a cause of his will, which is alone the self-rule of righteousness, is to seek something above his will, and to reduce his majesty into the order of creatures. It is most abominable usurpation and sacrilege, for it both robs him of his royal prerogative, and instates the base footstool into his throne; but know, that certainly God will overcome when he is judged, Psal. l. 6. If thou judge him, he will condemn thee; if thou oppugn his absolute and holy decrees, he will hold thee fast bound by them to thy condemnation; he needs no other defence but to call out thy own conscience against thee, and bind thee over to destruction. Therefore, as one saith well, "Let the rashness of men be restrained from seeking that which is not, lest peradventure they find that which is." Seek not a reason of his purposes, lest peradventure thou find thy own death and damnation infolded in them.
Paul mentions two objections of carnal and fleshly wisdom against this doctrine of election and reprobation, which indeed contain the sum of all that is vented and invented even to this day, to defile the spotless truth of God. All the whisperings of men tend to one of these two, - either to justify themselves, or to accuse God of unrighteousness; and shall any do it and be guiltless? I confess, some oppose this doctrine, not so much out of an intention of accusing God, as out of a preposterous and ignorant zeal for God; even as Job's friends did speak much for God. Nay, but it was not well spoken, they did but speak wickedly for him. Some speak much to the defence of his righteousness and holiness, and, under pretence of that plea, make it inconsistent with these to fore-ordain to life or death without the foresight of their carriage; but shall they speak wickedly for God, or will he accept their person? He who looks into the secrets of the heart, knows the rise and bottom of such defences and apologies for his holiness to be partly self-love, partly narrow and limited thoughts of him, drawing him down to the determinations of his own greatest enemy, carnal reason. Since men will ascribe to him no righteousness, but such an one of their own shaping, and conformed to their own model, do they not indeed rob him of his holiness and righteousness?
I find two or three objections which may be reduced to this head. First, it seems unrighteousness with God, to predestinate men to eternal death, without their own evil deserving, or any forethought of it, - that before any man had a being, God should have been in his counsel fitting so many to destruction. Is it not a strange mocking of the creatures, to punish them for that sin and corruption, unto which by his eternal counsel they were fore-ordained? This is even that which Paul objects to himself, 'Is there unrighteousness with God?' Is it not unrighteousness to hate Esau before he deserves it? Is he not unrighteous, to adjudge him to death before he do evil? ver. 14. Let Paul answer for us, 'God forbid!' Why, there needs no more answer, but all thoughts or words which may in the least reflect upon his holiness are abomination. Though we could not tell how it is righteous and holy with him to do it, yet this we must hold, that it is. It is his own property to comprehend the reason of his counsels; it is our duty to believe what he reveals of them, without farther inquiry. He tells us, that thus it is clearly in this chapter; this far then we must believe. He tells us not how it is; then farther we should not desire to learn. God, in keeping silence of that, may put us to silence, and make us conceive that there is a depth to be admired, not sounded. Yet he goeth a little farther, and indeed as high as can be, to God's will - 'He hath mercy on whom he will, and whom he will he hardeneth.' Now, further he cannot go, for there is nothing above this. We may descend from this, but we cannot ascend, or rise above it. But is this any answer to the argument? A sophister could press it further, and take advantage from that very ground - What! is not this to establish a mere tyranny in the Lord; that he doeth all things of mere will and pleasure, distributes rewards and punishments without previous consideration of men's carriage? But here we must stand, and go no farther than the scriptures walk with us. Whatever reasons or causes may be assigned, yet certainly we must at length come up hither. All things are, because he so willed; and why willed we should not ask a reason, because his will is supreme reason, and the very self-rule of all righteousness. Therefore if we once know his will, we should presently conclude that it is most righteous and holy. If that evasion of the foreknowledge of men's sins and impenitency had been found solid, certainly Paul would have answered so, and not have had his refuge to the absolute will and pleasure of God, which seem to perplex it more. But he knew well that there could nothing of that kind, whether good or evil, either actually be without his will or be to come without the determination of the same will, and so could not be foreseen without the counsel of his will upon it; and therefore it had been but a poor shift to have refuge to that starting-hole of foreknowledge, out of which he must presently flee to the will and pleasure of God, and so he betakes him straightway to that he must hold at, and opposes that will to man's doings. 'It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.' If he had meant only that Jacob and Esau had actually done neither good or evil, he needed not return to the sanctuary of God's will, for still it might be said, it is of him that runs and wills and not of God's will as the first original; because their good and evil foreseen did move him to such love and hatred. It is all alike of works of men, whether these works be present or to come: therefore I would advise every one of you, whatever ye conceive of his judgment or mercy, if he have showed mercy to you, O then rest not in thyself, but arise and ascend till thou come to the height of his eternal free purpose! And if thou conceive thy sin, and misery, and judgment, thou mayest go up also to his holy counsels, for the glory of his name, and silence thyself with them. But it shall be most expedient for thee in the thought of thy miseries, to return always within, and search the corruption of thy nature, which may alone make thee hateful enough to God. If thou search thy own conscience, it will stop thy mouth, and make thee guilty before God. Let not the thought of his eternal counsels diminish the conviction of thy guilt, or the hatred of thyself for sin and corruption; but dwell more constantly upon this, because thou art called and commanded so to do. One thing remains fixed, - though he hath fore-ordained man to death, yet none shall be damned till his conscience be forced to say, that he is worthy of it a thousand times.
There is another whispering and suggestion of the wicked hearts of men against the predestination of God, which insinuates that God is an accepter of persons, and so accuses him of partial and unrighteous dealing, because he deals not equally with all men. Do ye not say this within yourselves - If he find all guilty, why does he not punish all? Why does he spare some? And if ye look upon all men in his first and primitive thought of them, as neither doing good nor evil, why does he not have mercy on all? But is thine eye evil because he is good? May he not do with his own as he pleases? Because he is merciful to some souls, shall men be displeased, and do well to be angry? Or, because he, of his own free grace, extends it, shall he be bound by a rule to do so with all? Is not he both just and merciful, and is it not meet that both be showed forth? If he punish thee, thou canst not complain, for thou deservest it; if he show mercy, why should any quarrel, for it is free and undeserved grace. By saving some, he shows his grace; by destroying others, he shows what all deserve. God is so far from being an accepter of persons according to their qualifications and conditions, that he finds nothing in any creature to cast the balance of his choice. If he did choose men for their works' sake, or outward privileges, and refuse others for the want of these, then it might be charged on him; but he rather goes over all these, nay, he finds none of these. In his first view of men he beholds them all alike, and nothing to determine his mind to one more than another, so that his choice proceedeth wholly from within his own breast - 'I will have mercy on whom I will.'
But then, thirdly, Our hearts object against the righteousness of God; that this fatal chain of predestination overturns all exhortations and persuasions to godliness, all care and diligence in well-doing. For thus do many profane souls conceive - If he be in one mind, who can turn him? Then, what need I pray, since he has already determined what shall be, and what shall become of me? His purpose will take effect whether I pray or pray not; my prayer will not make him change his mind; and if it be in his mind he will do it; if he hath appointed to save us, saved we shall be, live as we list; if he hath appointed us to death, die we must, live as we can. Therefore men, in this desperate estate, throw themselves headlong into all manner of iniquity, and that with quietness and peace. Thus do many souls perish upon the stumbling-stone laid in Zion, and wrest the truths and counsels of God to their own destruction, even quite contrary to their true intent and meaning. Paul, (Eph. i. 4.) speaks another language - 'He hath chosen us in him, - that we should be holy and without blame.' His eternal counsel of life is so far from loosing the reins to men's lusts, that it is the only certain foundation of holiness; it is the very spring and fountain from whence our sanctification flows by an infallible course. This chain of God's counsels concerning us, hath also linked together the end and the means, - glory and grace, - happiness and holiness, - that there is no destroying of them. Without holiness it is impossible to see God; so that those who expect the one without any desire of, and endeavour after the other, they are upon a vain attempt to loose the links of this eternal chain. It is the only eternal choosing love of God, which separated so many souls from the common misery of men. It is that only which in time doth appear, and rise as it were from under ground, in the streams or fruits of sanctification. And if the ordinance of life stand, so shall the ordinance of fruits, John xv. 16. Eph. ii. 10. If he hath appointed thee to life, it is certain he has also ordained thee to fruits, and chosen thee to be holy; so that whatever soul casts by the study of this, there is too gross a brand of perdition upon its forehead. It is true, all is already determined with him, and he is incapable of any change, or 'shadow of turning.' Nothing then wants, but he is in one mind about it, and thy prayer cannot turn him. Yet a godly soul will pray with more confidence, because it knows that as he hath determined upon all its wants and receipts, so he hath appointed this to be the very way of obtaining what it wants. This is the way of familiarity and grace. He takes with his own to make them call; and he performs his purpose in answer to their cry. But suppose there were nothing to be expected by prayer, yet I say, that is not the thing thou shouldst look to, hut what is required of thee, as thy duty, to do that simply out of regard to his majesty, though thou shouldst never profit by it. This is true obedience, to serve him for his own pleasure, though we had no expectation of advantage by it. Certainly he doth not require thy supplications for this end, to move him, and incline his affections toward thee, but rather as a testimony of thy homage and subjection to him; therefore, though they cannot make him of another mind than he is, or hasten performance before his purposed time - so that in reality they have no influence upon him - yet in praying, and praying diligently, thou declarest thy obligation to him, and respect to his majesty, which is all thou hast to look to, committing the event solely to his good pleasure.
The second objection Paul mentions, tends to justify men. 'Why then doth he yet find fault? For who hath resisted his will?' Since by his will he hath chained us with an inevitable necessity to sin, what can we do? Men cannot wrestle with him; why then doth he condemn and accuse them? 'But who art thou, O man, who disputest against God?' As if Paul had said, thou art a man, and so I am, why then lookest thou for an answer from me? Let us rather both consider whom we speak of, whom thou accusest, and whom I defend. It is God; what art thou then to charge him, or what am I so to clear him? Believing ignorance is better than presumptuous knowledge, especially in those forbidden secrets in which it is more concerning to be ignorant with faith and admiration, than to know with presumption. Dispute thou, O man, I will wonder; reply thou, I will believe! Doth it become thee, the clay, to speak so to thy Former, 'Why hast thou made me thus?' Let the consideration of the absolute right and dominion of God over us, - more than any creature hath over another, yea, or over themselves, - let that restrain us, and keep us within bounds. He may do with us what he pleaseth, for his own honour and praise; but it is his will that we should leave all the blame to ourselves, and rather behold the evident cause of our destruction in our sin, which is nearer us, than to search into a secret and incomprehensible cause in God's counsel.
From The Common Principles of the Christian Religion (eBook) by Hugh Binning