BibleWare/BibWare.bin/bibref/wesley/serm_058.txt

Text File | 1996-12-03 | 14KB | 241 lines

SERMON 58


ON PREDESTINATION

"Whom he did foreknow, he also did predestinate to be conformed to
the image of his Son:--Whom he did predestinate, them he also called.
And whom he called, them he also justified: and whom he justified,
them he also glorified." Romans 8:29, 30.

Our beloved brother Paul," says St. Peter, "according to the wisdom
given unto him hath written unto you; as also in all his Epistles,
speaking in them of these things; in which are some things hard to
be understood, which they that are unlearned and unstable wrest,
as they do also the other Scriptures, unto their own destruction."
(2 Peter 3:15, 16)

2. It is not improbable, that among those things spoken by St. Paul,
which are hard to be understood, the Apostle Peter might place what
he speaks on this subject in the eighth and ninth chapters of his
epistle to the Romans. And it is certain not only the unlearned,
but many of the most learned men in the world, and not the "unstable"
only, but many who seemed to be well established in the truths of
the gospel, have for several centuries, "wrested" these passages
"to their own destruction."

3. "Hard to be understood" we may well allow them to be, when we
consider how men of the strongest understanding, improved by all
the advantages of education, have continually differed in judgment
concerning them. And this very consideration, that there is so wide
a difference upon the head between men of the greatest learning,
sense, and piety, one might imagine would make all who now speak
upon the subject exceedingly wary and self-diffident. But I know
not how it is, that just the reverse is observed in every part of
the Christian world. No writers upon earth appear more positive than
those who write on this difficult subject. Nay, the same men, who,
writing upon any other subject, are remarkably modest and humble,
on this alone lay aside all self-distrust,
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This is peculiarly observable of almost all those who assert the
absolute decrees. But surely it is possible to avoid this: Whatever
we propose, may be proposed with modesty, and with deference to those
wise and good men who are of a contrary opinion; and the rather,
because so much has been said already, on every part of the question,
so many volumes have been written, that it is scarcely possible to
say anything which has not been said before. All I would offer at
present, not to the lovers of contention, but to men of piety and
candour, are a few short hints, which perhaps may cast some light
on the text above recited.

4. The more frequently and carefully I have considered it, the more
I have been inclined to think that the apostle is not here (as many
have supposed) describing a chain of causes and effects; (this does
not seem to have entered into his heart;) but simply showing the
method in which God works; the order in which the several branches
of salvation constantly follow each other. And this, I apprehend,
will be clear to any serious and impartial inquirer, surveying the
work of God either forward or backward; either from the beginning
to the end, or from the end to the beginning.

5. And, First, let us look forward on the whole work of God in the
salvation of man; considering it from the beginning, the first point,
till it terminates in glory. The first point is, the foreknowledge
of God. God foreknew those in every nation those who would believe,
from the beginning of the world to the consummation of all things.
but, in order to throw light upon this dark question, it should be
well observed, that when we speak of God's foreknowledge, we do not
speak according to the nature of things, but after the manner of
men. For, if we speak properly, there is no such thing as either
foreknowledge or afterknowledge in God. All time, or rather all eternity,
(for the children of men,) being present to him at once, he does
not know one thing in one point of view from everlasting to everlasting.
As all time, with everything that exists therein, is present with
him at once, so he sees at once, whatever was is, or will be, to
the end of time. But observe: We must not think they are because
he knows them. No: he knows them because they are. Just as I (if
one may be allowed to compare the things of men with the deep things
of God) now know the sun shines: Yet the sun does not shine because
I know it, but I know it because he shines. My knowledge supposes
the sun to shine; but does not in anywise cause it. In like manner,
God knows that man sins; for he knows all things: Yet we do not sin
because he knows it, but he knows it because we sin; and his knowledge
supposes our sin, but does not in anywise cause it. In a word, God,
looking on all ages, from the creation to the consummation, as a
moment, and seeing at once whatever is in the hearts of all the children
of men, knows every one that does or does not believe, in every age
or nation. Yet what he knows, whether faith or unbelief, is in nowise
caused by his knowledge. Men are as free in believing or not believing
as if he did not know it at all.

6. Indeed, if man were not free, he could not be accountable either
for his thoughts, word, or actions. If he were not free, he would
not be capable either of reward or punishment; he would be incapable
either of virtue or vice, of being either morally good or bad. If
he had no more freedom than the sun, the moon, or the stars, he would
be no more accountable than them. On supposition that he had no more
freedom than them, the stones of the earth would be as capable of
reward, and as liable to punishment, as man: One would be as accountable
as the other. Yea, and it would be as absurd to ascribe either virtue
or vice to him as to ascribe it to the stock of a tree.

7. But to proceed: "Whom he did foreknow, them he did predestinate
to be conformed to the image of his Son." This is the Second step:
(To speak after the manner of men: For in fact, there is nothing
before or after in God:) In other words, God decrees, from everlasting
to everlasting, that all who believe in the Son of his love, shall
be conformed to his image; shall be saved from all inward and outward
sin, into all inward and outward holiness. Accordingly, it is a plain
undeniable fact all who truly believe in the name of the Son of God
do now "receive the end of their faith, the salvation of their souls;
" and this in virtue of the unchangeable, irreversible, irresistible
decree of God,--"He that believeth shall be saved;" "he that believeth
not, shall be damned."

8. "Whom he did predestinate, them he also called." This is the Third
step: (Still remembering that we speak after the manner of men:)
To express it a little more largely: According to his fixed decree,
that believers shall be saved, those whom he foreknows as such, he
calls both outwardly and inwardly,--outwardly by the word of his
grace, and inwardly by his Spirit. This inward application of his
word to the heart, seems to be what some term "effectual calling:
" And it implies, the calling them children of God; the accepting
them "in the Beloved;" the justifying them "freely by his grace,
through the redemption that is in Jesus Christ."

9. "Whom he called, them he justified." This is the Fourth step.
It is generally allowed that the word "justified" here is taken in
a peculiar sense; that it means he made them just or righteous. He
executed his decree, "conforming them to the image of his Son;" or,
as we usually speak, sanctified them.

10. It remains, "whom he justified, them he also glorified." This
is the Last step. Having made them "meet to be partakers of the inheritance
of the saints in light," he gives them "the kingdom which was prepared
for them before the world began." This is the order wherein, "acco