§ 1. The Nature of the Decrees.
It must be remembered that theology is not philosophy. It does not assume to discover truth, or to reconcile what it teaches as true with all other truths. Its province is simply to state vv^hat God has revealed in his Word, and to vindicate those statements as far as possible from misconceptions and objections. This limited and humble office of theology it is especially necessary to bear in mind, vrhen we come to speak of the acts and purposes of God. " The things of God knoweth no man ; but the Spirit of God." (1 Cor. ii. 11.) In treating, therefore, of the decrees of God, all that is proposed is simply to state what the Spirit has seen fit to reveal on that subject.
" The decrees of God are his eternal purpose, according to the counsel of his will, whereby for his own glory He hath fore- ordained whatsoever comes to pass." ^ Agreeably to this statement: (1.) The end or final cause contemplated in all God's decrees, is his own glory. (2.) They are all reducible to one eternal pur- pose. (3.) They are free and sovereign, determined by the coun- sel of his own will. (4.) They comprehend all events.
A. The Crlory of Crod the Final Cause of all his Decrees. The final cause of all God's purposes is his own glory. This is frequently declared to be the end of all things. " Thou art wor- thy," say the heavenly worshippers, " O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created." (Rev. iv. 11.) All things are said to be not only of God and through Him, but for Him. He is the beginning and the end. The heavens declare his glory ; that is the purpose for which they were made. God frequently an- nounces his determination to make his glory knoAvn. " As truly as I live, all the earth shall be filled with the glory of the Lord." (Num. xiv. 21.) This is said to be the end of all the dispensations of his providence, whether beneficent or punitive. " For mine own
1 Westminster Shorter Catechism, 7.
536 PART I — THEOLOGY. [Ch. IX. — The Deckeeb.
sake, even for mine own sake, will I do it ; for how should my name be polluted ? and I will not give my gloiy unto another." (Is. xlviii. 11.) " I wrought for my name's sake, that it should not be polluted before the heathen." (Ezek. xx. 9.) In like manner the whole plan of redemption and the dispensations of his grace, are declared to be designed to reveal the glory of God. (1 Cor. i. 26- 31 ; Eph. ii. 8-10.) This is the end which our Lord proposed to Himself. He did everything for the glory of God ; and for this _ end all his followers are required to live and act. As God is infi- \ nite, and all creatures are as nothing in comparison with Him, it is plain that the revelation of his nature and perfections must be the highest conceivable end of all things, and the most conducive to ; secure all other good subordinate ends. Order and truth, however, depend on things being put in their right relations. If we make the good of the creature the ultimate object of all God's works, then we subordinate God to the creature, and endless confusion and unavoidable error are the consequence. It is characteristic of the Bible that it places God first, and the good of the creation second. This also is the characteristic feature of Augustinianism as distinguished from all other forms of doctrine. And when the Protestants were divided at the time of the Reformation, it was mainly on this point. The Lutheran and Reformed churches are distinguished in all that characterizes their theological systems, by the fact that the latter allow the supremacy and sovereignty of God in the Avorkings of his providence and grace to determine everything for his own glory, while the former lean more or less to the error of restraining God's liberty of action by the assumed powers and prerogatives of man. The Bible, Augustine, and the Reformed, give one answer to all such questions as the following : Why did God create the world ? Why did He permit the occur- rence of sin ? Why was salvation provided for men and not for angels? Why was the knowledge of that salvation so long confined to one people ? Why among those who hear the gospel, do some receive, and others reject it ? To all these, and similar questions, the. answer is, not because the happiness of creatures would be secured in a higher degree by the admission of sin and misery, than by their entire exclusion ; some men are saved and others perish not because some of their own will believe and others do not believe, but simply J)ecause, Thus it seemed good in the eyes of God. Whatever He does or permits to be done, is done or per- mitted for the more perfect revelation of his nature and per- fections. As the knowledge of God is the around and sum of all