The Divine Will Considered in its Eternal Decrees and Holy Execution, Title page – Errata
THE Divine Will Considered in its Eternal Decrees, AND Holy EXECUTION Of Them.
By EDWARD POLHILL of Burwash in Sussex Esquire.
The Second Edition.
LONDON, Printed, and are to be Sold by Thomas Shelmerdine, at the Sign of the Rose-Tree in Little-Britain, 1695.
THE PREFACE TO THE READER.
THE Doctrine of Gods eternal Decrees, with their Execution in his works of Providence and Grace, is of great importance in it self, and was ever so esteemed in the Church. It is that Revelation which God has been pleased to make unto us in his Word, of those Counsels of his sovereign will and pleasure, with those actings of infinite wisdom, power, goodness and grace in the pursuit of them which rise and issue in Eternity. Hereby the whole series of divine Operations is represented unto us, in their beauty & order, wherein God disposes all things in this World, unto the final issue of his eternal glory. An Enquiry therefore into these things is so far from being a needless and curious Speculation, as some fondly imagine, that without some diligence therein, we can never attain that distinct apprehension of divine Excellencies and their effects which is necessary unto the direction of our Faith and Obedience. The nature indeed of the things themselves, which is sublime and mysterious, with that opposition which the pride of corrupted Reason rises up unto, against the Sovereignty and Wisdom of God, hath exposed the Truth concerning them unto great and fierce Contradiction in all Ages: But as God in the primitive times preserved the knowledge and interest of it in the Church, by the holy and learnéd endeavours of persons famous on that account in their several Generations, against the subtil assaults of men of corrupt minds; so in these later Ages he has provided for its vindication and defence, by the faithful Làbours of many worthy Instruments, against all that opposition which under various pretences and apprehensions hath continually broken forth against it. And it hath so fallen out, that among all those Digladiations which the Church hath been exercised withal about spiritual things, there are none which have been managed with more confidence and seeming satisfaction, unto the parties at variance about them, than these concerning the Decrees and Grace of God: For whereas they procede on various Principles, each Party find such assurance in those they build upon, as they suppose is not capable of any reasonable contradiction. Those who judge it their safest course in heavenly Mysteries to captivate their Understandings unto the obedience of Faith, and to regulate their apprehensions about them by divine Revelation, with a due reverence of the infinite Wisdom and Sovereignty of God, can discern nothing in the reasoning contrary to what they have so learned, that is of weight with them or takes any impression on their minds; when others, who procede upon and make their own inclinations, desires and Reason the Rule and Measure of their Conceptions, forcing divine Revelation and Mysteries into compliance with them, have no valuation of those Arguments which are resolved purely into divine Revelation, as representing an Idea of God, his Excellency, his will and his Power, unsuited unto what in themselves they conceive of them: but it will be found that as God, who alone perfectly knows himself, and all the effects of his Wisdom and Power, can alone give us true notices and apprehensions of them, so it will be found that it is our wisdom and understanding to confine our conceptions about them, and Faith concerning them unto divine Revelations. And whatever contradictions there may be therein unto the carnal Affections of men, there is none indeed unto right Reason, when the infinite distance between God and us is once really admitted and acknowledged. Of these things treateth the ensuing Discourse, if I mistake not, in words of truth and soberness, for the substance of what is pleaded therein; and I could not but upon the first view judge it both useful and needful unto the present season. For whereas the Truths here declared and contended for, have in former Ages been opposed with more subtilty, diligence and specious pretences, than of late by any; yet being never that I have observed treated with more rage, contempt and scorn, the common way whereby men supply their defects in Learning and Ability, to oppose what they dislike and condemn, the worthy Author hath handled them with that gravity and modesty, with that particular regard unto express divine Testimonies, as is best suited to rebuke unchristian Virulency about sacred things, without taking any notice of them. And sundry things in perusal of his Discourse I take no small satisfaction in; as (first) that in handling of these mysterious and sacred Truths he chose briefly to state and solidly to affirm his assertions with Scripture and Reason, clearing positive Truths, and not handling them merely in a way of Controversie, though he avoid not the consideration of any material Objection against what he has asserted and proved: for as this way of teaching divine Truths is suited unto the nature, use and end of them, as also the manner of their Original Revelation; so the mind is therein preserved sedate and free from such disturbing or diverting provocations as we are commonly too incident unto, when engaged even in the defence of Truth by way of controversie. Again there appeared unto me that Vein of Piety and spiritual Affection, Reverence unto God, and satisfaction in the things themselves pleaded about, as hath given me a great esteem of the Author as well as of his Work, though he be otherwise utterly unknown to me; and this respect was increased, when I found he was no Minister or Church-man, whose business it is or ought to be to enquire diligently into these things; but a Gentleman acted by a voluntary concernment in Truth and Piety. It would not be to the disadvantage of the Nation, or the Church of God in it, if we had more of that rank and quality alike able and alike minded. The Modesty wherewith he dissents from others or opposes their sentiments, without severe reflections on Persons or Opinions, is also another thing which deserves both commendation and imitation; and the consideration thereof gives me the confidence in these few lines, designed unto another end, to express my own dissent from some of his apprehensions, especially about the Object and Extent of Redemption. Had I seen this discourse before it was wholly Printed, I should have communicated my thoughts unto him upon that Subject, and some few other passages in it: but where there is an agreement in the substance and design of any Doctrine, as there is between my judgment and what is here solidly declared, it is our duty to bear with each other in things circumstantial, or different explanations of the same Truth, when there is no incursion made upon the main Principles we own. The Argumentative part of this Book is generally suited unto the Genius of the Age past, where in accurdcy and strictness of Reason bare sway; the Language of it unto this, concerning which every one may judg as he pleases, Truth is little concerned therein; nor is it thereunto that I assign that perspicuity which appears in the main parts of this Discourse, but unto the clear and distinct stating of the things themselves in the Authors mind, which alone enables any to speak with evidence unto the understanding of others. And hence it is that although he be forced to make use sometimes of Scholastick Notions, yet he hath so expressed the matter intended, as to make it obvious unto the meanest Capacity any whit exercised in the knowledge of these things. Having said thus much of this Discourse, which I hope God will bless unto good use and fruit, I shall not need to mind the Reader of how great importance it is to have the Truths here pleaded for, well vindicated and established; the fulness and frequency of the Scriptures in the Revelation of them the great influence into our Faith, Obedience and due Reverence of God, with the eminent tendency unto the exaltation of his Glory, and the debasement of the pernicious Pride of corrupt Nature which they have, the Opposition made unto them by all sorts of persons for saking the Truth, who, however differing and fiercely contending among themselves, as Papists, Socinians, Arminians, Quakers and others, yet all agree in contradiction unto the Sovereignty of God in his Decrees, the special fruits of eternal Redemption by the Blood of Christ and the infallible Prevalency of Divine Grace, do all sufficiently evince, both the weight of these Truths themselves, and the eminency of the Service which is done to the Church of God in their Vindication.
John Owen.
A Preface to the Reader, concerning the Author of the Tract ensuing.
IT may well be reckoned among Problems or hard Questions, whether it were better for those who write and print, to publish their Names or conceal them; because many things Pro and Cou might be argued upon that Subject; especially about things Polemical, when they are handled. But when Causa Dei, the Cause of God (as our learned and famous Bradwardine intituled his Book, when he wrote against the Pelagians) comes to be treated of, all Circumstances are duly to be weighed. Quis, Quid, Quare, Quando, Quomodo, &c. Who, What, Why, When and How. Among those of this kind, it's very momentaneous to know for one, that this Gentleman is one of the Sages of the Law, an Oracle in the Country where he lives. An Eirenarches, well worthy of that Name and Place. A Justice of Peace and not of Trouble, according to the distinction which our unhappy times have made. Conformable himself; yet one who affects rather to be Orthodox, and to mind the Power of Godliness, more than the Form thereof. I write this Testimony of him (though be neither needs, desires or knowes of it) because I have bad knowledge of him à teneris, from his Childhood, and have been certified of his Domestical Piety, and Exemplariness in all which appertains to the Practice of Piety. Concerning the Book, it needs not Patron or Advocate: Let it speak for it self. Aetatem habet. It quickly shews Arma Virúmque, the Spirit of the Man and his Weapons. This pleases me above all the rest, that though it treats of most intricate and mysterious Controversies, yet that is done humbly, reverently, freely and with Candor. I make not my self his Hyperaspistes or Second, or a Party to his Opinion; but because his Habitation is remote in a Corner of the Land; his Converse more with Books than with Men; he seldom sees London; and is not yet in these parts, any of our Anshe Shem, noted or famous Persons. Lest any Reader should cast him off with a scornful Ignoramus, I know not the man, I have presumed to prepare this little Lenitive, that no offence should be taken in such respects as are herein mentioned. I shall not conclude with Ecce hominem, but ad rem.
Lazarus Seaman.
ERRATA.
PAg. 25. lin. 27. read object. p. 28. l. 24. betwixt Election. and And, insert, 2. What the things designed. p. 37. l. 8. r. Predefinition. p. 43. l. 6. r. person. p. 82. l. ult. r. foreign. p. 94. l. 28. r. forbearance. p. 97. l. 3. r. nolition. p. 148. l. 16. r. crea…rix. p. 180. l. 8 for nail r. vail. p. 204. l 22. r. agony. p. 212. l. 3. after, that Law, add, and that it was. p. 272. l. 9. for Rom. 20. r. Acts 20. p. 291. l. 26. r. mea. p. 295. l. 3. r. little. p. 376. l. 11. r. vegetative. p. 384. l. 7. for Creature-deadness r. Creature-comforts. p. 433. l. 17. r. actively. p. 456. l. 6. r. foreign. p. 470. l. 11. r. no object.