The Orthodox Evangelist, Treatise · Chapter 4

The Orthodox Evangelist · Treatise · Chapter 4

p. 50CHAP. IV. Of the Decree.

FOr our better proceeding in the Conſideration of this Subject; it may be helpful to our underſtanding, that we obſerve this Method.

1. To conſider what the Decree is.

2. What is the Object of the Decree.

3. The Liberty of the Decree, i. e. of God decreeing.

4. The chief Objections made againſt it, to remove them.

5. The Order of propounding it.

p. 516. The uſefulneſs of this Doctrine.

The Decree, is God by one eternal-free-conſtant act,What the Decree is. abſolutely determining the Futurition, i. e. the infallible future being of whatſoever is beſides himſelf, unto the praiſe of his own Glory: the cauſe, and diſpoſer of all things, the Antecedent and diſpoſer of all events.

It is God decreeing; becauſe whatſoever is in God, is God.Ratio actus pueri, licèt per negationē a nobis explicitur; formaliter conſiſtit in poſitiva perfectione, includente omnē perfectionē, formaliter et eminenter: quā ſequitur talis negatio. Smiſing. tract. 1. diſ. 2. n 32. Deus omnia ſimul et ſemel comprehendit ab illo aternitatis NƲNC, ex quo fuit Deus. Leſſ. de perfect. …. 4. c. 1.

It is God Decreeing by one Act; whatſoever God willeth, he willeth by one ſingle act, hence God calleth himſelf I Am, Exod. 3.14. to ſhew that he is without begining, without end, and without ſucceſſion. In him there is nothing paſt, nothing to come, but all is preſent. Whatſoever he thinks, he always hath thought, and always doth and will think. Whatſoever he willeth, he always hath Willed, and always doth, and will Will. There can be no more a new thought, a new intent, or a new purpoſe in God, then there can be a new God. This is further evidenced from the Simplicity of God: which is God conſidered as one, meer and perfect Act, without all compoſition: Whence, he might either not have been, or may not be. Of him it never could, or can be ſaid; that any thing was to be in him, which is not, or cannot be, that is. A pure Act includes all perfection, and removeth all imperfection.

It is an Eternal Act; without beginning, without end without all alteration, or ſucceſſion. God comprehendeth all things, and all events, together, and at once; in the moment of Eternity. Eternity is an everlaſting NOW: without beginning, without end, without ſucceſſion; all at once, always.

It is a free act; proceeding from God, not as the Son from the Father, nor as the Holy Ghoſt, from the Father and the Son; by a neceſſity of nature: but ſo, as there is no neceſſary connexion between his abſolut being, and the being of the things that are Decreed. God hath no need of the things decreed, he might have been without them, he had been bleſſed for ever, though they had never been.

It is a conſtant act; What God willeth, he willeth always: p. 52a meer, and a pure act, without any interruption, or ſhadow of change.

By it, God determineth abſolutely; becauſe his Decree is the firſt and and univerſal cauſe, it is one Act, certain and independent: all things and all events depending thereupon.

By it, He determineth infallibly; God being immutable, infinitly wiſe, and able to ſee all his will fulfilled.

By it, He ſo fore-diſpoſeth of all, as ſerveth to the manifeſtation of his all-glorious perfections: He made all things for himſelf, Even the Wicked for the day of Evil, Prov. 16.4. He is both Alpha and Omega: the Firſt and the Laſt, Rev. 1.17.

It is the cauſe and diſpoſer of all things; being the firſt and univerſal cauſe, before all ſecond cauſes, which are the effects of it. It is the Antecedent and diſpoſer of all events; conſequently of ſin.

The Decree is the antecedent, not the cauſe of ſin: ſin is the conſequent, not the effect of the Decree. As the Decree is the antecedent; ſo it is alſo the diſpoſer of ſin; God is the Orderer of ſin, Acts 4.28. the diſorder of the ſecond cauſe, falleth under the order of the firſt; but he neither is, nor can be, the Author of ſin, Iam. 1.13.

A Conſequent,Non paucos diſſolvitnodos diſtinctio illa neceſſaria inter effectū et conſequens. Prideaux lect. 1. de Abſol. decreto. is an event infallibly following ſomething foregoing; not as an effect followeth its cauſe, but rather as the night followeth the day (of which the day foregoing is no cauſe) according to order of divine inſtitution. Death is the Antecedent of the Reſurrection, but not the cauſe: The Reſurrection is the conſequent, but not the effect of Death. The fall of the Jews was the Antecedent, not the cauſe of the calling of the Gentiles. The removing of the Romane Empire from the Weſt, was an Antecedent not a cauſe of the Revelation of Antichriſt. The calling of the Gentiles, the Revelation of Antichriſt, were conſequents not effects of theſe there Antecedents.

As the Sun, had it the faculty of ſeeing, could the whole Globe be preſented at the ſame time (halfe whereof only in regard of its figure is now in ſight of it at once) would with p. 53one look behold it all; ſo God by one act, comprehends all things, and all events always. The Decree is that everlaſting womb, wherein is conceived whatſoever hath been, is, or ſhall be. Time and Eviternity; that is, the duration of the Creature upon Earth and in Heaven or Hell: do but bring forth what is therein conceived, according as it is conceived. The Decree is all things in Gods purpoſe. Creation and Providence are but the execution of the Decree, the Decree containeth all things eminently. The Decree is that one, from which is all. If the Prophet, contemplating the Comprehenſiveneſs of Gods Providence concerning the Waters, and Heaven, the duſt of the Earth, the Mountains, and the Hills, all which is but a little part of the execution of his Decree: breaketh out thus; Who hath meaſured the waters in the hollow of his hand? and meted the Heaven with a ſpan, & comprehended the duſt of the Earth in a meaſure, and weighed the Mountains in Scales, and the Hills in a Ballance, Iſai. 40.12. how much more cauſe have we to be wrapped up with holy admiration, in contemplating the Decree it ſelf, which eminently containeth all: and ſay who is this that doth not only meaſure the waters, mete out the Heavens, comprehend the duſt, weigh the mountains, and hills: but doth alſo exactly, and infallibly, comprehend and diſpoſe of all things, all events, which have been, are, or ſhall be in this world; or in the world to come, yea, and in Hell it ſelf, in one eternal act?

Whatſoever can be conceived beſides God himſelf,What the object of the Decree is. falleth under one of theſe our conditions, viz. of.

1. Impoſſibility.

2. Poſſibility.

3. Futurition. i. e. the infallible after-being of things.

4. Exiſtence.

Impoſſibility, is when the nature of things is ſuch as their very being implyeth a contradiction, as for a thing to be, and not to be, at the ſame time: of theſe (as was ſaid before) it is more conveniently ſaid that they cannot be, then that God cannot do them.

p. 54Poſsibility, is that condition of things, wherein, as their is no repugnancy in the nature of ſuch things, but that they may be; ſo neither is their any determination by God, that they ſhall be: this is founded in the ſufficiency of God: as for the like things to be done in Tyre and Sidon, that were done unto Corazin and Bethſaida, was poſsible, but not decreed.

Futurition, is that condition of things poſsible; wherein, there is not only a poſsibility that ſuch things may be; but there is alſo a divine determination, that they ſhall be. This is founded in the Decree of God.

The Exiſtence of things, is there actual being in time, according to the Decree. This proceedeth from the external efficiency of God.The creature conſidered as poſſible, is the object of the Decree.

The creature in the ſecond ſtate fore-mentioned, viz. in its condition of poſsibility is the object of the Decree.

Where we muſt remember the ſufficiency of the Creator is the poſsibility of the creature. The poſsibility of the creature is nothing elſe but God able to create the creature. To think the creature hath a poſsibility of it ſelf, were in effect to think the creature to be a Creator.

As the Futurition of the creatures is not any thing in the creatures themſelves (in that as yet they actually are not) but is God,Eſſe objectivū creaturarū in intell…ctu divino eſt ipſū eſſe Dei quia foreign eſſe Eminenter creaturarū, eſt non tam eſſe creaturarū quā eſſe Dei Twiſſ, de ſci. Med. willing the creatures to be: ſo the poſsibility of of the creature (by the ſame reaſon) is not any thing in the creature, but is God, able to cauſe the creature to be.

But the Futurition of the creature is nothing elſe but God willing the creature to be. God able to cauſe the creature, or what elſe is poſsible to be, is his ſufficiency. God willing the creature to be, is his Decree, God repreſenting the creature having an objective being in his will, is that which is called the divine Idea. The creature, as poſsible, is the object of the Decree. The Idea is the object of the divine knowledge of what is decreed.

Which premiſed, the Propoſition appears thus:

The Object of the Decree is not to be ſought for out of God himſelf, but both to be ſought and found in himſelf.

1. Becauſe the Object of the Decree is from Eternity, being as ancient as the decree it ſelf. There cannot be an Act without or before the Object.

2. The Object of the Decree being Eternal, and there being nothing Eternal but God, either the Object of the Decree muſt be in God, or no where.

p. 56The Object of the Decree is, that which in order proceedeth or fore-goeth the Decree.

The Sufficiency of God, in which the poſſibility of the creature is founded, precedeth the Decree in order of our conception. For though the Sufficiency of God, and the Decree or Will of God (which is alſo true of all other Attributes) are the ſame in God, not having in him any real difference: yet they repreſent unto us notions formally differing.

The Object of the Decree, that is, which by the free Act of the Decree (acting as it were thereupon) paſſeth from a ſtate of Poſſibility, unto a ſtate of Futurition.

Now all theſe predications joyntly are found, and only found in the poſſibility of the creature founded in the Sufficiency of God: Therefore the creature in its condition of poſſibility, is the Object of the Decree.

This Propoſition, aſſerting the creature in its condition of poſſibility, to be the Object of the Decree; agreeth every way with the Doctrine of the Nature of God, and inferreth no incongruities: whereas the aſſerting of any other object diſagreeth with the Nature of God, and inferreth intolerable inconſequences.

From theſe grounds it is not hard to conceive, that not man conſidered as actually being; whether in his pure, or corrupt eſtate; but as yet to be, and in the Divine Eſſence: namely, as capable in reſpect of the Sufficiency of God, to be what he pleaſed, is the Object of the Decree: ſcil. as concerning man.

This great Truth would be the more readily and quietly embraced, did we duly conſider.

1. That this one ſingle Act of the Decree is to be conceived by us after the order of the end, and the means conducing to that end.

2. The End of God in the Decree, is himſelf, Prov. 16.4. God made all things for himſelf: i. e. for the manifeſtation of his glory in a way of juſtice upon the Reprobate, in a way of juſtice tempered with mercy upon the Elect.

The Creation of man mutable, the permiſſion of ſin, the p. 57puniſhing of him juſtly for ſin, make up one full and perfect Medium, conducing to this end, as concerning the Reprobate.

The Creation of man mutable, the permiſſion of ſin, the effectual Application of Free-grace and Glory, notwithſtanding ſin; for the merit ſake of Jeſus Chriſt, make up one full and perfect Medium, conducing to this end, as concerning the Elect.

3. That theſe Acts not being ſubordinate, ſo as any of them are to be looked at as the end of the other: but all of them being co-ordinate, that is, conjoyned into, and making up one way, ſerving unto Gods end: we ought not to think, or ſay thus, God created man that he might permit him to ſin, and permitted him to ſin that he might puniſh him for ſin, Ezek. 33.11. But God created man, permitted him to ſin, and condemneth him for ſin, to manifeſt the Glory of his Juſtice.

The Liberty of God in the Decree, is,Of the Liberty of the Decree, i. e. Of God decreeing. Deus ita liberè nos elegit ut potuerit etiam non eligere. Zanch. de Nat. Dei. lib. 3. cap. 4. qu. 6. God willing whatſoever is beſides himſelf, not of any neceſſity of nature, but out of his meer good Pleaſure, Rom. 9.16. Epheſ. 1.4.11. 1 Cor. 12.11. Matth. 20.15. and Matth. 11.25, 26.

The Liberty of God appeareth in his freedom from

Neceſſity.

Moral Obligation.

Any Motive thereunto beſides himſelf.

1. He was free with freedom from neceſſity.Scot. lib. 1. diſt. 39. n. 15. Objecta à Deo nequaquam neceſſariò voli…a eſſe demonſtrare poſſimus, quomodo tamen nutus divinus liberè tranſeat ad Objecta perſcrutari non eſt noſtrum. Twiſſ. praefat. in libros de Sc. Med. Liberty is increated, or created.

Created Liberty is in reſpect of the Acts themſelves: ſo p. 58men are ſaid to be free Agents, becauſe they are free to act, or not to act.

But Increated Liberty is in reſpect of the Objects, not of the acts: that is, There is no neceſſary connexion between the being of the creature, and the Being of God. He might have been without the creature, he had been God bleſſed for ever, although that had been nothing for ever. Each poſſibility, which yet ſhall never be, is equally founded in the Sufficiency of God, with thoſe things that have an actual being. And the things that have an actual being, might (had God ſo pleaſed) have remained in their nothing, and poſſibilities that never ſhall be, have had their actual beings. God can do whatſoever he will, though he will not do whatſoever he can. He is Omnipotent, but not Omnivolent.

2. God is free in reſpect of any moral obligation, ſo as that he had done the creature no wrong, if he had never willed it to be: he cannot become a debtor unto the creature, otherwiſe then as he makes himſelf a debtor of his meer good pleaſure.

3.Extra Deum nulla cauſa officiens decreti eſſe poſſit quia Decretum Dei re ipſa nil aliud eſt quam ipſamet Eſſentia Dei decernens. God is free from any Motive thereunto beſides his own will. There can be no Motive of Gods Will, beſides himſelf.

Not in the creature it ſelf, whether we ſuppoſe faith or good works foreſeen, or ought elſe. Either the creature muſt be conſidered as it is in God, or as it is in its own actual being: but this is the effect of the Decree, therefore cannot be the Motive thereof. If as it is in God, the Objective Being of the creature in God is nothing elſe, but God himſelf conſidered as able to cauſe the creature to be, as the futurition of the creature is God willing the creature to be.

Not in Chriſt, whether we conſider Chriſt in reſpect of his Incarnation,Deus vult hoc eſſe propter hoc, ſed non propter hoc vult hoc. Tho. p. 1. q. 19 art. 5 Office, or Acceptation, he is not the cauſe, but the effect of the Decree. See Chap. 9. intitled, Faith is the effect of ſpecial grace: yea, notwithſtanding the Decree is rightly conceived by us, according to the order of the end, and the means conducing to that end; yet the end willed of God, is not the cauſe of Gods willing the means for that end: becauſe God willeth all that p. 59he willeth with one ſingle act, whether means or end. Otherwiſe there would follow two Acts in God,Twiſſ. de Elect. which is inconſiſting with his Nature, who is one meer act.

God willeth one creature to be the cauſe of another,Deus hoc vult eſſe & hoc, & hoc propter hoc, non autem propt r hoc vult. Hoc eſt, Deus vult & effectus eſſe & cauſas, & effectus eſſe pr. pter cauſas, non tamen propter cauſas vult effectus. Twiſſ. lib. 1. de Elect. part 2. and to be for the uſe of another, but yet that other thing is not the cauſe of Gods ſo willing. God willeth both the Being of the Father, and the Son, and willeth the Father to be the means to beget the Son; yet the Father is not the cauſe why God willeth the Son. God hath willed the Sabbath, and other creatures to be for the good and uſe of man, ſo as man is the ſubordinate end of their being, but yet man is not the cauſe of Gods willing their being to that end. Man is the ſubordinate end of their being, that are ſo willed: but he is not the cauſe of Gods willing their being to that ſubordinate end.

Obj. 1. The Merit of Chriſt is the Cauſe of Election,The Chiefe Objections made againſt the Doctrine of the Decree conſidered, & anſwered. Chriſtus ut Mediator. non eſt praedeſtinationis cauſa, ſed effectum. Piſc. Cont. ſch. Th. 97. Epheſ. 1.4, 6. Therefore the meer good pleaſure of God is not the only cauſe of the Decree.

Anſ. We muſt diſtinguiſh between Election it ſelf, and the Application of the good of Election: The merit of Chriſt is the cauſe of the application of the good of Election, but not of Election it ſelf.

Obj. 2, Faith foreſeen is the cauſe of Election; therefore the meer good pleaſure of God, is not the only cauſe of the Decree.

Anſ. Faith, as every other creature, conſidered without the Decree, is but a poſſibility, a may-be: founded in the ſufficiency of God, who is able to give being to what he pleaſeth, and conſequently to faith.

That this may-be become a ſhal-be: i. e. That faith, yet but a poſſibility, paſſeth from the condition of a thing poſſible, unto the condition of a thing that ſhall be, can proceed from no other cauſe then the Decree, or the Will of God. Which one conſideration well obſerved, and applyed, affordeth a ſufficient anſwer to all objections arguing for any thing in the creature foreſeen, as a cauſe of the Decree.

p. 60This Propoſition God electeth for faith foreſeen, inferreth a Succeſſion of Acts in God. Faith foreſeen, neceſſarily preſuppoſeth a fore-going Decree, concerning the being of that faith, which is foreſeen, according to it. Thus, 1. God decreeth faith to be.Neque enim actus aliqu s vilendi, cum fit actus immanens in Deo ſuboritur de novo. Twiſſ. de Elect. l. 1. p. 2. 2. Foreſeeth that faith. 3. Upon that faith foreſeen paſſeth the Decree of Election, ſo as the ſight of faith coming between the two Decrees, there muſt needs be two Acts, and the ſecond ſucceed the former. But God is one Act in whom there is no ſucceſſion.

It is as if one ſhould ſay, God intends to intend, or he determineth to determine, which cannot be true of God, becauſe it would not only imply divers Acts in God, contrary to his ſimplicity: and thoſe divers acts to be by way of ſucceſſion, that is, one after another, contrary to his Eternity.Deus voluit ſibi rationem eſſe volendi aliquid praepoſtere dictū. Twiſſ. ibid. But alſo it affirmeth that one Act of Volition, or Willing in God, ſhould be the object of another, and then by the ſame reaſon that again may be the object of another, and ſo in infinitum.

This Anſwer unto this Objection concerning faith foreſeen, may ſerve in like manner for an anſwer unto the objection concerning works foreſeen, being the cauſe of Election. As alſo unto that of ſin foreſeen, being the cauſe of Reprobation. Good works are the way to ſalvation, not the cauſe of Gods Decree to ſave. Sin …is the cauſe of puniſhment (which is the actual execution of juſtice for ſin) but not of Gods intent to puniſh ſin: Sin is the cauſe of damnation, and conſequent of reprobation. Election is not without the ſight of faith, and new obedience: nor Reprobation without the ſight of ſin: yet faith, though it be the inſtrument and means of the application of ſalvation following thereupon; is the effect, not the cauſe of Election: and ſin, though it be the cauſe of the application of all the evil of puniſhment, yet is it the conſequent, not the cauſe of Reprobation.

Obj. 3. If ſin followeth neceſſarily upon the Decree, then God is the Authour of ſin; But ſin followeth neceſſarily upon the Decree: Therefore God is the Authour of ſin.

p. 61Anſ. This blaſphemous Inference is in effect the ſame, with what the ancient Enemies of the Doctrine of the Decree, of old calumniated the Teachers thereof with; thereby through their ſides blaſpheming the Scriptures, and God himſelf. So objected the Adverſaries of this great Truth, againſt Paul, the greateſt Preacher thereof, amongſt thoſe that were but men: Rom. 9.19. Thou wilt ſay then unto me, Why doth he yet find fault? for who hath reſiſted his Will? i. e. If Gods Will determining the being of ſin be irreſiſtable, then man in committing ſin is unblameable;Prideaux Lect. 1. de abſoluto Decreto. Bellarmine de Amiſſ: gratiae, cap. 4.5, 6, 7. why is fault found with that which was unavoydable? So the Pelagians againſt Auguſtin, An abſolute Decree neceſſarily concludeth God to be the Author of ſin: So Bellarmine againſt Zuinglius, Calvin, Beza, and other Orthodox Divines, ſlandering their Doctrine of the Abſoluteneſs of the Decree with theſe horrid Criminations; viz. That thence it followeth that God is the Author of ſin: 2. That God ſinneth truly and properly: 3. That God is the only ſinner: 4. That ſin is not ſin.

For ſatisfaction of the Objection we muſt diſtinguiſh of Neceſsity. There is a neceſsity of Coaction, and a neceſsity of Infallibility: Sin followeth not the Decree by a neceſsity of Coaction or Compulſion, in which ſence the Objection only holdeth; but by a neceſsity of Infallibility, (which conſiſteth with, and hindereth not the liberty of ſin, of which afterwards:) Hence the Decree, though it be the antecedent, that is, the foregoer of ſin, yet it is not the cauſe of ſin; and ſin, though it be the conſequent, that is, ſomewhat infallibly following upon the Decree, yet it is not the effect thereof. The day goeth before the following night, and the night foregoeth the following day; yet night and day are far from being cauſes one of another. The diligent attending to the difference between an Antecedent and a Cauſe, and between a Conſequent and an Effect (for the clearing of which ſufficient hath been ſpoken before) is of great uſe to unty many knots in this place.

But meeting here with this Satanical and abominable Sophiſm, of imputing unto God, the being of the Author of ſin; p. 62it will not be unſeaſonable to remove other Arguments diſputing for the ſame Concluſion, though not all of them upon the ſame grounds.

Arg. 1. If God hath abſolutely fore-determined all Events, then God hath willed ſin; if God hath willed ſin, then God is the Author …f ſin.

Anſw. Though ſin as ſin he evil, yet the being of ſin for a better end is good. God doth not will ſin as ſin; For thou art not a God that haſt pleaſure in iniquity, neither ſhall evil dwell with thee, Pſal. 5.4. yet God hath willed the permiſsion of the being of ſin for a better end.In peceato actus volendi in Deo non tranſit in rem permiſſā ſed in permiſſionem. Twiſſe Cr. 3. l. 3. Rivet. diſp. 1. Th. 24. Cum dicitur Deus vult peccatū eſſe, hoc refugit pia mens, non quia quod dicitur non bene dicitur, ſed quia quod bene dicitur malè intelligitur. Vide Twiſſe Cr. 3. l. 2. The Jews, Acts 4.27. did what God had determined to be done in his Decree, when they did what he forbad to be done in his Command. Thoſe who give their Kingdom to the Beaſt, Revel. 17.17. in ſo doing fulfilled the word of the Decree, yet brake the word of his Command. The water, whileſt it runneth his own courſe, ſerveth the end of the Artificer, in turning about the Mill according to his intent. For who hath reſiſted his Will? In the myſtry of ſin the Decree of God, ſaith a learned and judicious Author, paſſeth into the permiſsion, but not into the evil that is permitted; that is, God willeth the permiſsion of ſin, but he doth not will ſin as ſin.

That better End, in order unto which God willeth the being of ſin, is the manifeſtation of his own Glory; the glory of his Mercy upon the Elect, the glory of his Juſtice upon the Reprobate. The manifeſtation of the glory of God is a greater good, then the tranſgreſsion of man is an evil: Had not there been ſin, there had not been a Goſpel; had not there been ſin, there were no need of a Saviour; if there had been no ſin, Jeſus Chriſt had not been.

Arg. 2. If God aſcribeth unto himſelf the doing of actings that are ſinful, then God is the Author of ſin: But God aſcribeth unto himſelf the doing of actions that are ſinſul: Therefore.

Concerning the ſelling of Joſeph by his Brethren, the Scripture ſaith, It was not you that ſent me hither, but God. Of the Egyptians hatred againſt the Iſraelites, He turned their heart to hate his people, to d…al ſubtilly with his ſervants, p. 63Pſal. 105.25. Of the Inceſt of Abſalom, I will do this thing before Iſrael, and before the Sun, 2 Sam. 12.12. Of the Rebellion of the ten Tribes and Jeroboam, This thing is from me, 1 Kings 12.24. Of the cruel plunder of the Babylonians; I will ſend them againſt an hypocritical Nation, and againſt the people of my wrath will I give him a charge to take the ſpoyl, and to take the prey, and to tread them down like mire in the ſtreet, Iſa. 10.6. the like is to be ſeen in many other places.

Anſw. We muſt diſtinguiſh between the action, and the evil of the action: God is ſo the Author of the action, Acts 17.28. as that he neither is, nor can be the Author of the evil of the action, James 1.14. It is impoſſible either that God ſhould not be the Author of all good, or that he ſhould be the Author of any evil. The act or effect hath an efficient Cauſe; now God is the cauſe of all Efficiency: the evil cleaving to the action is a defect, therefore hath no efficient,K…ck. Log. lib. 1. ſect. 1. cap. 15. but a deficient Cauſe: Now God cannot be a deficient Cauſe, becauſe he is the firſt and abſolutely perfect Cauſe, therefore cannot be the cauſe of a non-ens, i. e. a nullity, or or that which is defective. To ſay God is the cauſe of ſin, is to deny God to be the firſt and abſolutely perfect Cauſe. The Rider, that cauſeth the Horſe to go, is the cauſe of his going, but not of his halting. The ready Scribe, that writes upon bad paper, is the cauſe of the letter, but not of the blot. The Muſician that playeth upon an Inſtrument out of tune, is the cauſe of the ſound, but not of the untuneableneſs. The heat of the Sun that attracts the ſecret virtues of the Earth, is not the cauſe of the ſtink of the dunghil.His & ſimilibus dictu bo minum & Satanae mala opera adſe …ibuistur Deo, non abſ… lute, ſed ſecundum quid, in juantum per eadem occulta ſua judicia perfecit. Parcus in Apocal. cap. 17.Rev 17 The upper wheel of a Clock going well, and turning about the lower wheel out of kilter, is the cauſe of its going, but not of its going amiſs. The child illegitimately begotten is the good creature of God, its illegitimation is of its parents.

Notwithſtanding God is no way the Author of the evil of the action, yet God aſcribeth unto himſelf the doing of theſe actions that are ſinful; 1. Becauſe he is the Author of the act wholly: 2. Becauſe he is the fore-determiner, Orderer and Governor of the ſinfulneſs of the action to his own glorious and bleſſed End. The action is aſcribed to him p. 64abſolutely; the ſin cleaving to the action not abſolutely, but only in ſuch ſort and reſpects.

That Propoſition of Aquinas, viz. that the act of ſin is of God, Twiſſe Cr. 3. l. 2.is by ſome conjectured probably to have been the occaſion why the unlearned Libertines, not diſtinguiſhing between the act, and the defect, did infer that God was the Author of ſin.

Arg. 3. Shimei's curſing of David was a ſin, Exod. 22.28. God bade Shimei curſe David, 2 Sam. 16.10. therefore God is the Author of ſin.

Anſw. The bidding in the text is not a bidding properly, i. e. a moral Command, obliging Shimei thereunto: for God had expreſly forbidden the thing that he did; and the contrary thereunto was his duty: but it is a bidding improperly, i. e. a natural Command, a part of the Decree, a Command (as ſome call it) of Providence, and intends no more, then that God, by denying the aſſiſtance of his grace, and leaving Shimei to his own heart and temptations, whereupon ſin infallibly and inexcuſeably followed, did ſo order the curſing of Shimei, as that he uſed his tongue as ſcourge to chaſten David juſtly, in the ſelf-ſame action, wherein he himſelf abuſed his tongue to revile David ſinfully.

Theſe Sophiſms thus removed, it may be alſo uſeful upon this occaſion to confirm our hearts with ſome Arguments in the contrary truth, namely, that God is not the Author of ſin.

From Scripture: God makes a Law againſt the commiſſion of ſin, Gen. 2.17. ſmiteth with a curſe for ſin in all, Gen. 3.17. condemned ſin in the fleſh of his Son, Rom. 8.3. gave Chriſt for the deſtroying of ſin in all his, Rom. 6.6. 1 John 3.8. therefore God is not the Author of ſin. Lo this only have I found, that God hath made man upright, Eccleſ. 7.29. For all that is in the world, the luſt of the fleſh, the luſt of the eyes, …us neminē teniat tentatione ad peccatū formaliter. Twiſſe. Cr. 3.and the pride of life, is not of the Father, 1 John 2.16. Let no man ſay when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man, ſcil. by inticing and moving him unto ſin, James 1.13. p. 65love God. The children of God would be troubled if grace ſhould fail, though their priviledges ſhould not be cut off; you are ſure of both. For as grace is ſure, ſo are alſo the priviledges of grace: This was figured under the Law; an Iſraelite could never wholly alienate his inheritance and title to the Land; Levit. 25.23. His title to the Land ſhall not be cut off, nor ſold for ever: This was a type of our ſpiritual inheritance in Chriſt, which cannot be alienated from us; he might for a while paſs it away, but it was to return again; ſo thoſe that are made coheirs with Chriſt, are never diſ-inherited: 'Tis true, we forfeit it by the merit of our actions, but God doth not take the advantage of every offence: 'Tis true, we loſe the evidences that are in our keeping, peace of Conſcience, and joy in the Holy Ghoſt; but the eſtate it ſelf is undefeaſible, and cannot be made away from us. Sometimes we are under a kind of ſequeſtration, and there is a ſuſpenſion of comfort and grace; as the Iſraelite might make away his inheritance for a time; but we ſhall recover poſſeſſion again, though not by our ſelves, yet by our Goel, our kinſman, or him that is next of blood: As under the Law, if a perſon were not able to redeem the inheritance, the kinſman was to redeem it; ſo Jeſus Chriſt, our kinſman after the fleſh, he is our Goel, he interpoſeth by his merit, and reconcileth us to God. Well then, You ſee grace is kept, and the priviledges of grace are kept in Chriſt: But now becauſe comforts are never prized but in their ſeaſon, and men that have not been exerciſed in ſpiritual conflicts, nauſeate theſe ſweet truths, they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another; therefore let us ſee when this truth will be moſt ſweet and ſeaſonable. 1. In great troubles, when God ſeemeth to hide his face; Oh how ſweet is it to hear him ſay, I will not forſake thee till I have perform d all that I promiſed thee, Gen. 28.15. all this ſhall better thy heart, and haſten thy glory. In times of diſtreſs we are apt to think that God hath caſt us off, and will never look after us more, though formerly we have had real experiences of his grace: What a fooliſh creature is man to weaken his aſſurance when he ſhould come to uſe it? to unravel p. 66all his hope and experiences in times of trouble, which is the only ſeaſon to make uſe of them. 2. In the hour of temptation and hard conflicts with doubts and corruptions, when we are ſenſible of the power of ſin, and how difficult it is to remove it out of the heart, we are apt to ſay as David after all his experiences, I ſhall one day periſh by the hand of Saul, 1 Sam. 27.1. and many times out of diſtruſt give over the combate. Oh then remember now you are preſerved in Chriſt, and that nothing ſhall ſeparate: as Sarcerius came to Camerarius his wife, when ſhe had been exerciſed with a long and tedious conflict, and read to her the latter end of the eighth of the Romans, ſhe brake out in triumph, uſing Pauls words, Nay, in all theſe things we are more then Conquerors. Oh Chriſtians, neither ſin, nor Devil, nor world can divide you from Chriſt, for he**Rom. 16.20.Rom 16:20 did not only tread down Satan, but under your feet. 3. In times of great danger and defection, either through error and perſecution, as Saunders trembled to think of the fire; eſpecially when others fall fearfully, who were before us in knowledg and profeſſion of zeal and piety; when the firſt become laſt; when glorious Luminaries are eclipſed, and leave their orb and ſtation; as the Martyrs were troubled to hear of the revolt of ſome great Scholers that had appeared for the Goſpel: When Hymeneus and Philetus, two eminent Profeſſors, fell, there was a great ſhaking, 2 Tim. 2.18. But the foundation of the Lord ſtandeth ſure &c. that's the comfort the Apoſtle oppoſeth in ſuch a caſe. 4. In times of diſheartening, becauſe of the difficulties of Religion, when the uſe of means groweth troubleſom: to quicken you in your Chriſtian courſe, think of the unchangeableneſs of Gods love; all graces riſe according to the proportion and meaſure of faith; looſe hopes weaken endeavors: 1 Cor. 9.26. I run, not as one uncertain. Thoſe that ran a race gave over when one had far out-gone them, as being diſcouraged and without hope: When hope is broken, the edg of endeavors is blunted: Go on with confidence, you are aſſured of the iſſue, God will bleſs you and keep you to his everlaſting Kingdom. 5. In the hour of death; when all things elſe fail you, God will not fail you; this is the laſt brunt; do but wait a little p. 67while, and you will find more behind then ever you en joyed; death ſhall not ſeparate: as Olevian comforted himſelf with that,**Vide Scultetum in Iſai. 54.Isa 54 Iſai. 54.10. The hills and mountains may depart, but my loving-kindneſs ſhall not depart from you; being in the agonies of death, he ſaid, Sight is gone, ſpeech and hearing is departing, feeling is almoſt gone, but the loving-kindneſs of God will never depart. The Lord give us ſuch a confidence in that day, that we may dye glorying in the Preſervation of our Redeemer.

VERSE II. Mercy unto you, and Peace and Love bemultiplyed.

VVE are now come to the third thing in the Inſcription, and that is the form of ſalutation, delivered as all Apoſtolical ſalutations are in the way of a prayer: In which we may obſerve, 1. The matter of the prayer, or bleſſings prayed for, which are three, Mercy, Peace, and Love. 2. The manner or degree of enjoyment, [be multiplyed.]

I begin with the matter, or bleſſings prayed for: It will not be altogether unuſeful to obſerve that diverſity which is uſed in ſalutations. In the Old Teſtament peace was uſually wiſhed without any mention of grace; as Pſal. 122.8. For my brethrens and companions ſake I will ſay, Peace be within thee: and … an. 6.25. Peace be multiplyed unto you. But in the times of the Goſpel grace being more fully delivered, that was alſo added and expreſſed in the forms of ſalutation: but yet in the times of the Goſpel there is ſome variety and difference: Sometimes you ſhall meet with a ſalutation meerly civil; as James 1.1. To the twelve Tribes foreign, greeting: ſo Acts 15.23. which was the uſual ſalutation among the Heathen: but moſt uſually 'tis**Rom. 1.17.Rom 1:17 grace and peace; and in other places grace, mercy and peace, as 2 John 3. and 1 Tim. 1.2. and here it differeth from them all, for 'tis mercy, peace and p. 66duplicate page p. 67duplicate page p. 68love: And Cauſaubon obſerveth, that the Greek Fathers, if they wrote to a carnal man, they would wiſh him grace, but not peace; if to a godly man, they would wiſh him grace and peace too. To touch upon theſe things is ſufficient. From theſe Bleſſings mentioned in this place I ſhall obſerve ſomething in general, and then handle them particularly and apart.

Firſt, In the general Conſideration you may obſerve,

1.Obſervat. 1. That ſpiritual bleſſings are the beſt bleſſings that we can wiſh to our ſelves and others. The Apoſtles in their ſalutations do not wiſh temporal felicity but ſpiritual grace: Gods people pray for one another out of the communion of the Spirit, and for themſelves out of a principle of the divine Nature; and therefore they do not ſeek wealth and honour for themſelves or one another, but increaſe of Gods favour and Image. 'Tis true, Nature is allowed to ſpeak in prayer, but grace muſt be heard firſt; our firſt and chiefeſt requeſts muſt be for mercy, peace and love, and then**Mat. 6.33 foreign an additional ſupply, like paper and pack-thread, which is given over and above the bare gain.Matt 6:33 other things ſhall be added to us; the way to be heard in other things, is firſt to beg for grace: Pſal. 21.4. He asked life of thee, and thou gaveſt him length of days for ever: Solomon ſought wiſdom, and together with it found riches and honour in great abundance. Well then, if thou prayeſt for thy ſelf make a wiſe choyce, beg for ſpiritual bleſsings; ſo David prayeth, Pſal. 106.4. Remember me, O Lord, with the favour that thou beareſt unto thine own people; nothing leſs would content him then Favorites mercy: other bleſsings are diſpenſed out of common pity to the generality of men, but theſe are mercies privilegiate, and given to Favorites; now ſaith David, of this mercy, Lord; no common bleſſing would ſerve his turn: So Pſal. 119.132. Look upon me, and be merciful to me, as thou uſeſt to do to thoſe that love thy Name: Surely that which God giveth to his people, that's a better mercy then that which God giveth to his enemies. Again, theſe are mercies that coſt God dearer; they flow to you in the Blood of his own Son: yea, they are mercies that are better in themſelves; wealth and honour may become a burden, yea, life it ſelf may become a burden, but not mercy, not grace, not peace of Conſcience; p. 69and therefore they are better then life, Pſal. 63.3. then wealth, then honour: none ever complained of too much mercy, of too much love of God: Theſe are bleſsings that ſwallow up other miſeries, yea, the loſs of other bleſsings; grace with poverty 'tis a**James 1.9.Jas 1:9 preferment, peace of Conſcience with outward troubles is an happy condition: if there be a††2 Cor. 1 5.2 Cor 1:5 flowing of ſpiritual comforts, as there is an ebbing of outward comforts, we are not much wronged; therefore firſt ſeek theſe bleſsings. Again, If you pray for others, pray for grace in the firſt place; that's an evidence of ſpiritual affection: Carnal men wiſh ſuch things to others, as they prize and affect themſelves; ſo alſo do gracious men; and therefore their thoughts run more upon mercy, peace and grace, then wealth and honour and greatneſs. When a man ſendeth a token to a friend, he would ſend the beſt of the kind: Theſe are the beſt mercies; if you were to deal with God for your own Souls, you can ask no better: You may ask temporal things, for God loveth the prosperity of his Saints; but theſe ſpecial bleſsings ſhould have the preferment in your wiſhes and deſires of good to them, and then you are moſt likely to ſpeed. Our Lord Chriſt in the 17 of John, commendeth the Colledg of the Apoſtles to the Father; and what doth he ask for him? dominion and worldly reſpect? Surely no, nothing but preſervation from evil, and ſanctification by the Truth; theſe are the chiefeſt Bleſsings we ſhould look after as Chriſtians.

Obſerve again the aptneſs of the requeſts to the perſons for whom he prayeth,Obſervat. 2. Thoſe that are ſanctified and called have ſtill need of mercy, peace and love. They need mercy, becauſe we merit nothing of God, neither before grace received, nor afterward: the very continuance of our glory in Heaven is a fruit of mercy, not of merit; our obligation to free-grace never ceaſeth. We need alſo more peace: there are degrees in aſſurance as well as faith; there is a temperate confidence, and there are raviſhing delights, ſo that peace needs to be multiplyed alſo. And then love, that being a grace in us, 'tis always in progreſs; in Heaven only 'tis compleat: Take it for love to God, there we cleave to him without diſtraction and p. 70wearineſs or ſatiety; God in communion is always freſh and new to the bleſſed ſpirits: And take it for love to the Saints, it's only perfect in Heaven, where there is no ignorance, pride, partialities and factions; where Luther and Zuinglius, Hooper and Ridley joyn in perfect conſort.

Again,Obſervat. 3. Obſerve the aptneſs of theſe requeſts to the times wherein he prayed, when Religion was ſcandalized by looſe Chriſtians, and carnal doctrines were obtruded upon the Church; In times of defection from God, and wrong to the Truth, there is great need of mercy, peace and love. Of mercy, that we may be kept from the ſnares of Satan: Chriſtians, whence is it that any of us ſtand? that we are found faithful? 'Tis becauſe we have obtained mercy: They would dec…ive, if it were poſſible, the very Elect, Mar. 24.24. Why is it not poſſible to deceive the Elect as well as others? of what mould are they made? wherein do they differ from other men? I anſwer, Elective grace and mercy interpoſeth; 'tis not for any power in themſelves, but becauſe Mercy hath ſingled them out, and choſen them for a diſtinct people unto God. And we need peace and inward conſolations, that we may the better digeſt the miſery of the times; and love, that we may be of one mind, and ſtand together in the defence of the Truth.

Again,Obſervat. 4. Note the aptneſs of the bleſſings to the perſons for whom he prayeth; Here are three bleſſings that do more eminently and diſtinctly ſuit with every perſon of the Trinity: and I do the rather note it, becauſe I find the Apoſtle elſewhere diſtinguiſhing theſe bleſſings by their proper fountains, as Rom. 1.7. Grace to you, and peace from God the Father, and our Lord Jeſus Chriſt: Sort the bleſsings right, there is grace from the Father, and peace from Chriſt: So here is mercy from God the Father, who is called the Father of mercies, and the God of all comfort, 2 Cor. 1.3. and peace from the Son, for he is our peace, Epheſ. 2.14. and love from the Spirit; Rom. 5.5. The love of God is ſ…ed abroad in our hearts by the Holy Ghoſt, which is given to us. Thus you ſee every Perſon concureth to our happineſs with his diſtinct bleſsing.

In the next place,Obſervat. 5. how aptly theſe bleſsings are ſuited p. 71among themſelves; firſt mercy, then peace, and then love; mercy doth not differ much from that which is called grace in Pauls Epiſtles, only graee doth more reſpect the bounty of God, as mercy doth our want and need: By mercy then is meant the favour and good-will of God to miſerable creatures; and peace ſignifieth all bleſsings inward and outward, as the fruits and effects of that favour and good-will; more eſpecially calmneſs and ſerenity of Conſcience, or a ſecure enjoying of the love of God, which is the top of ſpiritual prosperity: And then love ſometimes ſignifieth Gods love to us; here I ſhould rather take it for our love to God, and to the Brethren for Gods ſake: So that mercy is the riſe and ſpring of all, peace is the effect and fruit, and love is the return. He beginneth with mercy, for that is the fountain and beginning of all the good things which we enjoy; higher then love and mercy we cannot go, for Gods Love is the reaſon of it ſelf, Deut. 7.7, 8. Rom. 9.15. Iſai. 45.15. and we can deſerve nothing at Gods hands but wrath and miſery, and therefore we ſhould ſtill honour Mercy, and ſet the Crown upon Mercy's head (as further anon;) that which you give to Merit, you take from Mercy. Now the next thing is peace; mark the order ſtill; without mercy and grace there can be no true peace: Iſai. 57.21. There is no peace, ſaith my God, to the wicked; they ſay, Peace, peace, but my God doth not ſay ſo. Chriſt left his peace with his own Diſciples, John 14.27. and not as worldly and external peace is left, in the happineſs of which both good and bad are concerned; that is general, but this is proper, confined within the Conſcience of him that enjoyeth it, and given to the godly: 'Tis the Lords method to pour in firſt the oyl of grace, and then the oyl of gladneſs: Alas, the peace of a wicked man 'tis but a frisk, or fit of joy, whileſt Conſcience, Gods watchman is naping; ſtoln waters and bread eaten in ſecret, Prov. 9.17. The way to true peace is to apply your ſelves to God for mercy, to be accepted in Chriſt, to be renewed according to the Image of Chriſt; otherwiſe ſin and guilt will create fears and troubles. Again, the laſt thing is love; great priviledges require anſwerable duty; Mercy and peace need another p. 72grace, and that's love: 'Tis Gods gift as well as the reſt, we have graces from God as well as priviledges, and therefore he beggeth love as well as mercy and peace; but it muſt be our act, though we have the grace from above: We would all have mercy and peace, but we are not ſo zealous to have love kindled in our hearts: Mercy, peace, all this runneth downward, and reſpects our intereſt, but love, that mounteth upward, and reſpects God himſelf. Certainly they have no intereſt in mercy, and were never acquainted with true peace, that do not find their hearts inflamed with love to God, and a zeal for his glory; that as he hath ordered all things for our profit, ſo we may order and refer all things to his glory and honour. Mercy runneth down from God, and begets peace of Conſcience, for peace of Conſcience is nothing elſe but a ſolid taſte of Gods mercy; and peace of Conſcience begets love, by which we claſp about God again; for love is nothing elſe but a reverberation or beating back of Gods beam upon himſelf, or a return of duty in the ſenſe of mercy:**So in the Angels Song, Luke 2.19. Glory, peace and good-will. All comes from good-wil; that's the firſt cauſe as Godglory 's the laſt end. Under the Law the firſt and the tenth were the Lords; the beginning and ending are his.Luke 2:19 ſo that God is at the beginning and ending, and either way is the utmoſt boundary of the Soul; all things are from him and to him.

Secondly,1. Mercy. Let me handle them particularly and apart; and firſt Mercy, which is the riſe and cauſe of all the good we have from God: The Lord would diſpenſe bleſſings in ſuch a way as might beat down despair and carnal confidence: Man hath need of mercy, but deſerveth none: Despair would keep us from God, and carnal confidence robbeth him of his glory; therefore as the Lord would not have fleſh to glory, ſo neither to be cut off from all hope: Mercy ſalveth both; we need not fly the ſight of God, there is mercy with him why he ſhould be feared, Pſal. 130.7. Falſe worſhips are ſupported by terror; but God, that hath the beſt title to the heart, will gain it by love and offers of mercy. And we have no reaſon to aſcribe any thing to our ſelves, ſince Mercy doth all in the Court of Heaven, and not Juſtice: If you reckon upon a debt, you are ſure to miſs: 'Tis a part of Gods Supremacy, that all his bleſſings ſhould come as a gift; that he ſhould act freely, and entertain us as a King, not as an Hoſt: Merit

p. 73The event ſheweth that Ioah ſhould dye, according as David had given order to Solomon, 1 King. 2.5. yet is this order of Davids, no cauſe of that Treaſon, for the commiſsion of which, Solomon juſtly brings down his hoary head to the grave with blood. In like manner, David had given a command to Solomon, concerning the death of Shimei: yet Solomon proceeds not to execution, until Shimei by a preſumptious violation of his confinement (whereof Davids command was no cauſe) had given Solomon cauſe to put him to death, according to his appointment, 1 King. 2.18.40.

Laſtly: God delighteth not in the death of a ſinner.

So he teſtifieth of himſelf once and again,Propoſ. 5. and to this teſtimony ſubſcribeth his Name. For I have no pleaſure in the death of him that dyeth, ſayth the Lord God, Ezek. 18.23.32. yea to put it out of all controverſie, and to cleer himſelf fully in the hearts of all Elect and Reprobate, both men and Angels; he confirmeth this teſtimony with an Oath, and giveth charge that it be made known to the Houſe of Iſrael: Say unto them, As I live ſayth the Lord God, I have no pleaſure in the death of the wicked; but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways, for why will ye dye O Houſe of Iſrael? Ezek. 33.11.

But it may be ſayd, The Scripture ſeemeth to ſpeak otherwiſe elſewhere, I alſo will laugh at your calamity; Piſc. obſ. in Ezek. 18.Ezek 18I will mock when your fear commeth, Prov. 1.26, 27. Anſw. Death is conſidered; either as it is the deſtruction of the creature, or as it is the execution of juſtice: God delighteth in it as it is the declaration of juſtice, but not as it is the deſtruction of the cteature: of which more afterwards.

The ſum of the Anſwer to this Objection is: God being an abſolute Lord, having freely enabled man with power, whereby he might have lived for ever, and not have Sinned. His Decree being only the Antecedent, not the cauſe. Man an Antecedent, and the cauſe of Sin; Sin the only deſerving cauſe of puniſhment; and laſtly, God not delighting in the death, no not of Sinful man; moſt unjuſtly, and unthankfully do the non-elected complaine of God, Becauſe beſides that power given them whereby they might p. 74have been happy, He was not pleaſed over and above, to beſtow upon them that abſolute-ſpecial grace (which yet he was pleaſed to do unto his Elect) whence they could not make themſelves miſerable: and whereby he would make them happy.

The doctrine of the abſoluteneſs,Obj. 5. and neceſsity, or infallibility of the Decree, takes away the liberty of the ſecond cauſe.

For anſwer to this Objection,Anſ. conſider theſe three particulars. 1. Wherein the nature of Liberty doth conſiſt. 2.Partic. 1. That the ſame act in a diverſe ſence, is both Evitable and inevitable. 3. That neceſsity and liberty conſi ſtrogether.

The liberty of the ſecond cauſe, doth not conſiſt in a power of indifferency, to act or not to act: independent of, and not ſubordinate unto the Decree.

The ſecond cauſe, however it acts, is ſubordinate to the firſt cauſe, for notwithſtanding the will is a free agent, yet it is a ſecond cauſe; therefore muſt needs be an effect, in reſpect of the firſt cauſe: and conſequently ſubordinate thereunto. The will of man is a free agent, but ſo, as it is a ſecond free agent; not a firſt free agent. The will is a free principle, but yet, it is a ſecond, not a firſt principle. The will is its own free mover, yet not its firſt mover. 'Tis true, the will is the cauſe of its own acting, yet ſo, as it is alſo true that it is not the firſt, but the ſecond cauſe of its acting.

It is ſufficient unto the being of humane liberty,In creaturis eſt foreign ſpontaneū, in ſolo Creatore eſt foreign ſpontaneū et independens. Pareus in Gen. 45.8.Gen 45:8 that man acts without all conſtraint, deliberately, and according to the proper free-motion of his own will.

So far is the Decree which is an immanent act, or the determination of the ſecond cauſe in its working by the firſt, which is a tranſient act, from being a prejudice unto liberty, that the ſecond cauſe can neither be free, nor act freely, without both.

It is truth, that the ſubordinate free-agent (the thing being yet to do) may either do, or not do the ſame act: Albeit, which of the two he will freely incline unto, is infallibly fore-decreed. For example. Thomas not yet being p. 75come into the houſe, 'tis a truth, 1. That he may either come, or not come into the houſe, which he pleaſeth. 2. 'Tis not a truth, That he can both actually come, and not into the houſe. 3. Tis a truth, he will do that of theſe two freely, which God hath decreed abſolutely.

The ſame action in a divers ſence, is both evitable,Partic. 2. and inevitable. Evitable in a divided ſence, i. e. in reſpect of mans liberty, Inevitable in a compounded ſence, i. e. in reſpect of the Decree. The ſence of diviſion, is the conſideraton of the future act of a free Agent in it ſelf,Vide Scot. l. 1 diſt. 39. N. 17 without the conſideration of the Decree. The ſence of compoſition, is the conſideration of the future act of a free Agent, together with its ſubordination unto the Decree.

Theſe two Propoſitions, 1. Adam might not have ſinned,Potuit Adamus vitare peccatum. Propoſ. Ca…cgorica. Fieri non potuit ut Adamus vitaret peccatum propoſit. Modalis Twiſſ. Cr. 3. l. 2. 2. It could not be but that Adam would ſin, are both true; and notwithſtanding they may ſo ſeem, yet they are not oppoſite one unto the other: not being both of the ſame kind. Adam might not have ſinned, is a Categorick, or ſimple Propoſition, and is true of Adam in the ſence of diviſion, conſidered as in himſelf. It could not be but that Adam would ſin, is a Modal, or qualified Propoſition, and is true of Adam in the ſence of compoſition, being conſidered as ſubordinate to the Decree. The Jews might have broken the bones of Chriſt, is true; ſpeaking in the ſence of diviſion, i. e. looking at the free-will of the Jews, as in themſelves. It could not be that the Jews would break the bones of Chriſt, is true, ſpeaking in a ſence of compoſition,Actus eveniens, evitabilis ſecundum ſe, inevitabilis ſecundum quod eſt proviſus. Cojet. 1. Par. q. 22. art. 4. i. e. looking at the free-will of the Jews, as ſubordinate to the Decree, John 19.36. That anſwer of Eliſha to Hazael, enquiring of Benhadads recovery, containeth in it two like Propoſitions. 1. Thou mayeſt certainly recover. 2. Thou ſhalt ſurely dye, 2. King. 8.10. Theſe ſeem to be oppoſite one unto the other, yet are not ſo.

The firſt is a Categorick, or ſimple Propoſition; and is true in a ſence of diviſion, conſidering his diſeaſe, as in it ſelf; which ſo conſidered, was curable.

The ſecond is a Modal, that is, a modified, or qualified Propoſition, looking at him diſeaſed, as ſubordinate unto the p. 76Decree; which had preordained his death, through the ſtifling of Hazael, by occaſion of this diſeaſe.

Neceſſity (viz. neceſſity of infallibility,Partic. 3. or immutability) and liberty conſiſt together. Notwithſtanding our weak capacities leſs conceive how, yet moſt manifeſt it is; that neceſsity and liberty conſiſt together. God is eſſentially, neceſſarily, and freely good:Adamus peccabat liberè, & neceſſario. Rivet. Cath. Orth. Tom. 2. Tr. 8. I ibertas ſubordinata decreto idem illud, & non aliud vult, quam quod voluiſſet dato per impoſſibile quod nullum eſſet I ec…etum. Rhetorf. Ex. 1. cap. 4.Exod 1 the Saints in glory are neceſſarily, and freely good by participation. The irregenerate are neceſſarily, and freely bad.

The Liberty of man, though ſubordinate to Gods Decree, freely willeth the very ſame thing, and no other, then that which it would have willed, if (upon a ſuppoſition of impoſſibility) there had been no decree.

Man acts as freely, as if there were no decree; yet as infallibly, as if there were no liberty. Liberty is the effect of the Decree, ſo far is the Decree from being a prejudice to liberty.

Obj. 6. The Doctrine of the abſoluteneſs, and infallibleneſs of the Decree, diſcourageth from the uſe of means.

Anſ. So the Maſſilienſes objected againſt Auguſtine; Superfluous (ſaid they) is labour in both parts, if he that is reprobated can by no induſtry be ſaved, nor he that is elected by no negligence fall ſhort of ſalvation.

This Objection labours of that, which Logicians call the Fallacy of Diviſion, whereby in our arguing, thoſe things are divided which ought to be conjoyned: So here, the end, and the means to the end, are divided, which God in his everlaſting Counſel hath conjoyned.

More particularly, The falſhood of this perillous, and juſtly abominable inference, appeareth thus.

1. It is againſt Scripture, which holds forth the certaine truth of the connexion of the Antecedent and Conſequent, when yet both the Antecedent and Conſequent taken apart are falſe. That is, it holds forth a truth in the connexion of both the parts of ſuch a Propoſition; in either of whoſe parts, conſidered in themſelves, there is no truth. For example, Acts 27.30. Except theſe abide in the Ship, ye cannot be ſaved. Here is a truth in the Connexion of both parts of the Propoſition: viz. The Antecedent, Except theſe abide in the ſhip: and the Conſequent, Ye cannot be ſaved. Yet could it not be a truth, either that the ſhip-men ſhould not abide in the ſhip, or that any man in the ſhip ſhould not be ſaved: God having before determined, that there ſhould be no loſs of any mans life amongſt them, ver. 22. and that p. 79by means of the ſhip-mens abiding in the ſhip: as appeareth out of the Text, ver. 27.31. and by the event. So in that Propoſition; If ye (Believers) live after the fleſh, ye ſhall dye, Rom. 8.13. Here is a truth in the Connexion of the parts, i. e. of the Antecedent and Conſequent of this Propoſition: viz. That if theſe believing Romans live finally after the fleſh, they ſhall dye, elſe the Scripture is not true: yet is there no truth in either of the parts thereof, conſidered by themſelves. Not in the Antecedent, viz. Believers live finally afer the fleſh: Not in the Conſequent, viz. That Believers ſhall dye. The like is to be ſeen in this Propoſition; If Judas believe, he ſhall be ſaved, If John believe not, he ſhall be damned. There is a truth in the Connexion of the Antecedent, and Conſequent of both: though the Antecedent and Conſequent of both, conſidered by themſelves, are falſe. For though it be true, If Judas believe he ſhall be ſaved, and if John believe not he ſhall be damned: yet is it not true, either that Judas ſhall believe, or that Judas ſhall be ſaved; or that John ſhall not believe, or that John ſhall be damned. God then having decreed the end by the conjunction of the end and means together: 'Tis not a truth for us to conclude we ſhall attain the end, though we diſ-joyn the end, and means aſunder. It is therefore againſt the truth of the Scripture for an elect man to ſay, Though he live after the fleſh, he ſhall be ſaved: as alſo for the Reprobate to ſay, Though he live after the ſpirit, he ſhall be damned.

2. It implyeth a contradiction, for us to acknowledge the Doctrine of the Decree, that tyeth the end and the means together to be a truth; and yet to ſay, it is in vain to uſe the means; for (that notwithſtanding) we ſhall not be partakers of the end.

3. It is irrational, and it is as if one ſhould argue thus: Becauſe God hath decreed ſuch an end to be attained by ſuch means, therefore it is in vain to uſe the means to that end.

4. It is at leaſt implicitely legal, in that it objects not againſt the Decree ſimply, but alſo againſt our dependance upon the Efficiency of that Decree. It implying thus much, p. 80we will uſe the means, if the uſe of means be in our power; but we have no heart to uſe the means, ſince both ſtrength to uſe it, and the ſucceſs of the uſe of it, proceed reſpectively from an abſolute predermination of God.Si non vultis obedientiā ad quam nos licendilis in corde noſtro frigeſcere, nolite nobis iſtam Dei gratiam praedicare, quâ Deum dare fatemini, quae ut nos faciamus fortamini. Auguſt. de deno Perſerver. l. 2. c. 19.

That was a Legal, yea an abominable ſpeech of thoſe who ſaid (in Auguſtines time) If you would not have that obedience, whereunto you endeavor to enflame us, to chill in our hearts, do not preach unto us the Grace of God, whereby you confeſs that God giveth the things, which you exhort us to do.

5.Diabolicus ſarcaſmus ſi ſum electus faciam quae lubet quia mihi non oberit. Urſin. It is Diabolical. 'Tis a Diabolical bitter ſcoff (ſaith Ʋrſin) If I am Elected I may do what I liſt, it ſhall nothing hurt me. But is it not a diſcouragement to uſe means whilſt we are uncertain of the ſucceſs?

To conclude ſo far is the doctrine of the Decree from being a prejudice to the uſe of means, as that the uſe of the means is part of it, the effect of it, and the knowledge thereof an obliging motive unto all that know it, an effectual motive unto all that are godly.Obj. 7.

No event the accompliſhment whereof is the fulfilling of the Will of God, is ſin. But ſin is an event, the accompliſhment whereof is the fulfilling of the Will of God, Rom. 9.19. For why doth he yet finde fault? Anſw.and who hath reſiſted his Will? Therefore ſin is not ſin; otherwiſe it ſhould be ſin to fulfill the Will of God.

1. The Apoſtles mentioning this in the text alledged, as the objection of carnal reaſon, cavelling againſt the Decree of God, is a ſufficient ground for the rejecting of it.

2. The Law, not the Decree, is the rule of life. Hence ſin is deſcribed to be the tranſgreſſion of the Law, 1 Ioh. 3.4. The command ſheweth what ought to be done, the Decree determineth what ſhall be done. God willeth it to be the duty of all to keep the command, but he willeth not that all ſhall keep the command. Whether therefore men keep the command, or not, God falleth not ſhort of his Will; which p. 81is aways fulfilled: Even then when men break the command.Iſta autē non pugnant, tui eſt officii ut hoc facias, noneſt mei propoſiti, efficere ut hoc facias. Twiſ. de Elect. l. 1. part 2. For who hath reſiſted his Will, that is, his Decree, Rom. 919. Men by ſin do not make God to fall ſhort of his will; but they fall ſhort of their duty; God doth not puniſh man for reſiſting his Will meerly, but for reſiſting the rule. There is no repugnancy between theſe two propoſitions. 1. It is the duty of man to beleeve. 2. It is not the purpoſe of God to give him grace to cauſe him to beleeve.

Obj. 8. The Event, out of which according to the Decree of God cometh good, yea that great good of the manifeſtation of the glory of God, ought not to be counted ſin, nor is the doer thereof to ſuffer vengeance: But ſin is that event out of which cometh this great good; Therefore why ſhould ſin be accounted ſin, or the doer thereof ſuffer vengeance? See Rom. 3.5, 7.

Anſ. This Objection is framed in the perſon of man, (I ſpeak as a man, verſ. 5.) not as from God, and being both blaſphemous and abſurd; the Apoſtle cenſures it in the ſame place with an holy abomination; God forbid, verſ. 6.

Sin in it ſelf tendeth only unto evil, it is by accident that it becometh a means of any good: 'Tis the occaſion,Lambertus Danaeus cenſuit periculoſam iſtam Gregorii magni ſententiam, ubi loquens de culpa Adami ſic ait, O foelix culpa quae talem & tantū habere meruit Redemptorem. Twiſſe de Praed. l. 1. part 1. Niſi eſſet hoc bonum ut eſſent mala nullo modo ſinerentur ab Omnipotente bono. Auguſt. Twiſſ. referente Cr. 3. l. 2. Vid. Cr. 3. l. 2. not the cauſe of the manifeſtation of the glory of God. That ſin which in its own nature tends only unto evil, is turned into an occaſional commendation of the Righteouſneſs and other Attributes of God, doth not at all excuſe ſin, but commends the wiſdom and goodneſs of him that brings good out of evil; yea a far greater good out of ſin, then ſin it ſelf is an evil. So of the Objections.

The Decree is to be propounded in the ſame order in which God hath revealed it in his Word. God knoweth beſt how to reveal his own mind: And we ſpeak well when we ſpeak after him. In particular theſe Rules are to be obſerved.

p. 82Rule 1.What order is to be obſerved in propounding the Doctrine of the Decree. Not Gods Decree, but the Command is the Rule of Faith and Obedience.

Rule 2. Conſider of the Decree as proceeding according to the order of the End, and the means conducing to that End; hereby finding the End of God in them that periſh, not to be the death of a ſinner, but the manifeſtation of the glory of his Juſtice in puniſhing man for ſin, and the blameable cauſe of death to be ſin; appears, the unwarrantableneſs, as well as the offenſiveneſs of ſuch expreſſions, as God made man to damn him, &c. together with the groundleſſneſs and ſinfulneſs, of blaſphemous charging God with cruelty in his Decree of Reprobation. O Iſrael, thou haſt deſtroyed thy ſelf, but in me is thy help found, Hoſea 13.9. Here God removeth from himſelf the being the cauſe of the deſtruction of Iſrael. He alſo denyeth ſolemnly, Ezek. 18.23, 32. yea with an Oath, Ezek. 33.11. That he taketh any pleaſure in the death of a ſinner. Say unto them, As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, why will ye dye, O houſe of Iſrael?

Death (as we ſaw before) is conſidered as the deſtruction of the ſinner, or as an execution and declaration of Juſtice: God delights in it, as it is a declaration and execution of Juſtice; but not as it is the deſtruction of the ſinner. In the execution of Juſtice upon a Malefactor, we muſt diſtinguiſh between puniſhment and deſtruction: Puniſhment is from the Judg, deſtruction is from the evil doer. Puniſhment proceeds from the Author of the Rule of Juſtice, as the efficient Cauſe; but deſtruction from ſin, as the meritorious Cauſe. Though puniſhment, as it deſtroyeth the creature, be an evil to Nature; yet, as it is a declaration of Juſtice, it is a moral good. 'Tis true, Condemnation followeth infallibly upon Reprobation: yet ſo, as Reprobation is the antecedent, not the cauſe of ſin; ſin both an antecedent and cauſe of condemnation. None are condemned becauſe reprobated, but becauſe they ſin. Notwithſtanding man be reprobated, yet if he had not ſinned, he ſhould not have dyed.

Rule 3. We muſt not ſeparate between the end, and the means.

p. 83That Diabolical Sarcaſme, and bitter ſcoffe invented to the abuſe, and deriſion of the Doctrine of the Decree; is not only an untruth, but implyeth a contradiction; viz. If I be elected, howſoever I live, I ſhall be ſaved; and if I be not elected, live I never ſo well, I ſhall be damned. Satan in this Sophiſm, divides the end and the means aſunder, which God hath joyned together. The Decree conſiſts not of the end without the means, nor of the means without the end, but of both together: Both end and means are contained in one Decree. Yea, ſo far is the Decree from admitting ſuch an inference, as that the contrary infallibly followeth thereupon: and in point of Election, is not only neceſſarily concluded, but irreſiſtably cauſed. Faith, repentance, new-obedience, and perſeverance, being the effects of Election, Acts 27.24. God had decreed by the ſhip-mens ſtaying in the ſhip, to run the ſhip a ground near the ſhore, ſo as that all there might eſcape ſafe to land. He concludes unſafely from thence, that ſaith, Do now as they will, Stay the ſhip-men in the ſhip, or not, there ſhall no man periſh: For except the ſhip-men abide in the ſhip, ye cannot be ſaved, ver. 27. Juſt ſo do they reaſonleſly, and to their own deſtruction conclude, who notwithſtanding God hath from the beginning choſen us to ſalvation, through ſanctification of the Spirit, and belief of the truth, 2 Theſ. 1.13. Yet infer, if they were elected, live as they will; whether they believe or not, be ſanctified, or not, they ſhall be ſaved.

There was one (ſaith Auguſtine) of our ſociety, who when his brethren expoſtulated with him,Quidam in noſtro Monaſterio, qui corripientibus fratribus, &c. Auguſt. de bono perſever. l. 2. c. 75 why he did ſome things which ought not to be done; and why he did not ſome things that ought to be done; anſwered, What kind of one ſoever I now am, I ſhall be ſuch an one, as God hath foreknown me to be. Who truly (ſaith that Ancient) ſaid the truth, and by this truth profited not in good, but ſo much profitted in evil, that forſaking the Society of the Monaſtery, he became a Dog, returned to his vomit again, and as yet what he will be, is uncertain.

Rule 4. We muſt be carefull to diſtinguiſh between the Doctrine of the Decree, and the Perſonal Application thereof, p. 84in point of Election, and Reprobation.

The Doctrine of the Decree, is commanded to be taught, and learned, and is many ways uſeful both before and after faith reſpectively. But the Perſonal Application thereof before faith, in point of Election, or during this life in point of Reprobation, (of which more in the two next following rules) is forbidden, and is inexpedient, and hurtful many ways.

Rule 5.Nunquam in hacvita poſſit eſſe certus Reprobus, de ſua reprobatione. Prideaux. Lect. 1. 'Tis a ſin for any man in this life to conclude that he is a Reprobate. Becauſe Final Diſobedience, the Conſequent, and Argument of Reprobation cannot be known before death. Should any deſperate perſon argue to this purpoſe, he muſt reaſon out of the Word; for no one knoweth who are reprobate but God; and thoſe to whom God revealeth it in his Word. But the reprobation of any particular perſon, that either is, or ſhall be, during this life, (the caſes of the ſin againſt the Holy Ghoſt, Matth. 12.32. And Anathema Maranatha, 1 Cor. 16.22. which are rare, and extraordinary, excepted:) is not to be found in the Word.

Rule 6. No Perſon can know that he is elected before faith.

It is the duty of every one that heareth the Goſpel, to believe in Chriſt. It belongs to us by the help of the Doctrine of the Decree, and all other means, to apply our ſelves unto the great duty of believing;Scrupulum de particularitate Decreti nemo hic ſibi fingit niſi qui prophanus ſit, Et foreign, & qui credit Evan…elium ſtultitiam eſſe. Spank. de grat. univ. reſp. ad Erot. 34. and not to enquire before the time after what is decreed concerning us in particular. It is both ſin and folly for us to trouble our ſelves, and delay our yeilding obedience unto a Command known, with ſcruples about our Perſonal-Election, remaining hitherto a Secret unrevealed: and as yet inexpedient for us to know; the enquiry after which before faith, we are forbidden: though by it, and other ſaving effects of that everlaſting Love of God, we are directed, and commanded thereunto. No man in danger of drowning in the waters by reaſon of ſhipwrack would in caſe of lines caſt out, with a charge that the perſons then fleeting to and fro in the waves ſhould make uſe thereof for their ſafety, forbear to lay hold p. 85on them, until ſuch time as the mind of him that caſt them out, were known in particular concerning him. What poor Lazarus ſtanding amongſt many others, if the rich men caſting money amongſt them bid them all to take part thereof, would abſtain, until he knew what the purpoſe of that rich man were concerning him?

It belongeth to every one that believeth, to believe that they are elected.

From the Inſtant of believing, there is a certainty of the Object, i. e. The thing believed, Namely, a ſtate of favour is certain, though there be not yet a certainty of the Subject; that is, The perſon believing is not certain, that he is in a ſtate of favour, and conſequently, that he is beloved of God. Without which added to the former, the believer neither can, nor ought to reſt: For the attaining hereof, he hath revealed his love to the believer, 1 John 5.10. 1. Theſ. 4.5. Knowing, Brethren, Beloved, your Election of God, &c. commanding us to make it ſure. Give diligence to make your calling and election ſure, 2 Pet. 1.10. The Spirit is therefore given us, 1 Cor. 2.12. Yea, he hath been pleaſed to take upon him the work to reveal it to us, Epheſ. 4.30. The attaining thereof, is a matter of much praiſe unto God, Rom. 4.20. Much enlargeth the heart to God and man, Cant. 8.6. 1 John 4.16, 17, 18. It is as neceſſary in time of temptation, as an Helmet unto the Souldier, Epheſ. 6.17. as an anchor to the ſhip, Heb. 6.19. Without it our hearts dye, with it we live in ſad hours. And not only ſo, but we glory in tribulations alſo, knowing that tribulation workth patience, and patience experience, and experience hope, and hope maketh not aſhamed, becauſe the Love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given unto us, Rom. 5.3, 4, 5.

Rule 7. Though the Decree be abſolute, yet the Diſpenſation of the Decree in the Goſpel is conditional. That indefinite Propoſition, Whoſoever believes, ſhall be ſaved, is equipolent unto that conditional, If you believe, you ſhall be ſaved, John 3.16. Revel. 3.20. Yet here carefully obſerve, That by a condition we are alwayes to underſtand p. 86not a condition properly ſo called, but a conſequent condition; ſcil. ſuch a condition, the performance whereof is not left unto the Elect, but is undertaken for by the Elector; and therefore is not only not oppoſite unto, but is both an effect and argument of an abſolute Decree; and alſo of an abſolute Covenant of grace.

The Diſpenſation of the abſolute Decree, is Conditional.

1. Becauſe God diſcovers not his Eternal differencing Intent to any perſon in Chriſt, before the actual Application of Chriſt by faith.

God holds men uncertain of their particular Election in Chriſt, until they do believe in Chriſt.

2. That all to whom the Goſpel cometh, being yet in their natural eſtate, and therefore children of wrath, the Elect even as others, Epheſ. 2.3. may look at themſelves ſo far as they are alike in ſin, to be alſo in like danger of condemnation: and ſo far as they are alike under the Miniſtery, or preparatory work, to be anſwerably encouraged in their Miniſterial and preparatory hope of effectual vocation, and ſalvation; but hitherto without any particular application of Election, or Reprobation.

3. That men may be admoniſhed of their duty to believe, whether they are elected, or not elected.

4. That they may know what to do that they may be ſaved.

5. That God may proceed with man in ſuch a way as is moſt ſutable and agreeable unto a reaſonable creature: Namely, by perſwaſion, and Propoſal of Arguments.

6. That the outward Diſpenſation being alike to all, both Elect, and Reprobate; the Reprobate may be found without excuſe for their unbelief.Rhetorf. ex Apol. ex. 3. cap. 2. Jeſus Chriſt tendered as a ſufficient Saviour to all that hear the Goſpel, with a Command to believe, and a Promiſe that Whoſoever (none excepted) believeth, ſhall be ſaved; is ſufficient in reſpect of the ſufficiency of outward means, (though not in reſpect of inward efficacy) unto the ſalvation of the hearers: More then this, in reſpect of external means, is not tendered unto the Elect; p. 87nor leſs then this unto Reprobates. The tender then being ſo great, and ſo far the ſame unto both, albeit the Elects receiving of it be the effect of ſpecial grace, yet the Reprobates rejecting of it, is without excuſe.

p. 88Obj. A conditional Diſpenſation cannot conſiſt with an abſolute Decree.

Anſ. Yes, very well: Becauſe the condition of the Goſpel is not properly a condition, but only a conſequent condition, viz. ſuch an one, the performance whereof is abſolutely undertaken for by the Author of the Decree, and infallibly followeth thereupon. Pſal. 89. from the 30, to verſ. 38. it appeareth by the abſolute promiſe there, that God had abſolutely decreed to ſettle the Throne upon the ſeed of David, notwithſtanding his children ſhould forſake his Law, and ſhould not walk in his Judgments; yet Pſal. 132.11, 12. the ſame bleſſing is promiſed to the ſeed of David upon condition; If thy children will keep my Covenant, and my Teſtimonies that I ſhall teach them, their children alſo ſhall ſit upon thy Throne for evermore. Where, not only a conditional Promiſe conſiſts with an abſolute Decree,Ames ani madv. in Synod. Epiſt. ad Lect. but (as Dr Ames obſerveth) a conditional Promiſe is ſubordinate to an abſolute Promiſe.

Gods abſolute Decree is to manifeſt the glory of his Juſtice in puniſhing the final diſobedience and unbelief of the Reprobates living under the Goſpel with eternal fire; yet is this condemnation conditionally diſpenſed, viz. He that beleeveth not ſhall be damned. Yea ſo far is it from being a truth, that a conditional Promiſe (underſtanding by a condition, a conſequent condition) is inconſiſtent with an abſolute Decree; that it is manifeſt, that an antecedent Condition, that is a condition properly ſo called, ſuch as, Do this, was in the Covenant of Works (the performance whereof was not undertaken for by God, but was left unto man to be performed by his own ſtrength, and that before he could be made partaker of life) may conſiſt with an abſolute Decree. It was Gods abſolute Decree, to manifeſt the glory of his Juſtice in the puniſhment of man for his ſin againſt God in the Covenant of Works, as the event proveth: Yet this death abſolutely decreed was conditionally diſpenſed, Gen. 2.17. In the day that thou eateſt thereof thou ſhalt dye.

How the conditional diſpenſation of Salvation in the Goſpel ariſeth out of the abſolute Decree, appeareth thus:

p. 89Gods Decree is,Deus deoeruit ſimpliciter ut ſingulares quidam, et certi homines ſalventur, hinc omnis credens ſalvabitur. That a certain number of ſuch particular perſons ſhall be ſaved by faith in Jeſus Chriſt.

In this Decree Faith and Salvation are ſo indiviſibly joyned together, that whereſoever the one is,Si credideris ſalvus eris. Reſp. ad Grevinch. cap. 5. there the other neceſſarily and infallibly followeth. Hence this general Propoſition, Every Beleever ſhall be ſaved; and this conditional, If you beleeve you ſhall be ſaved; and this imperative, Beleeve and you ſhall be ſaved.

Here behold the Wiſdom of God in the myſterious diſpenſation of the Goſpel, whoſo adminiſters his abſolute Decree; as that there is as much place left for an efficacious conditional diſpenſation, as if the Decree it ſelf were conditional.

Before the Elect do beleeve it is certain that they ſhall be ſaved, albeit they neither are in the ſtate of Salvation, nor know any more concerning the ſame according to the ordinary diſpenſation of God, then one may do who is not elected. After that they do beleeve, and God perſonally hath revealed that they ſhall be ſaved, yet in caſe of backſliding from God, they may not only loſe the ſenſe of their Salvation, but alſo be juſtly delivered up to ſuch fears of condemnation, as if they were not in a ſafe eſtate.

As it is a truth, that Peter a Beleever cannot ſin finally, but ſhall repent, and be ſaved: So it is a truth, that if Peter and the other Diſciples (though Beleevers) convert not from their preſent ambitious affectation of greatneſs, that they ſhall not enter into the Kingdom of Heaven, Mat. 18.3. 'Tis a confeſſed truth, that the beleeving Romans cannot finally live after the fleſh, nor dye: and it is a truth alſo, that if ye, i. e. thoſe very beleeving Romans, live after the fleſh, they ſhall dye, Rom. 8.13.

Obj. 2. How can it be ſaid in truth unto Judas, or any other who is not elected living under the Goſpel, If you beleeve you ſhall be ſaved; when as God hath abſolutely decreed to manifeſt the glory of his Juſtice in condemning p. 90them for their ſin and unbelief?

Anſw. As truly as it can be ſaid unto John, or any other elect perſon (as yet not effectually called) John, or ſuch an one, If you do not beleeve you ſhall be damned; notwithſtanding God hath abſolutely decreed that they ſhall beleeve and be ſaved.In hypotheticis argumentationibus datur ratio conſequentiae i. e. n…xus inter, antecedens & conſequens, ubi non datur vel antecedens vel conſequens. Spanhem. de gr. univ. An. in ſſ. 32. n. 7.

It is a granted Truth, by Logicians on all hands, concerning conditional Propoſitions; That, that truth followeth from conditional Propoſitions (both the parts thereof being joyned together) which is not a truth, concerning either part of them, being taken aſunder. So John 8.51. And if I ſhould ſay I know him not, I ſhould be a lyar like unto you. Here is a truth in the Conſequence; for Chriſts words are true, that (with reverence be it ſpoken) ſhould he ſo ſay, he ſhould be a lyar; though neither part diſ-joyned could be a truth, viz. either that Chriſt ſhould ſay he knew him not, or that Chriſt ſhould be a lyar. So Rom. 8.13. If you [you Beleevers] live after the fleſh, you ſhall dye. The Conſequence of the Propoſition is good, but both the antecedent and conſequent of the Propoſition being taken aſunder are falſe; ſc. either that Beleevers could live finally after the fleſh, or that Beleevers ſhall dye eternally.

The Decree being God himſelf decreeing,Of the uſefulneſs of the Doctrine of the Decree. and the Cauſe of all things; as it helps our underſtanding concerning God himſelf, ſo is it exceeding uſeful for our better and fuller underſtanding of the creature, and the whole myſtery of Godlineſs: As the knowledg of the Cauſe conduceth to the better knowing of the Effects.Foelix qui potuit rerum cognoſcere cauſas. Other Conſectaries (for many might be drawn) omitted.

Hence we learn

1. What is the firſt and univerſal Cauſe of all things.

2. That the Will of God is one.

3. The Abſoluteneſs of the firſt Cauſe.

4. That no effect nor event falleth out beſides the intent and deliberate conſtant purpoſe of the firſt Cauſe.

5. That God knoweth all things, and ſeeth all things, always.

p. 916. The Soveraignty of God, i. e. That God's Will is the firſt Rule of all things.

7. The perfect wiſe Adminiſtration of all things, and all events.

8. The nothingneſs of the creature.

9. The Dependance of the creature upon the Will of God, and eſpecially in matters of grace.

10. The Sanctifying of God in all our changes, by the due acknowledgement of, and quiet ſubjection to the all-decreeing and all-diſpoſing Will of God.

11. Matter of high thankfulneſs unto the Elect.

1. The Will of God is the Cauſe of all cauſes;Conſect. 1. ſecond cauſes are the effects of the firſt cauſe. The will of man is an inſtrument diſpoſed, and determined unto its action, according to the Decree of God. The rod is not more ſubordinate unto the hand of the Smiter, nor the ſtaff to the hand of the Mover, nor the Axe to the hand of the Hewer, nor the Saw to him that ſhaketh it, Iſai. 10.5.15. nor any other paſſive inſtrument, to the hand of a free Agent; then the will of man is unto the Decree of God. It neceſſarily following from the perfection of the firſt cauſe, That no creature can be ſo ſubordinate unto its fellow-creature, as every creature is unto God. As in the Genealogies of men deſcending from God, there is no ſtep in aſcending from Son to Father, until we come unto God the firſt and Univerſal Father, in reſpect of whom, all other fathers are ſons: So in the order of the creature, deſcended alſo from the ſame God, there is no ſtay unto the underſtanding in aſcending from effect to cauſe, until we are come unto God, the firſt and univerſal Cauſe; in reſpect of whom, all other cauſes are effects.

2. The Will of God is one and the ſame, not divers:Conſect. 2. foreign Et ipſe in uno. He is in one mind, Job 23.13. There can be but one will in God, becauſe there is but one God, willing what is willed, and that with one Act. This is further confirmed from the p. 92Simplicity of God: the contrary would argue imperfection, and change in God.

The Will of God in the Decree, and the Will of God in the Command, are the ſame, not two divers, or contrary Wills: diſtinguiſhed only, as the Will of God in general, whether ſecret, or revealed: and the Revelation of ſome part of that Will.

The Decree determineth what ſhall be done, the Command ſheweth not what ſhall be done, but what is the duty of man to do, or leave undone.

The Command of Judas to believe, ſheweth that it is the Will of God to make it Judas his duty to believe: but not that it is the Will of God, that he ſhall believe. The Command that Pharaoh ſhould let the people of Iſrael go, ſheweth, that God hath willed it to be Pharaoh's duty to let the people of Iſrael go, but not that God hath willed that Pharaoh ſhould let the people of Iſrael go. The Command that Abraham ſhould offer Iſaac, ſheweth, That it was God's will to try Abraham concerning the offering of Iſaac, and that it was Abrahams duty to apply himſelf to offer Iſaac; but not that it was Gods will that Abraham ſhould offer Iſaac. Gods Will is always fulfilled,Aug. de praedeſt. Sanct. l. 1. c. 16. he cannot fall ſhort thereof.

The Jews in crucifying Chriſt, brake the Command, Acts 2.23. Him ye have taken, and by wicked hands have crucified and ſlain: yet fulfilled the Decree. For of a truth, againſt the Holy Child Jeſus, whom thou haſt anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Iſrael were gathered together, Ʋnum fuit & idem de eadem re Decritum voluntaſ que Dei aterna, ſed duabus conſtat partibus Zanch. de Natura Dei. l. 3. c. 4. q. 10.for to do whatſoever thy hand and thy counſel determined before to be done, Acts 4.27, 28. Shimei in doing what God had forbidden in the Command, Exod. 22.28. doth what God had bidden in the Decree, 2 Sam. 16.10. Thoſe ten horns in giving their power to the Beaſt, brake the word of the Command, yet fulfilled the Decree, Revel. 17.

It is from the ſame Will of God, that Chriſt ſhould be crucified by the Jews, that it ſhall be the duty of the Jews not to crucifie Chriſt, and by a Command to impoſe this duty on the Jews of not crucifying Chriſt.

p. 93The infallible ordering of the Being of ſin for a better end, and the forbidding of ſin, are not at all inconſiſting one with the other, but fall under the compaſs of the ſame one Volition of God.

3. The Will of God is abſolute.Conſect. 3.

Either the Will of God is abſolute, or conditioned, not conditioned: Thence it would follow, That he were not the firſt and univerſal Cauſe, nor immutable, nor certain of future events, and that all things did not depend upon him. Though the application of the thing willed, be conditioned, yet the willing, together with the execution of the application thereof, is abſolute. Faith is the condition of ſalvation, Whoſoever believeth, ſhall be ſaved: Deus non poteſt excidere fine Rhetorf. de gratia.yet both faith, and ſalvation by faith, are willed abſolutely.

The Will of God is irreſiſtable. There is no hindering of the execution thereof: But he is in one mind, and who can turn him? what his ſoul deſireth, even that he doeth, Job 23.13. But our God is in the Heavens: he hath done whatſoever he pleaſed, Pſal. 115.3. The Lord of Hoaſts hath ſworn, ſaying, Surely as I have thought, ſo ſhall it come to paſs, and as I have purp ſed, ſo ſhall it ſtand, Iſai. 14.24. And he doth according to his will in the Army of Heaven, Voluntas Dei ne que poteſt mutari ne que impediri. Zanch. d… Natura Dei. l. 3. c. 4. q. 9.and among the Inhabitants of the Earth, and none can ſtay his hand, Dan. 4.35. For who hath reſiſted his will, Rom. 9.19. I know that thou canſt do every thing, and that no thought of thine can be hindered. So ſome read that, Job 42.2.

As God is free to will what he pleaſeth, and immutable without any change of his Will, ſo he is Omnipotent; to effect what he hath willed.

4. No effect nor event falleth out beſides the intent,Conſect. 4. and deliberate conſtant purpoſe of the firſt Cauſe.

Obj. Time and Chance happeneth to them all.

Anſ. The Hebrew word, tranſlated Chance, doth not ſignifie chance in that ſence, wherein we ordinarily take it, viz. For an event that falleth out beſides the intent of the firſt cauſe, but an evil occurrent: Like as the ſame word is uſed, 2 King. 5.4. and in that place ſo tranſlated. So that p. 94the meaning is, I returned, &c. but time, and evil occurrents; that is, diſappointment in reſpect of their expectation, and order of the ſecond cauſes, happeneth unto all. As for the word Fortune in the ſence of the Gentiles, it is a Blaſphemy which the Devil hath ſpit upon Divine Providence, whence it repented Aguſtine, that he had ſo often uſed that word.

5.Conſect. 5. From the Doctrine of the Decree, it clearly followeth (not to mention here how the like truth ſhineth forth alſo in other Attributes of God) that God knoweth all things, and ſeeth all things always.

He knoweth all things, becauſe he knoweth his own Will, in which are all things eminently. We know things Analytically by aſcending from the effect to the cauſe; but God knoweth things Genetically, and in their cauſe. The increated Idea of things, is God himſelf repreſenting the Being thereof in his own mind. Hence God ſeeth things in his own Will, before he ſeeth them in themſelves. He hath the Idea of things in himſelf, and receiveth it not from the things themſelves. With us the creature is the Sampler, and our knowledge of it, is the image thereof: But in God the Divine Knowledge is the Sampler, and the creature is the image thereof. As God knoweth all things, ſo he both ſeeth and mindeth all things always, becauſe he always actually knoweth his own mind, being a perfect and conſtant Act. All things are always preſent with him, as freſh in his mind throughout their whole duration, whether of time, or Eternity; as in the firſt, or any other inſtant of their Being. What Peter ſpeaks of day, and a thouſand years, in inference unto God: One day is with the Lord as a thouſand years, and a thouſand years as one day, 2 Pet. 3.8. may be alſo ſaid of a moment; and the whole duration either of time, or of the Eviternity of the creature. One moment with the Lord is as all duration of time, and all duration as one moment.

6.Conſect. 6. It is God's Prerogative to diſpoſe of all things as he will.

God is that only abſolute Potter, having power to diſpoſe p. 95of one veſſel unto wrath, and of another unto mercy; to make veſſels of honour, and diſhonour, Rom. 9.21, 22, 23. He giveth Kingdoms to whomſoever he will, Dan. 2.21. and 4.17. He divideth gifts to every man ſeverally as he will, 1 Cor. 12.11. He hath mercy on whom he will, Rom. 9.19. All is his; and it is lawful for him to do with his own what he pleaſeth, Mat. 20.15. Gods pleaſure is the ſupreme and ſatisfactory Reaſon of his Adminiſtrations. Gods Will is mans Rule, but Gods Rule is his own Will. We have a Lord, and are under Rule, thereſore owe an account; Luke 16.2. Give an account of thy Stewardſhip. God is an abſolute Lord, having no Rule but his own Will; therefore giveth not account of any of his matters, Job 33.13.

This Truth containing in it no leſs then the knowledg of God and of our ſelves, evidently leading us to the acknowledgment of Gods allneſs and mans nothingneſs, is often inculcated in the Scripture: Know the Lord, Jer. 31.34. It is the Lord, let him do what ſeemeth him good, 1 Sam. 3.18. God may do what he will; why? He is the Lord. Thou ſhalt do this, thou ſhalt not do that, as in the Decalogue; why? I am the Lord thy God; I have legiſlative Power, Exod. 20.2.

This Attribute of his Lordſhip, in which a great part of his Name conſiſts, God will have known in reſpect of ſpiritual things; Exod. 33.19. Rom. 9.15, 16, 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. In reſpect of temporal things: Job, though he knew this truth in an high degree, and ſanctified God accordingly, Job 1.21, 22. The Lord gave, and the Lord hath taken away, bleſſed be the Name of the Lord: yet God takes much pains to teach him, and he ſuffered much pain to learn it better; and which is much to be obſerved, God taketh not his hand off from him, until he had profited accordingly, and confeſſed his folly in complaining of Gods dealing with him, and deſiring to diſpute with God, as unſatisfied concerning his proceedings with him, againſt whom he was moved without a cauſe: Compare Job 2.3. and 13.2. and 40.3, 4, 5. and 42.1, 6. God abaſed Nebnchadnezzar (that p. 96child of pride) by teaching him this leſſon, though with ſeven years ſharp diſcipline: And they ſhall drive thee from men, and thy dwelling ſhall be with b aſts of the field, they ſhall make thee to eat graſs as Oxen, and ſeven times ſhall paſs over thee, until thou know that the moſt High ruleth in the Kingdoms of men, and giveth it to whomſoever he will, Dan. 4.32, 17, 25, 35. We do not know our ſelves, till we acknowledg Gods abſolute Right over us; nor do we acknowledg the glory of Grace, till we ſee his Will as the firſt Cauſe thereof; nor do we acknowledg the glory of his Will, until we acknowledg and acquieſce in his Will, as the Rule of Righteouſneſs, the firſt ſupreme and ſatisfactory Reaſon of all things and all events. Chriſt reſts here: Even ſo Father, for ſo it ſeemeth good in thy ſight, Mat. 11.26. The Saints reſt here: For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.

7.Conſect. 7. The adminiſtration of all things and all events is ordered in perfect Wiſdom: Who worketh all things after the counſel of his own Will, Epheſ. 1.11. Counſel is attributed unto God, to ſhew, that whatſoever he doth, is done in perfect Judgment. All, even the leaſt of the motions of the creature, are ordered not by a counſel of men, or a counſel of Angels, but by the Counſel of God. The rings of the wheels (which ſignifie the changes of this life) though they were high and dreadful, yet were full of eyes, Ezek. 1.18. The Counſel of God runneth throughout his Providence. The Counſel of God is to be ſeen in the folly of man. The diſorder of the ſecond Cauſes, falleth under the order of the firſt. The Decree diſpoſeth both of the Means and the End; the Execution thereof conſiſting in Creation and Providence, is the only and beſt way to the beſt End.

It is an Attribute of the firſt Being, that is, of God the Creator, to be the laſt End, Prov. 16.4. Revel. 4.11. Iſai. 41.4. and 44.6. and 48.12. Rom. 11.36. Rev. 1.8, 11, 17. and 21.6. and 22.13. This appears in that God hath all perfection. The final Cauſe therefore being a matter of perfection, God muſt needs be the final and univerſal End of all things. The ſame is concluded from the imperfection of the creature, the p. 97end perfects the thing; if the creature were its own end, Gods work ſhould end in imperfection. As it is impoſſible that there ſhould be any creature that doth not depend upon the influence of God in its next efficient Cauſe; ſo, it is impoſſible there ſhould be any creature, not depending upon the intention of the glory of God, ſo as to be referred thereunto as unto its laſt End; otherwiſe there would be a progreſſus in infinit…m, an End without an End.

The goodneſs of the creature is not placed in its own wellbeing, but in the repreſentation of the Perfections of God.Ʋniverſa creatura eſt ſpeculum, in quo reluceat gleria Dei. Tho. p. 1. q. 17. Art. 2. Twiſſe Cr. 3. dig 4. S. 11. itē de Elect. d. 3. S. 1. Rhetorf. de grat. Ex. 2. c. 3.Exod 2 The goodneſs of the creature is conſidered either in reſpect of it ſelf, or in reſpect of its end, viz. to be a glaſs wherein the Perfections of God ſhine forth. If it be conſidered in it ſelf, ſo it might have been better with it then it is: Mat. 26.24. It had been good for that man if he had not been born. But if it be conſidered in reſpect of its laſt end, the preſent adminiſtration thereof is beſt. Obedience is better then diſobedience conſidered in themſelves; but had there been no diſobedience, there had not been ſo great a manifeſtation of the glory of God: had not any ſinned, there had been no Hell, no Goſpel, no Jeſus; and albeit God had always been bleſſed for ever, yet he had not been the God and Father of our Lord Jeſus.

The Wiſdom of God is a Juſtice whereby God giveth unto himſelf that which is his due, and conſequently orders all things ſo as may conduce moſt to his own Glory.Cum neceſſe ſit, ut quicquid Deus agit ad extra id ipſū propter ſe agat tanquā finē ultimum, cū ipſe ſit ſumme amabilis: poſtulat juſtitia Dei naturalis qua ſibi tribuit quod ſuum eſt, ut Leus ſtatuat de mediis maximè cingruenter ad finem, &c. Twiſſe de Reprob. l. 1. p. 3. dig. 1. Tho. p. 1. q. 47. A. 2. Dicitur juſtitia condecentiae, ſine congruitat… qua Deus quicquid agit, agit convenienter ſibi. Seeing it is neceſſary that whatſoever God doth without himſelf, he ſhould do for himſelf as the laſt End; the natural Juſtice of God, whereby he gives unto himſelf that which is his, requires that God appoint ſuch means as moſt conduce to that End, and diſpoſe of them in ſuch a way as is moſt ſuitable thereunto. This Juſtice of God (ſay the Learned) is nothing elſe but his Wiſdom, according to which all things are ordered to their due ends.

p. 98The good of the Elect being included in the glory of God, it followeth that God adminiſtring things ſo as ſerveth beſt for his own glory, he adminiſtreth things ſo as ſerveth moſt for the good of his children. The way of the Wilderneſs forty years about (when as the Journey might have been gone in a few days, there being but eleven days between Horeb and Kadeſhbarnea, Deut. 1.2.) was their right way, Pſal. 107.7. The reaſon whereof we have Deut. 8.2, 3, 16. That he might humble thee, and prove thee, and do thee good in thy latter end. He hath made every thing beautiful in his time, Eccleſ. 3.11. And we know that all things workt gether for good to them that love God, &c. Rom. 8.28. God fits his diſpenſation to our ſpirits. If thy heart be out of frame in thy preſent condition, it would be worſe (though poſſibly at more eaſe) in any other.

8.Conſect. 8. Since all things are of God, it follows that all things beſides God came from nothing, and are in themſelves nothing.

God calleth himſelf, I am, Exod. 3.14. We (ſaith learned and godly Mr Rutherford) are created reſults of God, bits of dependencies upon him,Rutherford, Survey of the Spirit Antichriſt. Time-accidents, Yeſterday-ſtartups, branches budding from our Mother-nothing by the alone Will and Pleaſure of God. Behold, all Nations are before him as a drop of a bucket, as the ſmall duſt of the ballance, as a very little thing, as nothing, as leſs then nothing, as va ity, Iſai. 40.15, 17.foreign. Beza in Luk. 2.14.Luke 2:14 As Creatures we are the effects of his good-pleaſure, as Beleevers we are men of his ſpecial-good-pleaſure: The difference between a Saint for ever, and nothing for ever, is the meer good pleaſure of God.

9.Conſect. 9. From the perfection of the firſt Cauſe (namely the Will of God) alſo followeth the univerſal dependance of the ſecond Cauſe thereupon, both in reſpect of its Being, Conſervation, and Operation. Hence Reaſon neceſſarily and clearly concludes every ſecond Cauſe to be meerly paſſive in reſpect of its Being, and that notwithſtanding in reſpect of its doing it be active, and not only paſſive; yet ſo, as that it is paſſive before it is active.

This truth, as it holds concerning the whole creature, ſo p. 99eſpecially concerning the new-creature; whoſe paſſive dependence upon its Creator and Actor, is ſo much the more evident, by how much it (ariſing from the ſame nothing) excelleth its fellow-creatures in being and doing.

The evidence of this truth from the doctrine of the Decree, may be looked at as no ſmall occaſion of the enmity and exaſperation of Nature, eſpecially of the Enemies of Grace, againſt the preaching thereof.

10.Conſect. 10. Hence we further ſee cauſe to ſanctifie God in all our changes, by the due acknowledgment of him, and quiet ſubjection to the all-decreeing and all-diſpoſing Will of God.

The conſideration that God is God, and that we are men, ſhould prevail with all men hereunto. Man muſt not contend with God. Clay muſt not ſtrive with the Potter. Nay but O man, who art thou that replyeſt againſt God? Rom. 9.20. As this conſideration, namely, that ſuch a thing is the Wil of God, ought to ſtill the heart of all men, ſo it doth ſtill the heart of good men; Pſa. 38.13, 14. and 39.9. I was dumb, I opened not my mouth, becauſe thou didſt it. So now, It was not you that ſent me hither, but God, Gen. 15.8.

11. Laſtly,Conſect. 11. Here we ſee the greateſt cauſe of thankfulneſs unto God. That common love of God to man, whereby (when we lay equal with the reſidue of the Creation in our Mother-nothing) he freely gave unto us ſo excellent a Being after his own Image, far above our fellow creatures, was unſpeakably above what is unſpeakable. But that ſpecial love of God unto his Elect (who together with the reſidue of mankind lay equal in the guilt and pollution of Adams ſin, and of original corruption) which made ſuch a difference between us, according to his gracious Decree in Jeſus Chriſt, as that leaving our fellow ſinners unto miſery from all Eternity he appointed his Son to deſcend down as low as Hell to fetch us from thence, and to aſcend up as high as Heaven to carry us up thither, for his alone merit, unto an eſtate more happy then that was miſerable which we had deſerved, notwithſtanding all our oppoſition thereunto. This, this is the great and glorious Cauſe of thankſgiving, holding forth a worthy p. 100demonſtration of ſuch Love, as became a God to ſhew to ſuch whom he was freely pleaſed to make his Favorites: a greater good then which God hath not willed to man; a greater debt then for the good of which man doth not owe to God. The ſight of Gods heart in his Decree, thus abſolutely, everlaſtingly, effectually, and peculiarly (for Reprobation makes Election more admirable) affected to his Elect, is a means to conſtrain, inflame, raviſh and unite the hearts of the Elect univerſally and everlaſtingly unto God. It is an effect of Election, to be affected with the Decree of Election.

As the Elect have their being by grace, 1 Cor. 15.10. ſo their duty and ſpirit is, to be unto the praiſe of his glorious grace, Epheſ. 1.6. As God openeth himſelf in no Truth more then this: ſo, they that love to ſee the ſhining face of God in Jeſus Chriſt, delight in no Truth more then this.

This life is too ſhort, and ſpirits that dwell in fleſh too infirm, to expreſs their thankfulneſs for the Love of God, that unboſometh it ſelf unto his Elect in the doctrine of the Decree. After our experience of the loving-kindneſs of the Lord (much proportioned to the meaſure of our preſent taſte of, and thankfulneſs for, this everlaſting free grace of his) here, the perfection of the ſervice of thankſgiving is reſerved to the ſtate of Bleſſedneſs, in that place of everlaſting Hallelujahs. For of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.