Chapter 2: The Eternal Decrees of God

It has been always believed among Christians, and that upon infallible grounds, as I shall show hereafter, that all the decrees of God, as they are internal, so they are eternal acts of his will, and therefore unchangeable, and irrevocable: mutable decrees, and occasional resolutions, are most contrary to the pure nature of Almighty God. Such principles as these, evident, and clear, by their own light, were never questioned by any, before the Arminians began, [illegible], and to profess themselves to delight in opposing common notions of reason, concerning God and his essence, that they might exalt themselves into his throne. To ascribe the least mutability to the divine essence, with which all the attributes, and internal free acts of God, are one and the same, was ever accounted [illegible] transcendent atheism, in the highest degree. Now be this crime of what nature it will, it is no unjust imputation, to charge it on the Arminians, because they confess themselves guilty, and glory in the crime.

1. They undermine, and overthrow, the eternity of God's purposes, by affirming, that (in the order of the divine decrees, there are some which precede every act of the creature, and some again, that follow them) so Corvinus the most famous of that sect. Now all the acts of every creature, being but of yesterday, temporary, like themselves, surely, those decrees of God cannot be eternal, which follow them in order of time. And yet they press this, especially, in respect of human actions, as a certain, unquestionable verity: (it is certain that God wills or determines many things, which he would not, did not some act of man's will go before it) says their greater Master Arminius. The like affirms, with a little addition, (as such men do always proficere in peius,) his genuine scholar Nic. Grevinchovius, I suppose (says he) that God wills many things, which he neither would, nor justly could will, and purpose, did not some action of the creature precede. And here observe that in these places, they speak not of God's external works, of those actions, which outwardly are of him, as inflicting of punishments, bestowing of rewards, and other such outward acts of his providence, whose administration we confess to be various, and diversly applied to several occasions: but of the internal purposes of God's will, his decrees, and intentions which have no present influence upon, or respect to, any action of the creature. Yes, they deny that concerning many things, God has any determinate resolution at all, or any purpose, further, than a natural affection towards them: God does, or omits, that, towards which, in his own nature, and his proper inclination, he is affected, as he finds man, to comply, or not to comply, with that order, which he has appointed, says Corvinus. Surely, these men care not, what indignities they cast upon the God of heaven, so they may maintain the pretended endowments of their own wills; for such an absolute power do they here ascribe to them, that God himself cannot determine of a thing, whereunto, as they strangely phrase it, he is well affected, before, by an actual concurrence, he is sure of their compliance. Now this imputation, that they are temporary, which they cast upon the decrees of God in general, they press home upon that particular, which lies most in their way, the decree of election: concerning this, they tell us roundly, that it is false that election is confirmed from eternity, so the Remonstrants in their Apology. Not withstanding, that Saint Paul tells us, that it is the purpose of God (Romans 9:11), and that we were chosen before the foundation of the world (Ephesians 1:4). Neither is it any thing material, what the Arminians there grant, namely, that there is a decree, preceding this, which may be said to be from everlasting, for seeing that Saint Paul teaches us, that election, is nothing but God's purpose, of saving us, to affirm that God eternally decreed, that he would elect us, is all one, as to say, that God purposed, that in time he would purpose to save us. Such resolutions, may be fit, for their own wild heads, but must not be ascribed to God only wise.

Secondly, as they affirm them to be temporary, and to have had a beginning, so also to expire and have an ending, to be subject, to change and variableness: some acts of God's will, do cease at a certain time, says Episcopius. What? does any thing, come into his mind, that changes his will? Yes, says Arminius, he would have all men to be saved, but compelled, with the stubborn, and incorrigible malice of some, he will have them to miss it. However this is some recompense, denying God a power to do what he will, then grant him to be contented to do what he may, and not much repine at his hard condition. Certainly, if but for this favor, he is a debtor to the Arminians, thieves give, what they do not take, having robbed God of his power, they will yet leave him so much goodness, as that he shall not be troubled at it, though he be sometimes compelled to, what he is very loath to do. How do they and their fellows the Jesuits, exclaim upon poor Calvin, for sometimes using the harsh word of compulsion, describing the effectual, powerful working of the providence of God, in the actions of men, but they, can fasten the same term, on the will of God, and no harm done. Surely, he will one day plead his own cause against them. But yet blame them not, si violandum est ius, regnandi causa violandum est: it is to make themselves absolute, that they thus cast off the yoke of the Almighty. And that both in things concerning this life, and that which is to come, they are much troubled, that it should be said, that every one of us, bring along with us, into the world, an unchangeable preordination, of life and death eternal; for such a supposal, would quite overthrow, the main foundation of their heresy, namely, that men can make their election, void and frustrate, as they jointly lay it down, in their Apology. No, it is a dream, says Doctor Jackson, to think of God's decrees, concerning things to come, as of acts, irrevocably finished, which would hinder that which Welsingius lays down for a truth, to wit, that the elect, may become reprobates, and the reprobates, elect. Now to these particular sayings, is their whole doctrine concerning the decrees of God, inasmuch, as they have any reference to the actions of men, most exactly conformable.

First, their distinction of them, into peremptory, and not peremptory, (terms, rather used in the citations of litigious courts, than as expressions of God's purpose, in sacred Scripture) is not, (as by them applied) compatible, with the unchangeableness of God's eternal purposes. They say that temporary believers are elected, (though not peremptorily) with such an act of God's will, as has a coexistence every way commensurate, both in its original, continuance, and end, with their fading faith: which sometimes, like Jonah's gourd, is but filia unius noctis, in the morning it flourishes, in the evening it is cut down, dried up, and withers. A man in Christ by faith, or actually believing, (which to do, is as they say, in everyone's own power) is in their opinion the proper object, of election; of election, I say, not peremptory which is an act pendent, expecting the final perseverance, and consummation of his faith: and therefore immutable, because man having fulfilled his course, God has no cause to change his purpose, of crowning him with reward. Thus also, (as they teach) a man according to his infidelity, whether present, and removable, or obdurate and final, is the only object of reprobation: which in the latter case, is peremptory, and absolute, in the former conditional and alterable; it is the qualities of faith, and unbelief, on which their election, and reprobation do attend. Now let a faithful man, elected of God, according to his present righteousness, apostatize totally from grace, (as to affirm that there is any promise of God, implying his perseverance is with them to overthrow all religion) and let the unbelieving reprobate, depose his incredulity and turn himself to the Lord; answerable to this mutation of their conditions, are the changings of the purpose of the Almighty, concerning their everlasting estate. Again, suppose these two by alternate courses, (as the doctrine of apostasy maintains they may) should return each to their former estate, the decrees of God concerning them, must again be changed, for it is unjust with him, either not to elect him that believes, though it be but for an hour, or not to reprobate unbelievers. Now what unchangeableness can we affix to these decrees, which it lies in the power of man to make as inconstant as Euripus: making it beside to be possible, that all the members of Christ's Church, whose names are written in heaven, should within one hour be enrolled in the black book of damnation.

Secondly, as these not-peremptory decrees, are mutable, so they make the peremptory decrees of God, to be temporal. Final impenitence, say they, is the only cause, and the finally unrepenting sinner, is the only object of reprobation, peremptory and irrevocable: as the Poet thought none happy, so they think no man to be elected, or a reprobate, before his death. Now that denomination, he does receive from the decree of God concerning his eternal estate, which must necessarily then be first enacted; the relation that is between the act of reprobation, and the person reprobated, imports a coexistence of denomination. When God reprobates a man, he then becomes a reprobate: which, if it be not before he has actually fulfilled the measure of his iniquity, and sealed it up with the talent of final impenitence in his death, the decree of God, must needs be temporal, the just judge of all the world, having till then suspended his determination, expecting the last resolution of this changeable Proteus. Yes, that God's decrees concerning men's eternal estates, are in their judgment temporal, and not beginning until their death, is plain from the whole course of their doctrine; especially, where they strive to prove, that if there were any such determination, God could not threaten punishments, or promise rewards. Who, say they, can threaten punishment, to him, whom by a peremptory decree, he will have to be free from punishment: it seems he cannot have determined, to save any whom he threatens to punish if they sin, which is evident he does all so long as they live in this world, which makes God not only mutable, but quite deprives him of his foreknowledge: and makes the form of his decree run thus: if man will believe, I determine he shall be saved, if he will not, I determine he shall be damned, that is, I must leave him in the mean time, to do what he will, so I may meet with him in the end.

Thirdly, they affirm no decree of Almighty God concerning men is so unalterable, but, that all those who are now in rest, or misery, might have had contrary lots: that those which are damned, as Pharaoh, Judas, etc. might have been saved, and those which are saved, as the blessed Virgin, Poten, John, might have been damned, which must needs reflect with a strong charge of mutability on Almighty God, who knows who are his. Divers other instances in this nature I could produce, whereby it would be further evident, that these innovators in Christian religion, do overthrow the eternity, and unchangeableness of God's decrees, but these are sufficient to any discerning man. And I will add in the close, an antidote against this poison, briefly showing what the Scripture and right reason, teach us concerning these secrets of the most High.

First, known to God, says Saint James, are all his works, from the beginning (Acts 15:18), from where, it has hitherto been concluded, that, whatever God does in time bring to pass, that, he decreed from all eternity so to do, all his works were from the beginning known to him. Consider it particularly in the decree of election, that fountain of all spiritual blessings; that a saving sense, and assurance thereof (2 Peter 1:10), being attained, might effect a spiritual rejoicing in the Lord (1 Corinthians 15:31). Such things, are everywhere taught, as may raise us to the consideration of it, as of an eternal act, irrevocably and immutably established; he has chosen us before the foundation of the world (Ephesians 1:4); his purpose according to election, before we were born must stand (Romans 9:11); for to the irreversible stability of this act of his will, he has set to the seal of his infallible knowledge (2 Timothy 2:19). His purpose of our salvation by grace, not according to works, was before the world began (2 Timothy 1:9). An eternal purpose, proceeding from such a will, as to which, none can resist: joined with such a knowledge, as to which all things past, present, and to come, are open, and evident: directed by an infallible wisdom, and counsel: must needs also, be like the laws of the Medes, and Persians, permanent and unalterable.

Secondly, the decrees of God being conformable to his nature, and essence, do require eternity, and immutability, as their unseparable properties: God, and he only, never was, nor ever can be, what now he is not; passive possibility to any thing, which is the fountain of all change, can have no place in him who is actus simplex, & purely free from all composition, from where Saint James affirms, that with him there is no variableness, nor shadow of turning (James 1:17). With him, that is in his will, and purposes: and himself by his Prophet, I am the Lord, and I change not, therefore you sons of Jacob, are not consumed (Malachi 3:6). Where, he proves the not changing of his gracious purposes, because he is the Lord: the eternal acts of his will, not really differing from his unchangeable essence, must needs be immutable.

Thirdly, whatever God has determined according to the counsel of his wisdom, and good pleasure of his will, to be accomplished to the praise of his glory, stands sure, and immutable: for the strength of Israel, will not lie, nor repent, for he is not a man, that he should repent (1 Samuel 15:29). He declares the end, from the beginning, and from ancient times, the things that are not yet done, saying, my counsel shall stand: and I will do all my pleasure (Isaiah 46:10). Which certain and infallible execution of his pleasure, is extended to particular contingent events (chapter 48:17). Yes, it is an ordinary thing with the Lord, to confirm the certainty of those things that are yet for to come, from his own decree: as — The Lord of Hosts has sworn saying, surely as I have thought, so it shall come to pass, and as I have purposed it shall stand, that I will break the Assyrian, &c. (Isaiah 14:24, 25). It is certain, the Assyrian shall be broken, because the Lord has purposed it: which were a weak kind of reasoning, if his purpose might be altered. No, he is of one mind and who can turn him, and what his soul desires, that he does (Job 23:13). The Lord of Hosts has purposed, and who shall disannul it (Isaiah 14:7). So that the purpose of God, and immutability of his counsel (Hebrews 6:16), have their certainty, and firmness, from eternity: and do not depend on the variable lubricity of mortal men, which we must needs grant, unless we intend to set up impotency against omnipotency, and arm the clay, against the Potter.

Fourthly, if God's determination concerning any thing, should have a temporal original; it must needs be, either because he then perceived some goodness in it, of which before he was ignorant; or else, because some accident did affix a real goodness, to some state of things, which it had not from him: neither of which, without abominable blasphemy can be affirmed; seeing he knows the end from the beginning, all things from everlasting; being always the same, the fountain of all goodness of which other things do participate, in that measure which it pleases him to communicate it to them. Add to this, the omnipotency of God, there is power and might in his hand, that none is able to withstand him (2 Chronicles 2:6), which will not permit that any of his purposes be frustrate; in all our intentions, if the defect be not in the error of our understandings, which may be rectified by better information; when we cannot do that which we would, we will do that which we can, the alteration of our purpose, is for want of power to fulfill it; which impotency cannot be ascribed to Almighty God: who is in heaven, and has done whatever he pleased (Psalm 115:3). So that the immutability of God's nature, his Almighty power, the infallibility of his knowledge, his immunity from error in all his counsels; do show, that he never fails, in accomplishing any thing, that he proposes for the manifestation of his glory.

To close up this whole discourse, wherein I have not discovered half the poison contained in the Arminian doctrine, concerning God's decrees, I will in brief, present to your view, the opposition that is in this matter, between the word of God, and the patrons of free-will.

S. S. He has chosen us in him before the foundation of the world (Ephesians 1:4). He has called us according to his own purpose and grace before the world began (2 Timothy 1:9). Known to God are all his works from the beginning of the world (Acts 15:18). Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, my counsel shall stand, and I will do all my pleasure (Isaiah 46:10). For the children being not yet born, neither having done either good or evil, that the purpose of God according to election might stand (Romans 9:11). The foundation of God stands sure, having this seal, the Lord knows who are his (2 Timothy 2:19). The counsel of the Lord stands forever, and the thoughts of his heart to all generations (Psalm 33:12). S. S. My counsel shall stand, and I will do all my pleasure (Isaiah 46:10). I am the Lord, and I change not (Malachi 3:6). With the Father of lights there is no variableness, nor shadow of turning (James chapter 1:17). See Exodus 3:13, 14; Psalm 102:27; 2 Timothy 2:13; 1 Samuel 15:29; Isaiah 14:7; Job 23:13; Psalm 115:3. | Lib. Arbit. It is false, to say that election, is confirmed from everlasting, Rem. Apol. It is certain, that God determines divers things, which he would not, did not some act of man's will, go before: Armin. Some decrees of God, precede all acts of the will of the creature, and some follow: Cor. Men may make their election void, and frustrate: Rem. Apol. It is no wonder, if men, do sometimes of elect, become reprobate, and of reprobate, elect: Welsin. Election is uncertain, and revocable, and whoever denies it, overthrows the Gospel: Grevin. Many decrees of God, cease at a certain time: Episcop. Lib. Arbit. God would have all men to be saved, but compelled with the stubborn malice of some, he changes his purpose, and will have them to perish: Armin. As men may change themselves from believers to unbelievers, so God's determination concerning them, changes: Rem. All God's decrees are not peremptory, but some conditional and changeable: Sermon at Oxford. |