Chapter 3: Of God's Eternal Decrees

Question 1.

Did God from all eternity, by the most holy, and wise counsel of his will, freely and unchangeably ordain whatever comes to pass? Yes (Ephesians 1:11; Romans 11:33; Hebrews 6:17; Romans 9:15, 18).

Well then, do not the Socinians, Arminians, and Jesuits err, who maintain, the things which come to pass in time, to fall out, and come to pass, without the decree of God? Yes.

By what reasons are they confuted?

(1.) From the knowledge of God, whereby from all eternity, he has known all things infallibly, which come to pass, or shall be in time (Acts 15:18; John 21:17; Hebrews 4:13). But all things, which come to pass in time, could not have been infallibly known from eternity, but in the decree of his divine will. (2.) From God's natural way of working in time (1 Corinthians 12:6; Romans 11:36), from where it is evident, that God works effectually, and immediately in time all things which are done: but he works by his will those things, which he will have to be in time (after that manner, and in that time, how, and when they come to pass) (Psalm 115:3). But that act of willing, cannot happen to God in time, but has been in him from all eternity, because God is unchangeable (James 1:17). (3) By enumerating several instances, concerning which, the Scripture affirms particularly, that they have been decreed by God, as the sufferings and death of Christ (Acts 2:23); the glorifying of those, that are to be saved (Ephesians 1:4, 5; 1 Thessalonians 5:9); and the foreordaining the rest to damnation to be punished for their sin (Jude verse 4). The like may be said of other things, which come to pass in time (see Psalm 33:11; Psalm 115:3; Isaiah 46:10; Proverbs 19:21). That the liberty and freedom of the will, and contingency of events, is consistent with the decree; is clear from Acts 2:23; Acts 3:17-18; Acts 4:27, 28; Genesis 45:5.

Question 2.

Is the decree of predestination, (namely the decree of election, and reprobation) absolute, from the mere goodwill, and pleasure of God? Yes.

And is it particular concerning a certain number of persons? Yes (2 Timothy 2:19; John 13:18).

Well then, do not the Lutherans, and Arminians err, who maintain, the decree of predestination to be general, and conditional, depending upon persevering faith (which they affirm depends upon the will of man) and foreseen infidelity, and want of faith? Yes.

Do not likewise the Papists, and Socinians, err, who maintain, the decree of predestination to be general, and to depend upon good and evil works, with perseverance in them? Yes.

By what arguments are they confuted?

(1) From the Apostle Paul, who makes the good will and pleasure of God, the only cause, why this man is chosen, and another, as worthy rejected, and cast off (Romans 9:11-15), where he moves an objection, against the justice of God, and answers it. (2) Because, our blessed Savior assigns it, to the good will and pleasure of God; that to some, the mysteries of faith, for their conversion are revealed, and that they are hid from many others, who are nothing worse, but in some respect better (Matthew 11:25, 26). (3) Because, a man of himself has no good thing in him, whereby he may be differenced from another, but what he has freely gotten from God (1 Corinthians 4:7). (4) Because, the grace of regeneration, justifying faith, effectual calling, and perseverance to the end, are given to all the elect, and to them only; according to the eternal decree of God: and therefore are effects not causes, or prerequired conditions of election (Romans 8:30; Acts 13:48; Matthew 24:24; 2 Timothy 1:9; John 15:16; Ephesians 1:3-5; Matthew 13:11; Romans 11:6, 7).

Question 3.

Has it pleased God, according to the unsearchable counsel of his own will, whereby he extends, or withholds mercy, as he pleases, for the glory of his sovereign power, over his creatures, to pass by, and to ordain the rest of mankind to dishonor, and wrath for their sin, to the praise of his glorious justice?

Yes (Romans 9:17, 18, 21, 22; Jude verse 4; Matthew 11:25, 26; 2 Timothy 2:19, 20).

Well then, do not many of the Quakers, and others err, who maintain, that God never ordained any man to perish eternally? Yes.

By what reasons are they confuted?

(1.) Because, Christ thanked his Father, Lord of heaven and earth, because he had hid those things from the wise and prudent, and had revealed them to babes (Matthew 11:25, 26). (2) Because, the Scripture says to Pharaoh, even for this same purpose, have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth. Therefore has he mercy on whom he will have mercy, and whom he will, he hardens. Has not the potter power over the clay of the same lump, to make one vessel to honor, and another to dishonor? What, if God willing to show his wrath, and to make his power known, endured with much long suffering, the vessels of wrath fitted to destruction (Romans 9:17, 18, 21, 22)? (3.) Because, in a great house, there are some vessels to honor, some to dishonor (2 Timothy 2:19, 20). (4.) Because, the Apostle Jude says, there are some, who of old were ordained to this condemnation, ungodly men. Note, that the cause of this reprobation, is not man's sin, but the absolute will, and good pleasure of God. Man's sin indeed is the cause, why God will punish, but no occasion, why he did ordain, to pass by, or to punish man. This decree is just, because God has power over man, as the potter has power over the clay. Neither is the end of this decree the condemnation of the creature but the manifestation of God's justice. Lastly, sin is the effect of man's free will, and condemnation is the effect of justice, but the decree of God is the cause of neither.

Question 4.

Are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only?

No (John 17:9; Romans 8:28; John 6:64, 65; John 10:26; John 8:47; 1 John 2:19).

Well then, do not the Papists, Quakers, Socinians and Arminians err, who maintain, that all men, even reprobates are redeemed by Christ, and that many reprobates, are effectually called, justified, sanctified, and adopted? Yes.

By what reasons are they confuted?

(1) From the Golden Chain, which cannot be loosed, mentioned by the Apostle Paul (Romans 8:30): Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. (2) Because those and those only believe, whom God has ordained to Life Eternal (Acts 13:48; Titus 1:1). (3) Because Christ himself says to the Jews, "But you believe not, because you are not of my Sheep: My Sheep hear my voice, and I know them" (John 10:26-28) — "You are not of my Sheep," that is, of the Elect, which the Father has given me. (4) Because Christ would not pray for the World, but for the Elect only (John 17:9). (5) Because the election, or Elect, have obtained it, and the rest were blinded — namely, those who are not elected and effectually called (Romans 11:7). (6) Because Christ says, "Greater love has no man than this, that a man should lay down his life for his Friends" — such a love he never had to reprobates, whom he professes he never knew (John 15:13; Matthew 7:23). (7) Because, according to the Scripture, Christ died only for his own Sheep, to wit, intentionally and efficaciously (John 10:15). (8) Because the Scripture often says that Christ died for many (Matthew 26:28; Matthew 20:28). (9) Because there are many who are living under the Gospel, as well as those who lived under the Law, who have not been so much as outwardly called, being nothing worse than others who are called. (10) Because to all and every one the grace of regeneration, which is simply necessary to salvation, is not offered; neither do all and every one get remission and pardon of their sins (Ephesians 1:7; Colossians 1:14; Deuteronomy 29:4; Matthew 11:25, 28; Matthew 13:11). (11) Because the grace of regeneration is invincible, and of its own nature always efficacious and powerful (Ezekiel 11:19-20; Ephesians 2:1, 5; Ephesians 1:19). (12) Because the grace of regeneration can never be lost, or fail totally or finally (1 Peter 1:5; 1 John 3:9) — whoever are called and justified are also glorified (Romans 8:30).