Copyright©MonergismBook

ObservationsOnTheDivineAttributes

INORDERTOOURBETTERUNDERSTANDINGTHEDOCTRINEOF

PREDESTINATION

byJeromeZanchius.

TableofContents

Chapter1.TheDivineWisdomAndForeknowledgeofGod

Chapter2:TheAbsoluteFreedomandLibertyofHiswill

Chapter3:TheUnchangeablenessOfGodAndHisDecrees

Chapter4:TheOmnipotenceOfGod

Chapter5:TheJusticeOfGod

Chapter6:TheMercyOfGod

Copyright

Althoughthegreatandever-blessedGodisabeingabsolutelysimpleandinfinitelyremotefromallshadowofcomposition,Heis,nevertheless,incondescension to our weak and contracted faculties, represented inScriptureaspossessedofdiversProperties,orAttributes,which, thoughseeminglydifferentfromHisEssence,areinrealityessentialtoHim,andconstitutiveofHisveryNature.

Oftheseattributes,thoseonwhichweshallnowparticularlydescant(as

being more immediately concerned in the ensuing subject) are thefollowing ones: I., His eternal wisdom and foreknowledge; II., Theabsolute freedom and liberty of His will; III., The perpetuity andunchangeableness both of Himself and His decrees; IV., HisOmnipotence;V.,Hisjustice;VI.,Hismercy.

Withoutanexplicationofthese,thedoctrineofPredestinationcannotbesowellunderstood,andweshall,therefore,brieflyconsiderthembywayofpreliminarytothemainsubject.

TheDivineWisdomAndForeknowledgeofGod

I.-With respect toTHEDIVINEWISDOMANDFOREKNOWLEDGE, Ishalllaydownthefollowingpositions:-

POSITION 1.-God is, and always was so perfectly wise, that nothingeverdid,ordoes,orcaneludeHisknowledge.Heknew,fromalleternity,notonlywhatHeHimselfintendedtodo,butalsowhatHewouldinclineand permit others to do. "Known unto God are all His works frometernity"(Acts15:18).

POSITION2. -Consequently God knows nothing now, nor will knowanythinghereafter,whichHedidnotknowandforeseefromeverlasting,His foreknowledge being co-eternal with Himself, and extending toeverythingthatisorshallbedone(Heb4:13).Allthings,whichcomprisespast, present and future, are naked and open to the eyes of Him withwhomwehavetodo.

POSITION 3. -This foreknowledge of God is not conjectural anduncertain (for then it would not be foreknowledge), butmost sure andinfallible, so thatwhateverHe foreknows to be future shall necessarilyand undoubtedly come to pass. For His knowledge can no more befrustrated,orHiswisdombedeceived,thanHecanceasetoheGod.Nay,couldeitherof thesebethecase,HeactuallywouldceasetobeGod,allmistake and disappointment being absolutely incompatible with theDivinenature.

POSITION4.-TheinfluencewhichtheDivineforeknowledgehasonthecertain futurition of the things foreknown does not render theintervention of second causes needless, nor destroy the nature of thethingsthemselves.

My meaning is, that the prescience of God does not lay any coercivenecessityonthewillsofbeingsnaturallyfree.Forinstance,man,evenin

hisfallenstate,isenduedwithanaturalfreedomofwill,yetheacts,fromthefirsttothelastmomentofhislife,inabsolutesubserviency(though,perhaps,hedoesnotknowitnordesignit)tothepurposesanddecreesofGod concerning him, notwithstanding which, he is sensible of nocompulsion, but acts as freely and voluntarily as if he was sui juris,subject to no control and absolutely lord of himself. This madeLuther,*after he had shown how all things necessarily and inevitablycome to pass, in consequence of the sovereign will and infallibleforeknowledgeofGod,saythat"weshouldcarefullydistinguishbetweenanecessityofinfallibilityandanecessityofcoaction,sincebothgoodandevilmen,thoughbytheiractionstheyfulfilthedecreeandappointmentofGod,yetarenotforciblyconstrainedtodoanything,butactwillingly."*DeServ.Arb.cap.44.

POSITION5. -God's foreknowledge, takenabstractedly, isnotthesolecause of beings and events, but His will and foreknowledge together.Hence we find (Acts 2:23) that His determinate counsel andforeknowledgeactinconcert,thelatterresultingfromandbeingfoundedontheformer.

TheWillOfGod

Wepasson,II.-To considerTHEWILLOFGOD,with regard towhichwe assert asfollows:-

POSITION1.-TheDeityispossessednotonlyofinfiniteknowledge,butlikewiseofabsolutelibertyofwill,sothatwhateverHedoes,orpermitstobedone,HedoesandpermitsfreelyandofHisowngoodpleasure.

Consequently, it is His free pleasure to permit sin, since, without Hispermission,neithermennordevilscandoanything.Now,topermitis,atleast,thesameasnottohinder,thoughitbeinourpowertohinderifweplease,andthispermission,ornon-hinderance,iscertainlyanactoftheDivine will. Hence Augustine* says, "Those things which, seemingly,thwarttheDivinewillare,nevertheless,agreeabletoit,for,ifGoddidnotpermit them, they could not be done, and whatever God permits, Hepermitsfreelyandwillingly.Hedoesnothing,neithersuffersanythingtobe done, against His own will." And Luther+ observes that "GodpermittedAdamtofallintosinbecauseHewilledthatheshouldsofall."

*Enchir.cap.100.+DeServ.Arb.c.153.

POSITION2.-AlthoughtheWillofGod,consideredinitself, issimplyoneandthesame,yet,incondescensiontothepresentcapacitiesofman,the Divine will is very properly distinguished into secret and revealed.Thus itwasHis revealedwill that Pharaoh should let the Israelites go,thatAbraham should sacrifice his son, and that Peter should not denyChrist; but, as was proved by the event, it was His secret will thatPharaohshouldnotletIsraelgo(Exodus4:21),thatAbrahamshouldnotsacrifice Isaac (Gen 22:12), and that Peter should deny his Lord (Mat26:34).

POSITION 3. -The will of God, respecting the salvation andcondemnationofmen,isnevercontrarytoitself;Heimmutablywillsthesalvationoftheelectandviceversa;norcanHeevervaryordeviatefrom

His ownwill in any instancewhatever, so as that thatshould be done,whichHewillethnot,orthatnothebroughttopass,WhichHewilleth."Mycounselshallstand,andIwilldoallMypleasure"(Isa46:10)."ThecounseloftheLordstandethforever,andthethoughtsofHishearttoallgenerations"(Psalms33:11)."Heisinonemind,andwhocanturnHim?andwhatHissouldesireth,eventhatHedoeth.ForHeperformeththethingthatisappointedforme:andmanysuchthingsarewithHim"(Job23:13,14). " Being predestinated according to the purpose of Him whoworkethallthingsafterthecounselofHisownwill"(Eph1:11).

Thus, for instance, Hophni and Phineas hearkened not to the voice oftheir father,who reproved them for theirwickedness,because theLordwould slay them (1Sa 2:25), and Sihon, king of Heshbon, would notreceivethepeaceablemessagesenthimbyMosesbecausetheLordGodhardenedhisspirit,andmadehisheartobstinate,thatHemightdeliverhimintothehandofIsrael(Deu2:26,30).Thusalso,toaddnomore,wefind that there have been, and ever will be, some whose eyes Godblindeth, and whose hearts He hardeneth, i.e.,whom God permits tocontinue blind and hardened on purpose to prevent their seeing withtheir eyes and understanding with their hearts, and to hinder theirconversiontoGodandspiritualhealingbyHim(Isa6:9;John12:39,40).

POSITION4. -Because God's will of preceptmay, in some instances,appear to thwartHiswill ofdetermination, itdoesnot followeither (1)thatHemocksHiscreatures,or(2)thattheyareexcusableforneglectingtoobserveHiswillofcommand.

(1)HedoesnotherebymockHiscreatures,forifmendonotbelieveHiswordnorobserveHisprecepts,thefaultisnotinHim,butinthemselves;theirunbeliefanddisobediencearenotowingtoanyillinfusedintothembyGod,buttothevitiosityoftheirdepravednatureandtheperversenessoftheirownwills.Now,ifGodinvitedallmentocometoHim,andthenshut thedoor ofmercy against anywhowere desirous of entering,HisinvitationwouldbeamockeryandunworthyofHimself;butweinsistonit, thatHedoesnot inviteallmentocometoHiminasavingway,andthateveryindividualpersonwhois,throughHisgraciousinfluenceonhisheart,madewillingtocometoHim,shallsoonerorlaterbesurelysavedbyHim,andthatwithaneverlastingsalvation.

(2)ManisnotexcusableforneglectingGod'swillofcommand.Pharaohwas faulty, and therefore justly punishable, for not obeying God'srevealed will, though God's secret will rendered that obedienceimpossible. Abraham would have committed sin had he refused tosacrifice Isaac, and in looking to God's secret will would have actedcountertoHisrevealedOne.SoHerod,PontiusPilate,andthereprobateJewswere justlycondemnedforputtingChristtodeath, inasmuchas itwas amost notorious breach of God's revealedwill. "Thou shalt do nomurder,"yet,inslayingtheMessiah,thevdidnomorethanGod'shandandHiscounsel-i.e.,Hissecret,ordainingwill-determinedbeforeshouldbedone(Acts4:27,28);andJudasisjustlypunishedforperfidiouslyandwickedlybetrayingChrist, thoughhisperfidyandwickednesswere (butnotwithhisdesign)subservienttotheaccomplishmentofthedecreeandwordofGod.

Thebriefofthematteristhis:secretthingsbelongtoGod,andthosethatarerevealedbelongtous;therefore,whenwemeetwithaplainprecept,weshouldsimplyendeavour toobey it,without tarrying to inquire intoGod's hidden purpose. Venerable Bucer, after taking notice how Godhardened Pharaoh's heart, and making some observations on theapostle's simileofapotterandhisclay,adds* that "ThoughGodhasatleast the same right overHis creatures, and is at liberty tomake themwhatHewillanddirectthemtotheendthatpleasethHimself,accordingtoHissovereignandsecretdetermination,yetitbynomeansfollowsthattheydonotactfreelyandspontaneously,orthattheeviltheycommitistobechargedonGod."

*BuceradRom9.

POSITION 5. -God's hidden will is peremptory and absolute, andthereforecannotbehinderedfromtakingeffect.God'swillisnothingelsethan God Himself willing, consequently it is omnipotent andunfrustrable.Hencewefindit termedbyAugustineandtheschoolmen,voluntus omnipotentissima, because whatever God wills cannot fail ofbeing effected. This made Augustine say, +"Evil men do many thingscontrary to God's revealed will, but so great is His wisdom, and soinviolableHistruth,thatHedirectsallthingsintothosechannelswhich

Heforeknew."Andagain,++"Nofreewillofthecreaturecanresistthewill of God, for man cannot so will or nill as to obstruct the DivinedeterminationorovercometheDivinepower."Oncemore,~"ItcannotbequestionedbutGoddoesall things,andeverdid,according toHisownpurpose:thehumanwillcannotresistHimsoastomakeHimdomoreorlessthanitisHispleasuretodo;quandoquidemetiamdeipsishominumvoluntatibusquodvultfacit,sinceHedoeswhatHepleasesevenwiththewillsofmen."+DeCiv.Dei.1.22,c.1,Vol.2,p.474,T.T.Clark'sEdition++DeCorr.andGrat.c.14~DeCorr.andGrat.14

POSITION6.-Whatevercomestopass,comestopassbyvirtueofthisabsoluteomnipotentwillofGod,whichistheprimaryandsupremecauseofallthings."Thouhastcreatedallthings,andforThypleasuretheyareandwerecreated"(Rev4:11)."OurGodisintheheavens;HehathdonewhatsoeverHehathpleased"(Psa115:3)."HedoethaccordingtoHiswill,inthearmyofheaven,andamongtheinhabitantsoftheearth;andnonecan stay His hand, or say unto Him, What doest Thou?" (Dan 4:35)."WhatsoevertheLordpleased,thatdidHeinheaven,andinearth,intheseas,andalldeepplaces" (Psa135:6). "Arenot twosparrowssold forafarthing? and one of them shall not fall to the ground without yourFather"(Mat10:29).ToallwhichAugustinesubscribeswhenhesays, "No thing is done but what the Almighty wills should be done, eitherefficiently or permissively." As does Luther, whosewords are these, +"Thisthereforemuststand;towit, theunsearchablewillofGod,withoutwhichnothingexistsoracts."Andagain(c.160),"GodwouldnotbesuchifHewasnotalmighty,andifanythingcouldbedonewithoutHim."Andelsewhere (c. 158) he quotes thesewords of Erasmus "Supposing therewasanearthlyprince,whocoulddowhateverhewouldandnonewereable to resist him, we might safely say of such an one that he wouldcertainlyfulfilhisowndesire;inlikemannerthewillofGod,whichisthefirstcauseofallthings,shouldseemtolayakindofnecessityuponourwills."ThisLutherapprovesof,andsubjoins,ThanksbetoGodforthisorthodox passage in Erasmus's discourse! But if this be true, whatbecomes of his doctrine of free-will, which he, at other times, sostrenuouslycontendsfor?

*Tom.3inEnchir.+DeServ.Arb.c.143.

POSITION7.-ThewillofGodissothecauseofallthings,astobeitselfwithoutcause,fornothingcanbethecauseofthatwhichisthecauseofeverything.SothattheDivinewillistheneplusultraofallourinquiries;whenweascendtothat,wecangonofarther.HencewefindeverymatterresolvedultimatelyintothemeresovereignpleasureofGod,asthespringandoccasionofwhatsoeverisdoneinheavenandearth."Thouhasthidthese things from the wise and prudent, and hast revealed them untobabesevenso,Father,forsoitseemedgoodinThysight"(Mat11:25)."ItisyourFather'sgoodpleasuretogiveyouthekingdom"(Luke12:32)."Iwill,bethouclean"(Mat8:3)."Hewentupintoamountain,andcalleduntoHimwhomHewould" (Mark3:13). "OfHisownwillbegatHeus,withthewordoftruth"(James1:18)."Whichwerebornnotofblood,norofthewilloftheflesh,norofthewillofman,butofGod"(John1:13)."IwillhavemercyonwhomIwillhavemercy,andIwillhavecompassiononwhomIwillhavecompassion.Therefore,HehathmercyonwhomHewillhavemercy,andwhomHewillHehardeneth" (Rom9:15,18).Andnowonder that thewill ofGod should be themain spring that sets allinferiorwheels inmotion, and should likewisebe the rulebywhichHegoesinallHisdealingswithHiscreatures,sincenothingoutofGod(i.e.,exterior to Himself) can possibly induce Him to will or nill one thingrather than another. Deny this, and you, at one stroke, destroy Hisimmutabilityandindependency,sinceHecanneverbeindependent,whoactsprorenata,asemergencyrequires,andwhosewillissuspendedonthat of others; nor unchangeable whose purposes vary, and take allshapes, according as thepersons or things vary,who are the objects ofthose purposes. The only reason, then, that can be assignedwhy theDeity does this or omits that is because it is His own free pleasure.Luther,* in answer to that question, "Whence it was that Adam waspermitted to fall andcorrupthiswholeposterity,whenGodcouldhaveprevented his falling," etc., says : "God is a Being, whose willacknowledges no cause, neither is it for us to prescribe rules to Hissovereign pleasure, or call Him to account for what He does. He hasneithersuperiornorequal,andHiswill is theruleofall things.Hedidnotthereforewillsuchandsuchthingsbecausetheywereinthemselves

right, andHewasbound towill them;but they are therefore equitableand right because He wills them. The will of man, indeed, may beinfluencedandmoved,butGod'swillnevercan.ToassertthecontraryistoundeifyHim."Bucer+likewiseobserves:"GodhasnoothermotiveforwhatHedoesthanipsavoluntas,Hisownmerewill,whichwillissofarfrombeingunrighteousthatitisjusticeitself."

*DeServ.Arb.c.153.+AdRom.ix.

POSITION 8. -Since, as was lately observed, the determining will ofGodbeingomnipotentcannotbeobstructedormadevoid,itfollowsthatHe never did, nor doesHe now, will that every individual ofmankindshouldbesaved.IfthiswasHiswill,notonesinglesoulcouldeverbelost(forwho hath resisted His will?), and He would surely afford all menthoseeffectualmeansofsalvation,withoutwhichitcannotbehad.Now,Godcouldafford thesemeansaseasily toallmankindas to someonly,butexperienceprovesthatHedoesnot;andthereasonisequallyplain,namely,thatHewillnot,forwhatsoevertheLordpleaseth,thatdoesHeinheavenandonearth.Itissaid,indeed,bytheapostle,thatGod"wouldhave all men saved, and come to the knowledge of the truth," i.e., asAugustine*,consistentlywithotherScriptures,explainsthepassage,Godwillsavesomeoutofthewholeraceofmankind,"that is,personsofallnations,kindredsandtongues.Nay,Hewillsaveallmen,i.e.,asthesamefatherobserves,"Everykindofmen,ormenofeverykind,"namely, thewhole election of grace, be they bond or free, noble or ignoble, rich orpoor,male or female.Add to this that it evidentlymilitates against themajesty, omnipotence and supremacy of God to suppose that He caneitherwillanything invain,or thatanythingcan takeeffectagainstHiswill;thereforeBucerobserves,veryrightly(adRom9),Goddothnotwillthe salvation of reprobates, seeing He hath not chosen them, neithercreated them to that end. Consonant to which are those words ofLuther+,"Thismightilyoffendsourrationalnature,thatGodshould,ofHis own mere unbiassed will, leave some men to themselves, hardenthem, and then condemn them; but He has given abundantdemonstration,anddoescontinually,thatthisisreallythecase,namely,thatthesolecausewhysomearesavedandothersperishproceedsfrom

His willing the salvation of the former and the perdition of the latter,accordingtothatofPaul, 'HehathmercyonwhomHewillhavemercy,andwhomHewillHehardeneth.'*Enchir.c.103andDeCor.andGr.c.14.+DeServ.Arb.c.161.

POSITION9. -As God doth not will that each individual ofmankindshouldbesaved, soneitherdidHewill thatChrist shouldproperlyandimmediatelydie foreach individualofmankind,whence it follows that,thoughthebloodofChrist, fromitsownintrinsicdignity,wassufficientfor the redemption of all men, yet, in consequence of His Father'sappointment, He shed it intentionally, and therefore effectually andimmediately,fortheelectonly.

Thisisself-evident.God,aswehavebeforeproved,willsnotthesalvationof everyman,butHegaveHisSon todie for themwhose salvationHewilled;thereforeHisSondidnotdie foreveryman.All thoseforwhomChristdiedaresaved,andtheDivinejusticeindispensablyrequiresthattothemthebenefitsofHisdeathshouldbeimparted;butonlytheelectaresaved,theyonlypartakeofthosebenefits,consequentlyforthemonlyHe died and intercedes. The apostle (Rom 8) asks, "Who shall layanything to the charge of God's elect? it is God that justifies," i.e., Hiselect,exclusivelyofothers;"whoisHethatcondemneth?ItisChristthatdied" for them,exclusiveofothers.Theplainmeaningof thepassage isthat thosewhomGod justifies, and for whomChrist died (justificationandredemptionbeingofexactlythesameextent),cannotbecondemned.These privileges are expressly restrained to the elect: therefore GodjustifiesandChristdiedforthemalone.

In the same chapter Paul asks, "He that spared not His own Son, butdeliveredHimup forusall [i.e., forall us elect persons], how shallHenot,withHim,alsofreelygiveusallthings?"i.e.,salvationandallthingsnecessary to it. Now, it is certain that these are not given to everyindividual,andyet,ifPaulsaystrue,theyaregiventoallthoseforwhomChrist was delivered to death; consequently He was not delivered todeath for every individual. To the same purpose Augustine argues inJohan. tract.45,col.335.Hence thatsayingofAmbrose*,sinoncredisnon tibipassus est, i.e., ifyou are an unbeliever, Christ did not die for

you."Meaning thatwhoever is left under the power of final unbelief istherebyevidencedtobeoneofthoseforwhomChristdidnotdie,butthatallforwhomHesufferedshallbe,inthislife,soonerorlater,induedwithfaith. The Church of Smyrna, in their letter to the dioceses of Pontus,insist everywhere on the doctrine of special redemption.+ Bucer, in allparts of his works, observes that "Christ died restrictively for the electonly,butforthemuniversally."*AmbrosTom.2defid,atGrat.14,c.i.+Vid.Euseb.Hist.1.4,c.10.

POSITION 10. -From what has been laid down, it follows thatAugustine, Luther, Bucer, the scholastic divines, and other learnedwritersarenottobeblamedforassertingthat"Godmayinsomesensebesaid towill thebeingand commissionof sin."For,was this contrary toHisdeterminingwillofpermission,eitherHewouldnotbeomnipotent,orsincouldhavenoplaceintheworld;butHeisomnipotent,andsinhasaplaceintheworld,whichitcouldnothaveifGodwilledotherwise;forwhohathresistedHiswill?(Rom9).NoonecandenythatGodpermitssin, but He neither permits it ignorantly nor unwillingly, thereforeknowingly and willingly (vide Aust. Enchir. c. 96). Luther stedfastlymaintainsthisinhisbookdeServ.Arbitr.andBucerinRom.i.However,itshouldbecarefullynoticed:(1)ThatGod'spermissionofsindoesnotarise from His taking delight in it; on the contrary, sin, as sin, is theabominablethingthatHissoulhateth,andHisefficaciouspermissionofitisforwiseandgoodpurposes.WhencethatobservationofAugustine*,"God,whoisnolessomnipotentthanHeissupremelyandperfectlyholy,wouldneverhavepermittedeviltoenteramongHisworks,butinorderthatHemightdogoodevenwith thatevil," i.e.,over-rule it forgood intheend.(2)ThatGod'sfreeandvoluntarypermissionofsinlaysnomanunderanyforcibleorcompulsivenecessityofcommittingit;consequentlytheDeitycanbynomeansbetermedtheauthorofmoralevil, towhichHeisnot,inthepropersenseoftheword,accessory,butonlyremotelyornegativelyso,inasmuchasHecould,ifHepleased,absolutelypreventit.*Enchir.c.11.

Weshould, therefore,becarefulnot togiveup theomnipotenceofGodunder a pretence of exalting His holiness; He is infinite in both, and

therefore neither should be set aside or obscured. To say that Godabsolutely nills the being and commission of sin, while experienceconvinces us that sin is acted every day, is to represent the Deity as aweak,impotentbeing,whowouldfainhavethingsgootherwisethantheydo,butcannotaccomplishHisdesire.Ontheotherhand,tosaythatHewillethsindothnotintheleastdetractfromtheholinessandrectitudeofHis nature, because, whatever God wills, as well as whatever He does,cannotbeeventuallyevil:materiallyevilitmaybe,but,aswasjustsaid,itmust ultimately be directed to some wise and just end, otherwise Hecouldnotwill it; forHiswill isrighteousandgood,andthesoleruleofrightandwrong,asisoftenobservedbyAugustine,Lutherandothers.

POSITION11. -In consequence ofGod's immutablewill and infallibleforeknowledge,whatever thingscometopass,cometopassnecessarily,though with respect to second causes and us men, many things arecontingent,i.e.,unexpectedandseeminglyaccidental.

That this was the doctrine of Luther, none can deny who are in anymeasure acquainted with his works, particularly with his treatise, "DeServoArbitrio, orFree-will a Slave," themaindrift ofwhichbook is toprovethatthewillofmanisbynatureenslavedtoevilonly,andbecauseit is fond of that slavery: is therefore said to be free. Among othermatters, he proves there that whateverman does, he does necessarily,thoughnotwithanysensiblecompulsion,andthatwecanonlydowhatGodfrometernitywilledandforeknewweshould,whichwillofGodmustbe effectual and His foresight must be certain." Hence we find himsaying,*"It ismostnecessaryandsalutary foraChristiantobeassuredthat God foreknows nothing uncertainly, but that He determines, andforesees,andacts inall thingsaccordingtoHisowneternal, immutableandinfalliblewill,"adding,"Hereby,aswithathunderbolt,isman'sfree-willthrowndownanddestroyed."Alittleafter,heshowsinwhatsensehetook theword"necessity." "By it," sayshe, "Idonotmean that thewillsuffers any forcible constraint or co-action, but the infallibleaccomplishmentof those thingswhich the immutableGoddecreed andforeknewconcerningus."Hegoeson:"NeithertheDivinenorhumanwilldoesanythingbyconstraint,butwhatevermandoes,beitgoodorbad,hedoeswithasmuchappetiteandwillingnessas ifhiswillwasreally free.

But, after all, the will of God is certain and unalterable, and is thegovernessofours."*Cap.17,inResp.adpraef.

Exactly consonant to all which are those words of Luther's friend andfellow-labourer, Melancthon*: "All things turn out according to Divinepredestination, not only the works we do outwardly, but even thethoughtswethinkinwardly,"adding,inthesameplace,"Thereisnosuchthingaschanceorfortune,noristhereareadierwaytogainthefearofGod,andtoputourwholetrustinHim,thantobethoroughlyversedinthe doctrine of predestination." I could cite, to the same purpose,Augustine,Aquinas,andmanyotherlearnedmen,but,forbrevity'ssake,forbear.ThatthisisthedoctrineofScriptureeveryadeptinthosesacredbooks cannot but acknowledge. See particularly Psa 135:6; Mat 10:29;Pro16:1;Mat26:54;Luk22:22;Act4:28;Eph1:11;Isa46:10.*InEph1.

POSITION 12. -As God knows nothing now which He did not knowfrom all eternity, soHewills nothing nowwhichHe did not will fromeverlasting.

Thispositionneedsnoexplanationnorenforcement,itbeingself-evidentthatifanythingcanaccedetoGoddenovo,i.e.,ifHecanatanytimebewiserthanHealwayswas,orwillthatatonetimewhichHedidnotwillfromall eternity, thesedreadful consequencesmust ensue: (1)That theknowledge of God is not perfect, since what is absolutely perfect nonrecipitmagisetminuscannotadmiteitherofadditionordetraction.IfIadd toanything, it is froma supposal that that thingwasnot completebefore; ifIdetract fromit, it is supposed that thatdetractionrenders itless perfect than it was. But the knowledge of God, being infinitelyperfect,cannot,consistentlywith thatperfection,be either increasedorlessened.(2)That thewillofGod is fluctuating,mutableandunsteady;consequently, that God Himself is so, His will coinciding with Hisessence,contrarytotheavowedassurancesofScriptureandthestrongestdictatesof reason,asweshallpresentlyshowwhenwecometo treatoftheDivineimmutability.

POSITION 13. -The absolute will of God is the original spring and

efficientcauseofHispeople'ssalvation.

I say the original and efficient, for, sensu complexo, there are otherintermediate causes of their salvation, which, however, all result fromand are subservient to this primary one, theWill ofGod. Such areHiseverlasting choice of them to eternal life-the eternal covenant of grace,entered into by the Trinity, in behalf of the elect; the incarnation,obedience, death and intercession of Christ for them - allwhich are somanylinksinthegreatchainofcauses,andnotoneofthesecanbetakenawaywithoutmarringandsubvertingthewholeGospelplanofsalvationbyJesusChrist.Wesee,then,thatthefree,unbiassed,sovereignwillofGodistherootofthistreeoflife,whichbearssomanygloriousbranchesandyieldssuchsalutaryfruits:HethereforelovedtheelectandordainedthemtolifebecauseHewould;accordingtothatof theapostle,"havingpredestinatedus, according to the goodpleasureofHiswill" (Eph 1:5).Then, next after God's covenant for His people and promises to them,comes in the infinitemeritofChrist's righteousnessandatonement, forwewerechosentosalvationinHimasmembersofHismysticbody,andthroughHim,asourSuretyandSubstitute,bywhosevicariousobediencetothemoral lawandsubmissionto itscurseandpenalty,allwe,whosenamesareinthebookoflife,shouldneverincurtheDivinehatredorbepunishedforoursins,butcontinuetoeternity,aswewerefrometernity,heirs of God and joint-heirswith Christ. But still theDivine grace andfavour(andGodextendsthesetowhomHewill)mustbeconsideredaswhatgavebirthtothegloriousschemeofredemption,accordingtowhatourLordHimselfteachesus,"Godsolovedtheworld,thatHegaveHisonly-begottenSon,"etc.(John3:16),andthatoftheapostle,"Inthiswasmanifested the love of God towards us, because that He sent His onlybegotten Son into theworld, thatwemight live throughHim" (1 John4:9).

POSITION14. -Since thisabsolutewillofGod isboth immutableandomnipotent,we inferthatthesalvationofeveryoneof theelect ismostinfallibly certain, and can by no means be prevented. This necessarilyfollows fromwhatwehave already asserted andproved concerning theDivine will, which, as it cannot be disappointed or made void, mustundoubtedlysecurethesalvationofallwhomGodwillsshouldbesaved.

From the whole of what has been delivered under this second head, Iwouldobserve that thegenuine tendencyof these truths isnot tomakemenindolentandcareless,orlullthemtosleeponthelapofpresumptionand carnal security, but (1) to fortify the people of Christ against theattacksofunbeliefandtheinsultsoftheirspiritualenemies.Andwhatissofit,toguardthemagainstthese,asthecomfortablepersuasionofGod'sunalterablewilltosavethem,andoftheirunalienableinterestinthesuremercies of David? (2) To withdraw them entirely from all dependencewhetheronthemselvesoranycreaturewhatever;tomakethemrenouncetheirownrighteousness,nolessthantheirsins,inpointofreliance,andto acquiesce sweetly and safely in the certain perpetuity of His richfavour.(3)Toexcitethem,fromatrustofHisgoodwilltowardthem,tolove thatGodwhohath given such great andnumberlessproofsofHislovetomen,and,inalltheirthoughts,wordsandworks,toaim,asmuchaspossible,atHishonourandglory.

Weweretoconsider-

The Unchangeableness Of God AndHisDecrees

III.-THE UNGHANGEABLENESS, WHICH IS ESSENTIAL TOHIMSELFANDHISDEGREES.

POSITION 1. -God is essentially unchangeable in Himself. Were Heotherwise, He would be confessedly imperfect, since whoever changesmust change either for the better or for theworse;whatever alterationany being undergoes, that being must, ipso facto, either becomemoreexcellent than it was or lose some of the excellency which it had. ButneitherofthesecanbethecasewiththeDeity:Hecannotchangeforthebetter, for thatwould necessarily imply thatHewas not perfectly goodbefore; He cannot change for the worse, for then He could not beperfectlygoodafterthatchange.Ergo,Godisunchangeable.Andthis istheuniformvoiceofScripture."IamtheLord,Ichangenot"(Mal3:6)."WithHim isnovariableness,neither shadowof turning" (James 1:17)."Thouartthesame,andThyyearsshallhavenoend"(Psalms102:27)

POSITION2. -God is likewiseabsolutelyunchangeablewith regard toHispurposesandpromises."Godisnotaman,thatHeshouldlie;neitherthesonofman,thatHeshouldrepent:hathHesaid,andshallHenotdoit? or, hathHe spoken, and shallHe notmake it good?" (Num23:19)."TheStrengthofIsraelwillnotlie,norrepent;forHeisnotaman,thatHe should repent" (1Sa 15:29). "He is in one mind, and who can turnHim?"(Job23:13)."I,theLord,havespokenit,itshallcometopass,andIwilldoit;Iwillnotgoback,neitherwillIspare,neitherwillIrepent"(Eze24:14)."ThegiftsandcallingofGodarewithoutrepentance"(Rom11:29)."Heabidethfaithful,andcannotdenyHimself"(2Ti2:13).

By the purpose or decree of God, we mean His determinate counsel,wherebyHe did from all eternity preordainwhateverHe should do, orwouldpermittobedone,intime.Inparticular,itsignifiesHiseverlastingappointment of some men to life, and of others to death, whichappointment flows entirely fromHis own free and sovereignwill. "The

childrennot yetbeingborn,neitherhavingdoneanygoodor evil (thatthepurposeofGod,accordingtoelection,mightstand,notofworks,butofHimthatcalleth),itwassaid,theeldershallservetheyounger:asitiswritten,JacobhaveIloved,butEsauhaveIhated"(Rom9:11).

Theapostle,then,intheverynextwords,anticipatesanobjection,whichheforesawmenofcorruptmindswouldmaketothis,"Whatshallwesaythen?isthereunrighteousnesswithGod?"whichheanswerswith,"Godforbid"andresolvesthewholeofGod'sprocedurewithHiscreaturesintoHis own sovereign and independentwill, forHe said toMoses, "IWillhavemercyonwhomIwillhavemercy,and IwillhavecompassiononwhomIwillhavecompassion."

WeassertthatthedecreesofGodarenotonlyimmutableastoHimself,itbeinginconsistentwithHisnaturetoalterinHispurposesorchangeHismind;butthattheyareimmutablelikewisewithrespecttotheobjectsofthosedecrees,sothatwhatsoeverGodhathdetermined,concerningeveryindividualpersonorthing,shallsurelyandinfalliblybeaccomplishedinanduponthem.HencewefindthatHeactuallyshowethmercyonwhomHedecreedtoshowmercy,andhardenethwhomHeresolvedtoharden(Rom9:18);"ForHiscounselshallstand,andHewilldoallHispleasure"(Isa46:10).Consequently,Hiseternalpredestinationofmenandthingsmust be immutable as Himself, and, so far from being reversible, canneveradmitoftheleastvariation.

POSITION 3. -"Although," to use the words of Gregory, "God neverswervesfromHisdecree,yetHeoftenvariesinHisdeclarations":thatisalwayssureandimmoveable;thesearesometimesseeminglydiscordant.SowhenHegave sentence against theNinevitesbyJonah, saying, "Yetfortydays,andNinevehshallbeoverthrown,"themeaningofthewordsisnotthatGodabsolutely intended,at theendof thatspace, todestroythe city,but that, shouldGoddealwith thosepeople according to theirdeserts,theywouldbetotallyextirpatedfromtheearth,andshouldbesoextirpatedunlesstheyrepentedspeedily.

Likewise,whenHetoldKingHezekiahbytheprophetIsaiah,"Setthinehouseinorder,forthoushaltdieandnotlive,"themeaningwasthatwithrespecttosecondcauses,and,consideringtheking'sbadstateofhealth

andemaciated constitution,he couldnot,humanly speaking, livemuchlonger.But still the event showed thatGodhad immutably determinedthatheshouldlivefifteenyearsmore,andinordertothathadputitintohishearttoprayfortheblessingdecreed,justas,inthecaseofNineveh,latelymentioned,Godhadresolvednottooverthrowthatcitythen;and,inorder to theaccomplishmentofHisownpurpose inawayworthyofHimself,madetheministryofJonahthemeansofleadingthatpeopletorepentance. All which, as it shows that God's absolute predestinationdoes not set aside the use of means, so does it likewise prove that,howevervarious thedeclarationsofGodmayappear(towit,when theyproceed on a regard had to natural causes), His counsels and designsstand firm and immovable, and can neither admit of alteration inthemselves, nor of hindrance in their execution. See this fartherexplained by Bucer in Rom9, where you will find the certainty of theDivineappointmentsolidlyassertedandunanswerablyvindicated.

TheOmnipotenceOfGod

IV.-WenowcometoconsiderTHEOMNIPOTENCEOFGOD.

POSITION1. -God is, in themostunlimitedandabsolutesenseof theword, Almighty. "Behold Thou hastmade the heaven and the earth byThygreatpowerandstretched-outarm,andthereisnothingtoohardforThee" (Jer 32:17). With God all things are possible" (Mat 19:26). Theschoolmen, very properly, distinguish the omnipotence of God intoabsoluteandactual:bytheformer,GodmightdomanythingswhichHedoesnot;bythe latter,HeactuallydoeswhateverHewill.For instance,Godmight,byvirtueofHisabsolutepower,havemademoreworldsthanHe has. He might have eternally saved every individual of mankind,withoutreprobatingany;ontheotherhand,Hemight,andthatwiththestrictestjustice,havecondemnedallmenandsavednone.Hecould,hadit been His pleasure, have prevented the fall of angels and men, andthereby have hindered sin from having footing in and among Hiscreatures.ByvirtueofHisactualpowerHemadetheuniverse;executesthe whole counsel of His will, both in heaven and earth; governs andinfluencesbothmenandthings,accordingtoHisownpleasure;fixestheboundswhichtheyshallnotpass,and, inaword,workethall inall(Isa45:7;Amo3:6;Joh5:17;Act17:26;1Co12:6)

POSITION2. -Hence it follows that, sinceall thingsaresubject to theDivine control, God not only works efficaciously onHis elect, in orderthattheymaywill anddo thatwhich ispleasing inHis sight,butdoes,likewise, frequently and powerfully suffer the wicked to fill up themeasureoftheiriniquitiesbycommittingfreshsins.Nay,Hesometimes,butforwiseandgraciousends,permitsHisownpeopletotransgress,forHehastheheartsandwillsofallmeninHisownhand,andinclinesthemtogoodordeliversthemuptoevil,asHeseesfit,yetwithoutbeingtheauthorof sin,asLuther,Bucer,Augustine,andothershavepiouslyandScripturallytaught.

Thispositionconsistsoftwoparts:(1)ThatGodefficaciouslyoperatesontheheartsofHiselect,andistherebythesoleAuthorofallthegoodtheydo.(SeeEph3:20;Phi3:13;1Th2:13;Heb13:21.)StAugustine*takesupnofewerthannineteenchaptersinprovingthatwhatevergoodisinmen,andwhatevergoodtheyareenabledtodo,issolelyandentirelyofGod,who, says he, "works in holy persons all their gooddesires, their piousthoughts,andtheirrighteousactions;andyettheseholypersons,thoughthuswroughtuponbyGod,willanddoallthesethingsfreely,foritisHewho rectifies theirwills,which, being originally evil, aremade good byHim,andwhichwills,afterHehathsetthemrightandmadethemgood,Hedirectstogoodactionsandtoeternallife,whereinHedoesnotforcetheirWills,butmakesthemwilling."*DeGrat.andlib.Arb.ac.1.usqueadc.2O.

(2)ThatGodoftenletsthewickedgoontomoreungodliness,whichHedoes (a)negatively by withholding that grace which alone can restrainthem from evil; (b) remotely, by the providential concourse andmediationofsecondcauses,whichsecondcauses,meetingandactinginconcert with the corruption of the reprobate's unregenerate nature,producesinfuleffects;(c)judicially,orinawayofjudgment."TheKing'sheart is in the hand of the Lord, as the rivers of waters;He turneth itwhithersoeverHeWill " (Pro21:1);and if theKing'sheart,whynot theheartsofallmen?"OutofthemouthoftheMostHighproceedethnoteviland good?" (Lam3:38).Hencewe find that the Lord bid Shimei curseDavid(2Sa16:10); thatHemovedDavid himself to number the people(compare1Ch21:1with2Sa24:1);stirredupJoseph'sbrethrentosellhimintoEgypt(Gen1:20);positivelyandimmediatelyhardenedtheheartofPharaoh(Exo4:21);deliveredupDavid'swivestobedefiledbyAbsalom(2Sa12:11;16:22);sentalyingspirittodeceiveAhab(1Ki22:20-23)andmingledaperversespiritinthemidstofEgypt,thatis,madethatnationperverse, obdurate and stiff-necked (Isa 19:14). To cite other instanceswould be almost endless, and after these, quite unnecessary, all beingsummedupinthatexpresspassage,"Imakepeaceandcreateevil;ItheLorddoall these things " (Isa45:7).See farther, 1Sa16:14;Psa 105:25;Jer 13:12,13; Act 2:23; 4:28; Rom 11:8; 2Th 2:11, every one of whichimpliesmore*thanabarepermissionofsin.Bucerassertsthis,notonlyin the place referred to below, but continually throughout his works,

particularlyonMat6:2,wherethisisthesenseofhiscommentsonthatpetition, "Leadusnot into temptation": "It is abundantly evident, frommost express testimonies of Scripture, that God, occasionally in thecourse of His providence, puts both elect and reprobate persons intocircumstances of temptation, by which temptation are meant not onlythose trials that areof anoutward, afflictivenature,but thosealso thatareinwardandspiritual,evensuchasshallcausethepersonssotemptedactuallytoturnaside fromthepathofduty, tocommitsin,and involveboththemselvesandothersinevil.Hencewefindtheelectcomplaining,'0Lord,whyhastThoumadeustoerrfromThyways,andhardenedourheartsfromThyfear?'(Isa63:17).Butthereisalsoakindoftemptation,which is peculiar to the non-elect, whereby God, in a way of justjudgment,makesthemtotallyblindandobdurate,inasmuchastheyarevesselsofwrathfittedtodestruction."(SeealsohisexpositionofRom9)*Vid.Augustin.deGrat.andlib.Arbitr.c.20and21,andBucerinRom1sect.7.

Luther*reasonstotheverysameeffect;someofhiswordsarethese:"ItmayseemabsurdtohumanwisdomthatGodshouldharden,blindanddeliverupsomemen toa reprobate sense - thatHeshould firstdeliverthemovertoevil,andthencondemnthemforthatevil-butthebelievingspiritualmanseesnoabsurdityatallinthis,knowingthatGodwouldbenever a whit less good, even though He should destroy all men." Andagain,"Godworkethallthingsinallmen,evenwickednessinthewicked,for this is one branch of His own omnipotence." He very properlyexplains howGodmay be said to hardenmen, etc., and yet not be theauthoroftheirsin."Itisnottobeunderstood,"sayshe,"asifGodfoundmengood,wiseand tractable,and thenmade themwicked, foolishandobdurate; but God, finding them depraved, judicially and powerfullyexcites them just as they are (unless it isHiswill to regenerate any ofthem),and,bythusexcitingthem,theybecomemoreblindandobstinatethan theywere before." (See thiswhole subject debated at large in theplaceslastreferredto.)*DeServ.Arb.c.8and146and147,usq.adc.165.

POSITION3. -God,as theprimaryandefficient causeofall things, isnotonlytheAuthorofthoseactionsdonebyHiselectasactions,butalso

astheyaregoodactions,whereas,ontheotherhand,thoughHemaybesaidtobetheAuthorofalltheactionsdonebythewicked,yetHeisnottheAuthoroftheminamoralandcompoundsenseastheyaresinful;butphysically,simplyandsensudivisoastheyaremereactions,abstractedlyfromallconsiderationofthegoodnessorbadnessofthem.

Althoughthere isnoactionwhateverwhich isnot in some senseeithergood or bad, yet we can easily conceive of an action, purely as such,withoutadvertingtothequalityof it,sothatthedistinctionbetweenanaction itself and its denomination of good or evil is very obvious andnatural.

Inandbytheelect,therefore,GodnotonlyproducesworksandactionsthroughHisalmightypower,butlikewise,throughthesalutaryinfluencesofHis Spirit, firstmakes their persons good, and then their actions sotoo; but, in and by the reprobate, He produces actions by His poweralone,whichactions,asneitherissuingfromfaithnorbeingwroughtwitha view to the Divine glory, nor done in the manner prescribed by theDivineWord,are,on these accounts,properlydenominated evil.HenceweseethatGoddoesnot,immediatelyandperse,infuseiniquityintothewicked;but,asLutherexpressesit,powerfullyexcitesthemtoaction,andwithholds those gracious influences of His Spirit, without which everyactionisnecessarilyevil.ThatGodeitherdirectlyorremotelyexcitesbadmenaswellasgoodonestoactioncannotbedeniedbyanybutAtheists,orbythosewhocarrytheirnotionsoffree-willandhumanindependencysohighas to exclude theDeity fromall actual operation inandamongHis creatures, which is little short of Atheism. Every work performed,whether good or evil, is done in strength and by the power derivedimmediately fromGodHimself, "inwhomallmen live,move,andhavetheirbeing"(Act17:28).As,atfirst,withoutHimwasnotanythingmadewhich wasmade, so, now, without Him is not anything done which isdone.Wehavenopowerorfaculty,whethercorporalorintellectual,butwhat we received from God, subsists by Him, and is exercised insubserviency to His will and appointment. It is He who created,preserves, actuates and directs all things. But it by no means follows,from these premises, that God is therefore the cause of sin, for sin isnothingbut illegality,wantof conformity to theDivine law (1Jo3:4), a

mere privation of rectitude; consequently, being itself a thing purelynegative,itcanhavenopositiveorefficientcause,butonlyanegativeanddeficientone,asseverallearnedmenhaveobserved.

Everyaction,assuch,isundoubtedlygood,itbeinganactualexertionofthoseoperativepowersgivenusbyGodforthatveryend;Godthereforemaybe theAuthorofallactions(asHeundoubtedly is),andyetnotbetheAuthorofevil.Anactionisconstitutedevilthreeways-byproceedingfromawrongprinciple,bybeingdirectedtoawrongend,andbybeingdone in a wrong manner. Now, though God, as we have said, is theefficient causeof our actions as actions, yet, if these actions commencesinful, that sinfulnessarises fromourselves.Supposeaboy,who knowsnot how to write, has his hand guided by hismaster and neverthelessmakes false letters,quiteunlike thecopysethim, thoughhispreceptor,who guides his hand, is the cause of his writing at all, yet his ownignoranceandunskilfulnessarethecauseofhiswritingsobadly.Justso,GodisthesupremeAuthorofouraction,abstractedlytaken,butourownvitiosityisthecauseofouractingamiss.

Ishallconcludethisarticlewithtwoorthreeobservations,and-

(1) I would infer that, if we would maintain the doctrine of God'somnipotence,wemustinsistuponthatofHisuniversalagency;thelattercannot be denied without giving up the former. Disprove that He isalmighty, and thenwewill grant thatHis influence and operations arelimitedandcircumscribed.Luther*says,"GodwouldnotbearespectableBeingifHewerenotalmighty,andthedoerofallthingsthataredone,orif anything could come to pass inwhichHehadnohand."Godhas, atleast, a physical influence on whatsoever is done by His creatures,whethertrivialorimportant,goodorevil.Judasastrulylived,movedandhadhisbeingfromGodasPeter,andSatanhimselfasmuchasGabriel,for to say that sin exempts the sinner from theDivine government andjurisdictionisabridgingthepowerofGodwithawitness,nay,israsingitfromitsveryfoundations.*DeServ.Arb.c.160

(2)ThisdoctrineofGod'somnipotencehasanativetendencytoawakenin our hearts that reverence for and fear of the DivineMajesty, which

none can either receive or retain, but those who believe Him to beinfinitely powerful, and towork all things after the counsel ofHis ownwill. This godly fear is a sovereign antidote against sin, for, if I reallybelievethatGod,byHisunintermittedoperationuponmysoul,producesactions inme,which,beingsimplygood, receive theirmalignancy fromthecorruptionofmynature(andeventhoseworksthatstandopposedtosinsare,moreorless,infectedwiththismoralleprosy),andifIconsiderthat,shouldIyieldmyselfaslavetoactual iniquity,Godcan,andjustlymight, asHehas frequently done by others, giveme up to a reprobatemind and punish one sin by leavingme to the commission of another,surelysuchreflectionsasthesemustfillmewithawfulapprehensionsoftheDivinepurity,powerandgreatness,andmakemewatchcontinuallyaswellagainsttheinwardrisingsastheoutwardappearanceofevil.

(3)Thisdoctrineisalsouseful,asittendstoinspireuswithtruehumilityofsoul,andtolayus,asimpotentdustandashes,atthefeetofsovereignOmnipotence. It teaches us, what toomany are fatally ignorant of, theblessed lesson of self-despair, i.e., that, in a state of unregeneracy, ourwisdom is folly, our strength weakness and our righteousness nothingworth;thatthereforewecandonothing,eithertothegloryofGodorthespiritualbenefitofourselvesandothers,butthroughtheabilitywhichHegiveth; that inHimour strength lieth, and fromHimall ourhelpmustcome.Supposingwebelievethatwhatsoeverisdonebeloworabove,Goddoeth it Himself; that all things depend both as to their being andoperationuponHisomnipotentarmandmightysupport;thatwecannotevensin,muchlessdoanygoodthing,ifHewithdrewHisaid;andthatallmenare inHishand,as clay in thehandof thepotter-I say,didwereally believe all these points and see them in the light of the DivineSpirit, how can it be reasonably supposed that we could wax insolentagainstthisgreatGod,behavecontemptuouslyandsuperciliously intheworld,orboastofanythingwehaveordo?Luther* informsus that "heused frequently to bemuch offended at this doctrine, because it drovehimtoself-despair,butthatheafterwardsfoundthatthissortofdespairwassalutaryandprofitable,andnearakintoDivinegrace.

*DeServ.Arb.c.161.

(4) We are hereby taught not only humility before God, but likewisedependence on Him and resignation to Him. For if we are thoroughlypersuadedthatofourselvesandinourownstrengthwecannoteitherdogoodorevil,butthat,beingoriginallycreatedbyGod,weareincessantlysupported,moved, influencedanddirectedbyHim, thiswayor that, asHepleases,thenaturalinferencefromhencewillbethatwithsimplefaithwecastourselvesentirelyasonthebosomofHisprovidence;commitallour care and solicitude to His hand; praying, without hesitation orreserve,thatHiswillmaybedoneinus,onus,andbyus;andthat,inallHis dealing with us, He may consult His own glory alone. This holypassiveness is the very apexofChristianity.All thedesires of our greatRedeemerHimselfwerereducibletothesetwo:thatthewillofGodmightbedone, and that the glory ofGodmight be displayed.Thesewere thehighest and supreme marks at which He aimed throughout the wholecourse of His spotless life and in conceivably tremendous sufferings.Happy,thricehappythatmanwhohaththusfarattainedthemindthatwasinChrist.

(5)The comfortablebeliefof thisdoctrinehasa tendency to exciteandkeep alive within us that fortitude which is so ornamental to, andnecessaryforuswhileweabide in thiswilderness.For if Ibelieve,withtheapostle,that"allthingsareofGod"(2Co5:18),Ishallbelessliabletoperturbationwhenafflicted,andlearnmoreeasilytopossessmysoulinpatience. This was Job's support; he was not overcome with rage anddespairwhenhereceivednewsthattheSabeanshadcarriedoffhiscattleand slain his servants, and that the remainder of both were consumedwithfire;thattheChaldeanshadrobbedhimofhiscamels,andthathissevensonswerecrushedtodeathbythefallingofthehousewheretheyweresitting:heresolvedallthesemisfortunesintotheagencyofGod,Hispowerandsovereignty,andeventhankedHimfordoingwhatHewouldwithHisown(Job1:21).Ifanothershouldslandermeinword,orinjureme indeed, Ishallnotbeprone toanger,when,withDavid, IconsiderthattheLordhathbiddenhim(2Sa16:10).

(6)ThisshouldstirusuptoferventandincessantprayerFor,doesGodworkpowerfully andbenignly in the hearts ofHis elect? and isHe thesole cause of every action they do,which is truly and spiritually good?

Thenitshouldbeourprayer thatHewouldwork inus likewisebothtowillandtodoofHisgoodpleasure,andif,onself-examination,wefindreason to trust that somegood thing iswrought inus, it shouldputusuponthankfulnessunfeigned,andcauseustoglory,notinourselves,butinHim.On the other hand, doesGodmanifestHis displeasure againstthe wicked by blinding, hardening and giving them up to perpetrateiniquity with greediness? which judicial acts of God are both apunishmentfortheirsinandalsoeventualadditionstoit,weshouldbethemoreincitedtodeprecatethesetremendousevils,andtobeseechthekingofheaventhatHewouldnotthus"leadusintotemptation."SomuchconcerningtheomnipotenceofGod.

TheJusticeOfGod

V.-IshallnowtakenoticeofHisJUSTICE.

POSITION1.-Godisinfinitely,absolutelyandunchangeablyjust.

The justice of God may be considered either immanently, as it is inHimself, which is, properly speaking, the same with His holiness; ortransiently and relatively, as it respects His right conduct towards Hiscreatures,which isproperly justice.Bythe formerHe isall that isholy,justandgood;bythelatter,HeismanifestedtobesoinallHisdealingswith angels and men. For the first, see Deu 32:4; Psa 92:15; for thesecond, Job 8:3; Psa 145:17.Hence it follows thatwhateverGod eitherwillsordoes,howeveritmay,atfirstsight,seemtoclashwithourideasofrightandwrong,cannotreallybeunjust.ItiscertainthatforaseasonHe sorely afflicted His righteous servant Job, and, on the other hand,enrichedtheSabeans,an infideland lawlessnation,withaprofusionofwealthandaseriesofsuccess;beforeJacobandEsauwereborn,orhaddoneeithergoodorevil,Helovedandchosetheformerandreprobatedthelatter;HegaverepentancetoPeterandleftJudastoperishinhissin;andasinallages,sotothisday,"HehathmercyonwhomHewill,andwhom He will He hardeneth." In all which He acts most justly andrighteously,andthereisnoiniquitywithHim.

POSITION2.-TheDeitymaybeconsideredinathreefoldview:asGodofall,asLordofall,andasJudgeofall.

(1)AsGodofall,Hecreated,sustainsandexhilaratesthewholeuniverse;causesHissuntoshine,andHisrainto fallupontheevilandthegood(Matt.v.),andisthePreserverofallmen(1Ti4:10).ForasHeisinfinitelyand supremely good, so also isHe communicative ofHis goodness, asappearsnotonlyfromHiscreationofallthings,butespeciallyfromHisprovidentialbenignity.EverythinghasitsbeingfromHimasCreator,anditswell-beingfromHimasabountifulPreserver.

(2) As Lord or Sovereign of all, He does as He will (and has a most

unquestionablerighttodoso)withHisown,andinparticularfixesanddeterminestheeverlastingstateofeveryindividualperson,asHeseesfit.It is essential to absolute sovereignty that the sovereign have it in hispowertodisposeofthoseoverwhomhisjurisdictionextends,justashepleases,withoutbeing accountable to any; andGod,whose authority isunbounded,nonebeingexempt from it,may,with thestrictestholinessand justice, love orhate, elect or reprobate, save or destroy any ofHiscreatures,whetherhumanorangelic,accordingtoHisownfreepleasureandsovereignpurpose.

(3)AsJudgeofall,HeratifieswhatHedoesasLordbyrenderingtoallaccordingtotheirworks,bypunishingthewicked,andrewarding thosewhomitwasHiswilltoesteemrighteousandtomakeholy.

POSITION3. -Whatever things God wills or does are not willed anddonebyHimbecausetheywereintheirownnatureandpreviouslytoHiswillingthem, just and right, orbecause, from their intrinsic fitness,Heoughttowillanddothem;but theyare therefore just, rightandproperbecauseHe,whoisholinessitself,willsanddoesthem.

Hence,Abrahamlookeduponitasarighteousactiontoslayhisinnocentson.Whydidhesoesteemit,becausethelawofGodauthorisedmurder?No; for, on the contrary, both the law of God and the law of natureperemptorilyforbadeit;buttheholypatriarchwellknewthatthewillofGodistheonlyruleofjustice,andthatwhatHepleasestocommandis,onthatveryaccount,justandrighteous.*

*ComparealsoExo3:22withExo20:15.

POSITION4.-Itfollowsthat,althoughourworksaretobeexaminedbytherevealedwillofGod,andbedenominatedmateriallygoodorevil,astheyagreeor disagreewith it, yet theworks ofGodHimself cannot bebroughttoanytestwhatever;for,Hiswillbeingthegranduniversallaw,HeHimselfcannotbe,properlyspeaking,subjecttoorobligedbyanylawsuperior to that. Many things are done by Him, such as choosing andreprobating men, without any respect had to their works; sufferingpeople to fall into sin,when, if it sopleasedHim,Hemightprevent it;

leaving many back sliding professors to go on and perish in theirapostacy,when it is inHisDivinepower tosanctifyandset themright;drawing somebyHisgrace, andpermittingmanyothers to continue insin andunregeneracy; condemning those to futuremiserywhom, ifHepleased,He couldundoubtedly save;with innumerable instancesof thelikenature(whichmightbementioned),andwhich,ifdonebyus,wouldbe apparently unjust, inasmuch as they would not square with therevealedwillofGod,whichisthegreatandonlysaferuleofourpractice.ButwhenHedoes these and such like things, they cannot but be holy,equitable and worthy of Himself; for, since His will is essentially andunchangeably just,whateverHedoes, inconsequenceof thatwill,mustbejustandgoodlikewise.Fromwhathasbeendeliveredunderthisfifthhead,IwouldinferthattheywhodenythepowerGodhasofdoingasHewill with His creatures, and exclaim against unconditional decrees ascruel,tyrannicalandunjust,eitherknownotwhattheysaynorwhereoftheyaffirm,or arewilful blasphemers ofHis name andperverse rebelsagainstHissovereignty, towhich,at last,howeverunwillingly, theywillbeforcedtosubmit.

TheMercyOfGod

VI.-Ishallconcludethisintroductionwithbrieflyconsidering,inthesixthandlastplace,THEMERCYOFGOD.

POSITION1. -TheDeity is, throughout the Scriptures, represented asinfinitelygraciousandmerciful(Exo34:6;Neh9:17;Psa103:8;1Pe1:3).

Whenwe call theDivinemercy infinite,wedonotmean that it is, in away of grace, extended to allmenwithout exception (and supposing itwas,eventhenitwouldbeveryimproperlydenominatedinfiniteonthataccount,sincetheobjectsofit,thoughallmentakentogether,wouldnotamounttoamultitudestrictlyandproperlyinfinite),butthatHismercytowards His own elect, as it knew no beginning, so is it infinite induration,andshallknowneitherperiodnorintermission.

POSITION2. -Mercy is not in the Deity, as it is in us, a passion oraffection, everything of that kind being incompatible with the purity,perfection,independencyandunchangeablenessofHisnature;butwhenthisattributeispredicatedofHim,itonlynotesHisfreeandeternalwillorpurposeofmaking someof the fallen racehappybydelivering themfromtheguiltanddominionofsin,andcommunicatingHimselftotheminaway consistentwithHis own inviolable justice, truth andholiness.This seems to be the proper definition of mercy as it relates to thespiritualandeternalgoodofthosewhoareitsobjects.

POSITION3.-ButitshouldbeobservedthatthemercyofGod,takeninitsmorelargeandindefinitesense,maybeconsidered(1)asgeneraland(2)asspecial.HisgeneralmercyisnootherthanwhatwecommonlycallHis bounty, by which He is, more or less, providentially good to allmankind, both elect and non-elect (Mat 5:45; Luk 6:35; Act 14:17;17:25,28). By His special mercy He, as Lord of all, hath, in a spiritualsense,compassiononasmanyofthefallenraceasaretheobjectsofHis

free and eternal favour, the effects of which special mercy are theredemptionandjustificationof theirpersonsthroughthesatisfactionofChrist,theeffectualvocation,regenerationandsanctificationofthembyHisSpirit,theinfallibleandfinalpreservationoftheminastateofgraceonearth,andtheireverlastingglorificationinheaven.

POSITION 4. -There is no contradiction, whether real or seeming,betweenthesetwoassertions(1)thattheblessingsofgraceandgloryarepeculiar to those whom God hath, in His decree of predestination, setapart for Himself, and (2) that the Gospel declaration runs, thatwhosoeverwillethmaytakeofthewateroflifefreely(Rev22:17).Since,in the firstplace,none canwill, orunfeignedly and spirituallydesire, apartintheseprivilegesbutthosewhomGodpreviouslymakeswillinganddesirous;andsecondly,thatHegivesthiswillto,andexcitesthisdesirein,nonebutHisownelect.

POSITION5.-Sinceungodlymen,whoaretotallyandfinallydestituteofDivine grace, cannot knowwhat thismercy is, nor form any properapprehensions of it, much less by faith embrace and rely upon it forthemselves,andsincedailyexperience,aswellastheScripturesoftruth,teachesusthatGoddothnotopentheeyesof thereprobateasHedoththe eyes of His elect, nor savingly enlighten their understandings, itevidentlyfollowsthatHismercywasnever,fromtheveryfirst,designedforthem,neitherwillitheappliedtothem;but,bothindesignationandapplication,isproperandpeculiartothoseonlywhoarepredestinatedtolife, as it is written, "the election hath obtained, and the rest wereblinded"(Rom11:7).

POSITION6. -The whole work of salvation, together with everythingthat is in order to it or stands in connection with it is sometimes, inScripture,comprisedunderthesingletermmercy,toshowthatmereloveandabsolutegracewerethegrandcausewhytheelectaresaved,andthatall merit, worthiness and good qualifications of theirs were entirelyexcludedfromhavinganyinfluenceontheDivinewillwhytheyshouldbechosen, redeemedandglorifiedaboveothers.When it is said, "Hehathmercy on whomHe will havemercy" (Rom9), it is as much as if theapostle had said, "God elected, ransomed, justified, regenerates,sanctifies and glorifies whom He pleases," every one of these great

privileges being briefly summed up and virtually included in thatcomprehensivephrase,"Hehathmercy."

POSITION 7. -It follows that, whatever favour is bestowed on us,whatevergoodthing is inusorwroughtbyus,whether inwill,wordordeed, and whatever blessings else we receive from God, from electionquite home to glorification, all proceed, merely and entirely, from thegoodpleasureofHiswill andHismercy towardsus inChristJesus.ToHimthereforethepraiseisdue,whoputteththedifferencebetweenmanandmanbyhavingcompassiononsomeandnotonothers.

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ObservationsonthedivineAttributesbyJeromeZanchius,Copyright©2019

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