A Brief and plain discourse upon the decrees of God wherein Mr. Grantham's query is considered and answered with some short reflections upon a few expressions in his book &c.

AN ANSWER TO Mr. Grantham's Question, Which he was pleased to propound to all Ri∣gid Calvinists, as he calls them, viz. Quest. Whether our Gracious God did from all Eternity, freely and unchangeably Decree, that Mr. Toathby and Mr. Willet, should come to the City of Norwich, and slander me and others, by such horrid Lies and Forgeries.

Mr. Grantham,

I was much concerned when I saw your Book, in which you propound a Question, to all the Rigid Calvinists (as you are pleased to call us, in Norwich and elsewhere) and being much troubled at it, thought it my duty to make some an∣swer to it (as I am able, through the help and assistance of Gods Grace) and accordingly have so done in this Paper.

I do much wonder, that such a wise man (as you pretend to be) should propound such a question as this is, in which you speak slightly of God and his Decrees. Had you that sence and reverence of God, and of the greatness of his Majesty and Soveraignty, (who may do what he will with us his Creatures)

I say had you this upon your Heart, (which I fear you have not) you would not Quarrel with God, and speak so slightly of his Decrees as you do. The Lord humble you, and give you repentance for it: and also Wisdom to do so no more.

There are three things that I would offer to consideration about the Decrees of God. Viz.

• 1. What the Decree of God is, which you speak so slight∣ly of.
• 2. What are the Properties of Gods Decrees. And
• 3. Speak something of the Execution of it.

For the first, What are the Decrees of God?

Answ. 1. The Word Decree, is a Speech that is taken from the affairs of men, but especially, of such men as are in Autho∣rity; in their determinations of Causes between such as are at variance: whose Sentence accordingly is called a Decree.

2. For God to Decree, is Eternally to purpose; fore-ordain, determine, and appoint what things shall be, and come to pass, &c. Now the manner of Gods decreeing all things▪ Is ac∣cording to the Counsel of his own Will: And being accord∣ing to his Will, it is most freely, and according, to his Coun∣sel therefore most Wisely: So that God has Freely and Wife∣ly decreed all things that come to pass; and let us but think of this, that what God doth he doth well and wisely, after the Counsel of his own Will, as the Apostle, speak, Eph. 1.11, 12. then we shall be silent and not quarrel so with God, (about his decreeing all things before time, that come to pass in time) as we are apt to do, and let us well remember this. Wherefore God hath Decreed all things that come to pass, viz. for his own Praise and Glory, as appears, Psal. 33.11, 12. Rom. 9.22, 23. and Eph. 1.4, and 11. &c.

3. So then the Decrees of God are defined to be the Wise; Free, and Holy Acts of the Counsel of Gods Will, who work∣eth all things after the Counsel of his Holy Will, which is the Rule of Perfection Eph. 1.11. Rom. 11.33. whereby for his own Glory, God hath unchangeably determined whatsoever▪

comes to pass, especially concerning his reasonable Creatures viz. Angels and Men, Mr. Leigh in his Body of Divinity, says That the Decree of God is that whereby the Lord, according to the Counsel of his own Will, hath determined with him∣self what he will do, command, forbid, permit or hinder, to∣gether with the Circumstances of the same, Act. 2.23. and 4.28. Luk. 22.22. It is, says he, an Eternal determining of all things which have been, or shall be: So as himself saw fittest to have them, for Good Reasons best known to himself, tho not to us. Therefore let us not Quarrel with God about his doings, and determining all things, &c. Seeing he doth all he doth most wisely, and for good reasons known to himself: Let us be silent, seeing his ways are in the Deep, and beyond our shallow Capacity, and say as Paul in Rom. 11.33. Oh! the Depth, &c. Thus much may suffice for the first thing. We shall now come to the second.

2. To shew what are the Properties of Gods Decrees: and this (through Gods help) I shall do in these following particu∣lars. Pray mind them well.

First, The Decree of God is Compleat, i. e. that it doth comprehend the determining of all things, from all Eternity, that do or shall come to pass, which might be evidenced from many Arguments grounded upon the Word of God, which we must give Credit to, unless we do believe the Scripture only to be the Invention of men, and not indeed the Pure and Holy Word of God, as in truth it is. The Arguments are these, viz. I'le Just name them.

Arg. 1. Consider it well, the smallest and most Casual things, Decreed by God: As the lighting of a Sparrow upon the Ground, and the falling of a Hair from our Heads. This I say, is not without the fore-appointment of the Wise and Ho∣ly God, as you may see plainly in the Words of Christ, Mat. 10 28, 29, 30, 31. Read and Mind this place well, and you'l find it True. The very Drops that fall from Heaven, and the Grass that grows upon the Earth, is from the Appointment of God from Eternity. See and consider well these Scriptures: And the Lord give you to understand them aright, and all of us, which is his gift, Prov. 16.32, 33. Jer. 14.22. Jonah 1.6, Matt 6.28, 29. The Words of Christ, &c.

Arg. 2. Seeing none of these things doth come to pass with∣out the Appointment of God, what do you think, Mr. Gran∣tham, concerning the Angels? Don't you believe that some of them fell, and the rest stood, according as God did ordain and appoint, as to be sure they did. 1 Tim. 5.21, 22. and I suppose you believe it, for you in your Book speak of Elect Angels; and pray Answer me this, Why may not God as well Chuse and Elect some men, to Eternal Life and let others alone to go on in sin and perish? as to Chufe and Elect some Angels, and pass the other by, seeing they are all the Workmanship of his hands? &c. And he may dispose of them, and do with them as he pleases, Rom. 9.20, 21, 22, 23, 24. But,

Arg. 3. All things concerning men, as to their Temporal, Spiritual, and Eternal Estate, are Decreed by God, and there is nothing can be found that Gods Decree doth not reach, which argues, that God hath decreed all things whatsoever; see and read these following Scriptures, for the proof of this third Argument, viz. Matt. 22, from the 10, to the 16. and the 20.15, 16. Act. 13.48. Job 14.5. Act. 17.26. Psal. 139.15, 16. 1. Thes. 3.3, 4. and 5.9. all which places shew that all things concerning men, as to their Temporal, Spiritual, and Eternal Estate are Determined and Decreed by God, Heb. 9.29. But to proceed.

Secondly, God's Decree is most wise, and therefore it is cal∣led the Counsel of his Will, and that because his Will doth determine all things according to that Counsel, see Eph. 1.11, 12. 1 Tim. 1.17. Rom. 11.33. In decretis sapientum nulla litura.

Thirdly, It is most Just, for God is Just and Righteous in all he doth, and there is no unrighteousness in God at all. Rom. 9.13, 14, 15, 16. Shall not the Judge of all the Earth do right? Yes surely, for he can do no otherwise, Genesis 18.25.

Fourthly, Free, because nothing moved the Decrees of God without or beyond himself, his Grace and Mercy saith Christ, Matt. 11.26. Even so, oh Father! For it seemeth Good in thy fight, or it pleaseth thee.

Fifthly, It is certain, firm, and unchangeable, as appears,

Matt. 18.14. Jo. 23.13. Psal. 33.10, 11, 12. 2 Tim. 19.6. Heb. 17. not but that men ought to repent, mortifie sin, be∣lieve, and be holy, for he who hath appointed to the end, viz. Eternal Life, hath also appointed to the means, which tend to the end, viz. Hearing and Reading the Word, Praying, Repenting, and Believing in Christ, and the like, Eph. 1.4. 2 Thes. 2.12, 13.

Sixthly, Gods Decree is Eternal, or else he would be changeable, contrary to that of Mal. 3.6, 7. Jam. 1.17. That it is Eternal (I mean Gods Decree) see and read, Act. 1.15. 18. Eph. 1.4. 2 Tim. 1.9, 10. Zech. 6.1, 2. Mountains of Brass, i. e. Stable and Eternal Decrees, &c. So much for the Properties of Gods Decrees.

3. I shall now speak a word or two in the third place, to the Execution of Gods Decrees: and so shall answer directly to your Question that you propounded. as the Lord by his Spirit shall help and assist me.

Now as to the Execution of Gods* 1.1 Decree, it is twofold, as first, more General, secondly, more Special.

It is more Common or General viz. In his works of Crea∣tion and Providence, for as Gods Decree is General, which concerns all his Creatures, so the Execution of it is the same, as I might largely shew, so that nothing comes to pass una∣wares, but what was ordered by the Eternal Decree, &c. and this Execution of Gods Decree, is an action of God ef∣fectually working all things in their time, according to his Decree, Act. 4. Act. 28. and the parts of it, as I said before, are Creation and Providence, see Psal. 33.6, to the 11. Jer. 10.11, 12. Psal. 146.6, 7, 8, 9.

2. It is more Special, which belongs to the reasonable Creatures, viz. Angels and Men, and so the Execution is in Angels and Men, which I might have shewn largely, had I handled the Special Decree of Election and Reprobation, which I design not now to meddle with, only set down a few Scriptures to prove that there is an Election and Reprobation.

That there is an Election, see these places, viz. Matt. 20.15, 16. John 15.16. and 10.16. Act. 18.10. and 13.44. Eph. 4.5. Rom. 2.30. and 11.5, 6. 1 Pet. 1.1, 2. Eph. 1•• 4, 5, 6. 2 Tim. 1.9. Rom. 9.16, 18. Titus 3.5. and Reprobation, see also Matt. 13.11. Rom. 9.22, 23. Matt. 11.25, 26. Luke 8.10, 11. Prov. 16, 4, 5. 1 Pet. 2.8, 9, 10. John. 10.26. Jude 4. Now in as much as these Scriptures do plainly prove an Electi∣on and Reprobation, we ought to believe it, and to set to it our Seal: that it is true, because the Scripture says it. And the Lord of his Mercy grant that we may believe his Word, which is Pure and Holy, and an unerring rule for us to walk by, Gal. 6.16. Thus I have run over the three things that I propounded for to do.

I shall now say something (through the Lords help) to your Question, which is this, viz.

Quest. Whether our Gracious God did from all Eternity, freely and unchangeably Decree, that Mr. Toathby and Mr. Willet should cone to the, City of Norwich, and slander me and other's by such horrid Lies and Forgeries?

Answ. 1. That God hath freely and unchangeably decreed all things that have, do, or shall come to pass, has already been proved: and deny it if you can: If you do, you must deny the Scriptures to be true, and so not to be the Word of God, who is Truth it self, and cannot Lye, therefore his Word must be true, and so not to be contradicted nor objected against by you, Mr. Grantham.

Object. But may be you will say that hereby we do make God to be the Author of all the sins of Men and Devils, (as you have alrea∣dy Branded us in Print) because we say as the Scriptures affirm, that God has unchangeably decreed before time, what does or shall come to pass in time, &c.

Answ. For the Answer to this Objection or Cavil, I have set down before you here, what the reverend Bishop Ʋsher in his Body of Divinity, pag. 93. saith, in answer to the same thing that is here objected by you and others of your Judg∣ment, pray mind it well and judge rightly, for he spake solidly, his words are these, viz. God (says he) is not the cause of sin and evil, which he forbiddeth and condemneth, but Satan

and Men, yet God in his secret will hath justly Decreed the evil works of the wicked (for if it had not pleased him they had never been at all) for most holy ends, both for his Glory and their punishment, as may be seen in the Jews Crucifying of Christ, Act. 2.23. and Joseph's selling into Egypt, Gen. 45.7. and the 50.20 for the thing that in its self, by reason of Gods prohibiting of it, is sin; in respect of Gods decreeing of it for a Holy end, comes in the place of a good thing, as be∣ing some occasion or way to manifest the Glory of God in his Justice and Mercy, for there is nothing sin as God decreeth it, or commandeth it, neither is there any thing of it self abso∣lutely evil, 1 Pet. 3.17. but because God hath forbidden it: therefore is it evil, and only unto them unto whom God hath forbidden it: as Abraham killing of Isaac, being commanded of God was to be obeyed, and sin it were to have disobeyed it, which otherwise by Gods Commandment, forbidding to Kill was a sin, for God forbiddeth not things because they are of themselves at first Evil. but therefore are they to man evil, because God hath forbidden them, for all sin is a trans∣gression of the Law: and God doth in Heaven and Earth what∣soever pleaseth him: neither is there any Greater than he to command him.] Thus far Bishop Ʋsher. Now answer this if you can; I know you may make A Reply to it in some few Cavilling words, being nothing to the purpose; I might say something more to the answering this Objection: But what has been said shall suffice, as believing it is more than you tru∣ly can answer, &c.

Secondly, As to the other part of your Question, viz. Whe∣ther God did from Eternity Decree, that Mr. Toathby and Mr. Willet, should come to Norwich, to slander and abuse you and others, as they have done, by those horrid Lies and Forgeries?

I answer, 1. That there thus vilifying and reproaching of you, by such Wretched Lies and Forgeries of their inventing, was their great sin and wickedness,* 1.2 and they will see it to be so, sooner or later: I do wish they might see it in Time, that they may re∣pent of this and other their sins, before to be too late.

2. I say that God decreed to permit it, but not as it is a sin, but a Punishment or Correction to you for some sin: tho God decreed sin, yet we say he did not Decree it as sin, but as a means of the manifestation of his Justice on the Wicked, and his Grace on the Saints: his Justice in punishing the one, and his Mercy in Pardoning and saving the other, Act. 2.23. and 4.28. 1 Cor. 10.13, 14. Eph. 1.4. and also we say that God is not the Author of sin, Jam. 1.14, 15. tho he is a wise per∣mitter of it, and the Powerful Disposer, and Eternal Aven∣ger of sin: yet in no ways the Cause and Author of it. But the proper and only cause of sin, is the Will of Devils and Men, whereby they fell from God, &c. Joh. 8.44. 1 Joh. 3.8. Jude 4. There is by Gods Decree, no violence offered to the Will of his Creatures, but men go on, as freely and willingly in their sins, as if there were no Decree of God to give them leave,* 1.3 &c. to be sure this we may and ought to hold and believe, that God doth no sin at all, tho he permit it to be done, (or else it could not be in the World) and also, that he hath a providence about it, but for the manner how it is hard for to find but and determine; you know it is said, 2 Sam. 16.10, 11. That God bid Shimei to Curse David, we must not understand, as if God did expresly Command Shimei out of his good Word so to do, for this was an improper command: and implies only, that God did make use of Shimei's Tongue as a Whip to scourge David for his sins, and thus far God did Decree to permit it as a pu∣nishment or correction to David for his Iniquities against God. punishment you know is counted a Mortal good, in that it is the part of a Just Judge to punish sin: and thus saith Reverend Bishop Ʋsher, p. 112, and 113.* 1.4

God Willeth the sin of the Wicked for their Punishment, and this without sin in himself, Rom. 2.26.3. and the last.

And he saith farther. That that which is evil, hath some respect of goodness with God, and that,

1. As it is a meer Action; God being the Author of every Action, Act. 17.28. But the Devil and our Concupiscence of the Evil in it: and he gives this comparison, that he which

Rideth upon a Lame Horse, causeth the Horse to stir, but he is not the Cause of his Halting:* 1.5 So that tho God hath a Hand in meer Actions: Yet he is in no wise the Cause of the Evil in any actions: But the Devil and our selves are the cause of it.

2. As it is a Punishment of, and for sin, but this I hinted before: as you may find, if you look a little back.

3. As it is Chastisement; a Tryal of Faith, as Martyrdom, or Propitiation for sin, as the Death and Passion of Jesus Christ, Act. 2.23. and 4.27, 28. where saith he,* 1.6 although the giving of Christ to the death of the Cross, be attributed in the same words to God and Christ, to Judas, Pilate, and the Jews, yet diversly and in several res∣pects, they are declared to meet in one and the same action, whereby there appeareth no less difference between God and Christs purpose, and theirs, than between Light and Dark∣ness, and he farther declares, how God hath a hand in the things before named, and yet be free from sin, but let this suffice that hath been already named; I shall need say no more to your Question, only this, (which I hinted before) that as this is a Punishment or Correction, God did Will, or De∣cree, to permit it, that it might be as a Whip to scourge you with for your sins: and I hope you look upon it as such: it's a mercy to be kept from the strife of Tongues, and it is the Promise of God (if we hearken and be obedient to him) to keep and hide us from it, see it in Job 5.21, 22. now what∣ever afflictions we meet withal, and undergo, if it be not as an evil doer, but for well doing then happy are we, 1 Pet. 3.19, 20, 21. and the 4. from 13. to the end, and saith Christ, Matt. 5.10, 11. Rejoice and be exceeding glad, Why? for great is your reward in Heaven, &c. Now the Lord of his Mercy grant, that whatsoever we suffer in this World from the wick∣ed, we may suffer it for Christs and the Gospels sake. And thus I have done with your Question:* 1.7 The Lord grant that you may not Quarrel with the Truth any longer, for you have fought against it with foolish Notions to long.

There are a few expressions in your Book, that I shall a lit∣tle take notice of, and so conclude this discourse with a short word of Caution to the Reader.

First, Your silly or rather wicked expressions, are these, viz You call us Rigid Calvinists who oppose those that Preach Gods Love to Mankind.

They are Rigid indeed, that set themselves to oppose the Truth as it is in Jesus, but I hope we are so far from opposing those that Preach Gods Love to Mankind, as that we rejoice in it, and desire to do it our selves, tho may be, not as you would have us, viz. that God hath the same Love to all Mankind as he hath for some of them, if he hath, Why are not all Saved? Surely, that love that saves some may save all, if it be alike to all; but (oh! Mr. Grantham) let You and I leave God to do what he will with his Creatures that he has made: And let us Preach the Word to all, as we desire to do, and must do, because we do not know who they be that God will save, and who they are that God will glorifie his Justice in their Damnation: We must call all to come, but God may give Pardon, Grace, and Glory to whom he will: Shall not God do what he will with his own? Yes surely. Are not you rather, Rigid? (Mr. Grantham) That tell the People God hath the same Love to all as to some, and also that Christ Died for all and every Individual Man and Woman in the World? And yet declares that the greatest part of the World (tho Christ died for them) shall perish? Oh! horrible and wicked, that you should speak thus of Christ, and undervalue his Death and Merits at such a rate: Repent of this your wick∣edness, and pray God to forgive you: And utterly explode such a base opinion, for what comfort can there be, in this your General Notion: That Christ died for all, and yet most of these may perish and be damn'd: I say abhor this opinion, and pray God to give you a Heart to believe, that all that Christ died for in truth, Intentionally for to save, shall all of them be saved, John 6.37, 38, 39. and 10.16.

Secondly, You bid us explode and abhor that wretched Ar∣ticle of the Assembly of Divines, where they say that God did from all Eternity, freely and unchangeably Decree, what∣soever comes to pass.

1. Were you any thing of a sound man, and did understand Gods Word aright, you would not object against this Article, that is so plainly proved in the Scripture. But oh! how Ig∣norant are you, or make your self so, of Gods holy Word?

2. Don't, you think (If you don't you may) that you are a wretched man for Quarrelling with the Truth? Oh! tremble before the Lord for Quarrelling with his pure unerring word: and do so no more, but submit to the Truth, and receive it in the Love of it: And maintain Errors no longer: The Lord grant, you may do so: And become a Lover of the Truth in sincerity.

I shall now conclude all with a short word of caution to the Christian Reader.

I do heartily in the name of the Lord admonish thee to have a care of Errors, and of all those that do hold and maintain them. Take the Apostles advice, 1 John 1.1, 2. Not to be∣lieve every Spirit, but try every Spirit, whether they be of God or no, and the way to do this is, by the Holy Word of God, with Care and Diligence, John 5.39. Acts 17.11. 1 Thes. 5.21, 22. and Rev. 2.2, 3.

Now the good Lord teach you, and guide you in the way of Holiness, which shall be my Prayer to God for you whilst I Live. The Lord give you understanding in all things.

FINIS.

Notes

• * 1.1

  Note that Gods Decrees, what he would do, in the dispo∣sing of things for his own Glory, were from all Eternity; But the Execution of them are in time.
• * 1.2

  Lev. 6.2, 3. Prov. 12.22. Mat. 12.36, 37. Rev. 22.15, 16.
• * 1.3

  Reverend Mr. Finch.
• * 1.4

  In his Body of Divinity, p. 112, 113.
• * 1.5

  See also the same in Mr. Perkin's Or∣der of Causes, chapter the 6. p. the 16.
• * 1.6

  Acts 4.24.
• * 1.7

  Matt. 5.10, 11.