2. It implies, that his decrees are infinitely wise. As what is done with counsel is said, according to human modes of speaking, to be done advisedly, in opposition to its being done rashly, or with precipitation; accordingly all the works of God are done with wisdom, therefore all his purposes and determinations to do what is done in time, are infinitely wise, which, according to our way of speaking, is called the counsel of his will: thus it is said, He is wonderful in counsel, and excellent in working, chap. xxviii. 29.
We are now to consider the object of God’s decree; This, as has been before observed, is every thing that has, or shall come to pass, and it may be considered in different respects. There are some things which he has determined to effect, namely, such as are the objects of his power; or all things, which have a natural or moral goodness in them, which are becoming an infinitely holy God to produce: and this includes in it every thing but sin, which God does not produce, it not being the object of power: Nevertheless, this must be supposed to be committed by his permission, and therefore it is the consequence of his decree to permit, though not, as other things, of his decree to effect; it is one thing to suffer sin to be committed in the world, and another thing to be the author of it. But this we shall have occasion to enlarge on, under a following head.
II. We shall now proceed to prove the truth of what is laid down in this answer, namely, that God hath fore-ordained whatever comes to pass. This will evidently appear, if we consider the five following propositions in their due connexion.
1. Nothing comes to pass by chance, with respect to God, but by the direction of his providence, which we are bound to assert against the Deists, who speak of God, as though he were not the Governor of the world. This cannot be denied by any, who think, with any degree of modesty, concerning, or pay a due deference to the divine perfections, since God may as well be denied to be the Creator as the Governor of the world.[[183]]
2. It follows from hence, that nothing is done without the divine influence, or permission. The former (as was before observed) respects things that are good, which are the effects of his power; the latter, sin. That nothing comes to pass without the divine influence, or permission, is evident; for if any thing came to pass, which is the object of power, without the divine influence, then the creature would be said to exist, or act independently on the power of God; and, if so, then it would follow, that it would exist, or act necessarily; but necessary existence is a perfection appropriate to God.
As to what respects the latter, namely, sins being committed by divine permission, it is evident, that if it might be committed without the divine permission, it could not be restrained by God: and to suppose that he could not hinder the commission of sin, is to suppose that sin might proceed to the greatest height, without any possible check or controul, which would argue a great defect in the divine government of the world, as it is also contrary to daily experience, as well as scripture. Certainly he who sets bounds to the sea, and says to its proud waves, Hitherto shall ye come, and no farther, must be supposed to set bounds to the corrupt passions of wicked men: thus the Psalmist says, Surely the wrath of men shall praise thee; the remainder of wrath shalt thou restrain, Psal. lxxvi. 10.
Notwithstanding, this does not argue his approbation of sin, or that he is the author of it; since it is one thing to suffer, or not to hinder, and another thing to be the author of any thing. Thus it is said, These things hast thou done, and I kept silence, Psal. l. 21. that is, I did not restrain thee from doing them, as I could have done; so it is said, in times past he suffered all nations to walk in their own ways. Acts xiv. 16.
3. God never acts or suffers any thing to be done, but he knows, beforehand, what he will do or suffer. This an intelligent creature, acting as such, is said do, therefore it must not be denied of him, who is omniscient, and infinitely wise: He who knows all things that others will do, cannot but know what himself will do, or what others will do by the interposition of his providence, or what he will suffer to be done, before it is acted.
4. Whatever God does, and consequently knows before-hand that he will do it, that he must be supposed to have before determined to do: This must be allowed, or else it argues him defective in wisdom. As no wise man acts precipitantly or without judgment, much less must the wise God be supposed to do so; concerning whom it is said, that all his ways are judgment, Deut. xxxii. 4.
5. It therefore appears, even to a demonstration, that God before determined, or fore-ordained, whatever comes to pass, which was the thing to be proved.