The third point is, the real foundation of the execution of this decree, in just condemnation, and that is the voluntary fall of Adam and of all his posterity in him with the fruit thereof, the general corruption of mans nature. For howsoever God hath purposed to refuse men because it so pleased him, yet when his purpose comes to execution he condemneth no man but for his sins: and sin though it were not in the counsel of God an impulsive cause that moved him to purpose a declaration of justice and judgement, yet was it a subordinate means of damnation: God in wonderful wisdom ordering & disposing the execution of this decree, so as the whole blame and fault of mans destruction should be in himself. And therefore the Lord in the Prophet Ose saith,1 One hath destroyed thee, but I will help thee: that is, salvation is of God, and the condemnation of men is from themselves. Now whereas many depraving our doctrine say, that we ascribe unto God an absolute decree in which he doth absolutely ordain men to damnation, they may here be answered. If by absolute, they understand that, which is opposed to conditional, then we hold and avouch, that all the eternal decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they understand a bare and naked decree without reason or cause, then we deny Gods decrees to be absolute. For though the causes thereof be not known to us• yet causes there be, known to him, and just they are: yea the very will of God it self is cause sufficient, it being the absolute rule of justice. And though men in reason can not discern the equity and justice of Gods will in this point, yet may we not thereupon conclude that therefore it is unjust. The sun may shine clearly though the blind man see it not. And it is a flat mistaking to imagine that a thing must first of all be just in it self, and then afterward be willed of God. Whereas contrariwise, God must first will a thing before it can be just. The will of God doth not depend upon the quality and nature of the thing, but the qualities of things in order of causes follow the will of God. For every thing is as God wills it. Lastly, if it be called an absolute decree, because it is done without all respect to mans sin, then we still deny it to be absolute. For as God condemns man for sin:
The third point is, the reall foundation of the execution of this decree, in iust condemnation, and that is the voluntarie fall of Adam and of all his posteritie in him with the fruite thereof, the generall corruption of mans nature. For howesoeuer God hath purposed to refuse men because it so pleased him, yet when his purpose comes to execution he condemneth no man but for his sinnes: and sinne though it were not in the counsel of God an impulsiue cause that mooued him to purpose a declaration of iustice and iudgement, yet was it a subordinate meanes of damnation: God in wonderfull wisdome ordering & disposing the execution of this decree, so as the whole blame and fault of mans destruction should be in himselfe. And therefore the Lord in the Prophet Ose saith,1 One hath destroyed thee, but I will helpe thee: that is, saluation is of God, and the condemnation of men is from themselues. Nowe whereas many deprauing our doctrine say, that wee ascribe vnto God an absolute decree in which he doth absolutely ordaine men to damnation, they may here bee answered. If by absolute, they vnderstand that, which is opposed to conditional, then we hold and auouch, that all the eternall decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they vnderstande a bare and naked decree without reason or cause, then we denie Gods decrees to be absolute. For though the causes therof be not knowne to vs• yet causes there be, knowne to him, and iust they are: yea the very will of God it selfe is cause sufficient, it beeing the absolute rule of iustice. And though men in reason can not discerne the equitie and iustice of Gods will in this point, yet may wee not thereupon conclude that therefore it is vniust. The sunne may shine clearely though the blinde man see it not. And it is a flatte mistaking to imagine that a thing must first of all be iust in it selfe, and then afterward be willed of God. Whereas contrarise, God must first will a thing before it can be iust. The will of God doth not depend vpon the qualitie and nature of the thing, but the qualities of things in order of causes followe the will of God. For euery thing is as God wills it. Lastly, if it be called an absolute decree, because it is done without al respect to mans sinne, then we still denie it to be absolute. For as God condēnes man for sinne:
- 1Hos. 13. 9.
