Mountain of Brass: or, A Discourse upon the Decrees Of God. From Ephes. 1. 11.
Author: Hercules Collins; Collins
Date: 2018-07-11T14:00:00+00:00
Keywords: seventeeth century; Baptist; Theology
Publisher: A Reformed Baptist's Disk

Mountain of Brass:

OR,

A Discourse upon the

DECREES

OF

GOD.

From Ephes. 1. 11.

Begun at a Lecture in Devon-Shire-Square,1 Oct. 29. 1689. And finsh’d in a Congregation at

Wapping,2 Nov. 5. following.

____________________________________

By Hercules Collins, Minister of the Gospel.

____________________________________

LONDON,

Printed for John Harris, at the Harrow against the Church in the Poultry. 1690.

1

The Devonshire-square Church was pastored by William Kiffin who wrote the Epistle Recommendatory [ Ed.].

2

Hercules Collins was Pastor at Wapping.

1

AN EPISTLE

RECOMMENDATORY.

CHRISTIAN READER,

ALtho God hath been pleased to give unto poor sinful Man, many rich and unspeakable Mercies,
which to those who have an Interest in Christ, will for ever be admired; yet hath he reserved to

Himself his own Glory, which he will not give to any other, the great End of God in all his Works,
being for the Declaration of the same; and his special Grace in Jesus Christ, to such as are made

Partakers of it, is, That they may for ever Exalt and Glorifie his Name: For of him, and through
him, and to him are all things. That great Truth, which is asserted in the ensuing Subject, doth
plainly discover the Fountain from whence all our Mercies flow; namely, The Will Of God. Thou
hast Created all things, and for thy pleasure, saith the Apostle, they are and were Created, Rev. 4.

11. And all things relating to the Conversion and Glorification of a Sinner, are but the Effects of his
own Eternal Will; He will have Mercy on whom he will have Mercy: And therefore the Foundation
and Topstone of all that pardoning Grace and Mercy in Jesus Christ, which poor Sinners are made

Partakers of, is laid in his own free Grace; which will greatly appear in this Brief Discourse, which
was only at first intended for the Edification of the Hearers where it was Preached; but hoping it
may be of more General Benefit, is made Publique. There is no doubt, but the Subject treated of,
hath More largely been insisted on by many Learned and Worthy Men; but being Printed with other

Subjects, or else so amply handled, that many fearing God, have neither Money to purchase them,
nor time to read them; I judge this small Piece may not be Unacceptable, nor without its Use;
forasmuch as it comprehends those large Treatises with great clearness, proving from the Scriptures
of Truth, That all we have and hope for, is the Fruit of the Counsel of God’s own Will, our Calling
being a Fruit of Election; and where he effectually calls, doth endow the Soul with all saving

Grace, which can never die. I shall not inlarge, but commend the perusal thereof to thy serious
consideration, and to the Blessing of God, Thine in the

Service of Christ,

WILLIAM KIFFIN.3

3

Kiffin was Pastor of the Devonshire-square Baptist Church where this work was first presented as a lecture [ Ed.].

2

MOUNTAINS

OF

BRASS:

OR,

A Discourse upon the Decrees
of GOD, &c

_________________________________________________

Ephes. 1. 11

Who worketh all things after the Counsel of his own Will.

EPHESUS was a great and rich City, but given much to Idolatry: Saint Paul, Apollos and Aquila,

Preaching the Gospel among them, many were brought off from their Idolatrous Temples and

Worship, for the Word of God grew mightily, and many believed and were Baptized. The Idol-
worshippers seeing their Idolatry like to fall before the Gospel, as Dagon before the Ark, and their

Craft in danger, the great Goddess Diana despised, and her Magnificence destroyed, whom all Asia
and the VVorld worshipped; a great uproar was among them:4 which when ceased, Paul called the

Disciples together, embraced them, so went to Macedonia; but left Timothy there, to charge some
they Preach no other Doctrine then Christ crucified, and not to give heed to Fables and endless

Genealogies, which minister Questions rather then Godly-edifying, 1 Tim. 1. 3, 4.

The Apostle in the Context treating of Election, Predestination, Redemption, Justification,

Adoption, Sanctification, and an eternal Inheritance; he comes in our Text to resolve whence all
flowed, which is from no other Fountain, then the Counsel of Gods own VVill: that those who were
by Nature Children of VVrath, walked according to the course of this VVorld, and dictates of the

Prince of the Power of the Air, fulfilling the delights of the Flesh and of the Mind, were without
hope, and God, in the VVorld, as to any saving knowledge of him; that those that were afar off, are
made nigh; of Strangers, fellow City-zens with the Saints, and of the HoushoId of Faith; that those
who were once Idol-worshippers, are now Sealed with the Holy Spirit of promise, are gracious
works in Time flowing from his purposes in Eternity, as the Apostle in our Text affirms.

In the words we consider these parts: First, The Agent, who? God the Father, verse 3. Blessed be the

God and Father of our Lord Jesus Christ, who hath chosen us in him. That is, as he is the Head, and
the Church the Body; as he the King, the Church the Kingdom; for Christ, as Man, is Gods Elect;5
yea the Head of Election and Predestination: He was fore-appointed to be the Head of a Holy

Glorious Mystical Body, the King of a Glorious Kingdom, Captain of a Glorious Company, the

Bridegroom of a Glorious Bride; yet if he will have this honour, he must purchase it; if he will make
his Soul an Offering for Sin, he shall see his Seed;6 he shall be Head of this Body, King of this

Kingdom, Captain of this Company, Bridegroom of this Bride. Is it likely that this purchase can be
capable of losing? Then he may be a King without a Kingdom, a Bridegroom without a Bride, a

Head without a Body: But how is this possible? If he be a Head, he must have a Body; if a King, he
must have a Kingdom; if a Captain, he must have a Company; if a Bridegroom, he must have a

Bride, because Relatives; he that is a Father, must have a Child; he who is a Husband, must have a

VVife; or if Christ be a Bride-groom, he must have a Bride: if so, where is any room for a total and

4

Read 18 19, 20. Chapter 9 [of Acts, Ed.]

5

Isa. 40. 1. [This should be Isa. 42:1, Ed.]

6

Isa. 43. 10. [This should be Isa. 53:10, Ed.]

3
final fall from true Grace? A Child cannot cease to be a Child, and if once Children, then Heirs;7 no
fear then of losing the Inheritance.

Mark, when its said, We are chosen in Christ, we are not to understand, as if the Death and Merits
of Christ were the foundation of Election: no, that’s from the Grace and Love of the Father, this is
the Fountain from whence Election flows; hence the Elect are called the Fathers,8 Thine they were,
and thou gavest them me. Yet the Death of Christ is the foundation of all Grace in the Church

Militant, and Glory in the Church Triumphant.9 The Father from free Soveraign Grace chooses a
number out of the World in their fallen state when in misery, and makes them Vessels of mercy:10
but if Christ will have the honour to be their Lord, he must pay a certain sum for them, no less then
his Blood; because Justice had said, the Man (if he transgress’d) should dye, either in his Person or
in a Surety. So here is Mercy and Truth met together, Righteousness and Peace kiss each other;11
here is the Mercy of the Father meets the Righteousness of the Son, the Mercy of the Father, in
providing a Surety to pay and satisfy himself; the Justice of Christ, in laying down his life. These
sweetly agree in order to the everlasting Peace of a lost Sinner; so that when it’s said, We are
chosen in Christ, it intends as he was to be the Head, and the Church the Body; as he the King, the

Church the Kingdom: but not chosen in Christ, as if his Death were to merit our Election; that was
from the Fathers Love: Yet his Death is the Fountain of all Grace in Time, and all Glory in Eternity.

Secondly, The Act, Worketh; its not said, he hath wrought, or will, but Worketh; signifying, that all the Acts of Divine Providence, past, present and to come, are nothing but the Execution of his

Eternal Counsel, Purpose and Will.

Thirdly, The Universality of it, all Things; this Word all Things, is not limited to the Context; but as
if the Apostle should say, All that I have spoken of before concerning Redemption, Justification,

Salvation, and all other Acts of Divine Providence, which I have not mentioned, are all according
to his Eternal Purpose and Counsel of his own Will.

Fourthly, The manner of the Agents Acts, is according to the Counsel of his own Will; not work
according to the Counsel of anothers will, but his own. As God took no Counsel of Mans will in the
work of Creation,12 neither doth he in the work of Salvation; as wrought according to his own Will,
and not Mans, in the first Creation; so he works according to his own Will and Counsel, and not

Mans, in the new Creation;13 of his own Will the Child of Grace is begotten, and the Seed of Grace
sown, as the Apostle James asserts;14 if then it be of his own Will, ‘tis not of Man’s.

Observation.

All the Acts of Divine Providence in Time, whether in the Church or the World, are all the Effects,

Products, and Executions of Gods Eternal Pleasure, Purpose, Counsel and Will.

I shall speak to three General Heads. First, The Demonstration. Secondly, Speak to some properties
of the Divine Will. Thirdly, Draw some natural Inferences from the Doctrine; with some other Uses
in the close.

7

Rom. 8. 17.

8

John 17. 6.

9

1 Thess. 5. 9.

10

Rom. 9. 23.

11

Psal. 85. 10.

12

Isa. 40. 13, 14.

13

Rom. 11. 34.

14

James 1. 18.

4

I. That this Doctrine is true, appears from the Creation; if God had not first Will’d and Decreed it, it
had not been. Davids Members were written in the Book of Gods Decrees,15 when there was none of
them in being, but in time had a being by vertue of their being there written. Yea our very

Habitations where we dwell, were before time determined and appointed; which Doctrine Paul

Preached to the Athenians,16 to bring them off from their Idolatry, to worship the true God who
made Heaven and Earth, and all things therein, and made all Nations of one Blood, to dwell upon
the face of the Earth, and hath determined the times before appointed, and the bounds of their

Habitations, that they might seek the Lord; so that the time of our being, and the place of our being,
is according to Gods determination aforetime. Moreover Pontius Pilate, the Jews and Gentiles Act
of Crucifying Christ, was the fulfilling of Gods Counsel, which he determined before to be done.17

God may be said to be the cause of an Action, when no cause of the Sin of that Action; that ariseth
out of the Heart, saith our Lord, Evil thoughts, Murders, Adulteries, &c.18 Every one will grant, no Man can do any sinful Act, as Swear and Lye with the Tongue, Steal and Murder with the Hand,
without the power of God concur to uphold and strengthen those Organs and Members, For in him
we live and move;19 yet they are not upheld and strengthned for that end, but his glory: but Man
abuseth his Physical and Natural Strength.

Gods Determination that Christ should die to save Man, laid none under a necessity of sinning; but

God foreknew what the malice of the Devil, Jews and Gentiles would be against this Person to put
him to Death; and God did determine not to prevent it, but suffer it, because he knew how to bring
glory to himself out of it. It was necessary Christ should suffer, God could not be mistaken in his
foreknowledge, or come short of his determinate Decree. But this neither took away the liberty of

Christs suffering, neither did it take away the liberty of the Jews, and their voluntariness in putting

Christ to Death. Gods Decree, Christ should suffer, did infallibly secure the event; but did not
anihilate and destroy the liberty of the Act, neither in Christ as aforesaid, who freely suffered
himself, nor the Jews, who as freely and voluntary put him to Death, as if there had been no Decree
of God at all about his Death;20 The Gardners foreknowledge that such Seeds and Roots will in the

Spring produce such Leaves and Flowers, is no cause of their rife and appearance in Spring; but
knowing the vertue of such Roots, so concludes. So Gods foreknowledge what wicked works would
proceed from the root of a wicked Heart concerning Christ’s Death, is no more cause of those evil

Acts, then the Gardner is the cause of the Rise of such Flowers in Spring from such Roots, because
he foreknew the nature of them. Gods foreknowledge that Adam would fall, put him under no
necessity of it, but ‘twas done voluntarily and freely; yet God foresaw infallibly he would fall, and

God determined not to prevent it, knowing how to glorify himself by it. So Gods foreknowledge of
the Jews putting Christ to Death, did not necessitate them to it, but done as freely as if it had not
been foreknown, nor any determination of God about it. Thus we have proved those Acts of Divine

Providence in Time in the World, are the Product of Gods Eternal Purposes.

Now we come to shew and demonstrate, That all the gracious Acts and Providences in the Church,
are the Products and Execution of his Eternal Will. As for the Act of effectual Vocation,21 it is not
according to our Works,22 but according to his own Purpose and Grace, which he purposed in Christ
before the World began;23 that the Gentiles believed in Christ, was because they were ordained to

Eternal Life; that the Ephesians were Holy, was because chosen to it, not for it, before the

15

Psal. 139. 16.

16

Acts 18. 26. [This should be Acts 17:26, Ed.]

17

Acts 4. 27, 28.

18

Mat. 15. 19.

19

Acts 17. 28.

20

Mr. Charnock, on the Attributes. [ Several discourses upon the existence and attributes of God By that late eminent minister of Christ, Mr. Stephen Charnocke, B.D.

and sometimes Fellow of New-Colledge in Oxon, London, 1682. Ed.]

21

The action on the part of God (or Christ) of calling persons or mankind to a state of salvation or union with Himself; the fact or condition of being so called. Oxford English Dictionary Online.

22

Acts 13. 42.

23

2 Tim. 1 9.

5

Foundation of the World.24 The reason why a People are drawn in time to God, is because loved with an everlasting Love.25 The new Creation and good works found in the Ephesian Church,26 was the pure effect of what God had before ordained. The hope of Eternal Life in the Saints, is the
product of that promise which was made by God that cannot lye before the World began.27 The

Sanctification of the Church at Thessalonica, and their belief of the chosen Truth,28 was in order to that Salvation they were chosen and appointed unto from the beginning;29 in a Word, our Calling,

Justification, and Glorification, are all the effects of Gods Eternal Purpose. This was the Doctrine

St. Paul taught the Church of the Romans, 30 E phesians, Thessalonians, Timothy and Titus, &c.

Christ’s being manifested in time to the Church, was from his fore-ordination to it, before the

Foundation of the World;31 his being slain in time Actually, was from the Decree in Eternity, hence
called the Lamb slain from the Foundation of the World,32 not so actually, but in Gods Decree.

II. To speak to some of the Properties of the Divine Will.

First. It’s an Eternal Will, his Will is as Himself and Habitation, Eternal. Gods Will is not suspended
unto time, to see the Creatures will before he Wills concerning them, as if Mans will were to
determine his; as if God could not determine his own Will untill he saw Mans. His Counsels are
called Counsels of old,33 to signifie the Eternity of them. We poor Creatures will in time; but there is no Time with him, all is Eternity with him: His Mercy is said, not only to be everlasting, but from
everlasting;34 his Love is said to be the same; his Covenant is an everlasting Covenant,35 as it hath no end, so no beginning. The Acts of Gods Will is all one with his Will, his Will is all one with his

Essence, his Essence is one pure simple Act, God is Love Essentially, Wise Essentially; we may
have a being, yet be neither good nor wise; but God can as soon cease to be, as cease to be either. If
there be no Divine Will, saith one,* the Glass of the Divine Prescience must be broken; because as

God knows all Essences in his own Divine Essence, all Possibles in his own Omnipotency, all

Congruities36 and Tendencies37 to his own Glory, in his own unsearchable Wisdom, so he knows all Futures in his own Eternal Will: For all things future were in their own nature but Possibles, and
could never become future, but by the Divine Will; this future of the Saints Holiness is from the

Divine Will, before the Foundation of the World.

Secondly, The second property of the Divine Will is Righteousness, hence his Counsel is called by
the Prophet Isaiah, Faithfulness and Truth,38 called Counsels in respect of the Wisdom of them, old in respect of the Eternity of them, true in respect of the performance of them. Men often will what’s
unjust, as Ahab Naboth’s Vineyard, the Jews the Death of Christ, though Innocent; Pharaoh and

Haman, the destruction of the Church; but it is incompatible with the Divine Being, to will any
thing unrighteous; as Elihu said, Far be it from the Almighty he should commit wickedness;39 the Judge of all the Earth will do Right; he who takes no pleasure in wickedness, cannot VVill it. The

Sanctification of the Thessalonians was the VVill of God, and that they should abstain from

24

Eph. 1. 3.

25

Jer. 31. 3.

26

Eph. 2. 10.

27

Tit. 1. 2.

28

2 Thess. 2. 13.

29

1 Thess. 5. 9.

30

Rom 8. 28, 29, 30, 31, 32, 33.

31

1 Pet. 1. 20.

32

Rev. 13. 8.

33

Isa. 25. 1.

34

Psal. 103. 17.

35

2 Sam. 23. 5.

*

Polhill upon the Divine Decrees.

36

The quality of being congruous; agreement or correspondence in character or qualities; conformity, accordance, harmony. Const. with, less usually to. Oxford English Dictionary Online.

37

The fact or quality of tending to something; a constant disposition to move or act in some direction or toward some point, end, or purpose; leaning, inclination, bias, or bent toward some object, effect, or result. Oxford English Dictionary Online.

38

Isa 25. 1.

39

Job 34. 10.

6

Fornication.40 Things may be better said, to be Just and Righteous because God VVills them, then VVill them because Just and Righteous: For Gods VVill is the Rule of Righteousness, His Work is
perfect: saith Moses, for all his Ways are Judgment: a God of Truth and without Iniquity, Just and

Right is He.41 VVhen the Viols of Gods VVrath are poured out upon his Implacable Enemies, it’s
said, Just and True are thy ways, thou King of Saints. Though the Foundation of Justification be
from the free Grace of God the Father; yet in consideration of Christs paying the Sinners debt, God
is said to be, Just in justifying him which believeth in Jesus. Gods willing Honour and Eternal Life,
to those who by patient continuance in well-doing, and Gods willing the wicked to the day of Evil,
are all according to the Holy and Righteous will of his Nature; and when you cannot comprehend
some Mysterious Providence, still retain Jeremiah’s principles, conclude, God is Righteous.42

A Third Property of the Divine Will is Graciousness. The Ephesians being predestinated unto the

Adoption of Children, as it was according to the good pleasure of his VVill, so also to the praise of
the Glory of his Grace; so our Redemption and Justfication is according to the Riches of his

Grace.43 That a Saviour is proclaimed by the Angels, in order to Mans Eternal Peace, was from the
good VVill of God. VVhat had become of the burning Bush in Egypt, had not the good VVill of

God dwelt in it? This Name God hath commanded to be Proclaim’d, The Lord, the Lord God,

Gracious, and Merciful, long-suffering, abundant in Goodness and Truth, pardoning Iniquity,

Transgression and Sin, shewing Mercy unto Thoufands of them who love him, &c.44 There is a great deal of unmercifulness in Sinners will, as the Devil hath a will to destroy all; but blessed be God,
who hath the great Red Dragon in a Chain, his power is not absolute; for though he go up and down
seeking Souls destruction; yet it is not whom he will, but whom he may devour.45 Gods VVill is a gracious VVill, when he gives his Church himself in Covenanant, and all his Attributes; his Son and
all his Offices, and purchased Blessings; his Spirit and all his saving Operations; whence can this
flow but from the Fountain of free Grace? Hence ‘tis said, By Grace we are saved, not of our selves,
it is the Gift of God.46

A Fourth Property of the Divine Will is Immutability; hence his Decrees are compared to Mountains
of Brass, which are immoveable,47 with him is not the least shadow of turning; it is not compatible with him, whose Name is Jehovah, to change; if so, the Church had been destroyed ere now; it’s not
for want of Sin in Jacob they are not destroyed, but because he is Jehovah, and changeth not;48
neither is it possible he should change, because he perfectly foreknows what ever will come to pass.

Indeed Men who have not that power, do often will and purpose this and that, and change their
mind after, not foreseeing the cause of the change; which if they had, would not have willed that
which they must undo again, because its some dishonour to Men to be changeable, but God is not a

Man, he should repent: 49 F or the Gifts and Calling of God are without repentance.50 VVhen the Scripture speaks about Gods repenting he made Man, it is not to be understood properly, as if God
were capable of repentance, as Man is;51 but it is spoken to our Capacity: God is said to repent,
when he doth such things as Men do when they repent; when God withheld those Judgments and
effects of his Anger he had threatned against Nineveh, he is said to repent; so when God lets out his

Judgement, the effects of his Anger upon the old VVorId, God is said to repent. According to our

Capacity, and Mans Practice, who when he doth repent of a thing, doth shew it by some visible Act.

40

1 Thess 4. 3, 4, 5.

41

Deut. 32. 4.

42

Jer. 32. 1.

43

Eph. 6. 7. [This should be Eph. 1:5-7, Ed.]

44

Exod. 34. 7.

45

1 Pet. 5. 8.

46

Eph. 2. 8.

47

Zach. 6. 1, 2. [Zechariah 6:1-2, Ed.]

48

Mal. 3. 6.

49

Num. 23. 19.

50

Rom. 11. 29.

51

Gen. 6. 6.

7

Its because Gods compassions fail not, but are ever the same, that the Church is not consumed.52

Tho Davids House nor Heart was as it should be; yet this was his comfort, God had made with him
an everlasting Covenant.53 God foreknew Israel would be a Transgressor from the VVomb;54 yet for his Name sake would defer his Anger, and for the praise of his Grace would not cut them off. God
foreknew Peters Sin, Pauls Sin; yet that hundred them not from being chosen Vessels, Elect
according to the foreknowledge of God;55 so that whom he once loves, he must love to the end,
because there can be nothing hid from him, that might make him change his mind, as it is often with

Men. So that we may conclude this with the Apostle, He who hath begun the good Work, will finish
it.56

A Fifth Property of the Divine Will is, that it is a Soveraign and Supream VVill; he hath an absolute
freedom of VVill;57 if he will work, none can let him: He doth according to his Will in the Armies of

Heaven, and among the Inhabitants of the Earth: and who can stay his Hand, or say unto him,

What dost thou? 58 Who s aith, and it cometh to pass, when the Lord commandeth it not? 59 G ods Kingdom ruleth over all.60 He hath an absolute Power over Men and Devils, hence he will be
gracious to whom he will be gracious, and he will shew Mercy to whom he will shew Mercy, and
whom he Will (after the abuse of much patience) he hardeneth.61 VVhat reason can be given why Christ must take the Human Nature to save Man, and not the Angelical Nature to save Angels? VVe
must answer as Christ in another case, Even so Father, for so it pleased thee, it was thy Will and

Pleasure: So if God will chuse Abel, and pass by Cain; chuse Shem, and pass by Ham; chuse Isaac, and pass by Ishmael; chuse David and Solomon, and pass by Saul; chuse Peter and Paul, and pass by Judas; That some of the Natural Seed of Abraham are Elected, and the rest left in their own
blindness and hardness:62 what shall we say in this case, but as Moses and the Apostle, He Will be Gracious to whom he Will be Gracious? If God will convert a Profligate Sinner, as the Thief upon
the Cross, and take his Soul into Paradice the same Day, who never gave God a Dayes Service, but
a Subject of the Black Prince all his Dayes; I say, if God will give him the same happiness he gives
another, who hath Served and Suffered for him forty years, who shall fault God? May he not do
with his own Grace and Glory what he VVill? VVhen the Apostle said, God is no Respecter of

Persons, the meaning of that is, God doth not Respect the Person of a Jew, because a Jew, more
then a Gentile, a Roman; as Peter did suppose, before God shewed him otherwise in a Vision: then
he saw Cornelius, though a Roman or Italian, and no Jew; yet believing in Christ, and working

Righteousness, was accepted as much as the believing Jew:63 Yet effectual Vocation, and saving

Faith, must always be concluded to be, not according to our works, but Gods purpose in Election, as
the Apostle asserts in Rom. 9 11. whether it be a Jew or Gentile, that is called effectually. Gods Will
is a Soveraign Supream Will, yet a Righteous Will; Gods Power is suitable to his Will; many will
great things against the Church, as the Devil and his Kingdom, wills the destruction of Christs

Kingdom; but their power is not suitable and adequate as Gods is to his Will; if he hath a mind to
open and change such a Heart, rescue such a one out of the Devils power, he can do it, he can carry
his Will through; Gods Will is a Soveraign and Supream Will, For there is none above him, that he
should give any Account unto any of his Matters,64 as Elihu saith unto Job, when under some discontent about Divine Providence.

52

Rom. 3. 22. [This should be Lam. 3:22, Ed.]

53

2 Sam. 23. 5.

54

Isa. 48. 9. [This should be Isa 48:8, Ed.]

55

1 Pet. 1. 1, 2.

56

Phil. 1. 6.

57

Isa. 41. 13.

58

Dan. 4. 35.

59

Lam. 3. 37.

60

Psal. 103. 19.

61

Rom. 9. 18.

62

Rom. 11. 7, 8.

63

Acts 10.

64

Job 33. 13.

8

A Sixth Property of the Divine Will. It’s a Will of perfect VVisdom, hence Counsel is joyned with it
in the Text; it’s not a meer VVill, but a Will with depth of Wisdom. He doth every thing, which may
render any wise; if it be wisdom to Act to a right end, so doth God Act all for Himself and his own

Glory; as he made, so he ordered all things for himself;65 moreover he knows and observes all
circumstances of Actions, all second causes are before God, how they will Act, and when, and
carries all on in an exact Harmony with his Divine Will and Pleasure; this Will is not meer Will, but
a Will guided by the reason and Counsel of his own infinite Understanding; we never count a
willfull Man a wise Man, but all Gods Acts, are said to be in Judgment and working, all things
according to Counsel. The wisest of Men, often miscarry in their Ideas and contrivances, but God
never did miscarry for want of Wisdom in any thing, all the wisdom of Men and Angels is from
him; the Prophet Isaiah speaking of Mans wisdom, in Plowing, Sowing, Treshing; This Wisdom
cometh from the Lord of Hosts, saith the Prophet, who is wonderful in Counsel, and excellent in

Working.66 As he made the World in Wisdom, so he governs it, for he works all after the Counsel of his own Will.

USE. By way of Information. Doth God work all things after the Counsel of his own Will? Then we
infer this Agent is an Independant Being and Worker; if he works all after the Counsel of his own

Will, then he doth not depend upon the will of another; Regeneration is not according to the will of

Man, but of God;67 that is, of Gods free Grace, and Divine Power: for a Child cannot beget its self;
he who is dependant upon anothers will, cannot do his own, because depends upon anothers; God
depends upon none for Being, Wisdom, Power, Authority to Act any thing, for he works all after the

Counsel of his own Will. The work of Sanctification, spoken of in the Context, was the Product and

Effect of Gods Eternal Counsel and Will, and not the effects of Mans; Gods Will depends not upon
the Creatures will: For when he speaks of a new Heart, he doth not say, If the Creature will be
willing he shall have it; but he speaks like a Monarch, I WILL take away the Heart of Stone, I will
give a Heart of Flesh; I will put my Spirit within them: and will cause them to walk in my Statutes.68

I wait not the Creatures motion till he be willing, but I will make him willing, in my working all
things after the Counsel of my own Will. If we consider what regeneration is, it will clearly
demonstrate Gods Will doth not depend upon the Creatures will in that work at all, because it is a

Divine Seed and Principle of Grace put where there was never any before, so that in Regeneration

Man is wholly Passive, and can contribute no more to his being a New Creature, then his being a

Creature; where ever it is wrought, it is the pure Product of Gods Eternal Will, and not of the

Creatures, Of his own Will begat he us;69 the Creatures will doth not determine Gods, Gods Will
doth not wait the motion of the Creatures will, before he determine about him, but he works all
things (about the Creature) according to the Counsel of his own Will. God works in time according
to his own Purposes, and not Mens purposes, in a way of Salvation; For it is not in him that
runneth, nor in him that willeth, but in God that sheweth Mercy;70 its from the Merciful Purpose of God, and not the Creatures will, that any are Vessels of Glory, and that all are not Vessels of Wrath;
so then Mans will cannot prevent nor determine Gods, because he works all things after the

Counsel of his own Will, both the Will and the Deed is wrought in the Philippians, according to

Gods good pleasure,71 and not according to Mans good pleasure.

II. If God work all things after the Counsel of his own Will, then we infer he is irresistable in his

Will, because he actually worketh what he willeth. In this Sence we say with the Apostle, Who hath
resisted his Will? 72 That is, his effective and determinative Will; indeed Gods ordinative revealed 65

Prov. 16. 4.

66

Isa. 28. 24, 29.

67

John 1. 13.

68

Ezek. 36. 26, 27.

69

James 1. 17. [This should be James 1:18, Ed.]

70

Rom. 9. 16.

71

Phil. 2. 13.

72

Rom. 9. 19.

9
commanding Will may be rejected; so the Pharisees rejected the Counsel of God against
themselves, in not being baptized with the Baptism of John;73 so the Jews resisted the Spirit in the Doctrine of the Prophets;74 so the false Prophets in Jeremiah’s time, are said, not to stand in the Counsel of the Lord;75 so we are to understand the Prophet Isaiah to the Church, when he saith, What could God have done more, which be had not done? 76 that is, in respect of his revealed Will and External means, but not in respect of Internal Grace; for all must confess in that respect he
could have done more, but in respect of his revealed Will and External means, what could have
been done more? He gave his Law to Jacob , and Statutes to Israel , he hath not done so by any other

Nation;77 to them was committed the Oracles of God,78 no Nation so great in this respect;79 but
though the ordinative Will of God may be resisted, yet his Will whereby he hath determined to

Effect this or that, cannot: for in this Sence he is of one mind, and who can turn him? 80 This Counsel of the Lord shall stand, what ever Devices may be in a Mans Heart; this Counsel of God shall
stand,81 saith the Prophet Isaiah, and he will do all his pleasure.82 We can as soon stop the Ebbing and Flowing of the Water, and the Sun from going his course, as supersede and put a stop to God in
his determinative Will; how soon did God change the will of the Thief, when this Will of God came
to Act? Though many strong Barrs upon his Heart against God, by nature and action; yet if this be
the Counsel of his Will, He will work and none can let him, for he worketh all things according to
the Counsel of his own Will.

III. If God work all things after the Counsel of his own Will, then we infer he must be an

Omnipotent and Almighty Operator and Worker: for he works what he hath a will to do; he willed
the Creation of the World, but had he not been Omnipotent, could never have made all things out of
nothing, with only, Let it be so;83 he must be Omnipotent, because he Wills that which none but an Omnipotent Arm can perform; he willed Christs and the Saints Resurrection, which none but

Omnipotency can effect; but God can raise the Dead, though none else can. He willed the working
of saving Faith in the Souls of the Ephesians, and the knowledge of the Riches of the Glory of the

Saints Inheritance; but the Apostle saith, No less Power can effect it, then that which raised Christ
from the Dead,84 which the Apostle sets forth by several gradations; he calls it Power, great Power, mighty Power, exceeding greatness of his Power, in them who believe according to the working of
his mighty Power, which he wrought in Christ when he raised him from the Dead. And as by a
mighty Power, Saints are put into a state of Grace, so kept in that state by the mighty Power of God
through Faith unto Salvation. This was the Doctrine and the Experience of the Apostle Peter;85 he is able to keep you from falling, in respect his of Omnipotency; and willing, in respect of his purpose:

For he worketh all things after the Counsel of his own Will. It’s his Purpose and Will to overthrow

Mystical Babylon;86 but it could not be done, if God were not Omnipotent, and reigned over her.

Omnipotency, as ‘twas required in the first Creation, so also in the second. Omnipotency brought
light into a dark World, and the same brings Divine light into a dark Heart. Can less then

Omnipotency raise and quicken a dead Body from the Grave? No less Power is required to quicken
one dead in Trespasses and Sins; thus the Ephesians were quickened according to the Counsel of his
own Will.87

73

Luke 7. 30.

74

Acts 7. 45.

75

Jer. 23. 22.

76

Isa. 5.

77

Psal. 147. 19, 20.

78

Rom. 3. 1, 2.

79

Deut. 4. 7.

80

Job 23. 13.

81

Prov. 19. 21.

82

Isa. 46. 10.

83

Gen. 1. 3.

84

Eph. 1. 18, 19, 20.

85

1 Pet. 1. 5.

86

Rev. 20. 6.

87

Eph. 1. 1, 2.

10

IV. If God work all things after the Counsel of his own VVill: From hence we infer Gods prescience
and foreknowledge; if what ever comes to pass, cometh to pass because it is the Counsel of his own

VVill, then he must needs foreknow all things: For, known unto God are all his Works from the
beginning of the World.88 If there can be nothing come to pass, but what he hath determined, then he must of necessity foreknow what ever comes to pass. This is an incommunicable property of the

Divine Being; when Jehovah would debase all false Gods, he interrogates their VVorshippers, If
they could declare things to come, as he could? Who hath declared from the beginning, that we may
know? 89 And before time, that we may say, He is Righteous? The true God declares the end from the beginning,90 therefore he must foreknow what ever comes to pass. And albeit God did not Decree

Sin to be in the VVorld, because contrary to his Nature; yet he Decreed to permit it, knowing how to
bring glory to himself out of it, else would never have permitted it; now if God foreknow all things,
then he cannot be disappointed, in any thing, as Man is, who knoweth not what shall be on the

Morrow;91 hence when the Scripture saith, God looked for Grapes, and behold Wild Grapes,92 it is not to be understood, as if God were disappointed, as a Man is, who sometimes looks for one thing,
but behold another occurs, which be looked not for, nor foreknew any thing of. But its written thus,
to shew what God might justly expect from that People, considering the means and mercies was
bestowed on them; but ‘tis not compatible with Jehovah to be frustrated in his expectations as Man
is, he declares the end from the beginning;93 he foreknew infallibly who would be saved, and who
would miscarry, before he made Man; notwithstanding all the means afforded, God foresaw many
thousands would perish. Yet let none say, If so, Why did God make Man? Oh have a care of thy
thoughts! Who art thou that replyest against God? Shall the thing say to him which formed it, Why
hast thou made me thus? Hath not the Potter power over the Clay, of the same Lump to make one

Vessel unto honour, and another unto dishonour? What if God willing to shew his Wrath, and make
his power known, endured with much long-suffering, the Vessels of Wrath fitted unto destruction?

And that he might make known the Riches of his Glory on the Vessels of Mercy, which he had afore
prepared unto Glory. God foreknew the defects of the Elect, who are, saith St. Peter, Elect
according to the foreknowledge of God;94 yet that did not hinder them from being Vessel prepared
afore to Glory.95 If all things in time come to pass according to his Eternal VVill, then he must needs
foreknow all things; seeing he could not be ignorant of his own VVill: So he worketh in time all
things after the Counsel of his own Will in Eternity.

V. If God works in the VVorld, and in the Church, all things after the Counsel of his own VVill;
then we may infer Gods Immensity and infinite Presence. He must be in all places, if he works in all
places, nothing is more clear then that; he fills Heaven and Earth with his presence:96 He is in the

VVorld in a way of Providence, in Heaven most glorious, in Hell in his Power and Justice; God is in
every place, and totally in every place, not a part of God in one place, and a part in another; neither
is God like Earthly Kings, who can be but in one place at a time, in Person, and Act in other Nations
by their Representatives; but God is Personally present in every place,97 how else could he work all
things for the best to them who love God, and work all things after the Counsel of his own Will? He
who is of an Infinite Being, must be of an Infinite Presence; this must be, because he hath promised
his presence to the Church to the end of the VVorld; therefore he must be with them in all places of
the VVorld, or else cannot make good his VVord. Gods Power is every where, therefore Himself:

For Himself and Attributes are all one: It is not enough to say, God knows all things in the VVorld,
as one upon a High Mountain must see what is under him; but God is every where Personally

88

Acts 15. 18.

89

Isa. 41. 26.

90

[Isa.] 46. 10.

91

Prov. 27. 1.

92

Isa. 5. 3.

93

Isa. 46. 10.

94

1 Pet. 1. 1, 2.

95

Rom. 9. 19, 20, 21, 22, 23.

96

Jer. 23. 23, 24.

97

Psal. 139. 7, 8, 9.

11
present; as David saith, Whither can we go from thy Presence? God is every where inclusively, no
where exclusively; hence David would cry unto God from the ends of the Earth,98 believing God
would work all things after the Counsel of his own Will, for the answering the Saints Prayers is
according to his purpose.

VI. Doth God work all things after the Counsel of his own VVill? Then we infer that all those things
we call Casual, Fortuitous, Accidental, Chance, are all the product of the Counsel of his VVill; if
that we call Chance, be Things, it must be some of those all things in the Text which God worketh;
that which we call Casual, Chance, in the way of second causes, are all ordered by the first cause. A

Man cuts down a Tree, the Head slips of the Helve, and gives his Neigbbour a mortal Wound,
though done not designedly but accidentally by the Man; yet the Text saith, God delivered him into
his Hand.99 As for the periods of preservation, they are all fixed on the Divine Decree, there the Dayes of Men are determined, their Months numbered, and their unpassable Bounds appointed, as

Job saith.100 Hezekiah had fifteen years added his dayes, but there was no addition to the Divine Decree. Bloody and deceitful Men shall not live out half their Dayes; yet they live out all the dayes
set down in the Divine Decree. The Jews, though they had great malice against Christ, could not kill
him, until his time was come; Rain nor Drought, Fruitfulness, Barrenness, Riches nor Poverty,

Health nor Sickness, Prosperity nor Adversity, Life nor Death, come not upon us by chance, but
according to the Counsel of his own Will. Divine Providence extends it self to all persons, things,
places and times; this Job knew, he saw God in the loss of his Estate and Children,101 though God made use of the Sabeans and Chaldean as Instruments; yet he looked beyond the second, to the first
cause. David was dumb under very severe Providences,102 from this Principle. Gods Divine

Providence extends it self to the Lyon, Unicorn, Whale, Raven, Hail, Snow, as God tells Job.103 Yea the fall of a Sparrow, nor a Hair, is without it; if our Hairs are all numbered, much more our years;
if a Sparrow cannot fall without it, much less a Child, a Man. That which is Casual to us, is all
ordered by God in infinite Wisdom; many things fall upon us we never dreamed of, but nothing
comes to pass, but what God did foreknow; and what ever second causes God may make use of, it is
all to bring about the will of the first cause. Joseph’s selling into Egypt, Shemei’s cursing David,

Ahab’s going up to Ramoth Gilead, the Arrow entering between the Harness, though shot at a
venture, was disposed of by God, and had its commission to give him his Deaths wound. The
change of Government we are under, is God working, according to the Counsel of his own Will:

For Promotion cometh not from the East nor West, North nor South; but God putteth down one, and
setteth up another.104 The great reason there are so many discontented under general and particular Providences, is, because they overlook the Finger of God in it; always quarrelling with second
causes, not considering, God works all things after the Counsel of his own Will.

Some Considerations to quiet any under Pressing Tryals , in order to their patient
submitting to, and chearful doing of the Divine Will.

First, Consider, who can govern the World better then he which made it? Who can dispose of his

Creatures better then he, which gave them a Being? Who can tell how to keep a House, or VVatch
in order, better then he which made them? Shall Magistrates acquire the name of wise Governours?

And shall not the Governour of the World, who is Essentially wise, be so accounted in his working
all things after the Counsel of his own Will? Who is fitter to Govern the World then he which made

98

Psal. 61. 2.

99

Deut. 19. 5. compared with Exod. 21. 12, 13.

100 Job 14. 5.

101 Job 1. 20, 21.

102 Psal. 39. 9.

103 Job Chap. 38, 39, 40, 41.

104 Psal. 75. 6, 7.

12
it? This was the very Argument God stilled Job withal,105 Where wast thou when I laid the Foundations of the Earth? Hadst thou no Hand in making the World; and wouldest thou have a

Hand in governing it? Am I not able to govern and dispose of my Creatures by the same Wisdom I
made them? Did I take no Counsel of Man in framing it; and shall I come to Man for Wisdom to
govern it? Had I no Counsel of Man, when I made my Decrees; and shall I come to Man for

Wisdom to execute them? When it’s for my own Glory, to work according to the Counsel of my own

Will.

Secondly, Consider, God takes pleasure in all his Purposes and Decrees; as Gods Counsels will
stand, because immutable, so his Counsels are called his Pleasure;106 Gods Electing, Redeeming,

Adopting, Sanctifying, Saving the Ephesians, is called the good pleasure of his Will; that wherein
he took delight, or was well pleasing to him, Ephes. 1. 5. Shall God take pleasure in his Decrees,
and the Execution of them; and shall we not be pleased with what God is pleased withal? Shall we
cheerfully submit to the just Decrees, Will, and Pleasure of Earthly Governours, and not to him
whose Kingdom rules over all?107 All good Men do delight in their own just Decrees and Purposes,
and shall not God in his, who cannot go out of Himself or his own Purposes to a greater good,
because he is the chief Good? If it do please God to make you his People,108 and for your profit is
pleased to correct you,109 shall we not say, Blessed be God for the one, as for the other?110 Also it is too low for a Christian to say, I must submit, its the Glory of a Christian to choose the Divine Will.

Reprobates and Devils must submit. If God will dispossess a poor Sinner of the Devil, he must
come out, will he, nill he. Pharaoh indeed obeyed Gods Will in letting Israel go; but it was sore
against his Will. A Believer should submit to the Divine Will out of choice, not force; that’s no more
then Devils and Reprobates do; herein Christ is out Pattern, though the Human Flesh did sometimes
recoile and draw back under the sence of approaching trouble, as good Men sometimes do; yet his

Judgement and Will was for complying with the Divine Will, though it was to die;111 not only from
the Eternal Transaction between the Father and him, about Mans Salvation; but knowing it was best
to choose the Will of such a One, who is not only Righteous, Holy, and Good, but can work all
things after the Counsel of his own Will.

Thirdly, Consider, Divine Content ariseth alone from this Principle; Am I content with this

Revolution, this Alteration in the Nation, in my Family, in my Person, in my Estate, because it in
my Lords Will? So Paul could never be content in every condition, but from this Principle,112
knowing not only that the condition he should be in was best for him, but that it was also according
to the purpose of Gods own Will. Some Heathens called Stoicks, laboured after contentment in
every condition, from the improvement of Natural Principles; but that was far from Divine

Contentment, Gods content and satisfaction ariseth out of himself and his Decrees, knowing himself
perfect; now when our content is Divine, it flows from this Principle purely, and abstract from all
other considerations, this is the Divine Will, therefore I submit, and therefore am content, and can
do no other but choose it, because it is the Will of one who is perfect in Wisdom; Lord if thou
should’st refer any case to me, to make my own choice, I would refer it to thee again, and say as the

Brethren of Berea and Thessalonica, concerning Paul whom they lov’d dearly, and shed so many

Tears for at parting, The Will of the Lord be done.

Fourthly, Consider, all in God, and all about God, serves to bring about his Decrees and Counsel.

105 Job Chap. 38, 39, 40, 41, 42.

106 Isa. 46. 10.

107 Psal. 103. 19.

108 1 Sam. 12. 22.

109 Heb. 12. 10.

110 Job 1. 21.

111 Luke 22. 42.

112 Phil. 4. 11.

13

First, All in God, if I may so express it, all the Attributes of God are concerned in the
accomplishment of his Will; his Will Decrees all, his Wisdom Orders all, his Truth and Power
accomplisheth all. Mark, Gods Power Acts not beyond his Purpose, though in point of Power God
could do many things more then he doth, and prevent many things come to pass; yet in point of his

Decree, cannot; In point of Power God could prevent those Garments rould in Blood in the Nations
of the World, and many Family, Relative, Personal Afflictions upon us, and upon the Churches; yet
in point of his Decree cannot; the Power of God is active one while to accomplish his Will,113 and at
another time ceaseth to Act, to bring about the Divine Purpose; if God withdraw his Power from a

Creature, he quickly ceaseth to move; and if God do send forth his Spirit, we are Created.114 Some
may say, I committed my near Relation, Husband, Wife or Child into Gods Hand, with a firm belief

God could raise them up, and yet they died. Soul; thou didst well to believe in Gods Power! But
would you have God act his Power contrary to, or in the preventing his Decrees? Remember Gods

Power Acts not beyond his Decrees, but all in God, either in a way of Action or Cessation from Act,
serves to bring about his own Eternal Will.

Secondly, All about God serves to compleat his Divine Purposes and Decrees, I mean the Holy

Saints and Angels in Glory, They do his commands, hearkning unto the voice of his Word.115 The

Spirit of the living Creatures, and the Wheels, went in Ezekiel’s Vision, where ever the Spirit of God
went, for to accomplish his Will; so the four Spirits or Chariots in Zechariah’s Vision,116 which came out from between the Mountains of Brass, the Immutable Decrees of God; these are all
imployed in the four Quarters of the World, to accomplish those Eternal Decrees; so that what ever

Providences they were imployed about, whether frowning Providences, toward the Enemies of God
and his Church, signified by the Red and Black Horses; or mixt Providences, signified by the

Grizled and Bay Horses, some Mercy, and some Affliction; or whether smiling Providences upon
the Church, signified by the White Horses in the third Chariot, these all serve to accomplish the

Immutable Decrees of God: And seeing none shall enter the Holy Place, but he which doth the Will
of the Father;117 let it be our dayly cry, Lord help me to do thy Will on Earth as it is done in Heaven, to suffer patiently and do chearfully the Will of God upon Earth,118 is a very great resemblance of
the Heavenly Life; there is nothing in Heaven, but the Divine Will done and delighted in. The

Angels which are in Chains of Darkness, their Hearts did no sooner rise against the Divine Will, but
were cast out of Heaven into Hell; and all such as obey not, the Gospel of Christ,119 can expect no
less then Flaming Fire. Is it fit a King should entertain a Company of Rebels, which continually
oppose his Will? Let such remember as God hath Power and Goodness enough to fix the Godly and

Obedient in everlasting Bliss, so he hath Power and Justice enough to fix the disobedient in
compleat misery. Remember, O disobedient Soul! He can work all things according to the Counsel
of his own Will. Will you not tremble at his presence, who appointed the Sand for the bound of the

Sea? 120 Who knows the power of his Anger?121 VVho ever hardened himself against God and prospered? VVho but one Lunatick, would oppose the just Commands of a General, whose Army is
an hundred thousand strong, that can crush him as a Moth? Oh! VVhat Armies in Heaven and Earth
can God raise against an impenitent Sinner, an Army of Angels, Stars, Lice, Frogs, Caterpillers,

Locusts; yea God can Arm thy own Conscience against thee, which is more then all. Provoke not
this Lord to Jealousie; are you greater then he, who can destroy Soul and Body in Hell?122 Rather
labour to make Peace with him, and you shall make Peace with. Him.123

113 Acts 17. 24.

114 Psal. 104. 29, 30.

115 Psal. 103. 20.

116 Zach. 6. 1, 2, 3, 4. [Zechariah 6:1-4, Ed.]

117 Mat. 7. 21.

118 Mat. 6. 10.

119 2 Thess. 1. 8.

120 Jer. 5. 22.

121 Psal. 91. 9. [This should be Psa 90:11, Ed.]

122 Luke 12. 5.

123 Isa. 27. 5.

14

Finally, Doth God work all things after the Counsel of his own Will? Then Blessed is the Nation,
whose God is the Lord, and the People whom he hath chosen for his own Inheritance; because the

Counsel of the Lord standeth for ever, and the thoughts of his Heart to all Generations. 124

___________________________________________________

FINIS

___________________________________________________

This text was transcribed from scanned TIF files downloaded from Early English Books Online

(EEBO - eebo.chadwyck.com) and accessed through the University of Sydney Library. The original
book the British Library. Reel position: Wing / 1524:06.

Note: In the original text, the Scripture citation were marginal references. The position of these
citations as footnotes in this text were assigned by the transcriber and any inaccuracy in their
positioning is his alone.

Transcription by Mr Mark Smith, A Reformed Baptist's Disk (www.rbdisk.vor.org), © 2018.

124 Psal. 33. 11.

15

Table of Contents

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