[2.] If God be able, there is nothing in it contrary to any decree of God. There are many things that may be contrary to God's decree, that in themselves were not contrary unto his nature ; for the decree of God is a free act of his will, which might have been, or not have been. But when the decree of God is engaged, if any thing be con- trary unto it, God cannot do it ; for he is not changeable.
Now, the decree of God may be taken two ways : —
1st. For his eternal purpose concerning this or that person or thing. But this I intend not.
2dly. The decree of God signifies " sententia lata," " a determinate sentence,' that God hath pronounced against any person or thing ; contrary to which God will not proceed. So, Zeph. ii. 2, we are in- vited to "seek the Lord, before the decree bring forth;" that is, before God hath passed an absolute and determinate sentence in that matter and case. When Daniel would assure Nebuchadnezzar of his doom, he tells him it Avas "the decree of the Most High," chap. iv. 24. So in the case of Saul. " The Lord hath rejected thee," saith Samuel, 1 Sam. xv. 26. But will he not call it back? No; "The Strength of Israel will not lie," verse 29. The sentence is gone forth, and it shall stand. God rejected the house of Eli from the priesthood, 1 Sam. ii. But will he not return again? No; "The iniquity of the house of Eli shall not be purged with sacrifice nor offering for ever," chap. iii. 14. So it was with them of whom God "sware in his wrath they should never enter into his rest." Now, while there is faith in God's sovereignty, if there be no decree in the case, there is hope. But if God had decreed, and put forth his oath, he would not have raised my faith to look after sovereign grace ; — which declares an ability in God, that he can do it.
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[3.] It includes this, That there is nothing in it contrary unto the glory of God ; for this is the measure of all that God doth in all his dealings with us, — he aims in all things at the manifestation of his glory. And we are not to desire any thing that is contrary to the glory of God. We are not to desire that God would not be holy and righteous because of us, — that we might be saved in our sins, and while we are obstinate in them. This is to desire that God would not be God, that we might live. But now, to save an humble, broken, con- trite sinner, — a poor guilty creature, that lies at his feet for mercy, — to deliver poor distressed believers from ruin and oppression, — is not inconsistent with the glory of God. God can do this for the advance- ment of his glory. I have known it go well with some poor souls when they could come to believe this, that to save and pardon them was not contrary to God's nature, decree, and glory.
[4.] There is this in it also, That if there be need of power, God can put it forth, — that power which carried Abraham through all difficulties. Gen. xviii. 14, "Is any thing too hard for the Lord?" What is your difficulty? it may be an overwhelming guilt of sin? " Is any thing too hard for God?" What is your distress? a wicked, prevailing corruption? " Is any thing too hard for God?" In outward distresses that lie upon the church of God, there is this relief in sove- reign grace: "Is any thing too hard for God?" Every thing is too hard for us; but nothing is too hard for God. This is the first thing in sovereign grace, — that God is able.
(2.) If it be so, then all that we have to do is resolved into the will of God ; so that all I have to do in this world is but to go to God, as the leper did unto Christ : " Lord, if thou wilt, thou canst make me clean." If God will, he can pardon, sanctify, save me. And if God will, he can deliver his church and people. Here lies the whole question, — it is all resolved into his will.
Now, two things ensue after once a poor soul hath resolved all his i oncerns into the will of God : —
[1.] There will be an end put unto all other entangling disputes and dark thoughts, which overwhelm the mind : " For now," saith the soul, "it is come to this, that my whole condition depends upon God's sovereign pleasure." David somewhere makes his complaint, that he was in the mire. A poor creature is bemired ; and the more he plungeth, the faster he sticks. When a soul is in this condition, saith God, "Be still, and know that I am God," Ps. xlvi. 10. And now all is rolled upon the will of God.
[2.] When once we can resolve our conditions absolutely, without farther dispute, into the will of God, innumerable arguments will arise to persuade the soul that God will be willing. I will name some of them : — ■