Edward Polhill (1622–1694) Distinguishing Between the Decrees of God as Related to His General Promise

3. As to the third act of reprobation, the thing decreed is eternal damnation; hence reprobates are said to be made for the day of evil. Neither can any man doubt that there is such a decree; for God doth actually condemn them in time, and both reason tells us, that whatsoever God doth, even in his judgments, he doth it volent; and scripture tells us, that whatsoever he doth, he doth it according to the counsel of his own will; wherefore both assure us that there is such a decree. But you will say, doth not that promise [whosoever believeth shall be saved] both import God’s will, and extend even to reprobates, and how then can God decree their damnation? Which way can both these wills stand together in the heart of God? I answer: It is true that the promise doth both import God’s will, and extend to reprobates; nevertheless it very well consists with the decree of damnation, and this will appear by a double distinction.

1. Let us distinguish the decrees of God: some of them are merely productive of truths, others are definitive of things which shall actually exist. The first are accomplished in connexions, the last in events. To clear it by scripture instances: the decree, that David should be king of Israel, was definitive of a thing; but the decree, that if Saul obeyed, his kingdom should have continued, (1 Sam. 13:13,) is but productive of a truth. The decree that David should not be delivered up by the men of Keilah, was definitive of a thing; but the decree, that if he had staid there they would have delivered him up, (1 Sam. 23:12,) was but productive of a truth. The decree, that Jerusalem should be burnt with fire, was definitive of a thing; but the decree, that if Zedekiah did go forth to the king of Babylon it should not be burnt, (Jer. 38:17,) was but productive of a truth. Moreover, that there are decrees definitive of things, is proved by the events; that there are decrees productive of truths, is proved by the connexions; if there be no such connexions, how is the Scripture verified? but if there be, how are these things connected? There is no natural connexion between Saul’s obedience and his crown; David’s stay, and the Keilites treachery; Zedekiah’s out-going, and Jerusalem’s firing: wherefore these connexions do flow out of God’s decrees as productive of truths. Now, to apply this distinction to our present purpose: The decree of damning the reprobate for final sin is definitive of a thing; but the decree imported in the general promise, is but productive of a truth, viz., That there is an universal connexion between faith and salvation; such a connexion, that reprobates themselves, if believers, should be saved. Now these two decrees may very well stand together; for decrees definitive of events, contradict not decrees productive of truths, unless the event in the one decree contradict the truth in the other. Wherefore if (which is not) there were a decree of damning reprobates, whether they did believe or not, it could not stand with the general promise; for the event of that decree would contradict the truth of the promise. But the decree (such as indeed it is) of damning reprobates for final sin, may well consist with the general promise; for the event of that decree no way crosses the truth of the promise. Reprobates are damned for final sin, that is the event of one decree; and reprobates, if believers, shall be saved; that is the truth of another: both which may well consist together.

2. Let us distinguish the objects of these decrees; the objects stand not under the same qualifications as to both of them. The decree of salvation upon gospel terms respects men as lapsed sinners; but the decree of everlasting damnation respects them as final sinners; and so there is no inconsistency between them.

Thus much, by way of answer to the objection: yet withal, before I pass on to the next thing, suffer me a little to stand and adore the stupendous abyss of the divine decrees. The elect arrive at heaven, yet by the way see hell flaming in the threatening: the reprobate sink to hell, yet by the way see heaven opening in the promise. The elect cannot live and die in sin, but they will be sub gladio; the reprobates cannot repent and return, but they will be sub corona. Tremble, work and watch, O saints, for the Holy One thunders out from heaven in that sacred sentence, “If you live after the flesh you shall die.” Repent, return and believe, O sinners! for the divine philanthropy woos you in those real undissembled offers of mercy, “Whosoever believes shall be saved; Whosoever forsakes his sins shall find mercy.” Here, O here, is πολυποίκιλος σοφία, the manifold wisdom of God; a fit reserve for the apocalypse of the judgment day, whose clear light will display these wonderful consistencies before men and angels.

Edward Polhill, “The Divine Will Considered in Its Eternal Decrees,” in The Works of Edward Polhill (London: Thomas Ward and Co., 1844), 131–32.

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