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3. THE DECREE RELATES TO BOTH GOD AND MAN.
The decree has reference, first of all, to the
works of God. It is limited, however, to God’s opera ad extra or transitive acts, and does not
pertain to the essential Being of God, nor to the immanent activities within the Divine Being
which result in the trinitarian distinctions. God did not decree to be holy and righteous, nor to
exist as three persons in one essence or to generate the Son. These things are as they are
necessarily, and are not dependent on the optional will of God. That which is essential to the
inner Being of God can form no part of the contents of the decree. This includes only the opera
ad extra or exeuntia. But while the decree pertains primarily to the acts of God Himself, it is not
limited to these, but also embraces the actions of His free creatures. And the fact that they are
included in the decree renders them absolutely certain, though they are not all effectuated in
the same manner. In the case of some things God decided, not merely that they would come to
pass, but that He Himself would bring them to pass, either immediately, as in the work of
creation, or through the mediation of secondary causes, which are continually energized by His
power. He Himself assumes the responsibility for their coming to pass. There are other things,
however, which God included in His decree and thereby rendered certain, but which He did not
decide to effectuate Himself, as the sinful acts of His rational creatures. The decree, in so far as
it pertains to these acts, is generally called God’s permissive decree. This name does not imply
that the futurition of these acts is not certain to God, but simply that He permits them to come
to pass by the free agency of His rational creatures. God assumes no responsibility for these
sinful acts whatsoever.
4. THE DECREE TO ACT IS NOT THE ACT ITSELF.
The decrees are an internal manifestation and
exercise of the divine attributes, rendering the futurition of things certain but this exercise of
the intelligent volition of God should not be confounded with the realization of its objects in
creation, providence, and redemption. The decree to create is not creation itself, nor is the
decree to justify justification itself. A distinction must be made between the decree and its
execution. God’s so ordering the universe that man will pursue a certain course of action, is also
quite a different thing from His commanding him to do so. The decrees are not addressed to
man, and are not of the nature of a statute law; neither do they impose compulsion or
obligation on the wills of men.
D. The Characteristics of the Divine Decree.
1. IT IS FOUNDED IN DIVINE WISDOM.
The word “counsel,” which is one of the terms by which
the decree is designated, suggests careful deliberation and consultation. It may contain a
suggestion of an intercommunion between the three persons of the Godhead. In speaking of
God’s revelation of the mystery that was formerly hid in Him, Paul says that this was “to the
intent that now unto the principalities and the powers in the heavenly places might be made