By the will of God is meant that power inherent in his nature, by which he purposes and chooses any end or object, or determines its existence.

I. That God must have this power is evident.

1. Because it is an attribute of personality. A conscious personal being cannot be without will. Every proof that we have, therefore, that God has personal existence, is evidence that he must have will.

2. Will is also a perfection, and must be found in the being of all perfection.

3. The absolutely independent God, who is controlled by, and dependent upon no person nor thing, must have will, which determines his own acts.

4. It cannot be separated from the possession of the power and wisdom seen in the creation of the universe and in all God's outward acts, for, without it, the things which wisdom devises and power executes could neither be devised nor executed.

5. It is essential to the sovereignty by which he rules the universe, for will is the element in which sovereignty consists.

6. Without it there could be no existence whatever, not even of God himself.

II. The objects of that will are all beings that exist, and all events that take place.

1. God must will his own existence and nature. These are objects of supreme desire. The infinite excellence of that nature, which furnishes a completely worthy object of his complacent love, cannot be contemplated without a correspondingly infinite desire that it should exist, and should be what it is. The will thus exercised, however, is not causal, as it is towards all other objects. It does not give existence to God, nor make his nature what it is, but on the contrary, it is because God exists and has such a nature, that he must so will.

2. The will of God is also exercised in establishing and maintaining the personal relations revealed to us as existing in the Godhead. It is by the will of the Father that he begets the Son, and by the will of the Father and the Son that the Spirit proceeds. The action of the will here is causal, although these relations are eternal, and are characteristic of the Godhead. They are the results of the divine activity, and, as effects, must find their ultimate cause in the will which moves to action. The fact that because this is divine will and action, there can be no priority of time in the will to the act, does not forbid the causal relation which, because of the eternity of God, must make cause and effect in him co-eternal.

3. Another exhibition of will in the divine being is connected with the mutual love of the divine persons toward each other. This love proceeds from these persons as one form of eternal activity, and is willed by each to the full extent of its infinite exercise.

4. The will of God is more plainly made known, however, to his creatures, in his outward activity in creation. This was called into existence by the word of his power. He willed, and it was done. But for that will, it had not been. Viewed as a whole, or in its minutest part, the universe presents everywhere the impress of its maker's will. To that will is due not only all material, but also all spiritual existence.

5. The will of God is also manifested in his providential care and government of the universe. In creating it, he has established laws, both mechanical and spiritual, by which it is regulated. Yet he has not withdrawn his own presence and power in its continued guidance and preservation; but is constantly developing, through it and in it, his eternal purpose.

6. In human affairs, however, the will of God is most distinctively exhibited in the work of redemption. Let this be admitted as a true work of God, and, at once, appear the proofs of a far-reaching end, accomplished by frequent acts of interposition and guidance, in which concentres and culminates the entire scope of God's outward activity. The will of God is seen to be the propelling force of his devising wisdom and executing power in the accomplishment of one great purpose to which is indissolubly linked all his other acts and volitions.

III. A question arises as to this will of God, whether, in its exercise, he acts necessarily or freely.

It has been answered, that his will is exercised both necessarily and freely, according to the object of that will.

1. He is said to will necessarily, himself, his holy nature, and character, and the personal relations in the Godhead. This language may be admitted, if it be borne in mind, that the necessity here declared, is not one of fate, nor of outward compulsion. Whatever is meant by it must be fully consistent with God's free agency. It is a necessity that arises from his nature, because of which, such must be the will of God, that he wills himself, his existence, and the relations of the persons of the Godhead. Such being the nature of the necessity, it would be better to express it in some way which would indicate its source and prevent misapprehension. The word "naturally" would suffice, were it not for its ambiguity in common use; consequently "essentially" is suggested as expressive of all the necessity, and at the same time of all the freedom which must accompany an act of the will proceeding from the very essence or nature of God.

2. As to all else than himself, God wills freely, whether his will has regard to their existence, or mode of existence, or their actions, or the events which influence or control them. He does his own will, not that of another. He chooses what, and whom he will create, and the times, places and circumstances in which he will place those he creates. He marks out to all his intelligent creatures the paths of their lives. He uses them for his purposes. Though he gives to them also, like freedom of will, yet is their will subordinate to his, and, with their actions, is controlled by it. Yet is this so wisely done, and so truly in accordance with their own natures, as fully to preserve in them consciousness and conviction of the power of contrary choice, and of full responsibility for what they choose and do.

When it is said, however, that God will freely, it is not meant that no influence is exerted upon his will. It is only intended to deny that his will is influenced from without. In all his outward acts, as well as in those within, he is governed by his own nature. That nature, and that will, must always be in unison. As he is infinitely wise, so must his will and action be directed towards wise ends in the use of wise means. His infinite justice forbids that he should will or do anything contrary to the strictest justice. The God of truth must also purpose in accordance with truth and faithfulness. His love, too, which is so gracious a characteristic of God, forbids that he shall will otherwise than benevolently towards all; securing the happiness of the innocent, an desiring that even of the guilty, when it can be made consistent with his justice. The holiness of his nature makes it essential that, as all perfection, in perfect harmony, is involved in that holiness, so also must it be found in every purpose which he forms, as well as in every action by which his purposes are accomplished. When, therefore, God is said to will freely in all matters which are without, it is not meant to deny that he is governed by his nature in all respects, in which that nature ought to affect his will.

But, even in the volition thus formed, God does not will freely, in the sense of willing arbitrarily. He is not indifferent as to what he will do. There is choice, and not arbitrary choice. There are reasons perceived by him, which induce him to choose one end, rather than another, and one set of means to that end, in preference to others. There is in each case a prevailing motive, not necessarily dependent upon its own force or power, but upon the simple fact, that, in the midst of the numerous ends and means known to him through his infinite knowledge, this motive makes this end, and these means best pleasing to him. The very nature of choice in any being of intelligence and free agency makes this the method by which the will forms its decision. There is nothing in the nature of the omniscient and all-purposing God, which forbids that this also should be the method of his volitions. Our conception of God in this respect cannot be incorrect, although, as in all instances in which we attempt to arrive at the perfections of God through those recognized as such in man, this conception may be very inadequate.

IV. The discussion of the preceding question shows how truly man, so far as his will is concerned, had been made in the image of God. It suggests the propriety, therefore, of setting forth more particularly the points of similarity and dissimilarity between the will of man and that of God.

1. Some points of similarity may be mentioned.

(1.) In man, will is the element in which sovereignty exists; so also in God.

(2.) In man, will depends upon the understanding, that is, it is exercised, all other things being equal, in accordance with its dictates; so also in God.

(3.) In man, the will is essentially influenced by his nature; so also in God.

(4.) In man, the will is controlled by the prevailing motive, which is made the strongest, because it is that most pleasing to him; so also in God.

2. But there are also points of dissimilarity between these wills.

(1.) God never wills what he cannot do; man often does.

(2.) In God, the will is never influenced from without; in man this is frequently done.

By the outward control in man is not here meant that physical compulsion by which a man is sometimes said to act against his will; but those legitimate outward influences from persons, circumstances, and events, which lead men freely to choose, in accordance with the laws of the mind.

(3.) In God, the prevailing motive is not only the most pleasing, but, presumably, the best; in man, it is only the most pleasing, not the most reasonable and right, nor the most conducive to happiness; but often the very contrary of these.

(4.) In God there is but one will, or purpose, which comprehends all his ends and means; he does not will, by successive acts, nor in successive moments, but simultaneously, and eternally; man wills successively, one will follows another, and the volition of one man often succeeds the acts, as well as the volitions, of others.

(5.) The will of God is always accomplished; that of man is often defeated.

(6.) God never changes his will, nor perceives any reason for such change; man changes his frequently, from caprice, or because of new information, or because he sees the importance of a better life, or is carried off by passion to one that is worse.

V. Various distinctions as to the will of God have been pointed out, some of which are correct, or at least admissible, and others incorrect, and objectionable.

The following list is given by Turretine in the fifteenth and sixteenth questions of his third book. The statements made are in the main taken from his discussion.

1. The correct distinctions.

(1.) The first distinction is between the decretive and preceptive will of God.

By the decretive will is meant that will of God by which he purposes or decrees, whatever shall come to pass, whether he will to accomplish it himself effectively, or causatively, or to permit it to occur through the unrestrained agency or will of his creatures. In either case, however, he has determined, purposed, or decreed, either to bring it to pass, or to cause, or to permit it to be brought to pass.

By the preceptive will is meant that which he has prescribed to be done by others. Such are the laws under which he places his creatures, or the duties which he enjoins upon them. It is the rule of duty.

The decretive will must always be fulfilled; the preceptive may be disobeyed, and therefore remain unfulfilled.

(2.) Nearly corresponding to this first distinction is another into the will of eudokia, and that of euarestia. As the former was taken from two Latin, so this is from two Greek words, and these Greek words are scriptural. The former division was made in connection with purpose to do; this in connection with pleasure in doing, or desire to do, or to see done. But the two correspond in the fact that the will of eudokia, like that of decree, comprises what shall certainly be accomplished, and that of euarestia like that of precept embraces simply what it pleases God that his creatures shall do.

It must not be supposed, however, that, because of the meaning eudokia, (well pleasing,) the decretive will, expressed by this word, is confined to those volitions of God, in which the happiness and blessing of man are involved. It was with reference both to evil to some, and blessing to others, that Christ used it when he said, "Yea Father for so it was well pleasing in thy sight." Matt. 11:26. The decretive will of God, whatever its effect upon his creatures, is "well pleasing" to God.

(3.) A third distinction is between the will of the signum and that of the beneplacitum.

By the beneplacitum is intended, a will of God which is confined to himself, until he makes it known by some revelation, or by the event itself. Any will thus made known becomes the signum. Manifestly these may differ in several respects.

If the will of the beneplacitum be confined, as it should be, to the decretive will of God, it will be broader, and narrower, than that of the signum; broader, because at no time has the whole decretive will of God been revealed; and narrower, because the will of the signum must extend, also, to the preceptive will of God, which God prescribes as duty, and yet does not determine shall be performed. In some cases, God even gives commands, which are, for the time, a rule of duty, and, therefore, a part of his preceptive will, and thus also of this will of signum, obedience to which he actually intends to prevent. Thus he ordered Abraham by the will of signum to sacrifice Isaac, which was thus made to his servant a rule of duty, yet, by the will of the beneplacitum, he not only did not purpose the sacrifice, but intended to interpose to prevent it.

(4.) A fourth distinction is between the secret and the revealed will of God. Turretine says, "The former of these is commonly referred to the will of decree, which for the most part is hidden in God; the latter to the will of the precept, which is revealed, and disclosed in the Law and the Gospel. Its basis is sought in Deut. 29:29: 'The secret things belong unto the Lord our God: but the things that are revealed belong unto us and to our children forever, that we may do all the words of this law.' The former is called a great deep and an unsearchable abyss. Ps. 36:6; Rom. 11:33, 34. The latter is accessible to all, nor is it far from us. Deut. 30:14; Rom. 10:8. That has for its object all those things which God will either to effect, or permit, and which, especially, he wishes to do concerning each man, and which are, therefore, absolute and fixed without exception. The latter refers to those things which belong to our duty, and which are conditionally set forth. The former is always done, the latter is often violated."

2. The incorrect distinctions:

(1.) That of antecedent and consequent volitions.

By this is not meant one will, or decree, which precedes another in its logical order in the divine mind, or in its execution by God, as that of the creation of man, before that of his redemption; nor one will of the precept, which consists in the prescribed duty, followed by another which sets forth the consequent rewards and punishments. Were this so, the distinction would be objectionable only because of its inaccuracy in transferring to God such methods of our action, or logical conception, as belong to that succession in our acts and will which cannot exist in God. It would be only the same kind of misstatement, of which orthodox theologians are guilty, when under the form of sublapsarianism, or supralapsarianism, they attempt to set forth the order of God's decrees. In one form, in which this distinction is incorrectly made, it is claimed that a consequent will in God arises after he sees the results of one which is previous, or antecedent; another that he forms a particular volition, especially affecting an individual man, following upon a general volition, or disposition, to seek the happiness of his creatures, or to prescribe a course by which that happiness may be secured.

To the distinction of antecedent, and consequent volitions, in these forms, there are many objections.

(a.) It admits succession in the decrees of God, and makes them many, when they are but one.

(b.) It makes them temporal, when they are eternal.

(c.) Turretine ably argues, that thus contrary wills would exist in God, who would thus be at one and the same time willing, and not willing, the same event.

(d.) He also justly states, that the antecedent will thus spoken of, could be only a mere wishing (velleitas), and not a will (voluntas.)

(e.) He suggests that thus the independence of God would be taken away, since he must wait upon man to will, and act, before he could will.

(2.) A second incorrect distinction is between the efficacious and inefficacious will of God.

This distinction would also be admissible, if by the efficacious will were meant that of the decree, and by the inefficacious, that of the precept. But, as introduced, both terms are applied to the will of the decree. Turretine objects to the application, in the first place, "because the scripture testifies, that the purpose of God is immutable, and his will cannot be resisted. Isa. 46:10; Rom. 9:19; but. if it cannot be resisted, he will surely perfect that which he intends; secondly, inefficacious will cannot be attributed to God, unless he is accused either of ignorance, because he knew not that the event would not occur, or of impotence, because he could not accomplish the result he purposed; finally, the same reasons which prove that antecedent and consequent will are not allowable, are also proofs against efficacious and inefficacious."

(3.) The third of the incorrect distinctions is that of absolute and conditional.

If, by the conditional will, were meant the conditions appended to the preceptive will of God, in the promises and threats given as inducements to duty, it would not be objected to. But the object of those who present it, is to apply it to the decretive will, and to suppose that God, in his purposes, determines, on certain conditions, that he will do a certain act, which he will not do if those conditions fail. Whether these conditions shall fail, or not, is supposed to be unknown to God, or, if known, yet at least so far undetermined, that he has formed no purpose whether or not to permit, or to accomplish them. The purposes of God, thus formed, are not, therefore, absolute decrees, as are all those concerning what shall actually and absolutely take place, but are only conditional ones, based upon some antecedent condition, which must first occur.

This distinction is introduced, chiefly, to show how God can make an absolute decree about the salvation of mankind in general, and, yet, not about that of any one man in particular. Absolutely he decrees the salvation in general of all who believe. But the salvation of each one is decreed, only upon the condition that he believes. Whether that faith will be exercised by any one, is not determined by God. Nor so far as involved in any purpose made by him is it even known to God.

Such is the theory and purpose of this distinction. The objections presented against the other two of these incorrect distinctions are also justly made against it.

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