or woman yet thou hast heard often the word of faith and love and charity and patience and meekness humility and God doth expect some fruits of that word Hast thou exercised these graces and brought them forth in action doest thou believe and act according to that word of grace do the fruits of the Spirit appear in thy conversation yet if not hitherto hast thou been unprofitable 't is all cast away upon thee what God hath done to thee then hast thou received the grace of God in vain I advise thee as young as thou art to repent thee heartily S. 155. and bewail thy former barrenness and lay thy heart and set thy self to the practice of all good duties be much in prayer self-denial and frequent acts of piety and devotion and shew thy charity and goodness to those that are in distress what thou art able and hast opportunity It may be thou art a man or woman of full years S. 156. and art of a longer standing it may be twenty thirty fourty fifty sixty years thou hast all this while enjoyed the plentifull meanes of grace and so long hath God been bearing with thee still expecting from thee somewhat of all that beneficence of his toward thee and now at last coming to thee and findes no fruit on thee onely a few leaves of profession may he not say in high displeasure never fruit grow on thee more henceforth by this time thou mightest have been strong and well rooted in faith abundant in charity and well knowing in the things of God and of thy own soul able by thine own experience and example to instruct the younger by this time thou mightest have been able to resist the strongest temptations and have understood the wiles of Satan and deceitfulness of sin have been sufficiently guarded from their prevalencies by this time thou mightest have overcome the world and have been crucified to all the worldly pleasures honors riches and have had thy love delight and happiness placed on God and Heaven long ere this hour of the day of thy life hadst thou not been unfaithfull to thy Lord and Master Christ and unfruitfull under the meanes of grace mightest thou have been one prompt and ready to and zealous of good works and thy life might have been an ornament to the Gospel and the doctrine of our Saviour in all things of piety and charity Titus 2.10 and thou thy self a shining light holding forth the word of life and faith in all manner of good works Phil. 2.16 Mat. 5.16 as becometh Christianity to the glory and praise of Gods free grace towards thee but is it so with thee or not hast thou continued all this while as at first unfruitfull Try thy heart and wayes S. 157. and if thou hast profited and laboured in the things of religion piety charity humility righteousness sobriety bless God for it goe on to perfection and give not out to the last moment being never weary of well-doing abounding alwayes in the work of the Lord Gal. 6.9 1. Cor. 15.58 2 Cor. 7.1 Heb. 12.1 2. perfecting holiness in the fear of God lay aside every weight and run the rest of your race before you with patience looking to Jesus the author and finisher of your faith believing that your labour shall not be in vain in the Lord. But if hitherto thou hast been unfruitfull then let the consideration of it prick thee to the heart repent repent thee speedily for all thy unfruitfulness and barrenness and redeem thy time for all is lost and thy soul will be lost for ever if thou repent not of this sin even this of unfruitfulness and henceforth learn to doe well and apply thy heart withall to bring fruit unto the Lord even the fruit of his care and Gospel-mercies in Christ unto thy soul Doe not slight this admonition and warning 't is from the Lord for thy good therefore see to it in time CHAP. VI. An Enumeration of more sins and wayes by which man offends God and contracts guilt to his soul of which he must be reformed I Have in the foregoing Sections given you a particular of some of the most gross and notorious fins S. 1. their names nature and condemnation all or any one of them if thou art guilty and meanest to live in will bring damnation to thy body and soul most certainly And there are many more sins then those mentioned which lay claim to Hell for their reward S. 2. which the holy book of God and the spirituall guides of thy soul if thou consult them would sufficiently instruct thee about how thou mayst either avoid and prevent them or repent and forsake them all though lying within thy heart thoughts words or actions for Gods Spirit would conduct thee also And further S. 3. things sometimes tolerably lawfull to be done may through circumstances time and place become unlawfull and a sin to thee if thou dost them and there are some things some persons may doe at some times in some cases which another may not doe without a sin nor the same person at another time or under another relation but it will be a fault It were easie to instance in examples of this kind but they would be a subject fit for determination of cases of Conscience which now I am not about yet this I would advise thee if thou meanest to walk circumspectly and exercise a good conscience always that in things doubtfull and disputable take the surest part that part of the question which is surely no sin for instance is dicing or carding lawfull or to wear black spots as the manner of some is or to put money to usury With some this may be a question but for my part I would thus resolve it that it may be unlawfull and a sin to play at cards or dice or to put on those strange fashions or to practise usury c. but not to play at either or with either at any time at all nor to lend upon usury nor to conform to the fantastical fashions of dressing is doubtless no sin and a wise soul would take the safest course and walk in the surest way and avoid all appearance of sin as well as all sins and he that doth not doe that that is shun as much as possible all appearance of evil transgresseth a Gospel-rule 1 Thess 5. â—2 Abstain from all appearance of evil There are also other sins which lie somewhat closer S. 4. that make not so great a noise nor so suddenly wast the conscience yet the amount of them may prove an eternal guilt and men may often flatter themselves into hell with them under pretence that they are but little ones and sins of infirmity onely which as men are apt to think have a certain divine indulgence waiting on them of course And indeed many foul and il-favoured sins S. 5. to which men give full consent and delight are choked with
fiery indignation which shall devour the adversary c. 2. My continuance in my sin is contrary to the gracious design of the Gospel and ministry of it which is appointed of mercy to my soul and to this end published to thee Act. 26.20 that it might be the happy instrument of thy conversion and to work thee off from thy sin and to perswade thee to let thy sins go and to build thee up in a most holy faith and life Act. 20.21 to turn me from sin to God from darkness to light from the power of Satan to God And what are all those calls intreaties S. 40. invitations wooings complainings menaces promises in the Gospel-administrations and all the labours watchings prayings and preachings and studies and teares and admonitions and warnings and to what end are sermons and sabbaths and sacraments for me why doth God rebuke and correct and inflict punishments upon sinners what are all these from the gracious God to me but so many varieties of arguments and so many importunities and instruments for this very end that I might leave off and cease to doe evil and learn to doe well to what purpose is all this cost but to bring my soul my life and sin asunder what is it for but this to cause me to leave and forsake that which God hates perfectly and that will undoe me certainly if kept 't is to perswade me to yeild to do no more any such act as God hates O doe not the thing that I hate saith God by all these his dispensations and that is the upshot of all Now while I continue in any sin what do I any less then cross the design of God by these means S. 41. and so render my self inexcusable and oppose God in Christ and resist the Spirit of God in his word working and endeavouring by all means my conversion what am I less injurious to Gods grace and Christs love by my obstinacie and wilfullness then they of this sort which our Saviour speaks to in tears Luke 13.34 Luke 19.42 How often would I have gathered thee as a hen doth her chickens under her wings but ye would not O that thou hadst known even thou in this thy day and by these thy means the things that belong unto thy peace but now they are hid from thine eyes thou knewest not the time of mercies visitation but crossest the gracious design of thy invitation thou wilt not leave thy sin and now mercy is hid from thee and so my continuance in sin is a meer contradiction to my pardon and forgiveness you see O how should this consideration cut me to the bone S. 42. and pierce me to the heart when my continuing in sin is no less then the opposing the grace of God Its design is to bring me to repentance and forsaking sin that I might find mercy and favour from him who but a mad man or a fool would continue in his sin against such grace and so cross that design of God to bring thee poor wretch to happiness I consider that as my sin is against God S. 43. for 't is a pollution and so against his most holy nature which hath no defilement and 't is against his holy laws his good will purpose and gracious designs and makes the sinner and God at great dispute and controversie which is a state bad enough for a poor wicked wretch to be in yet I may further consider that my sin is against God and so bad enough though God notwithstanding my enmity and contrariety can well enough secure his own honour holiness and eternal happiness without impeachment or the least interruption or diminution yet 't is bad enough to me that I by my sin am become an enemy to God and God an enemy to me which is death and misery sure enough to the sinner I may further consider that as often as I sin I offer violence to my own soul my sin is against my own self it is the greatest wrong and injury I can do to my self and if I had any true love to my self that is to the eternal welfare of my best self my soul Pro. 8.36 I should forbear sinning He that sinneth against me that is against Christ wrongeth his own soul all they that hate me love death If I live in sin and will not repent of it and forbear it I work the greatest mischief I can against my self sinning is self-murthering I lay violent hands on my self if I would study to ruine my self for ever there is no way imaginable like this now mentioned of sinning and repeating the acts and continuing in any sinfull course to effect my utter destruction every sin is a deaths-wound although it kill me not our-right yet it leaves me for dead I am a condemned man I am dead in law and dead as to the acting any life of grace it may be I may have for a little while a name to live but indeed I am dead dead while I live in the world Such an one a sinner is as the Angel of the Church of Sardis reproveth Rev. 3.1 I know thy workes that thou hast a name that thou livest and art dead When I commit a sin S. 44. I consider I doe that which for ought I know I may neither have the grace nor the space to repent of I may forget it I may make light of it or I may excuse it or defend it or maintain it I may be hardened in it and adde more to it and draw others to countenance and practise my sin and so still infect another with my plague and become an exemplar and promoter of wickedness and teach others to sin too and propagate iniquity and bring subjects to the devill and enlarge his kingdome O what an innumerable many of mischiefs do I bring upon my self and others when I sin And after all this if I do seem to be sorry for my so doing at the end of a vicious life I can have none assurance that I shall be pardoned but on the contrary most certain it is if I continue in my sin untill death I must be damned for all my repentance for Judas sinned and repented and despaired and was damned for all his repentance his sin for which he was accused and for which he hanged himself was but a sin and my transgression is a sin too and if Judas or Cain or a Simon Magus or a Julian be damned for their sins what advantage will it be for me if my sin be not so deep a dye so grim a complexion so horrid a sound as treasons and murder a betraying my Master and killing my Brother if I be cast into hell for my omissions of Gods commands and doing such things though but in the least instance which God hath absolutely forbidden When I consider this methinks I should dread sin as an ugly fiend as a devill of hell and shun it as a pest and a
have not possessed thee that you would recant your damnable opinions and become sober humble penitent and a lover of that truth which formerly you have opposed and if thou hast been a leader or seducer of others and hast infected them then thy sin is the greater and thy labour must be to undeceive them if thou canst and if thou hast been a professor of Religion and hast used the form of godlinesse the better to accomplish thy ends and propagate thy damnable Doctrines and to corrupt the judgements of others then yet the greater is thy sin and thou hast made seeming holinesse a cloak for thy mischievous wickednesse which Christ will not endure So likewise for SCHISM if thou hast divided and separated from the true Catholick Church and refusest Communion with the members of the true Church and out of pride faction interest or conceited singularity withdrawest thy self and drawest others after thee setting up a Church against a Church from which thou hast separated thy self Art thou the head of such a faction or the member of such a distinct and opposite body then art thou guilty of Schism thou art a troubler of the Peace and Unity of the Church of Christ And if thou repent not for this wrong done to Christ and his Church the guilt of causelesse separation and dividing things which God hath put together for God would have no schism in his Church and wo unto them by whom such offences come for by one spirit are we baptized into one body and Christs Church which is this his mysticall body is but one though it hath many members and those members ought not to oppose one the other or be independent one on the other or divide in a way of uncharitable subserviency and communion one from another and all this Christ forbids lest there should be a schism in the body Reader consider the 12. Chapter of the first Epistle to the Corinthians from first to last Therefore be thou perswaded to consider thy principles S. 89. as to thy judgement and thy practise if it be hereticall or schismaticall and if thou be guilty of either amend with speed and be reformed unfeignedly and remember the Heires of Heaven must be servants of Truth and not the Innovators and Revealers of Erours and false Doctrines neither must they be breakers of the Peace and Unity and Harmony of the Church of Christ which is one and the same in Faith and Charity both for things to be believed and duties to be performed and if thou thinkest it but a small matter to be of any opinion though never so distant from or opposite to the foundation-Doctrines and Catholick faith and pure Primitive Church-practises so thou live otherwise soberly and art of a morall good life yet know that filthy unsound false opinions defile the soul and make thee guilty of spirituall wickednesse and renders thee one of a filthy spirit and therefore detestable to the holy God who would have thee keep thy self from all filthinesse of the flesh and of the spirit also 1 Cor. 7.1 Yea S. 90. for making of parties and sidings with good Ministers in a way of faction in the same Church is that with is utterly forbidden as a note of a carnall and unregenerate man of who ere doth so you may see how the Christian Corinthians who had Paul Apollo and Cephas that is Peter for their teachers were accused as carnall because Schismaticall and Schismatical because they received the Gospel with respect of persons Paul Apollos and Peter were all three true Ministers of Christ gracious and good spiritual Preachers and preached the same truths and had the same end and all agreed as disciples of Christ yet when men would divide into parties and set up a Paul an Apollos a Cephas to head each faction and in a way of distinction as though the ordinances received their worth and excellency from man and not from God from the gifts of men and not from the Spirit of God or that the Ministers of Christ should monopolize to every ones self Now the people are much in fault this way when they cry up one in opposition to another or in a way of party and glory in this I am of such a mans way and Church but I saith another like such a man better I can walk in such a Communion and I saith another can edifie more under such a man O saith one he with whom I walk teaches very powerfull and plainly and I am for him I but saith a second I am for such an one for he preaches elegantly and powerfully too he pleases the ear yet searcheth the heart too I but saith a third I am for neither of those but such a man he preaches movingly he is all spirituall and inward he is not so strict-laced not so much for good works and duties a very Gospel-preacher indeed he useth no terrible threats but doth deal by love and promises with priviledges of believers he is none of your legall preachers he doth not take upon him to reprove and rebuke for sin as others doe every body may please themselves but for my part I am neither for that nor the orher you named though they may be usefull in their way but I am for this man I speak of and if you would forsake your way and follow this way you should quickly see a difference come be of our way and joyn with us And thus men that seem to themselves wise are carnall indeed while they make parties and divisions fractions and factions in the Church Now if thou be one of these siders and gatherers S. 91. see 1 Cor. 3.3 4. if thou art one that dost not labour to preserve the peace of the Church of Christ and dost not obey the truth without respect of persons because it is the doctrine of Christ 1 Cor. 3.9 then art thou guilty of this fault here condemned and you must amend and reform this fault also and that without delay remember you are told of the sin and danger of Heresie and Schism take heed of them both Take with thee the exhortation of Paul touching this thing Now I beseech you brethren by the name of our Lord Jesus Christ 1 Cor. 1.10 that you all speak the same things that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment §. XVI Witchcraft There is no abomination imaginable but the corrupt nature of man is apt to close withall S. 92. even to a familiarity with and seeking to the very devills themselves hence it is that witchcraft and sorcery become so frequent sins among those that bear the name of Christians but yet truly are of the devil and consederate with evil spirits and hold commerce with them there is much witchcraft and sorcery exercised now adays and many pretenders to Conjuration and Judiciall Astrologie therefore many witches and many that are bewitched
any torments in Hell severe it is for the Hypocrites they shall have the greater damnation of Hell and when the Scripture would express an high degree of torments for the vilest sinners it saith they shall have their portion with Hypocrites Take heed therefore of this and remember I have warned thee from the Lord. § XVIII Apostasie If Hypocrisie be not repented of S. 109. and thou speedily reformed and changed from thy dissembling into a sincere honest devout heartiness in the belief and practice of godiness in the sight of God as well as outward appearance then it will not be long ere thou turn Apostate and become a Bankrupt as to all true religion and practise of Godliness after the will of God for the Hypocrites very form is quickly blown away with a breath of temptation worldly interest or false doctrine when the shew of religion will stand an Hypocrite in no stead for worldly advantage and a contrary opinion be of more easi attainment then the truth as it is in Jesus according to strict holiness inward and outward too then Hypocrisie will ease and empty it self into Apostasie for Apostasie is but Hypocrisie detected and brought forth The Apostle Paul to Timothy speaks of some that will fall away from the faith 1 Tim. 4.12 and give heed to seducing spirits and doctrine of devills and they are such as speak lies in Hypocrisie having their consciences seared first an Hypocrite and then a back-sliding Apostate When religion is not rooted in the heart S. 110. and bearts not fruit in the life of a professor all his flourish is but like the leaves of a tree in summer and his religion will fall as they doe in Autumn and come to dirt or nothing Mat. 13.21 it may dure for a time but because religion is not rooted and well grounded it dureth but for a while Luk. 8.13 for they fall away when temptation comes for a while they may believe and make profession but no longer will they then safely they may without prejudice to their outward safety worldly advantage and interest Now Apostasie is a cursed alienation of mind and affection from the truth and practice of godliness as it is in Christ S. 111. it is a departure from the truth in judgment or affection or conversation a leaving off to believe in Christ as thy Saviour and obeying and following Christ as thy Lord and example Apostasie is signified by the termes of turning away from the faith of the Gospel by falling away from the profession and practise of godliness by back-sliding and drawing back from a Christians former love and zeal for it and diligence in Religious performances after the rule and manner of the Gospel Isa 1.4 Jude v. 19. 1 Tim. 1.19 2 Tim. 2.18 Heb. 3.12 by forsaking and going away backward by separating from the Gospel Truth Rule and Order and making shipwreck of Faith and a good conscience erring from the Truth and departing from the Living God Apostasie taken any of these waies is a very great sin in whomsoever it be in the least degree S. 112. and if it be not speedily repented of and thy decaies and luke-warmeness amended and thou quickly make haste out of that indifferencie as to all or no Religion halting between God and Baal quickly will such an one fall into that state of Apostasie as is irrecoverable and dreadfull is that state God knows Heb. 6.4 5 6. It is impossible for those who were once enlightned and have tasted of the heavenly gift the good word of God if they fall away to renew them again to repentance seeing they crucifie to themselves the Son of God and put him to an open shame i. e. put the greatest indignity upon Christ and his Gospel as though he himself were an Impostor and his Gospel a lie And it is a sad Truth S. 113. that there are very many in these last daies who are come even to this pass even to this state and degree of Apostasie and of whom there is very little hope of recovery but a great deal of fear they will be Eternally damned for their Apostasie if God by his Almighty power and miracle of mercy doth not bring them to their right judgement mind will and affections again and so restore them Dreadfull is that sentence God shall send such as are declining from his Truth strong delusions S. 114. 2 Thes 2. v. 10.11 12. that they should believe a lie because they received not the love of the Truth that they might be saved they shall be damned who believe not the Truth but had pleasure in unrighteousness See how God nauseates and abhors the luke-warm professor in that Laodicean temper S. 115. which was a decaying of zeal and fervour in Religion and so but a lesser degree of Apostasie yet saith Christ I know thy works that thou hast a name that thou livest but art dead and that thou art neither cold nor hot because thou art neither cold nor hot I will spew thee out of my mouth Rev. 3. v. 1. cum v. 15 16 19. S. 116. be zealous therefore and repent And there is another remakable passage in the second Epistle of Peter 2 Pet. 2.20 21. which sets forth the nature and danger of Apostasie thus If after they have escaped the pollutions of the world through the knowledg of our Lord and Saviour Jesus Christ that is when a man hath embraced once the Truth of the Gospel and is in a way of reformation and amendment of Life according to the Rule of Faith and Life if such a man shall be entangled again and overcome that is look back and withdraw from Christs profession and practise of Religion and yield to the temptation to that cursed return to former infidelity and worldliness or any kind of vicious living again the latter end of them is worse then the beginning that is their sin is greater and their return by Repentance harder for it had been better for them not to have known the way of righteousness though this had been bad and damnable enough then after they have known it to turn from the holy Commandement delivered unto them Pro. 14.14 Pro. 1.30 31. For the backslider in heart he that is a fugitive from Wisdoms rules and godly conversation shall be filled with his own waies i. e. shall be requited accordingly they shall be answered in their own kind God will turn away his favour and love from them for God takes no pleasure in those that draw back from following after Truth Righteousness and Holiness Well then S. 117. be perswaded to look unto thy self in time art thou one that hast made some profession of Christianity and some progresse in Religion after Christ and art ingaged in Religious courses and hast tasted some sweetness in the waies of Godliness and resolved to frame thy faith and life according to the Scriptures Then take heed of
thy reformation let the pleasures be never so fair or ever so many be not deceived by thy self but be thou a doer of the work and not a pretender to it only 't is a deceiving and a deceived heart that makes thee hitherto either deferre the duty or do it slightly IX Direction 9. If you would be throughly reformed S. 15. converted and saved in time then forthwith give up thy self to Jesus Christ and to the word of his grace let Christ be thy Physitian go to him which is the fountain opened for sin and for uncleannesse Zac. 13.1 1 Jo. 1.7 't is the blood of Christ that cleanseth from all sin flee unto him and yield up thy self unto him shew thy wounds and beg his healing carry thy burthen and let him ease thee Come unto me saith Christ Mat. 11.28 29. all ye that are heavy laden and I will give you rest take my yoke upon you and learn of me and ye shall find rest for your souls Let the word of Gods grace reach thee and rule thee be often at those ordinances where Christ is applyed to thy soul and the Spirit of Christ is working conversion give up and resign thy self to the teachings of the spirit by the word hear that word and obey it which discovereth and debaseth sin and searcheth the heart frequent that preaching that advanceth Christ and holiness that wooes thee off thy sins unto Christ and holy walking If thou be converted it must be by those means that God hath appointed to convert souls S. 16. and bring them to saving faith and repentance all true converts can say that God of his own will begat them with the word of truth Jam. 1.18.21 22. Wherefore lay apart all filthiness and receive with meekness the engrafted word which is able to save your souls But he ye doers of the word and not hearers only deceiving your own selves and every one that is made a new creature must say being born again not of corruptible but of incorruptible seed 1 Pet. 1.23 25. by the word of God which liveth and abideth for ever and this is the word which by the Gospel is preached unto you Therefore yield thy self freely and wholly to Christ S. 17. and the word of his grace and thou mayst then be seasonably and savingly wrought on and converted X. Direction 10. Dost thou intend to reform thy heart and life S. 18. wouldst thou be a true convert and have thy faults pardoned and thy life amended then be fervent and frequent in prayer to the God of heaven for this very thing pray I say mightily fervently and frequently if ever thy reformation be wrought it must come from God and he will be sought unto by prayer and the desire of thy soul must be with earnestness that God would pardon thee and heale thee and separate sin and thy soul sin from thy conversation and instead thereof implant grace and nourish holiness and make thee a new man by renewing thy judgment will and affection and introducing the image of the holy Jesus in thy soul and conversation 'T is true S. 19. God hath made free and gracious promises that he will give grace to convert and change the heart from evil to good that he will cleanse and purisie by his Spirit saying I will give grace I will pardon I will heal Ezek. 36.25 26 37. I will sprinkle clean water upon you and you shall be clean from all your filthiness A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes God will do all this for and to a poor sinner and except God give it and work it no man living can get it yet saith the Lord I will yet for all this be inquired of the house of Israel to do this thing for them God gave David a aew heart and pardoned his sins yet see that 51. Psal 51.10 Psalme David prays heartily Create in me a clean heart O God and renew a right spirit within me Our Saviour Christ bids us ask Mat 7.6 7. and you shall have seek and you shall find knock and it shall be opened for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Therefore if ever thou wilt be savingly converted seek it earnestly of God cry incessantly and mightily to the Lord and give him no rest untill he give thee conversion and pardon pray that thou mayst get it and pray that thou mayst keep it pray for this spirit and pray with it and never leave off praying as long as thou livest And I am perswaded that no man shall attain unto saving reformation but he that begs it of God and seeks earnestly after it and I am also perswaded that he that begs it earnestly and constantly shall not be denied it if he neglect not to endeavour to practise what God commands Thus have I given you those directions S. 20. which if you will speedily and carefully follow and put in practice will prove very succesfull toward your reformation those means God hath appointed to bring about this so great and necessary a work of reformation if conscientiously and diligently used Now I would perswade you to use all means possible S. 21. and with all speed possible that might be any way conducing to thy reformation by these motives following CHAP. XIV Some Motives to provoke men to be speedy and in good earnest about the one thing necessary which is sound Reformation I. Motive 1. REmember that all thy weal and happiness depends upon this very thing S. 1. even that thou art worth in an other world If thou art converted in time thou art made for ever but if thou put off thy reformation and wilt not yield to become a penitent and throughly reformed it will be thy marring for ever this must be done and done perfectly or else thy poor soul will be quite undone and a lost man for ever thou wilt be it is as impossible for a man that lives and dies in an unregenerate estate to be happy in another world as it is for one damned in hell already to come thence or to be there happy where he is Now or never is the time to provide for heaven by timely reformation here or no where must every one that means to be saved look to it for when death shall part soul and body there is no more working nor reforming here and now is the time and place in this present world to do all we have to do in reformation in the other world every one must be rewarded according to what he hath done in this world and receive a finall unalterable sentence and the decree of the Almighty will