Turretin:

FIFTEENTH QUESTION

May the will be properly distinguished into the will of decree and of precept, good purpose (eudokias) and good pleasure (euarestias), signified, secret and revealed? We affirm.

I. Although the will in God is only one and most simple, by which he comprehends all things by a single and most simple act so that he sees and understands all things at one glance, yet because it is occupied differently about various objects, it thus happens that in our manner of conception, it may be apprehended as manifold (not in itself and intrinsically on the part of the act of willing, but extrinsically and objectively on the part of the things willed).

II. Hence have arisen various distinctions of the will of God. The first and principal distinction is that of the decretive and preceptive will. The former means that which God wills to do or permit himself; the latter what he wills that we should do. The former relates to the futurition and the event of things and is the rule of God’s external acts; the latter is concerned with precepts and promises and is the rule of our action. The former cannot be resisted and is always fulfilled: “Who hath resisted his will?” (Rom. 9:19). The latter is often violated by men: “How often would I have gathered you together, and ye would not (Mt. 23:37).

III. As there are various passages of Scripture in which the will of God is taken either for the decree (Rom. 9:19; Eph. 1:ll) or for the precept (Ps. 143:10; Rom. 12:2), so there are also some in which both wills of God are signified at the same time (i.e., Jn. 6:38, where Christ says, “I came down to do the will of him that sent me” [i.e., to fulfil the things decreed by God and to obey the command of the Father]). And when we say in the Lord’s Prayer, “Thy will be done,” we ask that our lives may correspond to his precepts and his decrees be fulfilled.

IV. Although the precept falls also under the decree as to proposition, still it does not fall as to execution. Thus they may be properly distinguished from each other, so as the will of decree may be that which determines the event of things, but the will of precept that which prescribes to man his duty. Therefore God can (without a contradiction) will as to precept what he does not will as to decree inasmuch as he wills to prescribe something to man, but does not will to effect it (as he willed Pharaoh to release the people, but yet nilled their actual release).

V. Hence it happens that although these wills may be conceived by us as diverse (owing to the diversity of the objects), yet they are not contrary. For as was just said, they are not occupied about the same thing. Undoubtedly if God by the power of his decree would impel men to do what he has by his law prohibited, or if when attempting to obey the law he would by an opposite impediment recall them from obedience, he would will repugnancies and be himself opposed to his own will. But the decree of God does not contend with his command when he prescribes to man his bounden duty (for the performance of which, however, he does not will to give the strength because he wills indeed the thing as to the proposition of duty, but yet not as to the execution of the event).

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