A’ Brakel:

1) Fourthly, nothing exists or comes to pass apart from the operation of God. God sustains everything by His omnipotent and omnipresent power. Nothing can move without divine cooperation and thus everything transpires according to His decree, be it either by the Lord’s initiation or permission, directing things in such a manner that they accomplish His purpose. Thus it becomes evident that the Lord has prior knowledge concerning all things. You will comprehend this with more clarity and be less confused if you keep in mind that God is omniscient and has decreed all that transpires. His knowledge is not derived from existing matters and secondary causes as is true for man. Keep in mind that from God’s perspective, who is the first cause of all things, everything is an absolute certainty even though it appears to be uncertain when viewed from the perspective of secondary causes. From God’s perspective there are no contingencies; such is only true from man’s perspective. Thus, in defining the freedom of the will we must not think of it as functioning independently from God, on an equal plane with His will, or as a neutral entity; rather, this freedom is a function of necessity. Thus, the freedom of the will does not contradict the certain foreknowledge of God. Man, without coercion and by arbitrary choice, performs that which God has most certainly decreed, and of which He was cognizant that it would occur. Wilhemus à Brakel, The Christian’s Reasonable Service, trans., by Bartel Elshout, (Ligonier, PA: Soli Deo Gloria Publ., 1992), 1:104-105

2) God’s Government and Sin

Nevertheless God’s government also encompasses sin, for otherwise the entire human race, being sinful in its deeds, would be removed from God’s government. God’s government regarding sin cannot be denied by someone who believes God’s Word, from which we will prove this with utmost clarity.

For a correct understanding of God’s government relative to sin we must take notice of three matters which pertain to every sin: the natural activity, the deviation in this activity, and God’s government in bringing this activity to a good end.

(1) The natural activity, considered in and of itself, proceeds from God. This has been demonstrated in discussing the second act of providence, cooperation.

(2) We shall soon demonstrate that God governs sin to a good end.

(3) The deviation, the abuse of the energizing power of God, the corruption of this power, and the irregularity of the activity as far as manner and objective are concerned whether such activity is internal or external do not proceed from God, but from man himself. Man is nevertheless not independent in the act of sin for he corrupts the energy upon which he depends for his activity. God’s government concerning sin relates 1) to its commencement, 2) to its progression, and 3) to its ultimate outcome.

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