and the same Act or Action every way alike Circumstantiated may and have received either Denomination sometimes that of Good or Righteous and then again of Sinful or Unrighteous upon the Alteration of the Law the Standard of Righteousness Josh 7. 20 21. and chap. 8.2 So it was with reference to the Ceremonial and Judicial Law after the Coming of Christ If in lineâ Physicâ the Jews kept their course Acted and did what before that they practised those same Actions were now Impious and Sinful that before were Pious and Good Shall we then think that the Goodness and Rectitude of the same natural Habits and Acts was ens and had an Efficient Cause when the Law was in force but yet that the Malignity and Obliquity of them was nihil after its Repeal and had no Cause at all what did they more in the One than in the Other its too Subtile for me to understand The Truth is he that is the Authour or Efficient of the Act is the Authour or Efficient of both Righteousness or Unrighteousness streight or oblique is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Habitude of the Act and all its Circumstances to Law and he that Doth or Causeth the Act Doth or Causeth Righteousnâ—ss or Unrighteousness accordingly as the same Act is Conform or Inconform and Cross to the Law of God and that in a proper Sense or the Scriptures do never treat-of the one or the other properly at all Did not Solâ—mon King ' of Israel sin by these things Neb. 13.26 What hath been said may suffice for the Explication of the Scriptural Notion of Sin To reassume then our former Argument and reduce what hath been before iâ—sisted on to the Case in hand 1 As to Original Sin originans I mean that of Adam and ours in Him If our first Parents Inadvertency or Omâ—ssion of a due Exercise of Reason and Understanding if their Eating of the Forbidden Fruit if their Losâ— and Depravation of the Image of God in Knowledge and Light necessary to Conduct them unto God and Holiness or their Declining from God and Inclination and Propension to the Flesh-pleasing contrary to the Law of God was Sin then accordingly it followeth from our Adversaries hyyothesis that God must be the Author of Sin But the Antecedent is true Ergò the Consequent The Antecedent is proved Gen. 3.6 what is this that thou hast done saith God v. 13 17. 1 Tim. 2.14 Rom. 5.12 Col. 3.10 Nor can it be denied to be Sin The Consequent is evident in that they make God to be the first Cause and Predeterminer of Man unto all in every Branch thereof That Adam did not Advert Weigh and better Consider the Evil and Danger of Complying with the Temptation was they say from Gods withdrawing his Influence and Causation from him as often as man doth not Will or Act he therefore doth it not say they because God doth not determine him to it and that None-determination or Suspensation of God meerly of its self without any positive action inureth to the preventing of all Operation of the Creature They affirm that God did subtract or take away from Adam before his Fall that spotless Light and Primogenial Perfection of his Understanding wherein he was at first Created and and left him so denuded or stript to shift for himself that moreover God did Predefine his Lapse or Fall and that in Execution of his Decree he did Premove and Efficiently by his Physical Influx Predetermine his Will to the Eating of the Tree whereof he Commanded him not to Eat to chuse that rather than the other and that Indeclinably so as that it was Inevitable to him considered as he stood in Subordination to the aforesaid Decree and Efficiency of God and his necâ—ssary Dependence on him though in sensu diviso considering him or his furure Act without the Consideration of the Decree and Efficiency of God or his Dependence upon him in esse operari or secluding the Foreknowledge of God of all future Contingencies c. which is impossible they deny not but that he might possibly have stood and not have been so Predetermined by him or Caused to Fall either I say all that was not Sin nor Culpable or according to them God was the Author of his Sin or Transgression So in like manner 2 For our Personal Original Sin ortum I mean or originatum that which ab origine we bring into the World with us Job 14.4 if God be the Authour and Efficient of our Habits or Inclinations in the General and their Specifier and Determiner giving them their Biass that way they propend or go namely contrary to his Law then is he the Authour of Sin But according to them who go the way of Physical Predetermination he doth the former Ergò according to them he doth the latter also The Minor is their own assertion they say that not onely the power of Willing and the radical affections of Love and Hatred but their alienation from the Life of God the Habitual Pointing and Determining them Oblique and Cross to his Law to the Love of the Word and Flesh-pleasing and to the Hatred of Himself and Enmity to his Law both their Entity and Modification God is the prime Cause and Efficient of He from Eternâ—ty foresaw it and that in his Decree with which his Efficiency runs Parallel and Even in all and every Creature-effect all that hath Entity The Connexion or Consequence of the Major Proposition will not I suppose be Denied namely that the Habitual Dis-inclination of the Soul to Holiness or Propension and Inclâ—nation to Acts Discrepant to the Law of God such as the Hatred of God and aversâ—tion unto his Commands is indeed Sin or the Law of Sin Rom. 8.3.5 Iâ— then God be the Authour and Determiner of or unto that he is so of Sin The Case is still the sâ—me as to Actual Sin whether of Omission or Commission If God be the Cause of mens not Hearing the Word Reading Praying Omitting or not Exercising of this and the other act which his Law Commandeth and Oâ—ligeth them unto causa prohibens by his Suspending or Denying that Influence of his without which the Creature cannot move or act at all but is Determined to a Non-agency then is the Authour or is wholly in Cause of all Sâ—n against the affirmative Commands of his Law but according to our Adversaries in this point he is so Ergo. That the Omission of many Physical acts is Sin cannot be denied Mat. 5.42 But that God by his Non-operation doth Predetermine the Câ—eature Unâ—versally to a Not-acting is their constant Doctrine as â—o all Natural Acts nor onely as to Gracious or truly Pious acts the which we grant in a Sense since Man hath disabled himself Then by undeniable Consequence is God the Cause yea the Sole Cause of such Sins for Man doth nothing at all therein neither according to them can do nor ever could and that Common assertion
of Divines wherewith they have been wont to stop the Mouths of Objectors against the Equity of Gods procedure with Man for that he cannot do this and that namely that Man once had Power is by them Exploded as Heterodox and of no Use if this be true Again If God Premoveth and Efficaciously by his Influence and Causation Predetermineth men unto the Perpâ—tration of Acts Repugnant to the Negative Precepts of his Law such as Gluttony and Drunkenness not bare Eating and Drinking Fornication Aduâ—tery Incest and the like then is he the Authour or Predeterminer of Sin or else those Acts are no Sins But God causeth those Acts according to them Man they would have to be the Deficient Cause and God the prime Efficient All such Acts say they were from Eternity future and that could not be without a Cause If Gods Will then were not it there must be an Effect without a Cause This they term an Insoluble demonstration that such Effects have God for their Cause Thence they proceed to Argue that the Operation of the second Cause is the Effect of the Precurse of the first Cause as lâ—ss Worthy Dependent and Subordinate to it c. Now let any one shew me how God for Instance should Premove or Excite Achan to covet the Babylonish Garment the Silver and the Gold Josh 7.21 How he should Predetermine him by his Physical Influence to Will and to Do to take them and to hide them in the Earth which himself acknowledgeth to be Sin v. 20. add for the which doing or for the passing of which Act out of its potentiality into Existence and determination he died and yet not be the Authour or Cause of that Sin of his how God should Effectually cause that Numerical Act but not the Obâ—iquity of it the Law abiding Or what Achan the Secondary Instrument did more If it be Granted but that he was the Subordinate Author of that Wickedness though Inevitable to him But enough of that Arg. 2. The aforesaid Hypothesis of Gods Predetermining all sinful Actions reflecteth on the Attributes of God and therefore is not to be admitted 1 It asperseth the Essential Holiness of God 1 Pet. 1.15 16. whil'st he is made to predetermine to and by his energetical Operation to give a Shall-be or determinate Existence to all the Impious Actions Conceived and Committed in the World Yea to Actions intrinsecally Evil not only contrary to the Light of our Nature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Fundamental Principle of Reason relating to Morals But Repugnant to its own Nature which is regula regulans such as are not so from the bare Will or Pleasure of God prohibiting them But by Resultancy from his Nature and from the Eternal Reason of the thing in Conjunction with the Habitude or Relation that we stand in to him and which himself cannot alter not change As to hate his Blessed self and to Lye and Blaspheme his Holy Name to say in the Heart that there is no God or to Curse him As to such Acts or Actions God himself cannot alter the Standard which they run cross to nor can separate their Entity from their Obliquity or make them not to be Wickedness And yet this he is said by those whom I Oppose to Predetermine men to even to those very Acts but not to the Sinfulness they say More tolerable is the Opinion of the Manichees who feigned two Gods one to be the Author of Evil and the other of Good than so to affirm or to Father such Actions on the true God 2 It Impeacheth the Legislative Righteousness of God and the Equity of his Law It hath been Generally taken for Granted that God not only made Man with the Faculties of Reason and free Will without which he had not been a Being of such a species or kind as had been capable of any Law But that also he was furnished with whatever might adapt him to the keeping of that Law he should be put under and that the same was due to him from Gods Justice or Righteousness of Condecency as due to his Soul in Case he Expected Obedience from him and that he should be no wayes necessitated to transgress or Obedience be rendred impossible to him from any Cause Extrinsecal to himself Now all this the former Hypothesis overturneth Where then is the Equity of â—he Law or by what shall the Righteousness of God be vindicatâ—d If it be true which is by them maintained that God never gave to a Man a self-determining Power through his Assistance that he never made nor could make such a Creature as might or could possibly specify his own Acts that could Chuse or Refuse but as himself first determineth him That it were a Contradiction to suppose it For that he must be a God not made after his Image that doth it Nor could God foresee if it were so what he would Issue in Nor his Supremacy he Retained over such a Subject what Reason then that man should be Obliged by any Law when he can neither Will nor Chuse in any Instance of Action whether this or that shall be or not be which is Essentiâ—l to the Idea of a Subject capable of Moral Government and Obnoxious to an Enquiry about it Yet farther If Man cannot but Omit what God Efficaciously determineth him not to but must abide in an Everlasting Indetermination why shouâ—d he by Law be Obliged to a Natural Impossibility And if God Invâ—ncibly determineth him unto every Action that he doth by what Righteous Law should he be Obâ—iged to be above God or to be Stronger than he Thus to râ—solve all Mans Wickedness into Necessity is to justifie him and to Condemn God Nemo tenetur ad impossibile 3 It reflecteth on the Wisdom and Counsell of God in the Constitution of his Law The Law must be rather for himself than for them if Man cannot nor never could ever put in Act the least Thought or Motion conform nor inconform to it but as he Predetermineth him A Man might as Rationally make a Law for his Axe Hammer or Saw for though his Elective Power goes along they say with Gods Precurse or Premotion Yet in no Instance can he turn this way or the other but as he is first Inclined by the Law-giver and Predetermined antecedenâ—er therein Let the Law Speak what it will for it or against it still the Instrument can neither Move nor Act otherwise than it doth what then meaneth the solemnity of a Law or to what End should it be designed 4 It Impeacheth the Fidelity and Sincerity of God in his Expostulations with Men if nothing be within the Verge of their Power Why will you die saith he Ezek. â—8 signifying his being agrieved at their Sin and Ruine thereby What shall we think of his Upbraiding Men for it and protesting he willed the contrary O that my People would Consider c. Deut. 5.29 and 32.29 Isa 48.18 Jer. 44.4 Psal 18.13 Mat. 11.20 and 12.41
the Will are forged by him as to the subâ—rate matter that unto all the hatred of himself all the Lying Cursing Rapâ—ne Blood Cruelty and Confusion in the World he is the first â—over the reducer of it out of its bare potentiality into Act its Specifier and Predeterminer as to its Existence and mode of Being not only the Assyrians spoiling and taking the Prey Isa 10.6 but all his evil meaning 20.7 and his saying that by his Strength and Wisdom he had done it v. 13. both Habit and Act all that had any thing of Entity in it that nâ—t only the Power of Herod and the exercise thereof unto the taking of a Wife was from God But in specie and individuo that he took his Brother Philip's Wife rather than an other Woman he was indeclinably premoved of God and Efficienâ—ly Predetermined by him and so in all instances of natural Action This is it which I oppose and the which now commeth more directly to be Considered and Argued 1. The First Argument which I shall insist on for the confutâ—tion of the Doctrine aforesaid and in maintainance of the Position by me before laid down which is diametrically opposite to it is this It maketh God to be the Efficient cause or the Author of sin not a sinner for that he is above Law say some but of all that is so in man The consequence I know is denied by them whom I oppose yea and the thing disowned they will not affirm nor grant God to be the Author of sin nor do think that from what they assert it will unavoidably follow whatever odious Consequences we fasten upon an opinion in the way of Argumentation we take for grant the contrary Namely that they who do hold that Opinion do not hold that which we connect with it or that which we tell them will follow thereupon When I endeavour to convince a man of his errour by reducing him ad incommodum or absurdum to an inconveniency or absurdity I take it for Grant that himself accounteth it an absurdity which I would fasten upon him Or my Argument is to him lost If he agreeth not with me in that which I make Use of aâ— my medium to convince him and there is no man so perfect but he holdeth contradictions though he seeth it not or if he doth not with me more firmly adhere to the Truâ—h which I take to be contradictory to his Errour my Argument which procedeth ex concessis will not pinch him at all Here therefore they distinguish of the Physical Action and the Morality of it the Actiâ—n they say is of God and its Existence He it is that premoveth and by his transient Physical influence causeth and efficiently predetermineth men in and unto all their sinful Actions and is the first cause and determiner in all their Omissions that he specifieth and giveth its particular Individuation to every such numerical Action but for the anomie or aâ—axie of it it 's Irregularity wherein the formal nature of Sin consisteth its incoâ—formity to Law that is a privation it 's a non ens or nihil it hâ—th no Author or Efficient cause at all only a deficient cause or subject rather nor is caused The Action they say the substrate matter of Sin God causeth or effecteth not the Obliquity of it the Act not the sinfulness the former i. e. the Act they say is ens it hath an Entity or Being and ens bonum convertuntur it must necessarily therefore be good and have God for its Authour who is so of all that is good c. But surely ens bonum morale are not convertible terms every thing that is is not morally good and of Metaphysicks we are not disputing Laying aside therefore all Philosophical and Scholastical subtilties let us attend to the Scriptures and see whether we can find out what is Sin and whether it may be said to have any Author of it or no and if so what it is that denominateth any one such in the Language of the Holy-Ghost Sin is either Orginal or Actual Original is either that of Adam or of all mankind in him Rom. 5.12 which was Origo the first beginning and Spring-head of all sin Or the immediate Product thereof that which though it be not the first Sâ—n or Transgression yet is ab origine congenite or of the same Original with us and that is either private The loss or Want of something in debito subjecto that de jure ought to be in the Subject termed the Image of God Gen. 1.26 Ecc. 7.29 Col. 3.10 Or positive an Alienation or Dis-inclination to what the Law of God requireth and a biâ—ss and propension to what it prohibiteth Job 14.4 Psal 51.5 and 58.3 Gen. 6 5. Rom. 3.10 which is heightned by continued Acts Jer. 13.23 and this is the Source and Fountain of all other Sin Actual Sin is either of Omission or Commission The former is the subject's not exerting or not coming up to some particular Act which by the Law he stood obliged to The latter the Perpetration of some Act or the Doing of some thing which the Law of God forbids to be committed or done Luk. 11.42 The formal nature of Sin in abstracto is a Repugnancy to Law or Rule so the Apostle defines it a Transgression of the Law 1 Joh. 3.4 All Sin however Distinguished is such and for the same reason is Sin because Inconform to the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Illegality it 's not the Object or Circumstance of an Act or Intention of the Agent in Acting that is the Rule or Measure of its Morality but the Act or Action so modified is Good or Evil as Conform or Inconform to Rule Rom. 4.15 Sin in concreto is a Peccant Habit Act or Omission against Law or Rule In it there is nothing more nor less to be considered but the Habit or Privation Act or Omission of the Law and the Habitude of the former to it The Law that is Good and Holy Rom. 7.12 it 's also index recti obliqui the Rule and Standard of what is Right and what Not. God is the Authour of That Man of the Habit or Act Deviant from it the Habitude or Relation of Sinfulness stante lege results from the former Act. The Formality God is the Authour of in some Sense he Constituteth the Law what Action shall be Good what Evil his Nature and Will giveth it so to be it 's of Him but the Existence of the Act or Action discrepant to Law is of Man God is not the Authour or Predeterminer of That he might not do it or was not Necessitated so to have done it Sin is sometimes in Scripture predicated of the Soul now depraved somtimes of its Faculties of the Understanding Will and Affections and sometimes of the Body its Instrument as the Subject and Efficient of it so it is of the Habit or Propension to Evil and Privation of Light and of
he determineth not the creature to God forâ—saw that Ananias would not not that he could not dispose of the price of his estate as he pretended to do that he would not not that he could not forbear to lie Act. 5.3 4. He could not indâ—ed make God ignorant yet he coâ—ld have done otherwise than he did for all Goâ—'s knowledge that he would not so do Nay possibly it may prove no less dâ—fficult to make out what some do so Peremptorily fix upon as the way in which or manner how God in Eternity foreseeth all things that shall ever come to pass namely in his own Decree giving them a futurition in the first place and thence taking the Idea of them in his own will since that in Eternity there is no prius and posterius one thing before an other it consists in a Point beside that the free Act of God will have no necessary connexion with his Being nor do they by way of emanation result therefrom Eph. 1.11 Who can make out these things Can any one define or resolve how God himself should fore-see and fore-appoint things to come and yet notwithstanding their Futurition or Shall-be still we are to conceive of him wherein he hath not bound himself by express law or promise to the contrary as retaining a liberty pro arbitrio whether this or the other thing shall come to pass or not unless we will take away and destroy the reason and foundation of Prayer according to that of the Poet Desine fata Deûm flecti sperare precando let us never think by prayer to move God to reverse his determinations or to alter that which he foresees and therefore will and must be We ought not to pray only for that it is our duty and as that which fell also within Gods predetermination but we are in our addresses to him suppose under a national calamity or a particular distress to conceive of him as yet free at his pleasure to prosper or blast us in the very instant wherein we pray to him and accordingly as we shall demean our selves we may expect from him though we have no certainty of the event Jer. 18.7 9. Jonah 2.9 Zeph. 2.3 Exod. 32.31 32. 2 Cor. 12.8 And not think that once he could help us antecedently to his determination or before the contrary was future but that now he is not at liberty as before to proceed either way or to be moved by any Address to him c. and yet to form any adequate conception of the consistency of these things may be to us impossible 2 Nor is the question touching Gods preordination or free decree of all actions or events either efficiendo or permittendo whether they be good or evil though I deny that the decree of God did enter into them after the same way and manner God did from Eternity predestinate or decree some of fallen man fallen I mean ut in esse cognito such in the foreknowledge of God unto salvation and unto faith and holiness in order thereunto Rom. 8.29 30. Eph. 1.4 5.2 Thes 2.13 He did decree to cause it so to be And the same doth and shâ—ll come to pass as the Effect of it But I deny that God did so decree the fall of man though he did to permit it or that he did so predestinate any man unto unbelief impenitency and rebellion the Material of it Thus the learned Bishop Davenant in his Animadversions against Hoard mihi p. 105. Predestination is a cause effectual in the producing of all salutiferous actions But reprobation or preterition is no effectuâ—l cause in the producing of any wicked actions And we hold not that God hath dâ—termined to produce any bad actions in men as impenitency or the like so p. 258. Predetermination in this sense taken as an immanent act in God and the same with his decree precisely in its self It puts no more into his Subject than his bare Prescience How the event or things decreed shall be brought about falls within the decree too But that belongs to the execution and is de modo which may be as well by permitting or ordering things so as to ascertain the existence of what is decreed as by affective production or causative determination and specifying the operation of the creature in persuance of his decree and such a difference there is Gods will giveth Being and Existence to the Object of his love Not so of his hatred but presupposeth it only there and yet both the one and the other are births lying in the womb of his Eternal decree whether they shall have a true Existence or not Even touching the evil projections and actions of men God hath predefined which of their contrivances shall take effect and which not what Weapon shall be improsperous and what shall prosper Dan. 8.25 and 11.25 27. Isa 54.15 17. Jer. 47.7 Isa 44.7 his determinate counsell and purpose is concerned therein Isa 46.10 Act. 4.28 Of which more hereafter 3 Neither is the question touching the providence of God either in the sustentation or conservation of the Being of man or of his concourse to the enâ—bling him unto the production of his Acts and operaâ—ions in general nor of his iâ—fluence and causation as to good actions nor yet touâ—hing his order and government of the world but it is of his precurse or transient influence unto the determination of the Subject in the exercise and specification of his Acts antecedently at least in order of nature to his own determination and that in relation to evil actions especially whereof we are enquiring Here iâ—'s granted 1. That the creature as to all its actions in general hath its dependance upon God the first cause on his manutenency and supportation both in esse operari as to his Being and Motion Psal 104.30 Neh. 9.6 and consequently that to all actions incommon whether good or evil so in like manner to all operation of every creature such a sustentation and concourse of God there is necessary thereunto as whereby he preserveth the order of nature and enableth every cause to produce its effect and that by his continual energetical operation and influx which is the same he doth concurr with the reason and free will of man at least concomitanter in its own election and free determination as that whereupon the Will in acting the Acts of the will and its Actions willed do depend and without which the Agent could not subsist nor move of himself at all Act. 17.28 Rom. 13.36 But it hence followeth not but that man hath a self determining power that presupposed as to some acts or actions which he hath not lost his capacity unto 1 Cor. 7.37 The Providence of God whereby he upholdeth all things Heb. 1.3 and by his general influence doth preserve and keep alive the power and operation of the creature doth differ from Creation that is the production of something out of nothing simply or out of the power of Nature or
therein or by a moral agency only whether he draweth and turneth the soul as the Fisher doth the Fish when he hath it upon his hook and line by a physical impulse or as the Fisher doth the Fish when he hooketh it or in order to it by laying the bait before it where the pleasure of the bait or hopes of â—ood presented in the fancie doth allure and draw it this way or that till it hath takn it in or swallowed it which is an objective drawing and like to that which is moral in men I mean it not in the Arminian sense so as to leave the soul indifferent or the Will in suspense that what ever God doth on the contrary it still may eventually will or nill chuse or refuse cast ballance this way or the other but whether Gods actual efficacious and powerfull determination of the Will of the sinner indeclinably to Good many not be effected and brought about by the way of moral operation or causation as well as physical where the soul specifieth its own Act in a way more congruous to its nature and yet can go no other way in its elections without offering an affront to the dictate of its own Reason and Understanding Psal 119.36 8. Luk. 15.17 First rectified by the special Grace and help of God Col. 3.10 Job 33.16 Jer. 31.11 Joh. 4.10 after the same manner by a divine Inculcation of Truth and fixation therof upon it to a saving illumination Mat. 5.22 Joh. 14.26 and 16.8 But that God doth not either the one way or the other predetermine men to actions wicked and sinful I take here for grant and shall hereafter prove I mean neither by external legal Commanding counselling or perswading nor by internal moral suasion or Suggestion which is yet more powerfull tempting or soliciting effectually thereunto much less by any physical Thrust or premotion of the Will that he should influence it inevitably and insuperably in its election of two objects lying evenly before it one good the other evil to chuse and determine it self to that which is most nefariously wicked which at the same time he dehorteth from and declareth hâ—s abhorrency of and threatneth to punish Dut. 29.20 Here by the way let me take occasion to note the disadvantage which to my best understaâ—ding I conceive the truth of God to have received in the management thereof in the Point now mentioned by those who go the way of physical Predetermination whil'â—â— sober and woâ—thy men of that perswasion in their popular Sermons undertaking as one doth in print to vindicâ—te the Sovereignty of the Grace of God in the begining and carrying on of mans conversion and salvation and for the maintenance of the necâ—ssiâ—y of effectual grace therein shâ—ll pitch upon such mediums as these namely 1 That the denial thereof disparageth Gods providence For that â—t breaks the essential subordination between the second cause and the first 2 It destroys prescience for how then câ—n God infallibly foresee the Motions of the Will and the Effectâ— depending on it the evâ—nt being uncertain 3 It deifies the Will making it supream and independeâ—t upon God himself c. which do as well prove and are the main arguments brought for the maintaining of Gods efficacious predetermination of men in and unto their Unbelief Rebellion and all the most impious actions whereof the most profligate sinner is guilty and cuts the throat of the fourth argument that it abolishes all prayer and thanksgiving for that on the former Hypotheses the meaning of such prayer to God muâ—t be only that he would change his operation and cease to premove and determine the Will to that which he had all along before guided and overruled it to that he would counterwork his own prior determination and now turn it and determine the Will to good as before to evil which is a strange notion of prayer Nor can the soul in good earnest thank him for it when done if it be indeed really convinced that it might not thank it self that it was done no sooner or that it may thank God that it so long resisted his Spirit and walked in the path-way of destruction in every instance whereof it was effectually predetermined by a superiour agent on whom it had its dependence who foresaw all its motions who had an absolute supremacy over its Will and unto whose efficâ—ent energetical Operation it could not but be obsequious If we had no other medium to oppose Arminianism by in the Point of effectual Grace I should take our case for desperate and the remedy to be no less dangerous than the disease But to proceed 3. As to the Providence of God in the Government of the World It 's granted that God doth not carry it as a meer Spectator but that his Providence is positively active in the disposal of all Events under the Sun even to a sparrow falling to the ground Mat. 10.29 or to the Lot that is cast into the Lap Prov. 16.33 All the Issues of Health and Sickness Poverty and Riches War and Peace Life and Death they are in God's hâ—nd Eccl. 9.11 Job 14.14 2 King 8.11 Jer. 10.23 Prov. 16.9 Eccl. 11.5 6. nor are sinful men out of the limits of his Supremacy in the order and disposal of their actions which of their Projections shall take Effect or see the light and in what Circumstances and which not Psal 29.10 he hath all wicked men upon his hook Ezek. 38.4 the Heart of the most Absolute on the Earth at his Pleasure and Dispose Prov. 21.1 Isa 10.5 and 44.28 and 45.7 9. Psal 33.15 16 17. the Over-ruling Providence we acknowledge in the order of all Events whatever betideth us Yet hath not every Providence the same aspect with it though Gods hand be in it all Suppose for iâ—stance a man walking in the Streets the Tyles of a house he not perceiving any danger may slip and fall on him or he seeing them ready to fall may yet to save the wetting of hâ—s foot chuse to adventure the going under them rather than to cross the way and they happen to hit him Or one from the Roof of the house witâ—ingly throwing them down upon him and wounding him either way in them all he must acknowledge and eye Providence but in the first instance though there was a natural cause and reason of their Falling yet he wholly resolves his Misfortune into the Divine Providence which could have diverted him from coming at that instant there but did not or which ordered things in such a concurrence of Circumstances as that it should so fall out that he should not avoid the Stroke of them In the second he Notes the Providence and withal repents him and befools himself for his rashness and oversight that he prevented it not when it was in his power God could have turned his thoughts too and did not and so might he had he considered the Danger as he should and could have done In the
vital and rational agent in respect of its proper nature and internal principle of operation with such a natural indifferency in sensu diviso before it acteth for quicquid est quando est necessariò est as whereby Reason proposing to the Elective Faculty diverse Objects that have no natural Connexion with the Will in determinâ—ng its self to eitâ—er it followeth the dictate of its own judgement of Dâ—scretion void of all natâ—ral Necessâ—â—y such as when the Fire burneth or of Coaction as when a man is halâ—d or carried without or against his own choice neither is led by a blind instinct as the Beast nor acted like a meer Mâ—chine or Eâ—gine that ordereâ—h not its own motion nor knows its use or tendency It s generally acknowledged that if the Understanding hath but one Object alone proposed before it or but one way or means to such an end or that if the Object be presented in all respects good as circa finem that happiness in General is to be desired or if any particular Object be presented as undequáque bonum having no appearâ—nce of Evil in one respect as well as of Good and Eligibleness in another respect the Will quoad speciem actûs if it acts at all must close with it and cannot refuse the same and so if there be in it omnimoda ratio malâ— an appearance of nothing but Evil in all and every respect it must neccessarily repudiate or nill it and cannot otherwise determine its self Yea and it is affirmed of God himself in Scripture that he is not at liberty in some things to determine himself or to will or act otherwise than he doth its impossible for him to lye Heb. 6.18 or not to do that which is just and right Gen. 18. 25. the Saints also in Heaven are determined to good as was our Saviour Christ even on earth they are invincibly inclined to it and it is their Perfection that it's as well Nâ—turally as Morally impossible for them to will the contrary and thâ—t for reasons unalterably prâ—ponderating them that way keeping the Will Habitually fixed and indeclinably pointed towards God and Holiness wherein all future instances of Worship and acknowledgment being included as the effect in its cause are Virtually in Act the faculty being so far forth determined and it 's our unhappiness that it is otherwise with us now It 's no defect or want of any desireable Freedom of Will that a man cannot obtain of himself to cut his own throat or feel not himself indifferent about it To be determined to evil onely or to be in such state and condition as that to do good formally such every way pleasing and acceptable in the sight of God is impossible to be sure is a most Deplorable estate though it be ab intrinseco from an innate Principle Neither is it denied but that such an indetermination as some state the Freedom of mans Will to consist in were better and to be preferred before determinate Fixation in and insuperable propension of Will unto Sin Jer. 13.23 2 Pet. 2.14 But still though lapsed man till restored by Grace doth not estimate aright of the things of God though he nauseateth the things of the Spirit and declineth God and Holiness It 's not from the Enjoyment or want of any such Freedom as is essential to Humane nature nor can he plead an equitable dismission from his obligation to Obedience since he is disabled by his own fault but from a privation in his mind laesa facultas a peccancy or disease therein as to his discerning and relish of Divine and Spiritual Objects Eph. 4.18 Rom. 8.5 7. and a vicious disinclination in his Will and Affections ballancing him another way Gen. 6.5 Eph. 2.3 Joh. 3.19 Free Will is still retained What though a mâ—n cannot turn the course of the Sun in the Firmament yea what though many attainments as well Natural as Moral be now impossible to man which were possible to Adam and of his concreated perfection Gen. 2.19 what if he be a lover of pleasures more than a lover of God 2 Tim. 3.4 and cannot obtain of himself to do otherwise Yet is he a man still a rational and voluntary Agent in all that he doth and retaineth a Dominion over his own Acts and a Liberty in their Specification too of all within his Sphere and Compass The Saints in Heaven notwithstanding that their state is no other than of a determiâ—ate perfection not of Indifferency to Good or Evil yet they retain a liberty of Competition Contrariety or contradiction in their Acts with reference to this or that particular Object within the bounds and limits of God's Will and Law indelâ—bly engraven on their heart The Natural or Unregenerate man in like manner notwithstanding his impotency to Good and invincible Propension determining him to Evil in General yet reraineth the like Lâ—berty and Freedom to Will or Nill to Chuse or Refuse and consequently to Do or not Do this or that in the ordinary way of Gods Providence save in what by the Apostacy or by a radicated Habit or Custom in Sinning he hath Disabled himself or is left of God In his Natural and Civil Acts or in his Sinful Acts he hath a Self-determining power if God permit he can Specifie his own acts he can of two Objects before him chuse one and refuse the other as the Cogency of his Reason shall sway him A wicked man can chuse whether he will go to this Alehouse or that or to neither of them he can pay a Summe of Money that he hath given Bond for at the day if he have it or he can let it alone he can Hear and Read and Pray though not every way as he ought to do yea were he not deficient to himself might overcome his Will to it possibly he may be wagered or by penalties be driven to it as well as the contrary Every disaffection is not Invincible Luk. 11.7 8. Jeroboam Baasha and other the Kings of Israel upon the denunciation of Wrath against them might and could for ought we know we are sure graceless persons may have Humbled themselves and caused their People to Fast as well as Ahab or the King of Nineveh did upon the like Message sent of God to them but they did not Jer. 5. 21 23. Mat. 11.23 12.41 Yea and the best Saints may and can do more Good and forbear more Evil than they do as hath been hinted David might and could have forborn to make Vriah Drunk or Murder him and he could have done Mephibosheth Right against that Traitour Ziba 2. Sam. 19.27 but he did it not Whose Heart is it that reproacheth him not for preventable Miscarriages In such things it is which are within mans power either way that God is said to Try or Prove men sometimes Deut. 8.2 16. Gen. 22.11 12.2 Sam. 24.12 The Saints in Glory are Immutably determined to to Good or cannot sin The Sinnâ—â— or Unrenewed man or men
they are Inviâ—cibly deâ—ermined to Evil or bent on it in the General or cannot do Good Man in Innocency he had perfect Good or spotlâ—ss Obedience and also Sin and Evil within his power both being made Mutabâ—e Man Restored and Manumitted by Grace hath imperfect Good compâ—red to the Original Law or Sincere Oâ—edience within his power and also Sin and Disobedâ—ence being on Earth defectible or not yet Confirmed though the Decrâ—e and Efficiency of God shall prevent that he sinneth not to Death Yet may Free-Will be denominated or affirmed of them all The one act as freely as the other the worst in sinning as the best in obeyâ—ng He acts freely that can act or not act what when and how he pâ—easeth in things which mâ—y be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in our power so doth the sâ—rvant at his Masters Beck Col. 3.23 where note by the way that to act voluntarily or freely and yet necessarily are consistent and may well stand together The Angels in Heaven they love God and serve him Voluntarily and Freely so shall the Sâ—ints in Glory and so doth man in his present state even in what hath a kind of natural Connexion with the Will determine himself Freely according to the Dictate of his Reason and Judgment A Rational a Voluntary and a Free Choice are Convertible Terms The Will acteth Freely not Necessarily as opposed to Volunâ—ary either contrariè by Coaction or Violence against its Elicit Inclination or negativè from a meer natural Necessity without Reason Bâ—t still it acteth Necessarily in some sense as the Will evermore doth when Reason hath once cast the Scale with necessity of Immutability in respect of the Event which opponitur possibili non esse is opposed to a Possibility not to be God's Supportation and Concurse presupposed or eventus contrarii of the contrary Issue or Event it can do no otherwise and tâ—at from the Potency or perfection of the Rational Faculty and Cognation that it hath with the Objâ—ct And the contrary is as true of Wicked and Unregenerate men they Act freely following the Dictate of their Reason and Judgment such as it is though Brutish Jer. 10.8 21. 55.17 thougâ— Carnal â—ensual and Deviliâ—h Jam. 3.15 Jer. 4.22 voâ—d of all natural Necessity or Coaction in their choice of Sin and Flâ—sh-pleasing Eph. 2.3 Yet do they Act Necessarily also so as that they cannot possibly Will or Do the Contrary without renewing grace Job 5.44.45 Rom. 2.5 and that ab intriseco from a Privation in their Mind Rom. 3.11 Eph. 4.18 and an Impotency or contraty Propension in their Will and Affections preponderating them to Evil though not sub ratione mali and to a Disrelish of true Holiness Rom. 8.5 7. which is languor aegritudo animi the Souls sickness and depravation of its Faculties the fruit of mans first Apostacy from God Job 14.4 though he be still habile subjectum a Subject capable of the Retrivement of God's Image into his Soul Col. 3.10 i. e. Man still with his natural faculties of Reason and Will and so Good is yet possible to him in some sense if God please to adapt him for it Eph. 2.10 In and about particular Acts agible within mans power and unto which he is not actually or virtually by a previous invincible Habit or Propension of Mind and Will predetermined lieth the Contingency and Evitability of Humane actions In such actions hath man a liberty of Contrariety or Contradiction in the Exercise and Specification of his Acts or of Indifferency accordingly as his Reason doth sway him He may and can Act or suspend his Act his Will containeth within its dominion a power and possibility unto contrary acts and effects what is future is yet evitable and that possible that is not future Man saith the Learned Davenant hath not onely potentiam in se liberam a faculâ—y in its self free or capable of freedom but liberum usum potentiae the free Vse or Exercise of it A wicked Man for instance can upon other Deliberation resolve to do otherwise than he doth which freedom is evident in Adulterers Thieves and all manner of Sinners who being resolved to Commit this or that Sin when they perceive some great Danger presently choose to abstain from it till fitter opportunity Cain Absalom Judas and others were not under a Necessity of committing those Sins whereof they are noted to be Guilty it was out of their free Election having a power whereby they might have abstained from them The Angels that fell notwithstanding the Decree of the Divine Will had a Possibility of Not-rebelling against God and a Sufficiency of Divine Grace given them to have preserved them so had Adam had they not abused it God's absolute prescience doth not take away the possibility of the contrary Action or Event no more doth his absolute decree to think that the decree of absolute Reprobation must leave men under a necessity of committing their several sins is a false Imagination as every mans Conscienee is able to witness so the aforesaid Author p. 116.199.328.344 whom I have the rather consulted for that he is instanced in by some and produced for a maintainer of God's Predetermination of mans will in the sense by them pleaded for Which himself termeth a controversy between the Dominicans and Jesuits with whose Metaphysical speculations our Protestant Divines love not to torture their brains Nor yet do I take all Extrinsick Predetermination to be Inconsistent with humane Freedom in Acting For it hath been before granted that such Predetermination of God is necessary unto the Conversion of any Sinner unto him though the Sinner is capable of doing something that in the Order of Gods appointment hath a tendency to it Prov. 2.3 5. Isa 64 7. and it lieth at the Door of any under the call of the Gospel that they are not converted and healed by God it 's their own fault Jer. 13.27 Mat. 25.29 and their heart will one day Reproach them for it Luk. 16.28 neither do we when we speak of an Irreversible Insuperable Irresistible Determination whether to good or evil Actions meane any more than such as cannot or rather shall not be resisted such as is efficaciously prevalent and never fruastrate Yet is the Liberty and Freedom of Co-operation in the Subject in such case no more than that of a Rational Spontaneity it containeth in it's own nature nothing of contingency or possibility of the contrary Event In Effectual calling the New Creation wherein God worketh something above and besides the Order and Course of second Causes in order to the new Biassing and Pointing the soul towards himself Heaven and Holiness whatever the Influence or Efficiency of God be on the soul or its faculties of Reason and Will or his manner of Operation whether it be by way of objective Proposal and Fixation on the mind Demonstrating the Object and Effectually setting home Truth to an immutation therein and turn of
the Will 1 Cor. 2.4 Or by way of Physical Precurse and Premotion besides exciting the natural Powers into Act and inclining and bowing them in their Operation as the Fountain of Being and motion unto a Change or Turn into a new Course Eph. 2.2.4 10. of which before still he so intimately by his Presence and Virtue reacheth and applieth himself to the Active Principle of the second cause he so congruously accommodateth himself to the nature of the subjecy to be wrought upon as that all the vital Wheels of the soul the Reason Elective power Will and Affections go along with choice and delight in their determination without the least Rape or Violence offered to the Innate freedom of the soul though God and Christ be carried into the heart with a greater weight of Love than any other Object can ballance to turn the scale of its Predominant Elecion an other way and yet it 's Invincibly or Irresistibly wrought upon and a necessity Induced upon it in a sense It can will no otherwise Christ drawing yet the Will remaineth still free for voluntary and violent willing and forced do implicare The Will cannot be forced and for the Will to be determined necessarily or indeclinably to Good and what may render the soul happy no man that prayeth to God for grace or that acknowledgeth God therein will ever recoil at it or account himself injured thereby or concerned to rise up against it nor is it at all repugnant to the Commands Counsels Promises or Threats laid before men to induce them to a Returnal unto God Heb. 4.1 11. For that the dispensation of this grace is as to us contingent and in the use of means And the second cause hath its immediate formal and proper Efficiency therein It is man that believeth and repenteth not God yet the Effect of God's power overshadowing the soul Psal 110.3 whose Action is not only the first cause in the presence of such a Creature as in the gifts of miracles but is specified by the second cause in the virtue of its proper form suitably to its nature as a reasonable Creature 2 Cor. 6.1 Gods Efficiency changeth not the natures of things though he rectifieth and healeth the Mind and Will morally yet he altereth not its proper motion or manner of operation naturally It inclineth its self as freely to the Act and that upon the cogency of reason and judgment as if there were no such Hyperphysical determination thereof by God at all Dut. 30.19 3. But as to evil or sinful actions whereof our question is such Predetermination is destructive to the Creature and inconfident with God's moral Government over him albeit that God's decrees are infrustrable yet doth not God premove their Wills Insuperably in and unto the Conception and Production at such Act more were it for the honour of God if sin dishonoureth him and the good of man his Creature that such Acts ar Operations of his should for ever abide in their bare Potentiality or that his Will should remain in an Everlasting Indetermination which it 's said that it must if God determine it not than that it's pâ—ssibility should be educed into an Actual invasion of the Government of God and affront of his holy Majestie and then the creature be damned for the same though he could but sees it not meet to prevent it here it 's necessary not only that the Subject hath no Violence offered to it but that it be not made free nor willing which is far the worse If any man should violently snatch me out of haâ—mes way when I was not aware of it or rescue me from the Pit I should have no cause to complain of him but in case any one could reach my Elective power and inâ—atuate and befool my Reason suppose it by fascination and should determine me to the Contrivance and Execution of some horrid Treason to my destruction He should do me more Mischief and Injury than if he had violently or by force assâ—ssinated me and taken away my Life with hâ—s own hands as is obvious to every Understanding mâ—re of Evil would cleave to me and if he were my Judge in such Inâ—tance I know what I could not but say God himself â—ath declared it a thing to him condecent and just that in the matter of Offence and Punishment his Act should be if I may so speak at the Beck and determinâ—tion of the Creature Legislâ—tion belongs to God alone and Deliverance after forfeiture belongs to his Prerogative but that any one becomes an Object of his rectoral Juâ—tice and Wrath God is not the first cause of thâ—t or the Predeterminer to those Actâ—ons which involve men under Guilt The Judge or King is and must be at the Dispose of the Subject in a sense in the Execution of the penalty of the Law not to hang whom he please nor yet to make them culpable Such a Supremacy over all Persons and in all Cases God abhorreth from Isa 50.1 The Position directly contrary hereunto is that which by some is maintained namely That God in Eternity did Predefine or decree all the sinâ—ul Actions of Angels and Men. That by his Efficiency which is but the Execution of his Decree and adequate to it foregoing the Operation of the second cause he doth in time by his transient physical Influence predetermine the Creature to all such Actions thâ—t the necessary dependence of the second cause or the first and its Essential subordination to it doth so require that the Habit or firâ—t Act and the Operation or second Act is the Product and Effect of such Influence of God the first cause as secundary and subordinate to it and is ascertained by it or that otherwise the Decree might suffer disappointment More particularly that the Fall of our first Parents was fore-decâ—eed of God and that in Execution thereof substrahendo by withdrawâ—ng or suspending that Light and Assistance without which it was impâ—ssible for thâ—m eventually to stand or efficiendo by his Physical precurse he determâ—ned them thereunto They affiâ—m not only the concurse of God enabling them to and in the Acts of Appetition of Mastication Manducation c. in eating of the fruit but that the disordeâ—ly Modification of the Act was primarily from God that by his Influence and Causation himself did cast the Scale of their Will to desire and to eat of that Tree prohibited in which was ye disorder rather than any other before free and indifferent till determined theâ—â—unto by that Energy of his whâ—ch couâ—d not but produce the Effect yet so as that no straining or compassion can be dreamed of tâ—erein though in sensu composito considered as in subordination to the Immutable Decrâ—e and Efficiency of God they coâ—ld do no oâ—herwise than they did So for all other the wickedest Actions of men that all the ineâ—cations of the flesh the motus primo primi all the first machinations of the Mind or Thoughts and conceptions of
his Creature to Endless Torment for that which it could never Help or that he shouâ—d make that a Crime which himself was the Authour or Cause of or Predetâ—rmined it to Is God Vnrighteous when he taketh Vengeance absit God forbid saith the Apostle how then shall he Judge the World Rom. 3.6 God may bestow freely his Mercy and special Favour where he pleases but not so the Effects of his Vindictive Justice and Wrath there must be Cause for it or it were not becoming his Righteousness and Holiness it were a Wrong and Injustice to the Creature as himself doth admâ—t and is willing to render accountable to any one that shall Challenge him therein Ezek 18.25 29. Isa 5.3 Now it 's matter of Fact that the Inquest shall be about in the day of our Account Mat. 25.25 30 35. Rom. 3.6 1 Pet. 1.17 the substratum of Sin the same as in all Humane Courts of Judicature If then God be the Efficient Cause of the Fact if he Premoveth men and Predetermineth them to the Entity and giveth a Futurition and Existence to their Acts of Murder Adultery c. rendering them necessary necessitate causali motiva on what foot of Account then shall we fix the Equity of his takâ—ng vengeance on them for the same Shall not the Judge of all the Earth do right Should a Judg so proceeding be like unto God VVhat colour of Justice were there or of meerness in the Recompence Heb. 2.2 Arg. 8. The Predeterminant Hypothesis It shaketh the Foundation of Revelation the Authority of the Scriptures the Rule of Gods Judgment It maketh God the Suggester of Lyes as well as of Truth Then did not the false Prophets deceive the People when they said Thus saith the Lord Jer. 23.17 for it was ens and yet God himself saith that it was the Vision of their own Heart and not from him v. 16. The Question is what according to them God did more in the Inspiration of the true Prophets than in the false in linea Physica as they speak Arg. 9. If God Predetermineth all the Operations of Man as is affrmed there is no Reason nor Foundation left for Civil Government Oeconomical or Political It were not only Ludicrous but highly Injurious It were a horrid thing for Man not to be aware of it whatever God might do as they say Humane Lawes do presuppose the Lapse or Disablement of Man and with one consent it 's agreed that no man shall be put to the loss of his Life or Member penally for Omitting or doing ought that is not within reach of humane Power to determine concerning If all the World be not cheated therein What Man should be so Irrational as to Reprove or Correct Child or Servant yea his Beast for that which in good Earnest he stands convinced that he could not prevent The Fact or Omition I mean not the anomie only which results from the same plain People understand well enough what I say Mat. 21.29 30. Arg. 10. It denieth to man his Essential Nature and specifick form the Natural Image of God in genere physico wherein he was made Gen. 9.6 which is to have Dominion over his own Acts A Power of Willing or Nilling this or the contrary in such sense as hath been opened What is a Natural Faculty or Active power but an Ability connate to the Subject founded in nature rendering it potent to such an Effect Actually so or that it may and can reduce into Act Voluntas nostra nec voluntas esset nisi esset in nostra potestate Porrò quia est in nostra potestate libera est saith Augustine Yea the former Hypothesis debaseth Man beneath the whole creation of God It 's not denied but that in the virtue of their first Qualities and active Principles supposing the General concurse of God other Creatures can Operate The fire can heat and VVater cool and they specifie their Operation also by virtue of their proper forms not that the first Cause is hot or maketh hot in the presence of the one and cold in the presence of the other By Ingrafture or Inoculation Man may specifie the active Influence of the first cause of what Nature it shall give the fruit of such a Stock to be Never to be altered without a Miracle And better were it to move necessarily as the Stone downwards or Fire upwards than to be moved universally like a clock or an Engine not in all points but as to the Effect without an Intrinsick Power unto the contrary Event especially in a matter of Offence and Punishment of which our question is and with which a natural necessity is by all men granted inconsistent and would totally excuse But what needeth to add any more Finally the aforesaid notion is not only subversive of all Religion Policie and humanity in its genuine consequents as is before proved if I be able to judge But it 's Expresly repugnant to several plain Texts of Scripture As to Name no more 1 John 2.16 All that is in this World as the Lust of the Flesh the Lust of the Eyes and the Pride of Life is not of the Father not the existence of them but is of this World or of the Devil John 8.44 who is a Lyer and when he speaketh a Lye saith our Saviour speaketh de suo of his own is the Author of it So Jam. 1.13 14. Let no man say that he is tempted of God to Evil. But every man is tempted when he is drawn away of his own Lust That is an Entity yet Sin and the Conceiver of it both Father and Mother of that which when it hath finished bringeth forth Death Opposed to Grace which is from above v. 17. chap. 3.15 17. Psal 7.14 Jer. 7.31 The Lord give us Understanding herein and a due sense thereof upon our Souls W.M. FINIS Psal 137.7 Neh. 4 1â—