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
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
of any second cause this is the sustentation of something already in Being supplying it with strength for the reduction of its Power into Act. It 's of the ordinary and mediate providence of God that I am speaking in the execution whereof he cooperateth with the creature yet so as that the creature hath its immediate influence iâ—to the specifying the effect by virtue of its proper Form and God acteth but mediantibus suppositis ac virtutibus causarum secundarum as Ames expresseth it mediately according to the law of the Being or the power and peculiar nature or virtue of the second cause already stamp't upon it specifying the Act or operation of the first cause here in a sense unless he will change or turn the course of nature Jer. 31.35 36. Gods influence by his presence and virtue reacheth unto all and every operation of the creature yet it is according to their nature he causeth not fire to coole or the water to burn It were a miracle if it should Let but the general influence of the Heavens reach the Trees and herbs and every one will bring forth its own kind the Effect is already in the Cause it 's no creation So for man of whose essence it is to have dominion over his own actions or a liberty of specification of his own acts within his sphere by the Law of his Creation the Principle is preexistent in the Subject which we call a power ad actum to the act else it s no power supposing the common providence and assistance of God Act. 17.28 in whose hands our life and breath is Gen. 2.7 James 4.14 15. he can determine himself this way or the other according to his judgment of reason and discretion such as it is else he is no man but a meere machine inferiour to all the rest of the creation of God to be sure not capable of being the Subject of moral government In such sense as every species of creatures are said to have their different nâ—ture tendency or law of operation connate to them suited to their Beâ—ng which providence works of their own so is the â—ctuatâ—on therof consonantly thereunto their own and essential to them as well â—s the Principle no creative Act but the Law of their creation What meaneth the plastick virtue given to the earth and plâ—nts Gen. 1.11 or the prolifick power of other liviâ—g creatures p. 22. or the rational faculties or active Powers wherewith God furnished man p. 26. if they be not a Power unto act so long as their nature abides entire and is sustained and no impediment be in the way take away action and you take away Life and Soul The Nature of a stone abiding it will fall downwards without any premotion extrinsecal to its self and so will the Fire burn if it's quality which is essentiâ—l to it be conserved and the Beast will follow its instiâ—ct so long as its nature remaineth and determine its self to or turn to the right hand or the left at the call of its Ownâ—r according as it is Disâ—iplined It is within iâ—s power if no natural Impediment hinders and surely the same is not wanting to man suitably unto his Nature through the aforesaid commâ—n Providence of God without his bâ—ing Physically Predetermined therein by him a power to spâ—cifie his acts according to his own Inclination in reference to his natural actions unto which by the Apostacy he is not disabled and sinâ—ul actions to which by it he is vitiously preponderated and disposed This the Sense of all Mankind doth give in its suffrage to Gods ordiâ—ary Supportation and Concurse is sufficient to the flux of an effect within the limits of the cause or its power à naturâ inditâ or insitâ by God given it unto such effect 2. As to good Actions savingly such It 's granted that besides the first Change wrought by God in the Soul rendring Potent Habâ—le and disposed to such Acts new-biassing or invincibly turning and inclining it towards God and Holinâ—ss unto which it was before Impotent and wickedly averse Eph. 2.1 10. and 4.22 23. there is still necessary a continued Influx of more than ordinary Divine Assiâ—tance to keep alive and to influence and determine the Soul unto those Acts of true Piety or Holiness which it hath the next power of or is in an immediate capacity unto and that on the account of the remaining darkness of the mâ—nd and the prevalent Counter-actings of the Law of Sin the Reliques whereof are yet abâ—ding Rom. 7. Gal. 5. and the weakness and imperfection of Grace Rev. 3.2 This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Will and the Deed whereof the Apostle speaks Phil. 3.13 and Christ Jesus is to that end Constituted to be a Head of vital Influx to them Col. 2.19 Joh. 15.4 and Supplies are promised of God to them in waiting upon him for the same Isa 40.31 Eph. 3.16 and aâ—cordingly so far forth as the Inclinations and Actions of Gods People are regular and gracious so far its granted to be owing to the Grace of Christ and the Operation of his Spirit 2 Cor. 9.15 but so is not the imperfection thereof not owing to God at all no more than any other neglect A Godly man through the Divine help 2 Pet. 1.3 may or can act or he may suspend his Acts in an ordinary way there is no Saint living that doth all the good which he might or could do or that hath not cause as well to be Humbled before God for his Will-noâ—s as his Can-nots for his Neglects in what he had grace sufficient for awaiting him 2 Pet. 5.8 9. and he could have helped And supposing him Predetermined at any time after the manner of his first Conversion in his Gracious operations in pursuance of Gods Election when negligent or relapsing prevented or recovered Luk. 22.32 It followeth not that God is the Determiner of him to what is imperfect or sinful accompanying the Act to the which he is so Premoved or Determined not to the materiale of it Suppose a man for Instance to be efficaciously excited by God to give an Alms to a Disciple which is good and withal that he hath an admixture of Ostentation in his mind accompanying it which is sin Mat. 6.1 such Thought is of himself or of the Devils injection not of God's and if his Charity were disposed to a Disciple and not by him designed to be bestowed on him in the name of a Disciple Mat. 10.42 that Omission was his own nothing of God's all that God caused or effected was good and what was irregular or sinful was de suo of his own in concreto both the Act and Omission as well the Substrate matter of which the sin is denominated as the sin its self in its abstract nature adhereing thereunto As to the Manner of God's Operation on the Soul in its first Change I take it to be unto us very far unknown nor do I think any Article
or Nay Lyâ—ng but as the question is put Act. 5.8 the modification then of these natural Acts the Power whereof is from God Act. 17.28 the Specifying and Determining them this or the other way with their Relation to God's Law is that which giveth them both Name and Thing If a man â—ayeth Yea when by the Law of God he ought to say Nay it 's Lying and the physical Act Sin or Transgression To pour water and to Baptize in the Name of the Father Son and Holy-Ghost is no Sin yea may be Righteousness but so to do and say over a Beast can never be but Sin To Name the Word Devil is is not alwayes Sin But to Baptize a Chriâ—tian inâ—o his Name hath a moral Malignity in it that can never by the Wit of Man be separated from it but that he that determineth to the Act doth also to the Obliquity of it Hence it is that Men are said to hatch and contrive Mischief Isa 59.4 to do Wickedness Gen. 39.9 or Unrighteousness Lev. 19.15 Rom. 1.29 and to commit Sin Ja. 2.9 the Abstract for the Concrete this though it may not be Good Metaphysicks is found Divinity I am sure It 's meant of Acts oblique and thwarting Gods Law Termed a Working of Wiâ—kedness 2 King 21.6 It 's the Act or Substratum only that is meant or that Man doth when he is said to be the Authour or Worker of Sin and that he pleaseth himself in when he is said to take Pleasure in Unrighteousness 2 Thes 2.12 or that his Members are Serviceable to when he is said to yield them as Instruments of Unrighteousness Rom. 6.13 or that he repents him of when he is said to repent him of his Wickedness Act. 8.22 and beg pardon for it Psal 32.2 5. or that Men are Damned for when they are said to Receive the Wages of Unrighteousness And yet surely that is Sin Rom. 6.20 23. these things hast thou done Psal 50.21 And diverse Affection Sin hath predicated of it whereas non entis nulla est affectio It 's said to be Intended and Remitted some to be greater some lessâ—r Sins and Sinners Gen. 15.16 a Wonderfull and Horrible thing is Committed Jer. 5.30 and 23.14 it 's said also to leaven 1 Cor. 5.6 and its self to be purged out 2 Pet. 1.9 some to be overcome of it 2 Pet. 2.19 and others to overcome it Rom. 12.21 being aware of its deceit Heb. 3.13 What can all this and the like be affirmed of but of somewhat that hath Entity It 's the Material the Substrate matter or Subject the Illegal Habits or Operations of the Soul that is called Sin and the Body of it Rom. 6.6 Yet farther If sin be a non-ens Nothing Or hath no Efficient neither is Grace any thing nor hath it God for its Authour nor yet man This appeareth from the Rule of Contraries contrariorum eadem est ratio Sin and Grace Righteousness and Unrighteousness are opposed contrarily not privatively in Morals Sub habitu vel actione morali They are two Contraries meeting sometimes in the same Subjâ—ct and combating there Gal. 5.17 As Grace or Holiness is an Elective habit of the Mind and Will or an Act Imperated of it commensurate to the Law of God So is Vice or Sin in the Mind or Will a Habit or Act deflecting from the same Rule And in the Abstract the deflection opposed to commensuration is its Vitiocity or Sinfulness and the Will of man is the Efficient cause of it of Evil equally as of Good Errour hath its Radication in the Mind as well as Truth and to be Wise to do Evâ—l hâ—th as much of Entity in it as to do Good Jer. 4.22 Blindness Darkness or Ignorance is indeed nothing Positive If it be of what the Nature of man is Incapable of or was never Endowed with It 's but Simple Nescience a Negation only If of Natural things only the loss of an Endowment of Mind in the discerning of and Knowledge in and about things not Relating to Religion wherein yet Manonce had Understanding and was capable of It 's a Privation but no Sin or Moral Evil. If a Man becometh Ignorant or Nescient in or unto the compassing of what is by the Law of God forbidden It 's Metaphysical Evil if I may so term it a Privation of something that hath an Entity and with which transcendental Good the common Affection of Entity is Convertible but it 's Moral good Jam. 3.15 let not my Soul come into their Secret Gen. 49.6 Ignorance or Darkness in and aboâ—t the things of God and of the Spirit be it juris or facti of the Law or of the Adequation of the Act to it 1 Tim. 6.5 Isa 5.20 if of that which is due and was connate to man to know and Understand it 's a Privation viz. of that the Habit or Power whereof was once an Humane Endowment and the which he is a Subject capable of having again retrived by a Supernatural and Divine power and Perfective of man and its Moral Evil. The Soul or Mind of Man is the Substratum or Subject of it or that that is so deprived and being destitute of Light and Truth it 's ens moraliter Malum a Being ethically Evil a depraved Faculty Eph 4.18 and he that extinguisheth the Habit causeth the Privation and all the Evil that â—nsueth Rom. 1.28 2 Pet. 3.5 The Pravity or Sinfulness of the Soul or its Faculties by reason of that Privation is from the Law requiring the contrary Habit. The Formal Nature thereof is its discrepancy and repugnancy to Law or Rule and hath as much of Entity in it as when the fundamentum the Foundation of that relative Respect is quid positivum something positive as a Habit. And the reason of Sin is the same in Omissions and Commissions the Will is culpable in both alike either Efficiently or Deficiently and the Obliquity or Illegality of the one hath as much of positivity in it as of the other Neither hath Righteousness or Holiness the contrary Mode of Being any thing more of Entity as hath been said than Sin or Unrighteousness or is there any more of Efficiency to the one than the other Neither Sin nor Grace Piety or Impiety can subsist out of any Subject or hang in the Air inconcreto abstracto in that agree Harmony na Discord Order and Disorder Conformity and Disconformity Rectitude and Obiquity Righteousness and Unrighteousness have an Efficient Cause and Men are said as well to do one as the other if we may Credit the Scriptures 1 Joh. 3. 7 10. Lev. 19.15 Rom. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uncorruptness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincerity Tit. 2.7 which is as Salt that rendereth every Instance or Obedience Savoury hath no more of Positivity in it than the Contrary Deceit Corruptness Prevarication or Hypocrisie of which the former is the Negation without Hypocrisie Isa 3.17 1 Pet. 3.4 that is Upright in the Affirmative Yea one
third he acknowledges Providence also but he blames the Person that did it and seeks his remedy against him for his Illegal act If yet the Person that wounded him should confidently argue with him that he should rest satisfied in the Dominion of Providence and not look at him that he was invincibly or effectually premoved and determined to it his Reâ—son and Free-will was in it indeed but he could not help it that the Entity of the Action was good and for the anomie or irregularity it was a Privation a non ens had no efficient cause at all he had no hand in that nor yet can tell untill it be pleadâ—d whether any Law will take cognizance of it or not I doubt that the party aggrieved would hardly stand to dispute his distinctions but he would tâ—ach him better Gods Providence in the Government of sinful Actions is not in dispute but the Question is de modo how God serveth himseâ—f on sinful men or determineth them in their sinful actions to serve his Providence whether by his transient influence upon their Minds and Wills he pre-exciteth premoveth and predeterminâ—th them unto such Acts or Actions or some other way he ascertaineth the Event onely the latter is it which I affirm and the former by many asserted is it which I oppose Touching the firâ—t Apostacy of Men or Angels the Scriptures give us no account directly relating either to the Decree of God thereof or his Agency therein at all The Angels that fell had a possibility of attaining Happiness and a sufficiency of Divine Grace given them to have preserved them from their Rebellion had they not by a Voluntary Act of their own abused it so had Adam no decree of God did hinder him from creating him with a sufficiency of Grace or with a possibility of Stâ—nding saith Davenant Animad p. 282. Yet that God foreknew their defection is out of doubt yea and that his Governing Providence was highly concerned therein and served thereby For the Providence of God or its concernment in all the future Acts of Sin whether of wicked Men or Devils since the first Apostacy therein the Scripture doth lend us more Light in which there is not one instance upon Record where God is said to Decree Order or Determine the Beâ—ng or existence of such or such evil actions yea or to do them the which if I be not much mistaken may not be made out were it necessarâ— to be withâ—n the reach of Humane Reâ—son to fâ—thom and to assign how he might bring it about most certainly and that by no other medium but that onely of Permission and Impedition and objective proposal or Premotion excâ—ting to Cogitations and Actions good and Materially agreeing to his Law Which two former ordinarily insiâ—ted on at every turn by Divines to solve the equâ—ty of Gods Juâ—tice in his procedure with men notwithstanding his Providence over ruling their sinful actions the former notion of Physical Predetermination doth wholly deny aâ—d overturn For if the motus primo primi the first sigments or thoughts of the Heart or machinâ—tions of the Mâ—nd Isa 59.4 5. and Conceptions of the Will Psal 11.2 Job 15.35 be forged by God if the Will cannot elicit any Act nor imperate the execution thereof nor the executive power follow otherwise than as the obedâ—ential capacity of the Subject or possibility of action contained in the powers in an indifferency or indetermination must be first reduced into Act and also determined by God hâ—mself as the first cause then is Permission and Impedition or hindring a meer Chimaera what should he permit or prevent in others or what need of that when he determineth all and doeth aâ—l himself or effiâ—iently determineth the second cause to it as is supposed But that such a thing there is and that predicaâ—ed or affirmed of God in Scripture innumerable Texts do plainly speak and also accommodate to our present Enquiry God is said to Suffer the Nations to waâ—k in their own ways Act. 14.16 So Luk 8.32 to Suffer the Devil to enter into the Herd of Swine and to permit or to give men up to the Swing of their own Hearts Lust Rom. 1 24. till he sâ—e what their end shall be Deut. 32.20 And frequently again to obstruct or hâ—nder what else would certainly be Effâ—cted Gen. 12.6 7. God withheld and suffered not Abimelech to touch Abraham's Wife chap. 20.6 he suffered no man to do them wrong Psal 105.14 none shall dâ—sire their Land Exod. 34.24 He maketh Diviners mad and turneth Wise mâ—n backward in order to the performâ—ng of the Counsel of his Messengers and all his Pleasure Isa 44.25 28. Disappointing the devices of the Crafty so that their hands cannot perform their enterâ—rise Job 5.12 the remainder of wrath shall he restrain Psal 76.10 106.46 How many wayes câ—n God render abortive the Conceptions of men prevent them or cause them to miscarry hence is that Memento of the Apostle James ch 4.15 Ye ought to say if the Lord will we shall live and do this or that So Job 19.11 Psal 64.5 7. in like manner by exciting to Good may God cause that an other evil rather than that projected shall be effected as Gen. 37.20 compared with v. 26. and that in persuance of sme farther Design ch 45.8 Mat. 26.63 65. or by giving a Diversion only c. Wherein God's providential disposal of the Event or order of this rather than the other to take effect neither diâ—poileth the Creature of the liberty of specifying his own Act in a matter whâ—rein he must be accountable to his Judge nor doth make God the cause or determiner of it any more than Davidâ— slâ—â—ghter of the Amâ—lâ—kâ—â—es 1 Sam. 30.17 lay at the door of the Philistines ch 29 7. who would not let him abide any longer wiâ—h them or than my coming by on the Rode when a Robber is about to set upon a Person and so preventiâ—g him thereby would infer me to be the cause of his next robbery or murder that he commits immediately iâ— another place alâ—hough I foresaw that it would so prove Yet such is the order and Dirâ—ction of God's Providence such his dominion therein in every inâ—â—ance of that kind that his dâ—termâ—nate counsell may be affirmed to reach the most wicked actions in a sense Act. 4.28 Isa 46.10 when he hath any Design to serve by them Gen. 50.20 Yea he is said to bid and to do them The Lord hath said unto hâ—m curse David 2 Sam. 16.10 I wâ—ll do this thing opeâ—ly and before the Sun 2 Sam. 12.12 he moved David against them to sâ—y go number the people ch 24.1 even when the Devil does it 1 Chr. 21.1 1 Thess 2.11 Tâ—e Lord hath taken saith Job ch 1.21 when the Sabeans had spoiled him and God had smitten him he said or he received that Evil of his Boils from him ch 2.10 when it was the Devil that had done it by God's permission v. 1.
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
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
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—