bubling up of Carnal Reason against Divine Dispensation the same Answer occurs here for Substance as to the former 1. Certain it is that these two Terms Righteous Judgement and Accepting of Persons are differently Opposite But here is no respect of Persons the Working of God on which the Object is founded is actus Poteâ—tiae Liberae potius quam Justitiae an act of free Power rather than of Justice And Divines have received it for a Principle That Accepting of Persons is not found in Gratuitis in Acts of Bounty wherein the Donor is at Liberty to dispose of his free Gift as pleaseth himself but in Debitis in Acts of Justice and Righteousness wherein lieth an Obligation on him that Distributeth to give every man his due Hereon they Conclude that in Divine Choice God is no Debtor to any of his Creatures but Acteth therein not as a Judge but as a Soveraign Lord and Liberal Benefactor choosing some and passing by others as without Injustice or Wrong to any so without shew of accepting of Persons Augustin disputing this Question largly against the Pâ—lagians brings in the Instance of a man that hath two Debtors of whom he forgives one and requires full Payment of the other if any demand the Reason he answereth It is my Will and so God giveth Effectual Grace to one and not to another this is his Free Power 2. It is just because according to his Will and Wisdom Rom. 9.18 Therefore hath he Mercy on whom he will c. And therefore not injust because hidden to us If this do not satisfie I shall refer such to consider what one of our Antient Writers did to their Forefathers Heron in Epâ—st ad Câ—esiphontem viz. The Apostle saith he having discoursed of this Mystery acknowledgeth their depths and adoreth the Wisdom of God in them Dignare tu ista nescire concede Deo potentiam sui nequaquam te indiget Defensore Be thou also willing to be ignorant of such things Leave God to himself in modâ—lling of his Decrees and Dispensations he will be sure to do it so as not to stand in need of any Apology or Defence from thee 4. Objected it is What Justice is it in God to command a man by his Word the perfâ—râ—…ce of which cannot be done by him without the inward help of hâ—s Spâ—rit and yet in the mean whilâ— deny that help â—f the Spirit to him Answ Fair words but a trick whereby men of towring Thoughts labour to bring the Royal Prerogative of Converting Grace into the hands of sinful Clay and so derogate fâ—om the honour of him who is the Former of all things But must it needs be a blemish to Gods Honour and a stain to his Justice to command man to perform his Duty though he have no strength to perform it Once he hâ—d strength â—nd hath lost it but Gâ—d hath not lost his Right to command though man hath lost his Ability to obey A Drunken Servant is not disobliged to serve nor a broken Merchant to pay his Creditors It is a Right Rule to be observed in unknitting this Knot Mandata Dei non sunt Mensura nostrerum virium sed Regula Officii materia praecum as Molinus Contr. Amyrald Precepts and Exhortations ordinarily signifie the approving Will of the Commander and his Duty to whom they are propounded although sometime the Duty of the Hearer rather than the Will of the Speaker be declared by them They shew us what we ought to do not what we can they assure us what God will do when he pleaseth not what he is bound to do Grace is free Nâ—ither can any Creature challâ—…gâ—â—…fâ—ctâ—…l Grace at Gods hands as a dâ—e Debt eiâ—her to his Nature or his Labour however some sawcilâ— wâ—… and spâ—…k of God as if he weâ—… bouâ—d to do this or that to givâ—â—his or the other Grace even whâ—… 〈…〉 produâ—e no Promise by 〈…〉 mâ—de himself a Debto◠〈…〉 is the zeal of Petâ—r L â—…rd Lib. â— Sentâ—n Dâ—stinct 43. against such men Vt mihi videtur hoc verbum Debet venenum habet nec Deo proprium competit quia non est debitor nobis nisi forte expromisso To me saith he this word he ought or he is bound seems to have much poison in it and cannot properly belong to God who is no Debtor to us save only in those cases wherein he hath passed some free Promise And I am sure our Saviour tells his Disciples plainly It is given to you to know the Mysteries of the Kingdom of Heaven to others it is not given Math. 13.11 And the Housholder in the Parable stops the Mouths of those Murmurers that repined as expecting more from him than it was his pleasure to give with the sole consideration of its being his Will so to have it Friend I do thee no wrong c. Math. 20.10,13 Dei judicia nemo plene comprehendit nemo juste reprehendit 5. It is Objected God commanded Abraham to kill his Son Answ 1. He may do that which he hath forbid us to do as appears out of Deut. 24.16 Compared with 2 Kings 14.6 For although by an express Law Magistrates be forbidden to put Children to Death for their Parents Sins yet God who is the Author of Life and Death hath reserved to himself a Liberty of so doing whensoever it shall so please him by Reason of his supream Dominion over all and therefore for him to Inflict inferiour temporal Punishments in that case cannot but be accounted just and the rather if we Consider that Children may be accounted part of their Parents for as a mans Wife is himself divided so his Children are himself Multiplyed 2. Gods command to Abraham was but Mandaâ—um Explorationis not Seductionis a Command of Tryal not of Seduction God is said to Tempt when he puts us upon the Trial of our Faith and Obedience that he may do us good in the latter end Deut. 8.26 but to Seduce he cannot be said to do The Author of 〈◊〉 Good cannot be the Author of Sin as before is Noted Object Did he not bid Shimei to curse David Answ True as a Punishment on David but it was a Sin in Shimei his caâ— was to drive David to Despair but God directed it to Humble him 6. It is Objected How it could stand with Justice in God to set forth his Innocent Son to suffer From this the Sâ—cinian party cry out against us as if God were charged with Tyranny in laying the Punishment of Offendors on our Innocent Saviour which also drew from Brentius a Lâ—tâ—eran thiâ— Blâ—sphemy Dâ—us Pater in cruce Tyrannus egit erga Filium c. Answ To which I answer 1. It was with his Will which is the Rule of Justice wiâ—h 〈◊〉 to his Infinite Wisâ—om 〈◊〉 â—st jusâ—…â—…si quia Volitum quâ—mvis non tâ—…um qua Vâ—litum sâ—d quâ—â—nus Sâ—…lâ—ntia dictatum Dei Vâ—…tatâ—s est semper licet non Câ—usâ— This was concluded on as the most Congâ—nous and