of Religion to depend on the stating of the same Some affirm a Physical predetermination of God of all and every the Acts and Operations of man such Physical precurse and efficient pre-exciting and determining influence they assert to accompany and to be necessary also to the specification of any Act whatsoever whether good or evil as that without which the Creature could never act or determine its self at all To me it seems hard to make out whether there be any such way of Gods determination of man as that termed Physical in Contradistinction to Moral though here as to good I would moâ—t readily admit it for to evil I do peremptorily deny it I mean to good actions for it's non-sense to speak of Predetermination Physical or Moral either to ought but the act or action which is good or evil upon an account Adventitious and Extrinsecal to its self as related to Law What it is I say that God doth in the Conversion of a sinner as to the way of working that first Turn to himself seems to me difficult to find out Joh. 3.8 If such a Physical operation there be terminating on the entity of the Soul it must as well reach the body too the Ministerial and Organical parts which are also said to be sanctified 2 Thes 5.23 it may consist in the suscitation or elevation of its natural faculties rendring them capable of taking in a new Impression or irradiation from the Word and Spirit to which the soul was disabled before which some understand by Vivification or Quickning 1 Cor. 15.45 Eph. 2.1 and opening the Heart Act. 16.14 and Understanding Luk. 24.45 Bending also and applying the Faculty to the Object in order to its receiving of the Impress and stamp thereof upon it Job 33.16 the Signature of Truth upon the Mind and Heart all which I deny not but still evident it is That God worketh not any Moral Change on the Understanding otherwise than objectively also by offering Reason to it or proposing that before it which invincibly bindeth it to an admittance thereof Hos 11.4 and the Gospel is the deepest Reason and Faith the most solid Understanding Mat. 13.44 45. Isa 1.18 the Word of God is the Seed of the New Birth out of all question Jam. 1.18 1 Pet. 1.23 and that as proposed to the mind 1 Cor. 4.15 and intertained there Jam. 1.21 Nor doth God work on the Will or Affections or Executive power in Conversion otherwise than Mediante ratione by the intervention of Reason 1 Cor. 2.4 not by any Physical attingency immediately but by Moral Suasion and Objective Proposal by the Mind the eye of the Soul God shall perswade Japhet Gen 9.27 By objective Proposal and moral Suasion I do not intend onely that of God Externally in his Word Commanding Perswading Counselling c. or in and by the Ministry of Man but moreover his Internal application to the Soul in the Ministry of the Word or otherwise where yet the Word is the Instrument in the hand of the Spirit working in a Moral way efficiently too in a Sense yet not modo Physico after the manner of a real Impulse or proper Physical Action or Causation God knoweth how to reach the Reason and Elective Faculty the main Springs of the Soul and how to fasten a Nail there Eccl. 12.11 a fit Word spoken on his Wheeles Prov. 25.11 how to catch the Soul e're it is aware Luk. 5.10 to allure and draw Cant. 1.4 not motu physico by proper physical determination I take it but by convincing Reason and Teaching Instructing with a strong hand Isa 8.11 Every man that hath heard and learned of the Father cometh unto me Joh. 6.44 45. is made Willing Psal 110.3 the Stony Heart all Prepossession and Aversation against God and Godliness is removed Ezek. 36.26 and its sense of things is changed Rom. 8.5 and the new man is put on viz. in a Moral sense Eph. 4.24 the propension and inclination of the Subject altered and changed and become a radicated Principle in the Soul disposing it unto Holiness If the Devil can so far overmatch the Understanding of man when by God left to his delusions that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an effectual working is ascribed to him 2 Thes 2 9. Whom yet all acknowledge to work only morally and objectively 1 King 22.21 Who can say but that God who is more intimate to man than he is to himself can so accommodate his Word and follow it by Internal suggestion so fit it as a key to the heâ—â—t of the sinner fast loâ—ked against him as to shoot aside the bolt the dâ—ssenting power and to overperswade and invincibly determine him to â—â—â—â—oâ—â—osse repudiaere an mpossiâ—ility of withstanding any longer the Call of Câ—rist or to a free yet certain entertainment of it without such a physical influx as some insist so much upon flecting the will and predetermining 〈◊〉 in its operation and specification of its Acts in a way contradistiâ—ct to that we are speaking of and wherein it is not concerned The Natural faculties of the soul its powers of understanding reasoning assentâ—ng willing and its affections of loving hating c. are out of doubt à primà causâ from God as the first cause who giveth Being to all things and the exertion of those powers into act in line â physicâ is from him they are dependent Beings and cannot reduce themselves into act or exercise without his influence or assistance And that in the way of physiâ—al concurse and cooperatâ—on before and after conversion the same Act. 26.22 and moreover it 's with me out of question that the Lord doth anticipate and prevent the soul in a more than ordinary way in its first Turn to him Jer. 31.18 2 Tim. 2.25 rectifying all the powers of the soul the mind will affections c. Turning them to their right Object and dâ—sposing them to their right Use and End that he specifieth and determineth the souls Acts and operations in conversion which is their modification as well as concurreth to their Entity or enableth to their existence in the general as acts or actions The question only is whether this determination of the natural powers of the soul to a beleiviâ—g in God a liking loving willing chusing of the things of God or of the Spirit directly opposite to the channel wherein the soul in the egress or exercise of those powers or acts ran before that whilst it believed the Devil rather than God liked and preferred the world and the pleasing of the flesh above the pleasing of God loved sin and hated strict piety whether I say God doth change the course of the soul and determine its operations as before I mean give to will and to do yea effectually cause so to do by any physical Precurse or Predetermination distinct or different from the power which he lendeth to enable the creature to all and every its natural motions and operations or which himself evermore exorteth
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
and would have reached his life too would he have suffered him v. 4. without any premoâ—ion of God's therein or Predeterminatâ—on otherwise as to the manner than by a non-impedition of his own motion and Inclination The Eveâ—t is indeed in the Diâ—pose of God and the Executioner as the Axe Rod or Stâ—ffe in his hand Isa 10.5 Yet so as that he retaineth a dominion over his own Act therein Gods sustâ—ntation concurse and pâ—rmission presupposed he is not a mere machine or dead engine nor yet his Reason and free Will carried along after the way and manner of a vital engine or spontaneous inâ—â—rument yet necessâ—rily but is so termed from his subserviency aâ— that time to God's special Providence and instrumentalâ—ty in performing his Design though in such a way as he he may justly and equitably afterwaâ—ds be called to an account for the same as well for the fact Isa 10.12 as for the circumstances of it v. 7.13 otherwise than in every other Omission of his or every Act of Unbelief Impenitency Hatred of God and the like men are not ordinarily styled God's instruments therein or compared to the Axe or staffe in his hand or to be conceived of by us as such with reference thereunto Herein I subscribe to the worthy Bishop Davenant As for the procuring and working the impenitency or infidelity of Reprobates God doth not saith he at all work any vitious dispositions or defective and sinful actions in such men wicked habits or dispositions are diseases bred within mens own soules and yet they have an entity not infused into them by the Physician of our souls wicked and sinful actions are the productions of theâ—r own corrupted free-Will and not produced by any divine operation working in them for it 's onely in holy and good actions that God giveth us both the Will and the deed Animad p. 120. neither doth God draw any man unto sin by an unconquerable power but he permiteth some men by the Devil and their own lusts to be drawn from sin to sin till at last they perish in them of whom perditio tua exâ—te thy destruction is of thy self notwithstanding is most truly verified p. 121. although the Will of God hath the determining Stroke amongst all possible evil actions or events which shall infallibly be and which not And God may be said to be the prime cause of the substrate matter or act in every motion whether of the soul or body as in whom we live and move and have our Being as the same learned Author asserteth Yet doth it not follow but that man still retaineth his sâ—lf-determining power quoad speciem actûs a liberty of specifying his own act as the same Author maintaineth with St. Augustine deus it à ordinat omnia ut proprios motus exercere sinat p. 154. From whence the formal nature of good or evil resulteth as the same is conform or inconform to the Law of God I mean from its specification not its Entity in the general The Saebeans and Chaldeans for instance had their power and their actual Exercise thereof from God enabling them to take goods and drive cattel and to destroy the life of man or beast but the specification of that power in the actual Exercise thereof or it's modification which hath nothing more of Entity which way soever it 's determined unto the Robbing of men or slaying of the innocent was not of God but of themselves that they spoiled Job not another man and slew his Servants in individuo and not another mans was of themselves as and of God too though in a different sense of themselves as the immediate cause of the action of God as the prime cause or fountain of Being and Operation of themselves as the specifyers of the act according to their own free election of God in that he permitted it for the triall of his servant when possibly he had hindred them from hundreds of such like expâ—oits before and besides that overruled its circumstances so as that it should infallibly light upon him and no other man at that time Which I cannot better express than in the words of the aforesaid learned man Those that derive the evil Actions of men from their own Free-Will as the proper efficient cause and the exsisting or coming of such actions in eventum à decreto dei permittente ordinante into event from the permitting and disposing decree and appointment of God are in no errour at all p. 57. The providence of God reacheth to all Events and actions but forwicked actions which according to Gods eternal determined Decree come into act at the time appointed as the Betraying of Christ the murdering of him and such like the Devil and mens Free-Will are the only moving and determining causes unto them p. 115 God cannot be an Author or Producer much less an Inforcer in regard of any sinful action yet he may be a determiner in permitting it p. 118 Gods decree in malis is only as he tâ—rmeth it antecessio ordinis not causalitatis 4 Nor is the question yet farther about Determination in general or Predâ—termination simply considered or of the compossibility or consistency thereof with humane fredom For it s granâ—ed 1. That an Aequilibrium or Indetermination is not mans best state Such a pendulous Suspâ—nse or Even poyse and inclination of mind and Wâ—ll in the Exerciâ—e and specification of its acts consequenter aftâ—r the object is united with the faculty and reason haâ—h weighed the good and evil the conveniency and â—nconveniency of things in its ballance and deliberated about it is the soules sickneâ—s or disaster arising from an insufficient applâ—catiâ—n of the Object or defect in the Understanding an inability to judge of the Good or Evil of what lieth before it which should ponderate it and cast the Scale in its election that it hangeth in a Suspense which is the freedom which Arminians seem to plead for True Freedom consisteth not in a power or libeâ—ty after the due exercise of ratiocâ—nation be the evidence what it will to write black for white or white for black to judge Evil Good or Good Evil or still to be undetermined about it for fear of forestallâ—ng the will or in a power or liberty in the will not to follow the liberum arbitrium the free award of Reason or for the soul in willing not to be confined to its own reason in what it chuseth or avoideth or pro libitu arbitrarily or at his pleasure to elicit and imperate what it listeth though against the sentiment of the mind or at least that after reason hath issued in a judgment the Will should still be indetermined to one Such a dominion over its reason or liâ—erty and freedom of will cannot but be abhorrent to the nature of man All that can be desired is that the soul hath such a freedom of Will and dominion ovâ—r its â—wn acts as that in what ever it willeth it acteth as a
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
the contrary Inclination to Good whereof the Soul it self and its natural Faculties is the substratum the prime Subject of such Depravation and vicious Inclination and in like manner of all sinful Omissions or Non-agencies and of actual sinful Commissions the substratum or materiale the matter whereof is the act it self yea it 's denominated of thâ—m all in the Abstract Eph. 5.8 Rom. 8.7 ch 1.29 Let now this irregular warping of the Faculties this crookedness of the habitual Frame and Inclinations of the Soul and disconformity of its actions Isa 59.8 let it I say be what it will be in its precise nature ens reale rationis modus entis or modus modi entis still it cleaveth to and is affirmed of the Faculty Habit or Act whereof it is the Mode the Scriptures throughouâ— and he that determineth or is determined to an Act forbidden doth or is so also to the Sin or Evil of it in the Judgment of God or to the evil Action in concreto as well to its irregularity as to the Entity of the action which whilst the Law abides it can never really onely by a mentâ—l Precision or Abstraction be separated from Put but the Fundamentum and terminus and the relation results If a Man begets a Child the relation of Paternity cannot but â—ollow If the Souldiers do not keep their Râ—nks or obâ—erve not tâ—eir due and proper Motions the disorder of the Army reâ—â—lâ—s and noâ—e can help it The Winding up or loosing of a string or Physical undue Touch or motion of it will cause an Irregularity or Discord in Musicâ— and that by Resultancy from it So let the Habits and Propensiâ—ns â—f the Soul be wrong pointed and its natural Actions determâ—ned as to the Entity of them and manner of Being cross to the Law of God wâ—encesoever it be and its Harmony is deâ—troyed Sin results neâ—ther can the Guilt of it come any oâ—her way He that so acteth doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Sâ—n Joh. 8.34 Sin it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transgression besides or agaâ—nst the Law 2 Pet. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impâ—ety 2 Tim. 2.16 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deflection from a streight Line Rom. 5.14 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Aberration or Lapse v. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience v. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pravity Act. 3.26 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—edity or Impuritâ— Mat. 23.27 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickedness Act. 8.22 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Injuâ—tice or Deviation from the Rule of Righteousnâ—ss is Sin 1 Jâ—h 5.17 The Question is of what all this is Denominated what it is that whoever can justly be châ—rged therewith the Gâ—ilt of all that cleaveth to him Surely it 's somethâ—ng Reâ—l not Imaginary onely that it 's spoken of it 's as well of Habits as Privations of Actâ— as Omissions and hath an Efficient Cause and Real Foundation with the Entity whereof those Relative Respects are Identified and he that Causeth one Causeth both That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uâ—brâ—dled Concupiscence Rom. 7.8 or the Habitual Inclination of the Whole Man to what is Prohibited and Dâ—sclination to what is Commanded It 's termed in Scripture Sin the Body of Sin and Law of it Rom. 7.23 something Present Dwelling and Moving in the Subject v. 5.17 ch 8.3 Sometimes it 's said to Warre sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Reign or to Lord it this Non-ens as some will have it Let not Sin Reign in your Mortal Body that ye should obey it in the Lusts thereof Rom. 6.12 This our Catechizes teach to be a Corrupt Nature Inhering or Dwelling in us pondus a weight and an Operative Effective Principle an anomalous thing yet the fomes peccati the Source and Fountain of all Actual Tranâ—gression The Natural Habit or Inclâ—nation is quid reale something Real and Existent an Active Quality It 's the Soul the Form that Acteth but by the Habit it 's disposed to Act its Faculties and Habits or Dispositions are its Instruments of Action and concurre subordâ—nately thereunto If it Inclineth stands Bent or Determined towards what the Law forbids or be pointed repugnantly to Rule It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Complexion Habit or Coâ—â—â—itution of Soul a Leprosie Isa 1.6 a Running sore upon it Ps 38.5 it 's more than a Privatâ—on it 's a contrary Habit to Good a Plagâ—e on â—he Heart Hos 11.7 Inclinatio ad malum prohibitum reciprocanter to inclâ—ne to any Act or Object that God Prohibits is to Encline to Moral Evâ—l or Wickednâ—ss and such Inclination of Mind Will or Afflections or so modâ—fied and determined is Wicked and Sinfull the Entity of it is so moâ—ally not Physically so is the Miâ—d its self so Affected Act. 14.2 the Will Eph. 2.3 and Affâ—ctions Rom. 1.26 as well as that which proceedeth or cometh our of them For from within out of the Heart of Men proceed Evil Thoughts Adulteries c. saith our Saviour all these Evil things and defile the Man Mark 7.21 23. having Eyes full of Adultery 2 Pet. 2.14 So for Omissions and Commissions Omissions There is none that calleth upon thy Name that stirreth up himself to take hold of thee Isa 64.7 There is none that Vnderstandeth none that seeketh after God none that doth Good Rom. 3.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrateful 2 Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Natural Affectâ—on v. 3. I was an Hungred and ye gave me no Meat In Prison and ye visited me not Mat. 25.42 All this is Impiety Sin or Unrighteousness By what thâ—n doth a Man Contract the Guilt of all but by a non agency nor non-exertion of some Physical Act which the Law of God some affirmative Precept requireth it results from it In like manner for Commissions They are all gone out of the way Rom. 3.12 Their Throat is an open Sepulchre With their Tongues they have used deceit c. v. 13. this is Sin and Wickedness The Question is whether Sin hath anâ— Efficient or Author or not Or if so what it is to be the Author of it Sin is the Transgression of the Law saith the Apostle 1 Joh. 3.4 But he that lieth carnally with another mans Wife or that takâ—th away the Life of an Innocent Person or uncondemned c. Transgresseth the Law Jam. 2.11 Ergò So to do is Sin The very natural Act is such Put but the Law and the Act and it results If ye have respect of Persons ye commit Sin and are convinced of the Law as Transgâ—essors v. 9. You are the Authours of it Hence such Actions receive a new denomination when Illegal The Natural Use of Woman is lawfull but that is not called Adultery So to take away the Life of man in some case but that is not termed Murder as before Jam. 2.11 All Eating and Drinking is not Surfetting and Drunkenness nor every taking of a Purse Theft nor saying Yea
If he himself Indeclinably Predetermineth them to the very thing which he dehorteth them from and Worketh in them both to will and to do so as that they can do no otherwise No Man can form a Conception of God more repugnant to the Notions that the Scripture hath given us of his Nature and Properties If I mistake not Amos 2 11 12 13. Arg. 3. The former Hypothesis of Physical Predetermination It over-turneth the Doctrine of Original Sin And of its Traduction If on the one Hand God did substract his Gift from Adam before he Sinned and deprive him of that Light and Ability which he once had and without which he could no longer stand before any fault or forfeiture of his and so determined him to fall in Execution of his Decree as is sometimes said by what Rule should his Posterity be Obliged still to have that which though the Nature of Man was capable of it yet was never due to it and which God hâ—mself took away or why should it be termed Sin to want it when it 's by no fault of his that it 's wanting nor was it ever by God intended to be continued It must be a meer Negation no Privation Since there could not be debitum inessendi any due Obligation of having it if their Supposition be true No more than is on a Beast to Reason Shall the Lord and Master of the Family take the Candle out of the Room not the Servants Extinguish it and then make it an Offence that they are in the dark and challenge them for their not working or will it solve the matter to tell them that it 's a Privation Darkness a non-Entity and therefore he could not cause it So on the other Hand If that which is termed the Corrupt Nature dwelling in Man be ens as it is a Quality or Habit and all that hath Entity be the Workmanship of God as they say it is or else Man must have a Creative Power and also good why then do we call it sin and Original sin or if it be nihil a non-Entity how then doth it descend How is it Traduced Joh. 3.6 and said to be ours by real Inhesion and Contagion as the whole Church consesseth saith Davenant Arg. 4. It staineth the Glory of free Grace in the Pardon of Sin and casteth a Blemish upon the Whole of the Meditation of Christ Whaâ— Conviction can possibly possess the Mind of Man of the Riches of Gods Grace in the Pardoning of sin whilst it 's maintained that the abounding of sinful Actions not to say sin is as well from God the Efficient and Predeterminer unto them as the Superabounding of Grace in the Remission of them Rom. 3.7 and 5.20 What sense can abide upon the Soul of the Grace of Christ in his being made Flesh and bearing the Wrath of God for those Tranâ—gressions whereof himself as God was the Prime Efficient and the which man by his own Influence and Causation was Indeclinably Predetermined unto He that shall Cause or Determine another supposing him a Rational Agent and capable of such an Imprâ—ss freely and willingly to do that whâ—ch in the Issue will prove Rottenness in his Bones as Prohibited or Illegal Actions will do Job 20.11 Psal 38.5 will Receive little thanks for his Cure whatever Cost he may be at When himself caused the Disease and the which had he not done it there had been no need of a Remedy for it Arg. 5. If the Doctrine of our Adversaries be true What meaneth then the Combating of the Spirit of God against sin or Mens being said to grieve and to Quench the Spirit 1 Thes 5.19 it must according to thâ—â—r Hypothesis be God on both parts His own Counteraction in the Subject And if all the first motions of the Imagination all Distraction in Religious Duties all the vain Thoughts emerging out the Heart of Man in their Numberless Operations be from God as the first Mover and Determiner why then should Man be râ—quired at his Peril to dislodge them Jer. 4.14 What is it that he can do Or should he Enterprize the Eviction and Expulsion of the ataxie or Obliquity of them whilst that God himself keepeth the Entity of them in possession and in actual Operation Deut. 15.9 Arg. 6. It layeth the Axe to the Root of all Repentance for what is done and past It raseth the Foundation thereof and Excludeth the very Idea of it A Man may bewail Impreventable disaster but cannot prevent him of that which he could never have helped 2 Cor. 7.11 I appeal to the sense of any man living whether his Heart be wont to reproach him for the doing of that wherein he was no way wanting to himself or for that the which were it to do again must be done and could be no otherwise on no Account whatsoever within his Power now nor ever before If Man by the Necessity of his Being and from the Exigency of his Condition as a dependent Being cannot move save that way he is premoved and cannot but act that way that he is Predetermined or acted why then when he sees the Event should he wish it were Undone and Repent him that he did it or not rather that God did it if that be true Repentance is not founded in the Obediential Subjection of the Creature namely that God could have caused him to do otherwise or barely in the Capacity of the Subject to receive such an Impress from the first Cause but on the Evitability of the Fact or Possibility of the contrary from a Principle Intrinsick and Connate to himself Yea who or where is the man that dare go to God in Prayer with such a Notion in his head and hold to it that he is not to Confess that he could have done more Good and omitted more Evil than Eventually he hath Neh. 9.16 17 26 29. Ezra 9.10 14. had not David just Cause to Repent him of his Lye that he told to Abimelech 1 Sam. 21.2 and to acknowledge it a preventable Act which is the Sole aggravation of Sâ—n and true Reason of it though all Sin is not now Preventable as some is though I know not why or how he should so do were it true which is by some Affirmed that in linea physicâ to the Entity of the Act he was Predetermined of God to speak every Word and Syllable that he did whereof there was never a one true equally as in the using of his Tongue in the praâ—sing of his name Arg. 7. It leaveth not the least Foundation whereupon to bottom Gods Judicial Process against Man in the Day of Judgment To resolve mans Damnation into meer Dominion and Sovereignty is abhorrent to God and Cross to all Scripture Nor is there any thing more Repugnant to the Notions of Justice and Righteousness which are the Attributes of God to be Displaied towards all that shall then be Cast or Periâ—h Rom. 3.5 2 Thes 1.5 than that he should be thought to Adjudge