The Middle Way of Predetermination, Treatise

The Middle Way of Predetermination · Treatise

p. 1THE MIDDLE WAY OF PREDETERMINATION ASSERTED.

IT's not unknown to Perſons ſoberly Inquiſitive into Truth, of what Importance, and Concernment in Religion it is, ſo far forth as in us lieth, to have a right Underſtanding, and due Conception in our Mind, touching the Notive Power of Man, in or unto the ſpecifying and determining, of his own Acts or Actions: as alſo of the Influence and Cauſality of God, in and unto the determination of the ſame: What is God's Intereſt, and what is mans, in the Exiſtence [eſpecially] of thoſe ſinful motions and actions of man, which God dehorteth from, and ſo ſeverely doth prohibit and puniſh him for. A Miſconception therein on the one hand, or the other, may expoſe us unto the Charging of God fooliſhly, even whil'ſt we take our ſelves to be pleading of his Cauſe; and may occaſion in us unbecomming thoughts of our ſelves, and hard thoughts of him, unworthy the Revelation that he hath made of himſelf to us, tending to Expunge out of our Souls all due ſenſe of Sin, and acknowledgment of the Holineſs, and of the Equity of Gods Law, and of his Righteouſneſs in his procedure thereupon with us.

The Theſis or Poſition which I maintain, in ſhort is this, namely, That God doth not Premove, or by his Tranſient Influence as the firſt cauſe, Predetermine men unto all and every of their Acts or Actions whatſoever; not in particular to thoſe which are ſinful; ſuch as Blaſphemy, Inceſt, Murder, &c. in ſpecie.

p. 2It's not my Deſign to enter the Lifts with any one in the way of Diſputat…on; nor ſhall I at all intereſt my ſelf in the conteſts of other men Learned and Pious, engaged in that Controverſie about Predetermination. I ſhall onelyonly ſpeak the ſenſe of my own Soul nakedly therein, and what hath been the reſult of my thoughts upon my moſt Sedulous enquiry for ſome years paſt into the Queſtion; which bordereth much upon Practice, although controverſial, no man but at one time or other will have his Thoughts exerciſed more or leſs about it. It's a queſtion wherein, as well the wiſeſt of the Heathen, as of the Chriſtian World have been engaged: as well Papiſts, as Prot…ſtants; and that, …qually among themſelves, as well as each againſt other.

And it were earneſtly to be wiſhed that Controverſies in Religion were managed with more Candour and Moderation, without Animoſities, and Perſonal Reflections, that it might appear that it is the Cauſe of God ſingly, not our own that we plead; and that it is the diſcovery and promotion of Truth alone that we deſign; which the venting of Humane Paſſion may hinder, but can never further the intertainment of.

Nor ſhall I trace the Schools at all in their Notions and various Exp…ications of the matter under conſideration. It's every Souls concernment to underſtand it in ſome meaſure; and they who cannot Philoſophiſe, may for ought I know, have as due a Conception and found Judgment therein, as to the maine, plainly deduced from the word of God, as the moſt Learned. Yea I do apprehend, that Philoſophical Diſputes, in conjunction with an undue Veneration of ſome men whom they affect, is that which hath rendered the Truth vailed unto many. For my part, I have choſen rather to ſtudy Catechiſmes, next to the Bible, for my dir…ction herein, than the Dictates of Philoſophical men; rather conſulted the Conviction of Conſcience, and ſenſe of Mankind, than their Scholaſtical determinations.

But to come to the Matter it ſelf. Some things Preliminary, for the due Stating of the Queſtion, and …or Explication ſake, muſt be inſiſted on in our way. Let it be noted then,

(1) The queſtion is not touching Gods Science, Preſcien…e, or Foreknowledge of all futurities, his foreſight of all the freeſt actions of man, one as well as the o…her. For ſuppoſing that God will create man, and make him a free agent, yet mutable, and put him under a Law, and ſuſtain him in his opperations. It's granted, that by his own infinite per…ction, he might do, and did foreſee in Eternity, what he would iſſue in, as future, Iſa. 41, 22, 23. all his actions good and evil, even the ſin of them, In concreto & abſtracto. Ye… the formale of it, its anomie, or irregularity p. 3(which ſome term a non ens) he foreknew, but the modus or the way and manner how God foreſeeth all future contingencies, eſpecially the Fall of man, and of Angels, is to us unknown; at leaſt I ſh…ll not for my part enterpriſe to determine it; No principle of the Ch…i…ian Religion rendring it neceſſary for us to underſtand. The preſcience of God nil ponit in objecto, puts nothing into the creature; it infers no more than a logical neceſſity of exiſtence in ordine dicendi, a neceſſity of conſequence only, Joh. 12.39. It ſhall be; not of conſequent, or in ordine cauſandi, nothing of cauſality, (nor is it concerned at all in the manner of the Subjects determination of it …elf, or of it's operation, (which is the object of his foreknowledge) whether it be a principio diſſito, from a from a Principle …xtrinſecal to it; as when a ſtone moves upwards: or impetu naturali; as when it moves downwards: or ſponte; as brutes act void of coaction: or voluntariè & liberè, according to a judgment of Reaſon, as man, freely, ſtill God foreſeeth the even…; but his foreſight cauſeth it not.) Gods foreſight, or knowledge, what I ſhall or will do to morrow, (if I live) hath no influence at all into the determining me thereun…o; it leaveth me equally free and indetermined, as if he foreknew it not at all. Nor's it more difficult to me to conceive or fathom, how God ſhould in Eternity foreſee the fr…eſt action of his crea…ure, which yet he predetermineth not to, but leaveth ſtill in i…s own nature evitable, and contingent, than it is to me to form any conception of his Eternity, or how he came to be God: wherein I am loſt. Ex nihilo nihil fit, that of nothing, nothing is made, is as cogent an argument to me, to prove that the world muſt needs be Eternal, as any that ever I met with to prove that God cannot foreſee, what he doth not decree to eff…ct, or that which he determineth not the creature to. God for…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 ind…ed make God ignorant; yet he co…ld have done otherwiſe than he did, for all Go…'s knowledge that he would not ſo do. Nay, poſſibly it may prove no leſs d…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 p. 4God 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 ſh…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 effectu…l cauſe in the producing of any wicked actions. And, we hold not that God hath d…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, p. 5or 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 en…bling him unto the production of his Acts and opera…ions in general; nor of his i…fluence and cauſation as to good actions; (nor yet tou…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 i…'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.

p. 6The 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 i…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 its 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 n…ture, tendency, or law of operation connate to them, ſuited to their Be…ng, (which providence works,) of their own: ſo is the …ctuat…on therof conſonantly thereunto, their own, and eſſential to them, as well …s the Principle; no creative Act, but the Law of their creation. What meaneth the plaſtick virtue given to the earth, and pl…nts, Gen. 1.11. or the prolifick power of other livi…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 p. 7be 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 eſſenti…l to it be conſerved; and the Beaſt will follow its inſti…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 Own…r, according as it is Diſ…iplined; It is within i…s power, if no natural Impediment hinders; and ſurely the ſame is not wanting to man ſuitably unto his Nature, through the aforeſaid comm…n Providence of God, (without his b…ing Phyſically Predetermined therein by him:) a power to ſp…cifie his acts according to his own Inclination, in reference to his natural actions, unto which by the Apoſtacy he is not diſabled; and ſin…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 ordi…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, Hab…le, and diſpoſed to ſuch Acts, new-biaſſing, or invincibly turning, and inclining it towards God and Holin…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 Aſſi…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 m…nd, and the prevalent Counter-actings of the Law of Sin, the Reliques whereof are yet ab…ding, Rom. 7. Gal. 5. and the weakneſs and imperfection of Grace, Rev. 3.2. This is the foreign 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 a…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-no…s, as his Can-nots; p. 8for 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 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 mo…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 p. 9before; 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 onelyonly, 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 foreign 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 p. 10is 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 he…t of the ſinner faſt lo…ked againſt him, as to ſhoot aſide the bolt, the d…ſſenting power, and to overperſwade and invincibly determine him to …o… …oſſe repudiaere, an mpoſſi…ility of withſtanding any longer the Call of C…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 contradiſti…ct to that we are ſpeaking of, and wherein it is not concerned. The Natural faculties of the ſoul, its powers of underſtanding, reaſoning aſſent…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 phyſi…al concurſe and cooperat…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 d…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 beleivi…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 therein; or by a moral agency only: whether he draweth and turneth the ſoul, as the Fiſher doth the Fiſh when he hath it upon his hook and line, by a phyſical impulſe: or as the Fiſher doth the Fiſh when he hooketh it, or in order to it, by laying the bait before it, where the pleaſure of the bait or hopes of …ood preſented in the fancie, doth allure and draw it, this way or that, p. 11till it hath takn it in, or ſwallowed it; which is an objective drawing, and like to that which is moral in men? (I mean it not in the Arminian ſenſe, ſo as to leave the ſoul indifferent, or the Will in ſuſpenſe, that what ever God doth on the contrary, it ſtill may eventually will, or nill, chuſe, or refuſe, caſt ballance this way, or the other; but) whether Gods actual efficacious and powerfull determination of the Will of the ſinner indeclinably to Good, many not be effected, and brought about by the way of moral operation, or cauſation (as well as phyſical) where the ſoul ſpecifieth its own Act, in a way more congruous to its nature, and yet can go no other way in its elections without offering an affront to the dictate of its own Reaſon and Underſtanding, Pſal. 119.36, 8. Luk. 15.17. Firſt rectified by the ſpecial Grace and help of God, Col. 3.10. Job. 33.16. Jer. 31.11. Joh. 4.10. (after the ſame manner) by a divine Inculcation of Truth, and fixation therof upon it, to a ſaving illumination, Mat. 5.22. Joh. 14.26. and 16.8. But that God doth not either the one way or the other, predetermine men to actions wicked and ſinful, I take here for grant, and ſhall hereafter prove: I mean, neither by external legal Commanding, counſelling, or perſwading; nor by internal moral ſuaſion, or Suggeſtion, (which is yet more powerfull) tempting, or ſoliciting effectually thereunto; much leſs by any phyſical Thruſt, or premotion of the Will that he ſhould influence it inevitably and inſuperably in its election of two objects lying evenly before it; one good the other evil, to chuſe and determine it ſelf to that which is moſt nefariouſly wicked; which at the ſame time he dehorteth from, and declareth h…s abhorrency of, and threatneth to puniſh, Dut. 29.20.

Here by the way, let me take occaſion to note the diſadvantage, which (to my beſt underſta…ding) I conceive the truth of God to have received, in the management thereof in the Point now mentioned, by thoſe who go the way of phyſical Predetermination, whil'… ſober and wo…thy men of that perſwaſion, in their popular Sermons, undertaking (as one doth in print) to vindic…te the Sovereignty of the Grace of God in the begining and carrying on of mans converſion, and ſalvation, and for the maintenance of the nec…ſſi…y of effectual grace therein, ſh…ll pitch upon ſuch mediums as theſe, namely (1) That the denial thereof, diſparageth Gods providence; For that …t breaks the eſſential ſubordination between the ſecond cauſe and the firſt. (2) It deſtroys preſcience; for how then c…n God infallibly foreſee the Motions of the Will, and the Effect… depending on it, the ev…nt being uncertain? (3) It deifies the Will, making it ſupream and independe…t upon God himſelf, &c. which do as well prove, and are the main arguments brought for the maintaining of Gods efficacious predetermination p. 12of men in and unto their Unbelief, Rebellion and all the moſt impious actions whereof the moſt profligate ſinner is guilty; and cuts the throat of the fourth argument; that it aboliſhes all prayer and thanksgiving: for that, on the former Hypotheſes, the meaning of ſuch prayer to God mu…t be only, that he would change his operation, and ceaſe to premove and determine the Will to that, which he had all along before guided and overruled it to; that he would counterwork his own prior determination, and now turn it, and determine the Will to good, as before to evil; which is a ſtrange notion of prayer. Nor can the ſoul in good earneſt thank him for it, when done, if it be indeed really convinced that it might not thank it ſelf that it was done no ſooner: or that it may thank God that it ſo long reſiſted his Spirit, and walked in the path-way of deſtruction, in every inſtance whereof, it was effectually predetermined by a ſuperiour agent, on whom it had its dependence, who foreſaw all its motions, who had an abſolute ſupremacy over its Will, and unto whoſe effic…ent energetical Operation it could not but be obſequious. If we had no other medium to oppoſe Arminianiſm by, in the Point of effectual Grace, I ſhould take our caſe for deſperate; and the remedy to be no leſs dangerous than the diſeaſe. But to proceed,

3. As to the Providence of God in the Government of the World; It's granted, that God doth not carry it as a meer Spectator, but that his Providence is poſitively active in the diſpoſal of all Events under the Sun; even to a ſparrow falling to the ground, Mat. 10.29. or to the Lot that is caſt into the Lap, Prov. 16.33. All the Iſſues of Health and Sickneſs, Poverty and Riches, War and Peace, Life and Death, they are in God's h…nd, Eccl. 9.11. Job 14.14. 2 King. 8.11. Jer. 10.23. Prov. 16.9. Eccl. 11.5, 6. nor are ſinful men out of the limits of his Supremacy in the order and diſpoſal of their actions; which of their Projections ſhall take Effect, or ſee the light, and in what Circumſtances, and which not; Pſal. 29.10. he hath all wicked men upon his hook, Ezek. 38.4. the Heart of the moſt Abſolute on the Earth, at his Pleaſure and Diſpoſe. Prov. 21.1. Iſa. 10.5. and 44.28. and 45.7, 9. Pſal. 33.15, 16, 17. the Overruling Providence we acknowledge in the order of all Events, whatever betideth us. Yet hath not every Providence the ſame aſpect with it, though Gods hand be in it all. Suppoſe for i…ſtance, a man walking in the Streets, the Tyles of a houſe, he not perceiving any danger, may ſlip, and fall on him: or he ſeeing them ready to fall, may yet to ſave the wetting of h…s foot, chuſe to adventure the going under them, rather than to croſs the way, and they happen to hit him: Or, one from the Roof of the houſe wit…ingly throwing them down upon him; and wounding him either way, p. 13in them all, he muſt acknowledge, and eye Providence: but in the firſt inſtance, though there was a natural cauſe and reaſon of their Falling, yet he wholly reſolves his Misfortune into the Divine Providence, which could have diverted him from coming at that inſtant there, but did not; or which ordered things in ſuch a concurrence of Circumſtances, as that it ſhould ſo fall out that he ſhould not avoid the Stroke of them. In the ſecond, he Notes the Providence, and withal repents him, and befools himſelf for his raſhneſs and overſight that he prevented it not, when it was in his power; God could have turned his thoughts too, and did not; and ſo might he, had he conſidered the Danger as he ſhould and could have done. In the 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 Re…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 plead…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 t…ach him better.

Gods Providence in the Government of ſinful Actions is not in diſpute; but the Queſtion is de modo, how God ſerveth himſe…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 predetermin…th them unto ſuch Acts or Actions: or ſome other way he aſcertaineth the Event onelyonly? the latter is it which I affirm; and the former, by many aſſerted, is it which I oppoſe.

Touching the fir…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 St…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 p. 14the 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 Be…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 neceſſar…, to be with…n the reach of Humane Re…ſon to f…thom, and to aſſign how he might bring it about moſt certainly; and that by no other medium but that onelyonly of Permiſſion and Impedition, and objective propoſal or Premotion, exc…ting to Cogitations and Actions good, and Materially agreeing to his Law. Which two former, ordinarily inſi…ted on at every turn by Divines, to ſolve the equ…ty of Gods Ju…tice in his procedure with men, notwithſtanding his Providence over ruling their ſinful actions: the former notion of Phyſical Predetermination doth wholly deny, a…d overturn: For, if the motus primo primi, the firſt ſigments or thoughts of the Heart, or machin…tions of the M…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 obed…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 h…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 a…l himſelf; or effi…iently determineth the ſecond cauſe to it, as is ſuppoſed? But that ſuch a thing there is, and that predica…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 wa…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 ſ…e what their end ſhall be, Deut. 32.20. And frequently again to obſtruct or h…nder what elſe would certainly be Eff…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 d…ſire their Land, Exod. 34.24. He maketh Diviners mad, and turneth Wiſe m…n backward, in order to the perform…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 enter…riſe, Job 5.12. the remainder of wrath ſhall he reſtrain, Pſal. 76.10. & 106.46. How many wayes c…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 p. 15this 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 di…poileth the Creature of the liberty of ſpecifying his own Act (in a matter wh…rein he muſt be accountable to his Judge,) nor doth make God the cauſe or determiner of it, any more than David… ſl…ghter of the Am…l…k…es, 1 Sam. 30.17. lay at the door of the Philiſtines, ch. 29 7. who would not let him abide any longer wi…h them: or than my coming by on the Rode, when a Robber is about to ſet upon a Perſon, and ſo preventi…g him thereby, would infer me to be the cauſe of his next robbery or murder that he commits immediately i… another place; al…hough I foreſaw that it would ſo prove.

Yet ſuch is the order and Dir…ction of God's Providence, ſuch his dominion therein, in every in…ance of that kind, that his d…term…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 h…m, curſe David, 2 Sam. 16.10. I w…ll do this thing ope…ly, and before the Sun, 2 Sam. 12.12. he moved David againſt them, to ſ…y, go number the people, ch. 24.1. even when the Devil does it, 1 Chr. 21.1. 1 Theſſ. 2.11. T…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. and would have reached his life too, would he have ſuffered him, v. 4. without any premo…ion of God's therein, or Predeterminat…on, otherwiſe, as to the manner, than by a non-impedition of his own motion and Inclination. The Eve…t is indeed in the Di…poſe of God, and the Executioner, as the Axe, Rod, or St…ffe, in his hand, Iſa. 10.5. Yet ſo, as that he retaineth a dominion over his own Act therein, (Gods ſuſt…ntation, concurſe, and p…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 in…rument, yet neceſſ…rily: but is ſo termed, from his ſubſerviency a… that time to God's ſpecial Providence, and inſtrumental…ty in performing his Deſign; (though in ſuch a way, as he he may juſtly and equitably afterwa…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: p. 16men 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 the…r own corrupted free-Will, and not produced by any divine operation working in them: for it's onelyonly 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 ex…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 ſ…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 exp…oits before, and beſides that, overruled its circumſtances ſo, as that it ſhould infallibly light upon him, and no other man at that p. 17time. 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 t…rmeth it, anteceſſio ordinis, not cauſalitatis. (4) Nor is the queſtion yet farther, about Determination in general, or Pred…termination ſimply conſidered, or of the compoſſibility, or conſiſtency thereof with humane fredom. For its gran…ed,

1. That an Aequilibrium or Indetermination is not mans beſt ſtate. Such a pendulous Suſp…nſe or Even poyſe, and inclination of mind and W…ll, in the Exerci…e and ſpecification of its acts, (conſequenter, aft…r the object is united with the faculty, and reaſon ha…h weighed the good and evil, the conveniency and …nconveniency of things in its ballance, and deliberated about it,) is the ſoules ſickne…s or diſaſter; ariſing from an inſufficient appl…cati…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 libe…ty, after the due exerciſe of ratioc…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 foreſtall…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 li…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 ov…r its …wn acts, as that, in what ever it willeth, it acteth as a vital and rational agent, in reſpect of its proper nature, and internal principle of operation, with ſuch a natural indifferency, p. 18in 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 determin…ng its ſelf to eit…er, it followeth the dictate of its own judgement of D…ſcretion, void of all nat…ral Neceſſ…y, ſuch as when the Fire burneth; or of Coaction, as when a man is hal…d or carried without or againſt his own choice; neither is led by a blind inſtinct, as the Beaſt; nor acted like a meer M…chine or E…gine, that ordere…h not its own motion, nor knows its uſe, or tendency.

Its 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 appear…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 mal… 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 N…turally as Morally) impoſſible for them to will the contrary, and th…t for reaſons unalterably pr…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 onelyonly, 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 p. 19ſtill, 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 m…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 determi…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, indel…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 L…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, p. 20upon 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 Ʋriah 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 Sinn…, or Unrenewed man or men, they are Invi…cibly de…ermined to Evil, or bent on it in the General; or cannot do Good.

Man in Innocency, he had perfect Good, or ſpotl…ſs Obedience; and alſo Sin, and Evil, within his power both; being made Mutab…e.

Man Reſtored, and Manumitted by Grace, hath imperfect Good, (comp…red to the Original Law) or Sincere O…edience, within his power; and alſo Sin and Diſobed…ence; being on Earth defectible, or not yet Confirmed; though the Decr…e and Efficiency of God ſhall prevent, that he ſinneth not to Death.

Yet may Free-Will be denominated or affirmed of them all. The one act as freely as the other; the worſt in ſinning, as the beſt in obey…ng. He acts freely that can act, or not act, what, when, and how he p…eaſeth, in things which m…y be ſaid to be foreign, i. e. in our power; ſo doth the ſ…rvant, at his Maſters Beck, Col. 3.23. where note by the way, that to act voluntarily or freely, and yet neceſſarily are conſiſtent, and may well ſtand together. The Angels in Heaven they love God, and ſerve him, Voluntarily and Freely; ſo ſhall the S…ints in Glory (and ſo doth man in his preſent ſtate, even in what hath a kind of natural Connexion with the Will, determine himſelf Freely according to the Dictate of his Reaſon and Judgment.) A Rational, a Voluntary, and a Free Choice, are Convertible Terms. The Will acteth Freely; not Neceſſarily, as oppoſed to Volun…ary, either contrariè, by Coaction or Violence, againſt its Elicit Inclination; or negativè, from a meer natural Neceſſity, without Reaſon: B…t ſtill it acteth Neceſſarily in ſome ſenſe, (as the Will evermore doth, when Reaſon hath once caſt the Scale,) with neceſſity of Immutability in reſpect of the Event, which, opponitur poſſibili non eſſe, is oppoſed to a p. 21Poſſibility not to be, (God's Supportation and Concurſe preſuppoſed) or eventus contrarii, of the contrary Iſſue or Event, it can do no otherwiſe, and t…at from the Potency or perfection of the Rational Faculty, and Cognation that it hath with the Obj…ct. And the contrary is as true, of Wicked and Unregenerate men; they Act freely, following the Dictate of their Reaſon and Judgment, ſuch as it is, though Brutiſh, Jer. 10.8, 21. & 55.17. thoug… Carnal, …enſual, and Devili…h, Jam. 3.15. Jer. 4.22. vo…d of all natural Neceſſity or Coaction, in their choice of Sin, and Fl…ſh-pleaſing, Eph. 2.3. Yet do they Act Neceſſarily alſo, ſo as that they cannot poſſibly Will or Do the Contrary, (without renewing grace) Job. 5.44.45. Rom. 2.5. and that ab intriſeco, from a Privation in their Mind, Rom. 3.11. Eph. 4.18. and an Impotency, or contraty Propenſion in their Will and Affections, preponderating them to Evil, (though not ſub ratione mali) and to a Diſreliſh of true Holineſs, Rom. 8.5, 7. which is languor & aegritudo animi the Souls ſickneſs, and depravation of its Faculties, the fruit of mans firſt Apoſtacy from God, Job. 14.4. though he be ſtill habile ſubjectum, a Subject capable of the Retrivement of God's Image into his Soul, Col. 3.10. i. e. Man ſtill, with his natural faculties of Reaſon and Will; and ſo, Good is yet poſſible to him in ſome ſenſe, if God pleaſe to adapt him for it, Eph. 2.10.

In and about particular Acts agible, within mans power, and unto which he is not actually or virtually, by a previous invincible Habit, or Propenſion of Mind and Will predetermined, lieth the Contingency and Evitability of Humane actions. In ſuch actions hath man a liberty of Contrariety, or Contradiction, in the Exerciſe and Specification of his Acts, or of Indifferency, accordingly as his Reaſon doth ſway him. He may and can Act, or ſuſpend his Act; his Will containeth within its dominion a power and poſſibility unto contrary acts and effects; what is future, is yet evitable; and that poſſible, that is not future. Man (ſaith the Learned Davenant) hath not onelyonly potentiam in ſe liberam, a facul…y in its ſelf free, or capable of freedom; but liberum uſum potentiae, the free Ʋſe or Exerciſe of it. A wicked Man for inſtance, can upon other Deliberation, reſolve to do otherwiſe than he doth, which freedom is evident in Adulterers, Thieves, and all manner of Sinners, who being reſolved to Commit this or that Sin, when they perceive ſome great Danger, preſently chooſe to abſtain from it till fitter opportunity. Cain, Abſalom, Judas, and others, were not under a Neceſſity of committing thoſe Sins, whereof they are noted to be Guilty; it was out of their free Election, having a power whereby they might have abſtained from them. The Angels that fell, notwithſtanding the Decree of the Divine Will, had a Poſſibility of Not-rebelling againſt p. 22God, and a Sufficiency of Divine Grace given them to have preſerved them, ſo had Adam, had they not abuſed it. God's abſolute preſcience doth not take away the poſſibility of the contrary Action or Event; no more doth his abſolute decree, to think that the decree of abſolute Reprobation muſt leave men under a neceſſity of committing their ſeveral ſins, is a falſe Imagination, as every mans Conſcienee is able to witneſs, ſo the aforeſaid Author, p. 116.199.328.344. whom I have the rather conſulted, for that he is inſtanced in by ſome, and produced for a maintainer of God's Predetermination of mans will, in the ſenſe by them pleaded for; Which himſelf termeth, a controverſy between the Dominicans and Jeſuits; with whoſe Metaphyſical ſpeculations our Proteſtant Divines love not to torture their brainſ.

Nor yet do I take all Extrinſick Predetermination to be Inconſiſtent with humane Freedom in Acting. For it hath been before granted, that ſuch Predetermination of God is neceſſary unto the Converſion of any Sinner unto him, (though the Sinner is capable of doing ſomething that in the Order of Gods appointment hath a tendency to it, Prov. 2.3, 5. Iſa. 64, 7. and it lieth at the Door of any under the call of the Goſpel, that they are not converted and healed by God, it's their own fault, Jer. 13.27. Mat. 25.29. and their heart will one day Reproach them for it, Luk. 16.28.) neither do we, when we ſpeak of an Irreverſible, Inſuperable, Irreſiſtible Determination, (whether to good or evil Actions,) meane any more than ſuch as cannot, or rather ſhall not be reſiſted; ſuch as is efficaciouſly prevalent, and never fruaſtrate. Yet is the Liberty and Freedom of Co-operation in the Subject in ſuch caſe, no more than that of a Rational Spontaneity; it containeth in it's own nature nothing of contingency, or poſſibility of the contrary Event. In Effectual calling, the New Creation, (wherein God worketh ſomething above and beſides the Order and Courſe of ſecond Cauſes, in order to the new Biaſſing and Pointing the ſoul towards himſelf, Heaven, and Holineſs;) whatever the Influence or Efficiency of God be on the ſoul, or its faculties of Reaſon and Will, or his manner of Operation; (whether it be by way of objective Propoſal, and Fixation on the mind Demonſtrating the Object, and Effectually ſetting home Truth, to an immutation therein, and turn of the Will, 1 Cor. 2.4. Or by way of Phyſical Precurſe and Premotion beſides, exciting the natural Powers into Act, and inclining and bowing them in their Operation as the Fountain of Being, and motion, unto a Change or Turn into a new Courſe, Eph. 2.2.4, 10. of which before,) ſtill, he ſo intimately by his Preſence and Virtue reacheth, and applieth himſelf to the Active Principle of the ſecond cauſe, he ſo congruouſly accommodateth himſelf to p. 23the 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 p…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, p. 24not 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 ha…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 in…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 aſſ…ſſinated me, and taken away my Life with h…s own hands; as is obvious to every Underſtanding; m…re of Evil would cleave to me; and if he were my Judge in ſuch In…tance, I know what I could not but ſay. God himſelf …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 determin…tion of the Creature. Legiſl…tion belongs to God alone; and Deliverance after forfeiture belongs to his Prerogative: but that any one becomes an Object of his rectoral Ju…tice and Wrath, God is not the firſt cauſe of th…t; or the Predeterminer to thoſe Act…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 ſin…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; th…t the neceſſary dependence of the ſecond cauſe, or the firſt, and its Eſſential ſubordination to it, doth ſo require, that the Habit or fir…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-dec…eed of God; and that in Execution thereof, ſubſtrahendo, by withdraw…ng, or ſuſpending that Light and Aſſiſtance, without which it was imp…ſſible for th…m eventually to ſtand: or efficiendo, by his Phyſical precurſe, he determ…ned them thereunto. They affi…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 diſorde…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, p. 25and to eat of that Tree prohibited (in which, was ye diſorder) rather than any other, (before free and indifferent, till determined the…unto, by that Energy of his, wh…ch cou…d not but produce the Effect▪) yet ſo, as that no ſtraining or compaſſion can be dreamed of t…erein; though in ſenſu compoſito conſidered, as in ſubordination to the Immutable Decr…e and Efficiency of God, they co…ld do no o…herwiſe than they did. So for all other the wickedeſt Actions of men; that all the ine…cations of the fleſh, the motus primo primi, all the firſt machinations of the Mind or Thoughts, and conceptions of the Will, are forged by him, (as to the ſub…rate matter,) that unto all the hatred of himſelf, all the Lying, Curſing, Rap…ne, Blood, Cruelty and Confuſion in the World, he is the firſt …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 n…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 Efficien…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 confut…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 a… 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 p. 26the Tru…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 Acti…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 a…axie of it, it's Irregularity (wherein the formal nature of Sin conſiſteth, its inco…formity to Law) that is a privation, it's a non ens, or nihil, it h…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 S…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 bi…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, p. 27is 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, foreign, 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 th…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 throughou…; 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 (onelyonly by a ment…l Preciſion or Abſtraction,) be ſeparated from. Put but the Fundamentum and terminus, p. 28and the relation reſults. If a Man begets a Child, the relation of Paternity cannot but …ollow. If the Souldiers do not keep their R…nks, or ob…erve not t…eir due and proper Motions; the diſorder of the Army re…l…s, and no…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 Muſic…; and that by Reſultancy from it. So, let the Habits and Propenſi…ns …f the Soul be wrong pointed, and its natural Actions determ…ned, as to the Entity of them, and manner of Being, croſs to the Law of God, (w…enceſoever it be) and its Harmony is de…troyed; Sin reſults, ne…ther can the Guilt of it come any o…her way. He that ſo acteth, doth foreign, make S…n, Joh. 8.34.

Sin, it's foreign a Tranſgreſſion, beſides or aga…nſt the Law, 2 Pet. 2.16. foreign Imp…ety, 2 Tim. 2.16. and foreign, a Deflection from a ſtreight Line, Rom. 5.14. and foreign an Aberration, or Lapſe, v. 15. and foreign Diſobedience, v. 19. and foreign Pravity, Act. 3.26. and foreign …edity or Impurit…, Mat. 23.27. and foreign Wickedneſs, Act. 8.22. and foreign, all Inju…tice, or Deviation from the Rule of Righteouſn…ſs, is Sin, 1 J…h. 5.17. The Queſtion is, of what all this is Denominated? what it is, that whoever can juſtly be ch…rged therewith, the G…ilt of all that cleaveth to him? Surely it's ſometh…ng Re…l, not Imaginary onelyonly that it's ſpoken of; it's as well of Habits, as Privations; of Act…, 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 foreign u…br…dled Concupiſcence, Rom. 7.8. or the Habitual Inclination of the Whole Man to what is Prohibited, and D…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 foreign 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 Tran…greſſion. The Natural Habit or Incl…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 ſubord…nately thereunto.

If it Inclineth, ſtands Bent, or Determined towards what the Law forbids, p. 29or be pointed repugnantly to Rule, It's foreign an Evil Complexion, Habit or Co…itution of Soul; a Leproſie, Iſa. 1.6. a Running ſore upon it, Pſ. 38.5. it's more than a Privat…on, it's a contrary Habit to Good, a Plag…e on …he Heart, Hoſ. 11.7. Inclinatio ad malum & prohibitum reciprocanter, to incl…ne to any Act or Object that God Prohibits, is to Encline to Moral Ev…l, or Wickedn…ſs; and ſuch Inclination (of Mind, Will or Afflections,) or ſo mod…fied, and determined, is Wicked and Sinfull; the Entity of it is ſo mo…ally, (not Phyſically,) ſo is the Mi…d its ſelf ſo Affected, Act. 14.2. the Will, Eph. 2.3. and Aff…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 Ʋnderſtandeth, none that ſeeketh after God, none that doth Good, Rom. 3.11, 12. foreign Ingrateful, 2 Tim. 3.2. foreign without Natural Affect…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 th…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 an… 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 tak…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 Tranſg…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 or Nay, Ly…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 p. 30this or the other way, with their Relation to God's Law, is that which giveth them both Name and Thing. If a man …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 Chri…tian in…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 Wi…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 leſſ…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 Subj…ct, and combating p. 31there, 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 Ev…l, h…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 abo…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 …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; p. 32or 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. foreign Uncorruptneſs, or foreign 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 and the ſame Act or Action, every way alike Circumſtantiated, may and have received either Denomination; ſometimes, that of Good or Righteous, and then again of Sinful or Unrighteous; upon the Alteration of the Law, the Standard of Righteouſneſs, Joſh. 7. 20, 21. and chap. 8.2. So it was with reference to the Ceremonial and Judicial Law, after the Coming of Chriſt. If in lineâ Phyſicâ the Jews kept their courſe, Acted and did, what before that they practiſed; thoſe ſame Actions were now Impious and Sinful, that before were Pious and Good. Shall we then think that the Goodneſs and Rectitude of the ſame natural Habits and Acts, was ens, and had an Efficient Cauſe, (when the Law was in force) but yet that the Malignity and Obliquity of them was nihil, (after its Repeal,) and had no Cauſe at all? what did they more in the One, than in the Other? its too Subtile for me to underſtand. The Truth is, he that is the Authour or Efficient of the Act, is the Authour or Efficient of both. Righteouſneſs, or Unrighteouſneſs (ſtreight, or oblique,) is but the foreign; or Habitude of the Act, and all its Circumſtances to Law; and he that Doth or Cauſeth the Act, Doth or Cauſeth Righteouſn…ſs or Unrighteouſneſs, (accordingly as the ſame Act is Conform or Inconform and Croſs to the Law of God) and that in a proper Senſe; or the Scriptures do never treat-of the one or the other properly at all. Did not Sol…mon King' of ▪ Iſrael ſin by theſe things? Neb. 13.26.

What hath been ſaid may ſuffice for the Explication of the Scriptural Notion of Sin. To reaſſume then our former Argument, and reduce what hath been before i…ſiſted on to the Caſe in hand.

(1) As to Original Sin, originans I mean, that of Adam, and ours in Him. If our first Parents Inadvertency, or Om…ſſion of a due Exerciſe of Reaſon and Underſtanding; if their Eating of the Forbidden Fruit; if their Loſ… and Depravation of the Image of God in Knowledge and Light neceſſary to Conduct them unto God and Holineſs; or their Declining p. 33from God, and Inclination and Propenſion to the Fleſh-pleaſing, contrary to the Law of God, was Sin; then accordingly it followeth from our Adverſaries hyyotheſis, that God muſt be the Author of Sin: But the Antecedent is true: Ergò the Conſequent.

The Antecedent is proved, Gen. 3.6. what is this that thou haſt done? ſaith God, v. 13, 17. 1 Tim. 2.14 Rom. 5.12. Col. 3.10. Nor can it be denied to be Sin.

The Conſequent is evident, in that they make God to be the firſt Cauſe, and Predeterminer of Man unto all, in every Branch thereof. That Adam did not Advert, Weigh, and better Conſider the Evil and Danger of Complying with the Temptation, was they ſay from Gods withdrawing his Influence, and Cauſation from him, as often as man doth not Will or Act; he therefore doth it not, ſay they, becauſe God doth not determine him to it; and that None-determination, or Suſpensation of God, meerly of its ſelf, without any poſitive action inureth to the preventing of all Operation of the Creature. They affirm, that God did ſubtract or take away from Adam before his Fall, that ſpotleſs Light, and Primogenial Perfection of his Underſtanding, wherein he was at firſt Created, and and left him ſo denuded or ſtript to ſhift for himſelf: that moreover God did Predefine his Lapſe or Fall, and that in Execution of his Decree, he did Premove, and Efficiently, by his Phyſical Influx, Predetermine his Will to the Eating of the Tree, whereof he Commanded him not to Eat; to chuſe that rather than the other, and that Indeclinably, ſo as that it was Inevitable to him, conſidered as he ſtood in Subordination to the aforeſaid Decree, and Efficiency of God, and his nec…ſſary Dependence on him: (though in ſenſu diviſo, conſidering him, or his furure Act, without the Conſideration of the Decree and Efficiency of God, or his Dependence upon him in eſſe & operari, or ſecluding the Foreknowledge of God of all future Contingencies, &c. which is impoſſible: they deny not but that he might poſſibly have ſtood, and not have been ſo Predetermined by him, or Cauſed to Fall;) either I ſay all that was not Sin, nor Culpable; or according to them God was the Author of his Sin or Tranſgreſſion.

So in like manner, (2) For our Perſonal Original Sin, ortum I mean, or originatum, that which ab origine we bring into the World with us, Job 14.4. if God be the Authour and Efficient of our Habits or Inclinations in the General, and their Specifier and Determiner, giving them their Biaſs that way they propend or go, namely, contrary to his Law, then is he the Authour of Sin: But according to them who go the way of Phyſical Predetermination he, doth the former; Ergò according to them he doth the latter alſo.

The Minor is their own aſſertion, they ſay that not onelyonly the power of p. 34Willing, and the radical affections of Love and Hatred; but their alienation from the Life of God, the Habitual Pointing and Determining them Oblique and Croſs to his Law, to the Love of the Word and Fleſh-pleaſing, and to the Hatred of Himſelf, and Enmity to his Law, both their Entity and Modification, God is the prime Cauſe and Efficient of. He from Etern…ty foreſaw it, and that in his Decree, with which his Efficiency runs Parallel and Even, in all and every Creature-effect; all that hath Entity.

The Connexion or Conſequence of the Major Propoſition, will not I ſuppoſe be Denied, namely, that the Habitual Diſ-inclination of the Soul to Holineſs, or Propenſion and Incl…nation to Acts Diſcrepant to the Law of God, (ſuch as the Hatred of God, and averſ…tion unto his Commands) is indeed Sin, or the Law of Sin, Rom. 8.3.5. I… then God be the Authour and Determiner of, or unto that, he is ſo of Sin.

The Caſe is ſtill the ſ…me, as to Actual Sin, whether of Omiſſion, or Commiſſion. If God be the Cauſe of mens not Hearing the Word, Reading, Praying, Omitting, or not Exerciſing of this and the other act which his Law Commandeth and O…ligeth them unto, cauſa prohibens, by his Suſpending or Denying that Influence of his, without which the Creature cannot move or act at all, but is Determined to a Non-agency; then is the Authour, or is wholly in Cauſe of all S…n againſt the affirmative Commands of his Law: but according to our Adverſaries in this point, he is ſo: Ergo.

That the Omiſſion of many Phyſical acts is Sin cannot be denied, Mat. 5.42. But that God by his Non-operation doth Predetermine the C…eature Un…verſally to a Not-acting, is their conſtant Doctrine, as …o all Natural Acts, (nor onelyonly as to Gracious or truly Pious acts, the which we grant in a Senſe, ſince Man hath diſabled himſelf) Then by undeniable Conſequence is God the Cauſe, yea the Sole Cauſe of ſuch Sins; for Man doth nothing at all therein, neither (according to them) can do, nor ever could: and that Common aſſertion of Divines, wherewith they have been wont to ſtop the Mouths of Objectors againſt the Equity of Gods procedure with Man, for that he cannot do this and that; namely that Man once had Power; is by them Exploded as Heterodox, and of no Uſe, if this be true. Again, If God Premoveth and Efficaciouſly by his Influence and Cauſation Predetermineth men unto the Perp…tration of Acts Repugnant to the Negative Precepts of his Law, ſuch as Gluttony, and Drunkenneſs (not bare Eating and Drinking) Fornication, Adu…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 p. 35Acts 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 l…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 Ob…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 foreign, 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.

p. 36(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 …he Law? or by what ſhall the Righteouſneſs of God be vindicat…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 Eſſenti…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 ſhou…d he by Law be Obliged to a Natural Impoſſibility? And if God Inv…ncibly determineth him unto every Action that he doth, by what Righteous Law ſhould he be Ob…iged to be above God, or to be Stronger than he? Thus to r…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 anteceden…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 p. 37the 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. …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. 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 h…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. Wha… p. 38Conviction 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 Tran…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 Impr…ſs,) freely and willingly to do that wh…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 th…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 r…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? p. 39Repentance 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 S…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 pra…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 Peri…h, Rom. 3.5. 2 Theſ. 1.5.) than that he ſhould be thought to Adjudge his Creature to Endleſs Torment, for that which it could never Help; or that he ſhou…d make that a Crime, which himſelf was the Authour or Cauſe of, or Predet…rmined it to. Is God Ʋnrighteous 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 adm…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 tak…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 p. 40were 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.

End of the text · John Humfrey, The Middle Way of Predetermination (1679)