A Display of Arminianism, Argument · Chapter 4

A Display of Arminianism · Argument · Chapter 4

p. 23CHAP. IIII.

Of the providence of God in governing the world diverſly, thruſt from this preheminence by the Arminian Idoll of Free-will.

I Come now to treat of that, betwixt which and the Pelagian Idoll, there is bellum foreign implacable warre and immortall hatred, abſolutely deſtructive to the one ſide; to wit, the providence of God. For this, in that notion Chriſtiantie hath hitherto embraced it: and that, in ſuch a ſence as the Arminians maintaine it can no more conſiſt together, then fire and water, light and darkneſſe, Chriſt and Belial: and he that ſhall goe to conjoyne them, ploughs with an oxe, and an aſſe, they muſt be tied together with the ſame ligament quo ille mortua iungebat corpora vivis, wherewith the tyrant tied dead bodies to living men. This ſtrange advancement of the clay againſt the potter, not by the way of repining and to ſay why haſt thou made me thus; but by the way of emulation, I wil not be ſo I wil advance my ſelf, to the skie, to the ſides of thy throne, was heretofore unknown to p. 24the more refinedaaforeign, Theophraſtus apud Picum: vid. Senecam. de Pro▪ vid. & Plotinum. Paganiſme: as theſe of contingency, ſo they with a better error made a goddeſſe of providence; becauſe as they faigned, ſhe helped Latona to bring forth in the Ile of Delos: intimating that Latona or nature though bigge and great with ſundry ſorts of effects, could yet produce nothing, without the interceding helpe of divine providence: which mythologie of theirs, ſeemes to containe a ſweeter guſt of divine truth, then any we can expect from their towring fancies,bbAn actus divinae providentiae omnium rerum conſervatrix, ſit affirmativus potentiae, an tantum negativus voluntatis, quo nolit res creatas perdere: Rem. Apol. cap. 6. who are inclinable to beleeve that God for no other reaſon, is ſaid to ſuſtaine all things but becauſe he doth not deſtroy them: now that their proud God-oppoſing errors may the better appeare, according to my former method, I will plainly ſhew what the Scripture teacheth us concerning this providence, with what is agreeable to right, and Chriſtian reaſon, not, what is dictated by tumultuating affections.

Providence, is a word which in its proper ſignification may ſeeme to comprehend all the actions of God, that outwardly are of him: that have any reſpect unto his creatures, all his works that are not ad intra eſſentially belonging unto the Deitie: now becauſe God worketh all things according to his decree or the counſell of his will, Epheſ. 1. 11. for, whatſoever he doth now, it pleaſed him from the beginning, Pſal. 115. ſeeing alſo that knowne unto God are all his works from eternitie, therefore three things concerning his providence are conſiderable. 1.ccProvidentia ſeu ratio ordinis ad finem duo praecipue continet: principium decernens ſeu ipſam rationem ordinis in mente divina, ipſi deo coaete…num, & principium exequens, quo ſuo modo, per debita media, ipſa in ordine & numero diſponit, Thom. His decree or purpoſe, whereby he hath diſpoſed of all things in order, and appointed them for certaine ends, which he hath foreordained: 2. His preſcience, whereby, he certainly foreknoweth all things that ſhall come to paſſe: 3. His temporall operation, or working in time (My Father worketh hitherto, Ioh. 5. 17. whereby he actually executeth all his good pleaſure: the firſt and ſecond of theſe have been the ſubject of the former Chapters, the latter only now requireth our conſideration.

This then we may conceive, as an ineffable act or worke of Almightie God: whereby he cheriſheth, ſuſtaineth, and governeth the world, or all things by him created, moving them agreeably to thoſe natures, which he endowed them withall in the beginning, unto thoſe p. 25ends, which he hath propoſed: to confirme this, I will firſt prove this poſition, that the whol world is cared for by God, and by him governed, and therein all men, good, or bad, all things, in particular, be they never ſo ſmall and in our eyes inconſiderable: ſecondly, ſhew the manner, how God worketh all, in all things, and according to the diverſitie of ſecondary cauſes which he hath created: whereof, ſome are neceſſary, ſome free, others contingent, which produce their effects, nec foreign nec foreign, meerely by accident.

The providence of God in governing the world, is plentifully made knowne unto us, both by his works, and by his word. I will give a few inſtances of either ſort. 1. in generall, that the Almightie foreign and framer of this whole univerſe, ſhould propoſe unto himſelfe no end in the creation of all things: that he ſhould want either power, goodneſſe, will, or wiſdome, to order, and diſpoſe the works of his own hands is altogether impoſſible. 2. Take a particular inſtance, in one concerning accident, the knowledge whereof by ſome means or other, in ſome degree or other hath ſpread it ſelfe throughout the world: and that is that almoſt univerſall deſtruction of all by the flood, whereby the whole world was well-nigh reduced to its primitive confuſion, is there nothing but chance to be ſeene in this? was there any circumſtance about it that did not ſhow a God, and his providence? not to ſpeake of thoſe revelations, whereby God foretold that he would bring ſuch a deluge: what chance fortune could collect, ſuch a ſmall number of individuals of all ſorts, wherein the whole kinde might be preſerved? what hand guided that poor veſſell from the rocks, and gave it a reſting place on the mountains? certainly, the very reading of that ſtory, Gen. 7. having for confirmation, the Catholike tradition of all mankinde, were enough to ſtartle the ſtubborne heart of an Atheiſt.

The word of God doth not leſſe fully relate it, then his works doe declare it, Pſal. 19. My Father worketh hitherto ſaith our Saviour, Ioh. 5. 17. but did not God end his worke on the ſeventh day, and did he not then reſt from all his works? Gen. 2. 2. True; from his worke of creation by his omnipotence: but his worke p. 24duplicate page p. 25duplicate page p. 26of gubernation by his providence; as yet knows no end: yea, and divers particular things he doth, beſides the ordinary courſe, only to make known that he thus worketh, Ioh. 9. 3. as he hath framed all things by his wiſdome, ſo he continueth them, by his providence in excellent order; as is at large declared in that golden Pſal. 104. and this is not bounded to any particular places, or things, but his eyes are in every place beholding the evill, and the good, Prov. 15. 3. ſo that none can hide himſelfe, in ſecret places, that he ſhall not ſee him: Ierem. 23. 24. Acts 17. 24. Iob 5. 10, 11. Exod. 4. 11. and all this he ſaith, that men may know from the riſing of the Sun, and from the Weſt, that there is none beſides him, he is the Lord, and there is none elſe, he formeth the light, and createth darkneſſe, he maketh peace, and createth evill, he doth all theſe things, Iſaiah 45. 7. in theſe and innumerable like places, doth the Lord declare that there is nothing which he hath made, that with the good hand of his providence he doth not govern and ſuſtaine.

Now, this generall extent of his common providence to all, doth no way hinder, but that he may exerciſe certaine ſpeciall acts thereof, towards ſome in particular: even by how much neerer then other things they approach unto him, and are more aſſimilated unto his goodneſſe. I meane his Church here on earth, and thoſe whereof it doth conſiſt: for what nation is there ſo great that hath God ſo nigh unto them, Deut. 4. 7. in the government hereof he moſt eminently ſheweth his glory, and exerciſeth his power; joyne here his works, with his word, what he hath done, with what he hath promiſed to doe for the conſervation of his Church, and people, and you will finde admirable iſſues of a more ſpeciall providence: againſt this he promiſeth, the gates of hell ſhall not prevaile: Mat. 16. 18. amiddeſt of thoſe he hath promiſed to remaine, Matth. 18. 20. ſupplying them with an addition of all things neceſſary, Matth. 6. 33. deſiring, that all their care might be caſt upon him, who careth for them, 1 Pet. 5. 7. forbidding any to touch his anoynted ones: Pſal. 105. 15. and that becauſe they are unto him as the apple of his eye: Zach. 2. 8. now this ſpeciall providence hath reſpect unto a ſupernaturall end, to which that, and that alone is to be convayed.

For wicked men, as they are excepted from this ſpeciall care p. 27and government, ſo they are not exempted from the dominion of his Almightie hand: he who hath created them for the day of evill, Prov. 16. 4. and provided a place of their own, Acts 1. 25. for them to goe unto: doth not in this world, ſuffer them to live without the verge of his all-ruling providence: but by ſuffering and enduring their iniquities with great patience, and long-ſuffering, Rom. 9. 20. defending them oftentimes, from the injuries of one another, Gen. 4. 15. by granting unto them many temporall bleſſings: Matth. 5. 45. diſpoſing of all their works, to the glory of his great name, Prov. 21. 1, 2. he declareth, that they alſo live, and move, and have their being in him, and are under the government of his providence: Nay, there is not the leaſt thing in this world to which his care and knowledge doth not deſcend: ill would it become his wiſdome not to ſuſtaine, order and diſpoſe of all things by him created, but leave them to the ruine of uncertaine chance:ddMajeſtatem Dei dedecet, ſcire per momenta ſingula, quot naſcantur culices, quae pulicum & muſcarum in terra multitudo: Hieron. in cap. 1. Haback. Hierome then was injurious to his providence, and caſt a blemiſh on his abſolute perfection, whileſt he thought to have cleered his Maieſtie, from being defiled with the knowledge and care of the ſmalleſt reptiles and vermine every moment and S^t. eeQuis diſpoſuit membra pulicis ac culicis, ut habeant ordinē ſuum, habeant vitam ſuam, habeant motum ſuum: &c. qui fecit in coelo angelum, ipſe fecit in terra vermiculum, ſed angelum in coelo pro habitatione coeleſti, vermiculum in terra pro habitatione terreſtri, nunquid angelum fecit repere in coeno, aut vermiculſi in coelo: &c. Auguſt. Tom. 8. in Pſal. 148.Ps 148Auſtine is expreſſe to the contrary, who ſaith he, hath diſpoſed the ſeverall members of the flea, and gnat, that hath given unto them order, life, and motion, &c. even moſt agreeable to holy Scriptures, ſo Pſal. 104. 20, 21. and 145. 15. Matth. 6. 26. He feedeth the fowles and cloatheth the graſſe of the field, Iob 39. 1, …. and Ionah. 4. 6, 7. ſure it is not troubleſome to God to take notice of all that he hath created: did he uſe that great power in the production, of the leaſt of his creatures, ſo farre beyond the united activitie of men and Angels, for no end at all? doubtleſſe even they alſo muſt have a well diſpoſed order, for the manifeſtation of his glory, not a ſparrow falls to the ground, without our Father: Matth. 10. 29, 30. even the haires of our head are numbred, he cleatheth the lillies and graſſe of the field which is to be caſt into the even, Luke 12. 27, 28. Behold his knowledge, and care of them, again he uſed frogs, and lice, for the puniſhment of the Egyptians, Exod. 8. with a gourd, and a worme he exerciſed his ſervant Ionah: Chap. 3. yea he cals the locuſts his terrible Army, and ſhall not God know and take care of the number of his ſouldiers, the ordering of his dreadfull Hoaſt.

p. 28That God by his providence governeth and diſpoſeth of all things by him created, is ſufficiently proved; the manner how he worketh all in all, how he ordereth the works of his owne hands, in what this governing and diſpoſing of his creatures doth chiefly conſiſt, comes now to be conſidered. And here foure things are principally to be obſerved: Firſt, the ſuſtaining, preſerving and upholding of all things by his power. For he upholdeth all things by the word of his power: Heb. 1. 3. Secondly, his working together with all things, by an influence of cauſalitie, into the agents themſelves, for he alſo hath wrought all our works in us: Iſaiah 26. 12. Thirdly, his powerfull over-ruling of all events, both neceſſary, free, and contingent, and diſpoſing of them to certaine ends for the manifeſtation of his glory: So Ioſeph tels his brethren, as for you, you thought evill againſt me, but God meant it unto good, to bring to paſſe, as it is at this day, to ſave much people alive, Gen. 50. 20. Fourthly, his determining and reſtraining ſecond cauſes to ſuch and ſuch effects: even the Kings heart is in the hand of the Lord, as the rivers of water, he turneth it whither ſoever he will, Prov. 21. 1.

Firſt, his ſuſtentation or upholding of all things, is his powerfull continuing of their being, naturall ſtrength and faculties beſtowed on them at their creation; In him we live, and move, and have our being: Acts 17. So that he doth neither worke all himſelfe in them, without any cooperation of theirs, which would not only turn all things into ſtocks, yea and take from ſtocks, their own proper nature, but alſo is contrary to that generall bleſſing he ſpread over the face of the whole world, in the beginning, increaſe, Rem. apol. cap. 6.and multiply: Gen. 1. 22. nor yet, leave them to a ſelfe ſubſiſtance, he in the meane time only not deſtroying them, which would make him an idle ſpectator of moſt things in the world, not to worke hitherto as our Saviour ſpeaks: and grant to divers things here below, an abſolute being, not derivative from him; the firſt whereof is blaſphemous, the latter impoſſible.

Secondly, for Gods working in, and together with all ſecond cauſes, for the producing of their effects: what part or portion in the worke, punctually to aſſigne unto him, what to the power p. 29of the inferiour cauſes, ſeemes beyond the reach of mortals, neither is an exact comprehenſion thereof, any way neceſſary, ſo that we make every thing beholding to his power for its being, and to his aſſiſtance for its operation.

Thirdly, his ſupreame dominion, exerciſeth it ſelfe in diſpoſing of all things, to certaine and determinate ends for his owne glory: and is chiefly diſcerned, advancing it ſelf over thoſe things which are moſt contingent: and making them in ſome ſort neceſſary, inaſmuch as they are certainly diſpoſed of to ſome propoſed ends: betweene the birth and death of a man, how many things meerely contingent doe occurre? how many chances; how many diſeaſes, in their owne nature all evitable; and in regard of the event not one of them but to ſome prove mortall: yet certaine it is, that a mans dayes are determined, the number of his moneths are with the Lord, he hath appointed his bounds which he cannot paſſe: Iob 14. 5. And oftentimes by things purely contingent and accidentall, he executeth his purpoſes, beſtoweth rewards, inflicteth puniſhments, and accompliſheth his judgements; as when he delivereth a man to be ſlaine by the head of an axe, flying from the helve in the hand of a man cutting a tree by the way: but in nothing is this more evident, then in the ancient caſting of lots, a thing as caſuall and accidentall as can be imagined, hudled in the Cap at a venture; yet God overruleth them to the declaring of his purpoſe, freeing truth from doubts, and manifeſtation of his power, Prov. 16. 33. The lot is caſt into the lap, but the whole diſpoſing of it is from the Lord: as you may ſee in the examples of Achan: Ioſh. 7. 16, 17. Saul, 1 Sam. 10. 21. Ionathan, 1 Sam. 14. 41. Ionah, chap. 1. 8. Matthias, Act. 1. 26. And yet this overruling act of Gods providence, (as no other decree or act of his) doth not rob things contingent of their proper nature: for cannot he who effectually cauſeth that they ſhall come to paſſe, cauſe alſo that they ſhall come to paſſe contingently.

Fourthly, Gods predetermination of ſecond cauſes, (which I name not laſt as though it were the laſt act of Gods providence about his creatures, for indeed it is the firſt that concerneth their p. 30operation:) is that effectuall working of his, according to his eternall purpoſe, whereby though ſome agents, as the wils of men, are cauſes moſt free and indefinite, or unlimited Lords of their owne actions, in reſpect of their internall principle of operation, that is their owne nature, are yet all in reſpect of his decree, and by his powerfull working determined to this or that effect, in particular: not that they are compelled to doe this, or hindered from doing that; but are inclined and diſpoſed to doe this or that, according to their proper manner of working, that is moſt freely: For truly ſuch teſtimonies are every where obvious in Scripture, of the ſtirring up of mens wils and minds, of bending and inclining them to divers things: of the governing of the ſecret thoughts and motions of the heart; as cannot by any means be referred to a naked permiſſion, with a government of externall actions, or to a generall influence, whereby they ſhould have power to doe this or that, or any thing elſe, wherein as ſome ſuppoſe his whole providence conſiſteth.

Let us now joyntly apply theſe ſeverall acts to free agents, working according to choyce, or relation, ſuch as are the wils of men: and that will open the way to take a view of Arminian Heterodoxies, concerning this Article of Chriſtian beliefe: and here two things muſt be premiſed: Firſt, that they be not deprived of their own radicall, or originall internall libertie: Secondly, that they be not exempt from the moving influence & gubernation of Gods providence; the firſt whereof, would leave no juſt roome for rewards and puniſhments; the other, as I ſaid before, is injurious to the majeſtie and power of God:ffQui ſic homines voluit eſſe liberos ut fecit ſacrilegos: Aug. S^t. Auguſtine judged Cicero worthy of ſpecial blame even among the heathens, for ſo attempting to make men free, that he made them ſacrilegious: by denying them to be ſubject to an over-ruling providence: which groſſe errour was directly maintained byggforeign. Damaſcen. Damaſcen, a learned Chriſtian, teaching, things whereof we have any power not to depend on providence, but on our owne free-will: an opinion fitter for a hogge of the Epicures heard, then for a Scholler in the Schoole of Chriſt: and yet, this proud prodigious error is now, though in other termes, ſtifly maintained. For what doe they elſe, who aſcribe ſuch an abſolute independent libertie to the p. 31will of man; that it ſhould have in its owne power every circumſtance, every condition whatſoever, that belongs to operation; ſo that all things required on the part of God, or otherwiſe to the performance of an action being accompliſhed: it remaineth ſolely, in the power of a mans owne will, whether he will doe it, or no: which ſupreame and plainely divine liberty, joyned with ſuch an abſolute uncontrollable power and dominion over all his actions, would exempt and free the will of man, not onelyonly from all fore-determining, to the production of ſuch and ſuch efffects; but alſo, from any effectuall working or influence of the providence of God into the will it ſelfe, that ſhould ſuſtaine, helpe or co-operate with it, in doing or willing any thing: and therefore the authours of this imaginarie liberty, have wiſely framed an imaginary concurrence of Gods providence, anſwerable unto it: viz. a generall and indifferent influence, alwaies wayting, and expecting the will of man to determine it ſelfe to this, or that effect, good or bad: God being as it were alwaies ready at hand, to doe that ſmall part which he hath in our actions, whenſoever we pleaſe to uſe him: or, if we pleaſe to let him alone, he no way moveth us to the performance of any thing: now God forbid that we ſhould give our conſent to the choyce of ſuch a Captaine, under whoſe conduct we might goe downe againe unto Paganiſme; to the erecting of ſuch an Idol, into the Throne of the Almightie: No doubtleſſe; let us be moſt indulgent to our wils, and aſſigne them all the libertie that is competent unto a created nature, to doe all things freely according to election and foregoing counſell, being free from all naturall neceſſity, and outward compulſion: but for all this, let us not preſume to denie Gods effectuall aſſiſtance, his particular powerfull influence, into the wils and actions of his creatures, directing of them to a voluntary performance of what he hath determined: which the Arminians oppoſing in the behalfe of their darling Free-will, doe worke in the hearts of men, an overweening of their owne power, and an abſolute independence of the providence of God. For:

Firſt, they deny that God (in whom we live and move and have our being) doth any thing by his providence,hhDeus in… ſuo nihil confert creaturae quo ad agendum incitetur ac adjuvetur. Cor. ad Molin. cap. 3. ſect. 15. p. 35. whereby the p. 32creature ſhould be ſtirred up, or helped in any of his actions: that is, God wholly leaves a man in the hand of his owne counſell, to the diſpoſall of his owne abſolute independent power, without any reſpect to his providence at all: whence, as they doe, they may well conclude:iiQuae Deus libere prorſus et contingenter, à nobis fieri vult …a potentius aut efficacius quam per modum voti aut deſiderii, velle non poteſt. Vorſt. paraſc. p. 4. That thoſe things, which God would have to be done of us freely, (ſuch as are all humane actions,) he cannot himſelfe, will or worke, more powerfull and effectually, then by the way of wiſhing or deſiring, as Vorſtius ſpeakes: which is no more, then one man can doe concerning another, perhaps farre leſſe then an Angel: I can wiſh or deſire that another man would doe, what I have a minde, he ſhould: but truly to deſcribe the providence of God by ſuch expreſſions, ſeemes to me intollerable blaſphemie: but thus it muſt be, without ſuch helpes as theſe, Dagon cannot keepe on his head, nor the Idoll of uncontroulable Free-will enioy his dominion.

kkDeinde etſi in iſto caſu deſtinatum aliquod conſilium ac voluntas Dei determinata conſideranda eſſet, tamen in omnibus actionibus et in iis quidem quae ex deliberato hominum conſilio et libera voluntate et male quidem fiunt ita ſe rem habere inde concludi non poſſit, puta, quia hic nullum conſilium et arbitrii libertas locum habent Cor. ad Molin cap. 3. ſ. 14. p. 33.Hence Corvinus will grant, that the killing of a man by the ſlipping of an axes head from the helve, although contingent, may be ſaid to happen according to Gods counſel, and determinate will; but on no termes will he yeeld, that this may be applied to actions wherein the counſell and freedome of mans will, doe take place: as though, that they alſo, ſhould have dependance, on any ſuch overruling power: whereby, he abſolutely excludeth the providence of God, from having any ſoveraigntie within the territory of humane actions, which is plainly to ſhake off the yoke of his dominion, and to make men Lords paramount within themſelves: ſo that they may well aſcribe unto God, (as they doe)llReſpectu contingentiae quam res habent in ſe tum in divina ſcientia Deo expectatio tribuitur. Rem. defen▪ ſent. in act. ſyn. f. 107. onelyonly a deceiveable expectation, of thoſe contingent things, that are yet for to come: there beeing no act of his owne, in the producing of ſuch effects, on which he can ground any certainty: onelyonly, he may take a conjecture, according to his gueſſe at mens inclinations: and indeed this is the Helena for whoſe enjoyment, theſe thrice tenne yeeres▪ they have maintained warfare with the hoſts of the living God: their whole endeavour being to prove, that notwithſtanding the performance of all things on the part of God required for the production of any action,mmPotentia voluntatis, ab omni interna et externa neceſſitate immunis debet manere. Rem. confeſſ. cap. 6. ſect. 3. yet the will of man remaines abſolutely free, yea in reſpect of the event, as well as its manner of operation, to doe it, or not to doe it: Vid. plura. Rem. apol cap. 6. fol. 69. a.that is, notwithſtanding Gods decree that ſuch an action ſhall be performed, p. 33and his fore-knowledge that it will ſo come to paſſe, notwithſtanding his co-operating with the will of man (as farre as they will allow him) for the doing of it, and though he hath determined, by that act of man to execute ſome of his owne judgements:nnIn arbitrio creaturae ſemper eſt vel influere in actum vel influxum ſuum ſuſpendere, et vel ſic, vel aliter influere. Corvin. ad Molin. cap. 3. ſect. 15. yet there is no kinde of neceſſitie, but that he may as well omit, as doe it: which is all one as if they ſhould ſay, our tongues are our owne, we ought to ſpeake, who is Lord over us? we will vindicate our ſelves into a libertie, of doing what, and how, we will: though for it we caſt God out of his throne: and indeed if we marke it, we ſhall finde them undermining, and pulling downe, the actuall providence of God, at the root and ſeverall branches thereof. For:

Firſt, for his conſervation or ſuſtaining of all things, they affirmeooAn conſervatio iſta ſit vis ſive actus potentiae an actus merus voluntatis negativus, quo vult res creatas non deſtruere aut annihilare, —poſterius non ſine magna veri ſpecie affirmatur: lucus ad Heb. 1. 3. inepte adducitur. Rem. apol. cap. 6. ſect. 1. fol 68. a.Heb 1:3 it to be very likely, that this is nothing but a negative act of his will, wherby he willeth or determineth, not to deſtroy the things by him created: and when we produce places of Scripture which affirme that it is an act of his power, they ſay, they are fooliſhly cited. So that truely let the Scripture ſay what it will, (in their conceit) God doth no more ſuſtaine and uphold all his creatures, then I doe a houſe, when I doe not ſet it on fire, or a worme, when I doe not tread upon it.

Secondly, for Gods concurring with inferiour cauſes in all their acts, and working, they affirme it to be onelyonlyppCurandum diligenter, ut Deo quidem univerſalis, homini vero particularis influxus in actus tribuatur, quo univerſalem Dei influxum, ad particularem actum determinet: Corvin. ad Mol. cap. 3. ſect. 5. a generall influence alike upon all, and every one, which they may uſe, or not uſe at their pleaſure; and in the uſe, determine it to this or that effect, be it good or bad, ſo Corrinus, as it ſeemes beſt unto them: in a word, to the will of man qqIta concurrit Deus in agendo, cum hominis voluntate, ut iſtam pro genio ſuo agere et libere ſuas partes obire ſinat. Rom. confeſ. cap. 6. ſect. 3.it is nothing but what ſuffers it to play its owne part freely according to its inclination, as they ioyntly ſpeake in their confeſſion: obſerve alſo, that they account this influence of his providence, not to be into the agent, the will of man, whereby that ſhould be helped or inabled to doe any thing, (no that would ſeeme to grant a ſelfe-inſufficiencie,)rrInfluxus divinus eſt in ipſum actum non in voluntatem: Armin. Antip. alii paſſim. but onelyonly into the act it ſelfe for its production, as if I ſhould helpe a man to lift a logge, it becomes perhaps unto him ſo much the lighter, but he is not made one jot the ſtronger: which takes off the proper worke of providence, conſiſting in an internall aſſiſtance.

p. 34Thirdly, for Gods determining, or circumſcribing the will of man to doe this or that in particular: they abſolutely explode it as a thing deſtructive to their adored libertie:ſſDeterminatio cum libertate vera nullo modo conſiſtere poteſt: Rem. apol▪ cap. 7 fol. 82. It is no way conſiſtent with it, ſay they in their Apologie: ſo alſottProvidentia divina non determinat volum tatem liberam ad unam contradictionis vel contrarietatis partem: Armin. Artic. perpen. Arminius, The providence of God doth not determine the will of man to one part of the contradiction: that is, God hath not determined that you ſhall, nor doth by any meanes over-rule your wils, to doe this thing, rather then that; to doe this, or to omit it: ſo that the ſumme of their endeavour is to prove that the will of man, is ſo abſolutely free, independent, and uncontrouleable, that God doth not, nay with all his power cannot determine it, certainly and infallibly to the performance of this or that particular action, thereby to accompliſh his owne purpoſes, to attaine his owne ends: truly it ſeemes to me the moſt unfortunate attempt that ever Chriſtians lighted on, which if it ſhould get ſucceſſe anſwerable to the greatneſſe of the undertaking, the providence of God in mens eſſence, would be almoſt thruſt quite out of the the world: tantae molis erat: the new goddeſſe contingencie, could not be erected, untill the God of heaven was utterly diſpoyled of his dominion over the ſons of men, and in the roome thereof a home-bred Idol of ſelfe-ſufficiencie ſet up, and the world perſwaded to worſhip it: but that the building climbe no higher, let all men obſerve how the word of God overthrowes this Babylonian tower.

Firſt, in innumerable places it is punctuall, that his providence doth not onelyonly beare rule in the counſels of men, and their moſt ſecret reſolutions, whence the Prophet inferreth that he knoweth that the way of man is not in himſelf, that it is not in man that walketh to direct his wayes: Ierem. 10. 23. And Solomon, that a mans heart deviſeth his way, but the Lord directeth his ſteps, Prov. 16. 9. David alſo having laid this ground, That the Lord bringeth the counſell of the heathen to nought, and maketh the devices of the people to be of none effect, but his owne counſell abideth for ever, and the thoughts of his heart to all generations: Pſam. 33. 10, 11. proceedeth accordingly in his owne diſtreſſe to pray, that the Lord would infatuate, and makeuuDominus diſſipavit conſilium quod dederat Achitophel agendo in corde Abſolon ut tale conſilium repudiaret, et aliud quod ei non expediebat eligeret: Auguſt▪ de grat. et lib. Arbit. cap. 20. fooliſh the counſell of Achitophel, 2 Sam. 15. 33. which alſo the Lord did, by working p. 35in the heart of Abſolom, to hearken to the croſſe counſell of Huſhai.

But alſo ſecondly, that the working of his providence is effectuall even in the hearts and wils of men, to turne them which way he will, and to determine them to this, or that in particular according as he pleaſeth: The preparations of the heart, in man, and the anſwer of the tongue is from the Lord, ſaith Solomon, Prov. 16. 1. which Iacob truſted and relied on, when he prayed, That the Lord would grant his ſonnes to finde favour and mercy, before that man, Gen. 43. 14. whom then he ſuppoſed to be ſome Atheiſtical Aegyptian; whence we muſt grant, if either the good old man, beleeved that it was in the hand of God, to incline and unalterably turne and ſettle the heart of Ioſeph, to favour his brethren, or elſe his prayer muſt have had ſuch a ſenſleſſe ſenſe as this: Grant O Lord, ſuch a generall influence of thy providence, that the heart of that man, may be turned to good towards my ſons, or elſe that it may not, being left to its own freedome; a ſtrange requeſt; yet how it may be bettered, by one beleeving the Arminian doctrine I cannot conceive: Thus Solomon affirmeth, that the heart of the King is in the hand of the Lord, like the rivers of water he turneth it which way he will, Pro. 21. 1. If the heart of a King who hath an inward naturall libertie equall with others, and an outward libertie belonging to his ſtate and condition above them, be yet ſo in the hand of the Lord, as that he alwaies turneth it, to what he pleaſeth in particular, then certainly other men, are not excepted from the rule of the ſame providence: which is the plaine ſenſe of theſe words, and the direct Theſis, which we maintaine, in oppoſition to the Arminian Idol of abſolute independent Free-will: So Daniel alſo reproving the Babylonian Tyrant, affirmeth that he glorified not God in whoſe hand was his breath, and whoſe were all his wayes, Dan. 5. 23. not onelyonly his breath and life, but alſo all his wayes, his actions, thoughts and words, were in the hand of God.

Yea, Secondly, ſometimes the Saints of God, as I touched before, doe pray that God would be pleaſed thus to determine their hearts, and bend their wils, and wholly incline them to ſome p. 36one certaine thing, and that without any prejudice to their true and proper libertie: So David, Pſal. 119. 36. Incline my heart unto thy teſtimonies, and not unto covetouſneſſe. This prayer being his, may alſo be ours, and we may aske it in faith, relying on the power, and promiſe of God in Chriſt, that he will performe our petitions, Iohn 14. 14. Now I deſire any Chriſtian to reſolve, whether by theſe and the like requeſts, he intendeth to deſire at the hand of God, nothing but ſuch an indifferent motion to any good, as may leave him to his owne choice whether he will doe it or no; which is all the Arminians will grant him: or rather that he would powerfully bind his heart and ſoule unto his Teſtimonies, and worke in him an actuall embracing of all the waies of God, not deſiring more libertie, but onelyonly enough to doe it willingly: Nay ſurely the prayers of Gods ſervants requeſting with Solomon, that the Lord would be with them, and encline their heart unto him to keepe his ſtatutes, and walke in his▪ Commandements, 1 Kings 8. 5. 7. And with David, to create in them a cleane heart, and renew a right ſpirit within them: Pſal. 51. when according to Gods promiſes, they intreat him to put his feare into their hearts: Ierem. 31. 32. To unite their hearts to feare his Name, Pſal. 86. 11. to worke in them, both the will and the deed, an actuall obedience unto his law cannot poſſibly aime at any thing but a generall influence, enabling them alike, either to doe, or not to doe, what they ſo earneſtly long after.

Thirdly, the certaintie of divers promiſes and threatnings of Almightie God, dependeth upon his powerfull determining, and turning the wils and heart of men which way he pleaſeth: thus to them that feare him, he promiſeth that they ſhall finde favour in the ſight of man, Prov. 3. 4. Now if notwithſtanding, all Gods powerfull operation in their hearts, it remaineth abſolutely in the hands of men, whether they will favour them that feare him or no: it is wholly in their power whether God ſhall be true in his promiſes or no: ſurely when Jacob wraſtled with God on the ſtrength of ſome ſuch promiſe, Gen. 32. 12. he little thought of any queſtion, whether it were in the power of God to performe it: yea and the event ſhewed that there ought to be no ſuch queſtion, G…n. 33. for the Lord turned the heart of his brother p. 37Eſau, as he doth of others, when he makes them pitty his ſervants when at any time they have carried away captives, Pſal. 106. 46. See alſo the ſame powerfull operation, required to the execution of his judgements: Job 12. 17. and Chap. 20. 21, &c. In briefe, there is no propheſie nor prediction in the whole Scripture, no promiſe to the Church or faithfull, to whoſe accompliſhment, the free actions and concurrence of men is required, but evidently declareth, that God diſpoſeth of the hearts of men, ruleth their wils, inclineth their affections, and determines them freely to chooſe, and doe, what he in his good pleaſure hath decreed ſhall be performed; ſuch as were the propheſies of deliverance from the Babyloniſh captivitie by Cyrus, Iſa. 42. Of the converſion of the Gentiles, of the ſtabilitie of the Church, Matth. 16. Of the deſtruction of Ieruſalem by the Romans, Matth. 24. with innumerable others: I will adde onelyonly ſome few reaſons for the cloſe of this long diſcourſe.

This opinion that God hath nothing but a generall influence into the actions of men, not effectually moving their wils, to this, or that, in particular.

Firſt, it granteth a goodneſſe of entitie or being unto divers things, whereof God is not the authour: as thoſe ſpeciall actions which men performe without his ſpeciall concurrence; which is blaſphemous: the Apoſtle affirmes that of him are all things.

Secondly,Qui aliquid boni à Deo non effici affirmat, ille Deum eſſe negat: ſi namque vel tantillum boni à Deo non eſt: jam non omnis boni effector eſt …oque nec Deus: Bucer. in cap. 9. ad Rom. it denieth God to be the Authour of all morall goodneſſe: for an action is good in as much as it is ſuch an action in particular: which that any is ſo, according to this opinion is to be attributed meerely to the will of man: the generall influence of God moveth him no more to prayer, then to evill communications tending to the corruption of good manners.

Thirdly, it maketh all the decrees of God, whoſe execution dependeth on humane actions, to be altogether uncertaine, and his fore-knowledge of ſuch things to be fallible, and eaſily to be deceived: ſo that there is no reconciliation poſſible to be hoped for, betwixt theſe following and the like aſſertions.