Influences of the Life of Grace, To the reader
TO THE GODLY READER.
THis Subject of Divine Influences (Chriſtian Reader) is moſt obvious to dayly practiſe, but a path untrodden (I conceive) to the travels of the pens of the godly and experienced Divines who have written practical Divinity, That is called the pillar of predetermination, which is indeed new and wilde Divinity to ſome; But it's no other way new, then the new truſt which the Lord hath put upon the Mediator Chriſt, whoſe it is to loſe none, to bring many Children to Glory, to caſt none away who comes to him, for grant an efficacious and ſtrong, but ſweet and none compelling, yet a mighty drawing and love-forcing violence and dominion to Chriſt Jeſus over the proudeſt piece of the ſix days works of creation, to wit, over mans free-will, ſo as inſuperably, and without a miſs, he muſt drive his flock to their eternal green paſtours, and overdrive none. And modeſt ſpirits, and ſuch as are in love with truth, need not contend; for me, I ſhall deſire none to be farther in love with the Lords ſtrong flection, bowing and turning of mans will whitherſoever God will, then we may ſave the holy and ſtrong dominion of the ſoveraign Lord, that he may have a more powerful maſtery over the entrance of the free and contingent acts of the will of men and Angels then the creatures themſelves have. And reaſon would ſay that ſoveraigne and independent former of all, of whom, through whom, for whom are all things, Rom. 11. ſhould be above the clay. Hence theſe introductory conſiderations by way of preface.
1. There cannot be a knocking without but there muſt be hearing within, Cant. 5. 1. for the Lords knocking internal, whether at firſt or renewed converſion, hath ſomething peculiar, as hearing and learning of the Father, John 5. 45. hath ſomething of which a natural man is not capable, and ſo hath inſtructing with a ſtrong hand, Iſa. 8. 11. If Chriſt had ſpoken to the graves and corps neer to Lazarus corps, Come forth, as he ſpeaks indefinitly to all in the Goſpel, Come to me, believe in Chriſt; and rebuke ſuch as will not come, John 5. 40. yet all ſhould not be raiſed out of the grave, as Lazarus.
2. It's the ſame letter and ſound of gracious word that comes to all the hearers, Acts 16. and to Lydia, but the ſame heart opening of the ſpirit goes not along; as many externally hear the noiſe of the report of Goſpel-tidings, to whom the arm of the Lord is not revealed, Acts 16. 13, 14. it's better experiencedly to feel, then literally to ſearch how the word is the chariot, the Spirit the driver of the chariot.
2. Such as receive the ingraffed word, or the word and Spirit, ſhall not much diſpute how or by what clift quâ rimâ the Lord came in, here he is now, the word is the inſtrument: the blind mans word, John 9. 25. one thing I know, that whereas I was blind▪ now I ſee: is enough, though ſome cannot write a chronicle, or tell the hiſtory, or aim, how place, manner of their converſion.
3. Some are troubled how Soveraignty of quickning influences in the gratious Lord, who quickens hic & nunc, in every duty, and withdraws his ſoveraign concurrence as he beſt pleaſeth, can conſiſt with our debt of duty. It's ſafeſt to look to duty and the commanding will to riſe up and be doing, and not to dazle the wit with diſputing the ſoveraignty of God, nor to enquire into his latent decreeing will.
4. A gracious heart is ſo taken up with care to pay the rent of commanded duties, as he hath no leaſure to argue why? and if the Lord had decreed to give me quickning influences I ſhould not thus decline. The theſis of an heart of unbelief is a more edifying them to diſpute againſt, and to weep over, then to quarrel with, and agitate the queſtion concerning the Lords withdrawing of his congruous applying of the word to the heart, or his praeſcience and permiſſive decrees: duty is mine, Soveraignty is his.
5. Faith ſuppoſeth this truth, though ſaving influences be wanting, and holy Soveraignty withdraw them for reaſons far above the reach of Angels and mens capacities, yet it is my ſin that I lay under unreſiſted deadneſs. It may be aſſerted that it is a ſinful inclination in us to make the high decree of God our Bible, and to be unwilling to be ruled by the revealed will of God. So Evah was leſſe willing to believe the revealed threatning (in the day thou eateſt thou ſhalt die) and moſt bent to climb up to a knowing ſtate with God; which the Lord in his …atent purpoſe and decree did deny to man. So the divels quarrel is not with their own apoſtaſie, but with the holy Lords diſpenſation; art thou come foreign to torment us? and (which is another fault) before the time? Matth. 8. 29. nor can we move queſtions concerning the decrees and deep diſpenſations of God, but we muſt fall upon the Almighty to defend our own ſin; the damned in hell eternally rail againſt the decrees of holy and ſpotleſs juſtice, and his decrees of giving to them life and being, and denying to them the benefit of death, Rev. 6. 15, 16. but as they blaſpheme the God of heaven becauſe of their pains, ſo they never repent of their deeds, Rev. 16. 11.
6. It's ſafe ſailing in declining of rocks; when we adore the Lords withdrawing of influences, and juſtifie him, and bewail our own ſinful choice, and condemn our ſelves: in the Pſal. 51. David, and in the confeſſion Daniel, c. 9. Ezra 9. the humbled people of God do not hint at any heart wreſtling with the decree of God, but only bewail their own rebellion, and not hearkening to the voice of the prophets, and deſire to ſit patiently and in ſilence in their lot of ſuffering, and reproach and ſhame. It is true, they complain, Lam. 3. 13. He hath cauſed the arrow of his quiver to enter into my reins; but yet they believe, 24. the Lord is my portion, ſaith my ſoul, therefore will I hope in him. And 2. they check unbelieving complaining, 39. Wherefore doth a living man complain, a man for the puniſhment of his ſinne.
7. It cannot be conceived how a ſoul in guiltineſs muſt be in a caſe of invincibly neceſſitated deſpair, if he conceive and believe the Lord gave me a power to will or not to will free from all divine determination, and before any act of his foreknowledge or decree, I was finaly and wilfully to reject the Phyſitian Chriſt, and this the Lord did foreknow, but could not efficaciouſly hinder; what place can be left for conſolation in God, or ſubmiſſion to the holy will of God, for this was invincibly to come to paſs, before any act of his will or praeſcience.
8. Nor can I pray in faith, Lord, encline my heart unto thy teſtimonies: if the voluntary determination of my own heart to his holy teſtimonies, or the wicked vital refuſing to yield unto, or to be led by his teſtimonies, go before the act of the Lords knowledge or will, or before any efficacious, congruous, internal and victorious drawing of me to Jeſus Chriſt.
9. It cannot be denied but this very way which the Lord hath taken in denying of his influences to the eternal ſtanding of Adam, and to law-doing and law-living is the moſt excellent courſe, and that fleſh and blood dare not to appear to countermand herein either infinite wiſedom, or admirable ſoveraignty.
For 1. The Law-heaven the Garland, the crown and reward of Law-merit ſhould have been a paradiſe where there is no tree of life, as Rev. 2. 7. no river of water of life, no Lamb which is in the midſt of the throne, to feed and to lead them to the fountain of living waters, as Rev. 7. 17. yea, it ſhould be darker and a leſs glorious heaven then the Goſpel-heaven.
For 2. There ſhould have been there no new heaven nor new earth, no chair of eſtate, no high lifted up throne for the power of the Kings of the earth, who hath loved us, and waſhen in his blood.
Nor 3. Should there have been any new ſong, nor any ſuch redeemed Muſitians, who ſing with a loud voice, as Rev. 5. 12. Worthy is the Lamb that was ſlain to receive power and riches, and wiſedom, and ſtrength, and honour, and glory, and bleſſing: and what an heaven ſhould that be that wants the faireſt roſe in that garden? it ſhould be only the heaven of God Creator, which though glorious, yet not ſo kindly nor ſo deſirable to us, wanting the ſavour and delicious ſmell of the man Chriſt, head of men and Angels.
4. Nor can there be more lovely Chriſtians then that great and fair myſtical body of the ranſomed of the Lord; the lovely company that are before the throne, cloathed in white with palms in their hands, in ſign of eternal victory; who have come out of great tribulation, and have waſhen their garments, and made them white in the blood of the Lamb, and with them their glorious head, ſo that here ſhall be compleated and perfected Chriſt myſtical.
It is boldneſs to weave a web of carnal difficulties againſt the Lords holy providence; he hated the firſt ſin as he doth all ſin, but to ſay he was weak and impatient about its entrance in the world, blames his omnipotency, to ſay the watchman of Iſrael was; as to all care and vigilance of holy providence, ſleeping or ſlumbring, and was thoughtleſs and drowſie, not valuing whether his noble Sons of creation, Angels and men, ſhould fall, and irrecoverably and eternally be broken, and become fewel for everlaſting fire, or ſtand and be eternally happy, is injurious to infinite wiſedom, and the perfection of his holy will, to ſay that the Lord loved ſuch a gueſt as ſin, muſt blame his ſpotleſs holineſs: but if any ſay,
Obj. But did man by any neceſſity of a divine decree ſin?
Anſw. A compelling neceſſity everting the creatures liberty there was none, but a neceſſity by which the man was determined to one diſtinctively to ſtand or fall, not copulatively both to ſtand and not to ſtand, to obey and diſobey, there was in created free-will, if we ſuppone there had been no decree. Now the holy decree brought no neceſſity, 1. Compelling, ſuch as is of a man bound hand and foot. 2. No natural neceſſity, ſuch as that of the Sun to give light, the fire to caſt out heat. Nor 3. No bruitiſh neceſſity void of a diſcourſing faculty, ſuch as that of the ſwallow building her neſt, the Bee making honey; but we muſt ſay there was ſome eminent, holy and ſpotleſs neceſſity of decree in Chriſts thrice rather then ſeven times praying: why King Joaſh ſmites the ground thrice and ſtays, and ſmites it not ſix times, 2 Kings 13. 19. why the Lord writes in his booke, Pſal. 139. 16. ſuch a number of drops of rain, ſuch a number of drops of ſnow to make up ſuch a treaſure; and God determined, Job 38. 22. ſuch a number of pound weights of mountains, Iſa. 40. 12. and it was neceſſary the Lord ſhould determine the names and number of the Stars, Pſal. 147. 4. and why ten acres of a vineyard ſhould yield one bath, not two; why every mans number of his months ſhould be determined by the ſtatute of a divine decree, Job 14. 4, 5.
2. Nor wrong we the Lord, or free-will either, to ſay God decreed that Joſeph ſhould be ſold by his brethren: David curſed and reproached by Shimei: Judah carried away captive by the Babylonians: Iſrael oppreſſed by the rod of God, the Aſyrians: Job ſpoiled by the Caldeans and Sabeans: Chriſt Jeſus crucified by Herod, Pilate, and the Jews. Otherwiſe the Lord could yield no comfort in his word to the godly, when oppreſſed by the wicked, but the like, Comfort not your ſelves, my dear people, under perſecutions from the wicked, for I permitted theſe evils, but theſe calamities befal you before I knew them, contrary to my will and holy determination, I cannot without forcing of wicked will hinder them, or ſafely and indeclinably ſecure and ſave you; Joan. Strangius de voluntate & actionibus dei circa peccatum, l. 2. c. 9. p. 211. Sequitur dari priorem actionem cur voluntas (Adam) elegerit primum actum vitioſum quecunque ille ſit; nempe quia deus cum praemovit ac praedeterminavit ad iſtam electionem aut Actionem, &c.therefore ſtay your prayers to me, and believe not that I can avert theſe evils. Here is a moſt curſed neceſſity which our adverſaries lay on God, while as they would eſchew an holy, harmleſs, and moſt wiſe neceſſity of providence.
Ob. 2. But by the adverſaries way it follows that there is a foregoing reaſon why the will of Adam made choice of that ſinful act becauſe God predeterminated the will thereunto, and the reaſon of the firſt omiſſion, or not conſideration in Adam, or his ſleepineſs, is ob defectum praedeterminationis divina, becauſe of the defect of divine praedetermination. Therefore becauſe (2.) God withdrew his actual influence of praedetermination, it was no more in the dependent power of Adam to obey that, Eat not, then the Sun can move when God draws away his actual influence, ſo muſt the original of ſin be reduced on God. So ſtrange.
Anſw. 1. A reaſon ratio why any man ſins, is, in good Grammer, a moral motive inducing a man to ſin, and that works by way of perſwaſion. Let not the Reader be perſwaded that we teach that the real influence of God, or that his holy concourſe any way is a moral motive of obedience, or of ſin, as if Adam had been perſwaded to ſin becauſe he ſaw and felt the Lord did firſt withdraw his concourſe or influence whither it praedeterminate or move by praedetermination, or collateral joyning, therefore Adam was morally induced to ſin; this is a goodly dream.
2. Ratio, a reaſon here muſt be taken for a phyſical and a reall, not a morall cauſe; now the adverſary abſtained from the word cauſe.
And 1. we ſay Adam not through defect or want of the Lords holy praedetermination, as if therefore, ideo, for that cauſe he ſinned, becauſe the Lord did withdraw his influences; but the adequate, culpable moral cauſe of Adams ſinning, and of his choſing of a vitious action (for Adam in ſinning is only and properly a moral cauſe under a law) is his own free-will, freely declining from the rule; there is no defect or moral want of Gods praedetermination, becauſe the ſoveraign Lord, who is above a law, was not obliged to joyn his praedeterminating influence to Adam, but rather obliged to withdraw his praedetermination from the man, who in the ſame moment of time was willing to want that praedetermination; for God out of holy ſoveraignty withdraws in the ſame moment his influence, in which Adam ſinfully rejects the ſame influence.
3. This Adverſary, if he would turne the word ratio, reaſon, into the word cauſe, or concurrence, would ſee himſelf at a loſs; it will follow that the cauſe why Adam ſinned, is becauſe God denied his cauſative concurrence, and ſo the Argument ſhall hurt his cauſe; for the concurrence of God is cauſative, then muſt the Lords withdrawing of his concurring influence be the collateral cauſe of Adams ſinning, except he ſay that man hath in his power the concurrence of God, and if ſo, Adam and all mens free-will muſt be Lord of omnipotency and omnipotent concurrences, and then why but God muſt rather make prayers and requeſts to our free-will to incline and move his omnipotency to concur to acts of obedience, then free-will ſhould make prayers to God that he ſhould by his grace incline our hearts to his teſtimonies. 2. Muſt not the created free-will of man by this be placed in the royal ſeat and throne of divine providence, to domineer over and diſpoſe of all free acts of obedience and diſobedience as it ſeems good to the Creature? And (3.) ſo muſt the ſoveraign King be Lord of all free acts at the ſecond hand, with the good leave of created free-will. And (4.) the number of all free actings of final obedience and diſobedience, and of the ſaved and damned, muſt be in the hand of created free-will, and that primarily, and ſo in the crea…tures power muſt be the Book of Life; firſt by way of free determination, and with the Lord and the Lamb the Book of Life is but as a ſecond copy, and a conditional roll, containing ſo many as the creature firſt determines. (5.) And ſo muſt our Immanuel, God manifeſted in the fleſh, ere he can get entrance in the world, have a paſs ſubſcribed by free-will, and God ſhall come in the fleſh and be Mediator and King abſolutely, as man will, it's not then eternal love who foreordained the medicine, and the Phyſitian before ever the man was ſick; and if free-will had ſo pleaſed, Chriſt God man ſhould have been holden out of the world, and the gates for ever cloſed on him, ſo as knock as he pleaſeth, free-will might have refuſed to open and let him in. (6.) Experimental grace and pardoning mercy might have ſtood afar off, and loſt man never have taſted thereof, yea ſuch riches of grace ſhould never have been in the world. (7.) Mans free-will, if it be the only determiner of it ſelf and his own free acts; and if the ſtrong dominion of grace, for fear of ſtrangling of liberty created, had no determining power, might well have ſent that ſaving Redeemer back to heaven again to his Father, and none of mankind ſhould ever have received Chriſt, taſted of his precious love, his ſweet promiſes, and the offered ſalvation; for created free-will is ſuch as may nill, will, refuſe, let God decree and allure, draw, move, determine as he can or will, yet omnipotency of grace cannot raviſh free-will. (8.) Yea, ſuch is free-wills nature that by its independent ſelf-determination, the holy Ghoſt in all his ſweeteſt attractions, in the emanations and flowings of love, which is ſtronger then death, his ſtrong and powerful breathings, and mighty drawings, by a power not inferiour to that which raiſed Chriſt from the dead, may be fruſtrate and broken, for free-will may ſtand out as a rock of iron and adamant againſt the ſtrong actings of omnipotent grace, and be not a whit moved at the perfume and ſweet ſmelling ointments of Chriſt, his beauty, the refreſhments of the houſe of wine, his tendereſt conſolations. (9.) For if free-will ſay not Amen, though Chriſt work compleatly his work, make his ſoul an offering for ſin, yet ſhall not Chriſt ſee his ſeed, nor be ſatiſfied with his wages, for free-will may refuſe to yield the redeemed over to God, as captives overcomed by his ſoul delighting, and powerful drawings. (10.) Nor ſhall it be in the power of the Almighty to be faithfull and true in fulfilling his promiſe of giving a new heart to the elect, Jer. 31. 31. Ezech. 36. 26. Heb. 8. 8, 9, 10. for though the Lord of free grace give, wicked free-will may refuſe to receive the new heart. (11.) The faithfulneſs and power of God, interpoſed in the promiſe of perſeverance, 1 Joh. 4. 4. Joh. 10. 27, 28. 1 Pet. 1. 5. Jude v. 24. Eph. 5. 25, 26, 27. Iſa. 54. 10. Iſa. 59. 20, 21. Jer. 32. 39, 40. muſt be broken, if free-will may reſile from God, and diſanul and reſiſt all the actings of God in bringing many ſons to glory. 12. There can be no place to infinite wiſedome, free grace, pardoning mercy; to the merits of Chriſt in dying to bring us to God, 1 Pet. 3. 18. in delivering and redeeming us from a preſent evil world, Gal. 1. 4. from all iniquity, Tit. 2. 14. from our vain converſation, 1 Pet. 1. 18. that we ſhould live unto righteouſneſs, 1 Pet. 2. 24. as wiſedome, grace, mercy, are effectually experienced in ſinners, if it be in free-wills independent power to admit or reject the ſaving actings of God in theſe, let any teach and ſhew a midſt betwixt the Lords granting of effectual grace to any one rather then to another, from his abſolute dominion, will, and differencing grace and predeterminating grace.
4. Since the Adverſaries grant that the concurrence of God to the entitative act of ſinning is cauſative, they are obliged to roll away the ſtone, and to clear to us how the Lord is not as well by their way the joynt and collateral cauſe of ſin (hallowed be his Name) as he is the praedeterminating cauſe (as is pretended) by our way;See Rivetn. in Cath. orthodoxo tom. 2. Q 6. tract. 4. n 33. Meratins tom. 1. tract. de bonitate & mal. hum. acta. diſpu. 11. ſc. 7. n. 4. for Franciſ. Silevias, Lo. Meratins, Schoolmen not to be deſpiſed, with reaſon ſay, If he be the cauſe of theft who concurs, and conſents, and helps a man to climb in at a window to ſteal, no leſs then he who praedetermines the man to ſteal by either command or counſel, or then by reall efficiency, then muſt the holy Lord be judged the cauſe of Adam's firſt act of ſinning, as it is an act, both the one way and the other.
5. Neither does the concurrence or non-concurrence either way hurt the natural way of free-wills working,Strangius. though the Author make out-crys, O here be three neceſſities; what if there be four or ten? the Author well knows the learned of both ways teach there be divers neceſſities that hurt not freew ill.
6. Neither is it to be forgotten that the Lords ſaving concurrence to bring the Elect to glory, is of an higher and more excellent nature then the influence of God to Adam: For that influence to Adam was 1. connatural, and not the fruit of Chriſts merit, as are ſaving influences in Chriſt. 2. That influence to Adam, was not given to Adam as praedeſtinated to obtain the Law-reward of life. I judge Adam was not praedeſtinate to any ſuch Law-life, but to obtain life and pardon in the ſatisfactory death of Chriſt. Nor 3. was that influence given to Adam in order to perſeverance, for perſeverance was commanded indeed to Adam, but it was neither promiſed of God to him, nor was it ever in the purpoſe or decree of God to beſtow it on him; therefore Gods influence to Adam's obedience muſt be a far lower and weaker cauſality then the ſaving influences of Chriſt. It was ſaid by me, that God withdrew his influence from A…am, who in the ſame moment was willing to want it; not that Adam formally refuſed it, but that materially, interpretatively, and in his actual conſenting to ſin he refuſed it. The Adverſary crys out, but ſoft words and ſtrong and hard Arguments were beſt. It is queſtioned (ſaith he) whether Adam's will to eat was before the Lords denial of his influence, Stranguis, ib.or poſterior and later then the denial, or at once (it is of no moment whether they were at once in time) they dare not ſay before, becauſe then Adam had ſinned before he ſinned; if his will to eat be poſterior to the want of God's influence, there is manifeſtly an antecedent neceſſity: therefore Dr. Tuiſſ. ſaith they were coexiſtent in the ſame moment of nature; and ſo the neceſſity yet ſtands.
Anſ. Armini. in his collation with Junius could have made this Argument ſtronger. But 1. The Lord by order of nature withdraws his influence, and in the ſame moment of time (which is of great moment) Adam ſins and refuſes the influence: And it follows not that Adam ſins before he ſins, nor follows it that Adam ſins by any neceſſity deſtructive to the liberty of the will; yea, it is a neceſſity helping and aiding freedome, becauſe the Lord withdraws no influence from Adam againſt his will, but in the ſame moment of time that the Lord withdraws his influence from Adam to the act, Adam withdraws his conſent to the act, & virtually ſubſcribes to the wanting of the influence of God. The Adverſary is moſt angry at the diſtinction, as dark and not intelligible, and ſays it cannot be taught the people:Strangius de vol. & Act. dei circa p. l. 2. why? The want of the influence of God by order of nature is before the virtual and interpretative merit of wanting that influence; if the virtual merit be an evil merit, malum meritum, or a ſin, ſo it muſt be poſterior, and later then the want of Gods influence, and not before it; but it is like a fiction, that there be two demerits in Adams ſin, one culpable, another unculpable. Anſ. 1. It is ſtill ſaid by me, that the want of divine influence, by order of nature is before Adam's ſin. 2. It is not theologically ſpoken, that the merit of ſin reatris penae is ſin or evil; it's a fiction that the merit of ſin is either culpable or unculpable, it's rather good, and an obligation to wrath, and a conſequent of ſin, and is not ſin. No merit of reward is either formally obedience, but poſterior to obedience; nor is a merit or demerit of puniſhment is formally ſin, but poſterior to ſin. Chriſt is liable to puniſhment for our ſins, and as an ingaged ſurety debet puniri ought to be puniſhed for our ſins that were laid on him, Iſa. 53. 6. 2 Cor. 5. 21. Gal. 3. 13. but there was formally and inherently no ſin in Chriſt, nor any evill, or any thing culpable in Chriſt. 3. Adam's virtual conſenting to want the influence of God was his very firſt ſin formally; he who refuſes to ſtand, and wilfully falls, he virtually refuſes a ſtaff or a pillar to lean upon; he who formally wanders, he virtually hates his guide and leader; he who formally loves darkneſs, and practically walks therein, he virtually hates light, and deſires virtually that the light ſhould not have ſhined on him; and ſo he who willingly falls, and willingly ſhu…s his eyes, virtually deſerved the ſtaff ſhould have been taken from him, and that the Sun ſhould not have ſhined on him; he who willingly wanders out of the way, doth virtually deſerve to be depraved of his guide; and who ſo wanders are ſaid to deſpiſe the word of the Lord their guide and rule. So here is no fiction, but evident truth, Adam in the very act of ſinning deſerved, becauſe he ſinned, that God ſhould have withdrawn his influence, but it was a virtual deſerving, and formally a ſin.
Ob. If for this reaſon Adam interpretatively put away divine influence,Strangius, ib. ſo that the fault is imputed to him, not to God; it would ſeem by that ſame reaſon Adam ſhould interpretatively will and deſire the predeterminating influence of God to a godly act of obedience; and ſo a godly and pious work ſhould be aſcribed to man and not to God.
Anſ. 1. The virtual demerit is not the adequate cauſe why the ſin is aſcribed to Adam, but the actual crooking and deviating of the mind, will and affections from God, as the true neereſt cauſe, eſpecially ſince Adam is under a Law not to ſin, nor to refuſe virtually the Lords influence; and becauſe the Lord is under no Law to give influences, his free withdrawing can never make the ſin to be imputed to God, for God doth nothing contra debitum in withdrawing his influence, but Adam againſt a law virtually rejects the influence, and formally ſins. So there is no reaſon why the good work ſhould not be aſcribed to God for power to act, to wit, the image of God, and actual acting are his free gift; but a power of ſin and actual ſin are wholly from us, only not from God at all; I ſpeak of the power formal to ſins, which is a crookedneſs of power, ſuch as is a power to blindneſs.
Ob. Whereas they ſay that Adam materially and interpretatively in the effect wants the praedeterminating influence of God. I ask whether they underſtand the effect and material and interpretative conſent or the formal and direct actual conſent, if the former be ſaid, it is a ridiculous clavering, for they ſay that Adam deſired interpretatively and materially to want the influence of God quatenus in ſe, as he deſired to want the influence of God, if the latter be ſaid, the neceſſity of ſinning ſtands, for if God deny his influence to one of the oppoſites, and giveth it to the other, it is a neceſſit… the ſtrength of our argument is that, that is not to be imputed to Adam as ſin, which was both neceſſary and inevitable.
Anſ. 1. The argument is weake, for one and the ſame voluntary act of conſenting to eat in Adam is referred to, 1. Directly to the Law, thou ſhalt not eat, Gen. 2. 17. and it is formaly a ſinful act contrary to the commandment.
2. Adam in this ſinful act of conſenting to eat did alſo interpretatively and virtually, and indirectly, not in an other formal and diſtinct act, will and deſire to want the influence of God, now no precept or law is laid upon Adam, or upon any man, to have or to want the influence of God, whether it be predeterminative or collateral; only in acts of obedience, which cannot be performed without that influence; in ſinful acts we are to want the influence of God requiſite to the entitative act.
2. No neceſſity is or can be inferred from Gods determining, either in his decree or in his actual bowing and praedetermining of the will to one of the oppoſites, but ſuch whereby the holy praedetermination of God inſinuates it ſelf ſweetly and connaturally in the boſome of the elective power, without any ſtraining or forcing of the light of the mind, and its indifferency, or compelling the will to be carried to any other of the oppoſites then the will it ſelf doth connaturally embrace.
3. The way of Adverſaries deſtroys all eternal decrees in God, under pretence of eſchewing a neceſſity; for by this from eternity the will of God was looſe, lubrick, potential, disjunctive, and fixed neither upon the breaking or not breaking the legs of Chriſt, that was left to the free-will and decree of the Souldiers. So God from eternity neither decreed nor determined the ſelling of Joſeph, or the not ſelling of him; nor the crucifying of Chriſt, or the not crucifying of him; nor the believing of Jews and Gentiles, or the free not believing, for had he put a neceſſity of a decree on one of the oppoſites, on believing rather then on none-believing, he ſhould (ſay the Adverſaries) have fixed all free action, under a fatal and Adamantine Law of eternal and inexorable neceſſity, and ſo deſtroyed free-will; but ſo God ſhould determine and order nothing in free and contingent events, but commit all to free-will, and to contingently working cauſes. 2. All Gods wiſe decrees of free and contingent events in every page almoſt of the Scripture, muſt be utterly deſtroyed. 3. He could foretel nothing by free agents; propheſies and predictions muſt periſh, for God could not ſay from eternity, I ſhall afflict my people Judah by the Babylonians; I ſhall impoveriſh Job, and ſpoil him by the Sabeans; I will deliver to death my Son, to the death of the Croſ… by Herod, Pilate and the Jews: for that neceſſity ſhould deſtroy all contingency of ſecond cauſes, for God cannot (ſaith Strangius) deny his influence to one of the oppoſites and give it to the other but he muſt deſtroy freedom, then muſt he decree to give his influences to both oppoſites, and ſo ſhould nothing be determined from eternity which comes to paſs in time, ah, providence, or fortune rather. 4. God ſhould will and decree one of the oppoſites in time de novo, and every day, and he ſhould will and do in time many things which he decreed not to do from eternity, becauſe (ſay they) his will and decree was from eternity fixed upon no contingent acts. 5. No wiſe man governs ſo his family, no General his Army, no Prince his Subjects, if he be wiſe, and knowing (as the holy Lord is alknowing) he taketh no counſel in Arena, but he forecaſteth and decreeth things within the compaſs of power to do, before he doth things, for to will all of hand and of new, without eternal fore-fixing of the will, caſts all the contingent acts of men and Angels upon looſe uncertainties. 2. Make the only wiſe God raſh and dubious. 3. Puts him to learn by experience new things to day, and to will and decree them fixedly in time, concerning which yeſterday and before the world was, he was not fixed in his will to do determinatly any thing, for fear of fatal neceſſity. For 4. God had either fixed a decree concerning all things, as written in a book, before they were, as it is Pſal. 139. 16. and of certain perſons loved to ſalvation and healed, Rom. 9. 11. 12. and written in the book of life, Ex. 32. 32. Pſal. 69. 28. Rev. 3. 5. Rev. 13. 8. Rev. 17. 8. Rev. 20. 15. Luke 10. 20. and by head and name predeſtinate to glory, or then the will and decree of God was tottering, dubious and indifferent toward things and perſons;Strangius de voluntate & actio. dei circa peccata, l. 2. c. 9. p. 214. 2, 2. cedit tertia (neceſſitas) ex eorum ſententia, qui dicunt, prius ratione nam Deus decreverit condere, ante & citra peccati eorum praeviſionē aut conſiderationem, Deum ad manifeſtandam gloriam juſtitiae & miſericordiae craedeſtinaſſe ex angelis & hominibus, alios ad faelicitatem aeternam alios autem improbaſſe aeternis poenis adjudicandos; non potuit fieri ut hoc decretum ex equeretur; ex equitur enim Deus, quicquid decrevit. Non Potuit autem exequi, ſi nullum fuiſſet peccatum hominum aut Angelorum omnio enim decreta dei ſam… libera, ſed ex hypotheſi unius decreti fit ut aliud neceſſario ponendum ſit ex vi ergo hujus decreti neceſſe erat ut homo & angeli aliqui peccarent. if the former be ſaid, the Lord wrote and ordained fixedly all ſingle contingent things and actions to their ends, and he muſt have foreordained perſons to glory, and to free acts of faith and holineſs, and to the habit of free actions, for if God fixedly ordained perſons to free acts, he muſt have fixedly ordained theſe free acts, and ſo there muſt be chains of neceſſity laid on free will and free acts as the Adverſaries argue; if the latter be ſaid, the decrees of election and reprobation muſt be faſt and looſe, as the free-will of men beſt pleaſes: and indeed this Author makes this a third neceſſity that overturns freedom, for if reprobation (ſaith he) and the decree of declaring the Lords juſtice be before ſin, then is there a ſtrong and unwarrantable neceſſity of ſinning laid on men and Angels. But Proteſtant Divines, the ſoundeſt of Papiſts, Auguſtine, Proſper, Hilarius, Fulgentius, and the ſoundeſt Fathers, maintain a decree of paſſing by of non-election, a purpoſe of denying ſuch grace to multitudes; as if it had been granted Eſau, Iſmael, Pharaoh, Cain, ſhould have believed and been ſaved as well as David and Peter; but this grace the Lord decreed to deny, becauſe the Potter doth and may diſpoſe of the clay as pleaſeth him; Becauſe it is not in him that wills and runs, but in God that ſhews mercy. 2. Becauſe he hath mercy on whom he will, and hardens whom he will, and yet he is juſt, and juſtly is angry at ſin; and that ſtands as the objection of the carnal Pelagian in Paul's time, Rom. 9. 19. Thou wilt ſay, why doth he yet find fault? who hath reſiſted his will? this is the very objection of this Author; if the Lord decreed to deny effectually renewing grace to the maſſes of reprobates clay, before they did good or ill, and before they could run and will, that is, ante & citra peccati proviſione, before any conſideration of ſin in them, and decreed to give it to others becauſe he will: why ſhould God complain? for who hath, who can reſiſt his will? for his will and decree muſt be neceſſarily fulfilled and executed, and without the ſin of men and Angels there could be no execution nor fulfi…ling of ſuch a decree. Our Divines with the Fathers ſay, 1. The judgement and diſpenſation is hid and deep, but not …njuſt. 2. Paul and they ſay none have reſiſted his will, and the counſel of the Lord ſhall ſtand. 3. The decree of God compels no man to ſin, nor lays on men any neceſſity deſtructive to liberty of ſinning or obeying freely. 4. Gods decree is the cauſe of no mans falling or ſinning. 5. The eternal ruine and final ſinning of Angels and men fell out by order of nature and time, before the decree and will of God, how could he then help it? here is a ſtrong and a fatal neceſſity that God could not break, but ſince a ſparrow falls not to the earth, and is ſnared without the will of the Father of Chriſt, how can men and Angels fall eternally without his will? O there is an abſolute will of God, and a conditional will, without which ſin fell not out (ſay they) but the conditional will is a name no more, for God ſo ſhould have decreed ſuch things good and evil ſhould be, after they were and had being, not to ſay that it muſt be as unjuſt that God ſhould will ſins exiſtence after it falls out as before it falls out, as to the Lords loving or any commanding or approving thereof, or as to the point of ſtraining of the will to act ſin; yea, the holy Lord no more ſtrains by decree and actual influence the will in acts of holy and ſupernatural obedience, then in acts of ſin; and there is a door opened to fatal neceſſity in neither, for the Lord trails violently no children to glory, and compels by decree or praedetermination none to the entitative acts in ſin, nor violently drives he either divels or reprobate men to everlaſting fire; it is ſafer to believe holy providence for the want of the faith of an all-governing Lord muſt bring perpetual trepidation and anxity of conſcience, trembling and fainting of heart, and deſtroy and ſulvert all ſolid conſolation, lively hope, conquering patience. O that we could pray and believe more, and curiouſly diſpute leſs, and ſinfully fret not at all; but ſay, O the depth! and pray, thy Kingdome come: even ſo come Lord Jeſus.
OF INFLUENCES OF DIVINE GRACE.
CANTIC. 1. 4.
Draw me; we will run.