The middle way of predetermination asserted. Between the Dominicans and Jesuites, Calvinists and Arminians, or, A scriptural enquiry into the influence and causation of God in and unto humane actions; expecially such as are sinfull.
         Humfrey, John, 1621-1719.
      
       
         
           1679
        
      
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         Wing H3692A
         Wing M95B
         ESTC R10732
         13568024
         ocm 13568024
         100338
         
           
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         Images scanned from microfilm: (Early English books, 1641-1700 ; 465:7 or 1834:13)
      
       
         
           
             The middle way of predetermination asserted. Between the Dominicans and Jesuites, Calvinists and Arminians, or, A scriptural enquiry into the influence and causation of God in and unto humane actions; expecially such as are sinfull.
             Humfrey, John, 1621-1719.
             Baxter, Richard, 1615-1691.
             W. M.
          
           [8], 40 p.
           
             Printed for Thomas Parkhurst, at the Bible and three Crowns at the lower end of Cheapside.,
             London, :
             1679.
          
           
             Attributed to John Humfrey by Wing (2nd ed., 1994).
             The Epistle to the Reader is signed and dated: Rich. Baxter. Septem. 19, 1678.
             Signed: W.M.
             Item at reel 465:7 identified as Wing M95B (number cancelled).
             Reproduction of original in Henry E. Huntington Library and Art Gallery.
          
        
      
    
     
       
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         eng
      
       
         
           Predestination -- Early works to 1800.
        
      
    
     
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           To
           the
           Reverend
           and
           Learned
           Author
           .
        
         
           
             SIR
             ,
          
        
         
           SInce
           I
           had
           the
           honour
           and
           satisfaction
           of
           seeing
           your
           Papers
           ,
           I
           have
           blamed
           your
           delay
           in
           the
           publication
           of
           them
           ;
           especially
           being
           designed
           to
           recall
           a
           
             Romish
             Proselyte
          
           that
           was
           gone
           from
           the
           Communion
           of
           our
           Church
           ,
           they
           might
           (
           in
           this
           unhappy
           and
           distracted
           Juncture
           )
           have
           seasonably
           help'd
           towards
           the
           recovery
           of
           others
           ,
           whose
           temporal
           as
           well
           as
           eternal
           Interests
           make
           them
           as
           eager
           and
           desirous
           of
           satisfaction
           .
           I
           know
           that
           Modesty
           is
           a
           vertue
           ,
           and
           Caution
           a
           very
           commendable
           thing
           :
           but
           Charity
           and
           Love
           to
           the
           Souls
           of
           men
           is
           much
           more
           so
           .
           You
           have
           lived
           to
           see
           the
           Church
           forlorn
           and
           desolate
           ,
           persecuted
           and
           seemingly
           forsaken
           ;
           and
           after
           a
           little
           respite
           and
           the
           hopes
           of
           settlement
           ,
           to
           be
           again
           threatned
           and
           menac'd
           with
           a
           final
           overthrow
           .
           
             Down
             with
             it
          
           ,
           
           
             down
             with
             it
             even
             to
             the
             ground
             ,
          
           cry
           our
           Modern
           Edomites
           .
           And
           when
           the
           Church
           did
           need
           the
           Aids
           of
           those
           who
           loved
           her
           ,
           we
           know
           she
           found
           your
           Zeal
           ,
           and
           Resolution
           and
           Courage
           in
           her
           service
           :
           And
           that
           now
           you
           should
           flag
           when
           you
           are
           so
           well
           arm'd
           and
           prepar'd
           for
           Combat
           ,
           or
           be
           backward
           when
           her
           Adversaries
           are
           pecking
           at
           the
           very
           foundations
           with
           Axes
           and
           Hammers
           ,
           and
           striving
           to
           undermine
           her
           by
           Artifice
           or
           Violence
           ;
           And
           you
           a
           Champion
           so
           try'd
           and
           experienc'd
           ,
           and
           furnish'd
           to
           defend
           her
           ;
           I
           cannot
           imagine
           ,
           unless
           you
           
           are
           more
           tender
           than
           formerly
           ,
           and
           fear
           taking
           of
           harm
           by
           being
           exposed
           to
           the
           open
           Air.
           I
           think
           I
           have
           heard
           that
           the
           time
           has
           been
           ,
           
           when
           ,
           like
           
           Nehemiah's
           Builders
           ,
           you
           wrought
           with
           one
           hand
           in
           the
           Churches
           service
           ,
           and
           with
           the
           other
           you
           h●ld
           a
           weapon
           for
           her
           defence
           and
           succour
           .
           You
           know
           the
           Arguments
           that
           mov'd
           you
           then
           ;
           and
           what
           hinders
           but
           they
           should
           now
           prevail
           ?
           I
           am
           ,
           you
           see
           ,
           warm
           in
           the
           Churches
           cause
           ,
           nor
           do
           I
           believe
           that
           you
           are
           less
           concern'd
           .
           But
           if
           I
           seem
           to
           reproach
           or
           lament
           your
           remissness
           in
           these
           seasonable
           Circumstances
           to
           send
           abroad
           your
           useful
           preparations
           ,
           let
           me
           not
           be
           thought
           rude
           or
           unmannerly
           ,
           because
           I
           hereby
           not
           only
           vindicate
           you
           from
           the
           common
           fault
           of
           being
           forward
           to
           print
           ,
           but
           likewise
           shew
           the
           high
           value
           I
           have
           for
           your
           Person
           and
           Papers
           ,
           and
           that
           I
           believe
           them
           to
           he
           very
           useful
           for
           the
           Publick
           benefit
           .
        
         
           As
           to
           the
           Gentleman
           you
           design
           to
           reduce
           ,
           I
           only
           know
           him
           upon
           this
           occasion
           ,
           and
           therefore
           can
           say
           little
           of
           his
           Learning
           or
           Ingenuity
           ,
           or
           the
           Motives
           that
           made
           him
           depart
           from
           us
           :
           But
           if
           after
           all
           your
           endeavours
           to
           convict
           him
           he
           still
           remains
           hard
           and
           untractable
           ,
           and
           
             refuseth
             to
             hear
             the
             voice
             of
             the
             charmer
             ,
             charm
             he
             never
             so
             wisely
             ,
          
           he
           must
           be
           let
           alone
           in
           the
           obstinacy
           of
           the
           
             deaf
             Adder
          
           ,
           and
           to
           our
           Prayers
           to
           soften
           him
           ,
           when
           your
           Arguments
           cannot
           alter
           him
           ;
           but
           when
           the
           World
           have
           seen
           your
           Papers
           ,
           and
           know
           that
           he
           has
           done
           so
           ;
           They
           'l
           strain
           their
           Charity
           to
           suspect
           ,
           that
           something
           else
           besides
           the
           pretended
           
           advantage
           of
           Infallibility
           perswaded
           him
           to
           revolt
           ;
           and
           till
           he
           can
           answer
           your
           Arguments
           ,
           they
           'l
           be
           apt
           to
           think
           ,
           that
           the
           exchange
           of
           Opinion
           was
           not
           for
           Faith
           but
           Fancy
           ,
           and
           that
           while
           he
           dreamed
           that
           he
           left
           uncertainty
           ,
           it
           was
           to
           be
           secure
           of
           nothing
           .
        
         
           But
           if
           you
           should
           have
           that
           Friendly
           influence
           upon
           him
           by
           your
           pains
           and
           endeavours
           to
           call
           him
           back
           ,
           hee
           'l
           (
           by
           that
           Charity
           that
           is
           more
           Catholick
           than
           the
           Religion
           he
           leaves
           )
           be
           glad
           ,
           that
           by
           his
           fall
           so
           great
           an
           advantage
           has
           been
           offer'd
           to
           the
           world
           ,
           and
           that
           others
           may
           be
           reduc'd
           thereby
           to
           the
           sober
           enquiry
           upon
           what
           bottom
           they
           trust
           their
           Salvation
           ,
           and
           see
           upon
           what
           slender
           and
           fickle
           grounds
           their
           Faith
           has
           been
           fixed
           ;
           And
           what
           those
           Grounds
           are
           ,
           all
           men
           will
           see
           when
           they
           peruse
           your
           Tractate
           .
           Besides
           ,
           we
           have
           reason
           to
           thank
           such
           men
           as
           you
           for
           asserting
           the
           Churches
           cause
           in
           these
           Controversies
           ;
           For
           who
           now
           that
           is
           most
           freakish
           in
           folly
           and
           Enthusiasm
           ,
           has
           a
           front
           to
           say
           ,
           That
           the
           Sons
           of
           our
           Church
           are
           warp'd
           from
           what
           is
           Primitive
           and
           truly
           Orthodox
           ;
           or
           Factors
           for
           the
           Romish
           Interest
           ;
           or
           wish
           well
           to
           the
           promoting
           that
           Cause
           amongst
           us
           ,
           &c.
           
           Let
           us
           hear
           no
           more
           such
           outcries
           against
           the
           Church
           of
           England
           ,
           nor
           against
           those
           who
           are
           exact
           and
           punctual
           in
           the
           decent
           performance
           of
           Gods
           publick
           Worship
           ,
           and
           the
           circumstances
           of
           Order
           and
           Discipline
           .
           For
           the
           gaudy
           Superstitions
           of
           Rome
           and
           Italy
           are
           more
           contemned
           by
           such
           men
           ,
           than
           the
           looser
           and
           more
           careless
           dress
           of
           Amsterdam
           
           and
           Geneva
           .
           And
           you
           amongst
           many
           others
           have
           freed
           our
           Church
           from
           this
           whining
           &
           unjust
           imputation
           ,
           in
           that
           you
           have
           not
           only
           shaken
           ,
           but
           everted
           that
           fundamental
           Principle
           ,
           upon
           the
           fall
           of
           which
           all
           the
           superstructure
           tumbles
           .
        
         
           As
           to
           your
           Quotations
           ,
           they
           are
           so
           proper
           and
           peculiarly
           adapted
           to
           every
           period
           ,
           that
           you
           had
           very
           great
           luck
           to
           happen
           on
           the
           choice
           of
           them
           .
           And
           for
           the
           Translations
           which
           your
           Charity
           suffer'd
           to
           be
           made
           of
           them
           ,
           for
           the
           use
           of
           your
           meaner
           and
           more
           unlearned
           Reader
           ;
           they
           ,
           I
           perceive
           ,
           were
           done
           by
           one
           whose
           skill
           in
           Grammar
           did
           exceed
           his
           sense
           in
           Theologie
           and
           Divine
           Controversies
           ,
           which
           may
           excuse
           them
           to
           the
           Criticks
           and
           men
           of
           brisker
           fancy
           .
           However
           ,
           Translating
           is
           a
           very
           tedious
           task
           ,
           and
           so
           long
           as
           they
           are
           true
           and
           l●teral
           ,
           they
           are
           justifiable
           enough
           against
           the
           keenest
           and
           most
           snarling
           Censurers
           .
        
         
           I
           am
           loth
           the
           Messenger
           should
           stay
           ,
           and
           therefore
           only
           wish
           your
           Reader
           may
           be
           impartial
           and
           considerative
           ,
           unprejudic'd
           and
           serious
           ,
           and
           that
           your
           Papers
           may
           convince
           and
           confirm
           him
           ,
           that
           they
           may
           have
           their
           design
           on
           the
           Gentleman
           you
           'd
           recall
           ,
           and
           advance
           the
           interest
           of
           Truth
           and
           Goodness
           amongst
           all
           men
           ;
           that
           they
           may
           help
           to
           allay
           that
           bitterness
           ,
           and
           heal
           those
           Animosities
           and
           w●ld
           Conceits
           that
           trouble
           the
           Christian
           World
           ,
           and
           that
           all
           that
           see
           them
           may
           endeavour
           after
           the
           
             things
             that
             make
             for
             Peace
          
           .
           Which
           is
           the
           Prayer
           of
           ,
        
         
           
             Sir
             ,
             Your
             faithful
             Servant
             .
          
           
             Dec.
             2.
             1678.
             
          
        
      
       
         
         
           THE
           MIDDLE
           WAY
           OF
           Predetermination
           ASSERTED
           .
        
         
           Between
           the
           DOMINICANS
           And
           JESUITES
           ,
           CALVINISTS
           And
           ARMINIANS
           .
        
         
           OR
           ,
           A
           Scriptural
           Enquiry
           into
           the
           Influence
           and
           Causation
           of
           God
           ,
           in
           and
           unto
           Humane
           Actions
           ;
           Especially
           such
           as
           are
           SINFULL
           .
        
         
           
             Hos
             .
             13.9
             .
          
           
             O
             Israel
             ,
             
               thou
               hast
               Destroyed
               thy self
               ,
               but
               in
               me
               is
               thy
               Help
               .
            
          
        
         
           LONDON
           ,
           Printed
           for
           
             Thomas
             Parkhurst
          
           ,
           at
           the
           Bible
           and
           three
           Crowns
           at
           the
           lower
           End
           of
           Cheapside
           .
           1679.
           
        
      
       
         
         
         
           THE
           EPISTLE
           TO
           THE
           READER
           .
        
         
           REader
           ,
           When
           I
           had
           finished
           an
           Answer
           to
           the
           Author
           of
           the
           
             Court
             of
             the
             Gentiles
          
           about
           Predetermination
           ,
           this
           shorter
           Treatise
           came
           to
           my
           Hand
           ;
           On
           the
           same
           Subject
           ,
           Plain
           and
           Easie
           ;
           not
           Fettering
           or
           Vexing
           the
           Reader
           with
           School
           Disputes
           ;
           Sound
           and
           Judiciously
           done
           if
           I
           may
           Judge
           :
           And
           I
           hope
           none
           will
           like
           it
           the
           worse
           ,
           because
           the
           Author
           is
           a
           Non-Conformist
           ,
           or
           because
           he
           hath
           gone
           for
           an
           Independent
           .
           Think
           not
           that
           we
           have
           communicated
           Notions
           ,
           because
           he
           saith
           the
           same
           that
           I
           do
           ,
           for
           I
           am
           a
           Stranger
           to
           him
           ,
           and
           never
           saw
           his
           Face
           :
           But
           I
           thank
           God
           that
           the
           Church
           hath
           any
           such
           ,
           and
           O
           that
           they
           were
           more
           .
           
             Blessed
             are
             the
             Peace-makers
             ,
             for
             they
             shall
             be
             Called
             the
             Children
             of
             God.
          
           Seeing
           it
           hath
           pleased
           God
           to
           permit
           Satan
           ,
           and
           some
           otherwise
           Honest
           men
           ,
           to
           sow
           Tares
           while
           we
           slept
           ,
           and
           to
           Hazard
           the
           Church
           and
           the
           Soules
           of
           Men
           ,
           by
           very
           dangerous
           Writings
           of
           Late
           ,
           I
           think
           you
           should
           with
           Thankfulness
           receive
           this
           Antidote
           from
           this
           Worthy
           Servant
           
           of
           Christ
           .
           I
           add
           this
           Notice
           ,
           that
           he
           hath
           a
           Treatise
           of
           Justification
           new
           Licensed
           ,
           Written
           with
           the
           same
           Healing
           Spirit
           and
           Judgment
           ,
           Neglect
           it
           not
           because
           there
           is
           so
           much
           Written
           on
           that
           Subject
           ;
           for
           it
           tells
           you
           more
           than
           is
           ordinarily
           told
           you
           ,
           and
           there
           are
           few
           things
           written
           thereon
           with
           equal
           Judgment
           and
           plainly
           fitted
           to
           the
           Edifying
           of
           the
           meanest
           Capacity
           ,
           if
           he
           understand
           the
           matter
           aright
           ,
           who
           is
        
         
           
             An
             earnest
             Desirer
             of
             Truth
             ,
             Love
             and
             Concord
             ,
             
               Rich.
               Baxter
            
             .
          
           
             
               Septemb.
               19
               ,
               1678.
            
             
          
        
      
    
     
       
         
         
           THE
           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
          
           .
        
         
         
           It
           '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
           onely
           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
           
           (
           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
           
           God
           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
           ,
           
           or
           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
           .
        
         
         
           The
           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
           it
           s
           no
           power
           )
           supposing
           the
           common
           providence
           and
           assistance
           of
           God
           ,
           Act.
           17.28
           .
           (
           in
           whose
           hands
           our
           life
           and
           breath
           is
           ,
           Gen.
           2.7
           .
           James
           4.14
           ,
           15.
           )
           he
           can
           determine
           himself
           this
           way
           ,
           or
           the
           other
           ,
           according
           to
           his
           judgment
           of
           reason
           and
           discretion
           ,
           such
           as
           it
           is
           ;
           else
           he
           is
           no
           man
           ,
           but
           a
           meere
           machine
           ,
           inferiour
           to
           all
           the
           rest
           of
           the
           creation
           of
           God
           ;
           to
           be
           sure
           not
           capable
           of
           being
           the
           Subject
           of
           moral
           government
           .
           In
           such
           sense
           as
           every
           species
           of
           creatures
           are
           said
           to
           have
           their
           different
           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
           
           be
           in
           the
           way
           ?
           take
           away
           action
           ,
           and
           you
           take
           away
           Life
           and
           Soul.
           The
           Nature
           of
           a
           stone
           abiding
           ,
           it
           will
           fall
           downwards
           ,
           without
           any
           premotion
           extrinsecal
           to
           its
           self
           ;
           and
           so
           will
           the
           Fire
           burn
           ,
           if
           it's
           quality
           which
           is
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           ;
           
           for
           his
           Neglects
           in
           what
           he
           had
           grace
           sufficient
           for
           ,
           awaiting
           him
           ,
           2
           Pet.
           5.8
           ,
           9.
           and
           he
           could
           have
           helped
           .
           And
           ,
           supposing
           him
           Predetermined
           at
           any
           time
           (
           after
           the
           manner
           of
           his
           first
           Conversion
           )
           in
           his
           Gracious
           operations
           ,
           in
           pursuance
           of
           Gods
           Election
           ;
           when
           negligent
           or
           relapsing
           ,
           prevented
           or
           recovered
           ,
           Luk.
           22.32
           .
           It
           followeth
           not
           that
           God
           is
           the
           Determiner
           of
           him
           to
           what
           is
           imperfect
           or
           sinful
           ,
           accompanying
           the
           Act
           to
           the
           which
           he
           is
           so
           Premoved
           ,
           or
           Determined
           ;
           not
           to
           the
           materiale
           of
           it
           .
           Suppose
           a
           man
           ,
           for
           Instance
           ,
           to
           be
           efficaciously
           excited
           by
           God
           to
           give
           an
           Alms
           to
           a
           Disciple
           ,
           (
           which
           is
           good
           )
           and
           withal
           that
           he
           hath
           an
           admixture
           of
           Ostentation
           in
           his
           mind
           accompanying
           it
           ,
           (
           which
           is
           sin
           ,
           Mat.
           6.1
           .
           )
           such
           Thought
           is
           of
           himself
           ,
           or
           of
           the
           Devils
           injection
           ,
           not
           of
           God's
           :
           and
           if
           his
           Charity
           were
           disposed
           to
           a
           Disciple
           ,
           and
           not
           by
           him
           designed
           to
           be
           bestowed
           on
           him
           in
           the
           name
           of
           a
           Disciple
           ,
           Mat.
           10.42
           .
           that
           Omission
           was
           his
           own
           ,
           nothing
           of
           God's
           ;
           all
           that
           God
           caused
           or
           effected
           was
           good
           ;
           and
           what
           was
           irregular
           or
           sinful
           was
           
             de
             suo
          
           of
           his
           own
           ,
           
             in
             concreto
          
           ,
           both
           the
           Act
           ,
           and
           Omission
           ;
           as
           well
           the
           Substrate
           matter
           of
           which
           the
           sin
           is
           denominated
           ,
           as
           the
           sin
           its
           self
           in
           its
           abstract
           nature
           adhereing
           thereunto
           .
        
         
           As
           to
           the
           Manner
           of
           God's
           Operation
           on
           the
           Soul
           in
           its
           first
           Change
           ,
           I
           take
           it
           to
           be
           unto
           us
           very
           far
           unknown
           ;
           nor
           do
           I
           think
           any
           Article
           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
           
           before
           ;
           which
           some
           understand
           by
           Vivification
           or
           Quickning
           ,
           1
           Cor.
           15.45
           .
           Eph.
           2.1
           .
           and
           opening
           the
           Heart
           ,
           Act.
           16.14
           .
           and
           Understanding
           ,
           Luk.
           24.45
           .
           Bending
           also
           ,
           and
           applying
           the
           Faculty
           to
           the
           Object
           ,
           in
           order
           to
           its
           receiving
           of
           the
           Impress
           and
           stamp
           thereof
           upon
           it
           ,
           Job
           .
           33.16
           .
           the
           Signature
           of
           Truth
           upon
           the
           Mind
           and
           Heart
           ,
           all
           which
           I
           deny
           not
           ;
           but
           still
           ,
           evident
           it
           is
           That
           God
           worketh
           not
           any
           Moral
           Change
           on
           the
           Understanding
           otherwise
           than
           objectively
           ,
           also
           by
           offering
           Reason
           to
           it
           ,
           or
           proposing
           that
           before
           it
           which
           invincibly
           bindeth
           it
           to
           an
           admittance
           thereof
           ,
           Hos
           .
           11.4
           .
           and
           the
           Gospel
           is
           the
           deepest
           Reason
           ,
           and
           Faith
           the
           most
           solid
           Understanding
           ,
           Mat.
           13.44
           ,
           45.
           
           Isa
           .
           1.18
           .
           the
           Word
           of
           God
           is
           the
           Seed
           of
           the
           New
           Birth
           out
           of
           all
           question
           ,
           Jam.
           1.18
           .
           1
           Pet.
           1.23
           .
           and
           that
           as
           proposed
           to
           the
           mind
           ,
           1
           Cor.
           4.15
           .
           and
           intertained
           there
           ,
           Jam.
           1.21
           .
           Nor
           doth
           God
           work
           on
           the
           Will
           or
           Affections
           ,
           or
           Executive
           power
           in
           Conversion
           ,
           otherwise
           than
           
             Mediante
             ratione
          
           by
           the
           intervention
           ,
           of
           Reason
           ,
           1
           Cor.
           2.4
           .
           not
           by
           any
           Physical
           attingency
           immediately
           ,
           but
           by
           Moral
           Suasion
           ,
           and
           Objective
           Proposal
           ,
           by
           the
           Mind
           ,
           the
           eye
           of
           the
           Soul.
           God
           shall
           perswade
           
             Japhet
             ,
             Gen
          
           9.27
           .
           By
           objective
           Proposal
           ,
           and
           moral
           Suasion
           ,
           I
           do
           not
           intend
           onely
           ,
           that
           of
           God
           Externally
           ,
           in
           his
           Word
           Commanding
           ,
           Perswading
           ,
           Counselling
           ,
           &c.
           or
           in
           and
           by
           the
           Ministry
           of
           Man
           ;
           but
           moreover
           his
           Internal
           application
           to
           the
           Soul
           in
           the
           Ministry
           of
           the
           Word
           ,
           or
           otherwise
           ;
           where
           yet
           the
           Word
           is
           the
           Instrument
           in
           the
           hand
           of
           the
           Spirit
           ,
           working
           in
           a
           Moral
           way
           ;
           efficiently
           too
           in
           a
           Sense
           ;
           yet
           not
           
             modo
             Physico
          
           after
           the
           manner
           of
           a
           real
           Impulse
           ,
           or
           proper
           Physical
           Action
           or
           Causation
           .
           God
           knoweth
           how
           to
           reach
           the
           Reason
           ,
           and
           Elective
           Faculty
           ,
           the
           main
           Springs
           of
           the
           Soul
           ,
           and
           how
           to
           fasten
           a
           Nail
           there
           ,
           Eccl.
           12.11
           .
           a
           fit
           Word
           ,
           spoken
           on
           his
           Wheeles
           ,
           Prov.
           25.11
           .
           how
           to
           catch
           the
           Soul
           e're
           it
           is
           aware
           ,
           Luk.
           5.10
           .
           to
           allure
           and
           draw
           ,
           Cant.
           1.4
           .
           (
           not
           
             motu
             physico
          
           by
           proper
           physical
           determination
           I
           take
           it
           ,
           but
           )
           by
           convincing
           Reason
           and
           Teaching
           ,
           Instructing
           with
           a
           strong
           hand
           ,
           Isa
           .
           8.11
           .
           Every
           man
           that
           hath
           heard
           and
           learned
           of
           the
           Father
           ,
           cometh
           unto
           me
           ,
           Joh.
           6.44
           ,
           45.
           is
           made
           Willing
           ,
           Psal
           .
           110.3
           .
           the
           Stony
           Heart
           ,
           all
           Prepossession
           and
           Aversation
           against
           God
           and
           Godliness
           ,
           is
           removed
           ,
           Ezek.
           36.26
           .
           and
           its
           sense
           of
           things
           is
           changed
           ,
           Rom.
           8.5
           .
           and
           the
           new
           man
           is
           put
           on
           ,
           viz.
           in
           a
           Moral
           sense
           ,
           Eph.
           4.24
           .
           the
           propension
           and
           inclination
           of
           the
           Subject
           altered
           and
           changed
           ,
           and
           become
           a
           radicated
           Principle
           in
           the
           Soul
           ,
           disposing
           it
           unto
           Holiness
           .
        
         
           If
           the
           Devil
           can
           so
           far
           overmatch
           the
           Understanding
           of
           man
           ,
           when
           by
           God
           left
           to
           his
           delusions
           ,
           that
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           an
           effectual
           working
           is
           ascribed
           to
           him
           ,
           2
           Thes
           .
           2
           9.
           
           (
           Whom
           yet
           all
           acknowledge
           to
           work
           only
           morally
           and
           objectively
           ,
           1
           King.
           22.21
           .
           )
           Who
           can
           say
           but
           that
           God
           ,
           who
           
           is
           more
           intimate
           to
           man
           than
           he
           is
           to
           himself
           ,
           can
           so
           accommodate
           his
           Word
           ,
           and
           follow
           it
           by
           Internal
           suggestion
           ,
           so
           fit
           it
           as
           a
           key
           to
           the
           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
           ,
           
           till
           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
           
           of
           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
           Over-ruling
           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
           ,
           
           in
           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
           onely
           ?
           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
           
           the
           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
           onely
           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
             
             this
             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
           :
           
           men
           are
           not
           ordinarily
           styled
           God's
           instruments
           therein
           ,
           or
           compared
           to
           the
           Axe
           or
           staffe
           in
           his
           hand
           ,
           or
           to
           be
           conceived
           of
           by
           us
           as
           such
           ,
           with
           reference
           thereunto
           ,
           Herein
           I
           subscribe
           to
           the
           worthy
           Bishop
           Davenant
           ;
           As
           for
           the
           procuring
           and
           working
           the
           impenitency
           or
           infidelity
           of
           Reprobates
           ,
           God
           doth
           not
           (
           saith
           he
           )
           at
           all
           work
           any
           vitious
           dispositions
           ,
           or
           defective
           and
           sinful
           actions
           in
           such
           men
           ;
           wicked
           habits
           or
           dispositions
           are
           diseases
           bred
           within
           mens
           own
           soules
           ,
           
             (
             and
             yet
             they
             have
             an
             entity
             )
          
           not
           infused
           into
           them
           by
           the
           Physician
           of
           our
           souls
           :
           wicked
           and
           sinful
           actions
           are
           the
           productions
           of
           the●r
           own
           corrupted
           free-Will
           ,
           and
           not
           produced
           by
           any
           divine
           operation
           working
           in
           them
           :
           for
           it
           's
           onely
           in
           holy
           and
           good
           actions
           that
           God
           giveth
           us
           both
           the
           Will
           and
           the
           deed
           ,
           
             Animad
             .
             p.
          
           120.
           neither
           doth
           God
           draw
           any
           man
           unto
           sin
           ,
           by
           an
           unconquerable
           power
           ,
           but
           he
           permiteth
           some
           men
           ,
           by
           the
           Devil
           and
           their
           own
           lusts
           to
           be
           drawn
           from
           sin
           to
           sin
           ,
           till
           at
           last
           they
           perish
           in
           them
           ;
           of
           whom
           
             perditio
             tua
             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
           
           time
           .
           Which
           I
           cannot
           better
           express
           than
           in
           the
           words
           of
           the
           aforesaid
           learned
           man
           ;
           
             Those
             that
             derive
             the
             evil
             Actions
             of
             men
             from
             their
             own
             Free-Will
             as
             the
             proper
             efficient
             cause
             ,
             and
             the
             exsisting
             or
             coming
             of
             such
             actions
             
               in
               eventum
               à
               decreto
               dei
               permittente
               &
               ordinante
               ,
            
             into
             event
             ,
             from
             the
             permitting
             ,
             and
             disposing
             decree
             and
             appointment
             of
             God
             ,
             are
             in
             no
             errour
             at
             all
             .
             p.
             57.
             
             The
             providence
             of
             God
             reacheth
             to
             all
             Events
             ,
             and
             actions
             ;
             but
             forwicked
             actions
             which
             according
             to
             Gods
             eternal
             determined
             Decree
             come
             into
             act
             at
             the
             time
             appointed
             ,
             as
             the
             Betraying
             of
             Christ
             ,
             the
             murdering
             of
             him
             ,
             and
             such
             like
             ,
             the
             Devil
             and
             mens
             Free-Will
             are
             the
             only
             moving
             and
             determining
             causes
             unto
             them
             .
             p.
             115
             God
             cannot
             be
             an
             Author
             or
             Producer
             ,
             much
             less
             an
             Inforcer
             ,
             in
             regard
             of
             any
             sinful
             action
             ,
             yet
             he
             may
             be
             a
             determiner
             in
             permitting
             it
             .
          
           p.
           118
           Gods
           decree
           
             in
             malis
          
           ,
           is
           only
           ,
           as
           he
           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
           it
           s
           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
           ,
           
           
             in
             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
           .
        
         
           It
           s
           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
           onely
           ,
           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
           
           still
           ,
           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
           ,
           
           upon
           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
           Vriah
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             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
           
           Possibility
           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
             onely
          
           potentiam
           in
           se
           liberam
           ,
           
             a
             facul●y
             in
             its
             self
             free
             ,
             or
             capable
             of
             freedom
             ;
             but
          
           liberum
           usum
           potentiae
           ,
           
             the
             free
             Vse
             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
           
           God
           ,
           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
           
           the
           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
           ,
           
           not
           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
           ,
           
           and
           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
           
           the
           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
          
           ,
           
           is
           a
           Repugnancy
           to
           Law
           or
           Rule
           ;
           so
           the
           Apostle
           defines
           it
           ,
           a
           Transgression
           of
           the
           Law
           ,
           1
           Joh.
           3.4
           .
           All
           Sin
           ,
           however
           Distinguished
           ,
           is
           such
           ,
           and
           for
           the
           same
           reason
           is
           Sin
           ;
           because
           Inconform
           to
           the
           Law
           of
           God
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           Illegality
           ;
           it
           's
           not
           the
           Object
           ,
           or
           Circumstance
           of
           an
           Act
           ,
           or
           Intention
           of
           the
           Agent
           in
           Acting
           ,
           that
           is
           the
           Rule
           or
           Measure
           of
           its
           Morality
           ;
           but
           the
           Act
           or
           Action
           so
           modified
           ,
           is
           Good
           or
           Evil
           ,
           as
           Conform
           or
           Inconform
           to
           Rule
           ,
           Rom.
           4.15
           .
        
         
           Sin
           
             in
             concreto
          
           ,
           is
           a
           Peccant
           Habit
           ,
           Act
           ,
           or
           Omission
           ,
           against
           Law
           or
           Rule
           .
           In
           it
           there
           is
           nothing
           more
           nor
           less
           to
           be
           considered
           ,
           but
           the
           Habit
           or
           Privation
           ,
           Act
           or
           Omission
           of
           the
           Law
           ;
           and
           the
           Habitude
           of
           the
           former
           to
           it
           .
           The
           Law
           ,
           that
           is
           Good
           and
           Holy
           ,
           Rom.
           7.12
           .
           it
           's
           also
           
             index
             recti
             &
             obliqui
          
           ,
           the
           Rule
           and
           Standard
           of
           what
           is
           Right
           ,
           and
           what
           Not.
           God
           is
           the
           Authour
           of
           That
           ,
           Man
           of
           the
           Habit
           or
           Act
           Deviant
           from
           it
           ;
           the
           Habitude
           or
           Relation
           of
           Sinfulness
           ,
           
             stante
             lege
          
           ,
           results
           from
           the
           former
           Act.
           The
           Formality
           God
           is
           the
           Authour
           of
           ,
           in
           some
           Sense
           ,
           he
           Constituteth
           the
           Law
           ;
           what
           Action
           shall
           be
           Good
           ,
           what
           Evil
           ,
           his
           Nature
           and
           Will
           giveth
           it
           so
           to
           be
           ,
           it
           's
           of
           Him
           ;
           but
           the
           Existence
           of
           the
           Act
           or
           Action
           discrepant
           to
           Law
           ,
           is
           of
           Man
           ;
           God
           is
           not
           the
           Authour
           or
           Predeterminer
           of
           That
           ;
           he
           might
           not
           do
           it
           ,
           or
           was
           not
           Necessitated
           so
           to
           have
           done
           it
           .
        
         
           Sin
           is
           sometimes
           in
           Scripture
           predicated
           of
           the
           Soul
           now
           depraved
           ;
           somtimes
           of
           its
           Faculties
           ;
           of
           the
           Understanding
           ,
           Will
           ,
           and
           Affections
           ;
           and
           sometimes
           of
           the
           Body
           its
           Instrument
           ,
           as
           the
           Subject
           and
           Efficient
           of
           it
           ;
           so
           it
           is
           of
           the
           Habit
           or
           Propension
           to
           Evil
           ;
           and
           Privation
           of
           Light
           ,
           and
           of
           the
           contrary
           Inclination
           to
           Good
           ,
           (
           whereof
           the
           Soul
           it self
           ,
           and
           its
           natural
           Faculties
           ,
           is
           the
           substratum
           ,
           the
           prime
           Subject
           of
           such
           Depravation
           ,
           and
           vicious
           Inclination
           ,
           and
           in
           like
           manner
           of
           all
           sinful
           Omissions
           or
           Non-agencies
           )
           and
           of
           actual
           sinful
           Commissions
           ,
           (
           the
           substratum
           or
           materiale
           ,
           the
           matter
           whereof
           is
           the
           act
           it self
           )
           yea
           ,
           it
           's
           denominated
           of
           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
           (
           onely
           by
           a
           ment●l
           Precision
           or
           Abstraction
           ,
           )
           be
           separated
           from
           .
           Put
           but
           the
           Fundamentum
           and
           terminus
           ,
           
           and
           the
           relation
           results
           .
           If
           a
           Man
           begets
           a
           Child
           ,
           the
           relation
           of
           Paternity
           cannot
           but
           ●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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           make
           S●n
           ,
           Joh.
           8.34
           .
        
         
           Sin
           ,
           it
           's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           Transgression
           ,
           besides
           or
           aga●nst
           the
           Law
           ,
           2
           Pet.
           2.16
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Imp●ety
           ,
           2
           Tim.
           2.16
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Deflection
           from
           a
           streight
           Line
           ,
           Rom.
           5.14
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           an
           Aberration
           ,
           or
           Lapse
           ,
           v.
           15.
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Disobedience
           ,
           v.
           19.
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Pravity
           ,
           Act.
           3.26
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ●●edity
           or
           Impurit●
           ,
           Mat.
           23.27
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Wickedness
           ,
           Act.
           8.22
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           onely
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           ,
           
           or
           be
           pointed
           repugnantly
           to
           Rule
           ,
           It
           's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
             Vnderstandeth
             ,
             none
             that
             seeketh
             after
             God
             ,
             none
             that
             doth
             Good
             ,
             Rom.
          
           3.11
           ,
           12.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Ingrateful
           ,
           2
           Tim.
           3.2
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           
           this
           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
           
           there
           ,
           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
           ;
           
           or
           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
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Uncorruptness
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           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
           
           from
           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
           onely
           the
           power
           of
           
           Willing
           ,
           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
           onely
           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
           
           Acts
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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.
           
        
         
         
           (
           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
           
           the
           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●
           
           Conviction
           can
           possibly
           possess
           the
           Mind
           of
           Man
           of
           the
           Riches
           of
           Gods
           Grace
           in
           the
           Pardoning
           of
           sin
           ,
           whilst
           it
           's
           maintained
           that
           the
           abounding
           of
           sinful
           Actions
           (
           not
           to
           say
           sin
           )
           is
           as
           well
           from
           God
           ,
           (
           the
           Efficient
           and
           Predeterminer
           unto
           them
           ,
           )
           as
           the
           Superabounding
           of
           Grace
           in
           the
           Remission
           of
           them
           ?
           Rom.
           3.7
           .
           and
           5.20
           ?
           What
           sense
           can
           abide
           upon
           the
           Soul
           ,
           of
           the
           Grace
           of
           Christ
           ,
           in
           his
           being
           made
           Flesh
           ,
           and
           bearing
           the
           Wrath
           of
           God
           for
           those
           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
           ?
           
           Repentance
           is
           not
           founded
           in
           the
           Obediential
           Subjection
           of
           the
           Creature
           ,
           namely
           ,
           that
           God
           could
           have
           caused
           him
           to
           do
           otherwise
           ;
           or
           barely
           in
           the
           Capacity
           of
           the
           Subject
           to
           receive
           such
           an
           Impress
           from
           the
           first
           Cause
           ;
           but
           on
           the
           Evitability
           of
           the
           Fact
           ,
           or
           Possibility
           of
           the
           contrary
           ,
           from
           a
           Principle
           Intrinsick
           and
           Connate
           to
           himself
           .
           Yea
           ,
           who
           or
           where
           is
           the
           man
           ,
           that
           dare
           go
           to
           God
           in
           Prayer
           ,
           with
           such
           a
           Notion
           in
           his
           head
           ,
           and
           hold
           to
           it
           ,
           that
           he
           is
           not
           to
           Confess
           that
           he
           could
           have
           done
           more
           Good
           ,
           and
           omitted
           more
           Evil
           ,
           than
           Eventually
           he
           hath
           ?
           Neh.
           9.16
           ,
           17
           ,
           26
           ,
           29.
           
           Ezra
           .
           9.10
           ,
           14.
           had
           not
           David
           just
           Cause
           to
           Repent
           him
           of
           his
           Lye
           that
           he
           told
           to
           Abimelech
           ,
           1
           Sam.
           21.2
           .
           and
           to
           acknowledge
           it
           a
           preventable
           Act
           ,
           (
           which
           is
           the
           Sole
           aggravation
           of
           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
             Vnrighteous
             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
           
           were
           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
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A52204-e10
           
             Psal
             .
             137.7
             .
          
           
             Neh.
             4
             .
             1●
             .