The court of the gentiles. Part IV, Of reformed philosophie. Book III, Of divine predetermination, wherein the nature of divine predetermination is fully explicated and demonstrated, both in the general, as also more particularly, as to the substrate mater [sic] or entitative act of sin.
         Court of the gentiles. Part IV. Book III
         Gale, Theophilus, 1628-1678.
      
       
         
           1678
        
      
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             The court of the gentiles. Part IV, Of reformed philosophie. Book III, Of divine predetermination, wherein the nature of divine predetermination is fully explicated and demonstrated, both in the general, as also more particularly, as to the substrate mater [sic] or entitative act of sin.
             Court of the gentiles. Part IV. Book III
             Gale, Theophilus, 1628-1678.
          
           [8], 217, [1] p.
           
             Printed for John Hill ... and Samuel Tidmarsh...,
             London :
             1678.
          
           
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           Philosophy and religion -- Early works to 1800.
        
      
    
     
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           THE
           COURT
           OF
           THE
           GENTILES
           .
        
         
           PART
           IV.
           Of
           Reformed
           Philosophie
           .
        
         
           BOOK
           III.
           
             Of
             Divine
             Predetermination
          
           .
        
         
           WHEREIN
           The
           Nature
           of
           
             Divine
             Predetermination
          
           is
           fully
           Explicated
           and
           Demonstrated
           ,
           both
           in
           the
           General
           ,
           as
           also
           more
           Particularly
           ,
           as
           to
           the
           
             Substrate
             Mater
          
           ,
           or
           
             Entitative
             Act
             of
             Sin
          
           :
           WITH
           A
           Vindication
           of
           Calvinists
           and
           others
           from
           that
           Blasphemous
           Imputation
           of
           
             Making
             God
             the
             Author
             of
             Sin.
             
          
        
         
           By
           
             Theophilus
             Gale.
          
           
        
         
           
             Si
             Pelagio
             tantillum
             dederis
             ,
             danda
             sunt
             omnia
             .
          
           
             Cornel.
             Jansen
             .
             Praefat.
             in
             Pelag.
             
          
        
         
           LONDON
           ,
           Printed
           for
           
             John
             Hill
          
           at
           the
           Black
           Lyon
           in
           Fleet-street
           ,
           and
           
             Samuel
             Tidmarsh
          
           at
           the
           Kings-Head
           in
           Cornhill
           .
           1678.
           
        
      
       
         
         
         
           PREFACE
           .
        
         
           THE
           strong
           and
           almost
           invincible
           Inclination
           I
           have
           to
           Solitude
           and
           Retirement
           ,
           with
           a
           natural
           aversion
           from
           the
           Controversies
           of
           this
           Age
           ,
           wherein
           there
           is
           so
           little
           of
           Christian
           Candor
           ,
           Fidelitie
           ,
           Ingenuitie
           ,
           and
           Moderation
           to
           be
           found
           ,
           hath
           given
           me
           no
           small
           satisfaction
           in
           my
           being
           exemted
           hitherto
           from
           those
           vexatious
           Conflicts
           which
           I
           see
           many
           learned
           and
           pious
           men
           involved
           in
           :
           and
           it
           seems
           to
           me
           a
           thing
           no
           lesse
           than
           prodigious
           ,
           to
           consider
           ,
           with
           what
           warm
           zele
           and
           self-complacence
           some
           learned
           men
           contend
           in
           the
           mists
           and
           clouds
           of
           ambiguous
           termes
           ,
           as
           if
           they
           had
           no
           other
           designe
           but
           that
           of
           some
           Mercenary
           Soldiers
           ,
           who
           do
           what
           they
           can
           to
           protract
           the
           War.
           These
           and
           such
           like
           considerations
           have
           kept
           me
           ,
           for
           some
           Moneths
           ,
           from
           the
           publication
           of
           this
           Discourse
           ,
           with
           hopes
           there
           might
           be
           found
           out
           some
           Expedients
           for
           the
           putting
           a
           period
           to
           those
           unhappy
           Controversies
           it
           refers
           to
           ,
           which
           I
           now
           have
           little
           hopes
           of
           .
           But
           enough
           of
           that
           .
        
         
           The
           Discourse
           it self
           both
           as
           to
           its
           first
           conception
           and
           present
           publication
           ,
           has
           not
           been
           without
           various
           agitations
           in
           mine
           own
           thoughts
           ;
           and
           how
           little
           my
           natural
           Inclinations
           have
           induced
           me
           hereto
           ,
           is
           wel
           known
           to
           some
           .
           But
           I
           must
           confesse
           ,
           the
           crime
           charged
           on
           us
           being
           no
           lesse
           than
           Blasphemie
           against
           the
           God
           of
           Heaven
           ,
           it
           may
           be
           deservedly
           judged
           too
           great
           a
           violation
           to
           the
           Laws
           of
           Christianitie
           not
           to
           purge
           our selves
           from
           so
           black
           an
           Imputation
           ;
           and
           yet
           in
           as
           much
           as
           some
           reverend
           Divines
           ,
           of
           repute
           among
           us
           both
           for
           their
           Learning
           and
           Pietie
           ,
           have
           entertained
           Sentiments
           opposite
           to
           our
           Hypothesis
           ,
           we
           have
           been
           very
           studious
           ,
           yea
           emulous
           to
           deliver
           our
           own
           thoughts
           in
           such
           a
           mode
           or
           forme
           ,
           as
           may
           be
           least
           obnoxious
           to
           passionate
           emotions
           ,
           personal
           reflexions
           ,
           or
           whatever
           may
           unbeseem
           one
           that
           lies
           under
           essential
           obligation
           to
           love
           and
           honor
           the
           Persons
           of
           some
           that
           differ
           in
           Judgement
           about
           these
           points
           .
           Wherefore
           ,
           to
           render
           our
           Discourse
           the
           lesse
           offensive
           ,
           we
           have
           cast
           it
           into
           a
           thetic
           and
           dogmatic
           Method
           ,
           rather
           than
           agonistic
           and
           polemic
           .
           And
           because
           it
           is
           altogether
           impossible
           distinctly
           and
           demonstratively
           to
           discusse
           such
           an
           Hypothesis
           ,
           without
           some
           opposition
           against
           such
           as
           defend
           the
           Antithesis
           ,
           we
           have
           pitcht
           on
           Strangius
           as
           our
           principal
           Antagonist
           ,
           who
           indeed
           ,
           
           to
           give
           him
           his
           merited
           character
           ,
           has
           ventilated
           this
           Controversie
           with
           candor
           ,
           perspicuitie
           ,
           and
           force
           of
           Argument
           beyond
           his
           Sectators
           .
           Yet
           we
           must
           also
           do
           the
           Cause
           we
           undertake
           this
           justice
           ,
           as
           to
           declare
           ,
           that
           we
           have
           not
           omitted
           to
           examine
           the
           Reasons
           and
           Arguments
           of
           other
           Reverend
           Divines
           ,
           who
           oppose
           our
           Hypothesis
           ,
           albeit
           we
           have
           ,
           as
           in
           dutie
           we
           conceived
           our selves
           obliged
           ,
           conceled
           their
           Names
           .
           For
           indeed
           ,
           of
           what
           use
           are
           such
           personal
           Nominations
           and
           Reflexions
           ,
           but
           to
           render
           us
           a
           grief
           to
           Friends
           ,
           and
           reproche
           to
           Enemies
           ?
        
         
           As
           for
           my
           Stile
           ,
           if
           any
           judge
           my
           pen
           too
           much
           drenched
           in
           Scholastic
           Theologie
           ,
           I
           shal
           not
           denie
           ,
           but
           that
           I
           have
           spent
           some
           time
           in
           those
           Studies
           ,
           neither
           do
           I
           as
           yet
           see
           any
           reason
           to
           repent
           thereof
           ;
           for
           I
           have
           found
           those
           Controversies
           about
           Divine
           Concurse
           and
           Efficacious
           Grace
           ,
           no
           where
           more
           accurately
           examined
           and
           demonstratively
           determined
           ,
           than
           among
           the
           Scholemen
           ,
           specially
           ,
           Bradwardine
           and
           Alvarez
           ,
           neither
           can
           I
           conceive
           how
           any
           one
           can
           distinctly
           and
           perfectly
           discusse
           these
           Controversies
           ,
           specially
           as
           now
           miserably
           perplexed
           with
           ambiguous
           obscure
           termes
           ,
           without
           some
           inspection
           into
           and
           knowledge
           of
           Scholastic
           Theologie
           .
           For
           doth
           not
           a
           principal
           part
           of
           the
           Controversie
           depend
           on
           that
           scholastic
           Notion
           of
           Free-will
           ?
           Yea
           ,
           is
           there
           any
           thing
           New
           started
           by
           the
           Arminians
           or
           New
           Methodists
           ,
           but
           what
           has
           been
           fully
           examined
           and
           answered
           by
           some
           among
           the
           more
           sober
           Scholemen
           ,
           specially
           
             Aquinas
             ,
             Ariminensis
             ,
             Bradwardine
          
           and
           Alvarez
           .
           Whatever
           others
           may
           judge
           of
           them
           ,
           yet
           Reverend
           Mr.
           
             Baxter
             ,
             Cathol
             .
             Theol.
          
           Part
           1.
           p.
           124.
           prefers
           the
           Scholemen
           before
           Arminians
           .
           And
           albeit
           I
           have
           a
           particular
           kindnesse
           for
           some
           of
           the
           more
           sober
           Scholemen
           ,
           as
           to
           such
           points
           wherein
           they
           serve
           not
           the
           Papal
           Interest
           ,
           and
           their
           own
           vain
           Imaginations
           ;
           yet
           what
           a
           low
           and
           cheap
           estime
           I
           have
           of
           the
           Scholemen
           in
           the
           general
           ,
           is
           sufficiently
           apparent
           ,
           by
           the
           Character
           I
           have
           given
           them
           ,
           
             Court
             of
             the
             Gentiles
          
           ,
           Part
           III.
           B.
           2.
           c.
           2.
           
           S.
           1.
           
           §
           ▪
           2.
           
           And
           indeed
           I
           would
           read
           them
           ,
           with
           the
           same
           indifference
           and
           suspension
           of
           mind
           ,
           as
           I
           read
           Plato
           and
           Aristotle
           .
           But
           to
           conclude
           ,
           if
           any
           private
           Christian
           desires
           ,
           not
           to
           charge
           his
           thoughts
           with
           the
           Scholastic
           part
           of
           this
           Controversie
           ,
           but
           only
           to
           satisfie
           his
           Douts
           and
           confirme
           his
           Faith
           in
           the
           Scriptural
           part
           ,
           he
           may
           confine
           himself
           to
           
             Chap.
             III.
          
           of
           this
           Discourse
           ,
           (
           which
           contains
           almost
           a
           third
           Part
           of
           the
           Book
           )
           where
           we
           have
           under
           seven
           general
           Heads
           largely
           given
           the
           Scriptural
           Demonstrations
           of
           our
           Hypothesis
           ,
           
             Touching
             Gods
             Concurse
             to
             the
             entitative
             Act
             of
             Sin
             ,
          
           with
           Solutions
           to
           such
           false
           Glosses
           and
           Comments
           as
           our
           Adversaries
           give
           thereto
           ;
           which
           are
           suited
           to
           Vulgar
           Capacities
           .
        
      
       
         
         
           BREVIARIE
           of
           CONTENTS
           .
        
         
           The
           COURT
           of
           the
           GENTILES
           .
        
         
           PART
           IV.
           Of
           Reformed
           Philosophie
           .
        
         
           
             BOOK
             III.
          
           Of
           Divine
           Predetermination
           .
        
         
           
             CHAP.
             I.
             The
             Explication
             of
             the
             Termes
             .
          
           
             THE
             Controversie
             about
             Predetermination
             to
             the
             entitative
             act
             of
             Sin.
             p.
             2
          
           
             Seven
             heads
             to
             be
             discussed
             by
             us
             .
             3
          
           
             The
             Explication
             of
             the
             Termes
             .
             4
          
           
             1.
             
             Of
             Sin.
             (
             1
             )
             Its
             origine
             .
             ibid.
             
          
           
             (
             2
             )
             It
             s
             substrate
             mater
             .
             5
          
           
             (
             3
             )
             It
             s
             formal
             Constitution
             .
             6
          
           
             [
             1
             ]
             Al
             acts
             in
             their
             generic
             nature
             indifferent
             .
             ib.
             
          
           
             [
             2
             ]
             Al
             moral
             Constitution
             from
             the
             Divine
             Law.
             ibid.
             
          
           
             [
             3
             ]
             Sin
             formally
             considered
             privative
             .
             7
          
           
             (
             4
             )
             The
             Kinds
             of
             sinful
             actions
             .
             8
          
           
             [
             1
             ]
             Actions
             modally
             sinful
             .
             9
          
           
             [
             2
             ]
             Actions
             intrinsecally
             sinful
             .
             ib.
             
          
           
             2.
             
             The
             natural
             libertie
             of
             the
             Wil
             ,
             what
             .
             10
          
           
             The
             New
             Methodists
             distinction
             of
             Libertie
             largely
             and
             strictly
             taken
             ,
             examined
             and
             refelled
             .
             11
          
           
             The
             true
             Idea
             of
             Libertie
             .
             12
          
           
             3.
             
             Moral
             Libertie
             ,
             or
             Free-wil
             to
             good
             .
             13
          
           
             Of
             Necessitie
             ,
             Impossibilitie
             ,
             Possibilitie
             .
             15
          
           
             4.
             
             The
             Wil
             of
             God
             ,
             its
             Distribution
             into
             significative
             and
             decretive
             .
             17
          
           
             5.
             
             Divine
             Concurse
             .
             (
             1
             )
             Its
             Immediation
             ,
             consisting
             not
             in
             a
             mere
             Habilitie
             to
             act
             ,
             but
             in
             exciting
             to
             act
             .
             19
          
           
             (
             2
             )
             Its
             Efficacitie
             and
             Predetermination
             .
             21
          
           
             [
             1
             ]
             Efficacious
             Concurse
             ,
             what
             .
             22
          
           
             [
             2
             ]
             Determinative
             Concurse
             ,
             what
             .
             23
          
           
             [
             3
             ]
             Predeterminative
             Concurse
             ,
             what
             .
             24
          
           
             Predeterminative
             Concurse
             active
             and
             passive
             :
             also
             Physic
             and
             Moral
             .
             25
          
           
             Gods
             Predetermination
             to
             wicked
             acts
             .
             27
          
        
         
           
             CHAP.
             II.
             The
             state
             of
             the
             Controversie
             .
          
           
             THE
             agreament
             of
             the
             Predeterminants
             and
             Antipredeterminants
             in
             ten
             Propositions
             .
             28
             ,
             &c.
             
          
           
             The
             Antipredeterminants
             differences
             among
             themselves
             in
             5
             particulars
             .
             34
             ,
             &c.
             
          
           
             The
             difference
             between
             the
             Predeterminants
             and
             Antipredeterminants
             in
             7
             particulars
             .
             40
             ,
             &c.
             
          
        
         
           
             CHAP.
             III.
             Scriptural
             Demonstrations
             of
             our
             Hypothesis
             .
          
           
             1.
             
             FRom
             Gods
             prime
             Causalitie
             .
             45
             ,
             &c.
             
          
           
             2.
             
             From
             Gods
             predetermining
             natural
             actions
             to
             which
             sin
             is
             annexed
             .
             52
             ,
             &c.
             
          
           
             [
             1
             ]
             The
             Vendition
             of
             Joseph
             .
             ibid.
             
          
           
             Evasions
             as
             to
             Josephs
             Vendition
             solved
             .
             56
          
           
             [
             2
             ]
             The
             Crucifixion
             of
             Christ
             .
             58
          
           
             Evasions
             about
             Christs
             Crucifixion
             taken
             off
             .
             65
          
           
             3
             From
             Gods
             making
             use
             of
             wicked
             Instruments
             for
             the
             punishment
             of
             his
             people
             .
             69
          
           
             4.
             
             From
             Gods
             immediate
             hand
             in
             the
             Acts
             of
             Sin.
             72
          
           
             
             Shimei's
             cursing
             David
             from
             God.
             73
          
           
             God
             moved
             David
             to
             number
             the
             People
             .
             75
          
           
             Other
             Acts
             of
             sin
             from
             God.
             76
             ,
             &c.
             
          
           
             5.
             
             From
             Gods
             efficacious
             permission
             of
             sin
             .
             85
          
           
             
             6.
             
             From
             Gods
             judicial
             Induration
             .
             90
          
           
             The
             false
             Comments
             of
             Adversaries
             reselled
             .
             94
          
           
             Gods
             concurse
             to
             the
             individual
             act
             which
             is
             sinful
             .
             96
          
           
             How
             God
             judicially
             hardens
             men
             ,
             without
             being
             the
             Author
             of
             sin
             .
             97
          
           
             7.
             
             From
             Gods
             efficacious
             ordering
             mens
             sins
             for
             his
             own
             glorie
             .
             101
          
        
         
           
             CHAP.
             IV.
             An
             Historic
             Idea
             of
             Predeterminants
             and
             Antipredeterminants
             .
          
           
             THe
             Assertors
             of
             Gods
             predeterminative
             Concurse
             to
             the
             substrate
             mater
             of
             Sin.
             108
          
           
             Augustins
             Sentiments
             touching
             it
             .
             109
          
           
             Prosper
             and
             Fulgentius
             .
             110
          
           
             
               Anselme
               ,
               Hugo
               de
               Sancto
               Victore
            
             accord
             hereto
             .
             111
          
           
             Aquinas
             expresse
             herein
             .
             112
          
           
             Scotus
             also
             positive
             herein
             .
             114
          
           
             
               Greg.
               Ariminensis
            
             demonstrates
             the
             same
             .
             116
          
           
             So
             Holcot
             and
             Altissiodorensis
             .
             117
          
           
             
               Thomas
               Bradwardine
            
             his
             Character
             and
             zele
             for
             efficacious
             Grace
             .
             118
          
           
             Also
             for
             efficacious
             Concurse
             to
             the
             substrate
             mater
             of
             sin
             .
             ibid.
             
          
           
             His
             Sentiments
             touching
             Gods
             willing
             sin
             .
             119
          
           
             Also
             how
             the
             entitative
             act
             is
             from
             Gods
             predeterminative
             Concurse
             .
             121
          
           
             Moreover
             how
             God
             spontaneously
             impels
             men
             to
             the
             entitative
             act
             of
             sin
             .
             122
          
           
             The
             Sentiments
             of
             Dominicans
             ,
             Alvarez
             ,
             &c.
             123
          
           
             The
             doctrin
             of
             Jansenius
             ,
             concordant
             with
             ours
             .
             125
          
           
             The
             Jansenists
             sentiments
             agree
             also
             .
             126
          
           
             The
             Roman
             Catechisme
             consonant
             .
             127
          
           
             Reformed
             Divines
             ,
             
               Wiclef
               ,
               Calvin
               ,
               Zuinglius
            
             ,
             fully
             agree
             .
             128
          
           
             Chamiers
             defense
             of
             our
             Hypothesis
             .
             130
          
           
             The
             Testimonie
             of
             
               Lud.
               Crocius
            
             for
             us
             .
             131
          
           
             The
             Synod
             of
             Dort
             and
             Church
             of
             
               England
               ,
               Davenant
               ,
               Ward
               ,
               Abbot
               ,
            
             &c.
             for
             us
             .
             132
          
           
             Such
             as
             denie
             Gods
             concurse
             to
             the
             substrate
             mater
             of
             sin
             .
             136
          
           
             
               Marcion
               ,
               Manes
               ,
               Pelagius
               ,
               Nic.
               Bonetus
               .
            
             137
          
           
             Durandus
             against
             Gods
             immediate
             concurse
             .
             ib.
             
          
           
             Who
             they
             are
             that
             symbolise
             with
             Durandus
             .
             138
          
           
             The
             Consentiments
             of
             Jesuites
             and
             Molinisis
             .
             139
          
           
             
               Lud.
               à
               Dola
            
             a
             sectator
             of
             Durandus
             .
             140
          
           
             
             Arminius's
             Consentiments
             .
             141
          
           
             The
             Remonstrants
             and
             Anabaptists
             consent
             .
             142
          
           
             The
             New
             Methodists
             how
             far
             consentient
             .
             143
          
           
             Camero
             and
             Amyraldus
             their
             consent
             .
             144
          
           
             Placeus
             in
             suspense
             .
             145
          
           
             
               Le
               Blanc
            
             and
             Baronius
             how
             far
             they
             agree
             .
             146
          
           
             Strangius
             our
             principal
             Adversary
             .
             147
          
           
             How
             these
             New
             Methodists
             fel
             into
             this
             their
             New
             Method
             in
             imitation
             of
             Semipelagians
             .
             149
          
           
             Who
             of
             the
             New
             Methodists
             may
             be
             estimed
             orthodoxe
             .
             150
          
        
         
           
             CHAP.
             V.
             Rational
             Demonstrations
             of
             our
             Hypothesis
             .
          
           
             ARguments
             for
             Predetermination
             to
             the
             substrate
             mater
             of
             al
             sin
             ;
          
           
             1.
             
             From
             the
             Futurition
             of
             althings
             .
             151
          
           
             Objections
             against
             this
             Argument
             solved
             .
             152
          
           
             2.
             
             From
             the
             Certitude
             of
             divine
             Prescience
             .
             155
          
           
             Our
             Adversaries
             Evasions
             from
             the
             force
             of
             this
             Argument
             .
             157
          
           
             3.
             
             From
             the
             divine
             Wil
             and
             Decrees
             ,
             specially
             that
             of
             Reprobation
             .
             159
          
           
             
             Davenant's
             Hypotheses
             about
             absolute
             Reprobation
             .
             161
          
           
             4.
             
             From
             Divine
             Concurse
             :
             (
             1
             )
             It
             s
             Principe
             .
             163
          
           
             (
             2
             )
             Its
             Nature
             .
             [
             1
             ]
             Totalitie
             .
             ibid.
             
          
           
             [
             2
             ]
             Vniversalitie
             as
             to
             Effects
             .
             164
          
           
             [
             3
             ]
             Particularitie
             as
             to
             manner
             of
             working
             .
             ib.
             
          
           
             [
             4
             ]
             Immediation
             .
             166
          
           
             [
             5
             ]
             Prioritie
             and
             Antecedence
             .
             167
          
           
             [
             6
             ]
             Absolute
             Independence
             .
             169
          
           
             (
             3
             )
             From
             the
             Efficace
             of
             Gods
             Concurse
             :
             170
          
           
             [
             1
             ]
             As
             to
             al
             natural
             acts
             .
             170
          
           
             [
             2
             ]
             As
             to
             supernatural
             Acts
             and
             Effects
             .
             172
          
           
             The
             Objections
             urged
             by
             the
             New
             Methodists
             against
             Predetermination
             to
             the
             substrate
             mater
             of
             Sin
             ,
             urged
             with
             as
             much
             force
             by
             Arminians
             against
             predetermination
             to
             good
             .
             174
          
           
             5.
             
             From
             the
             Nature
             of
             Sin
             :
             (
             1
             )
             It
             s
             Mater
             .
             176
          
           
             (
             2
             )
             Its
             formal
             Reason
             .
             178
          
           
             6.
             
             From
             Gods
             Permission
             of
             sin
             .
             179
          
           
             Divine
             Permission
             explicated
             .
             180
          
           
             7.
             
             From
             Gods
             Providence
             about
             Sin.
             182
          
           
             8.
             
             From
             Creatural
             Dependence
             .
             185
          
        
         
           
           
             CHAP.
             VI.
             The
             Objections
             against
             Predetermination
             to
             the
             substrate
             mater
             of
             Sin
             solved
             .
          
           
             1.
             
             OBject
             .
             That
             this
             Hypothesis
             makes
             God
             the
             Author
             of
             Sin.
             189
          
           
             1.
             
             This
             Objection
             as
             urged
             by
             Baronius
             .
             ib.
             
          
           
             2.
             
             The
             Objection
             as
             urged
             by
             Strangius
             .
             191
          
           
             General
             Solutions
             for
             the
             freeing
             God
             from
             being
             the
             Author
             of
             Sin.
             195
          
           
             (
             1
             )
             Gods
             Wil
             the
             effective
             cause
             of
             the
             substrate
             mater
             ,
             not
             a
             defective
             cause
             of
             Sin.
             ibid.
             
          
           
             (
             2
             )
             None
             the
             Author
             of
             sin
             ,
             but
             the
             particular
             moral
             cause
             thereof
             .
             196
          
           
             (
             3
             )
             God
             concurs
             only
             to
             what
             is
             naturally
             good
             in
             sin
             .
             ibid.
             
          
           
             2.
             
             Object
             .
             From
             Gods
             Essence
             and
             Attributes
             .
             197
          
           
             (
             1
             )
             Gods
             Sinceritie
             and
             Fidelitie
             vindicated
             .
             ib.
             
          
           
             (
             2
             )
             His
             Justice
             also
             cleared
             .
             198
          
           
             (
             3
             )
             The
             Vindication
             of
             his
             Mercie
             .
             199
          
           
             (
             4
             )
             His
             Sanctitie
             also
             vindicated
             .
             200
          
           
             3.
             
             Object
             .
             From
             Gods
             Word
             .
             (
             1
             )
             Preceptive
             .
             202
          
           
             (
             2
             )
             Promissive
             and
             Inviting
             .
             ibid.
             
          
           
             [
             1
             ]
             Al
             Promises
             primarily
             for
             the
             Elect.
             204
          
           
             [
             2
             ]
             Their
             use
             as
             to
             Reprobates
             .
             ib.
             
          
           
             [
             3
             ]
             The
             Antithesis
             of
             Antipredeterminants
             destroyeth
             the
             use
             of
             Promisses
             ,
             &c.
             as
             much
             as
             our
             Hypothesis
             .
             206
          
           
             [
             4
             ]
             What
             Power
             we
             allow
             Reprobates
             .
             207
          
           
             4.
             
             Object
             .
             From
             the
             Overthrow
             of
             Religion
             .
             208
          
           
             5.
             
             Object
             .
             From
             the
             Libertie
             of
             the
             Wil.
             ib.
             
          
           
             The
             injustice
             of
             the
             New
             Methodists
             in
             urging
             this
             Objection
             ,
             and
             its
             inconsistence
             with
             their
             own
             Sentiments
             .
             209
          
        
         
           
             CHAP.
             VII
             .
             The
             genuine
             Hypotheses
             of
             the
             Predeterminants
             and
             Antipredeterminants
             with
             their
             Consequents
             .
          
           
             THe
             genuine
             Hypotheses
             of
             the
             Predeterminants
             ,
             with
             the
             false
             Hypotheses
             and
             Consequents
             imposed
             on
             them
             .
             211
          
           
             The
             Antitheses
             of
             the
             New
             Methodists
             and
             Antipredeterminants
             ,
             with
             their
             dangerous
             Consequents
             .
             215
          
        
      
       
         
           Table
           of
           SCRIPTURES
           Explicated
           .
        
         
           
             
               Genesis
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 45.
                 
              
               
                 5
                 ,
                 7
                 ,
                 8.
                 
              
               
                 53
              
            
          
        
         
           
             
               Exodus
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 9.
                 
              
               
                 14
                 ,
                 15
                 ,
                 16.
                 
              
               
                 102
              
            
          
        
         
           
             
               1
               Samuel
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 2.
                 
              
               
                 25.
                 
              
               
                 86
              
            
             
               
                 26.
                 
              
               
                 19.
                 
              
               
                 76
              
            
          
        
         
           
             
               2
               Samuel
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 12.
                 
              
               
                 11.
                 
              
               
                 72
              
            
             
               
                 16.
                 
              
               
                 10
                 ,
                 11.
                 
              
               
                 73
              
            
             
               
                 16.
                 
              
               
                 22.
                 
              
               
                 72
              
            
             
               
                 24.
                 
              
               
                 1.
                 
              
               
                 75
              
            
          
        
         
           
             
               1
               Kings
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 11.
                 
              
               
                 31
                 ,
                 37.
                 
              
               
                 77
              
            
             
               
                 12.
                 
              
               
                 15
                 ,
                 24.
                 
              
               
                 77
              
            
             
               
                 22.
                 
              
               
                 23.
                 
              
               
                 79
              
            
          
        
         
           
             
               2
               Kings
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 9.
                 
              
               
                 3
                 ,
                 10.
                 
              
               
                 78
              
            
             
               
                 10.
                 
              
               
                 30.
                 
              
               
                 ibid.
                 
              
            
          
        
         
           
             
               Job
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 1.
                 
              
               
                 21.
                 
              
               
                 71
              
            
             
               
                 12.
                 
              
               
                 16
                 ,
                 17.
                 
              
               
                 88
              
            
          
        
         
           
             
               Psalmes
               .
            
             
               
                 Ps
                 .
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 33.
                 
              
               
                 15.
                 
              
               
                 47
              
            
             
               
                 69.
                 
              
               
                 22.
                 
                 &
                 81.
                 12.
                 
              
               
                 90
              
            
             
               
                 105.
                 
              
               
                 25.
                 
              
               
                 71
              
            
          
        
         
           
             
               Proverbs
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 16.
                 
              
               
                 4.
                 
              
               
                 103
              
            
             
               
                 21.
                 
              
               
                 1.
                 
              
               
                 49
              
            
          
        
         
           
             
               Esaias
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 6.
                 
              
               
                 10.
                 
              
               
                 91
              
            
             
               
                 10.
                 
              
               
                 5
                 ,
                 6
                 ,
                 7.
                 
              
               
                 69
              
            
             
               
                 19.
                 
              
               
                 14.
                 
              
               
                 92
              
            
             
               
                 26.
                 
              
               
                 12.
                 
              
               
                 45
              
            
             
               
                 29.
                 
              
               
                 10.
                 
              
               
                 91
              
            
             
               
                 44.
                 
              
               
                 18
                 ,
                 19.
                 
              
               
                 92
              
            
             
               
                 60.
                 
              
               
                 2.
                 
              
               
                 ib.
                 
              
            
             
               
                 63.
                 
              
               
                 17.
                 
              
               
                 89
              
            
          
        
         
           
             
               Jeremie
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 16.
                 
              
               
                 16.
                 
              
               
                 70
              
            
          
        
         
           
             
               Habakkuk
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 3.
                 
              
               
                 4.
                 
              
               
                 49
              
            
          
        
         
           
             
               Matthew
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 26.
                 
              
               
                 24.
                 
              
               
                 58
              
            
          
        
         
           
             
               Luke
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 22.
                 
              
               
                 22.
                 
              
               
                 24
                 ,
                 60
              
            
          
        
         
           
             
               John.
               
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 19.
                 
              
               
                 10
                 ,
                 11.
                 
              
               
                 61
              
            
          
        
         
           
             
               Acts.
               
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 2.
                 
              
               
                 23.
                 
              
               
                 24
                 ,
                 62
              
            
             
               
                 4.
                 
              
               
                 28.
                 
              
               
                 63
              
            
             
               
                 7.
                 
              
               
                 9.
                 
              
               
                 55
              
            
             
               
                 11.
                 
              
               
                 21.
                 
              
               
                 49
              
            
             
               
                 17.
                 
              
               
                 26.
                 
              
               
                 23
              
            
             
               
                 17.
                 
              
               
                 28.
                 
              
               
                 51
              
            
             
               
                 18.
                 
              
               
                 21.
                 
              
               
                 52
              
            
          
        
         
           
             
               Romans
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 1.
                 
              
               
                 28.
                 
              
               
                 93
              
            
             
               
                 8.
                 
              
               
                 29
                 ,
                 30.
                 
              
               
                 24
              
            
             
               
                 9.
                 
              
               
                 17
                 ,
                 18.
                 
              
               
                 102
                 ,
                 103
              
            
             
               
                 9.
                 
              
               
                 21
                 ,
                 22.
                 
              
               
                 104
              
            
             
               
                 11.
                 
              
               
                 8
                 ,
                 10.
                 
              
               
                 92
                 ,
                 91
              
            
             
               
                 11.
                 
              
               
                 36.
                 
              
               
                 45
              
            
          
        
         
           
             
               1
               Corinthians
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 2.
                 
              
               
                 7.
                 
              
               
                 24
              
            
             
               
                 4.
                 
              
               
                 19.
                 
              
               
                 52
              
            
             
               
                 4.
                 
              
               
                 28.
                 
              
               
                 24.
                 
              
            
             
               
                 12.
                 
              
               
                 6
                 ,
                 11.
                 
              
               
                 22.
                 
              
            
          
        
         
           
             
               2
               Corinthians
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 4.
                 
              
               
                 12.
                 
              
               
                 22.
                 
              
            
          
        
         
           
             
               Ephesians
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 1.
                 
              
               
                 11.
                 
              
               
                 22
                 ,
                 24
                 ,
                 46
              
            
             
               
                 1.
                 
              
               
                 19.
                 
                 &
                 3.
                 7.
                 
              
               
                 22.
                 
              
            
          
        
         
           
             
               Philippians
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 3.
                 
              
               
                 21.
                 
              
               
                 22.
                 
              
            
          
        
         
           
             
               2
               Thessalonians
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 2.
                 
              
               
                 11.
                 
              
               
                 93.
                 
              
            
          
        
         
           
             
               Hebrews
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 4.
                 
              
               
                 7.
                 
              
               
                 23
              
            
          
        
         
           
             
               James
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 4.
                 
              
               
                 15.
                 
              
               
                 53
              
            
          
        
         
           
             
               1
               Peter
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 2.
                 
              
               
                 8.
                 
              
               
                 105
              
            
          
        
         
           
             
               Jude
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 4.
                 
              
               
                  
              
               
                 107
              
            
          
        
         
           
             
               Revelations
               .
            
             
               
                 Ch.
                 
              
               
                 Vers
                 .
              
               
                 Pag.
                 
              
            
             
               
                 17.
                 
              
               
                 17.
                 
              
               
                 81
              
            
          
        
      
       
         
         
           Table
           of
           Hebraic
           Words
           Explicated
           .
        
         
           
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 verily
                 .
              
               
                 p.
                 102
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 termine
                 ,
                 and
                 determine
                 .
              
               
                 23
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 decree
                 .
              
               
                 24
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 make
                 to
                 stand
                 .
              
               
                 102
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 daub
                 ,
                 or
                 dim
                 .
              
               
                 91
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 contrive
                 .
              
               
                 55
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 he
                 hath
                 daubed
                 .
              
               
                 92
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Judgement
                 .
              
               
                 88
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 he
                 infatuateth
                 .
              
               
                 ibid.
                 
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 found
                 .
              
               
                 104
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 he
                 excited
                 .
              
               
                 75
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 mine
                 omnipotent
                 severitie
                 .
              
               
                 103
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 ordain
                 .
              
               
                 104
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 because
                 .
              
               
                 86
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 be
                 determined
                 .
              
               
                 23
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 cover
                 over
                 by
                 daubing
                 ;
                 thence
                 to
                 expiate
                 and
                 purge
                 .
              
               
                 100
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 Stumbling-stone
                 or
                 block
                 .
              
               
                 100
                 ,
                 105
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 mingle
                 ,
                 or
                 pour
                 forth
                 .
              
               
                 92
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 stumbling
                 ,
                 or
                 smiting
                 .
              
               
                 100
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 predetermine
                 .
              
               
                 80
                 ,
                 81
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 they
                 were
                 designed
                 .
              
               
                 105
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 work
                 efficaciously
                 .
              
               
                 22
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 declare
                 .
              
               
                  
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 worke
                 .
              
               
                 22
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 thick
                 darknesse
                 .
              
               
                 93
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 efficaciously
                 to
                 worke
                 .
              
               
                 103
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 explicate
                 more
                 clearly
                 .
              
               
                 60
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 erect
                 .
              
               
                 102
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 stupifie
                 .
              
               
                 91
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 seal
                 ,
                 or
                 constitute
                 .
              
               
                 24
                 ,
                 65
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 deceiver
                 .
              
               
                 88
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 spoiled
                 .
              
               
                 ibid.
                 
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 constitute
                 ,
                 or
                 destine
                 .
              
               
                 106
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 predetermine
                 .
              
               
                 90
                 ,
                 102
              
            
          
        
      
       
         
           Table
           of
           Grecanic
           Words
           Explicated
           .
        
         
           
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 reprobate
                 ,
                 drossie
                 .
              
               
                 93
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 fixed
                 decree
                 .
              
               
                 62
                 ,
                 63
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 he
                 peremtorily
                 willed
                 .
              
               
                 86
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 determined
                 decree
                 .
              
               
                 81
                 ,
                 82
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 hath
                 predetermined
                 .
              
               
                 80
                 ,
                 81
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Efficacitie
                 what
                 .
              
               
                 22
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 worke
                 efficaciously
                 .
              
               
                 22
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 I
                 have
                 constituted
                 .
              
               
                 102
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 legal
                 Autoritie
                 .
              
               
                 61
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 Predetermine
                 .
              
               
                 103
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 what
                 .
              
               
                 91
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 aptly
                 to
                 fit
                 or
                 frame
                 .
              
               
                 104
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 determine
                 .
              
               
                 23
                 ,
                 24
                 ,
                 60
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 stupifying
                 Portion
                 .
              
               
                 91
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 designed
                 .
              
               
                 107
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 predetermine
                 .
              
               
                 24
                 ,
                 60
                 ,
                 64
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 preordain
                 .
              
               
                 24
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 Stone
                 of
                 offence
                 .
              
               
                 100
                 ,
                 105
                 ,
                 107
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 bow
                 down
                 .
              
               
                 91
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 cooperate
                 .
              
               
                 22
              
            
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 constitute
                 .
              
               
                 106
                 ,
                 107
              
            
          
        
      
    
     
       
         
         
           THE
           COURT
           OF
           THE
           GENTILES
           .
        
         
           
             PART
             IV.
             Of
             Reformed
             Philosophie
             .
          
           
             
               
                 BOOK
                 III.
                 Of
                 Divine
                 Predetermination
              
               :
               Wherein
               the
               Nature
               of
               Divine
               Predetermination
               is
               fully
               explicated
               and
               demonstrated
               ,
               both
               in
               the
               general
               ,
               as
               also
               more
               particularly
               ,
               as
               to
               the
               substrate
               matter
               or
               entitative
               act
               of
               Sin.
               
            
             
               
                 CHAP.
                 I.
                 The
                 Explication
                 of
                 the
                 Terms
                 .
              
               
                 
                   (
                   1
                   )
                   The
                   Origine
                   of
                   the
                   controversie
                   about
                   Predetermination
                   to
                   the
                   entitative
                   act
                   of
                   Sin
                   ;
                   with
                   the
                   method
                   we
                   procede
                   in
                   .
                   (
                   2
                   )
                   The
                   Nature
                   of
                   Sin
                   ,
                   its
                   Origine
                   and
                   material
                   constitution
                   ;
                   al
                   acts
                   in
                   their
                   
                   generic
                   nature
                   indifferent
                   :
                   Al
                   Morality
                   determined
                   by
                   the
                   Moral
                   Law
                   :
                   Sin
                   as
                   to
                   its
                   formal
                   reason
                   a
                   privation
                   :
                   Of
                   actions
                   modally
                   and
                   intrinsecally
                   evil
                   .
                   (
                   3
                   )
                   The
                   Libertie
                   of
                   the
                   Wil
                   :
                   The
                   new-coined
                   distinction
                   of
                   Libertie
                   ,
                   largely
                   and
                   strictly
                   taken
                   ,
                   with
                   its
                   abuse
                   :
                   A
                   true
                   Idea
                   of
                   Libertie
                   .
                   (
                   4
                   )
                   Moral
                   Libertie
                   or
                   Free-wil
                   to
                   good
                   :
                   Necessitie
                   ,
                   Impossibilitie
                   ,
                   Possibilitie
                   what
                   .
                   (
                   5
                   )
                   The
                   Wil
                   of
                   God
                   ,
                   its
                   Distribution
                   into
                   Significative
                   and
                   Decretive
                   .
                   (
                   6
                   )
                   Divine
                   Concurse
                   ,
                   its
                   Immediation
                   ,
                   Efficacitie
                   ,
                   and
                   Predetermination
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   with
                   the
                   Nature
                   of
                   Predetermination
                   explicated
                   .
                
              
               
                 §
                 .
                 1.
                 
                 THE
                 Doctrine
                 of
                 
                   Divine
                   Concurse
                   ,
                   and
                   Creatural
                   Dependence
                
                 
                 has
                 in
                 al
                 Ages
                 of
                 the
                 Church
                 ,
                 but
                 more
                 specially
                 since
                 the
                 rise
                 of
                 Pelagianisme
                 ,
                 received
                 vigorous
                 assaults
                 from
                 many
                 learned
                 and
                 potent
                 Adversaries
                 :
                 and
                 indeed
                 no
                 wonder
                 ,
                 sithat
                 corrupt
                 Nature
                 propagated
                 from
                 Adam
                 has
                 ,
                 in
                 imitation
                 of
                 its
                 first
                 parent
                 ,
                 been
                 ever
                 aspiring
                 after
                 an
                 equality
                 to
                 the
                 Deitie
                 ;
                 and
                 that
                 not
                 only
                 in
                 being
                 the
                 
                   last
                   End
                
                 of
                 its
                 Acting
                 ,
                 but
                 also
                 the
                 
                   first
                   Principe
                
                 of
                 its
                 Dependence
                 .
                 This
                 vain
                 attemt
                 has
                 appeared
                 more
                 visibly
                 in
                 some
                 daring
                 and
                 proud
                 spirits
                 ,
                 such
                 as
                 Nebuchadnezar
                 ,
                 Dan.
                 4.
                 30.
                 
                 
                   Is
                   not
                   this
                   great
                   Babylon
                   that
                   I
                   have
                   built
                   ,
                
                 &
                 c
                 ?
                 But
                 in
                 others
                 the
                 Design
                 and
                 opposition
                 against
                 the
                 Concurse
                 of
                 God
                 has
                 been
                 more
                 refined
                 ,
                 under
                 a
                 pretext
                 of
                 vindicating
                 the
                 Divine
                 Majesty
                 from
                 the
                 blasphemous
                 imputation
                 of
                 being
                 the
                 
                   Author
                   of
                   sin
                
                 .
                 And
                 because
                 al
                 pious
                 Souls
                 have
                 so
                 great
                 a
                 veneration
                 for
                 the
                 Blessed
                 Deitie
                 ,
                 as
                 to
                 abhor
                 the
                 very
                 shadow
                 of
                 such
                 Blasphemie
                 ,
                 therefore
                 the
                 Adversaries
                 of
                 Divine
                 Concurse
                 have
                 in
                 al
                 Ages
                 pitcht
                 on
                 this
                 as
                 the
                 most
                 puissant
                 argument
                 to
                 oppose
                 the
                 same
                 ,
                 that
                 it
                 brings
                 the
                 most
                 holy
                 and
                 blessed
                 God
                 under
                 the
                 black
                 imputation
                 of
                 encouraging
                 ,
                 yea
                 impelling
                 men
                 to
                 Sin.
                 And
                 albeit
                 those
                 that
                 assert
                 Gods
                 efficacious
                 Concurse
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 sin
                 ,
                 do
                 most
                 vehemently
                 detest
                 in
                 their
                 own
                 souls
                 ,
                 and
                 solemnly
                 protest
                 against
                 the
                 least
                 thought
                 or
                 opinion
                 that
                 makes
                 God
                 the
                 Author
                 of
                 sin
                 ,
                 yet
                 nevertheless
                 this
                 direful
                 piece
                 of
                 blasphemie
                 is
                 stil
                 charged
                 on
                 them
                 .
                 Moreover
                 ,
                 there
                 being
                 in
                 this
                 Doctrine
                 of
                 Efficacious
                 Concurse
                 (
                 as
                 in
                 al
                 other
                 great
                 Mysteries
                 of
                 Faith
                 )
                 some
                 intricate
                 difficulties
                 ,
                 which
                 the
                 wise
                 God
                 has
                 left
                 us
                 under
                 ,
                 to
                 trie
                 our
                 faith
                 and
                 submission
                 to
                 divine
                 Revelation
                 ;
                 hence
                 also
                 many
                 learned
                 ,
                 and
                 some
                 pious
                 
                 men
                 have
                 been
                 at
                 a
                 great
                 loss
                 in
                 their
                 Inquiries
                 ,
                 how
                 to
                 reconcile
                 the
                 Libertie
                 of
                 the
                 human
                 Wil
                 with
                 the
                 Efficace
                 of
                 Divine
                 Concurse
                 ,
                 so
                 as
                 to
                 free
                 the
                 blessed
                 God
                 from
                 the
                 imputation
                 of
                 impelling
                 men
                 to
                 Sin.
                 These
                 and
                 such
                 like
                 considerations
                 made
                 me
                 the
                 more
                 prolixe
                 in
                 the
                 philosophic
                 metaphysic
                 contemplation
                 of
                 the
                 
                   Divine
                   Concurse
                
                 ,
                 its
                 
                   Nature
                   ,
                   Origine
                
                 ,
                 and
                 
                   manner
                   of
                   working
                
                 ,
                 particularly
                 as
                 to
                 the
                 
                   entitative
                   act
                
                 of
                 what
                 is
                 sinful
                 ;
                 together
                 with
                 the
                 
                   creatures
                   Dependence
                
                 thereon
                 :
                 which
                 I
                 have
                 more
                 fully
                 discussed
                 ,
                 
                   Court
                   of
                   the
                   Gentiles
                
                 ,
                 Chap.
                 7
                 ,
                 9
                 ,
                 11.
                 with
                 design
                 and
                 endeavours
                 ,
                 if
                 it
                 might
                 be
                 ,
                 to
                 give
                 the
                 blessed
                 God
                 and
                 his
                 sinful
                 Creature
                 both
                 their
                 dues
                 ,
                 and
                 remove
                 those
                 extremes
                 which
                 men
                 are
                 apt
                 to
                 fal
                 into
                 .
              
               
                 But
                 these
                 my
                 sincere
                 desires
                 and
                 endeavours
                 have
                 not
                 had
                 that
                 
                 success
                 which
                 was
                 desired
                 ;
                 which
                 brings
                 me
                 under
                 a
                 fresh
                 obligation
                 to
                 vindicate
                 mine
                 own
                 Hypothesis
                 ,
                 touching
                 
                   the
                   efficacious
                   concurse
                   of
                   God
                   to
                   the
                   substrate
                   mater
                   or
                   entitative
                   act
                   of
                   what
                   is
                   sinful
                   .
                
                 I
                 must
                 confess
                 ,
                 the
                 province
                 before
                 us
                 is
                 difficult
                 on
                 many
                 accounts
                 ,
                 but
                 principally
                 ,
                 because
                 whiles
                 we
                 endeavour
                 to
                 defend
                 the
                 Concurse
                 and
                 Providence
                 of
                 God
                 about
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 it
                 is
                 suggested
                 by
                 some
                 ,
                 and
                 believed
                 by
                 others
                 ,
                 that
                 we
                 make
                 the
                 holy
                 God
                 the
                 
                   Author
                   of
                   sin
                
                 ,
                 which
                 is
                 the
                 dregs
                 of
                 blasphemie
                 ,
                 and
                 that
                 which
                 every
                 serious
                 spirit
                 abhors
                 more
                 than
                 Hel.
                 Yet
                 we
                 need
                 no
                 way
                 to
                 dout
                 ,
                 but
                 that
                 ,
                 with
                 divine
                 assistance
                 ,
                 we
                 may
                 firmly
                 assert
                 and
                 demonstrate
                 the
                 efficacitie
                 of
                 Divine
                 concurse
                 to
                 the
                 material
                 entitative
                 act
                 of
                 that
                 which
                 is
                 sinful
                 ,
                 and
                 yet
                 fully
                 vindicate
                 the
                 Divine
                 Majestie
                 from
                 that
                 blasphemous
                 Imputation
                 of
                 being
                 the
                 Author
                 of
                 sin
                 .
                 And
                 for
                 our
                 more
                 distinct
                 and
                 demonstrative
                 procedure
                 herein
                 ,
                 we
                 propose
                 this
                 method
                 or
                 form
                 as
                 most
                 apt
                 for
                 the
                 subject
                 mater
                 before
                 us
                 .
                 (
                 1
                 )
                 To
                 examine
                 and
                 explicate
                 the
                 Terms
                 formally
                 implied
                 in
                 ,
                 or
                 virtually
                 relating
                 to
                 ,
                 the
                 subject
                 in
                 controversie
                 .
                 (
                 2
                 )
                 To
                 shew
                 wherein
                 the
                 opposite
                 parties
                 agree
                 ,
                 and
                 wherein
                 they
                 differ
                 both
                 among
                 themselves
                 and
                 each
                 from
                 other
                 ;
                 together
                 with
                 the
                 original
                 and
                 principal
                 motives
                 ,
                 grounds
                 ,
                 and
                 causes
                 of
                 such
                 Differences
                 .
                 (
                 3
                 )
                 To
                 give
                 a
                 Scriptural
                 Explication
                 and
                 Demonstration
                 of
                 our
                 own
                 Hypothesis
                 ,
                 touching
                 Gods
                 efficacious
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 sinful
                 ;
                 with
                 an
                 answer
                 to
                 those
                 false
                 glosses
                 and
                 comments
                 ,
                 which
                 our
                 Adversaries
                 the
                 Jesuites
                 ,
                 Arminians
                 ,
                 and
                 some
                 new
                 Methodists
                 give
                 to
                 those
                 Scriptures
                 for
                 the
                 evading
                 the
                 force
                 of
                 them
                 .
                 (
                 4
                 )
                 To
                 draw
                 up
                 a
                 brief
                 Historie
                 
                 or
                 Narrative
                 of
                 this
                 controversie
                 ,
                 and
                 its
                 state
                 in
                 al
                 periods
                 of
                 the
                 Christian
                 Churches
                 to
                 this
                 day
                 .
                 (
                 5
                 )
                 To
                 give
                 the
                 Demonstration
                 of
                 our
                 Hypothesis
                 from
                 Reasons
                 grounded
                 on
                 Scripture
                 ,
                 with
                 the
                 Vindication
                 of
                 those
                 Reasons
                 from
                 the
                 ungrounded
                 invalid
                 answers
                 given
                 to
                 them
                 by
                 our
                 opponents
                 ,
                 Strangius
                 ,
                 and
                 others
                 .
                 (
                 6
                 )
                 To
                 solve
                 and
                 answer
                 the
                 Objections
                 urged
                 by
                 those
                 that
                 oppose
                 our
                 Hypothesis
                 ,
                 particularly
                 
                   Strangius
                   ,
                   Baranius
                   ,
                   Le
                   Blanc
                   ,
                
                 with
                 others
                 .
                 (
                 7
                 )
                 And
                 finally
                 ,
                 to
                 lay
                 down
                 the
                 proper
                 Sentiments
                 and
                 Hypotheses
                 of
                 the
                 Orthodoxe
                 about
                 this
                 subject
                 ,
                 in
                 opposition
                 to
                 those
                 false
                 Opinions
                 which
                 their
                 Adversaries
                 charge
                 upon
                 them
                 :
                 as
                 also
                 to
                 produce
                 the
                 proper
                 opinions
                 of
                 the
                 adverse
                 party
                 ,
                 and
                 the
                 dangerous
                 consequences
                 that
                 naturally
                 and
                 necessarily
                 flow
                 from
                 them
                 .
              
               
                 §
                 .
                 2.
                 
                 Our
                 first
                 and
                 indeed
                 principal
                 task
                 ,
                 in
                 order
                 to
                 a
                 clear
                 
                 and
                 demonstrative
                 procedure
                 in
                 this
                 controversie
                 ,
                 wil
                 be
                 ,
                 to
                 explicate
                 the
                 termes
                 ,
                 and
                 disabuse
                 them
                 from
                 those
                 ambiguities
                 ,
                 confusions
                 ,
                 and
                 false
                 impositions
                 ,
                 in
                 which
                 at
                 present
                 they
                 are
                 involved
                 .
                 And
                 here
                 indeed
                 I
                 cannot
                 but
                 break
                 forth
                 into
                 a
                 doleful
                 Lamentation
                 over
                 the
                 bleeding
                 state
                 of
                 the
                 Churches
                 of
                 Christ
                 ,
                 by
                 reason
                 of
                 those
                 vexatious
                 controversies
                 which
                 rend
                 and
                 tear
                 out
                 their
                 very
                 bowels
                 ,
                 and
                 al
                 from
                 the
                 sophistic
                 abuse
                 or
                 Ambiguitie
                 of
                 termes
                 .
                 And
                 I
                 no
                 way
                 dout
                 but
                 to
                 make
                 it
                 most
                 manifest
                 ,
                 when
                 opportunitie
                 is
                 offered
                 ,
                 that
                 most
                 of
                 the
                 controversies
                 of
                 this
                 Age
                 are
                 somented
                 and
                 maintained
                 from
                 the
                 obscuritie
                 and
                 abuse
                 of
                 termes
                 misapplyed
                 by
                 subtile
                 wits
                 ,
                 for
                 the
                 establishment
                 of
                 their
                 own
                 Hypotheses
                 .
                 This
                 is
                 most
                 evident
                 in
                 our
                 present
                 case
                 ,
                 which
                 makes
                 it
                 a
                 duty
                 absolutely
                 necessary
                 ,
                 before
                 we
                 enter
                 on
                 our
                 province
                 ,
                 to
                 clear
                 up
                 the
                 way
                 by
                 a
                 distinct
                 and
                 particular
                 explication
                 of
                 those
                 termes
                 that
                 relate
                 thereunto
                 .
              
               
                 The
                 first
                 Terme
                 we
                 are
                 to
                 consider
                 is
                 Sin
                 :
                 wherein
                 we
                 are
                 to
                 
                 examine
                 its
                 
                   Origne
                   ,
                   Causes
                   ,
                   Constitution
                
                 ,
                 both
                 material
                 and
                 formal
                 ,
                 and
                 Kinds
                 ;
                 particularly
                 the
                 nature
                 of
                 Acts
                 substantially
                 or
                 intrinsecally
                 sinful
                 :
                 al
                 which
                 we
                 shal
                 discusse
                 with
                 that
                 Brevitie
                 and
                 Perspicuitie
                 the
                 mater
                 wil
                 admit
                 .
                 1.
                 
                 As
                 for
                 the
                 Origine
                 of
                 Sin
                 ,
                 it
                 
                 came
                 first
                 into
                 the
                 world
                 from
                 the
                 Defectibilitie
                 of
                 our
                 first
                 Parents
                 their
                 Free-wil
                 ,
                 and
                 has
                 been
                 ever
                 since
                 maintained
                 and
                 fomented
                 by
                 the
                 Vitiositie
                 of
                 human
                 nature
                 depraved
                 by
                 Adams
                 sin
                 ,
                 as
                 we
                 have
                 copiosely
                 demonstrated
                 ,
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   1.
                   c.
                
                 4.
                 
                 §
                 .
                 2.
                 and
                 
                   Philos
                   .
                   Gen.
                   P.
                   1.
                   l.
                   3.
                   c.
                   3.
                   sect
                   .
                
                 4.
                 
                 §
                 .
                 3.
                 
              
               
               
                 2.
                 
                 Sin
                 ,
                 as
                 to
                 its
                 
                   material
                   constitution
                
                 ,
                 has
                 for
                 its
                 substrate
                 mater
                 
                 or
                 subject
                 some
                 natural
                 good
                 :
                 For
                 al
                 sin
                 being
                 ,
                 as
                 to
                 its
                 formal
                 nature
                 ,
                 but
                 a
                 
                   moral
                   privation
                
                 or
                 relation
                 ,
                 it
                 necessarily
                 requires
                 some
                 natural
                 good
                 as
                 its
                 substrate
                 mater
                 or
                 subject
                 .
                 The
                 wise
                 Creator
                 and
                 Gubernator
                 of
                 althings
                 has
                 by
                 his
                 Law
                 so
                 constituted
                 al
                 moral
                 Beings
                 ,
                 both
                 Virtues
                 and
                 Vices
                 ,
                 as
                 that
                 they
                 cannot
                 subsist
                 but
                 in
                 something
                 natural
                 :
                 albeit
                 sin
                 be
                 ,
                 according
                 to
                 its
                 formal
                 reason
                 ,
                 a
                 mere
                 privation
                 ,
                 yet
                 it
                 requires
                 some
                 positive
                 ,
                 real
                 natural
                 Being
                 for
                 its
                 subject
                 ,
                 according
                 to
                 the
                 nature
                 of
                 al
                 other
                 privations
                 .
                 Thus
                 
                   Augustin
                   :
                   That
                   which
                   is
                   evil
                   by
                   reason
                   of
                   vice
                   ,
                
                 
                 
                   is
                   good
                   by
                   nature
                
                 .
                 Again
                 he
                 saith
                 ,
                 
                   That
                   sin
                   is
                   not
                   nature
                   ,
                   but
                   the
                   vice
                   of
                   nature
                   .
                
                 And
                 that
                 trite
                 Maxime
                 communly
                 received
                 by
                 al
                 the
                 Ancients
                 ,
                 
                   That
                   al
                   evil
                   is
                   founded
                   in
                   some
                   good
                   ,
                   i.
                   e.
                
                 natural
                 ,
                 sufficiently
                 demonstrates
                 this
                 our
                 assertion
                 .
                 Thus
                 
                   Augustin
                   ,
                   Enchirid.
                   97.
                   
                   Although
                   therefore
                   things
                   sinful
                   ,
                   as
                   sinful
                   are
                   not
                   good
                   ;
                   yet
                   not
                   only
                   that
                   good
                   things
                   ,
                   but
                   also
                   that
                   sinful
                   be
                   ,
                   is
                   good
                   :
                   i.
                   e.
                
                 things
                 sinful
                 are
                 good
                 ,
                 not
                 morally
                 ,
                 but
                 naturally
                 ,
                 as
                 means
                 utile
                 and
                 conducible
                 to
                 the
                 promoting
                 of
                 Divine
                 glorie
                 :
                 for
                 albeit
                 they
                 oppose
                 the
                 bonitie
                 of
                 the
                 creature
                 ,
                 yet
                 materially
                 considered
                 they
                 oppose
                 not
                 the
                 bonitie
                 of
                 the
                 Creator
                 ;
                 who
                 can
                 extract
                 the
                 greatest
                 good
                 out
                 of
                 the
                 greatest
                 evils
                 .
                 Doth
                 it
                 not
                 then
                 belong
                 to
                 the
                 infinite
                 bonitie
                 of
                 God
                 ,
                 to
                 permit
                 sins
                 to
                 be
                 ?
                 Yea
                 ,
                 doth
                 not
                 the
                 ingresse
                 of
                 sin
                 into
                 the
                 world
                 belong
                 to
                 the
                 perfection
                 thereof
                 ?
                 is
                 not
                 then
                 the
                 substrate
                 mater
                 thereof
                 some
                 natural
                 good
                 ?
                 This
                 is
                 wel
                 demonstrated
                 by
                 
                   Suarez
                   ,
                   Metaph.
                   Disput
                   .
                   11.
                   sect
                   .
                   3.
                   p.
                
                 252.
                 
                 
                   Sin
                   as
                   sin
                   has
                   a
                   material
                   cause
                   ,
                   which
                   is
                   always
                   some
                   good
                   .
                   So
                   Augustin
                   saith
                   ,
                   
                     That
                     there
                     can
                     be
                     no
                     evil
                     but
                     in
                     good
                     ,
                     because
                     if
                     there
                     were
                     pure
                     evil
                     it
                     would
                     destroy
                     itself
                     :
                  
                   and
                   the
                   reason
                   is
                   ,
                   because
                   sin
                   ,
                   as
                   to
                   its
                   formal
                   cause
                   ,
                   is
                   not
                   purely
                   positive
                   ,
                   
                   or
                   a
                   pure
                   negation
                   ,
                   but
                   a
                   privation
                   of
                   debite
                   perfection
                   ,
                   therefore
                   it
                   requires
                   a
                   subject
                   unto
                   which
                   such
                   a
                   perfection
                   is
                   due
                   ;
                   which
                   subject
                   must
                   be
                   some
                   good
                   ,
                   &c.
                   
                
                 Yea
                 ,
                 Strangius
                 himself
                 ,
                 our
                 principal
                 Adversary
                 in
                 this
                 Controversie
                 ,
                 grants
                 in
                 this
                 particular
                 as
                 much
                 as
                 we
                 demand
                 ,
                 
                   pag.
                   629.
                   
                   That
                   it
                   is
                   absurd
                   to
                   say
                   ,
                   any
                   sin
                   or
                   defect
                   can
                   exist
                   of
                   itself
                   ,
                   sithat
                   there
                   can
                   be
                   no
                   separate
                   evil
                   ;
                   but
                   al
                   evil
                   is
                
                 [
                 seated
                 ]
                 
                   in
                   good
                
                 .
                 Yea
                 ,
                 he
                 ingenuously
                 confesseth
                 ,
                 
                   pag.
                   245.
                   
                   That
                   hatred
                   of
                   God
                   ,
                
                 [
                 which
                 is
                 an
                 action
                 intrinsecally
                 evil
                 ]
                 
                   as
                   it
                   is
                   an
                   Act
                   and
                   Being
                   ,
                   so
                   it
                   is
                   from
                   God
                   ,
                   namely
                   as
                   it
                   is
                   hatred
                   .
                
                 For
                 ,
                 adds
                 he
                 ,
                 
                   So
                   hatred
                   truly
                   ,
                   as
                   it
                   is
                   abstracted
                   from
                   this
                   or
                   that
                   object
                   is
                   a
                   physic
                   action
                   ,
                   to
                   which
                   the
                   metaphysic
                   bonitie
                   of
                
                 Ens
                 
                 
                   or
                   Being
                   agrees
                   ,
                   and
                   it
                   is
                   morally
                   indifferent
                   ;
                   but
                   as
                   it
                   is
                   determined
                   to
                   God
                   ,
                   hence
                   is
                   its
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   Obliquitie
                   .
                
                 This
                 concession
                 of
                 Strangius
                 ,
                 if
                 wel
                 considered
                 ,
                 would
                 not
                 only
                 overthrow
                 his
                 own
                 Antithesis
                 against
                 our
                 Hypothesis
                 ,
                 but
                 also
                 put
                 a
                 period
                 to
                 this
                 Controversie
                 ,
                 as
                 in
                 what
                 follows
                 we
                 shal
                 demonstrate
                 ,
                 Chap.
                 6.
                 
                 §
                 .
                 1.
                 
              
               
                 3.
                 
                 But
                 the
                 principal
                 thing
                 to
                 be
                 examined
                 in
                 the
                 explication
                 of
                 sin
                 is
                 its
                 
                   formal
                   Constitution
                
                 or
                 Reason
                 ,
                 which
                 we
                 shal
                 endeavour
                 to
                 manifest
                 in
                 the
                 following
                 Propositions
                 .
                 (
                 1
                 )
                 
                   Al
                   human
                   acts
                   considered
                
                 
                 
                   in
                   their
                   generic
                   physic
                   Entitie
                   or
                   natural
                   Being
                   ,
                   abstracted
                   from
                   their
                   moral
                   constitution
                   ,
                   are
                   neither
                   good
                   nor
                   evil
                   ,
                   but
                   morally
                   indifferent
                   .
                
                 Al
                 moral
                 Beings
                 or
                 Acts
                 are
                 scated
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   in
                   proper
                   nature
                
                 ,
                 as
                 Cyril
                 ;
                 neither
                 can
                 they
                 existe
                 without
                 that
                 proper
                 nature
                 whereunto
                 they
                 are
                 appendent
                 .
                 There
                 is
                 no
                 virtue
                 or
                 vice
                 which
                 has
                 not
                 something
                 of
                 nature
                 for
                 its
                 subject
                 and
                 seat
                 :
                 it
                 's
                 true
                 ,
                 there
                 may
                 be
                 nature
                 where
                 there
                 is
                 no
                 moralitie
                 ,
                 yet
                 there
                 cannot
                 be
                 moralitie
                 where
                 there
                 is
                 not
                 some
                 nature
                 to
                 sustain
                 the
                 same
                 .
                 Now
                 al
                 human
                 nature
                 ,
                 as
                 also
                 al
                 natural
                 Acts
                 considered
                 in
                 their
                 generic
                 natural
                 Idea
                 ,
                 albeit
                 capable
                 of
                 virtue
                 or
                 vice
                 ,
                 yet
                 are
                 in
                 themselves
                 morally
                 indifferent
                 .
                 Al
                 thoughts
                 ,
                 words
                 and
                 actions
                 considered
                 physically
                 and
                 abstractly
                 ,
                 without
                 regard
                 to
                 their
                 moral
                 determination
                 by
                 the
                 Wil
                 and
                 Law
                 of
                 God
                 ,
                 are
                 neither
                 good
                 nor
                 evil
                 .
                 For
                 Moralitie
                 is
                 a
                 mode
                 not
                 physically
                 or
                 intrinsecally
                 inherent
                 in
                 human
                 acts
                 ,
                 but
                 appendent
                 to
                 them
                 from
                 the
                 determination
                 of
                 the
                 Divine
                 Law
                 :
                 The
                 very
                 acts
                 of
                 loving
                 and
                 hating
                 God
                 ,
                 considered
                 in
                 their
                 generic
                 ,
                 physic
                 and
                 entitative
                 nature
                 ,
                 as
                 abstracted
                 from
                 the
                 moral
                 relation
                 they
                 have
                 to
                 their
                 object
                 ,
                 are
                 morally
                 neither
                 good
                 nor
                 evil
                 ;
                 because
                 moral
                 Bonitie
                 and
                 Vitiositie
                 are
                 differences
                 of
                 human
                 acts
                 merely
                 accidental
                 or
                 modal
                 ,
                 as
                 Suarez
                 and
                 other
                 Scholemen
                 generally
                 grant
                 .
                 Thus
                 much
                 Strangius
                 frequently
                 grants
                 ;
                 as
                 pag.
                 158.
                 he
                 saith
                 ,
                 
                   That
                   moral
                   Bonitie
                   and
                   Vitiositie
                   are
                   accidents
                   of
                   natural
                   Actions
                   .
                
                 So
                 
                   pag.
                   875.
                   
                   The
                
                 
                 
                   action
                   considered
                   apart
                   and
                   physically
                   is
                   morally
                   indifferent
                   ,
                   neither
                   may
                   it
                   be
                   lesse
                   subject
                   to
                   virtue
                   than
                   to
                   vice
                   .
                
                 Hence
                 ,
              
               
                 (
                 2
                 )
                 
                   Al
                   Moralitie
                   and
                   moral
                   Acts
                   ,
                   whether
                   good
                   or
                   evil
                   ,
                   receive
                   their
                   Constitution
                   and
                   Determination
                   from
                   the
                   moral
                   Divine
                   Law.
                
                 This
                 Hypothesis
                 is
                 defended
                 by
                 Scotus
                 ,
                 and
                 other
                 Scholemen
                 ,
                 and
                 that
                 on
                 the
                 highest
                 reasons
                 :
                 For
                 the
                 Divine
                 Wil
                 is
                 the
                 supreme
                 measure
                 and
                 rule
                 of
                 al
                 Justice
                 and
                 Sanctitie
                 :
                 Things
                 are
                 therefore
                 just
                 and
                 good
                 because
                 God
                 wils
                 them
                 ;
                 and
                 whatever
                 God
                 wils
                 is
                 for
                 that
                 very
                 reason
                 ,
                 because
                 God
                 wils
                 it
                 ,
                 good
                 and
                 just
                 .
                 Therefore
                 
                 that
                 Platonic
                 notion
                 defended
                 by
                 some
                 learned
                 men
                 ,
                 
                   That
                   the
                   reasons
                   of
                   good
                   and
                   evil
                   are
                   eternal
                   ,
                
                 is
                 of
                 dangerous
                 consequence
                 ,
                 albeit
                 it
                 hath
                 somewhat
                 of
                 Truth
                 (
                 as
                 other
                 errors
                 have
                 )
                 mixed
                 with
                 it
                 :
                 we
                 grant
                 ,
                 that
                 in
                 things
                 morally
                 good
                 ,
                 there
                 is
                 a
                 
                   natural
                   condecence
                
                 or
                 congruitie
                 to
                 human
                 nature
                 ,
                 even
                 antecedent
                 to
                 the
                 Divine
                 wil
                 and
                 constitution
                 .
                 As
                 on
                 supposition
                 of
                 mans
                 being
                 created
                 ,
                 he
                 immediately
                 falls
                 under
                 a
                 necessary
                 and
                 essential
                 obligation
                 of
                 loving
                 God
                 ,
                 hating
                 sin
                 ,
                 &c.
                 
                 These
                 are
                 duties
                 naturally
                 congruous
                 ,
                 yea
                 morally
                 necessary
                 to
                 human
                 nature
                 .
                 Whence
                 it
                 is
                 ,
                 that
                 Divines
                 usually
                 determine
                 ,
                 
                   That
                   Original
                   Righteousness
                   was
                   natural
                   to
                   Adam
                   ,
                
                 i.
                 e.
                 most
                 condecent
                 ,
                 congruous
                 ,
                 and
                 morally
                 necessary
                 to
                 his
                 Nature
                 .
                 Yet
                 all
                 this
                 hinders
                 not
                 ,
                 but
                 that
                 the
                 formal
                 Determination
                 of
                 al
                 Morals
                 arise
                 from
                 the
                 free
                 constitution
                 of
                 the
                 Divine
                 wil
                 and
                 Law.
                 The
                 Law
                 of
                 God
                 is
                 the
                 great
                 Expansum
                 or
                 firmament
                 ,
                 which
                 God
                 has
                 spread
                 over
                 the
                 rational
                 world
                 ,
                 whereby
                 al
                 Mankind
                 are
                 moderated
                 and
                 regulated
                 in
                 al
                 their
                 moral
                 Acts
                 ,
                 and
                 by
                 which
                 they
                 shall
                 be
                 at
                 last
                 day
                 judged
                 :
                 whence
                 it
                 necessarily
                 follows
                 ,
                 that
                 al
                 moral
                 constitution
                 must
                 procede
                 hence
                 ,
                 as
                 we
                 have
                 more
                 amply
                 demonstrated
                 ,
                 
                   Court
                   Gentiles
                   ,
                   P.
                   4.
                   
                   B.
                   1.
                   c.
                
                 2.
                 
                 §
                 .
                 1
                 ,
                 2.
                 
                 Thus
                 also
                 
                   Voetius
                   ,
                   Disput
                   .
                   Theolog.
                
                 Par.
                 1.
                 
                   de
                   jure
                   &
                   justit
                
                 .
                 Probl.
                 10.
                 p.
                 351.
                 proves
                 ,
                 
                   That
                   the
                   divine
                   wil
                   is
                   the
                   fountain
                   and
                   rule
                   of
                   al
                   Goodness
                   .
                
                 So
                 much
                 also
                 Strangius
                 grants
                 us
                 ,
                 p.
                 89.
                 namely
                 ,
                 
                   That
                   ,
                   as
                   whatever
                   is
                   true
                   is
                   therefore
                   true
                   ,
                   because
                   conform
                   to
                   the
                   first
                   Truth
                   ;
                   so
                   whatever
                   is
                   good
                   ,
                   is
                   therefore
                   good
                   ,
                   because
                   conform
                   to
                   the
                   first
                   Goodness
                   :
                   and
                   as
                   the
                   Truth
                   of
                   God
                   belongs
                   to
                   his
                   Intellect
                   ,
                   so
                   Goodness
                   to
                   his
                   Wil.
                
                 The
                 like
                 Mr.
                 
                   Baxter
                   ,
                   Catholick
                   Theolog.
                
                 Part
                 1.
                 p.
                 100.
                 
                 
                   Al
                   created
                   Justice
                   and
                   Holiness
                   is
                   such
                   ,
                
                 i.
                 e.
                 
                   good
                   (
                   for
                   goodness
                   is
                   their
                   essence
                   )
                   because
                   Gods
                   efficient
                   wil
                   made
                   them
                   so
                   .
                
                 Hence
                 ,
              
               
                 (
                 3
                 )
                 
                   The
                   formal
                   reason
                   or
                   nature
                   of
                   Sin
                   consists
                   in
                   its
                   being
                   a
                   Deordination
                   ,
                   or
                   Transgression
                   of
                   the
                   Divine
                   Law.
                
                 This
                 Proposition
                 is
                 fully
                 stated
                 and
                 demonstrated
                 in
                 Sacred
                 Philosophie
                 ,
                 as
                 we
                 have
                 copiosely
                 proved
                 ,
                 
                   Court
                   Gent.
                
                 P.
                 4.
                 
                 B.
                 1.
                 c.
                 4.
                 
                 §
                 .
                 1.
                 and
                 
                   Philos
                   .
                   General
                
                 .
                 P.
                 1.
                 l.
                 3.
                 c.
                 3.
                 
                 S.
                 4.
                 
                 §
                 .
                 1.
                 so
                 that
                 it
                 requires
                 not
                 further
                 Explication
                 or
                 Demonstration
                 .
                 Hence
                 ,
              
               
                 (
                 4
                 )
                 
                   Sin
                   as
                   to
                   its
                   formal
                   constitution
                   and
                   nature
                   is
                   not
                   a
                   positive
                
                 
                 
                   real
                   Being
                   ,
                   but
                   privative
                
                 .
                 This
                 Hypothesis
                 has
                 found
                 general
                 assent
                 to
                 it
                 among
                 al
                 the
                 Ancients
                 both
                 Pagan
                 Philosophers
                 and
                 Christians
                 ,
                 excepting
                 some
                 few
                 ,
                 Marcion
                 and
                 Manes
                 ,
                 with
                 others
                 .
                 It
                 's
                 true
                 ,
                 the
                 Manichees
                 held
                 
                   Sin
                   to
                   be
                   a
                   positive
                   Being
                   ,
                
                 and
                 they
                 
                 took
                 up
                 principes
                 suited
                 thereto
                 ,
                 namely
                 ,
                 
                   That
                   there
                   were
                   two
                   first
                   Beings
                   or
                   Causes
                   ,
                   one
                   of
                   good
                   ,
                   the
                   other
                   of
                   evil
                   :
                
                 But
                 the
                 sober
                 Philosophers
                 and
                 Christians
                 abhorred
                 such
                 sentiments
                 .
                 Simplicius
                 on
                 Epictetus
                 ,
                 c.
                 34.
                 p.
                 171.
                 has
                 an
                 excellent
                 Discourse
                 to
                 prove
                 
                   that
                   sin
                   is
                   not
                   in
                   the
                   nature
                   of
                   Beings
                   ,
                   but
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   a
                   privation
                   of
                   Good
                   ,
                
                 which
                 we
                 have
                 largely
                 explicated
                 ,
                 
                   Philos
                   .
                   Gen.
                
                 P.
                 1.
                 l.
                 3.
                 c.
                 3
                 §
                 .
                 4.
                 
                 §
                 .
                 2.
                 
                 And
                 this
                 was
                 generally
                 asserted
                 by
                 the
                 Greek
                 and
                 Latin
                 Fathers
                 .
                 Thus
                 the
                 spurious
                 Dionysius
                 assures
                 us
                 ,
                 
                   that
                   Sin
                   must
                   necessarily
                   be
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   without
                   nature
                   ,
                   without
                   subsistence
                   .
                
                 So
                 
                   Greg.
                   Nyssen
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   Sin
                   is
                   an
                   insubsistent
                   Being
                   ,
                
                 or
                 privation
                 .
                 And
                 it
                 was
                 a
                 general
                 conclusion
                 in
                 the
                 Greek
                 Scholes
                 ,
                 
                   that
                   sin
                   resulted
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   from
                   the
                   absence
                   of
                   good
                   ,
                   as
                   darkness
                   from
                   the
                   absence
                   of
                   light
                   .
                
                 Thus
                 also
                 among
                 the
                 Latins
                 ,
                 Augustin
                 asserted
                 ,
                 
                   that
                   Sin
                   was
                   not
                   Nature
                   ,
                   but
                   the
                   evil
                   of
                   Nature
                   .
                
                 Again
                 :
                 
                   the
                   Amission
                   of
                   Good
                   has
                   taken
                   up
                   the
                   name
                   of
                   Sin.
                
                 And
                 Strangius
                 ,
                 who
                 is
                 our
                 principal
                 adversary
                 in
                 this
                 controversie
                 ,
                 yet
                 
                   l.
                   1.
                   c.
                   13.
                   p.
                
                 97
                 ,
                 &c.
                 he
                 strongly
                 demonstrates
                 this
                 Hypothesis
                 ,
                 
                   That
                   the
                   formal
                   reason
                   of
                   sin
                   consists
                   in
                   Privation
                   .
                
                 This
                 I
                 conceive
                 deserves
                 a
                 particular
                 remarque
                 ,
                 because
                 some
                 late
                 Authors
                 ,
                 and
                 those
                 not
                 of
                 inferior
                 note
                 ,
                 make
                 great
                 use
                 of
                 this
                 Antithesis
                 ,
                 namely
                 ,
                 
                   That
                   Sin
                   is
                   as
                   to
                   its
                   formal
                   nature
                   positive
                   ,
                
                 as
                 their
                 chief
                 engine
                 to
                 oppose
                 our
                 general
                 Hypothesis
                 ,
                 
                   touching
                   Gods
                   efficacious
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   that
                   which
                   is
                   sinful
                   .
                
                 They
                 tel
                 us
                 ,
                 
                   that
                   Sin
                   ,
                   as
                   to
                   its
                   forme
                   ,
                   is
                   not
                   a
                   mere
                   privation
                   ,
                   but
                   a
                   moral
                   Relation
                   ,
                   which
                   has
                   so
                   much
                   Realitie
                   as
                   a
                   relation
                   .
                
                 But
                 to
                 obviate
                 al
                 mistakes
                 and
                 verbal
                 contests
                 ,
                 we
                 grant
                 ,
                 [
                 1
                 ]
                 That
                 Sin
                 may
                 be
                 termed
                 a
                 
                   moral
                   privative
                   relation
                
                 ,
                 or
                 rather
                 ,
                 
                   relative
                   privation
                
                 ,
                 as
                 it
                 is
                 a
                 transgression
                 of
                 ,
                 and
                 so
                 must
                 have
                 relation
                 to
                 ,
                 the
                 Moral
                 Law.
                 [
                 2
                 ]
                 That
                 Sin
                 is
                 not
                 a
                 
                   mere
                   nothing
                
                 ,
                 but
                 has
                 some
                 kind
                 of
                 
                   logic
                   positivitie
                
                 or
                 
                   notional
                   entitie
                
                 ,
                 so
                 far
                 as
                 to
                 render
                 it
                 capable
                 of
                 being
                 the
                 terme
                 of
                 a
                 Proposition
                 ,
                 as
                 we
                 have
                 more
                 fully
                 shewen
                 ,
                 
                   Philos
                   .
                   Gen.
                
                 P.
                 1.
                 l.
                 3.
                 c.
                 3.
                 
                 S.
                 4.
                 
                 §
                 .
                 2.
                 
                 But
                 ,
                 [
                 3
                 ]
                 We
                 may
                 not
                 yield
                 ,
                 that
                 Sin
                 is
                 a
                 moral
                 positive
                 Relation
                 ,
                 much
                 less
                 a
                 positive
                 act
                 or
                 real
                 Being
                 ,
                 such
                 as
                 is
                 the
                 term
                 of
                 a
                 natural
                 production
                 :
                 For
                 such
                 a
                 perswasion
                 wil
                 necessarily
                 force
                 men
                 to
                 grant
                 ,
                 
                   that
                   God
                   is
                   the
                   Author
                   of
                   Sin
                   ,
                
                 or
                 to
                 hold
                 with
                 the
                 Manichees
                 ,
                 
                   that
                   there
                   are
                   two
                   first
                   Causes
                   ,
                   one
                   of
                   good
                   and
                   the
                   other
                   of
                   evil
                   .
                
              
               
                 4.
                 
                 Touching
                 the
                 kinds
                 of
                 sinful
                 Actions
                 ,
                 that
                 which
                 principally
                 concerns
                 our
                 present
                 controversie
                 is
                 the
                 distinction
                 of
                 sinful
                 
                 Actions
                 ,
                 into
                 such
                 as
                 are
                 
                   modally
                   only
                
                 ,
                 or
                 such
                 as
                 are
                 
                   intrinsecally
                   evil
                
                 .
              
               
                 (
                 1
                 )
                 By
                 actions
                 
                   modally
                   evil
                
                 they
                 generally
                 understand
                 such
                 as
                 are
                 
                 substantially
                 good
                 ,
                 yet
                 have
                 some
                 modal
                 accidental
                 vitiositie
                 or
                 sinfulness
                 appendent
                 to
                 them
                 .
                 Such
                 are
                 al
                 the
                 sincerely
                 pious
                 acts
                 of
                 good
                 men
                 in
                 this
                 imperfect
                 state
                 ;
                 which
                 have
                 an
                 evangelic
                 perfection
                 and
                 goodness
                 in
                 them
                 ,
                 yet
                 mixed
                 with
                 much
                 corruption
                 and
                 imperfection
                 .
                 For
                 such
                 is
                 the
                 profunde
                 mysterious
                 wisdom
                 of
                 God
                 ,
                 that
                 he
                 permits
                 a
                 mixture
                 of
                 sin
                 even
                 with
                 the
                 best
                 good
                 works
                 on
                 this
                 side
                 Heaven
                 ,
                 thereby
                 to
                 render
                 the
                 methods
                 of
                 his
                 Grace
                 the
                 more
                 illustrious
                 :
                 so
                 that
                 the
                 same
                 Act
                 ,
                 which
                 is
                 in
                 evangelic
                 estimation
                 sincerely
                 good
                 ,
                 is
                 also
                 modally
                 sinful
                 and
                 imperfect
                 .
                 Thus
                 Strangius
                 ,
                 l.
                 2.
                 c.
                 9.
                 p.
                 205.
                 
                 
                   Sithat
                   al
                   transgression
                   of
                   the
                   Law
                   is
                   sin
                   ,
                   men
                   sin
                   both
                   by
                   doing
                   what
                   is
                   forbidden
                   ,
                   as
                   also
                   by
                   doing
                   what
                   is
                   commanded
                   ,
                   if
                   not
                   in
                   that
                   manner
                   as
                   commanded
                   :
                   Again
                   ,
                   both
                   by
                   not
                   doing
                   what
                   is
                   commanded
                   ,
                   as
                   also
                   by
                   abstaining
                   from
                   what
                   is
                   forbidden
                   ,
                   if
                   they
                   abstain
                   not
                   in
                   a
                   regular
                   manner
                   .
                   Thus
                   oft
                   it
                   comes
                   to
                   pass
                   ,
                   that
                   the
                   action
                   may
                   be
                   good
                   according
                   to
                   the
                   substance
                   of
                   the
                   work
                   ,
                   and
                   yet
                   evil
                   as
                   to
                   the
                   mode
                   of
                   acting
                   .
                   As
                   for
                   example
                   ;
                   to
                   give
                   Almes
                   to
                   the
                   poor
                   is
                   a
                   work
                   substantially
                   good
                   ,
                   yet
                   if
                   it
                   procede
                   not
                   from
                   Faith
                   and
                   Charitie
                   ,
                   and
                   respect
                   to
                   the
                   glorie
                   of
                   God
                   ,
                   it
                   is
                   evil
                   as
                   to
                   the
                   mode
                   of
                   acting
                   .
                
                 Thus
                 Strangius
                 .
                 But
                 I
                 adde
                 ,
                 that
                 the
                 best
                 works
                 of
                 Unbelievers
                 are
                 substantially
                 evil
                 ,
                 in
                 that
                 they
                 have
                 nothing
                 of
                 sincere
                 good
                 in
                 them
                 ;
                 but
                 ful
                 of
                 hatred
                 of
                 God
                 ;
                 and
                 the
                 best
                 works
                 of
                 pious
                 souls
                 in
                 this
                 imperfect
                 state
                 are
                 modally
                 evil
                 ,
                 because
                 they
                 have
                 a
                 tincture
                 of
                 vitiositie
                 appendent
                 to
                 them
                 .
              
               
                 (
                 2
                 )
                 By
                 Actions
                 
                   intrinsecally
                   evil
                
                 ,
                 they
                 generally
                 understand
                 
                 such
                 as
                 being
                 referred
                 to
                 and
                 determined
                 by
                 such
                 or
                 such
                 an
                 object
                 ,
                 carrie
                 in
                 them
                 an
                 intrinsec
                 vitiositie
                 and
                 malignitie
                 ;
                 so
                 that
                 whiles
                 under
                 such
                 a
                 reference
                 and
                 determination
                 they
                 can
                 never
                 become
                 good
                 .
                 And
                 the
                 commun
                 instance
                 is
                 in
                 hatred
                 of
                 God
                 ,
                 and
                 Blasphemie
                 .
                 Not
                 that
                 those
                 acts
                 are
                 in
                 their
                 physic
                 material
                 entitie
                 or
                 substance
                 sinful
                 ,
                 but
                 only
                 in
                 their
                 moral
                 constitution
                 and
                 formal
                 determination
                 or
                 reference
                 to
                 their
                 object
                 .
                 Thus
                 much
                 is
                 also
                 acknowledged
                 by
                 Strangius
                 ,
                 l.
                 1.
                 c.
                 13.
                 p.
                 89.
                 
                 
                   When
                   ,
                   according
                   to
                   the
                   commun
                   sentence
                   ,
                   it
                   is
                   said
                   ,
                   that
                   some
                   also
                   are
                   in
                   themselves
                   or
                   intrinsecally
                   evil
                   ,
                   the
                   acts
                   are
                   not
                   understood
                   as
                   abstracted
                   from
                   their
                   Object
                   ,
                   but
                   as
                   they
                   refer
                   to
                   their
                   object
                   ,
                   in
                   regard
                   of
                   which
                   they
                   have
                   their
                   vitiositie
                   .
                   —
                   It
                   seems
                   to
                   me
                   ,
                   that
                   the
                   vitiositie
                   ,
                   which
                   is
                   in
                   the
                   hatred
                   of
                   God
                   ,
                   doth
                   not
                   belong
                   to
                   the
                   material
                   ,
                   
                   but
                   formal
                   of
                   Sin.
                
                 Which
                 is
                 an
                 ingenuous
                 confession
                 ,
                 and
                 wil
                 be
                 of
                 much
                 use
                 to
                 us
                 in
                 what
                 follows
                 .
                 At
                 present
                 we
                 shall
                 only
                 remarque
                 ;
                 that
                 this
                 notion
                 of
                 
                   Acts
                   intrinsecally
                   evil
                
                 ,
                 if
                 duely
                 examined
                 ,
                 wil
                 be
                 of
                 no
                 use
                 to
                 our
                 Opponents
                 ,
                 albeit
                 they
                 seem
                 to
                 lay
                 the
                 most
                 stress
                 on
                 it
                 .
                 For
                 [
                 1
                 ]
                 They
                 grant
                 ,
                 as
                 Strangius
                 here
                 ,
                 
                   that
                   the
                   vitiositie
                   ,
                   which
                   is
                   in
                   the
                   hatred
                   of
                   God
                
                 [
                 and
                 so
                 in
                 all
                 other
                 acts
                 intrinsecally
                 evil
                 ]
                 
                   doth
                   not
                   belong
                   to
                   the
                   material
                   but
                   formal
                   of
                   sin
                   :
                
                 so
                 that
                 Gods
                 concurse
                 to
                 the
                 material
                 or
                 substrate
                 mater
                 of
                 sin
                 doth
                 not
                 suppose
                 his
                 concurse
                 to
                 the
                 formal
                 obliquitie
                 of
                 sin
                 .
                 [
                 2
                 ]
                 In
                 acts
                 sincerely
                 but
                 
                   imperfectly
                   good
                
                 ,
                 and
                 
                   modally
                   evil
                
                 ,
                 the
                 substrate
                 mater
                 or
                 material
                 act
                 ,
                 which
                 is
                 both
                 good
                 and
                 evil
                 ,
                 is
                 one
                 and
                 the
                 same
                 :
                 now
                 our
                 Adversaries
                 grant
                 Predetermination
                 to
                 the
                 material
                 act
                 as
                 good
                 :
                 how
                 then
                 can
                 they
                 denie
                 predetermination
                 to
                 the
                 same
                 material
                 entitative
                 act
                 which
                 is
                 evil
                 ,
                 though
                 not
                 as
                 such
                 ?
                 But
                 of
                 this
                 more
                 hereafter
                 ,
                 c.
                 5.
                 
              
               
                 §
                 .
                 3.
                 
                 The
                 next
                 terme
                 to
                 be
                 discussed
                 by
                 us
                 is
                 the
                 Natural
                 
                 Freedom
                 ,
                 or
                 
                   Libertie
                   of
                   the
                   Wil
                
                 ;
                 which
                 is
                 indeed
                 the
                 hinge
                 on
                 which
                 our
                 whole
                 controversie
                 turns
                 ,
                 as
                 our
                 more
                 intelligent
                 Opponents
                 confess
                 .
                 A
                 reverend
                 Divine
                 ,
                 
                   Cathol
                   .
                   Theologie
                
                 ,
                 Part
                 3.
                 p.
                 80.
                 saith
                 ,
                 
                   I
                   do
                   readily
                   confess
                   ,
                   that
                   ,
                   as
                   the
                   sum
                   of
                   al
                   the
                   controversie
                   is
                   ,
                   Whether
                   man
                   hath
                   truely
                   any
                   free-wil
                
                 ;
                 &c.
                 
                 I
                 do
                 readily
                 concur
                 with
                 him
                 in
                 this
                 ,
                 
                   That
                   the
                   sum
                   of
                   al
                   the
                   controvesie
                   must
                   be
                   resolved
                   into
                   this
                   notion
                   of
                   free-wil
                
                 ;
                 and
                 therefore
                 if
                 we
                 cannot
                 make
                 good
                 our
                 ground
                 here
                 ,
                 we
                 must
                 necessarily
                 fal
                 under
                 the
                 efforts
                 of
                 our
                 Antagonists
                 .
                 And
                 I
                 must
                 confess
                 this
                 conception
                 has
                 been
                 deeply
                 engraven
                 on
                 my
                 thoughts
                 ,
                 for
                 twenty
                 five
                 years
                 or
                 more
                 ,
                 that
                 the
                 whole
                 of
                 the
                 Pelagian
                 and
                 Arminian
                 controversie
                 centers
                 in
                 this
                 point
                 ,
                 touching
                 the
                 
                   Libertie
                   of
                   the
                   Wil
                
                 :
                 and
                 he
                 that
                 endeavours
                 to
                 remove
                 those
                 maladies
                 ,
                 but
                 overlooks
                 those
                 Pelagian
                 infusions
                 that
                 lie
                 hid
                 in
                 the
                 heart
                 of
                 Free-will
                 ,
                 doth
                 act
                 but
                 like
                 the
                 unskilful
                 Physician
                 ,
                 who
                 ,
                 to
                 
                   remove
                   an
                   Hectick
                   Feaver
                   ,
                   endeavoured
                   to
                   cure
                   the
                   Itch.
                
                 What
                 made
                 Durandus
                 drive
                 Gods
                 immediate
                 Concurse
                 to
                 human
                 acts
                 ,
                 but
                 this
                 perswasion
                 ,
                 that
                 it
                 destroyeth
                 the
                 Libertie
                 of
                 the
                 wil
                 ,
                 and
                 so
                 makes
                 God
                 the
                 Author
                 of
                 sin
                 ?
                 And
                 what
                 makes
                 the
                 Jesuites
                 denie
                 Predetermination
                 ,
                 but
                 the
                 like
                 groundless
                 perswasion
                 ?
                 So
                 also
                 Baronius
                 ,
                 in
                 his
                 
                   Metaphysics
                   ,
                   Sect.
                   8.
                   
                   Disp
                   .
                   3.
                   
                   §
                   .
                   79.
                   p.
                
                 147.
                 
                 Here
                 it
                 was
                 that
                 the
                 Pelagians
                 of
                 old
                 took
                 Sanctuarie
                 ,
                 and
                 under
                 the
                 shadow
                 of
                 this
                 terme
                 Free-wil
                 conceled
                 al
                 their
                 venimous
                 Infusions
                 :
                 here
                 ,
                 by
                 their
                 sophistic
                 logic
                 and
                 ambiguous
                 cloudy
                 
                 distinctions
                 ,
                 they
                 fortified
                 themselves
                 against
                 the
                 Defenders
                 of
                 Efficacious
                 Grace
                 .
                 Thus
                 
                   Jansenius
                   ,
                   August
                   .
                   de
                   Natur.
                   Laps
                   .
                
                 Tom.
                 2.
                 l.
                 4.
                 c.
                 24.
                 proves
                 largely
                 out
                 of
                 
                   Augustine
                   ,
                   that
                   the
                   principal
                   fraud
                   and
                   cheat
                   of
                   the
                   Pelagians
                   lay
                   in
                   their
                   philosophic
                   hallucination
                   about
                   natural
                   free-wil
                   ,
                   which
                   they
                   placed
                
                 in
                 Indifference
                 ,
                 but
                 Augustine
                 in
                 
                   a
                   rational
                   spontaneitie
                
                 .
                 Herein
                 they
                 are
                 followed
                 by
                 the
                 Jesuites
                 and
                 Arminians
                 ,
                 who
                 indeed
                 differ
                 not
                 scarcely
                 one
                 hairs
                 breadth
                 from
                 the
                 Pelagians
                 and
                 Semi-pelagians
                 .
                 Yea
                 Baronius
                 ,
                 (
                 whom
                 Rutherford
                 rangeth
                 among
                 the
                 Arminians
                 )
                 with
                 confidence
                 maintains
                 Bellarmines
                 definition
                 of
                 Libertie
                 ,
                 as
                 justifiable
                 and
                 orthodoxe
                 ,
                 Metaphys
                 .
                 Sect.
                 12.
                 p.
                 285.
                 
              
               
                 But
                 other
                 of
                 our
                 Antagonists
                 ,
                 
                   Strangius
                   ,
                   Le
                   Blanc
                
                 ,
                 &c.
                 perceiving
                 
                 that
                 our
                 Reformed
                 Divines
                 have
                 generally
                 placed
                 Natural
                 Libertie
                 in
                 a
                 
                   Rational
                   Spontaneity
                
                 ,
                 and
                 so
                 presumed
                 ,
                 
                   that
                   voluntary
                   necessitie
                   is
                   very
                   wel
                   consistent
                   therewith
                   ,
                
                 hence
                 they
                 have
                 found
                 out
                 an
                 artificial
                 distinction
                 for
                 the
                 reconciling
                 the
                 Calvinists
                 with
                 the
                 
                   Jesuites
                   ,
                   Pelagians
                
                 and
                 Arminians
                 :
                 They
                 distinguish
                 Libertie
                 ,
                 into
                 
                   that
                   which
                   is
                   largely
                   ,
                   or
                   strictly
                   taken
                   :
                
                 and
                 they
                 confess
                 ,
                 (
                 1
                 )
                 That
                 Libertie
                 taken
                 largely
                 ,
                 as
                 it
                 is
                 a
                 perfection
                 of
                 the
                 Soul
                 ,
                 so
                 it
                 has
                 one
                 and
                 the
                 same
                 notion
                 with
                 
                   Rational
                   Spontaneitie
                
                 ;
                 and
                 such
                 is
                 the
                 Libertie
                 of
                 glorified
                 Souls
                 .
                 This
                 Libertie
                 they
                 make
                 essential
                 to
                 the
                 wil
                 ;
                 of
                 which
                 see
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   14.
                   p.
                
                 686.
                 also
                 p.
                 691
                 ,
                 702
                 ,
                 703.
                 
                 But
                 ,
                 adde
                 they
                 ,
                 (
                 2
                 )
                 There
                 is
                 also
                 a
                 
                   libertie
                   strictly
                
                 so
                 termed
                 ,
                 which
                 consists
                 in
                 the
                 Indifference
                 of
                 the
                 wil
                 to
                 this
                 or
                 that
                 object
                 ,
                 also
                 to
                 act
                 or
                 not
                 to
                 act
                 :
                 and
                 this
                 Libertie
                 is
                 most
                 proper
                 to
                 this
                 our
                 imperfect
                 state
                 ,
                 as
                 Strangius
                 ,
                 p.
                 188.
                 687.
                 689.
                 711.
                 
                 So
                 likewise
                 
                   Le
                   Blanc
                
                 ,
                 p.
                 435.
                 and
                 others
                 .
                 There
                 were
                 some
                 first
                 lines
                 of
                 this
                 distinction
                 drawn
                 by
                 Camero
                 ,
                 who
                 makes
                 libertie
                 strictly
                 so
                 termed
                 to
                 be
                 about
                 the
                 means
                 ,
                 not
                 the
                 end
                 ;
                 yet
                 his
                 Notions
                 about
                 Libertie
                 are
                 tolerable
                 ,
                 in
                 that
                 he
                 makes
                 Divine
                 Predetermination
                 consistent
                 with
                 human
                 Libertie
                 .
                 But
                 the
                 first
                 creator
                 of
                 this
                 distinction
                 touching
                 a
                 
                   two-fold
                   Libertie
                
                 ,
                 among
                 those
                 who
                 owned
                 the
                 
                   Synod
                   of
                   Dort
                
                 ,
                 was
                 Strangius
                 ,
                 who
                 asserts
                 a
                 two-fold
                 Libertie
                 ,
                 one
                 considered
                 in
                 
                   its
                   own
                   Nature
                
                 ,
                 which
                 is
                 essential
                 to
                 the
                 wil
                 ,
                 and
                 the
                 other
                 as
                 
                   limited
                   to
                   lapsed
                   man
                
                 ,
                 which
                 includes
                 Indifference
                 ,
                 &c.
                 as
                 in
                 places
                 above
                 cited
                 .
              
               
                 What
                 these
                 new
                 Methodists
                 mean
                 by
                 this
                 new-coined
                 distinction
                 of
                 Libertie
                 ,
                 unless
                 it
                 be
                 a
                 gratification
                 to
                 the
                 Pelagians
                 ,
                 I
                 cannot
                 conjecture
                 :
                 Certain
                 I
                 am
                 ,
                 that
                 I
                 never
                 could
                 find
                 it
                 
                 among
                 the
                 ancient
                 Philosophers
                 ,
                 Primitive
                 Fathers
                 ,
                 Scholastic
                 Theologues
                 ,
                 or
                 any
                 other
                 but
                 these
                 new
                 Methodists
                 or
                 their
                 Sectators
                 .
                 Do
                 any
                 of
                 the
                 Greek
                 Philosophers
                 make
                 mention
                 of
                 any
                 libertie
                 ,
                 but
                 what
                 is
                 essential
                 to
                 the
                 wil
                 and
                 al
                 human
                 acts
                 ?
                 Can
                 we
                 find
                 among
                 the
                 Greek
                 Theologues
                 any
                 notices
                 of
                 this
                 two-fold
                 Libertie
                 ?
                 Yea
                 do
                 not
                 the
                 very
                 Jesuites
                 herein
                 concur
                 with
                 us
                 ,
                 that
                 Liberty
                 is
                 essential
                 to
                 al
                 moral
                 acts
                 ,
                 both
                 in
                 the
                 future
                 ,
                 as
                 wel
                 as
                 the
                 present
                 state
                 of
                 the
                 Soul
                 ?
                 Is
                 not
                 Libertie
                 constituted
                 by
                 them
                 and
                 the
                 Arminians
                 as
                 the
                 foundation
                 of
                 al
                 Moralitie
                 ?
                 Doth
                 not
                 
                   Amyraldus
                   ,
                   de
                   Libero
                   Arbitrio
                
                 ,
                 as
                 wel
                 as
                 we
                 ,
                 make
                 Libertie
                 properly
                 taken
                 essential
                 to
                 the
                 wil
                 and
                 al
                 its
                 Acts
                 ?
                 Of
                 what
                 use
                 then
                 can
                 this
                 distinction
                 of
                 a
                 two-fold
                 Libertie
                 be
                 ?
                 Wil
                 it
                 satisfie
                 the
                 Pelagians
                 ,
                 Jesuites
                 or
                 Arminians
                 ?
                 No
                 ;
                 because
                 they
                 al
                 make
                 Libertie
                 strictly
                 taken
                 essential
                 to
                 al
                 Moral
                 Acts.
                 Or
                 ,
                 wil
                 it
                 any
                 way
                 relieve
                 the
                 Calvinists
                 in
                 their
                 conflicts
                 both
                 with
                 Jesuites
                 and
                 Arminians
                 ,
                 to
                 say
                 the
                 wil
                 is
                 sometimes
                 free
                 and
                 sometimes
                 not
                 ?
                 If
                 it
                 be
                 supposed
                 ,
                 that
                 Indifference
                 be
                 essential
                 to
                 libertie
                 in
                 this
                 imperfect
                 state
                 ,
                 wil
                 it
                 not
                 then
                 be
                 replied
                 by
                 Pelagians
                 and
                 Arminians
                 ,
                 that
                 the
                 wil
                 is
                 not
                 ,
                 according
                 to
                 these
                 new
                 Methodists
                 ,
                 free
                 in
                 Conversion
                 ,
                 because
                 not
                 indifferent
                 ?
                 It
                 were
                 not
                 difficult
                 to
                 demonstrate
                 ,
                 how
                 invalid
                 this
                 new-coined
                 distinction
                 of
                 Libertie
                 is
                 ,
                 and
                 unapt
                 to
                 reach
                 those
                 ends
                 for
                 which
                 it
                 was
                 designed
                 by
                 the
                 authors
                 thereof
                 .
              
               
                 As
                 for
                 the
                 true
                 Idea
                 and
                 notion
                 of
                 Natural
                 Libertie
                 ,
                 we
                 have
                 ,
                 
                 with
                 what
                 studie
                 and
                 diligence
                 we
                 could
                 ,
                 inquired
                 into
                 and
                 discussed
                 the
                 same
                 ,
                 
                   Court
                   of
                   the
                   Gentiles
                
                 ,
                 P.
                 2.
                 
                 B.
                 3.
                 c.
                 9.
                 
                 S.
                 3.
                 
                 §
                 .
                 11
                 ,
                 12.
                 
                 &
                 B.
                 4.
                 c.
                 1.
                 
                 §
                 29
                 —
                 32.
                 also
                 
                   Philosoph
                   .
                   General
                
                 .
                 P.
                 1.
                 
                 L.
                 3.
                 c.
                 3.
                 
                 S.
                 2.
                 
                 &
                 P.
                 2.
                 
                 L.
                 1.
                 c.
                 1.
                 
                 S.
                 4.
                 
                 §
                 .
                 2.
                 the
                 sum
                 whereof
                 may
                 be
                 drawn
                 forth
                 in
                 these
                 following
                 Propositions
                 .
                 (
                 1
                 )
                 
                   Natural
                   Libertie
                   ,
                   as
                   it
                   denotes
                   a
                   power
                   ,
                   has
                   one
                   and
                   the
                   same
                   Idea
                   or
                   Nature
                   with
                   the
                   Wil.
                
                 This
                 is
                 copiosely
                 demonstrated
                 ,
                 in
                 the
                 forementioned
                 places
                 .
                 Hence
                 ,
                 (
                 2
                 )
                 
                   Al
                   acts
                   of
                   the
                   Wil
                   have
                   libertie
                   in
                   the
                   strictest
                   notion
                   essentially
                   appendent
                   to
                   them
                   .
                   (
                   3
                   )
                   The
                   Dominion
                   which
                   a
                   free
                   Agent
                   has
                   over
                   his
                   own
                   Act
                   is
                   not
                   absolute
                   ,
                   but
                   limited
                   and
                   conditionate
                   .
                   (
                   4
                   )
                   The
                   necessitie
                   which
                   ariseth
                   from
                   the
                   concurse
                   of
                   God
                   the
                   first
                   cause
                   ,
                   no
                   way
                   diminisheth
                   ,
                   but
                   establisheth
                   the
                   Natural
                   Libertie
                   of
                   the
                   Wil.
                
                 For
                 nothing
                 offers
                 violence
                 to
                 the
                 Wil
                 ,
                 or
                 is
                 injuriose
                 to
                 its
                 Libertie
                 ,
                 so
                 long
                 as
                 the
                 act
                 it
                 puts
                 forth
                 is
                 voluntary
                 :
                 so
                 long
                 as
                 the
                 wil
                 doth
                 voluntarily
                 elect
                 and
                 embrace
                 what
                 it
                 is
                 predetermined
                 unto
                 ,
                 the
                 act
                 is
                 in
                 its
                 own
                 power
                 and
                 free
                 :
                 
                 for
                 as
                 
                   Aristotle
                   ,
                   Eth.
                   l.
                   5.
                   c.
                
                 12.
                 wel
                 observes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   nothing
                   happens
                   to
                   such
                   an
                   one
                   ,
                   but
                   what
                   he
                   wils
                   .
                   (
                   5
                   )
                   Actual
                   Indifference
                   to
                   varietie
                   of
                   Objects
                   or
                   Acts
                   ,
                   is
                   no
                   way
                   essential
                   to
                   natural
                   Libertie
                   ,
                   but
                   only
                   an
                   Accident
                   resulting
                   from
                   its
                   imperfection
                   .
                   (
                   6
                   )
                   The
                   formal
                   ,
                   native
                   and
                   genuine
                   Idea
                   or
                   notion
                   of
                   natural
                   Libertie
                   ,
                   both
                   as
                   to
                   state
                   and
                   exercice
                   ,
                   includes
                   no
                   more
                   than
                   a
                   rational
                   spontaneitie
                   .
                
                 This
                 last
                 proposition
                 ,
                 which
                 is
                 the
                 principal
                 ,
                 Strangius
                 f
                 owns
                 ;
                 and
                 
                   Le
                   Blanc
                   de
                   Libr.
                   Arbit
                   .
                   Thes
                   .
                   19.
                   p.
                
                 405.
                 confesseth
                 this
                 to
                 be
                 the
                 general
                 opinion
                 of
                 our
                 Reformed
                 Divines
                 ,
                 even
                 of
                 
                   Amyraldus
                   ,
                   Placeus
                
                 ,
                 and
                 other
                 new
                 Methodists
                 .
                 That
                 this
                 also
                 is
                 asserted
                 by
                 our
                 Judicious
                 Davenant
                 ,
                 see
                 his
                 Determinations
                 ,
                 
                   Quaest
                   .
                   22.
                   
                   That
                   the
                   Divine
                   Decree
                   takes
                   not
                   away
                   Libertie
                   .
                
                 These
                 Propositions
                 about
                 natural
                 Libertie
                 ,
                 we
                 have
                 in
                 the
                 forecited
                 places
                 more
                 amply
                 demonstrated
                 ,
                 because
                 the
                 whole
                 Pelagian
                 and
                 Arminian
                 controversie
                 ,
                 and
                 particularly
                 this
                 about
                 
                   Gods
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                
                 depends
                 thereon
                 :
                 and
                 he
                 that
                 shal
                 undertake
                 this
                 Province
                 of
                 resolving
                 our
                 present
                 Question
                 ,
                 without
                 a
                 clear
                 Explication
                 and
                 Demonstration
                 of
                 the
                 Wils
                 natural
                 Libertie
                 ,
                 doth
                 nothing
                 to
                 purpose
                 .
              
               
                 §
                 .
                 4.
                 
                 Next
                 to
                 the
                 natural
                 Libertie
                 of
                 the
                 Wil
                 ,
                 we
                 are
                 to
                 consider
                 
                 
                   Moral
                   Libertie
                
                 or
                 Free-wil
                 ,
                 as
                 also
                 what
                 is
                 possible
                 or
                 impossible
                 to
                 corrupt
                 Nature
                 .
                 By
                 
                   Moral
                   Libertie
                
                 or
                 Free-wil
                 is
                 generally
                 understood
                 the
                 
                   moral
                   potence
                
                 or
                 
                   spiritual
                   abilitie
                   of
                   the
                   Soul
                   to
                   do
                   good
                   .
                
                 This
                 moral
                 and
                 spiritual
                 Libertie
                 ,
                 our
                 Adversaries
                 the
                 Pelagians
                 ,
                 Arminians
                 and
                 new
                 Methodists
                 confound
                 with
                 natural
                 Libertie
                 ,
                 and
                 from
                 our
                 denying
                 the
                 later
                 in
                 corrupt
                 Nature
                 ,
                 they
                 falsely
                 charge
                 us
                 with
                 denying
                 the
                 former
                 :
                 therefore
                 to
                 remove
                 this
                 confusion
                 of
                 the
                 termes
                 ,
                 and
                 those
                 false
                 imputations
                 which
                 are
                 charged
                 on
                 those
                 that
                 defend
                 efficacious
                 concurse
                 ,
                 the
                 following
                 Propositions
                 wil
                 be
                 of
                 use
                 unto
                 us
                 .
              
               
                 1.
                 
                 
                   Natural
                   Libertie
                   is
                   essential
                   to
                   the
                   Wil
                   and
                   al
                   its
                   acts
                   ,
                   but
                   moral
                   Libertie
                   or
                   free-wil
                   to
                   good
                   only
                   accidental
                   and
                   separable
                   .
                
                 The
                 Wil
                 is
                 not
                 a
                 Wil
                 if
                 it
                 be
                 not
                 naturally
                 free
                 in
                 al
                 its
                 acts
                 ;
                 whatever
                 act
                 is
                 voluntary
                 ,
                 is
                 for
                 that
                 very
                 reason
                 free
                 ;
                 Voluntary
                 and
                 free
                 being
                 in
                 Scriptural
                 estimation
                 ,
                 as
                 also
                 by
                 the
                 determination
                 of
                 the
                 best
                 Philosophers
                 ,
                 termes
                 synonymous
                 and
                 equipollent
                 ,
                 as
                 we
                 have
                 demonstrated
                 ,
                 
                   Philos
                   .
                   General
                
                 .
                 P.
                 1.
                 
                 L.
                 3.
                 c.
                 3.
                 
                 S.
                 2.
                 
                 §
                 .
                 1.
                 
                 But
                 now
                 as
                 for
                 
                   Moral
                   Libertie
                
                 and
                 free-wil
                 to
                 good
                 ,
                 that
                 is
                 only
                 accidental
                 to
                 the
                 human
                 Soul
                 ;
                 it
                 may
                 come
                 and
                 go
                 ,
                 be
                 present
                 and
                 absent
                 without
                 the
                 natural
                 destruction
                 of
                 the
                 
                 Soul
                 ,
                 or
                 violation
                 to
                 natural
                 Libertie
                 .
                 It
                 's
                 true
                 ,
                 that
                 Moral
                 Libertie
                 ,
                 consisting
                 in
                 virtuose
                 Habits
                 ,
                 Inclinations
                 and
                 Exercices
                 ,
                 is
                 the
                 Perfection
                 of
                 Man
                 ,
                 yet
                 so
                 as
                 the
                 Essence
                 of
                 the
                 Soul
                 is
                 not
                 diminished
                 or
                 destroyed
                 by
                 the
                 loss
                 thereof
                 .
              
               
                 2.
                 
                 
                   Our
                   first
                   Parents
                   in
                   their
                   innocent
                   state
                   were
                   invested
                   not
                   only
                   with
                   natural
                   but
                   also
                   with
                   moral
                   Libertie
                   or
                   free-wil
                   to
                   good
                   .
                
                 This
                 is
                 granted
                 on
                 both
                 sides
                 ,
                 and
                 therefore
                 needs
                 not
                 further
                 demonstration
                 .
              
               
                 3.
                 
                 
                   Since
                   the
                   fal
                   corrupt
                   Nature
                   in
                   its
                   unregenerate
                   state
                   lies
                   under
                   a
                   total
                   ,
                   universal
                   and
                   naturally
                   moral
                   Impotence
                   as
                   to
                   al
                   Moral
                   and
                   spiritual
                   good
                   .
                
                 I
                 cal
                 this
                 Impotence
                 
                   total
                   and
                   universal
                
                 ,
                 as
                 it
                 overspreads
                 the
                 whole
                 soul
                 ,
                 and
                 has
                 stript
                 it
                 of
                 al
                 seeds
                 of
                 ,
                 or
                 inclinations
                 to
                 ,
                 any
                 spiritual
                 or
                 truely
                 moral
                 good
                 .
                 I
                 terme
                 it
                 also
                 natural
                 ,
                 or
                 
                   naturally
                   moral
                
                 ,
                 in
                 that
                 ,
                 albeit
                 the
                 subject
                 be
                 moral
                 ,
                 yet
                 the
                 Impotence
                 being
                 communicated
                 together
                 with
                 corrupt
                 Nature
                 ,
                 connatural
                 or
                 congenite
                 and
                 proper
                 thereto
                 ,
                 as
                 corrupt
                 ,
                 and
                 as
                 to
                 al
                 natural
                 power
                 inseparable
                 therefrom
                 ,
                 it
                 is
                 become
                 a
                 
                   moral
                   Nature
                
                 .
                 I
                 am
                 not
                 ignorant
                 ,
                 that
                 some
                 new
                 Methodists
                 ,
                 together
                 with
                 the
                 Arminians
                 ,
                 stiffely
                 contend
                 ,
                 
                   that
                   this
                   Impotence
                   is
                   not
                   natural
                   but
                   only
                   moral
                
                 ;
                 but
                 either
                 they
                 intend
                 under
                 the
                 ambiguitie
                 of
                 the
                 termes
                 to
                 concele
                 some
                 Pelagian
                 Infusions
                 of
                 natural
                 seeds
                 of
                 virtue
                 and
                 Free-wil
                 to
                 Moral
                 good
                 ,
                 or
                 else
                 they
                 must
                 wrest
                 the
                 termes
                 Moral
                 and
                 Natural
                 from
                 their
                 native
                 sense
                 ,
                 and
                 what
                 is
                 intended
                 by
                 those
                 that
                 defend
                 a
                 natural
                 impotence
                 .
                 For
                 al
                 know
                 ,
                 that
                 by
                 
                   moral
                   Impotence
                
                 is
                 generally
                 understood
                 an
                 
                   Impotence
                   contracted
                
                 by
                 frequent
                 Acts
                 of
                 and
                 Custom
                 in
                 Sin
                 ;
                 and
                 so
                 on
                 the
                 contrary
                 by
                 natural
                 Impotence
                 is
                 understood
                 such
                 as
                 is
                 traduced
                 together
                 with
                 ,
                 and
                 through
                 the
                 miserable
                 contagion
                 of
                 sin
                 inseparably
                 appendent
                 to
                 corrupt
                 nature
                 .
                 Of
                 this
                 see
                 more
                 
                   Philosoph
                   .
                   General
                   .
                   P.
                   1.
                   
                   L.
                   3.
                   c.
                   3.
                   
                   S.
                
                 5.
                 
                 §
                 .
                 1.
                 
                 Hence
                 ,
              
               
                 4.
                 
                 
                   Sin
                   in
                   corrupt
                   Nature
                   becomes
                   necessary
                   ,
                   and
                   the
                   observation
                   of
                   Divine
                   Precepts
                   impossible
                   .
                
                 This
                 Proposition
                 has
                 ever
                 been
                 in
                 al
                 Ages
                 of
                 the
                 Church
                 ,
                 the
                 great
                 bal
                 of
                 contention
                 between
                 the
                 Patrons
                 of
                 Free-wil
                 ,
                 and
                 the
                 Defensors
                 of
                 Free-grace
                 .
                 The
                 Pelagians
                 of
                 old
                 as
                 the
                 Arminians
                 of
                 late
                 have
                 made
                 this
                 their
                 main
                 Refuge
                 for
                 the
                 defense
                 of
                 their
                 Diana
                 of
                 
                   Free-wil
                   .
                   If
                   Sin
                
                 ,
                 say
                 they
                 ,
                 
                   be
                   necessary
                   ,
                   and
                   so
                   inevitable
                   ,
                   then
                   it
                   ceaseth
                   to
                   be
                   sin
                   :
                   if
                   it
                   be
                   voluntary
                   ,
                   then
                   it
                   may
                   be
                   avoided
                   .
                
                 But
                 these
                 Pelagian
                 Armes
                 Augustin
                 and
                 his
                 Sectators
                 have
                 stoutly
                 refelled
                 ,
                 by
                 shewing
                 ,
                 
                 (
                 1
                 )
                 That
                 the
                 Law
                 was
                 not
                 originally
                 impossible
                 to
                 mans
                 Nature
                 ,
                 but
                 only
                 is
                 become
                 so
                 accidentally
                 by
                 reason
                 of
                 Sin
                 ,
                 and
                 the
                 impotence
                 of
                 corrupt
                 Nature
                 .
                 (
                 2
                 )
                 That
                 this
                 Impotence
                 is
                 not
                 less
                 voluntary
                 than
                 necessary
                 ,
                 yea
                 the
                 more
                 necessary
                 it
                 is
                 ,
                 the
                 more
                 voluntary
                 :
                 The
                 necessitie
                 of
                 this
                 Impotence
                 is
                 seated
                 in
                 and
                 ariseth
                 from
                 the
                 Wil
                 ,
                 and
                 therefore
                 most
                 voluntary
                 .
                 Thence
                 Augustin
                 termes
                 it
                 
                   dura
                   Necessitas
                   ,
                   an
                   hard
                   Necessitie
                   ,
                
                 because
                 the
                 more
                 necessary
                 this
                 impotence
                 is
                 the
                 more
                 voluntary
                 ,
                 and
                 the
                 more
                 voluntary
                 it
                 is
                 the
                 more
                 necessary
                 .
                 
                   Plato
                   ,
                   Phileb
                   .
                   p.
                
                 22.
                 gives
                 it
                 the
                 character
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   of
                   a
                   miserable
                   necessitie
                
                 ;
                 which
                 he
                 opposeth
                 to
                 that
                 
                   blessed
                   necessitie
                   of
                   adhering
                   to
                   the
                   chiefest
                   good
                   ,
                
                 of
                 which
                 see
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   1.
                   c.
                
                 4.
                 
                 §
                 .
                 7.
                 
                 (
                 3
                 )
                 
                   That
                   albeit
                   the
                   avoiding
                   of
                   sin
                   and
                   the
                   observation
                   of
                   Divine
                   commands
                   be
                   legally
                   impossible
                   to
                   corrupt
                   nature
                   ,
                   yet
                   both
                   are
                   Evangelicly
                   possible
                   through
                   the
                   habitual
                   and
                   actual
                   assistances
                   of
                   the
                   Spirit
                   of
                   Grace
                   .
                
                 See
                 more
                 of
                 the
                 impossibilitie
                 which
                 is
                 in
                 corrupt
                 nature
                 for
                 the
                 observation
                 of
                 Divine
                 precepts
                 in
                 
                   Jansenius
                   ,
                   Aug.
                   Tom.
                   3.
                   l.
                   3.
                   c.
                
                 15
                 ,
                 &c.
                 
                   Philosoph
                   .
                   General
                   .
                   Part.
                   1.
                   lib.
                   3.
                   cap.
                   3.
                   sect
                   .
                   5.
                   
                   §
                   .
                   1.
                   
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   1.
                   c.
                
                 4.
                 
                 §
                 .
                 8.
                 
              
               
                 5.
                 
                 
                   Notwithstanding
                   the
                   necessary
                   impotence
                   of
                   corrupt
                   nature
                   as
                   to
                   what
                   is
                   morally
                   and
                   spiritually
                   good
                   ,
                   yet
                   it
                   stil
                   retains
                   a
                   physic
                   or
                   natural
                   facultie
                   and
                   remote
                   passive
                   power
                   capable
                   of
                   receiving
                   spiritual
                   good
                   .
                
                 No
                 one
                 denies
                 ,
                 but
                 that
                 the
                 Soul
                 ,
                 as
                 a
                 rational
                 and
                 voluntary
                 subject
                 ,
                 is
                 
                   remotely
                   ,
                   passively
                
                 ,
                 and
                 naturally
                 capacitated
                 for
                 the
                 reception
                 of
                 gratiose
                 infusions
                 ;
                 al
                 the
                 Controversie
                 is
                 about
                 a
                 proxime
                 or
                 
                   next
                   ,
                   active
                
                 ,
                 and
                 
                   moral
                   power
                
                 ,
                 which
                 we
                 denie
                 to
                 remain
                 in
                 corrupt
                 nature
                 .
              
               
                 6.
                 
                 
                   The
                   Necessitie
                   of
                   consenting
                   and
                   Impossibilitie
                   of
                   resisting
                   which
                
                 
                 
                   attends
                   the
                   wil
                   on
                   the
                   supposition
                   of
                   Divine
                   concurse
                   efficaciously
                   moving
                   and
                   applying
                   the
                   same
                   to
                   act
                   ,
                   is
                   only
                   consequential
                   ,
                   hypothetic
                   ,
                   or
                   conditionate
                   and
                   voluntary
                   ,
                   not
                   simple
                   ,
                   absolute
                   ,
                   and
                   coactive
                   or
                   violent
                   .
                
                 Here
                 we
                 are
                 to
                 inquire
                 what
                 a
                 simple
                 and
                 
                   absolute
                   impossibilitie
                
                 is
                 ,
                 and
                 how
                 it
                 is
                 differenced
                 from
                 a
                 conditionate
                 and
                 
                   limited
                   Impossibilitie
                
                 .
                 A
                 thing
                 is
                 said
                 to
                 be
                 
                   simply
                   and
                   absolutely
                   impossible
                
                 ,
                 when
                 it
                 is
                 in
                 no
                 regard
                 possible
                 :
                 for
                 if
                 it
                 be
                 in
                 any
                 respect
                 possible
                 ,
                 it
                 cannot
                 be
                 said
                 to
                 be
                 simply
                 and
                 absolutely
                 impossible
                 .
                 Now
                 nothing
                 can
                 be
                 said
                 to
                 be
                 
                   in
                   no
                   regard
                   possible
                
                 ,
                 or
                 simply
                 and
                 
                   absolutely
                   impossible
                
                 ,
                 but
                 what
                 in
                 its
                 own
                 nature
                 implies
                 a
                 repugnance
                 of
                 existing
                 :
                 and
                 surely
                 nothing
                 in
                 its
                 own
                 nature
                 implies
                 a
                 repugnance
                 of
                 existing
                 ,
                 but
                 what
                 involves
                 a
                 contradiction
                 :
                 that
                 which
                 involves
                 a
                 
                 contradiction
                 comes
                 not
                 within
                 the
                 compass
                 of
                 possible
                 ,
                 because
                 contradictions
                 have
                 no
                 passive
                 power
                 of
                 being
                 verified
                 ;
                 for
                 the
                 affirming
                 of
                 the
                 one
                 is
                 the
                 denying
                 of
                 the
                 other
                 ;
                 the
                 truth
                 of
                 the
                 one
                 makes
                 the
                 other
                 false
                 :
                 But
                 whatever
                 implies
                 not
                 a
                 contradiction
                 or
                 repugnance
                 of
                 existing
                 ,
                 that
                 
                   may
                   be
                
                 ;
                 and
                 therefore
                 cannot
                 be
                 simply
                 and
                 
                   absolutely
                   impossible
                
                 ,
                 of
                 which
                 see
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                
                 5.
                 
                 §
                 4.
                 
                 Now
                 that
                 the
                 Concurse
                 of
                 God
                 predetermining
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 cannot
                 render
                 the
                 opposite
                 act
                 of
                 obedience
                 simply
                 and
                 absolutely
                 impossible
                 is
                 evident
                 ;
                 because
                 (
                 1
                 )
                 the
                 opposite
                 act
                 of
                 obedience
                 implies
                 no
                 contradiction
                 or
                 repugnance
                 of
                 existing
                 :
                 For
                 God
                 can
                 and
                 doth
                 work
                 it
                 in
                 some
                 :
                 albeit
                 it
                 be
                 in
                 a
                 limited
                 sense
                 impossible
                 to
                 corrupt
                 nature
                 ,
                 yet
                 it
                 is
                 possible
                 to
                 Grace
                 ,
                 as
                 before
                 .
                 (
                 2
                 )
                 The
                 wil
                 predetermined
                 to
                 one
                 act
                 has
                 an
                 habitual
                 indifference
                 or
                 radical
                 flexibilitie
                 to
                 the
                 opposite
                 act
                 ;
                 and
                 therefore
                 the
                 impossibilitie
                 is
                 only
                 conditionate
                 and
                 limited
                 .
                 A
                 reverend
                 Divine
                 supposeth
                 ,
                 
                   That
                   Gods
                   determinative
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   leaves
                   it
                   undeniable
                   ,
                   that
                   the
                   mater
                   of
                   al
                   his
                   Laws
                   ,
                   in
                   reference
                   to
                   al
                   such
                   actions
                   ,
                   are
                   a
                   simple
                   and
                   most
                   strictly
                   natural
                   impossibilitie
                   .
                
                 Which
                 I
                 conceive
                 to
                 be
                 a
                 great
                 mistake
                 ,
                 and
                 that
                 according
                 to
                 the
                 confession
                 of
                 our
                 principal
                 Adversary
                 ,
                 Strangius
                 ,
                 who
                 
                   lib.
                   3.
                   cap.
                   8.
                   pag.
                
                 625.
                 speaks
                 thus
                 :
                 
                   Therefore
                   the
                   Divine
                   determination
                   either
                   by
                   efficacious
                   grace
                   ,
                   or
                   any
                   other
                   way
                
                 [
                 which
                 includes
                 concurse
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ]
                 
                   being
                   granted
                   ,
                   there
                   is
                   truly
                   inferred
                   a
                   necessitie
                   of
                   the
                   consequence
                   ;
                   because
                   that
                   act
                   of
                   the
                   wil
                   unto
                   which
                   it
                   is
                   determined
                   by
                   God
                   must
                   necessarily
                   follow
                   ,
                   but
                   it
                   is
                   not
                   a
                   necessitie
                   of
                   the
                   consequent
                   ,
                   which
                   in
                   its
                   own
                   nature
                   remains
                   contingent
                   ;
                   and
                   therefore
                   in
                   a
                   composite
                   sense
                   the
                   wil
                   ,
                   when
                   it
                   is
                   determined
                   by
                   God
                   to
                   act
                   ,
                   cannot
                   but
                   act
                   .
                   Whence
                   some
                   Scholemen
                   say
                   ,
                   That
                   in
                   free-wil
                   there
                   is
                   a
                   simultie
                   of
                   power
                   to
                   opposites
                   ,
                
                 
                 
                   but
                   not
                   a
                   power
                   of
                   simultie
                   ,
                
                 i.
                 e.
                 
                   a
                   power
                   of
                   embracing
                   opposites
                   at
                   one
                   and
                   the
                   same
                   time
                   :
                   whereof
                   the
                   reason
                   is
                   this
                   ,
                   because
                   a
                   power
                   to
                   one
                   act
                   is
                   not
                   opposed
                   to
                   the
                   power
                   unto
                   the
                   negation
                   of
                   the
                   same
                   act
                   ,
                   or
                   to
                   a
                   contrary
                   act
                   ,
                   but
                   two
                   contraries
                   or
                   contradictories
                   cannot
                   be
                   together
                   in
                   the
                   same
                   subject
                   .
                   Of
                   which
                   mater
                
                 Alvarez
                 
                   discourseth
                   learnedly
                   ,
                   de
                   Auxil
                   .
                   l.
                   9.
                   
                   Disp
                   .
                   94.
                   &
                   l.
                   12.
                   
                   Disp
                   .
                
                 115.
                 
                 Note
                 wel
                 here
                 ,
                 that
                 Strangius
                 in
                 this
                 point
                 fals
                 in
                 with
                 the
                 Dominicans
                 ,
                 and
                 fully
                 assents
                 and
                 consents
                 to
                 their
                 mode
                 of
                 conciliating
                 Divine
                 determination
                 with
                 human
                 libertie
                 ,
                 which
                 if
                 the
                 fore-mentioned
                 reverend
                 Brother
                 and
                 others
                 would
                 do
                 ,
                 I
                 should
                 judge
                 our
                 Controversie
                 very
                 near
                 ,
                 if
                 not
                 fully
                 at
                 an
                 end
                 .
                 The
                 sum
                 of
                 al
                 is
                 this
                 ,
                 That
                 the
                 determination
                 
                 or
                 predetermination
                 of
                 Divine
                 concurse
                 to
                 this
                 or
                 that
                 act
                 doth
                 not
                 make
                 the
                 negation
                 of
                 that
                 act
                 ,
                 or
                 a
                 contrary
                 act
                 
                   a
                   simple
                
                 or
                 
                   most
                   strictly
                   natural
                   impossibilitie
                
                 ,
                 as
                 some
                 would
                 persuade
                 us
                 ,
                 but
                 only
                 infers
                 a
                 necessitie
                 of
                 the
                 consequence
                 ,
                 the
                 wil
                 having
                 stil
                 ,
                 
                   in
                   sensu
                   diviso
                   ,
                   i.
                   e.
                
                 on
                 supposition
                 of
                 the
                 withdrawment
                 of
                 Divine
                 concurse
                 ,
                 an
                 habitual
                 indifference
                 to
                 act
                 or
                 not
                 to
                 act
                 ,
                 though
                 ,
                 
                   in
                   sensu
                   composito
                
                 ,
                 as
                 predetermined
                 by
                 Divine
                 concurse
                 ,
                 it
                 cannot
                 but
                 act
                 .
                 Or
                 summarily
                 thus
                 :
                 The
                 wil
                 has
                 at
                 that
                 very
                 time
                 ,
                 when
                 it
                 is
                 predetermined
                 by
                 God
                 to
                 this
                 or
                 that
                 act
                 ,
                 an
                 habitual
                 power
                 or
                 radical
                 indifference
                 to
                 the
                 negation
                 of
                 that
                 act
                 ,
                 or
                 to
                 the
                 putting
                 forth
                 a
                 contrary
                 act
                 :
                 So
                 that
                 Divine
                 predetermination
                 excludes
                 only
                 a
                 contrary
                 act
                 ,
                 not
                 the
                 radical
                 power
                 to
                 that
                 act
                 .
                 Thus
                 also
                 
                   Davenant
                   ,
                   Animadv
                
                 .
                 against
                 
                   Hoard
                   ,
                   p.
                
                 240
                 ,
                 333
                 ,
                 341
                 ,
                 360
                 ,
                 402.
                 proves
                 strongly
                 and
                 accurately
                 ,
                 
                   That
                   absolute
                   Election
                   and
                   Reprobation
                   may
                   stand
                   with
                   a
                   possibilitie
                   to
                   contrary
                   events
                   ,
                   though
                   not
                   with
                   contrary
                   events
                   .
                
                 Of
                 which
                 more
                 hereafter
                 .
              
               
                 §
                 .
                 5.
                 
                 The
                 next
                 terme
                 that
                 fals
                 under
                 consideration
                 is
                 
                   the
                   Wil
                   of
                
                 
                 God
                 ,
                 its
                 different
                 Ideas
                 and
                 various
                 Acceptions
                 in
                 the
                 Scriptures
                 ,
                 under
                 which
                 our
                 Opponents
                 concele
                 themselves
                 ,
                 and
                 their
                 misrepresentations
                 of
                 our
                 sentiments
                 .
                 The
                 ancient
                 distinction
                 of
                 the
                 
                   Divine
                   wil
                
                 ,
                 (
                 which
                 they
                 say
                 
                   Hugo
                   de
                   S.
                   Victore
                
                 first
                 formed
                 )
                 was
                 ,
                 into
                 
                   voluntatem
                   signi
                   &
                   voluntatem
                   beneplaciti
                   ,
                   Gods
                   significative
                   wil
                   and
                   his
                   beneplacite
                   wil.
                
                 (
                 1
                 )
                 Gods
                 significative
                 wil
                 they
                 make
                 to
                 consiste
                 of
                 
                   Precepts
                   ,
                   Promisses
                   ,
                   Prohibitions
                   ,
                   Permissions
                   ,
                   Counsels
                   ,
                
                 and
                 Admonitions
                 .
                 By
                 Permissions
                 here
                 we
                 must
                 understand
                 such
                 as
                 are
                 moral
                 ,
                 not
                 natural
                 ,
                 which
                 as
                 to
                 sin
                 properly
                 belong
                 to
                 Gods
                 beneplacite
                 wil
                 ,
                 as
                 anon
                 .
                 This
                 
                   significative
                   Wil
                
                 of
                 God
                 some
                 Divines
                 terme
                 his
                 
                   Reveled
                   wil
                
                 ,
                 from
                 Deut.
                 29.
                 29.
                 others
                 terme
                 it
                 his
                 Legislative
                 or
                 
                   Preceptive
                   wil
                
                 :
                 others
                 his
                 
                   Approbative
                   wil
                
                 ,
                 whereby
                 he
                 declares
                 what
                 he
                 approves
                 and
                 what
                 he
                 disapproves
                 ,
                 of
                 which
                 see
                 
                   Davenant
                   Animadv
                
                 .
                 against
                 
                   Hoard
                   ,
                   pag.
                
                 222
                 ,
                 356
                 ,
                 391
                 —
                 399.
                 
                 Lastly
                 learned
                 Chamier
                 ,
                 and
                 Daillé
                 out
                 of
                 him
                 ,
                 terme
                 this
                 significative
                 wil
                 of
                 God
                 ,
                 his
                 
                   wil
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   of
                   complacence
                
                 ,
                 or
                 
                   complacential
                   wil
                
                 ,
                 whereby
                 he
                 declares
                 ,
                 what
                 is
                 most
                 agreable
                 to
                 him
                 ,
                 and
                 what
                 not
                 .
                 Our
                 judicious
                 Davenant
                 makes
                 use
                 also
                 of
                 this
                 terme
                 ,
                 as
                 having
                 one
                 and
                 the
                 same
                 Idea
                 with
                 the
                 former
                 notion
                 of
                 Gods
                 Approbative
                 wil.
                 These
                 several
                 notions
                 of
                 Gods
                 
                   significative
                   wil
                
                 ,
                 albeit
                 they
                 may
                 differ
                 in
                 some
                 formalitie
                 ,
                 yet
                 they
                 agree
                 in
                 substance
                 and
                 import
                 ,
                 denoting
                 Gods
                 reveled
                 wil
                 touching
                 mans
                 dutie
                 ,
                 and
                 that
                 which
                 is
                 most
                 agreable
                 to
                 his
                 holy
                 wil
                 and
                 nature
                 .
                 
                 (
                 2
                 )
                 As
                 for
                 Gods
                 
                   Beneplacite
                   wil
                
                 ,
                 commonly
                 ●…iled
                 his
                 wil
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   of
                   good
                   pleasure
                
                 ,
                 it
                 is
                 that
                 whereby
                 he
                 
                   decrees
                   ,
                   effects
                
                 ,
                 or
                 
                   permits
                   al
                   events
                   and
                   effects
                
                 :
                 whence
                 it
                 is
                 distributed
                 into
                 effective
                 and
                 permissive
                 .
                 Gods
                 
                   effective
                   beneplacite
                   wil
                
                 ,
                 is
                 that
                 whereby
                 he
                 decrees
                 and
                 produceth
                 al
                 natural
                 and
                 supernatural
                 effects
                 :
                 Gods
                 
                   permissive
                   beneplacite
                   wil
                
                 ,
                 is
                 that
                 whereby
                 according
                 to
                 his
                 eternal
                 Decree
                 he
                 efficaciously
                 permits
                 the
                 existence
                 of
                 sin
                 .
              
               
                 This
                 distribution
                 of
                 the
                 Divine
                 wil
                 is
                 greatly
                 opposed
                 by
                 the
                 Pelagians
                 ,
                 Arminians
                 ,
                 and
                 new
                 Methodists
                 .
                 (
                 1
                 )
                 The
                 Jesuites
                 ,
                 whom
                 we
                 may
                 without
                 breach
                 of
                 charitie
                 terme
                 Pelagians
                 ,
                 do
                 what
                 they
                 can
                 to
                 baffle
                 this
                 distinction
                 :
                 so
                 Molina
                 ,
                 the
                 Head
                 of
                 that
                 Faction
                 ,
                 
                   in
                   Thom.
                   Part.
                   1.
                   
                   Quaest
                   .
                   19.
                   
                   Art.
                
                 12.
                 tels
                 us
                 ,
                 
                   That
                   these
                   signs
                   of
                   the
                   Divine
                   wil
                   signifie
                   properly
                   and
                   formally
                   some
                   nolition
                   or
                   volition
                   in
                   God
                
                 ;
                 and
                 therefore
                 Gods
                 significative
                 wil
                 cannot
                 be
                 contradistinguisht
                 to
                 his
                 beneplacite
                 wil.
                 The
                 same
                 is
                 urged
                 by
                 the
                 Arminians
                 .
                 But
                 the
                 Orthodox
                 both
                 among
                 Papists
                 and
                 Protestants
                 replie
                 ,
                 that
                 Gods
                 reveled
                 significative
                 wil
                 is
                 only
                 
                   equivocally
                   ,
                   analogically
                   ,
                   figuratively
                
                 and
                 improperly
                 termed
                 his
                 wil
                 ,
                 as
                 the
                 Edicts
                 of
                 Princes
                 ,
                 and
                 Laws
                 of
                 States
                 .
                 So
                 
                   Sanderson
                   de
                   Obligatione
                   Conscientiae
                   ,
                   Praelect
                   .
                   4
                   sect
                   .
                
                 20.
                 tels
                 us
                 ,
                 
                   That
                   Gods
                   beneplacite
                   wil
                   is
                   that
                   whereby
                   God
                   has
                   from
                   al
                   Eternitie
                   constituted
                   with
                   himself
                   what
                   he
                   wil
                   do
                   :
                   his
                   significative
                   wil
                   is
                   that
                   whereby
                   he
                   has
                   appointed
                   unto
                   us
                   a
                   Law
                   ,
                   by
                   signifying
                   what
                   he
                   wil
                   have
                   done
                   by
                   us
                   .
                   Whereof
                   the
                   former
                   is
                   properly
                   and
                   univocally
                   the
                   wil
                   of
                   God
                   ,
                   but
                   this
                   later
                   improperly
                   and
                   analogically
                   so
                   called
                   .
                
                 The
                 like
                 
                   Davenant
                   ,
                   Animadvers
                   .
                   pag.
                
                 392.
                 
                 It
                 's
                 true
                 ,
                 Divines
                 grant
                 ,
                 that
                 this
                 significative
                 wil
                 of
                 God
                 has
                 some
                 Decree
                 or
                 Act
                 of
                 the
                 beneplacite
                 wil
                 answering
                 thereto
                 :
                 for
                 the
                 wise
                 God
                 decreed
                 ,
                 that
                 this
                 or
                 that
                 should
                 be
                 mans
                 dutie
                 ;
                 but
                 they
                 denie
                 that
                 this
                 reveled
                 wil
                 of
                 God
                 touching
                 mans
                 dutie
                 is
                 the
                 same
                 with
                 his
                 decretive
                 wil
                 touching
                 events
                 .
                 (
                 2
                 )
                 Our
                 Adversaries
                 pretend
                 ,
                 that
                 by
                 this
                 distinction
                 of
                 the
                 
                   significative
                   and
                   beneplacite
                   wil
                
                 we
                 make
                 two
                 opposite
                 wils
                 in
                 God
                 ,
                 and
                 such
                 as
                 clash
                 each
                 with
                 other
                 .
                 This
                 makes
                 a
                 reverend
                 Brother
                 to
                 reject
                 this
                 distinction
                 ,
                 as
                 of
                 no
                 use
                 in
                 our
                 present
                 case
                 .
                 But
                 Divines
                 answer
                 ,
                 that
                 these
                 wils
                 are
                 not
                 opposite
                 in
                 God
                 ,
                 but
                 only
                 disparate
                 and
                 diverse
                 :
                 the
                 things
                 decreed
                 ,
                 and
                 the
                 things
                 reveled
                 and
                 constituted
                 by
                 Gods
                 significative
                 wil
                 may
                 oppose
                 each
                 other
                 ,
                 but
                 the
                 decretive
                 and
                 reveled
                 wil
                 never
                 oppose
                 each
                 other
                 .
                 The
                 most
                 holy
                 and
                 wise
                 God
                 really
                 intends
                 whatever
                 he
                 commands
                 ,
                 or
                 approves
                 ,
                 with
                 an
                 intention
                 that
                 it
                 shal
                 be
                 mans
                 dutie
                 ,
                 and
                 rewarded
                 if
                 performed
                 ,
                 
                 but
                 not
                 alwayes
                 with
                 an
                 intention
                 that
                 it
                 shal
                 be
                 effected
                 .
                 (
                 3
                 )
                 Our
                 Opponents
                 ,
                 and
                 particularly
                 the
                 new
                 Methodists
                 ,
                 confound
                 Gods
                 
                   Beneplacite
                   Decretive
                
                 Wil
                 ,
                 with
                 his
                 
                   Wil
                   of
                   Complacence
                   and
                   Approbation
                
                 :
                 and
                 under
                 this
                 confusion
                 endeavor
                 to
                 secure
                 their
                 opposition
                 against
                 Gods
                 willing
                 the
                 Permission
                 of
                 Sin.
                 Thus
                 Strangius
                 ,
                 l.
                 3.
                 c.
                 2.
                 p.
                 548.
                 
                 
                   None
                   can
                   be
                   said
                   to
                   wil
                   what
                   he
                   doth
                   not
                   approve
                   .
                
                 Thence
                 others
                 make
                 Love
                 of
                 complacence
                 essential
                 to
                 al
                 acts
                 of
                 the
                 Divine
                 Wil
                 :
                 and
                 thence
                 conclude
                 ,
                 if
                 God
                 wil
                 the
                 permission
                 of
                 Sin
                 ,
                 he
                 must
                 necessarily
                 take
                 complacence
                 therein
                 .
                 But
                 the
                 replie
                 hereto
                 is
                 not
                 difficult
                 :
                 we
                 say
                 ,
                 that
                 God
                 takes
                 complacence
                 in
                 al
                 his
                 own
                 Acts
                 ,
                 but
                 not
                 in
                 al
                 the
                 objects
                 they
                 refer
                 unto
                 :
                 but
                 now
                 love
                 of
                 complacence
                 is
                 not
                 so
                 termed
                 from
                 the
                 act
                 ,
                 but
                 object
                 about
                 which
                 it
                 is
                 conversant
                 ;
                 which
                 must
                 be
                 some
                 good
                 either
                 natural
                 or
                 moral
                 .
                 Whence
                 it
                 is
                 evident
                 ,
                 that
                 God
                 may
                 wil
                 the
                 permission
                 of
                 Sin
                 ,
                 and
                 its
                 existence
                 as
                 a
                 consequent
                 thereto
                 ,
                 and
                 yet
                 not
                 take
                 complacence
                 in
                 or
                 approve
                 of
                 sin
                 .
                 See
                 more
                 of
                 Gods
                 Wil
                 and
                 its
                 various
                 Distributions
                 ,
                 
                   Court
                   Gent.
                
                 P.
                 4.
                 
                 B.
                 2.
                 c.
                 5.
                 
                 §
                 .
                 3.
                 
              
               
                 §
                 .
                 6.
                 
                 The
                 last
                 terme
                 that
                 needs
                 our
                 Explication
                 is
                 
                   Divine
                   Concurse
                
                 ,
                 
                 its
                 
                   Immediation
                   ,
                   Efficacitie
                
                 and
                 
                   Predetermination
                   .
                   Strangius
                   ,
                   l.
                   1.
                   c.
                   11.
                   p.
                
                 59.
                 distinguisheth
                 Concurse
                 from
                 Influxe
                 thus
                 :
                 (
                 1
                 )
                 Influxe
                 is
                 more
                 large
                 than
                 concurse
                 :
                 for
                 the
                 causality
                 of
                 every
                 efficient
                 is
                 termed
                 Influxe
                 ;
                 and
                 therefore
                 the
                 Influxe
                 of
                 God
                 is
                 seen
                 in
                 many
                 things
                 ,
                 in
                 which
                 his
                 concurse
                 is
                 not
                 ,
                 as
                 when
                 he
                 acts
                 without
                 the
                 concurrence
                 of
                 a
                 second
                 cause
                 .
                 Thence
                 ,
                 (
                 2
                 )
                 the
                 terme
                 Influxe
                 is
                 absolute
                 ,
                 not
                 denoting
                 the
                 respect
                 of
                 any
                 other
                 cause
                 ,
                 but
                 that
                 of
                 concurse
                 is
                 relative
                 .
                 I
                 have
                 no
                 mind
                 to
                 quarrel
                 about
                 termes
                 without
                 just
                 ground
                 ,
                 and
                 therefore
                 can
                 easily
                 admit
                 this
                 distinction
                 ,
                 though
                 it
                 make
                 neither
                 for
                 nor
                 against
                 either
                 party
                 .
                 But
                 that
                 which
                 more
                 immediately
                 concerns
                 our
                 
                 present
                 controversie
                 is
                 ,
                 1.
                 
                 To
                 give
                 the
                 true
                 Idea
                 and
                 Notion
                 of
                 
                   Immediate
                   Concurse
                
                 ,
                 as
                 generally
                 asserted
                 and
                 stated
                 in
                 the
                 Scholes
                 :
                 which
                 we
                 shal
                 endeavour
                 to
                 explicate
                 both
                 negatively
                 and
                 positively
                 .
              
               
                 (
                 1
                 )
                 Negatively
                 ,
                 
                   Immediate
                   concurse
                   to
                   an
                   Act
                   consistes
                   not
                   in
                   the
                   preservation
                   of
                   the
                   principe
                   ,
                   or
                   rendring
                   of
                   it
                   apt
                   and
                   habile
                   for
                   any
                   congenerous
                   action
                   .
                
                 I
                 know
                 a
                 learned
                 and
                 pious
                 Divine
                 ,
                 who
                 seems
                 in
                 termes
                 to
                 grant
                 immediate
                 Concurse
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 actions
                 ,
                 yet
                 in
                 the
                 close
                 placeth
                 it
                 only
                 in
                 this
                 ,
                 
                   That
                   God
                   as
                   the
                   first
                   Mover
                   ,
                   so
                   far
                   excite
                   and
                   actuate
                   those
                   
                   powers
                   ,
                   as
                   that
                   they
                   are
                   apt
                   and
                   habile
                   for
                   any
                   congenerous
                   action
                   ,
                   to
                   which
                   they
                   have
                   a
                   natural
                   designation
                   ;
                   and
                   whereunto
                   they
                   are
                   not
                   sinfully
                   disinclined
                   .
                
                 But
                 al
                 this
                 ,
                 as
                 I
                 conceive
                 ,
                 no
                 way
                 reacheth
                 the
                 true
                 notion
                 of
                 Immediate
                 concurse
                 ,
                 neither
                 is
                 it
                 consistent
                 with
                 it self
                 .
                 For
                 ,
                 [
                 1
                 ]
                 If
                 
                   God
                   as
                   the
                   first
                   mover
                   excite
                   and
                   actuate
                   those
                   powers
                   ,
                
                 then
                 are
                 they
                 necessarily
                 by
                 him
                 drawn
                 or
                 applied
                 to
                 act
                 ,
                 which
                 is
                 more
                 than
                 being
                 
                   apt
                   and
                   habile
                   for
                   any
                   congenerous
                   action
                   :
                
                 certainly
                 to
                 excite
                 and
                 actuate
                 a
                 power
                 is
                 more
                 than
                 to
                 render
                 it
                 apt
                 and
                 habile
                 for
                 an
                 action
                 .
                 [
                 2
                 ]
                 If
                 the
                 Powers
                 by
                 Gods
                 exciting
                 of
                 them
                 are
                 rendred
                 only
                 
                   apt
                   and
                   habile
                
                 for
                 any
                 congenerous
                 action
                 ,
                 then
                 where
                 is
                 immediate
                 concurse
                 as
                 to
                 the
                 Act
                 ?
                 Did
                 or
                 would
                 any
                 terme
                 this
                 immediate
                 concurse
                 ,
                 
                   so
                   far
                   to
                   excite
                   and
                   actuate
                   those
                   powers
                   ,
                   as
                   that
                   they
                   are
                   apt
                   and
                   habile
                   for
                   any
                   congenerous
                   Action
                   ?
                
                 [
                 3
                 ]
                 What
                 this
                 Aptitude
                 and
                 Habilitie
                 is
                 ,
                 which
                 the
                 Powers
                 receive
                 by
                 being
                 thus
                 excited
                 and
                 actuated
                 by
                 God
                 ,
                 I
                 cannot
                 divine
                 :
                 Are
                 not
                 the
                 powers
                 of
                 the
                 soul
                 as
                 powers
                 apt
                 and
                 habile
                 for
                 natural
                 actions
                 ,
                 such
                 as
                 the
                 substrate
                 mater
                 of
                 sin
                 is
                 ?
                 What
                 other
                 Aptitude
                 or
                 Habilitie
                 doth
                 God
                 give
                 unto
                 the
                 natural
                 faculties
                 as
                 to
                 sinful
                 acts
                 ,
                 but
                 merely
                 the
                 facultie
                 of
                 acting
                 ?
                 Need
                 sinners
                 any
                 other
                 facultie
                 ,
                 power
                 ,
                 Aptitude
                 or
                 Habilitie
                 to
                 sin
                 ,
                 but
                 the
                 rational
                 faculties
                 depraved
                 ?
                 It
                 's
                 true
                 ,
                 God
                 applies
                 those
                 faculties
                 to
                 the
                 entitative
                 act
                 of
                 that
                 which
                 is
                 sinful
                 ,
                 but
                 yet
                 doth
                 not
                 adde
                 any
                 aptitude
                 or
                 habilitie
                 to
                 sin
                 .
                 [
                 4
                 ]
                 Doth
                 not
                 Durandus
                 and
                 his
                 Sectators
                 grant
                 al
                 this
                 ,
                 and
                 yet
                 denie
                 immediate
                 concurse
                 as
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ?
                 The
                 Hypothesis
                 of
                 Durandus
                 doth
                 no
                 way
                 exclude
                 any
                 kind
                 of
                 Aptitude
                 or
                 Habilitie
                 ,
                 but
                 rather
                 include
                 the
                 same
                 ;
                 it
                 only
                 excludes
                 the
                 immediate
                 application
                 of
                 the
                 power
                 to
                 its
                 act
                 ;
                 which
                 also
                 is
                 excluded
                 by
                 this
                 laxe
                 notion
                 of
                 Immediate
                 concurse
                 .
                 [
                 5
                 ]
                 Lastly
                 ,
                 if
                 they
                 who
                 oppose
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 al
                 sinful
                 acts
                 ,
                 do
                 indeed
                 and
                 in
                 truth
                 assert
                 and
                 owne
                 an
                 immediate
                 concurse
                 to
                 any
                 one
                 entitative
                 act
                 that
                 is
                 sinful
                 ,
                 al
                 those
                 black
                 and
                 direful
                 consequences
                 ,
                 which
                 they
                 cast
                 on
                 the
                 assertors
                 of
                 Predetermination
                 ,
                 may
                 with
                 as
                 much
                 facilitie
                 be
                 retorted
                 on
                 them
                 ,
                 as
                 we
                 shal
                 demonstrate
                 ,
                 chap.
                 5.
                 
                 §
                 .
                 4.
                 
                 Hence
                 ,
              
               
                 (
                 2
                 )
                 Affirmatively
                 ,
                 
                   Immediate
                   concurse
                   as
                   to
                   its
                   formal
                   Idea
                   not
                   only
                   gives
                   an
                   Aptitude
                   or
                   Habilitie
                   to
                   act
                   ,
                   but
                   also
                   immediately
                   produceth
                   the
                   very
                   act
                   it self
                   .
                
                 That
                 this
                 notion
                 of
                 immediate
                 concurse
                 is
                 universally
                 received
                 in
                 the
                 Scholes
                 ,
                 is
                 most
                 evident
                 .
                 I
                 shal
                 desire
                 the
                 Reader
                 to
                 consult
                 our
                 Countrey-man
                 
                   Compton
                   
                   Carleton
                
                 ,
                 a
                 learned
                 and
                 acute
                 Jesuite
                 ,
                 who
                 had
                 his
                 first
                 education
                 in
                 Cambridge
                 ,
                 and
                 is
                 more
                 moderate
                 than
                 most
                 of
                 that
                 faction
                 .
                 He
                 saith
                 ,
                 
                   Philosoph
                   .
                   Disput
                   .
                   28.
                   de
                   Causa
                   prima
                   ,
                
                 Sect.
                 3.
                 p.
                 319.
                 
                 
                   God
                   therefore
                   concurs
                   with
                   al
                   his
                   Creatures
                   immediately
                   to
                   al
                   their
                   actions
                   ,
                   not
                   only
                   by
                   the
                   Immediation
                   of
                   Virtue
                   ,
                   but
                   also
                   of
                   Supposite
                   ,
                
                 i.
                 e.
                 
                   that
                   action
                   ,
                   whereby
                   the
                   creature
                   operates
                   ,
                   doth
                   also
                   flow
                   immediately
                   from
                   God
                   himself
                   ,
                   and
                   not
                   from
                   any
                   other
                   substituted
                   in
                   his
                   place
                   .
                
                 A
                 clear
                 explication
                 of
                 Immediate
                 concurse
                 ,
                 so
                 far
                 as
                 it
                 regards
                 its
                 Immediation
                 .
                 Whence
                 Disput
                 .
                 29.
                 
                 Sect.
                 2.
                 he
                 determines
                 thus
                 ,
                 touching
                 Gods
                 Immediate
                 concurse
                 to
                 the
                 act
                 of
                 Sin
                 :
                 
                   We
                   must
                   say
                   therefore
                   ,
                   that
                   God
                   doth
                   physically
                   and
                   immediately
                   concur
                   to
                   the
                   act
                   of
                   sin
                   ,
                   together
                   with
                   the
                   create
                   Wil.
                
                 And
                 he
                 confirmes
                 this
                 Hypothesis
                 by
                 Arguments
                 out
                 of
                 
                   Aquinas
                   ,
                   Suarez
                   ,
                   Vasques
                   ,
                   Anselme
                   ,
                   Tanner
                   ,
                   Zumel
                   ,
                   Montesinus
                   ,
                   Mulderus
                   ,
                   Arriaga
                   ,
                
                 and
                 Oviedo
                 .
                 So
                 that
                 this
                 notion
                 of
                 Immediate
                 concurse
                 seems
                 to
                 have
                 been
                 generally
                 entertained
                 by
                 al
                 parties
                 ,
                 both
                 
                   Thomists
                   ,
                   Scotists
                
                 ,
                 and
                 Jesuites
                 ,
                 as
                 that
                 which
                 is
                 most
                 rational
                 and
                 self-evidencing
                 .
              
               
                 2.
                 
                 But
                 the
                 principal
                 point
                 in
                 controversie
                 is
                 touching
                 the
                 Efficacitie
                 
                 and
                 
                   Predetermination
                   of
                   Divine
                   Concurse
                
                 ;
                 wherein
                 the
                 Jesuites
                 and
                 Arminians
                 oppose
                 the
                 Dominicans
                 and
                 Calvinists
                 .
                 I
                 must
                 confess
                 ,
                 when
                 I
                 first
                 undertook
                 the
                 explication
                 of
                 Divine
                 Concurse
                 ,
                 specially
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 Sin
                 ,
                 I
                 studiosely
                 avoided
                 the
                 terme
                 Predetermination
                 ,
                 (
                 although
                 it
                 be
                 frequently
                 fathered
                 on
                 me
                 )
                 as
                 is
                 intimated
                 
                   Court
                   Gentiles
                
                 ,
                 P.
                 4.
                 
                 B.
                 2.
                 c.
                 11.
                 
                 §
                 .
                 7.
                 partly
                 to
                 avoid
                 needless
                 countests
                 about
                 words
                 ,
                 and
                 partly
                 because
                 I
                 would
                 not
                 professedly
                 espouse
                 the
                 interest
                 of
                 any
                 one
                 Sect
                 ,
                 but
                 adhere
                 to
                 Scriptural
                 termes
                 ;
                 but
                 since
                 ,
                 upon
                 a
                 more
                 accurate
                 inquiry
                 ,
                 finding
                 the
                 terme
                 expressely
                 laid
                 down
                 in
                 Scripture
                 ,
                 and
                 that
                 as
                 to
                 the
                 very
                 mater
                 in
                 controversie
                 ,
                 touching
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 I
                 see
                 no
                 reason
                 why
                 we
                 may
                 not
                 make
                 use
                 of
                 it
                 ,
                 notwithstanding
                 the
                 prejudices
                 some
                 endeavor
                 to
                 load
                 it
                 with
                 .
                 Therefore
                 for
                 the
                 more
                 ful
                 explication
                 of
                 this
                 terme
                 I
                 shal
                 endeavor
                 to
                 shew
                 ,
                 (
                 1
                 )
                 What
                 
                   efficacious
                   concurse
                   notes
                
                 ;
                 and
                 (
                 2
                 )
                 
                   How
                   this
                   efficacious
                   concurse
                   may
                   be
                   termed
                   Predeterminative
                   .
                
              
               
                 1.
                 
                 Divine
                 Concurse
                 is
                 termed
                 efficacious
                 as
                 it
                 doth
                 most
                 potently
                 
                 and
                 invincibly
                 produce
                 its
                 effect
                 .
                 The
                 Grecanic
                 terme
                 ,
                 whereby
                 the
                 efficacitie
                 of
                 Divine
                 Concurse
                 is
                 expressed
                 in
                 the
                 Scriptures
                 ,
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 efficacitie
                 ,
                 or
                 energie
                 ,
                 which
                 notes
                 the
                 
                   puissant
                   
                   force
                   of
                   any
                   operation
                   .
                
                 So
                 Ephes
                 .
                 1.
                 19.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   acccording
                   to
                   the
                   energie
                   or
                   efficacious
                   working
                   of
                   the
                   might
                   of
                   his
                   power
                   .
                
                 Here
                 is
                 ,
                 (
                 1
                 )
                 Power
                 or
                 
                   force
                   .
                   (
                   2
                   )
                   Might
                   of
                   power
                
                 or
                 
                   most
                   potent
                   power
                
                 ;
                 and
                 (
                 3
                 )
                 The
                 
                   efficacious
                   working
                   of
                   this
                   most
                   potent
                   power
                   :
                
                 Which
                 note
                 the
                 puissant
                 efficacitie
                 of
                 divine
                 concurse
                 .
                 Thence
                 the
                 Syriac
                 renders
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   according
                   to
                   the
                   efficace
                
                 .
                 So
                 Ephes
                 .
                 3.
                 7.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   according
                   to
                   the
                   energie
                
                 or
                 
                   efficace
                   of
                   his
                   power
                
                 .
                 The
                 like
                 ,
                 Phil.
                 3.
                 21.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   according
                   to
                   the
                   efficacious
                   working
                   ,
                   whereby
                   he
                   is
                   able
                   even
                   to
                   subdue
                   althings
                   unto
                   himself
                   .
                
                 So
                 
                   Col.
                   1.
                   29.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   according
                   to
                   his
                   efficacious
                   working
                   ,
                   which
                   worketh
                   in
                   me
                   mightily
                   .
                
                 In
                 al
                 these
                 Texts
                 we
                 have
                 
                   mighty
                   power
                
                 ,
                 yea
                 omnipotence
                 joined
                 with
                 the
                 efficace
                 of
                 divine
                 Concurse
                 ;
                 which
                 demonstrates
                 its
                 invincible
                 manner
                 of
                 working
                 ,
                 in
                 the
                 production
                 of
                 al
                 its
                 effects
                 .
                 So
                 that
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 Gods
                 intime
                 presence
                 with
                 al
                 second
                 Causes
                 ,
                 and
                 efficacious
                 concurring
                 with
                 and
                 actuating
                 of
                 them
                 in
                 al
                 their
                 operations
                 .
                 The
                 like
                 import
                 may
                 be
                 applied
                 to
                 its
                 conjugate
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 notes
                 ,
                 
                   to
                   effect
                   any
                   thing
                   in
                   the
                   most
                   efficacious
                   manner
                   ,
                
                 so
                 as
                 to
                 overcome
                 al
                 resistence
                 made
                 against
                 the
                 force
                 of
                 the
                 Agent
                 .
                 So
                 1
                 Cor.
                 12.
                 6.
                 
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   who
                   efficaciously
                   worketh
                   althings
                
                 .
                 The
                 like
                 v.
                 11.
                 of
                 which
                 hereafter
                 .
                 This
                 efficacious
                 concurse
                 ,
                 as
                 it
                 cooperates
                 with
                 the
                 second
                 cause
                 is
                 termed
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 cooperation
                 or
                 concurse
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   cooperate
                
                 .
                 So
                 
                   Mark
                   16.
                   20.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   the
                   Lord
                   cooperating
                   ,
                
                 or
                 
                   efficaciously
                   concurring
                
                 .
                 So
                 elsewhere
                 ,
                 that
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 applied
                 to
                 God
                 notes
                 his
                 
                   actuose
                   ,
                   efficacious
                
                 ,
                 and
                 
                   predeterminative
                   concurse
                
                 in
                 and
                 with
                 althings
                 ,
                 is
                 evident
                 from
                 the
                 use
                 of
                 the
                 word
                 both
                 in
                 sacred
                 and
                 profane
                 Authors
                 .
                 So
                 with
                 Phavorinus
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   work
                   readily
                
                 .
                 It
                 's
                 rendred
                 by
                 the
                 Syriac
                 ,
                 sometimes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   work
                
                 ,
                 as
                 1
                 Cor.
                 12.
                 6.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 where
                 it
                 notes
                 not
                 only
                 an
                 
                   universal
                   general
                   concurse
                
                 ,
                 but
                 a
                 
                   particular
                   ,
                   present
                   ,
                   certain
                   ,
                   efficacious
                   force
                
                 or
                 efficacitie
                 of
                 Divine
                 Concurse
                 ,
                 exerting
                 it self
                 in
                 al
                 individual
                 acts
                 and
                 effects
                 .
                 Again
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 rendred
                 by
                 the
                 Syriac
                 ,
                 Rom.
                 7.
                 5.
                 
                 and
                 2
                 Cor.
                 4.
                 12.
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   work
                   ,
                   to
                   act
                   with
                   diligence
                   ,
                
                 to
                 
                   be
                   efficacious
                
                 ,
                 as
                 Boderianus
                 .
                 And
                 1
                 Cor.
                 12.
                 11.
                 it
                 is
                 rendred
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   act
                   ,
                   to
                   work
                   ,
                   to
                   perform
                   ,
                   to
                   effect
                   ,
                
                 as
                 Boderianus
                 .
                 Lastly
                 ,
                 it
                 is
                 rendred
                 by
                 the
                 Syriac
                 ,
                 
                   Ephes
                   .
                   1.
                   11.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   who
                   hath
                
                 
                 
                   efficaciously
                   wrought
                   althings
                
                 .
                 Which
                 sufficiently
                 demonstrates
                 
                 the
                 predetermination
                 of
                 Gods
                 concurse
                 ,
                 as
                 to
                 al
                 second
                 causes
                 and
                 acts
                 .
                 Hence
                 ,
              
               
                 2.
                 
                 This
                 efficacious
                 Concurse
                 ,
                 as
                 it
                 determines
                 and
                 applies
                 the
                 
                 second
                 cause
                 to
                 act
                 ,
                 is
                 both
                 in
                 sacred
                 Scripture
                 and
                 by
                 scholastic
                 Theologues
                 termed
                 Determinative
                 and
                 Predeterminative
                 .
                 We
                 find
                 both
                 these
                 termes
                 in
                 Scripture
                 applied
                 to
                 Divine
                 Concurse
                 .
                 Thus
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   a
                   terme
                
                 or
                 limit
                 ;
                 (
                 1
                 )
                 primarily
                 and
                 properly
                 signifies
                 
                   to
                   termine
                   ,
                   set
                   bounds
                
                 or
                 
                   limits
                   to
                   any
                   cause
                   ,
                   effect
                   ,
                
                 or
                 thing
                 .
                 So
                 
                   Acts
                   17.
                   26.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                
                 
                 
                   hath
                   determined
                   the
                   times
                   before
                   appointed
                   ,
                   and
                   the
                   bounds
                   of
                   their
                   habitation
                   :
                   i.
                   e.
                
                 God
                 has
                 determined
                 or
                 predetermined
                 to
                 every
                 Man
                 ,
                 Nation
                 ,
                 and
                 Kingdome
                 their
                 fixed
                 termes
                 of
                 duration
                 and
                 life
                 .
                 So
                 
                   Arrian
                   ,
                   Epictet
                   .
                   lib.
                   1.
                   cap.
                
                 12.
                 speaking
                 of
                 God
                 ,
                 he
                 saith
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 And
                 Virgils
                 Song
                 is
                 remarquable
                 :
                 
                   Stat
                   sua
                   cuique
                   dies
                   ,
                   Every
                   ones
                   day
                   stands
                   fixed
                
                 or
                 determined
                 :
                 which
                 Servius
                 understands
                 ,
                 
                   of
                   the
                   fixed
                   determined
                   period
                   of
                   human
                   life
                   .
                
                 So
                 that
                 we
                 see
                 that
                 not
                 only
                 sacred
                 Philosophie
                 ,
                 but
                 the
                 very
                 Pagans
                 by
                 their
                 dim
                 light
                 ,
                 asserted
                 a
                 fixed
                 period
                 of
                 Divine
                 life
                 ,
                 as
                 determined
                 by
                 God
                 ;
                 albeit
                 some
                 that
                 professe
                 themselves
                 Christians
                 denie
                 the
                 same
                 .
                 Then
                 he
                 addes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   and
                   the
                   bounds
                
                 ,
                 or
                 
                   the
                   position
                   of
                   termes
                
                 :
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 properly
                 signifies
                 the
                 
                   position
                   of
                   termes
                
                 or
                 
                   limits
                   to
                   any
                   cause
                   ,
                   action
                   ,
                   effect
                   ,
                
                 or
                 thing
                 .
                 God
                 by
                 his
                 eternal
                 Decree
                 has
                 predetermined
                 or
                 
                   set
                   termes
                
                 and
                 limits
                 to
                 al
                 second
                 causes
                 ,
                 their
                 actions
                 ,
                 effects
                 ,
                 and
                 events
                 :
                 there
                 is
                 nothing
                 so
                 contingent
                 in
                 nature
                 ,
                 but
                 it
                 is
                 predetermined
                 by
                 the
                 Divine
                 wil.
                 We
                 find
                 the
                 Verbe
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 applied
                 to
                 times
                 and
                 places
                 ,
                 as
                 wel
                 as
                 to
                 causes
                 and
                 acts
                 :
                 So
                 
                   Heb.
                   4.
                   7.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   he
                   determines
                
                 or
                 limits
                 
                 
                   a
                   day
                
                 .
                 Thence
                 in
                 the
                 Glossarie
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 
                   a
                   stated
                
                 or
                 
                   determined
                   day
                
                 :
                 and
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   termine
                
                 or
                 
                   limit
                   as
                   to
                   place
                
                 .
                 Whence
                 Hesychius
                 makes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   he
                   determines
                
                 ,
                 to
                 be
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   he
                   gives
                   terme
                
                 or
                 limit
                 .
                 Thence
                 also
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 with
                 the
                 LXX
                 .
                 answers
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   termine
                   ,
                   determine
                
                 ,
                 or
                 
                   constitute
                   termes
                
                 to
                 any
                 place
                 or
                 thing
                 ,
                 
                   Num.
                   34.
                   6.
                   
                   Josh
                
                 .
                 13.
                 27.
                 
                 &
                 15.
                 11.
                 also
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   be
                   bounded
                
                 or
                 determined
                 .
                 Whence
                 lastly
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 
                   a
                   definition
                
                 ,
                 which
                 is
                 the
                 terme
                 or
                 boundary
                 of
                 an
                 essence
                 ,
                 according
                 to
                 Cicero
                 ,
                 who
                 renders
                 it
                 ,
                 
                   the
                   circumscription
                   of
                   a
                   thing
                
                 .
                 (
                 2
                 )
                 From
                 this
                 primary
                 notion
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 follows
                 a
                 secondary
                 ,
                 namely
                 ,
                 
                   to
                   decree
                   ,
                   destine
                   to
                   a
                   certain
                   end
                   ,
                   predestine
                   ,
                   predetermine
                   .
                
                 In
                 which
                 sense
                 it
                 signifies
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   predetermine
                
                 :
                 and
                 so
                 it
                 is
                 transferred
                 to
                 
                   predestination
                   ,
                   predetermination
                
                 ,
                 or
                 
                   the
                   decree
                   and
                   
                   purpose
                   of
                   the
                   Divine
                   wil
                   ,
                
                 even
                 about
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 sin
                 ;
                 as
                 
                   Luke
                   22.
                   22.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   as
                   it
                   was
                   determined
                   ,
                
                 
                 or
                 
                   predetermined
                   ,
                   decreed
                
                 .
                 Our
                 Lord
                 speaks
                 of
                 his
                 Crucifixion
                 ,
                 which
                 was
                 the
                 greatest
                 of
                 sins
                 and
                 intrinsecally
                 evil
                 ,
                 and
                 yet
                 lo
                 !
                 as
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 ,
                 predetermined
                 and
                 decreed
                 by
                 God.
                 The
                 same
                 
                   Acts.
                   2.
                   23.
                   
                   Him
                   ,
                   being
                   delivered
                
                 
                 
                   by
                   the
                   determinate
                   counsel
                   ,
                   and
                   foreknowledge
                   of
                   God
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   by
                   that
                   defined
                   ,
                   determined
                   ,
                
                 or
                 
                   predetermined
                   counsel
                
                 :
                 of
                 which
                 more
                 Chap.
                 3.
                 
                 §
                 .
                 2.
                 
                 Hence
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   decree
                   ,
                   deliberate
                   ,
                   determine
                
                 is
                 expounded
                 by
                 
                   Theodotion
                   ,
                   Job
                
                 22.
                 28.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 And
                 Hesychius
                 makes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   he
                   determines
                
                 synonymous
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 when
                 applied
                 to
                 the
                 Divine
                 wil
                 note
                 predefinition
                 and
                 predetermination
                 .
              
               
                 As
                 the
                 simple
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 so
                 also
                 the
                 composite
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   predestine
                
                 
                 or
                 predetermine
                 is
                 used
                 six
                 times
                 in
                 the
                 N.
                 T.
                 (
                 1
                 )
                 of
                 things
                 appertaining
                 to
                 salvation
                 ,
                 1
                 Cor.
                 2.
                 7.
                 
                 (
                 2
                 )
                 of
                 persons
                 elect
                 ,
                 
                   Rom.
                   8.
                   29
                   ,
                   30.
                   
                   Eph.
                
                 1.
                 5
                 ,
                 11.
                 (
                 3
                 )
                 of
                 the
                 
                   substrate
                   mater
                
                 or
                 entitative
                 act
                 of
                 sin
                 ,
                 yea
                 that
                 which
                 was
                 intrinsecally
                 evil
                 .
                 So
                 
                   Act.
                   4.
                   28.
                   
                   For
                   to
                   do
                   whatsoever
                   thine
                   hand
                   and
                   thy
                   counsel
                   determined
                   before
                   ,
                
                 or
                 
                   predetermined
                   to
                   be
                   done
                
                 .
                 For
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 may
                 more
                 properly
                 be
                 rendred
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 primarily
                 signifies
                 to
                 
                   predefine
                   ,
                   predestine
                   ,
                   predetermine
                   ,
                   to
                   set
                   limits
                   ,
                   bounds
                   ,
                   termes
                   to
                   persons
                
                 or
                 things
                 .
                 Thence
                 ,
                 as
                 to
                 this
                 present
                 text
                 and
                 point
                 ,
                 when
                 it
                 is
                 said
                 here
                 ,
                 that
                 those
                 who
                 crucified
                 Christ
                 
                   did
                   what
                   Gods
                   hand
                   and
                   counsel
                   predetermined
                   to
                   be
                   done
                   ,
                
                 it
                 must
                 be
                 understood
                 of
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 ,
                 which
                 was
                 predetermined
                 by
                 God
                 ,
                 as
                 in
                 what
                 follows
                 ,
                 Chap.
                 3.
                 
                 §
                 .
                 2.
                 
                 The
                 Syriac
                 version
                 interprets
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   to
                   seal
                   ,
                   constitute
                
                 ,
                 or
                 
                   make
                   firm
                
                 any
                 thing
                 ,
                 which
                 is
                 rendred
                 by
                 the
                 LXX
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   order
                   ,
                   dispose
                   ,
                   constitute
                   ,
                   institute
                   .
                
                 The
                 Divine
                 Wil
                 and
                 Decree
                 gives
                 
                   order
                   ,
                   constitution
                   ,
                   limitation
                   ,
                   determination
                   ,
                
                 yea
                 predetermination
                 to
                 althings
                 :
                 al
                 persons
                 and
                 things
                 ,
                 times
                 and
                 places
                 ,
                 ends
                 and
                 means
                 receive
                 termes
                 ,
                 limits
                 ,
                 destination
                 ,
                 and
                 predetermination
                 from
                 the
                 Divine
                 Wil
                 and
                 Decree
                 .
                 Hence
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 N.
                 T.
                 is
                 made
                 synonymous
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   foreknow
                   ,
                   1
                   Pet.
                
                 1.
                 20.
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   preordain
                   ,
                   Act.
                
                 17.
                 26.
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   propose
                
                 ,
                 or
                 
                   purpose
                   ,
                   Rom.
                   1.
                   13.
                   
                   Eph.
                
                 1.
                 9.
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   prepare
                   ,
                   Rom.
                   9.
                   23.
                   1
                   
                   Cor.
                
                 2.
                 9.
                 
                 By
                 al
                 which
                 we
                 evidently
                 see
                 ,
                 what
                 footsteps
                 predetermination
                 ,
                 and
                 as
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 sin
                 ,
                 has
                 in
                 the
                 sacred
                 Scriptures
                 .
              
               
               
                 We
                 now
                 procede
                 to
                 examine
                 this
                 notion
                 as
                 used
                 by
                 scholastic
                 
                 Theologues
                 ,
                 and
                 how
                 far
                 their
                 sentiments
                 thereof
                 are
                 applicable
                 to
                 our
                 present
                 Controversie
                 .
                 (
                 1
                 )
                 Some
                 distinguish
                 between
                 Gods
                 predefinition
                 and
                 his
                 predetermination
                 :
                 his
                 predefinition
                 they
                 restrain
                 to
                 his
                 Decrees
                 ,
                 and
                 his
                 predetermination
                 to
                 his
                 Concurse
                 .
                 Others
                 distinguish
                 the
                 predetermination
                 of
                 God
                 into
                 extrinsec
                 and
                 intrinsec
                 :
                 by
                 
                   extrinsec
                   predetermination
                
                 they
                 understand
                 the
                 act
                 of
                 the
                 Divine
                 Wil
                 or
                 Decree
                 ,
                 whereby
                 the
                 creature
                 is
                 predetermined
                 to
                 act
                 :
                 by
                 
                   intrinsec
                   predetermination
                
                 they
                 mean
                 the
                 
                   previous
                   motion
                
                 of
                 God
                 upon
                 the
                 creature
                 ,
                 which
                 continually
                 moves
                 and
                 applies
                 it
                 to
                 act
                 .
                 But
                 I
                 should
                 rather
                 distinguish
                 predetermination
                 ,
                 (
                 as
                 Creation
                 and
                 al
                 other
                 Acts
                 of
                 God
                 
                   ad
                   extrà
                
                 )
                 into
                 active
                 and
                 passive
                 :
                 [
                 1
                 ]
                 By
                 
                   active
                   predetermination
                
                 I
                 mean
                 nothing
                 else
                 but
                 the
                 Act
                 or
                 Decree
                 of
                 the
                 Divine
                 wil
                 ,
                 whereby
                 al
                 second
                 causes
                 ,
                 persons
                 ,
                 acts
                 ,
                 effects
                 and
                 things
                 receive
                 their
                 termes
                 ,
                 order
                 ,
                 and
                 limitation
                 as
                 to
                 power
                 and
                 activitie
                 .
                 This
                 is
                 the
                 same
                 with
                 predefinition
                 ,
                 predestination
                 ,
                 and
                 extrinsec
                 predetermination
                 .
                 That
                 this
                 active
                 predetermination
                 procedes
                 only
                 from
                 the
                 efficacious
                 previous
                 act
                 of
                 the
                 Divine
                 wil
                 ,
                 without
                 any
                 impression
                 or
                 actual
                 influxe
                 on
                 the
                 second
                 cause
                 has
                 been
                 defended
                 by
                 Scotus
                 and
                 others
                 of
                 great
                 name
                 in
                 the
                 Scholes
                 ,
                 and
                 that
                 on
                 invict
                 reasons
                 :
                 for
                 if
                 God
                 wil
                 ,
                 that
                 the
                 second
                 cause
                 ,
                 (
                 suppose
                 it
                 be
                 the
                 human
                 wil
                 )
                 act
                 ,
                 immediately
                 on
                 the
                 volition
                 of
                 God
                 the
                 action
                 of
                 the
                 second
                 cause
                 wil
                 follow
                 ,
                 not
                 from
                 any
                 previous
                 impression
                 on
                 the
                 second
                 cause
                 ,
                 but
                 from
                 its
                 natural
                 subordination
                 and
                 as
                 it
                 were
                 sympathie
                 with
                 the
                 first
                 cause
                 :
                 as
                 at
                 the
                 beck
                 of
                 the
                 human
                 wil
                 every
                 inferior
                 facultie
                 of
                 man
                 moves
                 .
                 See
                 
                   Suarez
                   ,
                   de
                   Auxil
                   .
                   l.
                   1.
                   c.
                   5.
                   n.
                
                 3.
                 and
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                
                 7.
                 
                 §
                 .
                 3.
                 
                 [
                 2
                 ]
                 By
                 
                   passive
                   predetermination
                
                 I
                 understand
                 the
                 concurse
                 of
                 God
                 as
                 applying
                 the
                 second
                 cause
                 to
                 its
                 act
                 ,
                 and
                 not
                 really
                 ,
                 but
                 mentally
                 or
                 modally
                 only
                 distinct
                 therefrom
                 :
                 For
                 as
                 active
                 predetermination
                 is
                 the
                 same
                 with
                 the
                 Divine
                 wil
                 ,
                 so
                 passive
                 predetermination
                 is
                 the
                 same
                 with
                 the
                 second
                 cause
                 ,
                 its
                 act
                 and
                 effect
                 ,
                 as
                 we
                 have
                 demonstrated
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                
                 8.
                 
                 §
                 .
                 1.
                 
              
               
                 (
                 2
                 )
                 Predetermination
                 is
                 usually
                 distinguished
                 into
                 physic
                 or
                 natural
                 ,
                 
                 and
                 ethic
                 or
                 moral
                 .
                 This
                 distinction
                 dependes
                 on
                 that
                 of
                 causes
                 into
                 physic
                 ,
                 and
                 moral
                 :
                 a
                 physic
                 or
                 
                   natural
                   cause
                
                 is
                 that
                 which
                 is
                 truly
                 efficient
                 ,
                 and
                 so
                 doth
                 really
                 influence
                 the
                 act
                 and
                 effect
                 ,
                 in
                 a
                 way
                 of
                 proper
                 efficience
                 or
                 causalitie
                 :
                 whence
                 an
                 Ethic
                 or
                 
                   moral
                   cause
                
                 is
                 that
                 which
                 doth
                 not
                 immediately
                 ,
                 directly
                 ,
                 or
                 in
                 a
                 way
                 of
                 real
                 proper
                 efficience
                 produce
                 the
                 act
                 and
                 effect
                 ,
                 but
                 only
                 morally
                 ,
                 
                 by
                 proposing
                 objects
                 ,
                 motives
                 ,
                 precepts
                 ,
                 promisses
                 ,
                 or
                 the
                 like
                 moral
                 means
                 and
                 influences
                 ,
                 with
                 excitements
                 and
                 persuasions
                 .
                 Thus
                 proportionably
                 we
                 may
                 distinguish
                 predetermination
                 into
                 physic
                 and
                 moral
                 .
                 [
                 1
                 ]
                 By
                 
                   physic
                   predetermination
                
                 we
                 must
                 understand
                 not
                 corporal
                 ,
                 or
                 natural
                 in
                 a
                 strict
                 notion
                 ,
                 which
                 is
                 proper
                 only
                 to
                 things
                 inaminate
                 or
                 Brutes
                 ,
                 but
                 such
                 a
                 predetermination
                 as
                 really
                 applies
                 the
                 Agent
                 or
                 second
                 cause
                 to
                 its
                 act
                 ,
                 and
                 really
                 ,
                 yea
                 immediately
                 influenceth
                 both
                 act
                 and
                 effect
                 .
                 Thus
                 
                   Suarez
                   ,
                   Metaphys
                   .
                   Disput
                   .
                   17.
                   sect
                   .
                   2.
                   num
                   .
                   2.
                   
                   A
                   physic
                   cause
                   [
                   and
                   so
                   predetermination
                   ]
                   in
                   this
                   place
                   is
                   not
                   taken
                   for
                   a
                   corporal
                   or
                   natural
                   cause
                   ,
                   acting
                   by
                   corporeous
                   and
                   material
                   motion
                   ;
                   but
                   it
                   's
                   taken
                   more
                   universally
                   ,
                   for
                   a
                   cause
                   that
                   truly
                   and
                   really
                   influenceth
                   the
                   effect
                   :
                   for
                   as
                   nature
                   sometimes
                   signifies
                   any
                   essence
                   ;
                   so
                   physic
                   or
                   natural
                   influxe
                   is
                   that
                   which
                   by
                   true
                   and
                   proper
                   causalitie
                   worketh
                   the
                   effect
                   :
                   to
                   which
                   when
                   a
                   moral
                   cause
                   is
                   opposed
                   ,
                   it
                   is
                   to
                   be
                   understood
                   of
                   such
                   a
                   cause
                   which
                   doth
                   not
                   of
                   itself
                   and
                   truly
                   act
                   ,
                   yet
                   it
                   doth
                   so
                   carrie
                   itself
                   ,
                   as
                   that
                   the
                   effect
                   may
                   be
                   imputed
                   to
                   it
                   :
                   such
                   a
                   cause
                   is
                   he
                   that
                   comforts
                   ,
                   beseecheth
                   ,
                   or
                   hinders
                   not
                   when
                   he
                   may
                   and
                   ought
                   .
                
                 Hence
                 [
                 2
                 ]
                 by
                 
                   moral
                   predetermination
                
                 ,
                 as
                 it
                 regardes
                 Gods
                 influence
                 on
                 the
                 moral
                 rational
                 world
                 ,
                 we
                 must
                 understand
                 his
                 moral
                 influence
                 on
                 man
                 as
                 his
                 last
                 end
                 ,
                 his
                 stating
                 mans
                 dutie
                 by
                 moral
                 precepts
                 ,
                 inviting
                 thereto
                 by
                 Evangelic
                 promisses
                 ,
                 dehorting
                 from
                 sin
                 by
                 penal
                 comminations
                 ,
                 and
                 al
                 other
                 moral
                 influences
                 .
                 Here
                 we
                 are
                 to
                 note
                 ,
                 that
                 albeit
                 physic
                 and
                 moral
                 predetermination
                 be
                 comprehended
                 under
                 physic
                 and
                 moral
                 causalitie
                 ,
                 yet
                 the
                 later
                 is
                 more
                 comprehensive
                 than
                 the
                 former
                 :
                 for
                 physic
                 predetermination
                 properly
                 belongs
                 to
                 a
                 superior
                 cause
                 as
                 acting
                 on
                 an
                 inferior
                 ,
                 but
                 physic
                 causalitie
                 to
                 any
                 efficient
                 ,
                 as
                 Strangius
                 doth
                 wel
                 observe
                 .
              
               
                 But
                 to
                 sum
                 up
                 the
                 whole
                 ,
                 both
                 the
                 Dominicans
                 and
                 Calvinists
                 agree
                 with
                 the
                 Jesuites
                 and
                 Arminians
                 in
                 this
                 ,
                 That
                 the
                 holy
                 God
                 doth
                 not
                 morally
                 predetermine
                 any
                 to
                 sin
                 :
                 for
                 he
                 neither
                 counsels
                 ,
                 encourageth
                 ,
                 commandes
                 ,
                 or
                 invites
                 any
                 one
                 to
                 the
                 least
                 sin
                 .
                 The
                 Question
                 therefore
                 must
                 be
                 understood
                 of
                 
                   physic
                   predetermination
                
                 ;
                 which
                 I
                 shal
                 describe
                 according
                 to
                 the
                 explication
                 of
                 
                   Strangius
                   ,
                   l.
                   2.
                   c.
                   4.
                   p.
                
                 159.
                 thus
                 :
                 
                   By
                   the
                   physic
                   predetermination
                   of
                   God
                   in
                   this
                   place
                   is
                   understood
                   the
                   action
                   of
                   God
                   ,
                   whereby
                   he
                   moves
                   and
                   applies
                   the
                   second
                   cause
                   to
                   act
                   ,
                   and
                   so
                   antecedently
                   to
                   al
                   operation
                   of
                   the
                   creature
                   ;
                   or
                   in
                   order
                   of
                   nature
                   and
                   reason
                   before
                   the
                   creature
                   workes
                   ,
                   God
                   really
                   and
                   efficaciously
                   moves
                   it
                   to
                   act
                   in
                   al
                   its
                   actions
                   :
                   
                     i.
                     e.
                  
                   he
                   actes
                   and
                   causeth
                   ,
                   that
                   the
                   creature
                   
                   actes
                   and
                   causeth
                   whatever
                   it
                   actes
                   and
                   causeth
                   :
                   so
                   that
                   without
                   this
                   premotion
                   of
                   God
                   the
                   creature
                   can
                   do
                   nothing
                   :
                   and
                   this
                   premotion
                   being
                   given
                   it
                   is
                   impossible
                   ,
                   in
                   a
                   composite
                   sense
                   ,
                   that
                   the
                   creature
                   should
                   not
                   act
                   and
                   do
                   that
                   ,
                   unto
                   which
                   it
                   is
                   premoved
                   by
                   the
                   first
                   cause
                   .
                
                 And
                 more
                 particularly
                 ,
                 though
                 concisely
                 ,
                 as
                 for
                 Gods
                 predetermination
                 of
                 the
                 human
                 wil
                 ,
                 Strangius
                 ,
                 
                 
                   l.
                   2.
                   c.
                   11.
                   p.
                
                 244.
                 gives
                 it
                 us
                 thus
                 :
                 
                   To
                   predetermine
                   the
                   wil
                   ,
                   as
                   they
                   teach
                   ,
                   is
                   to
                   applie
                   the
                   wil
                   to
                   act
                   ,
                   and
                   to
                   make
                   it
                   act
                   .
                
                 Which
                 description
                 of
                 predetermination
                 I
                 do
                 readily
                 close
                 with
                 ,
                 and
                 so
                 the
                 Question
                 before
                 us
                 wil
                 be
                 summarily
                 this
                 ,
              
               
                 
                   Whether
                   God
                   doth
                   by
                   an
                   efficacious
                   power
                   and
                   influence
                   move
                   and
                   predetermine
                   men
                   unto
                   al
                   their
                   natural
                   actions
                   ,
                   even
                   those
                   that
                   have
                   sin
                   annexed
                   or
                   appendent
                   to
                   them
                   ?
                
                 Affirm
                 .
              
               
                 I
                 am
                 not
                 ignorant
                 ,
                 that
                 a
                 reverend
                 and
                 learned
                 Divine
                 who
                 opposeth
                 our
                 Hypothesis
                 ,
                 states
                 the
                 question
                 otherwise
                 ,
                 as
                 if
                 we
                 held
                 ,
                 
                   That
                   God
                   doth
                   by
                   an
                   efficacious
                   influence
                   universaelly
                   move
                   and
                   determine
                   men
                   to
                   al
                   their
                   actions
                   ;
                   even
                   those
                   that
                   are
                   most
                   wicked
                   .
                
                 But
                 this
                 Hypothesis
                 ,
                 as
                 proposed
                 and
                 intended
                 ,
                 I
                 know
                 no
                 sober
                 mind
                 but
                 abhors
                 :
                 whoever
                 said
                 ,
                 that
                 God
                 determines
                 men
                 to
                 the
                 most
                 wicked
                 actions
                 as
                 such
                 ?
                 were
                 not
                 this
                 to
                 make
                 him
                 the
                 Author
                 of
                 sin
                 ,
                 which
                 every
                 pious
                 soul
                 detestes
                 ?
                 For
                 to
                 determine
                 to
                 wicked
                 actions
                 as
                 such
                 ,
                 implies
                 also
                 a
                 determination
                 to
                 the
                 wickednesse
                 of
                 those
                 actions
                 :
                 and
                 this
                 determination
                 cannot
                 be
                 physic
                 ;
                 because
                 sin
                 as
                 sin
                 has
                 no
                 physic
                 cause
                 or
                 determination
                 :
                 therefore
                 it
                 must
                 be
                 moral
                 :
                 and
                 surely
                 whoever
                 determines
                 morally
                 to
                 the
                 most
                 wicked
                 actions
                 cannot
                 but
                 be
                 the
                 moral
                 cause
                 ,
                 and
                 Author
                 of
                 them
                 :
                 and
                 is
                 not
                 this
                 an
                 high
                 piece
                 of
                 blasphemie
                 ?
                 We
                 are
                 so
                 far
                 from
                 asserting
                 ,
                 that
                 God
                 determines
                 men
                 to
                 the
                 most
                 wicked
                 actions
                 ,
                 as
                 that
                 we
                 say
                 ,
                 he
                 determines
                 men
                 to
                 no
                 wicked
                 action
                 ;
                 no
                 not
                 the
                 least
                 :
                 Yea
                 we
                 adde
                 further
                 ,
                 that
                 in
                 actions
                 sincerely
                 but
                 imperfectly
                 good
                 ,
                 and
                 in
                 part
                 sinful
                 ,
                 albeit
                 God
                 predetermines
                 men
                 both
                 naturally
                 and
                 morally
                 to
                 the
                 goodnesse
                 of
                 the
                 action
                 ,
                 and
                 naturally
                 to
                 the
                 substrate
                 mater
                 or
                 natural
                 act
                 ,
                 yet
                 he
                 predetermines
                 not
                 to
                 the
                 vitiositie
                 of
                 the
                 act
                 ,
                 or
                 the
                 act
                 as
                 sinful
                 .
                 So
                 the
                 sum
                 and
                 whole
                 of
                 our
                 Hypothesis
                 is
                 this
                 ,
                 
                   That
                   God
                   doth
                   by
                   an
                   efficacious
                   power
                   and
                   influence
                   move
                   and
                   predetermine
                   men
                   unto
                   al
                   their
                   natural
                   actions
                   ,
                   even
                   such
                   as
                   have
                   sin
                   appendent
                   to
                   them
                   .
                
                 This
                 Hypothesis
                 we
                 no
                 way
                 doubt
                 but
                 to
                 make
                 good
                 both
                 by
                 scriptural
                 and
                 rational
                 demonstration
                 .
              
            
             
               
               
                 CHAP.
                 II.
                 The
                 state
                 of
                 the
                 Controversie
                 .
              
               
                 
                   (
                   1
                   )
                   Ten
                   general
                   Propositions
                   wherein
                   the
                   New
                   Methodists
                   and
                   Predeterminants
                   agree
                   .
                   (
                   2
                   )
                   The
                   New
                   Methodists
                   differences
                   among
                   themselves
                   about
                   Prescience
                   ,
                   Futurition
                   ,
                   Divine
                   Concurse
                   ,
                   and
                   Gods
                   permission
                   of
                   sin
                   .
                   (
                   3
                   )
                   The
                   differences
                   of
                   the
                   Predeterminants
                   from
                   the
                   New
                   Methodists
                   about
                   absolute
                   Decrees
                   ,
                   the
                   Futurition
                   ,
                   Divine
                   Permission
                   ,
                   Prescience
                   ,
                   Providence
                   ,
                   Predefinition
                   ,
                   and
                   Predetermination
                   of
                   Sin.
                   
                
              
               
                 THE
                 prolixitie
                 we
                 have
                 used
                 in
                 explicating
                 and
                 stating
                 our
                 Question
                 wil
                 render
                 our
                 subsequent
                 work
                 more
                 facile
                 and
                 concise
                 .
                 For
                 here
                 that
                 old
                 Proverbe
                 holds
                 true
                 ,
                 
                   A
                   good
                   beginning
                   is
                   half
                   the
                   work
                   .
                
                 But
                 before
                 we
                 enter
                 on
                 the
                 Demonstration
                 of
                 our
                 Hypothesis
                 it
                 wil
                 be
                 necessary
                 to
                 manifest
                 ,
                 (
                 1
                 )
                 
                   Wherein
                   we
                   and
                   those
                   who
                   maintain
                   the
                   Antithesis
                   do
                   agree
                   .
                   (
                   2
                   )
                   Wherein
                   our
                   Opponents
                   ,
                   who
                   maintain
                   the
                   Antithesis
                   ,
                   differ
                   among
                   themselves
                   .
                   (
                   3
                   )
                   Wherein
                   we
                   differ
                   from
                   them
                   .
                
                 The
                 explication
                 of
                 these
                 Particulars
                 wil
                 not
                 a
                 little
                 conduce
                 to
                 the
                 more
                 perfect
                 state
                 and
                 determination
                 of
                 our
                 Question
                 .
              
               
                 §
                 .
                 1.
                 
                 
                   Wherein
                   we
                   and
                   our
                   Opponents
                   ,
                   who
                   maintain
                   the
                   Antithesis
                   ,
                
                 
                 
                   do
                   agree
                
                 .
                 Some
                 there
                 are
                 who
                 conceive
                 our
                 differences
                 greater
                 than
                 they
                 are
                 ;
                 others
                 on
                 the
                 contrary
                 make
                 them
                 lesse
                 :
                 our
                 first
                 work
                 therefore
                 wil
                 be
                 to
                 shew
                 ,
                 
                   wherein
                   we
                   agree
                
                 ;
                 which
                 I
                 shal
                 endeavor
                 to
                 lay
                 down
                 in
                 the
                 following
                 Propositions
                 .
              
               
                 1.
                 
                 Prop.
                 
                   That
                   God
                   hath
                   decreed
                   althings
                   that
                   come
                   to
                   passe
                   .
                
                 Herein
                 our
                 Adversaries
                 generally
                 concord
                 with
                 us
                 ;
                 albeit
                 they
                 differ
                 from
                 us
                 ,
                 as
                 also
                 among
                 themselves
                 about
                 the
                 manner
                 how
                 God
                 decrees
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 Thus
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   3.
                   p.
                
                 558.
                 
                 
                   But
                   also
                   we
                   confesse
                   and
                   say
                   ,
                   that
                   God
                   doth
                   truly
                   decree
                   althings
                   that
                   happen
                   ,
                   but
                   not
                   althings
                   in
                   one
                   and
                   the
                   same
                   manner
                   ;
                   but
                   some
                   things
                   effectively
                   ,
                   other
                   things
                   permissively
                   :
                   which
                   is
                   the
                   commun
                   opinion
                   of
                   Theologues
                   ,
                   according
                   to
                   that
                   famose
                   Axiome
                   of
                   
                     Augustin
                     :
                     There
                     is
                     nothing
                     done
                     ,
                     which
                     the
                     Omnipotent
                     doth
                     not
                     wil
                     ,
                     either
                     by
                     permitting
                     that
                     it
                     be
                     done
                     ,
                     or
                     by
                     doing
                     of
                     it
                     .
                  
                
                 Yet
                 the
                 said
                 Strangius
                 ,
                 in
                 what
                 precedes
                 ,
                 gives
                 us
                 a
                 very
                 dangerous
                 position
                 touching
                 the
                 Divine
                 Decrees
                 :
                 
                   It
                   is
                   not
                   needful
                   ,
                   saith
                   
                   he
                   ,
                   that
                   we
                   appoint
                   so
                   many
                   particular
                   Decrees
                   of
                   God
                   ,
                   touching
                   his
                   Concurse
                   to
                   be
                   afforded
                   ,
                   as
                   there
                   are
                   actions
                   of
                   the
                   creature
                   and
                   particular
                   objects
                   of
                   them
                   .
                   Sithat
                   that
                   one
                   general
                   Decree
                   or
                   Institute
                   of
                   God
                   may
                   suffice
                   ,
                   whereby
                   he
                   hath
                   determined
                   to
                   concur
                   with
                   al
                   the
                   actions
                   of
                   the
                   creature
                   ,
                   as
                   he
                   hath
                   given
                   them
                   a
                   power
                   to
                   act
                   ,
                   &c.
                   
                
                 This
                 general
                 Decree
                 ,
                 foisted
                 in
                 to
                 salve
                 his
                 own
                 Hypothesis
                 ,
                 is
                 most
                 unworthy
                 of
                 the
                 Divine
                 Being
                 ,
                 in
                 that
                 it
                 overthrows
                 the
                 Prescience
                 of
                 God
                 ,
                 imposeth
                 imperfection
                 on
                 the
                 Divine
                 Wil
                 ,
                 and
                 opens
                 an
                 effectual
                 dore
                 to
                 Pelagianisme
                 .
              
               
                 2.
                 
                 Prop.
                 
                   That
                   Election
                   of
                   some
                   to
                   Grace
                   and
                   Glorie
                   is
                   absolute
                   ,
                   and
                   no
                   way
                   dependent
                   on
                   the
                   prevision
                   of
                   any
                   act
                   of
                   man.
                
                 This
                 Proposition
                 ,
                 although
                 it
                 be
                 denied
                 by
                 the
                 Pelagians
                 ,
                 Socinians
                 ,
                 and
                 Arminians
                 ,
                 yet
                 it
                 is
                 generally
                 granted
                 by
                 our
                 Adversaries
                 ,
                 the
                 New
                 Methodists
                 ,
                 
                   Amyraldus
                   ,
                   Strangius
                   ,
                   Le
                   Blanc
                   ,
                
                 and
                 others
                 .
                 For
                 these
                 ,
                 albeit
                 they
                 make
                 Reprobation
                 conditional
                 and
                 dependent
                 on
                 mans
                 sin
                 ,
                 yet
                 they
                 grant
                 a
                 particular
                 absolute
                 Election
                 of
                 some
                 to
                 Grace
                 and
                 Glorie
                 :
                 which
                 to
                 me
                 seems
                 very
                 strange
                 and
                 inconsistent
                 with
                 their
                 Hypothesis
                 about
                 Reprobation
                 :
                 For
                 if
                 the
                 Decrees
                 of
                 God
                 be
                 absolute
                 as
                 to
                 Election
                 ,
                 why
                 should
                 they
                 not
                 be
                 
                 also
                 estimed
                 such
                 as
                 to
                 Reprobation
                 ?
                 Can
                 the
                 Divine
                 wil
                 be
                 moved
                 by
                 any
                 thing
                 but
                 itself
                 ?
                 Are
                 not
                 conditional
                 Decrees
                 inconsistent
                 therewith
                 ?
                 Doth
                 not
                 God
                 in
                 the
                 glass
                 of
                 his
                 own
                 Decrees
                 foresee
                 al
                 acts
                 and
                 events
                 of
                 the
                 human
                 wil
                 ?
                 Must
                 they
                 not
                 then
                 be
                 al
                 decreed
                 absolutely
                 by
                 God
                 ?
                 See
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 3.
                 
              
               
                 3.
                 
                 Prop.
                 
                   That
                   God
                   hath
                   a
                   certain
                   Science
                   or
                   Prescience
                   of
                   sin
                   ,
                   as
                   wel
                   as
                   of
                   al
                   other
                   Events
                   .
                
                 This
                 Proposition
                 is
                 universally
                 granted
                 by
                 al
                 the
                 New
                 Methodists
                 ,
                 
                   Amyraldus
                   ,
                   Strangius
                
                 ,
                 &c.
                 as
                 also
                 by
                 most
                 Arminians
                 ,
                 although
                 it
                 be
                 utterly
                 incompossible
                 and
                 inconsistent
                 with
                 the
                 sentiments
                 both
                 of
                 the
                 one
                 and
                 t'other
                 Partie
                 .
                 For
                 al
                 the
                 wit
                 of
                 man
                 ,
                 yea
                 I
                 wil
                 with
                 confidence
                 adde
                 of
                 Devils
                 ,
                 wil
                 never
                 be
                 able
                 to
                 explicate
                 and
                 demonstrate
                 a
                 certain
                 prescience
                 in
                 God
                 of
                 things
                 future
                 ,
                 but
                 what
                 is
                 originated
                 in
                 and
                 dependent
                 on
                 his
                 own
                 Decrees
                 .
                 I
                 must
                 solemnely
                 professe
                 ,
                 I
                 can
                 see
                 no
                 way
                 left
                 to
                 evade
                 the
                 force
                 of
                 
                 Socinus's
                 argument
                 against
                 the
                 certaintie
                 of
                 Gods
                 prescience
                 ,
                 if
                 we
                 resolve
                 it
                 not
                 into
                 the
                 free
                 determination
                 of
                 his
                 own
                 wil
                 decreeing
                 al
                 future
                 events
                 :
                 of
                 which
                 more
                 in
                 what
                 follows
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 2.
                 
              
               
                 4.
                 
                 Prop.
                 
                   That
                   whatever
                   God
                   absolutely
                   predefines
                   or
                   predestines
                   from
                   Eternitie
                   ,
                   he
                   predetermines
                   in
                   time
                   .
                
                 This
                 Proposition
                 the
                 New-Methodists
                 
                 seem
                 generally
                 to
                 grant
                 .
                 So
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   2.
                   p.
                
                 547.
                 
                 
                   When
                   we
                   speak
                   of
                   absolute
                   predefinition
                   ,
                   we
                   willingly
                   grant
                   ,
                   that
                   the
                   predefinition
                   of
                   God
                   from
                   eternitie
                   ,
                   and
                   the
                   Predetermination
                   of
                   the
                   create
                   wil
                   in
                   time
                   mutually
                   follow
                   each
                   other
                   ;
                   so
                   that
                   whatever
                   particular
                   singular
                   Act
                   God
                   hath
                   absolutely
                   predefined
                   should
                   be
                   done
                   by
                   us
                   ,
                   to
                   the
                   same
                   he
                   doth
                   determine
                   our
                   wil
                   :
                   For
                   whatever
                   God
                   hath
                   by
                   his
                   Decree
                   so
                   predefined
                   ,
                   it
                   is
                   necessary
                   that
                   he
                   effect
                   the
                   same
                   ,
                   or
                   cause
                   that
                   it
                   be
                   done
                   ;
                   because
                   the
                   Decree
                   of
                   God
                   ,
                   seeing
                   it
                   is
                   absolute
                   and
                   efficacious
                   ,
                   must
                   necessarily
                   have
                   its
                   effect
                   ;
                   which
                   it
                   cannot
                   have
                   but
                   by
                   efficaciously
                   applying
                   the
                   create
                   wil
                   to
                   the
                   predefinite
                   act
                   :
                   otherwise
                   ,
                   if
                   the
                   wil
                   should
                   not
                   act
                   that
                   which
                   is
                   predefined
                   ,
                   the
                   Predefinition
                   and
                   Decree
                   of
                   God
                   would
                   be
                   frustrated
                   ,
                   which
                   is
                   absurd
                   .
                
                 A
                 good
                 concession
                 ,
                 which
                 wil
                 be
                 of
                 use
                 to
                 us
                 in
                 what
                 follows
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 3.
                 
              
               
                 5.
                 
                 Prop.
                 
                   That
                   God
                   doth
                   predetermine
                   the
                   human
                   Wil
                   to
                   al
                   acts
                   and
                   effects
                   morally
                   good
                   ,
                   as
                   also
                   to
                   some
                   other
                   commun
                   acts
                   and
                   effects
                   .
                
                 This
                 Proposition
                 is
                 generally
                 rejected
                 by
                 the
                 Arminians
                 ,
                 as
                 also
                 by
                 Baronius
                 ,
                 yet
                 the
                 New
                 Methodists
                 ,
                 who
                 have
                 chalked
                 out
                 a
                 middle
                 Way
                 ,
                 generally
                 entertain
                 it
                 .
                 Thus
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   5.
                   p.
                
                 584.
                 
                 
                   We
                   have
                   shewen
                   ,
                   that
                   God
                   doth
                   not
                   in
                   al
                   things
                   predetermine
                   the
                   human
                   Wil
                   ,
                   namely
                   not
                   in
                   actions
                   intrinsecally
                   evil
                   ,
                   and
                   to
                   which
                   Vitiositie
                   is
                   necessarily
                   annexed
                   ;
                   albeit
                   in
                   things
                   lawful
                   ,
                   not
                   only
                   in
                   works
                   of
                   Grace
                   ,
                   but
                   also
                   in
                   others
                   that
                   are
                   commun
                   ,
                   according
                   to
                   his
                   own
                   pleasure
                   ,
                   he
                   determines
                   it
                   ,
                   with
                   the
                   preservation
                   of
                   its
                   own
                   native
                   libertie
                   ,
                   sithat
                   he
                   can
                   never
                   offer
                   any
                   violence
                   to
                   the
                   wil
                   ,
                   but
                   only
                   moves
                   it
                   sweetly
                   according
                   to
                   its
                   own
                   nature
                   .
                
                 See
                 more
                 on
                 this
                 argument
                 in
                 what
                 follows
                 ,
                 c.
                 3.
                 
                 §
                 .
                 1.
                 on
                 Prov.
                 21.
                 1.
                 
                 This
                 great
                 concession
                 of
                 Strangius
                 indeed
                 cuts
                 the
                 nerves
                 and
                 sinews
                 of
                 al
                 his
                 arguments
                 against
                 our
                 Hypothesis
                 :
                 For
                 if
                 God
                 can
                 and
                 doth
                 predetermine
                 the
                 wil
                 to
                 some
                 acts
                 ,
                 without
                 any
                 violence
                 offered
                 to
                 its
                 Libertie
                 ,
                 why
                 may
                 he
                 not
                 also
                 predetermine
                 it
                 to
                 al
                 its
                 acts
                 ,
                 without
                 prejudice
                 to
                 its
                 Libertie
                 ?
                 The
                 force
                 of
                 this
                 consequence
                 is
                 so
                 strong
                 ,
                 that
                 it
                 forceth
                 Baronius
                 and
                 the
                 Arminians
                 to
                 denie
                 al
                 Predetermination
                 .
                 See
                 Chap.
                 5.
                 
                 §
                 .
                 4.
                 
              
               
                 6.
                 
                 Prop.
                 
                   That
                   God
                   predetermins
                   the
                   Wil
                   to
                   the
                   substrate
                   mater
                   of
                   some
                   sinful
                   acts
                   ,
                   even
                   of
                   such
                   as
                   are
                   not
                   intrinsecally
                   evil
                   .
                
                 This
                 Proposition
                 is
                 granted
                 by
                 
                   Strangius
                   ,
                   l.
                   4.
                   c.
                   1.
                   p.
                
                 766.
                 
                 
                   But
                   although
                   
                   in
                   the
                   actions
                   of
                   wicked
                   men
                   ,
                   when
                   God
                   doth
                   use
                   them
                   as
                   Instruments
                   for
                   the
                   execution
                   of
                   some
                   peculiar
                   works
                   ,
                   it
                   may
                   peradventure
                   be
                   said
                   ,
                   that
                   God
                   doth
                   determine
                   their
                   wils
                   ,
                   yet
                   it
                   seems
                   more
                   incommode
                   to
                   say
                   ,
                   that
                   God
                   moves
                   and
                   predetermines
                   to
                   al
                   other
                   acts
                   ,
                   as
                   to
                   acts
                   of
                   hatred
                   of
                   God
                   ,
                   blasphemie
                   ,
                   &c.
                   
                
                 So
                 that
                 he
                 yieldeth
                 ,
                 that
                 God
                 may
                 predetermine
                 to
                 the
                 mater
                 of
                 some
                 sinful
                 acts
                 :
                 and
                 indeed
                 it
                 cannot
                 be
                 rationally
                 denied
                 ;
                 sithat
                 Acts
                 imperfectly
                 good
                 are
                 also
                 in
                 part
                 sinful
                 ;
                 and
                 the
                 substrate
                 mater
                 of
                 the
                 act
                 as
                 good
                 and
                 sinful
                 is
                 the
                 same
                 :
                 wherefore
                 if
                 God
                 predetermine
                 the
                 human
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 act
                 as
                 good
                 ,
                 must
                 he
                 not
                 also
                 predetermine
                 it
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 act
                 as
                 sinful
                 ?
                 When
                 I
                 say
                 ,
                 that
                 God
                 doth
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 act
                 as
                 sinful
                 ,
                 As
                 here
                 must
                 not
                 ,
                 yea
                 cannot
                 be
                 taken
                 Reduplicatively
                 ,
                 but
                 only
                 Specificatively
                 ,
                 as
                 it
                 specifies
                 one
                 and
                 the
                 same
                 Act
                 ,
                 and
                 distributes
                 it
                 into
                 its
                 opposite
                 Adjuncts
                 of
                 Good
                 and
                 Evil
                 :
                 So
                 that
                 the
                 meaning
                 is
                 no
                 more
                 than
                 this
                 ,
                 
                   that
                   God
                   predetermines
                   the
                   wil
                   to
                   the
                   substrate
                   mater
                   or
                   entitative
                   act
                   which
                   is
                   both
                   good
                   and
                   evil
                   :
                
                 and
                 if
                 he
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 Act
                 which
                 is
                 imperfectly
                 good
                 ,
                 (
                 as
                 our
                 Adversaries
                 grant
                 )
                 he
                 must
                 also
                 necessarily
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 act
                 whereunto
                 sin
                 is
                 annexed
                 :
                 because
                 the
                 substrate
                 mater
                 of
                 the
                 Act
                 as
                 good
                 and
                 evil
                 is
                 the
                 same
                 .
                 When
                 our
                 Adversaries
                 shal
                 have
                 given
                 us
                 a
                 rational
                 and
                 distinct
                 solution
                 to
                 this
                 argument
                 ,
                 I
                 shal
                 confess
                 they
                 have
                 done
                 much
                 for
                 the
                 subversion
                 of
                 our
                 Hypothesis
                 .
                 Of
                 this
                 Argument
                 ,
                 see
                 Chap.
                 5.
                 
                 §
                 .
                 4
                 ,
                 5.
                 
              
               
                 7.
                 
                 Prop.
                 
                   That
                   there
                   is
                   no
                   real
                   positive
                   Act
                   or
                   Entitie
                   in
                   nature
                   ,
                   whereof
                   God
                   is
                   not
                   the
                   efficient
                   cause
                   .
                
                 This
                 is
                 generally
                 granted
                 by
                 al
                 those
                 that
                 denie
                 sin
                 to
                 be
                 a
                 positive
                 Being
                 .
                 So
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   3.
                   p.
                
                 557.
                 
                 
                   There
                   is
                   no
                   Entitie
                   ,
                   and
                   no
                   action
                   as
                   it
                   is
                   an
                   action
                   or
                   has
                   any
                   realitie
                   ,
                   whereof
                   God
                   is
                   not
                   the
                   cause
                   ,
                   or
                   which
                   he
                   hath
                   not
                   decreed
                   either
                   absolutely
                   or
                   respectively
                   .
                
                 So
                 
                   l.
                   4.
                   c.
                   11.
                   p.
                
                 859.
                 
                 
                   The
                   entitie
                   of
                   the
                   Action
                   is
                   reduced
                   unto
                   God
                   ,
                   as
                   the
                   first
                   cause
                   ,
                   on
                   whose
                   concurse
                   and
                   influxe
                   it
                   dependes
                   .
                   So
                   a
                   Reverend
                   Divine
                   ,
                   
                     Cathol
                     .
                     Theol.
                     Part
                     1.
                     
                     Sect.
                     17.
                     p.
                  
                   85.
                   
                   `
                   It
                   is
                   certain
                   ,
                   that
                   as
                   
                     motus
                     vel
                     actio
                  
                   is
                   
                     quid
                     naturale
                  
                   ,
                   it
                   is
                   of
                   God
                   as
                   the
                   first
                   cause
                   of
                   Nature
                   :
                   and
                   so
                   when
                   a
                   sinner
                   acteth
                   ,
                   it
                   is
                   not
                   without
                   the
                   first
                   Universal
                   Cause
                   .
                
                 One
                 would
                 think
                 that
                 this
                 concession
                 ,
                 if
                 well
                 stated
                 and
                 prosecuted
                 ,
                 would
                 put
                 an
                 end
                 to
                 our
                 controversie
                 :
                 For
                 al
                 that
                 we
                 demand
                 is
                 ,
                 that
                 the
                 real
                 positive
                 
                 act
                 ,
                 whereunto
                 sin
                 is
                 annexed
                 ,
                 be
                 from
                 God
                 as
                 the
                 first
                 cause
                 of
                 Nature
                 :
                 But
                 yet
                 what
                 our
                 Opponents
                 grant
                 ,
                 as
                 limited
                 by
                 them
                 wil
                 not
                 answer
                 our
                 expectations
                 .
                 For
                 some
                 hold
                 with
                 Durandus
                 ,
                 that
                 the
                 action
                 is
                 from
                 God
                 ,
                 but
                 not
                 immediately
                 ;
                 others
                 ,
                 that
                 it
                 is
                 immediately
                 from
                 God
                 ,
                 yet
                 not
                 by
                 a
                 predeterminative
                 concurse
                 .
                 Hence
                 ,
              
               
                 8.
                 
                 Prop.
                 
                   That
                   God
                   concurs
                   immediately
                   to
                   the
                   substrate
                   mater
                   or
                   entitative
                   act
                   whereunto
                   sin
                   is
                   annexed
                   .
                
                 This
                 Proposition
                 is
                 not
                 granted
                 by
                 such
                 as
                 follow
                 Durandus
                 either
                 in
                 words
                 or
                 sense
                 ,
                 yet
                 by
                 others
                 it
                 is
                 .
                 Thus
                 
                   Strangius
                   ,
                   l.
                
                 1.
                 c.
                 10.
                 p.
                 54.
                 
                 
                   But
                   we
                   must
                   judge
                   ,
                   that
                   God
                   doth
                   immediately
                   reach
                   every
                   action
                   and
                   effect
                   of
                   the
                   creature
                   ,
                   and
                   that
                   both
                   by
                   the
                   Immediation
                   of
                   virtue
                   and
                   supposite
                   or
                   person
                   .
                   For
                   as
                   God
                   himself
                   ,
                   so
                   his
                   virtue
                   is
                   every
                   where
                   present
                   and
                   energetic
                   .
                
                 For
                 the
                 proof
                 whereof
                 he
                 cites
                 Isa
                 .
                 26.
                 12.
                 
                 Rom.
                 11.
                 ult
                 .
                 1
                 Cor.
                 12.
                 6.
                 
                 Act.
                 17.
                 28.
                 with
                 other
                 Scriptures
                 .
                 So
                 Ch.
                 11.
                 p.
                 61.
                 he
                 confesseth
                 ,
                 that
                 there
                 is
                 a
                 common
                 influxe
                 of
                 God
                 unto
                 al
                 actions
                 ,
                 which
                 he
                 cals
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   energie
                   and
                   efficace
                   of
                   God
                   ,
                   whereby
                   he
                   doth
                   subordinate
                   second
                   Causes
                   to
                   himself
                   ;
                   so
                   that
                   whatever
                   they
                   are
                   or
                   do
                   act
                   ,
                   they
                   essentially
                   depend
                   on
                   him
                   in
                   both
                   respects
                   .
                
                 Whereby
                 he
                 seems
                 to
                 evince
                 ,
                 that
                 Gods
                 Influxe
                 doth
                 not
                 only
                 render
                 the
                 subject
                 habile
                 to
                 act
                 ,
                 but
                 also
                 immediately
                 reach
                 the
                 very
                 act
                 ,
                 even
                 that
                 has
                 sin
                 annexed
                 to
                 it
                 .
                 The
                 like
                 he
                 addes
                 ,
                 l.
                 4.
                 c.
                 1.
                 p.
                 760.
                 
                 
                   It
                   may
                   truely
                   be
                   said
                   ,
                   and
                   men
                   are
                   wont
                   so
                   to
                   speak
                   ,
                   That
                   God
                   is
                   the
                   cause
                   of
                   vitiose
                   actions
                   ,
                   albeit
                   he
                   be
                   not
                   the
                   cause
                   of
                   the
                   actions
                   as
                   they
                   are
                   vitiose
                   .
                
                 And
                 more
                 fully
                 l.
                 4.
                 c.
                 3.
                 p.
                 783.
                 
                 
                   From
                   what
                   has
                   been
                   said
                   ,
                   it
                   may
                   in
                   some
                   manner
                   be
                   understood
                   ,
                   how
                   in
                   a
                   sane
                   sense
                   God
                   may
                   be
                   said
                   to
                   impel
                   or
                   incline
                   to
                   some
                   sin
                   ,
                   when
                   yet
                   he
                   is
                   void
                   of
                   al
                   sin
                   :
                   specially
                   if
                   these
                   things
                   be
                   observed
                   .
                   (
                   1
                   )
                   That
                   it
                   be
                   not
                   understood
                   ,
                   that
                   God
                   moves
                   or
                   inclines
                   men
                   to
                   sin
                   in
                   general
                   .
                   (
                   2
                   )
                   Neither
                   that
                   it
                   be
                   said
                   ,
                   that
                   God
                   moves
                   to
                   al
                   sin
                   ,
                   but
                   only
                   to
                   such
                   ,
                   in
                   which
                   he
                   useth
                   depraved
                   wils
                   as
                   instruments
                   to
                   execute
                   his
                   good
                   works
                   .
                   (
                   3
                   )
                   Neither
                   that
                   it
                   be
                   understood
                   ,
                   that
                   God
                   doth
                   properly
                   move
                   to
                   sin
                   simply
                   and
                   formally
                   taken
                   ,
                   or
                   sin
                   as
                   sin
                   ;
                   but
                   only
                   to
                   the
                   material
                   of
                   sin
                   ,
                   
                     i.
                     e.
                  
                   not
                   to
                   the
                   sin
                   of
                   the
                   Action
                   ,
                   but
                   to
                   the
                   Action
                   as
                   substrate
                   to
                   the
                   sin
                   ,
                   so
                   that
                   he
                   be
                   not
                   the
                   Author
                   of
                   the
                   vitiositie
                   ,
                   which
                   he
                   only
                   permits
                   ,
                   but
                   of
                   the
                   substrate
                   Act
                   ,
                   and
                   of
                   his
                   own
                   direction
                   and
                   ordination
                   ,
                   which
                   he
                   exerciseth
                   about
                   the
                   vitiose
                   Action
                   ,
                   &c.
                   
                
                 Yea
                 in
                 Actions
                 intrinsecally
                 sinful
                 ,
                 he
                 seems
                 to
                 grant
                 ,
                 that
                 the
                 Act
                 ,
                 as
                 it
                 is
                 a
                 
                 physic
                 or
                 natural
                 Being
                 ,
                 is
                 from
                 God.
                 So
                 l.
                 4.
                 c.
                 12.
                 p.
                 876.
                 
                 
                   That
                   which
                   is
                   also
                   true
                   of
                   Actions
                   which
                   are
                   intrinsecally
                   evil
                   ,
                   such
                   as
                   the
                   hatred
                   of
                   God
                   ,
                   perjurie
                   ,
                   &c.
                   
                   In
                   which
                   also
                   we
                   must
                   distinguish
                   the
                   physic
                   or
                   natural
                   Being
                   from
                   the
                   Ethic
                   or
                   moral
                   evil
                   .
                
                 —
                 That
                 God
                 concurs
                 to
                 the
                 physic
                 action
                 ,
                 but
                 not
                 to
                 the
                 moral
                 vice
                 of
                 the
                 action
                 we
                 have
                 above
                 shewen
                 .
                 There
                 are
                 two
                 observables
                 in
                 these
                 concessions
                 of
                 Strangius
                 ,
                 which
                 ,
                 if
                 he
                 were
                 candid
                 and
                 uniforme
                 in
                 granting
                 us
                 ,
                 would
                 put
                 a
                 period
                 to
                 the
                 controversie
                 .
                 [
                 1
                 ]
                 
                   That
                   in
                   Actions
                   intrinsecally
                   evil
                   there
                   is
                   a
                   physic
                   or
                   natural
                   entitie
                   separable
                   from
                   the
                   ethic
                   or
                   moral
                   vitiositie
                   .
                
                 [
                 2
                 ]
                 
                   That
                   the
                   physic
                   or
                   natural
                   entitie
                   of
                   al
                   sinful
                   Actions
                   ,
                   even
                   such
                   as
                   are
                   intrinsecally
                   sinful
                   ,
                   is
                   immediately
                   from
                   God
                   ,
                   as
                   the
                   first
                   cause
                   of
                   Nature
                   .
                
                 But
                 I
                 must
                 confesse
                 ,
                 I
                 cannot
                 find
                 that
                 Strangius
                 is
                 candid
                 or
                 uniforme
                 in
                 these
                 his
                 concessions
                 ,
                 but
                 elsewhere
                 he
                 seems
                 to
                 overthrow
                 what
                 he
                 has
                 here
                 granted
                 .
                 For
                 ,
                 [
                 1
                 ]
                 He
                 sometimes
                 asserts
                 ,
                 that
                 the
                 natural
                 act
                 of
                 hating
                 God
                 is
                 so
                 intrinsecally
                 evil
                 ,
                 as
                 that
                 the
                 vitiositie
                 cannot
                 be
                 separated
                 from
                 it
                 .
                 Again
                 ,
                 [
                 2
                 ]
                 albeit
                 he
                 seem
                 frequently
                 to
                 grant
                 an
                 immediate
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 ,
                 yet
                 when
                 he
                 comes
                 to
                 explain
                 what
                 he
                 intends
                 thereby
                 ,
                 he
                 doth
                 too
                 much
                 verge
                 unto
                 ,
                 if
                 not
                 wholly
                 espouse
                 
                 Durandus's
                 mediate
                 concurse
                 ,
                 as
                 to
                 acts
                 intrinsecally
                 evil
                 .
                 Thus
                 also
                 Amyraldus
                 ,
                 as
                 it
                 is
                 wel
                 noted
                 by
                 
                   Le
                   Blanc
                   ,
                   Thes
                   .
                   Conciliat
                   .
                   Arbitrii
                   ,
                
                 &c.
                 Thes
                 .
                 48.
                 p.
                 436.
                 
              
               
                 9.
                 
                 Prop.
                 
                   That
                   Gods
                   Providence
                   is
                   universally
                   and
                   efficaciously
                   active
                   in
                   the
                   directing
                   and
                   governing
                   the
                   Sins
                   of
                   men
                   unto
                   his
                   own
                   Glorie
                   .
                
                 This
                 most
                 of
                 the
                 new
                 Methodists
                 grant
                 ,
                 albeit
                 some
                 seem
                 to
                 denie
                 it
                 ,
                 at
                 least
                 in
                 part
                 .
                 Our
                 Proposition
                 is
                 granted
                 by
                 
                   Strangius
                   ,
                   l.
                
                 3.
                 c.
                 4.
                 p.
                 469.
                 
                 
                   Neither
                   doth
                   it
                   follow
                   from
                   our
                   opinion
                   ,
                   that
                   any
                   free
                   act
                   is
                   substracted
                   from
                   the
                   Providence
                   of
                   God
                   ,
                   if
                   man
                   doth
                   that
                   which
                   God
                   permits
                   ,
                   sithat
                   whether
                   it
                   be
                   good
                   or
                   evil
                   that
                   man
                   doth
                   ,
                   God
                   must
                   foreknow
                   ,
                   and
                   direct
                   and
                   order
                   it
                   to
                   the
                   end
                   appointed
                   by
                   himself
                   .
                   So
                   l.
                   4.
                   c.
                   1.
                   p.
                   760.
                   
                   `
                   Furthermore
                   it
                   must
                   be
                   observed
                   ,
                   which
                   we
                   have
                   oft
                   mentioned
                   ,
                   that
                   God
                   albeit
                   he
                   doth
                   not
                   wil
                   sin
                   as
                   sin
                   ,
                   yet
                   he
                   doth
                   advisedly
                   permit
                   ,
                   direct
                   ,
                   and
                   ordain
                   it
                   in
                   the
                   best
                   manner
                   ,
                   to
                   execute
                   his
                   righteous
                   judgements
                   ,
                   and
                   illustrate
                   his
                   glorie
                   .
                   The
                   like
                   p.
                   764.
                   
                   Albeit
                   we
                   denie
                   that
                   God
                   doth
                   ever
                   determine
                   the
                   wil
                   to
                   sin
                   formally
                   taken
                   ,
                   or
                   to
                   the
                   actions
                   unto
                   which
                   sin
                   is
                   necessarily
                   annexed
                   ,
                   yet
                   we
                   acknowledge
                   ,
                   that
                   God
                   doth
                   so
                   rule
                   and
                   order
                   
                   the
                   sinful
                   wils
                   of
                   Men
                   and
                   Devils
                   ,
                   that
                   by
                   permitting
                   tentations
                   ,
                   offering
                   objects
                   ,
                   subministrating
                   occasions
                   ,
                   denying
                   Grace
                   ,
                   which
                   he
                   owes
                   to
                   none
                   ,
                   letting
                   loose
                   the
                   reins
                   to
                   Satan
                   ,
                   removing
                   impediments
                   ,
                   or
                   by
                   operating
                   in
                   any
                   other
                   secret
                   manner
                   ,
                   the
                   event
                   which
                   he
                   pre-appoints
                   infallibly
                   follows
                   ,
                   and
                   specially
                   that
                   that
                   work
                   be
                   performed
                   ,
                   for
                   the
                   effecting
                   of
                   which
                   God
                   useth
                   their
                   ministerie
                   .
                
                 How
                 much
                 would
                 this
                 concession
                 conduce
                 to
                 put
                 a
                 period
                 to
                 this
                 controversie
                 ,
                 were
                 our
                 Adversaries
                 but
                 ingenuous
                 in
                 their
                 assent
                 and
                 consent
                 to
                 it
                 ?
                 Doth
                 he
                 not
                 say
                 here
                 as
                 much
                 as
                 we
                 ,
                 abating
                 only
                 the
                 terme
                 Predetermination
                 ?
                 and
                 yet
                 elsewhere
                 how
                 doth
                 he
                 start
                 off
                 from
                 what
                 is
                 here
                 granted
                 ?
              
               
                 10.
                 
                 Prop.
                 
                   That
                   God
                   doth
                   no
                   way
                   concur
                   or
                   predetermine
                   the
                   human
                   wil
                   to
                   the
                   substrate
                   mater
                   or
                   entitative
                   act
                   of
                   sin
                   so
                   as
                   to
                   be
                   the
                   cause
                   or
                   author
                   of
                   Sin.
                
                 This
                 Proposition
                 we
                 chearfully
                 and
                 with
                 our
                 whole
                 Souls
                 assent
                 and
                 consent
                 unto
                 ;
                 although
                 it
                 be
                 the
                 grand
                 designe
                 and
                 unwearied
                 endeavors
                 of
                 our
                 Adversaries
                 ,
                 both
                 Pelagians
                 ,
                 Jesuites
                 ,
                 Arminians
                 and
                 new
                 Methodists
                 ,
                 to
                 fasten
                 the
                 Antithesis
                 on
                 us
                 ,
                 namely
                 ,
                 
                   That
                   we
                   make
                   God
                   to
                   be
                   the
                   Author
                   of
                   sin
                   .
                
                 Which
                 Imputation
                 has
                 been
                 in
                 al
                 Ages
                 of
                 the
                 Christian
                 Church
                 fastened
                 on
                 those
                 that
                 defended
                 Efficacious
                 Grace
                 and
                 Divine
                 Concurse
                 ,
                 as
                 we
                 shal
                 shew
                 in
                 what
                 follows
                 ,
                 Chap.
                 4.
                 
              
               
                 §
                 .
                 2.
                 
                 Having
                 laid
                 down
                 the
                 general
                 Propositions
                 ,
                 wherein
                 our
                 
                 Opponents
                 generally
                 ,
                 though
                 not
                 without
                 some
                 variation
                 ,
                 concord
                 with
                 us
                 ,
                 it
                 follows
                 ,
                 
                   that
                   we
                   shew
                   briefly
                   wherein
                   they
                   differ
                   among
                   themselves
                   .
                
                 Indeed
                 ,
                 so
                 great
                 is
                 the
                 difference
                 of
                 our
                 Adversaries
                 ,
                 specially
                 the
                 New
                 Methodists
                 ,
                 
                   Amyraldus
                   ,
                   Baronius
                   ,
                   Strangius
                   ,
                   Le
                   Blanc
                   ,
                
                 and
                 others
                 among
                 themselves
                 in
                 this
                 point
                 touching
                 Gods
                 efficacious
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 as
                 that
                 it
                 is
                 very
                 difficult
                 for
                 us
                 to
                 forme
                 commun
                 principes
                 or
                 Hypotheses
                 wherein
                 they
                 al
                 agree
                 .
                 And
                 albeit
                 they
                 generally
                 agree
                 in
                 their
                 opposing
                 our
                 Hypothesis
                 ,
                 touching
                 Gods
                 immediate
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 actions
                 intrinsecally
                 evil
                 ,
                 yet
                 they
                 lay
                 down
                 their
                 own
                 Antithesis
                 with
                 so
                 much
                 caution
                 ,
                 suspension
                 ,
                 and
                 hesitation
                 of
                 mind
                 ,
                 as
                 if
                 they
                 were
                 afraid
                 the
                 contrary
                 might
                 prove
                 true
                 .
                 
                   Placeus
                   ,
                   Tractat.
                   de
                   Liber
                   .
                   Arbit
                   .
                   p.
                
                 174.
                 cunningly
                 waves
                 the
                 determination
                 of
                 the
                 Question
                 ,
                 with
                 this
                 modest
                 concelement
                 of
                 his
                 mind
                 :
                 
                   Truely
                   we
                   ,
                   according
                   to
                   the
                   reverence
                   we
                   have
                   towards
                   the
                   infinite
                   Majestie
                   of
                   God
                   ,
                   dare
                   not
                   define
                   what
                   the
                   Dependence
                   of
                   the
                   second
                   cause
                   on
                   the
                   
                   first
                   is
                   :
                
                 It
                 sufficeth
                 us
                 ,
                 
                   that
                   too
                   much
                   dependence
                   cannot
                   be
                   asserted
                   ,
                   provided
                   that
                   it
                   doth
                   not
                   asperse
                   God
                   with
                   any
                   the
                   least
                   spot
                   of
                   our
                   sins
                   .
                
                 Which
                 we
                 readily
                 close
                 with
                 ,
                 renouncing
                 al
                 such
                 dependence
                 as
                 brings
                 the
                 holy
                 God
                 under
                 the
                 imputation
                 of
                 sin
                 .
                 So
                 
                   Baronius
                   ,
                   Metaph.
                   Sect.
                
                 8.
                 
                 Disp
                 .
                 3.
                 
                 §
                 .
                 78.
                 pag.
                 147.
                 having
                 given
                 us
                 the
                 mention
                 of
                 the
                 Thomists
                 previous
                 predeterminative
                 concurse
                 ,
                 namely
                 ,
                 
                   that
                   the
                   human
                   wil
                   is
                   in
                   al
                   its
                   motions
                   excited
                   by
                   God
                   ,
                   and
                   efficaciously
                   ,
                
                 i.
                 e.
                 
                   irresistibly
                   moved
                   ,
                   first
                   to
                   act
                   ,
                   and
                   then
                   to
                   act
                   this
                   rather
                   than
                   that
                   ,
                
                 before
                 he
                 undertakes
                 the
                 refutation
                 hereof
                 he
                 thus
                 premonishes
                 us
                 :
                 
                   In
                   the
                   mean
                   while
                   we
                   professe
                   these
                   two
                   things
                   :
                   (
                   1
                   )
                   That
                   we
                   do
                   much
                   against
                   our
                   wil
                   recede
                   from
                   this
                   opinion
                   ,
                   and
                   that
                   because
                   we
                   conceive
                   so
                   honourably
                   of
                   those
                   great
                   men
                   ,
                   which
                   are
                   Patrones
                   thereof
                   .
                   (
                   2
                   )
                   That
                   we
                   are
                   ready
                   ,
                   if
                   any
                   thing
                   may
                   follow
                   from
                   this
                   our
                   Doctrine
                   against
                   any
                   article
                   of
                   faith
                   ,
                   to
                   reject
                   it
                   .
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   Hum.
                   Thes
                   .
                
                 55.
                 pag.
                 438.
                 seems
                 to
                 wave
                 the
                 Controversie
                 ;
                 yet
                 Thes
                 .
                 56.
                 he
                 inclines
                 to
                 the
                 opinion
                 of
                 
                   Strangius
                   ,
                   That
                   God
                   cannot
                   physically
                   promove
                   and
                   predetermine
                   free
                   causes
                   to
                   acts
                   intrinsecally
                   evil
                   ,
                   without
                   being
                   the
                   Author
                   of
                   sin
                   .
                
                 But
                 Thes
                 .
                 57.
                 he
                 confesseth
                 ,
                 
                   That
                   provided
                   God
                   be
                   not
                   made
                   the
                   Author
                   of
                   sin
                   ,
                   the
                   dependence
                   of
                   the
                   second
                   causes
                   on
                   the
                   first
                   in
                   acting
                   cannot
                   be
                   too
                   much
                   asserted
                   ,
                
                 &c.
                 And
                 Thes
                 .
                 58.
                 he
                 concludes
                 ,
                 
                   That
                   the
                   force
                   and
                   efficace
                   of
                   the
                   Divine
                   providence
                   even
                   about
                   sinful
                   acts
                   ,
                   is
                   not
                   to
                   be
                   restrained
                   to
                   a
                   certain
                   general
                   indifferent
                   concurse
                   ;
                   but
                   that
                   God
                   doth
                   many
                   ways
                   procure
                   ,
                   promove
                   ,
                   direct
                   ,
                   and
                   moderate
                   sinful
                   events
                   .
                
                 So
                 great
                 is
                 the
                 hesitation
                 of
                 our
                 Adversaries
                 .
                 Yea
                 ,
                 how
                 frequently
                 do
                 the
                 very
                 same
                 persons
                 differ
                 from
                 themselves
                 in
                 their
                 sentiments
                 about
                 this
                 point
                 ?
                 Doth
                 not
                 the
                 same
                 person
                 sometimes
                 seem
                 to
                 grant
                 an
                 universal
                 concurse
                 immediately
                 influencing
                 al
                 natural
                 acts
                 ,
                 and
                 yet
                 elsewhere
                 denie
                 the
                 same
                 to
                 acts
                 intrinsecally
                 evil
                 ?
                 And
                 so
                 in
                 other
                 points
                 controverted
                 by
                 us
                 .
                 But
                 the
                 differences
                 of
                 our
                 Opponents
                 among
                 themselves
                 are
                 more
                 palpable
                 and
                 visible
                 as
                 to
                 the
                 following
                 Particulars
                 .
              
               
                 1.
                 
                 
                   They
                   are
                   greatly
                   confused
                   and
                   at
                   variance
                   among
                   themselves
                   as
                
                 
                 
                   to
                   Gods
                   Prescience
                   of
                   sinful
                   acts
                   .
                
                 Al
                 the
                 New
                 Methodists
                 generally
                 grant
                 Gods
                 certain
                 prescience
                 of
                 al
                 sinful
                 acts
                 ,
                 but
                 yet
                 they
                 are
                 at
                 a
                 great
                 difference
                 ,
                 yea
                 contradiction
                 among
                 themselves
                 in
                 the
                 stating
                 of
                 it
                 .
                 (
                 1
                 )
                 
                   Strangius
                   ,
                   lib.
                
                 3.
                 cap.
                 7.
                 p.
                 594.
                 tels
                 us
                 ,
                 
                   That
                   among
                   al
                   the
                   modes
                   which
                   are
                   wont
                   to
                   be
                   explicated
                   ,
                   that
                   seems
                   the
                   most
                   probable
                   ,
                   which
                   is
                   taken
                   from
                   the
                   presence
                   of
                   althings
                   in
                   Eternitie
                   .
                
                 Wherein
                 he
                 follows
                 the
                 Dominicans
                 ,
                 and
                 so
                 must
                 by
                 consequence
                 
                 resolve
                 the
                 futurition
                 of
                 sin
                 into
                 the
                 wil
                 of
                 God
                 permitting
                 it
                 ,
                 which
                 overthrows
                 his
                 Hypothesis
                 .
                 Yet
                 
                   cap.
                   8.
                   pag.
                
                 622.
                 he
                 resolves
                 the
                 certaintie
                 of
                 Gods
                 foreknowing
                 future
                 events
                 
                   into
                   the
                   more
                   Essence
                   of
                   God.
                
                 And
                 pag.
                 626.
                 he
                 resolves
                 it
                 
                   into
                   the
                   actions
                   themselves
                   and
                   their
                   determinate
                   causes
                   .
                
                 Lastly
                 ,
                 
                   cap.
                   10.
                   pag.
                
                 646.
                 he
                 in
                 down
                 right
                 termes
                 confesseth
                 ,
                 
                   That
                   the
                   science
                   of
                   future
                   sins
                   is
                   referred
                   to
                   the
                   science
                   of
                   Vision
                   .
                
                 Which
                 is
                 al
                 that
                 we
                 contend
                 for
                 ,
                 and
                 that
                 which
                 necessarily
                 resolves
                 Gods
                 prescience
                 of
                 sin
                 ,
                 into
                 the
                 act
                 of
                 his
                 wil
                 permitting
                 it
                 .
                 Some
                 of
                 our
                 Opponents
                 resolve
                 Gods
                 certain
                 prescience
                 of
                 sin
                 into
                 the
                 
                   infinitude
                   of
                   his
                   science
                
                 .
                 Thus
                 
                   Le
                   Blanc
                   De
                   Concord
                   .
                   Libert
                   .
                   p
                   444.
                   
                   Thes
                   .
                   39.
                   
                   As
                   for
                   the
                   fourth
                   opinion
                   ,
                   which
                   secketh
                   the
                   certitude
                   of
                   Divine
                   prescience
                   in
                   the
                   infinitie
                   of
                   the
                   Divine
                   Intellect
                   ,
                   and
                   in
                   the
                   determinate
                   veritie
                   of
                   those
                   things
                   which
                   are
                   contingently
                   future
                   ,
                   it
                   layeth
                   down
                   nothing
                   but
                   what
                   is
                   certain
                   and
                   indubitate
                   .
                
                 Yet
                 Thes
                 .
                 40.
                 he
                 confesseth
                 ,
                 
                   That
                   this
                   opinion
                   doth
                   not
                   satisfie
                   the
                   Question
                   ,
                   nor
                   take
                   away
                   the
                   principal
                   difficultie
                   .
                   For
                   that
                   which
                   is
                   here
                   most
                   difficult
                   to
                   be
                   understood
                   is
                   ,
                   how
                   future
                   contingents
                   do
                   from
                   Eternitie
                   passe
                   from
                   mere
                   possibles
                   into
                   the
                   nature
                   of
                   futures
                   ,
                   that
                   so
                   under
                   that
                   reason
                   they
                   may
                   be
                   perceived
                   by
                   God.
                
                 Which
                 knot
                 he
                 endeavors
                 to
                 untie
                 ,
                 by
                 telling
                 us
                 ,
                 
                   that
                   the
                   same
                   causes
                   that
                   give
                   existence
                   to
                   things
                   future
                   give
                   them
                   also
                   their
                   futurition
                   .
                
                 But
                 this
                 is
                 a
                 very
                 jejune
                 and
                 poor
                 evasion
                 ,
                 as
                 we
                 shal
                 hereafter
                 shew
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 1.
                 
                 (
                 3
                 )
                 Others
                 refer
                 Gods
                 certain
                 prescience
                 of
                 sin
                 to
                 the
                 Jesuites
                 
                   middle
                   science
                
                 ,
                 whereby
                 God
                 foresees
                 ,
                 that
                 if
                 the
                 wil
                 of
                 man
                 come
                 under
                 such
                 a
                 connexion
                 of
                 causes
                 ,
                 circumstances
                 ,
                 and
                 providential
                 concurrences
                 ,
                 the
                 effect
                 wil
                 certainly
                 follow
                 ,
                 albeit
                 in
                 itself
                 merely
                 contingent
                 .
                 Thus
                 
                   Lud.
                   Crocius
                   ,
                   Dyodec
                   .
                   Dissert
                   .
                   Dissert
                   .
                
                 7.
                 where
                 he
                 largely
                 but
                 weakly
                 defends
                 this
                 
                   middle
                   science
                
                 :
                 which
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                   .
                   Libert
                   .
                   pag.
                   449.
                   
                   Thes
                   .
                
                 26
                 ;
                 &c.
                 makes
                 to
                 be
                 the
                 opinion
                 of
                 Baronius
                 and
                 others
                 .
                 
                   Le
                   Blanc
                
                 himself
                 ,
                 
                   pag.
                   444.
                   
                   Thes
                
                 .
                 42.
                 confesseth
                 ,
                 
                   That
                   it
                   wants
                   not
                   great
                   difficultie
                   ,
                   how
                   a
                   thing
                   which
                   is
                   supposed
                   to
                   depend
                   on
                   a
                   cause
                   in
                   itself
                   indeterminate
                   should
                   be
                   certainly
                   knowen
                   by
                   the
                   Divine
                   Intellect
                   :
                   for
                   the
                   Divine
                   Intellect
                   although
                   infinite
                   cannot
                   see
                   what
                   is
                   not
                   ,
                   nor
                   yet
                   change
                   the
                   nature
                   of
                   its
                   object
                   .
                
                 Whence
                 he
                 concludes
                 ,
                 
                   Thes
                   .
                   43.
                   
                   That
                   seing
                   there
                   is
                   so
                   much
                   darknesse
                   on
                   al
                   sides
                   ,
                   our
                   safest
                   and
                   most
                   ingenuous
                   course
                   is
                   to
                   confesse
                   our
                   own
                   ignorance
                   herein
                   .
                
                 The
                 like
                 subterfuge
                 Strangius
                 makes
                 use
                 of
                 ,
                 
                   l.
                   3.
                   c.
                   5.
                   p.
                   576.
                   &c.
                   
                   6.
                   p.
                
                 591.
                 with
                 this
                 pretexte
                 ,
                 
                   That
                   the
                   mode
                   of
                   Divine
                   prescience
                   is
                   not
                   reveled
                   in
                   Scripture
                   .
                
                 A
                 poor
                 refuge
                 indeed
                 !
                 why
                 then
                 do
                 they
                 so
                 daringly
                 sift
                 
                 and
                 prie
                 into
                 the
                 Divine
                 prescience
                 ,
                 and
                 draw
                 it
                 down
                 to
                 the
                 model
                 of
                 our
                 corrupt
                 reason
                 ?
                 We
                 easily
                 grant
                 ,
                 that
                 the
                 mode
                 of
                 Divine
                 prescience
                 is
                 incomprehensible
                 by
                 poor
                 mortals
                 ,
                 and
                 therefore
                 can
                 content
                 our selves
                 with
                 scriptural
                 descriptions
                 thereof
                 :
                 but
                 this
                 we
                 assert
                 ,
                 that
                 it
                 is
                 impossible
                 the
                 Divine
                 prescience
                 ,
                 which
                 is
                 in
                 itself
                 most
                 certain
                 ,
                 should
                 depend
                 on
                 the
                 most
                 incertain
                 ambulatory
                 wil
                 of
                 man
                 ;
                 and
                 so
                 much
                 Scripture
                 and
                 Reason
                 grounded
                 thereon
                 doth
                 fully
                 demonstrate
                 .
              
               
                 2.
                 
                 Our
                 Adversaries
                 differ
                 greatly
                 among
                 themselves
                 
                   about
                   the
                
                 
                 
                   futurition
                   of
                   sin
                   ,
                   and
                   Gods
                   predefinition
                   thereof
                   .
                
                 Strangius
                 ,
                 l.
                 3.
                 c.
                 11.
                 holds
                 ,
                 
                   That
                   some
                   free
                   acts
                   are
                   absolutely
                   future
                   ,
                   and
                   knowen
                   of
                   God
                   as
                   such
                   ,
                   without
                   any
                   Decree
                   predetermining
                   the
                   free
                   causes
                   to
                   those
                   acts
                   :
                
                 and
                 yet
                 he
                 denies
                 ,
                 
                   that
                   those
                   free
                   contingent
                   futures
                   can
                   be
                   knowen
                   by
                   God
                   according
                   to
                   any
                   Hypothesis
                   ,
                   which
                   doth
                   not
                   necessarily
                   infer
                   the
                   determination
                   of
                   the
                   create
                   wil
                   ;
                   and
                   thence
                   which
                   doth
                   not
                   include
                   an
                   absolute
                   Decree
                   of
                   their
                   futurition
                   .
                
                 Whence
                 it
                 wil
                 follow
                 ,
                 
                   that
                   God
                   can
                   foreknow
                   no
                   contingent
                   sinful
                   act
                   as
                   absolutely
                   future
                   ,
                   but
                   what
                   he
                   first
                   decreed
                   to
                   be
                   absolutely
                   future
                
                 ;
                 which
                 yet
                 Strangius
                 admits
                 not
                 .
                 Herein
                 he
                 is
                 opposed
                 by
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                   .
                   Libert
                   .
                   pag.
                
                 455.
                 
              
               
                 3.
                 
                 Our
                 Opponents
                 are
                 also
                 at
                 variance
                 among
                 themselves
                 
                 touching
                 
                   Gods
                   concurse
                   ,
                   its
                   immediation
                   ,
                   totalitie
                   ,
                   prioritie
                   ,
                   efficace
                   ,
                   and
                   predetermination
                   as
                   to
                   sinful
                   acts
                   .
                
                 (
                 1
                 )
                 How
                 many
                 of
                 them
                 incline
                 to
                 the
                 sentiments
                 of
                 Durandus
                 ,
                 denying
                 al
                 immediate
                 concurse
                 to
                 sinful
                 acts
                 ?
                 And
                 of
                 those
                 that
                 grant
                 immediate
                 concurse
                 in
                 termes
                 ,
                 how
                 many
                 yet
                 denie
                 it
                 in
                 realitie
                 ?
                 Among
                 those
                 that
                 grant
                 immediate
                 concurse
                 both
                 name
                 and
                 thing
                 ,
                 do
                 not
                 many
                 espouse
                 such
                 consequences
                 as
                 are
                 inconsistent
                 therewith
                 ,
                 yea
                 repugnant
                 thereto
                 ?
                 (
                 2
                 )
                 Our
                 Adversaries
                 also
                 differ
                 much
                 about
                 Gods
                 total
                 particular
                 concurse
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 sin
                 .
                 Some
                 grant
                 a
                 total
                 concurse
                 to
                 the
                 physic
                 entitative
                 act
                 in
                 the
                 general
                 ,
                 but
                 not
                 in
                 particular
                 :
                 others
                 grant
                 a
                 total
                 concurse
                 to
                 the
                 entitative
                 act
                 in
                 particular
                 ,
                 abstracting
                 the
                 reference
                 it
                 has
                 to
                 its
                 object
                 :
                 Thus
                 
                   Strangius
                   ,
                   lib.
                   2.
                   cap.
                
                 3.
                 who
                 grants
                 ,
                 
                   that
                   God
                   doth
                   concur
                   by
                   a
                   special
                   concurse
                   to
                   the
                   special
                   effects
                   as
                   they
                   are
                   specifically
                   distinguished
                   not
                   morally
                   but
                   physically
                
                 ;
                 which
                 is
                 al
                 that
                 we
                 contend
                 for
                 :
                 Others
                 ,
                 on
                 the
                 contrary
                 ,
                 make
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 only
                 partial
                 and
                 general
                 ,
                 asserting
                 with
                 
                   Molina
                   ,
                   Part.
                   1.
                   q.
                   14.
                   a.
                   3.
                   
                   Disp
                   .
                   6.
                   
                   That
                   God
                   is
                   only
                   a
                   partial
                   cause
                   of
                   the
                   entitative
                   act
                   of
                   sin
                   :
                
                 So
                 a
                 Divine
                 of
                 name
                 among
                 us
                 ;
                 yea
                 he
                 asserts
                 ,
                 
                   that
                   God
                   never
                   totally
                   permits
                   sin
                   .
                
                 (
                 3
                 )
                 Our
                 
                 Opponents
                 differ
                 also
                 among
                 themselves
                 touching
                 the
                 Prioritie
                 of
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 Some
                 grant
                 Gods
                 concurse
                 hereto
                 previous
                 ,
                 though
                 not
                 predeterminative
                 ;
                 so
                 Strangius
                 :
                 but
                 others
                 make
                 it
                 to
                 be
                 only
                 simultaneous
                 ;
                 asserting
                 ,
                 that
                 God
                 concurs
                 with
                 the
                 wil
                 of
                 man
                 in
                 the
                 same
                 moment
                 of
                 nature
                 and
                 reason
                 ,
                 to
                 the
                 same
                 act
                 .
                 So
                 Baronius
                 ,
                 wherein
                 he
                 also
                 follows
                 
                   Lud.
                   Molina
                
                 and
                 the
                 Arminians
                 .
                 (
                 4
                 )
                 Lastly
                 ,
                 the
                 principal
                 difference
                 among
                 our
                 Adversaries
                 is
                 about
                 the
                 Efficacitie
                 and
                 Predetermination
                 of
                 Divine
                 concurse
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 Some
                 make
                 the
                 concurse
                 of
                 God
                 to
                 be
                 only
                 general
                 and
                 indifferent
                 ,
                 and
                 so
                 determinable
                 by
                 the
                 second
                 cause
                 ,
                 as
                 the
                 influence
                 of
                 the
                 Sun
                 is
                 by
                 the
                 mater
                 it
                 workes
                 upon
                 .
                 Thus
                 
                   Baronius
                   ,
                   Metaphys
                   .
                   Sect.
                   8.
                   
                   Disput
                   .
                   3.
                   
                   §
                   .
                   73
                   ,
                   74
                   ,
                   75.
                   pag.
                
                 142
                 ,
                 &c.
                 where
                 he
                 makes
                 
                   Gods
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sinful
                   acts
                   to
                   be
                   the
                   same
                   with
                   that
                   of
                   the
                   Sun
                   concurring
                   to
                   the
                   generation
                   of
                   a
                   man
                   or
                   horse
                   .
                
                 Wherein
                 he
                 follows
                 the
                 Remonstrants
                 and
                 Jesuites
                 ,
                 more
                 particularly
                 
                   Molina
                   ,
                   Concord
                   .
                   Liber
                   .
                   Arbitr
                   .
                   cum
                   Grat.
                   donis
                   ,
                   &c.
                   
                   Quaest
                   .
                   14.
                   
                   Disput
                   .
                
                 26.
                 
                 Thus
                 a
                 reverend
                 Divine
                 of
                 name
                 among
                 our selves
                 openly
                 asserts
                 ,
                 
                   that
                   Gods
                   concurse
                   is
                   determinable
                   by
                   the
                   creature
                   .
                
                 But
                 Strangius
                 ,
                 albeit
                 he
                 too
                 far
                 fals
                 in
                 with
                 the
                 sentiments
                 of
                 Baronius
                 against
                 predetermination
                 ;
                 yet
                 he
                 rejects
                 this
                 Hypothesis
                 of
                 a
                 general
                 indifferent
                 concurse
                 as
                 too
                 grosse
                 and
                 Pelagian
                 .
                 So
                 
                   l.
                   2.
                   c.
                   3.
                   p.
                   154.
                   
                   We
                   say
                   not
                   therefore
                   ,
                   that
                   God
                   concurs
                   only
                   by
                   a
                   general
                   concurse
                   ,
                   as
                   the
                   Sun
                   concurs
                   in
                   the
                   same
                   manner
                   to
                   the
                   generation
                   of
                   a
                   man
                   ,
                   and
                   of
                   an
                   horse
                   ,
                   and
                   of
                   a
                   mouse
                   ;
                   but
                   we
                   determine
                   ,
                   that
                   the
                   influxe
                   of
                   God
                   is
                   special
                   to
                   special
                   effects
                   ,
                   as
                   they
                   are
                   physically
                   distinguished
                   specie
                   ,
                   and
                   unto
                   al
                   kind
                   of
                   entitie
                   ,
                   but
                   not
                   to
                   the
                   reason
                   of
                   moral
                   iniquitie
                   ,
                   which
                   consistes
                   in
                   privation
                   .
                   Strangius
                
                 here
                 seems
                 to
                 oppose
                 
                 Baronius's
                 Hypothesis
                 touching
                 a
                 general
                 indifferent
                 concurse
                 ;
                 but
                 yet
                 ,
                 I
                 must
                 confesse
                 ,
                 upon
                 a
                 more
                 accurate
                 research
                 I
                 cannot
                 find
                 that
                 he
                 differs
                 materially
                 from
                 Baronius
                 herein
                 :
                 for
                 although
                 
                   l.
                   1.
                   c.
                   11.
                   p.
                
                 61.
                 he
                 cals
                 this
                 concurse
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 efficace
                 ,
                 yet
                 he
                 makes
                 it
                 be
                 but
                 commun
                 ,
                 and
                 no
                 way
                 determinative
                 ,
                 and
                 therefore
                 only
                 indifferent
                 .
                 The
                 like
                 
                   l.
                   2.
                   c.
                   19.
                   p.
                
                 373.
                 
                 And
                 I
                 am
                 very
                 positive
                 in
                 this
                 ,
                 that
                 no
                 man
                 living
                 can
                 rationally
                 exemt
                 themselves
                 from
                 the
                 imputation
                 of
                 the
                 Jesuites
                 indifferent
                 concurse
                 ,
                 and
                 assert
                 an
                 efficacious
                 special
                 concurse
                 ,
                 but
                 what
                 is
                 determinative
                 as
                 to
                 the
                 subject
                 it
                 workes
                 on
                 .
                 And
                 thence
                 
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   part
                   .
                   3.
                   thes
                   .
                   36.
                   p.
                
                 434.
                 confesseth
                 ,
                 That
                 Strangius
                 '
                 
                   s
                   opinion
                   as
                   to
                   this
                   point
                   differs
                   but
                   little
                   from
                   that
                   of
                
                 Baronius
                 .
                 Lastly
                 ,
                 
                 Baronius
                 denies
                 al
                 
                   predetermination
                   both
                   as
                   to
                   good
                   and
                   evil
                   actions
                
                 ;
                 as
                 
                   Metaph.
                   Sect.
                   8.
                   
                   Disput
                   .
                   3.
                   
                   §
                   .
                   78
                   ,
                   &c.
                   p.
                   146.
                   
                   Strangius
                
                 allows
                 
                   predetermination
                   to
                   al
                   acts
                   moraly
                   though
                   but
                   imperfectly
                   good
                   ,
                   and
                   to
                   many
                   other
                   acts
                   of
                   the
                   wil
                   ,
                   whensoever
                   God
                   pleaseth
                   ,
                   or
                   need
                   requireth
                
                 ;
                 yet
                 he
                 denies
                 it
                 
                   to
                   al
                   acts
                   of
                   the
                   creatures
                   ,
                   specially
                   to
                   such
                   as
                   are
                   intrinsecally
                   evil
                   ,
                
                 as
                 
                   lib.
                   2.
                   cap.
                   4.
                   pag.
                
                 162.
                 and
                 elsewhere
                 .
                 Herein
                 he
                 is
                 followed
                 by
                 some
                 Divines
                 of
                 note
                 among
                 our selves
                 ,
                 who
                 I
                 am
                 very
                 confident
                 wil
                 never
                 be
                 able
                 to
                 maintain
                 their
                 singular
                 Hypothesis
                 ,
                 but
                 wil
                 at
                 last
                 be
                 driven
                 to
                 the
                 opinion
                 of
                 Baronius
                 ,
                 the
                 Remonstrants
                 ,
                 and
                 Jesuites
                 ,
                 or
                 else
                 fal
                 under
                 the
                 lode
                 of
                 al
                 those
                 black
                 consequences
                 they
                 clog
                 our
                 Hypothesis
                 with
                 ;
                 of
                 which
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 4.
                 
              
               
                 4.
                 
                 Our
                 Adversaries
                 differ
                 much
                 among
                 themselves
                 about
                 Gods
                 
                 
                   permission
                   of
                   sin
                   ,
                   its
                   nature
                   and
                   efficace
                   .
                
                 (
                 1
                 )
                 A
                 Divine
                 of
                 repute
                 among
                 our selves
                 assertet●
                 
                   that
                   no
                   act
                   of
                   sin
                   ,
                   no
                   not
                   the
                   active
                   selling
                   of
                
                 Joseph
                 ,
                 
                   or
                   crucifying
                   of
                   Christ
                   was
                   willed
                   by
                   God
                   ;
                   but
                   only
                   the
                   passive
                   vendition
                   and
                   crucifixion
                   or
                   effect
                
                 ;
                 yea
                 he
                 saith
                 ,
                 
                   That
                   God
                   doth
                   not
                   wil
                   sin
                   as
                   a
                   punishment
                   in
                   a
                   proper
                   sense
                   :
                
                 but
                 others
                 allow
                 ,
                 
                   that
                   God
                   wils
                   the
                   acts
                   of
                   sin
                   as
                   penal
                   ,
                
                 or
                 
                   conducible
                   to
                   his
                   own
                   glorie
                   ,
                   though
                   not
                   as
                   sinful
                   acts
                   .
                
                 Thus
                 
                   Strangius
                   ,
                   l.
                   4.
                   c.
                   2.
                   p.
                
                 773.
                 where
                 having
                 refuted
                 that
                 distinction
                 (
                 at
                 first
                 framed
                 by
                 Bellarmine
                 ,
                 and
                 of
                 late
                 reassumed
                 by
                 a
                 Divine
                 of
                 great
                 name
                 among
                 our selves
                 )
                 
                   of
                   active
                   and
                   passive
                   vendition
                   and
                   crucifixion
                   ,
                
                 he
                 concludes
                 thus
                 :
                 
                   Therefore
                   here
                   was
                   not
                   an
                   otiose
                   or
                   idle
                   permission
                   ,
                   but
                   an
                   efficax
                   operation
                   in
                   the
                   selling
                   of
                
                 Joseph
                 ,
                 which
                 is
                 more
                 orthodoxe
                 and
                 consistent
                 with
                 itself
                 ,
                 than
                 the
                 former
                 Hypothesis
                 which
                 seems
                 to
                 be
                 contradictory
                 to
                 itself
                 ,
                 as
                 hereafter
                 ,
                 Chap.
                 3.
                 
                 §
                 .
                 2.
                 
                 (
                 2
                 )
                 Some
                 of
                 our
                 Opponents
                 assert
                 ,
                 Gods
                 permission
                 of
                 sin
                 to
                 be
                 altogether
                 inefficacious
                 ,
                 yea
                 idle
                 and
                 unactive
                 :
                 but
                 others
                 allow
                 it
                 an
                 efficace
                 ,
                 and
                 energie
                 for
                 the
                 limiting
                 ,
                 directing
                 ,
                 and
                 ordering
                 of
                 sinful
                 acts
                 to
                 their
                 proper
                 ends
                 ;
                 albeit
                 not
                 about
                 the
                 act
                 itself
                 ;
                 which
                 I
                 conceive
                 no
                 better
                 than
                 a
                 modest
                 contradiction
                 :
                 for
                 how
                 can
                 Gods
                 permission
                 limit
                 ,
                 direct
                 ,
                 and
                 order
                 sinful
                 acts
                 ,
                 but
                 by
                 influencing
                 the
                 very
                 act
                 itself
                 materially
                 considered
                 ?
                 See
                 more
                 of
                 this
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 6.
                 
              
               
                 5.
                 
                 Our
                 Adversaries
                 also
                 differ
                 greatly
                 among
                 themselves
                 about
                 
                 
                   the
                   Nature
                   of
                   sin
                
                 ,
                 its
                 
                   formal
                   Reason
                
                 ,
                 &c.
                 
                 Some
                 ,
                 and
                 those
                 of
                 no
                 smal
                 repute
                 among
                 our selves
                 ,
                 hold
                 sin
                 ,
                 as
                 to
                 its
                 
                   formal
                   reason
                
                 ,
                 to
                 
                   be
                   a
                   positive
                   real
                   Being
                
                 :
                 which
                 indeed
                 is
                 most
                 agreable
                 to
                 their
                 Hypothesis
                 touching
                 
                   acts
                   intrinsecally
                   evil
                
                 ,
                 which
                 they
                 denie
                 to
                 be
                 
                 as
                 to
                 their
                 substrate
                 mater
                 or
                 entitative
                 act
                 from
                 God.
                 I
                 must
                 confesse
                 this
                 opinion
                 would
                 carry
                 somewhat
                 of
                 probabilitie
                 with
                 it
                 ,
                 if
                 we
                 could
                 with
                 the
                 Manichees
                 hold
                 two
                 first
                 Principes
                 or
                 Causes
                 ,
                 one
                 of
                 good
                 ,
                 the
                 other
                 of
                 evil
                 ;
                 but
                 for
                 us
                 that
                 assert
                 but
                 one
                 first
                 Cause
                 of
                 al
                 create
                 positive
                 Beings
                 ,
                 I
                 cannot
                 imagine
                 how
                 any
                 can
                 maintain
                 this
                 Hypothesis
                 of
                 the
                 
                   positivitie
                   of
                   sin
                
                 ,
                 without
                 making
                 God
                 the
                 Author
                 of
                 sin
                 ,
                 or
                 making
                 mans
                 corrupt
                 wil
                 independent
                 ,
                 and
                 so
                 the
                 first
                 cause
                 of
                 a
                 real
                 positive
                 act
                 .
                 Therefore
                 
                   Strangius
                   ,
                   lib.
                   1.
                   cap.
                
                 13.
                 to
                 avoid
                 these
                 black
                 consequences
                 strongly
                 argues
                 ,
                 with
                 the
                 Orthodoxe
                 ,
                 
                   that
                   the
                   formal
                   reason
                   of
                   sin
                   consistes
                   in
                   privation
                   .
                
                 But
                 withal
                 we
                 are
                 here
                 to
                 note
                 ,
                 that
                 this
                 Hypothesis
                 utterly
                 overthrows
                 his
                 other
                 Hypothesis
                 touching
                 acts
                 intrinsecally
                 evil
                 ,
                 which
                 he
                 denies
                 to
                 be
                 from
                 God
                 as
                 to
                 their
                 substrate
                 mater
                 ;
                 of
                 which
                 more
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 5.
                 
              
               
                 There
                 are
                 other
                 points
                 of
                 moment
                 wherein
                 our
                 Antagonists
                 differ
                 among
                 themselves
                 ,
                 as
                 wel
                 as
                 from
                 us
                 ;
                 namely
                 ,
                 touching
                 the
                 
                   natural
                   or
                   moral
                   libertie
                   of
                   the
                   wil
                   ,
                   natural
                   impossibilitie
                   and
                   possibilitie
                   ,
                   Gods
                   decretive
                   and
                   approbative
                   wil
                   ,
                
                 of
                 which
                 before
                 Chap.
                 1.
                 
                 And
                 indeed
                 we
                 need
                 no
                 way
                 wonder
                 ,
                 that
                 our
                 Adversaries
                 thus
                 differ
                 among
                 themselves
                 ,
                 sithat
                 their
                 Hypothesis
                 is
                 liable
                 to
                 so
                 many
                 inconsistences
                 and
                 contradictions
                 :
                 for
                 how
                 is
                 it
                 possible
                 ,
                 that
                 they
                 should
                 agree
                 among
                 themselves
                 ,
                 when
                 as
                 their
                 principal
                 Hypothesis
                 is
                 so
                 disagreeing
                 from
                 itself
                 ?
                 But
                 more
                 of
                 this
                 when
                 we
                 come
                 to
                 the
                 demonstrative
                 part
                 ,
                 Chap.
                 5.
                 
              
               
                 §
                 .
                 3.
                 
                 We
                 procede
                 now
                 to
                 shew
                 ,
                 
                   Wherein
                   we
                   differ
                   from
                   those
                   of
                
                 
                 
                   the
                   new
                   method
                
                 ,
                 Strangius
                 ,
                 Baronius
                 ,
                 Le
                 Blanc
                 ,
                 
                   and
                   others
                   ,
                   about
                   Gods
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   .
                
                 Immediately
                 on
                 the
                 breaking
                 up
                 of
                 the
                 Synod
                 of
                 Dort
                 ,
                 wherein
                 the
                 Antitheses
                 and
                 sentiments
                 of
                 the
                 Arminians
                 were
                 so
                 strongly
                 and
                 fully
                 refuted
                 ,
                 there
                 sprang
                 up
                 some
                 Divines
                 ,
                 who
                 gave
                 their
                 assent
                 and
                 consent
                 to
                 the
                 Canons
                 of
                 the
                 said
                 Synod
                 ,
                 but
                 yet
                 contrived
                 a
                 new
                 method
                 ,
                 specially
                 as
                 to
                 
                   universal
                   Grace
                   ,
                   Reprobation
                
                 ,
                 and
                 
                   Gods
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   ,
                
                 in
                 order
                 to
                 a
                 coalition
                 with
                 the
                 Arminian
                 partie
                 ,
                 as
                 we
                 shal
                 hereafter
                 demonstrate
                 .
                 And
                 the
                 principal
                 Agent
                 ,
                 who
                 undertook
                 the
                 new
                 modelling
                 this
                 last
                 head
                 ,
                 was
                 Strangius
                 ;
                 which
                 he
                 has
                 copiosely
                 treated
                 of
                 ,
                 according
                 to
                 the
                 new
                 method
                 ,
                 in
                 his
                 Book
                 ,
                 
                   De
                   Voluntate
                   &
                   Actionibus
                   Dei
                   circa
                   peccatum
                   :
                
                 whose
                 sentiments
                 we
                 are
                 to
                 examine
                 in
                 what
                 follows
                 ;
                 but
                 at
                 present
                 we
                 shal
                 only
                 lay
                 down
                 in
                 several
                 Propositions
                 wherein
                 we
                 differ
                 from
                 him
                 ,
                 and
                 those
                 who
                 follow
                 his
                 method
                 in
                 the
                 stating
                 Gods
                 Concurse
                 to
                 the
                 mater
                 of
                 sin
                 .
                 We
                 assert
                 ,
              
               
               
                 1.
                 
                 Prop.
                 
                   God
                   has
                   an
                   absolute
                   efficacious
                   Decree
                   about
                   the
                   substrate
                
                 
                 
                   mater
                   or
                   entitative
                   act
                   of
                   al
                   sin
                   .
                
                 This
                 Proposition
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   2.
                   pag.
                
                 547.
                 grants
                 to
                 be
                 true
                 in
                 althings
                 but
                 sin
                 ;
                 specially
                 the
                 first
                 sin
                 ,
                 and
                 such
                 acts
                 as
                 are
                 intrinsecally
                 evil
                 :
                 which
                 sufficiently
                 proves
                 our
                 Proposition
                 ;
                 for
                 we
                 say
                 and
                 are
                 ready
                 to
                 demonstrate
                 ,
                 that
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 whereto
                 sin
                 is
                 annexed
                 ,
                 is
                 not
                 in
                 itself
                 or
                 its
                 natural
                 entitie
                 sinful
                 ,
                 but
                 naturally
                 good
                 .
                 What
                 there
                 is
                 of
                 sin
                 annexed
                 to
                 it
                 ariseth
                 from
                 its
                 moral
                 estimation
                 and
                 relation
                 to
                 the
                 Law
                 of
                 God
                 violated
                 thereby
                 :
                 in
                 which
                 regard
                 we
                 peremptorily
                 denie
                 that
                 it
                 is
                 from
                 God.
                 Yea
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   4.
                   pag.
                
                 569.
                 grants
                 ,
                 
                   That
                   God
                   is
                   the
                   cause
                   of
                   the
                   act
                   ,
                   though
                   he
                   doth
                   not
                   absolutely
                   predestine
                   or
                   decree
                   the
                   same
                   :
                
                 and
                 then
                 to
                 that
                 objection
                 of
                 
                   Alvarez
                   ,
                   That
                   the
                   Divine
                   preordination
                   and
                   eternal
                   predefinition
                   extendes
                   itself
                   to
                   al
                   those
                   things
                   unto
                   which
                   the
                   causalitie
                   and
                   efficience
                   of
                   God
                   extendes
                   ,
                
                 he
                 replies
                 ,
                 
                   That
                   God
                   decrees
                   althings
                   either
                   absolutely
                   or
                   respectively
                   .
                
                 But
                 this
                 is
                 a
                 very
                 poor
                 Pelagian
                 evasion
                 :
                 for
                 respective
                 or
                 conditional
                 Decrees
                 are
                 every
                 way
                 unbecoming
                 the
                 Divine
                 perfections
                 of
                 God
                 ,
                 as
                 our
                 Divines
                 ,
                 particularly
                 
                   Davenant
                   Animadvers
                
                 :
                 against
                 
                   Hoard
                   ,
                   pag.
                
                 226.
                 have
                 proved
                 against
                 the
                 Arminians
                 .
                 Lastly
                 ,
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   5.
                   p.
                
                 576.
                 denies
                 ,
                 
                   That
                   God
                   decrees
                   al
                   sins
                   ,
                   specially
                   the
                   first
                   sin
                   :
                
                 which
                 we
                 shal
                 in
                 its
                 place
                 endeavor
                 to
                 prove
                 ,
                 with
                 the
                 solution
                 of
                 his
                 objections
                 against
                 it
                 .
                 Hence
                 ,
              
               
                 2.
                 
                 Prop.
                 
                   The
                   Decree
                   of
                   God
                   gives
                   futurition
                   to
                   the
                   substrate
                   mater
                
                 
                 
                   or
                   material
                   entitative
                   act
                   whereunto
                   sin
                   is
                   annexed
                   .
                
                 The
                 Antithesis
                 hereto
                 is
                 defended
                 by
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   5.
                   pag.
                
                 585.
                 where
                 he
                 affirmes
                 ,
                 
                   That
                   it
                   is
                   not
                   repugnant
                   to
                   the
                   nature
                   of
                   God
                   ,
                   or
                   of
                   the
                   thing
                   itself
                   ,
                   that
                   something
                   be
                   future
                   ,
                   which
                   God
                   has
                   not
                   predefined
                   .
                
                 So
                 
                   c.
                   9.
                   p.
                
                 628.
                 he
                 denies
                 ,
                 
                   that
                   God
                   hath
                   decreed
                   al
                   futures
                   ,
                   namely
                   the
                   fal
                   of
                
                 Adam
                 ,
                 
                   or
                   the
                   sin
                   against
                   the
                   Holy
                   Ghost
                   .
                
                 This
                 Proposition
                 is
                 also
                 violently
                 impugned
                 by
                 
                   Le
                   Blanc
                   ,
                   de
                   Concord
                   .
                   Libert
                   .
                   Hum.
                   par
                   .
                   1.
                   thes
                   .
                
                 55
                 ,
                 &c.
                 
                   But
                   specially
                   I
                   can
                   no
                   way
                   approve
                   of
                   what
                
                 Twisse
                 
                   doth
                   in
                   many
                   places
                   assert
                   ,
                   That
                   the
                   Decree
                   of
                   God
                   and
                   his
                   wil
                   is
                   the
                   sole
                   and
                   only
                   cause
                   of
                   the
                   futurition
                   of
                   every
                   event
                   .
                
                 And
                 he
                 instanceth
                 in
                 the
                 fal
                 of
                 Adam
                 and
                 the
                 Angels
                 .
                 His
                 Arguments
                 against
                 the
                 futurition
                 of
                 the
                 substrate
                 mater
                 of
                 sin
                 from
                 the
                 Decree
                 of
                 God
                 ,
                 we
                 shal
                 examine
                 in
                 what
                 follows
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 1.
                 
              
               
                 3.
                 
                 Prop.
                 
                   The
                   permissive
                   Decree
                   of
                   God
                   about
                   sin
                   is
                   not
                   idle
                   but
                   efficacious
                   .
                
                 
                 This
                 Proposition
                 is
                 opposed
                 by
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   2.
                   p.
                   556.
                   
                   Neither
                   do
                   we
                   grant
                   ,
                   what
                   some
                   affirme
                   ,
                   that
                   the
                   permissive
                   Decree
                   of
                   
                   God
                   ,
                   whereby
                   he
                   permits
                   al
                   sin
                   ,
                   is
                   efficacious
                   ,
                   albeit
                   not
                   effective
                   .
                   For
                   so
                   the
                   fal
                   of
                
                 Adam
                 
                   and
                   al
                   other
                   sins
                   should
                   procede
                   from
                   the
                   efficace
                   of
                   the
                   Divine
                   Decree
                   :
                   which
                   is
                   an
                   hard
                   saying
                   .
                   Neither
                   is
                   that
                   lesse
                   hard
                   ,
                   which
                   some
                   affirme
                   ,
                   that
                   God
                   hath
                   absolutely
                   decreed
                   ,
                   that
                   men
                   do
                   not
                   more
                   good
                   than
                   what
                   they
                   do
                   ,
                   and
                   omit
                   not
                   more
                   evil
                   than
                   what
                   they
                   omit
                   .
                
                 This
                 Hypothesis
                 is
                 so
                 far
                 from
                 being
                 hard
                 ,
                 as
                 that
                 I
                 conceive
                 
                 Strangius's
                 opposite
                 persuasion
                 is
                 most
                 dangerous
                 and
                 destructive
                 of
                 the
                 Divine
                 Decrees
                 ,
                 as
                 we
                 shal
                 shew
                 in
                 its
                 place
                 .
                 Yea
                 Strangius
                 himself
                 ,
                 in
                 what
                 follows
                 ,
                 pag.
                 557.
                 grants
                 what
                 
                   Lombard
                   ,
                   lib.
                   1.
                   dist
                
                 .
                 47.
                 assertes
                 ,
                 namely
                 ,
                 
                   that
                   the
                   wil
                   of
                   God
                   is
                   always
                   efficacious
                   ,
                
                 &c.
                 
              
               
                 4.
                 
                 Prop.
                 
                   Gods
                   Prescience
                   of
                   things
                   future
                   ,
                   and
                   particularly
                   of
                   acts
                
                 
                 
                   whereto
                   sin
                   is
                   annexed
                   is
                   founded
                   on
                   his
                   Decrees
                   .
                
                 Thus
                 
                   Hilarie
                   ,
                   de
                   Trin.
                   lib.
                   9.
                   
                   What
                   God
                   decreed
                   to
                   do
                   ,
                   those
                   things
                   he
                   knows
                   in
                   his
                   wil.
                
                 This
                 sentence
                 of
                 
                   Hilarie
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   5.
                   pag.
                
                 576.
                 ownes
                 as
                 orthodox
                 ,
                 but
                 yet
                 denies
                 ,
                 
                   that
                   the
                   absolute
                   Decree
                   of
                   God
                   is
                   the
                   reason
                   of
                   knowing
                   althings
                   .
                
                 So
                 
                   Le
                   Blanc
                   ,
                   de
                   Concord
                   .
                   Libert
                   .
                   par
                   .
                   1.
                   thes
                   .
                   ●3
                   .
                   I
                   see
                   no
                   reason
                   ,
                   why
                   we
                   should
                   denie
                   unto
                   God
                   the
                   knowledge
                   of
                   those
                   things
                   which
                   are
                   freely
                   future
                   under
                   a
                   certain
                   condition
                   ,
                   albeit
                   in
                   that
                   condition
                   there
                   be
                   not
                   included
                   a
                   decree
                   of
                   predetermining
                   the
                   free
                   cause
                   to
                   this
                   or
                   that
                   .
                
                 But
                 Scotus
                 and
                 his
                 followers
                 fully
                 espouse
                 our
                 Hypothesis
                 ,
                 asserting
                 ,
                 
                   That
                   God
                   certainly
                   knows
                   al
                   future
                   contingents
                   ,
                   because
                   his
                   Divine
                   Essence
                   ,
                   which
                   is
                   the
                   reason
                   of
                   knowing
                   ,
                   representes
                   to
                   the
                   Divine
                   Intellect
                   the
                   thing
                   determinately
                   future
                   from
                   the
                   determination
                   of
                   his
                   own
                   wil.
                
                 And
                 then
                 as
                 to
                 the
                 prescience
                 of
                 sin
                 ,
                 they
                 hold
                 ,
                 
                   That
                   albeit
                   God
                   doth
                   not
                   predefine
                   sins
                   as
                   such
                   ,
                   yet
                   he
                   predefines
                   the
                   permission
                   of
                   sins
                   ,
                   in
                   which
                   he
                   knows
                   them
                   to
                   be
                   future
                   .
                
                 Which
                 is
                 orthodox
                 ,
                 and
                 that
                 which
                 we
                 shal
                 demonstrate
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 2.
                 
              
               
                 5.
                 
                 Prop.
                 
                   It
                   belongs
                   to
                   the
                   Perfection
                   of
                   Gods
                   wil
                   and
                   providence
                   to
                
                 
                 
                   predefine
                   and
                   predetermine
                   al
                   the
                   free
                   acts
                   of
                   the
                   wil.
                
                 This
                 predefinition
                 and
                 predetermination
                 as
                 to
                 gratiose
                 acts
                 
                   Strangius
                   ,
                   lib.
                   2.
                   c.
                   8.
                   p.
                
                 188.
                 and
                 the
                 rest
                 of
                 the
                 new
                 Methodists
                 ,
                 excepting
                 Baronius
                 ,
                 grant
                 ;
                 but
                 they
                 denie
                 it
                 as
                 to
                 the
                 Fal
                 of
                 Adam
                 and
                 other
                 acts
                 intrinsecally
                 evil
                 .
                 So
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   4.
                   pag.
                   568.
                   
                   But
                   if
                   it
                   be
                   said
                   ,
                   that
                   God
                   predefined
                   and
                   predetermined
                   that
                
                 Adam
                 
                   should
                   at
                   that
                   very
                   time
                   eat
                   ,
                   abstracting
                   from
                   the
                   object
                   which
                   he
                   did
                   eat
                   of
                   ,
                   that
                   cannot
                   be
                   .
                
                 Then
                 he
                 gives
                 his
                 reasons
                 ,
                 why
                 God
                 could
                 not
                 predefine
                 and
                 predetermine
                 Adam
                 to
                 the
                 act
                 of
                 eating
                 ,
                 abstracting
                 it
                 from
                 the
                 reference
                 it
                 has
                 to
                 its
                 object
                 .
                 And
                 then
                 he
                 addes
                 :
                 
                   Moreover
                   
                   we
                   denie
                   ,
                   that
                   it
                   belongs
                   to
                   the
                   Perfection
                   of
                   God
                   or
                   of
                   Divine
                   Providence
                   ,
                   that
                   he
                   absolutely
                   predefine
                   al
                   free
                   acts
                   ,
                   and
                   predetermin
                   the
                   Wil
                   unto
                   them
                   .
                
                 The
                 Arguments
                 he
                 urgeth
                 for
                 this
                 his
                 Antithesis
                 we
                 shal
                 endeavor
                 to
                 solve
                 ,
                 and
                 demonstrate
                 our
                 own
                 hypothesis
                 in
                 its
                 due
                 place
                 ,
                 Chap.
                 6.
                 
                 §
                 .
                 1.
                 
              
               
                 6.
                 
                 Prop.
                 
                   Gods
                   predefinition
                   of
                   and
                   predetermination
                   to
                   the
                   substrate
                
                 
                 
                   mater
                   of
                   sinful
                   Acts
                   destroys
                   not
                   their
                   Libertie
                   .
                   Strangius
                
                 and
                 his
                 Sectators
                 grant
                 ,
                 
                   That
                   Predefinition
                   and
                   Predetermination
                   destroyes
                   not
                   that
                   Libertie
                   which
                   is
                   essential
                   to
                   the
                   Wil
                   ,
                   but
                   only
                   that
                   which
                   consistes
                   in
                   Indifference
                   .
                
                 So
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   14.
                   p.
                
                 681
                 ,
                 682
                 ,
                 683
                 ,
                 685
                 ,
                 686.
                 and
                 
                   c.
                   16.
                   p.
                
                 711.
                 
                 But
                 how
                 frivolous
                 this
                 opinion
                 is
                 ,
                 and
                 how
                 unapt
                 to
                 serve
                 the
                 designe
                 for
                 which
                 it
                 was
                 coined
                 ,
                 we
                 have
                 already
                 intimated
                 ,
                 c.
                 1.
                 
                 §
                 .
                 3.
                 and
                 intend
                 more
                 fully
                 to
                 demonstrate
                 ,
                 Chap.
                 6.
                 
                 §
                 .
                 5.
                 
              
               
                 7.
                 
                 Prop.
                 
                   Predefinition
                   in
                   the
                   divine
                   Decree
                   and
                   Predetermination
                
                 
                 
                   in
                   time
                   of
                   those
                   entitative
                   Acts
                   whereunto
                   sin
                   is
                   annexed
                   ,
                   do
                   not
                   make
                   God
                   the
                   Author
                   of
                   Sin.
                
                 This
                 is
                 the
                 principal
                 point
                 in
                 controversie
                 ,
                 the
                 Antithesis
                 whereof
                 is
                 strongly
                 urged
                 ,
                 though
                 weakly
                 defended
                 by
                 our
                 Opponents
                 .
                 Thus
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   2.
                   p.
                   548.
                   
                   But
                   I
                   judge
                   it
                   no
                   way
                   consentaneous
                   to
                   the
                   natural
                   sanctitie
                   of
                   God
                   ,
                   that
                   he
                   wil
                   and
                   decree
                   sin
                   to
                   be
                   ,
                   the
                   vitiositie
                   to
                   exist
                   ,
                   and
                   that
                   he
                   predefine
                   such
                   acts
                   ,
                   whereunto
                   the
                   vitiositie
                   is
                   necessarily
                   annexed
                   ;
                   specially
                   the
                   Fal
                   of
                   the
                   evil
                   Angels
                   and
                   our
                   first
                   Parents
                   ,
                   from
                   whence
                   al
                   sins
                   sprang
                   .
                
                 So
                 
                   c.
                   5.
                   p.
                   579.
                   
                   Whether
                   it
                   be
                   said
                   from
                   the
                   permission
                   ,
                   or
                   from
                   the
                   Decree
                   of
                   God
                   permitting
                   ,
                   or
                   from
                   the
                   action
                   of
                   which
                   God
                   is
                   the
                   cause
                   ,
                   that
                   sin
                   is
                   necessarily
                   inferred
                   ,
                   truely
                   the
                   necessity
                   of
                   sinning
                   is
                   ascribed
                   to
                   God
                   as
                   the
                   Author
                   ;
                   namely
                   because
                   he
                   decreed
                   and
                   caused
                   that
                   from
                   which
                   sin
                   necessarily
                   follows
                   .
                
                 The
                 like
                 
                   p.
                   587.
                   
                   Neither
                   hath
                   God
                   predetermined
                   the
                   wil
                   of
                   Adam
                   to
                   the
                   very
                   act
                   of
                   eating
                   the
                   forbidden
                   fruit
                   ,
                   which
                   yet
                   as
                   to
                   its
                   entitie
                   is
                   reduced
                   to
                   God
                   as
                   the
                   first
                   cause
                   :
                   neither
                   was
                   that
                   act
                   or
                   its
                   vitiositie
                   necessarily
                   inferred
                   from
                   the
                   permission
                   of
                   God.
                
                 That
                 this
                 Antithesis
                 of
                 Strangius
                 and
                 his
                 Sectators
                 is
                 most
                 false
                 ,
                 and
                 our
                 Hypothesis
                 most
                 true
                 ,
                 it
                 remains
                 on
                 us
                 to
                 demonstrate
                 ,
                 Chap.
                 5.
                 
              
               
                 Thus
                 we
                 have
                 given
                 the
                 true
                 and
                 ful
                 state
                 of
                 our
                 Controversie
                 ;
                 which
                 by
                 reason
                 of
                 the
                 subtile
                 evasions
                 and
                 subterfuges
                 of
                 our
                 Adversaries
                 lies
                 under
                 so
                 much
                 obscuritie
                 and
                 confusion
                 :
                 and
                 indeed
                 it
                 is
                 to
                 me
                 a
                 deplorable
                 case
                 ,
                 and
                 that
                 which
                 argues
                 mens
                 diffidence
                 of
                 the
                 merits
                 of
                 their
                 cause
                 ,
                 that
                 they
                 contend
                 with
                 so
                 much
                 passionate
                 vehemence
                 for
                 their
                 own
                 Phaenomena
                 ,
                 and
                 yet
                 
                 never
                 explicate
                 the
                 termes
                 ,
                 or
                 state
                 the
                 Question
                 in
                 controversie
                 .
                 I
                 have
                 thereby
                 given
                 the
                 Reader
                 as
                 wel
                 as
                 my self
                 the
                 more
                 trouble
                 in
                 this
                 part
                 of
                 our
                 Province
                 ,
                 that
                 so
                 what
                 follows
                 may
                 be
                 the
                 more
                 facile
                 both
                 for
                 him
                 and
                 me
                 .
              
            
             
               
                 CHAP.
                 III.
                 Scriptural
                 Demonstrations
                 of
                 our
                 Hypothesis
                 .
              
               
                 
                   Scriptural
                   Demonstration
                   ,
                   (
                   1
                   )
                   That
                   God
                   is
                   the
                   first
                   Cause
                   of
                   al
                   natural
                   Actions
                   and
                   Things
                   ,
                   
                     Esa
                     .
                     26.
                     12.
                     
                     Rom.
                     11.
                     36.
                     
                     Eph.
                     1.
                     11.
                     
                     Psal
                     .
                     33.
                     15.
                     
                     Prov.
                     21.
                     1.
                     
                     Act.
                     17.
                     28.
                     
                     Jam.
                     4.
                     15.
                     
                  
                   (
                   2
                   )
                   That
                   God
                   doth
                   predetermine
                   natural
                   actions
                   to
                   which
                   sin
                   is
                   annexed
                   .
                   [
                   1
                   ]
                   
                   Joseph's
                   vendition
                   ,
                   
                     Gen.
                     45.
                     5
                     ,
                     7
                     ,
                     8.
                     
                     Gen.
                     50.
                     20.
                     
                     Acts
                     7.
                     9.
                     
                  
                   [
                   2
                   ]
                   The
                   Crucifixion
                   of
                   Christ
                   ,
                   
                     Mat.
                     26.
                     24.
                     
                     Luke
                     22.
                     22.
                     
                     John
                     19.
                     10
                     ,
                     11.
                     
                     Acts
                     2.
                     23.
                     
                     &
                     4.
                     28.
                     
                  
                   Our
                   Adversaries
                   Evasions
                   taken
                   off
                   .
                   (
                   3
                   )
                   That
                   God
                   makes
                   use
                   of
                   wicked
                   Instruments
                   to
                   punish
                   his
                   People
                   ,
                   
                     Esa
                     .
                     10.
                     5
                     ,
                     6.
                     
                     Jer.
                     16.
                     16.
                     
                     Psal
                     .
                     105.
                     25.
                     
                     Job
                     1.
                     21.
                     
                  
                   (
                   4
                   )
                   God's
                   immediate
                   hand
                   in
                   the
                   Act
                   of
                   Sin
                   ,
                   
                     2
                     Sam.
                     12.
                     11.
                     
                     &
                     16.
                     22.
                     2
                     
                     ▪
                     Sam.
                     16.
                     10
                     ,
                     11.
                     
                     &
                     24.
                     1.
                     1
                     
                     Kings
                     11.
                     31
                     ,
                     37.
                     
                     &
                     12.
                     15
                     ,
                     24.
                     2
                     
                     Kings
                     9.
                     3.
                     
                     &
                     10.
                     30.
                     1
                     
                     Kings
                     22
                     ▪
                     23.
                     
                     Rev.
                     17.
                     17.
                     
                  
                   (
                   5
                   )
                   Gods
                   efficacious
                   permission
                   of
                   Sin
                   ,
                   
                     1
                     Sam.
                     2.
                     25.
                     
                     Job
                     12.
                     16
                     ,
                     17
                     ,
                     20.
                     
                  
                   (
                   6
                   )
                   Gods
                   judicial
                   hardening
                   Sinners
                   ,
                   
                     Psal
                     .
                     81.
                     12.
                     
                     &
                     69.
                     
                     22-27
                     .
                     Rom.
                     11.
                     10.
                     
                     Esa
                     .
                     6.
                     10.
                     
                     &
                     29.
                     10.
                     
                     &
                     19.
                     11
                     
                     -
                     14.
                     
                     &
                     44.
                     18
                     ,
                     19.
                     
                     &
                     60.
                     2.
                     
                     Rom.
                     1.
                     28.
                     2
                     
                     Thess
                     .
                     2.
                     11.
                     
                  
                   The
                   nature
                   of
                   Judicial
                   Induration
                   in
                   six
                   Propositions
                   .
                   (
                   7
                   )
                   Gods
                   ordering
                   Sin
                   for
                   his
                   glorie
                   ,
                   
                     Exod.
                     9.
                     
                     14-16
                     .
                     Rom.
                     9.
                     17
                     ,
                     18.
                     
                     Prov.
                     16.
                     4.
                     
                     Rom.
                     9.
                     21
                     ,
                     22.
                     1
                     
                     Pet.
                     2.
                     8.
                     
                  
                
              
               
                 HAving
                 explicated
                 the
                 termes
                 relating
                 to
                 and
                 given
                 the
                 genuine
                 state
                 of
                 our
                 Hypothesis
                 ,
                 namely
                 ,
                 
                   That
                   God
                   doth
                   ,
                   by
                   an
                   efficacious
                   power
                   and
                   influence
                   ,
                   move
                   and
                   predetermine
                   men
                   to
                   al
                   their
                   natural
                   actions
                   ,
                   even
                   such
                   as
                   have
                   sin
                   appendent
                   to
                   them
                
                 ;
                 we
                 now
                 procede
                 to
                 the
                 Demonstration
                 hereof
                 .
                 And
                 because
                 al
                 demonstration
                 must
                 be
                 grounded
                 on
                 some
                 first
                 principes
                 ,
                 which
                 give
                 evidence
                 ,
                 firmitude
                 and
                 force
                 thereto
                 ;
                 and
                 there
                 are
                 no
                 proper
                 principes
                 of
                 Faith
                 and
                 Theologie
                 ,
                 but
                 what
                 are
                 originally
                 
                 in
                 the
                 Scriptures
                 ,
                 we
                 are
                 therefore
                 to
                 begin
                 our
                 Demonstration
                 
                 with
                 Scriptural
                 Arguments
                 ,
                 which
                 we
                 shal
                 reduce
                 to
                 these
                 seven
                 heads
                 .
                 (
                 1
                 )
                 
                   Such
                   Scriptures
                   wherein
                   it
                   is
                   universally
                   affirmed
                   ,
                   that
                   God
                   is
                   the
                   first
                   Cause
                   of
                   al
                   natural
                   actions
                   and
                   things
                   ,
                   and
                   more
                   particularly
                   of
                   al
                   even
                   the
                   most
                   contingent
                   acts
                   of
                   mans
                   Wil.
                   (
                   2
                   )
                   Such
                   Scriptures
                   as
                   directly
                   demonstrate
                   ,
                   That
                   God
                   doth
                   predefine
                   ,
                   predetermine
                   ,
                   and
                   foreordain
                   such
                   natural
                   actions
                   whereunto
                   sin
                   is
                   necessarily
                   annexed
                   .
                   (
                   3
                   )
                   Such
                   Scriptures
                   wherein
                   God
                   is
                   said
                   to
                   make
                   use
                   of
                   wicked
                   Instruments
                   for
                   the
                   punishment
                   of
                   his
                   People
                   ,
                   in
                   such
                   a
                   way
                   wherein
                   they
                   could
                   not
                   but
                   contract
                   guilt
                   .
                   (
                   4
                   )
                   Such
                   Scriptures
                   as
                   mention
                   Gods
                   own
                   immediate
                   hand
                   in
                   those
                   acts
                   whereunto
                   sin
                   is
                   appendent
                   .
                   (
                   5
                   )
                   Such
                   Scriptures
                   as
                   mention
                   Gods
                   efficacious
                   permission
                   of
                   some
                   to
                   sin
                   .
                   (
                   6
                   )
                   Such
                   Scriptures
                   as
                   demonstrate
                   Gods
                   giving
                   up
                   some
                   to
                   judicial
                   Occecation
                   and
                   Obduration
                   .
                   (
                   7
                   )
                   Such
                   as
                   clearly
                   evince
                   Gods
                   ordering
                   and
                   disposing
                   the
                   Sins
                   of
                   men
                   for
                   his
                   own
                   Glorie
                   .
                
              
               
                 §
                 .
                 1.
                 
                 We
                 shal
                 begin
                 our
                 Scriptural
                 Demonstration
                 with
                 such
                 
                 Texts
                 as
                 universally
                 affirme
                 ,
                 
                   That
                   God
                   is
                   the
                   first
                   cause
                   of
                   al
                   natural
                   Actions
                   and
                   Things
                   ;
                   and
                   more
                   particularly
                   ,
                   of
                   al
                   even
                   the
                   most
                   contingent
                   acts
                   of
                   mans
                   Wil.
                   1.
                   
                   The
                   Scriptures
                   that
                   speak
                   God
                   to
                   be
                   the
                   first
                   Cause
                   of
                   al
                   natural
                   Actions
                   and
                   Things
                   ,
                
                 are
                 many
                 and
                 great
                 :
                 we
                 shal
                 mention
                 some
                 ;
                 as
                 ,
                 
                   Esa
                   .
                   26.
                   12.
                   
                   Thou
                   hast
                   wrought
                   al
                   our
                
                 
                 
                   works
                   in
                   us
                
                 ,
                 or
                 
                   for
                   us
                
                 .
                 This
                 Text
                 is
                 urged
                 by
                 
                   Strangius
                   ,
                   p.
                
                 54.
                 to
                 prove
                 Gods
                 immediate
                 concurse
                 to
                 al
                 actions
                 of
                 the
                 creature
                 ,
                 though
                 it
                 doth
                 in
                 a
                 more
                 peculiar
                 manner
                 regard
                 the
                 deliverance
                 of
                 the
                 Church
                 ;
                 wherein
                 God
                 predetermines
                 and
                 over-rules
                 many
                 actions
                 of
                 wicked
                 men
                 ,
                 which
                 have
                 much
                 sin
                 annexed
                 to
                 them
                 .
                 Again
                 ,
                 this
                 universal
                 prime
                 Causalitie
                 of
                 God
                 efficaciously
                 influencing
                 al
                 natural
                 Acts
                 and
                 Effects
                 is
                 apparently
                 expressed
                 Rom.
                 
                 11.
                 36.
                 
                 
                   For
                   of
                   him
                   ,
                   and
                   through
                   him
                   ,
                   and
                   to
                   him
                   are
                   althings
                   .
                   Of
                   him
                   ,
                
                 as
                 he
                 frames
                 althings
                 ;
                 
                   By
                   him
                
                 ,
                 as
                 he
                 operates
                 in
                 and
                 cooperates
                 with
                 althings
                 ;
                 
                   and
                   for
                   him
                
                 ,
                 as
                 the
                 final
                 cause
                 of
                 althings
                 .
                 Thus
                 Gods
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   multiforme
                   energie
                
                 ,
                 as
                 Cyril
                 stiles
                 it
                 ,
                 reacheth
                 al
                 manner
                 of
                 Natural
                 actions
                 and
                 effects
                 :
                 and
                 if
                 so
                 ,
                 then
                 surely
                 such
                 natural
                 entitative
                 Actions
                 as
                 have
                 sin
                 annexed
                 to
                 them
                 .
                 Is
                 there
                 any
                 sin
                 so
                 intrinsecally
                 evil
                 ,
                 which
                 has
                 not
                 some
                 entitative
                 act
                 or
                 subject
                 as
                 the
                 substrate
                 mater
                 thereof
                 ?
                 And
                 if
                 althings
                 are
                 
                   of
                   God
                
                 ,
                 and
                 
                   by
                   him
                
                 ,
                 and
                 
                   for
                   him
                
                 ,
                 must
                 not
                 also
                 the
                 entitative
                 act
                 of
                 sins
                 intrinsecally
                 evil
                 be
                 so
                 ?
                 
                   Strangius
                   ,
                   p.
                
                 342.
                 replies
                 thus
                 :
                 
                   Al
                   that
                   God
                   workes
                   must
                   tend
                   to
                   his
                   Glorie
                   :
                   But
                   what
                   
                   Glorie
                   redounds
                   to
                   God
                   from
                   those
                   Actions
                   of
                   hatred
                   of
                   God
                   ,
                   blasphemie
                   ?
                
                 &c.
                 A
                 strange
                 replie
                 indeed
                 for
                 a
                 Divine
                 to
                 make
                 .
                 (
                 1
                 )
                 Was
                 there
                 not
                 much
                 Hatred
                 of
                 God
                 ,
                 and
                 Blasphemie
                 in
                 the
                 crucifying
                 of
                 Christ
                 ?
                 And
                 yet
                 was
                 there
                 any
                 action
                 more
                 conducing
                 to
                 the
                 glorie
                 of
                 God
                 than
                 this
                 ?
                 Yea
                 ,
                 (
                 2
                 )
                 Doth
                 not
                 Strangius
                 himself
                 ,
                 and
                 those
                 of
                 his
                 partie
                 grant
                 ,
                 that
                 God
                 
                   directs
                   ,
                   disposeth
                
                 ,
                 and
                 over-rules
                 al
                 sinful
                 acts
                 ,
                 even
                 such
                 as
                 are
                 intrinsecally
                 evil
                 ,
                 so
                 as
                 that
                 they
                 conduce
                 to
                 his
                 glorie
                 ?
                 And
                 how
                 can
                 God
                 direct
                 ,
                 dispose
                 ,
                 and
                 over-rule
                 them
                 ,
                 unless
                 he
                 concur
                 ,
                 yea
                 predetermine
                 the
                 Wil
                 to
                 the
                 entitative
                 act
                 ?
                 Again
                 
                   Strangius
                   ,
                   p.
                
                 561.
                 answers
                 to
                 this
                 Text
                 thus
                 :
                 
                   None
                   that
                   is
                   orthodoxe
                   ever
                   extended
                   these
                   words
                   to
                   sins
                
                 ;
                 as
                 
                   if
                   sins
                   were
                   of
                   God
                   ,
                   by
                   God
                   ,
                   and
                   for
                   him
                   ,
                
                 &c.
                 
                 [
                 1
                 ]
                 Neither
                 do
                 we
                 extend
                 these
                 words
                 to
                 sins
                 formally
                 considered
                 :
                 [
                 2
                 ]
                 But
                 must
                 we
                 thence
                 necessarily
                 conclude
                 ,
                 that
                 the
                 entitative
                 act
                 ,
                 whereto
                 sin
                 is
                 only
                 accidentally
                 appendent
                 ,
                 is
                 not
                 from
                 God
                 ,
                 nor
                 by
                 him
                 ,
                 nor
                 for
                 him
                 ?
                 Yea
                 ,
                 [
                 3
                 ]
                 May
                 we
                 not
                 say
                 with
                 Divines
                 ,
                 that
                 sin
                 formally
                 considered
                 ,
                 although
                 it
                 be
                 not
                 
                   of
                   God
                   and
                   by
                   him
                   as
                   an
                   Efficient
                   ,
                
                 yet
                 it
                 is
                 
                   for
                   him
                
                 ,
                 i.
                 e.
                 conducing
                 to
                 his
                 Glorie
                 ,
                 as
                 wisely
                 ordered
                 and
                 over-ruled
                 contrary
                 to
                 the
                 intent
                 of
                 the
                 sinner
                 ?
                 Thus
                 much
                 Augustin
                 once
                 and
                 again
                 inculcates
                 ,
                 as
                 
                   De
                   Genes
                   .
                   ad
                   liter
                   .
                   lib.
                   Imperfecto
                   ,
                
                 cap.
                 5.
                 
                 *
                 
                   For
                   God
                   is
                   not
                   the
                   Author
                   of
                   our
                   sins
                   ,
                   yet
                   he
                   is
                   the
                   Ordinator
                   of
                   them
                   ,
                
                 &c.
                 
                 And
                 thus
                 much
                 indeed
                 Strangius
                 ,
                 p.
                 860.
                 confesseth
                 .
              
               
                 Another
                 Text
                 that
                 evidently
                 and
                 invincibly
                 demonstrates
                 Gods
                 efficacious
                 predeterminative
                 Concurse
                 to
                 al
                 natural
                 as
                 wel
                 as
                 supernatural
                 Actions
                 and
                 Effects
                 is
                 ,
                 
                   Ephes
                   .
                   1.
                   11.
                   
                   Who
                   worketh
                   althings
                
                 
                 
                   after
                   the
                   counsel
                   of
                   his
                   own
                   wil.
                
                 We
                 find
                 three
                 particulars
                 in
                 this
                 Texte
                 which
                 greatly
                 conduce
                 to
                 explicate
                 and
                 demonstrate
                 Gods
                 efficacious
                 Concurse
                 to
                 al
                 Actions
                 ,
                 and
                 particularly
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 .
                 (
                 1
                 )
                 We
                 may
                 consider
                 the
                 object
                 ,
                 althings
                 ,
                 i.
                 e.
                 whatever
                 is
                 clothed
                 with
                 the
                 Notion
                 and
                 Idea
                 of
                 real
                 positive
                 entitie
                 :
                 althings
                 must
                 be
                 here
                 taken
                 distributively
                 into
                 al
                 singulars
                 :
                 there
                 is
                 no
                 Being
                 ,
                 that
                 partakes
                 of
                 real
                 entitie
                 but
                 is
                 wrought
                 by
                 God.
                 (
                 2
                 )
                 Here
                 is
                 to
                 be
                 considered
                 ,
                 the
                 
                   Act
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   who
                   worketh
                   energetically
                   ,
                
                 or
                 efficaciously
                 :
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 to
                 work
                 with
                 an
                 invincible
                 efficace
                 ;
                 and
                 thence
                 it
                 is
                 oft
                 joined
                 with
                 words
                 denoting
                 infinite
                 power
                 and
                 activitie
                 ,
                 as
                 before
                 ,
                 c.
                 1.
                 
                 §
                 .
                 6.
                 
                 It
                 notes
                 here
                 Gods
                 efficacious
                 predeterminative
                 Concurse
                 ,
                 working
                 in
                 and
                 with
                 althings
                 ,
                 according
                 to
                 their
                 natural
                 propensions
                 .
                 Thence
                 (
                 3
                 )
                 follows
                 the
                 
                 original
                 principe
                 of
                 this
                 predeterminative
                 efficacious
                 operation
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   according
                   to
                   the
                   counsel
                   of
                   his
                   own
                   wil.
                
                 Which
                 notes
                 ,
                 that
                 Gods
                 efficacious
                 predeterminative
                 wil
                 is
                 the
                 supreme
                 and
                 first
                 cause
                 of
                 althings
                 :
                 there
                 is
                 no
                 executive
                 power
                 in
                 God
                 distinct
                 from
                 his
                 Wil
                 :
                 his
                 Concurse
                 in
                 regard
                 of
                 its
                 active
                 attingence
                 is
                 no
                 more
                 than
                 his
                 simple
                 volition
                 :
                 so
                 that
                 divine
                 Predetermination
                 is
                 the
                 same
                 with
                 divine
                 Predefinition
                 ,
                 as
                 we
                 have
                 largely
                 demonstrated
                 ,
                 
                   Court
                   Gent.
                   P.
                   4.
                   c.
                
                 7.
                 
                 §
                 .
                 3.
                 
                 Whence
                 also
                 it
                 follows
                 ,
                 that
                 
                   Gods
                   working
                   althings
                   according
                   to
                   the
                   counsel
                   of
                   his
                   wil
                   ,
                
                 has
                 one
                 and
                 the
                 same
                 Idea
                 with
                 his
                 predetermining
                 al
                 actions
                 and
                 effects
                 ,
                 even
                 such
                 as
                 have
                 sin
                 appendent
                 to
                 them
                 .
                 Strangius
                 ,
                 p.
                 560.
                 replies
                 to
                 the
                 Argument
                 drawen
                 from
                 this
                 Text
                 thus
                 :
                 
                   From
                   this
                   place
                   nothing
                   more
                   can
                   be
                   collected
                   ,
                   than
                   that
                   God
                   has
                   decreed
                   those
                   things
                   that
                   he
                   worketh
                   :
                   as
                   it
                   is
                   certain
                   ,
                   that
                   God
                   hath
                   decreed
                   nothing
                   which
                   he
                   doth
                   not
                   execute
                   —
                   not
                   that
                   God
                   worketh
                   sins
                   ,
                
                 &c.
                 
                 [
                 1
                 ]
                 This
                 Text
                 speaks
                 more
                 than
                 what
                 Strangius
                 allows
                 it
                 to
                 speake
                 ,
                 namely
                 ,
                 that
                 God
                 has
                 not
                 only
                 decreed
                 those
                 things
                 that
                 he
                 worketh
                 ,
                 but
                 also
                 that
                 he
                 works
                 by
                 his
                 Decree
                 ,
                 or
                 omnipotent
                 Volition
                 :
                 for
                 we
                 owne
                 no
                 other
                 executive
                 power
                 in
                 God
                 but
                 his
                 divine
                 Wil
                 ,
                 as
                 
                   Scotus
                   ,
                   Bradwardine
                
                 ,
                 and
                 some
                 of
                 the
                 greatest
                 Scholastic
                 Theologues
                 demonstrate
                 .
                 [
                 2
                 ]
                 Who
                 saith
                 ,
                 that
                 God
                 worketh
                 Sins
                 ?
                 surely
                 none
                 but
                 Marcion
                 or
                 Manes
                 ,
                 or
                 such
                 as
                 hold
                 Sin
                 to
                 be
                 a
                 positive
                 real
                 Being
                 .
                 [
                 3
                 ]
                 But
                 yet
                 we
                 do
                 with
                 the
                 Orthodoxe
                 affirme
                 and
                 prove
                 from
                 this
                 Scripture
                 ,
                 
                   that
                   God
                   worketh
                
                 that
                 entitative
                 natural
                 Act
                 ,
                 whereunto
                 sin
                 is
                 appendent
                 :
                 for
                 otherwise
                 ,
                 how
                 can
                 he
                 be
                 said
                 to
                 worke
                 althings
                 ?
                 Is
                 this
                 good
                 sense
                 or
                 Logic
                 ,
                 to
                 say
                 ,
                 God
                 workes
                 althings
                 ,
                 not
                 only
                 according
                 to
                 their
                 generic
                 or
                 specific
                 distribution
                 ,
                 but
                 also
                 according
                 to
                 their
                 distribution
                 into
                 each
                 singular
                 ,
                 (
                 for
                 so
                 the
                 Syncategoreme
                 Al
                 is
                 here
                 taken
                 )
                 but
                 yet
                 he
                 worketh
                 not
                 al
                 singular
                 entities
                 ,
                 namely
                 the
                 substrate
                 mater
                 of
                 Sin
                 ?
                 Doth
                 this
                 amount
                 to
                 less
                 than
                 a
                 down-right
                 contradiction
                 ?
                 He
                 workes
                 althings
                 ,
                 but
                 yet
                 doth
                 not
                 worke
                 althings
                 ?
                 What
                 Logic
                 or
                 wit
                 of
                 man
                 can
                 reconcile
                 these
                 Notions
                 ?
              
               
                 2.
                 
                 Unto
                 our
                 first
                 Head
                 we
                 may
                 also
                 reduce
                 such
                 Scriptures
                 ,
                 as
                 in
                 a
                 more
                 particular
                 manner
                 mention
                 Gods
                 efficacious
                 predeterminative
                 concurse
                 to
                 al
                 human
                 actions
                 and
                 effects
                 ,
                 even
                 such
                 as
                 are
                 most
                 contingent
                 and
                 dependent
                 on
                 the
                 ambulatory
                 wil
                 of
                 man.
                 Thus
                 
                   Psal
                   .
                   33.
                   15.
                   
                   He
                   fashioneth
                   their
                   hearts
                   alike
                   :
                   he
                   considereth
                   
                   
                   al
                   their
                   works
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   who
                   fashioneth
                   ,
                   formeth
                   ,
                   frameth
                   ,
                
                 as
                 the
                 Potter
                 doth
                 his
                 clay
                 :
                 it
                 notes
                 not
                 only
                 ,
                 yea
                 not
                 so
                 much
                 the
                 first
                 Creation
                 of
                 the
                 human
                 Soul
                 ,
                 as
                 its
                 actual
                 
                   figments
                   ,
                   frames
                   ,
                   imaginations
                
                 and
                 thoughts
                 :
                 this
                 is
                 evident
                 from
                 the
                 scope
                 and
                 contexture
                 of
                 the
                 words
                 :
                 for
                 what
                 is
                 the
                 Psalmists
                 intent
                 and
                 undertakement
                 ,
                 but
                 to
                 demonstrate
                 Gods
                 infinite
                 prescience
                 ,
                 and
                 its
                 perfect
                 comprehension
                 of
                 al
                 the
                 figments
                 ,
                 frames
                 ,
                 thoughts
                 ,
                 intentions
                 ,
                 and
                 affections
                 of
                 the
                 heart
                 ,
                 as
                 vers
                 .
                 13
                 ,
                 14
                 ?
                 And
                 how
                 doth
                 he
                 prove
                 this
                 ?
                 Why
                 ,
                 
                   because
                   he
                   fashioneth
                   their
                   hearts
                   alike
                   ,
                   i.
                   e.
                
                 puts
                 al
                 the
                 first
                 thoughts
                 ,
                 inclinations
                 ,
                 intentions
                 and
                 movements
                 of
                 the
                 heart
                 into
                 what
                 forme
                 ,
                 frame
                 ,
                 or
                 fashion
                 he
                 pleaseth
                 .
                 There
                 is
                 also
                 a
                 great
                 Emphase
                 and
                 significance
                 in
                 that
                 terme
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 we
                 render
                 alike
                 ,
                 but
                 may
                 be
                 as
                 properly
                 rendred
                 together
                 ,
                 as
                 it
                 is
                 by
                 the
                 Latine
                 simul
                 ;
                 neither
                 is
                 it
                 to
                 be
                 referred
                 to
                 the
                 Verbe
                 frameth
                 ,
                 but
                 to
                 the
                 object
                 Hearts
                 :
                 and
                 so
                 it
                 notes
                 an
                 universalitie
                 distributive
                 into
                 al
                 singulars
                 ,
                 without
                 the
                 least
                 exception
                 of
                 any
                 .
                 And
                 then
                 the
                 sense
                 wil
                 be
                 ;
                 who
                 
                   fashioneth
                   ,
                   formeth
                
                 ,
                 or
                 frameth
                 the
                 hearts
                 of
                 al
                 mankind
                 in
                 al
                 their
                 very
                 first
                 motions
                 ,
                 conceptions
                 ,
                 imaginations
                 ,
                 resolutions
                 ,
                 end
                 ,
                 interests
                 ,
                 contrivements
                 ,
                 ebullitions
                 ,
                 affections
                 ,
                 prosecutions
                 ,
                 and
                 fruitions
                 ,
                 or
                 other
                 actions
                 whatsoever
                 .
                 Whence
                 he
                 addes
                 ,
                 
                   He
                   considereth
                   al
                   their
                   works
                
                 :
                 what
                 works
                 doth
                 he
                 mean
                 ?
                 Surely
                 not
                 only
                 the
                 works
                 and
                 labors
                 of
                 mens
                 hands
                 ,
                 but
                 also
                 the
                 workings
                 ,
                 movements
                 ,
                 and
                 figments
                 of
                 their
                 hearts
                 :
                 and
                 how
                 can
                 God
                 consider
                 them
                 ,
                 if
                 he
                 did
                 not
                 forme
                 ,
                 frame
                 and
                 fashion
                 them
                 ?
                 Yea
                 ,
                 there
                 yet
                 lies
                 a
                 deeper
                 notion
                 in
                 the
                 coherence
                 of
                 these
                 parts
                 ;
                 namely
                 ,
                 that
                 Gods
                 forming
                 ,
                 framing
                 and
                 fashioning
                 the
                 hearts
                 of
                 al
                 men
                 is
                 the
                 ground
                 and
                 cause
                 of
                 his
                 considering
                 their
                 works
                 :
                 For
                 how
                 God
                 can
                 perfectly
                 consider
                 and
                 know
                 the
                 works
                 of
                 mens
                 hearts
                 ,
                 unlesse
                 he
                 be
                 the
                 
                   former
                   ,
                   framer
                
                 ,
                 and
                 fashioner
                 of
                 them
                 al
                 ,
                 as
                 to
                 their
                 real
                 entitative
                 acts
                 ,
                 al
                 the
                 wit
                 of
                 man
                 can
                 never
                 devise
                 or
                 make
                 clear
                 unto
                 us
                 .
                 So
                 that
                 Gods
                 
                   Science
                   of
                   Vision
                
                 ,
                 or
                 Prescience
                 as
                 to
                 the
                 figments
                 of
                 mans
                 heart
                 ariseth
                 from
                 this
                 ,
                 that
                 God
                 is
                 the
                 framer
                 ,
                 former
                 ,
                 and
                 fashioner
                 of
                 mens
                 hearts
                 and
                 al
                 their
                 natural
                 movements
                 ;
                 which
                 also
                 implies
                 his
                 predefinition
                 and
                 predetermination
                 of
                 mans
                 heart
                 and
                 al
                 its
                 first
                 motions
                 ,
                 inclinations
                 ,
                 and
                 affections
                 .
                 So
                 then
                 to
                 forme
                 and
                 sum
                 up
                 our
                 Argument
                 from
                 this
                 Text
                 :
                 Doth
                 God
                 indeed
                 fashion
                 ,
                 forme
                 and
                 frame
                 the
                 hearts
                 of
                 al
                 men
                 in
                 al
                 their
                 natural
                 motions
                 ,
                 imaginations
                 ,
                 and
                 affections
                 ?
                 And
                 may
                 we
                 without
                 apparent
                 contradiction
                 to
                 the
                 light
                 of
                 this
                 
                 Text
                 exclude
                 the
                 entitative
                 acts
                 of
                 any
                 sins
                 ,
                 though
                 never
                 so
                 intrinsecally
                 evil
                 ?
                 What
                 is
                 this
                 but
                 to
                 exclude
                 the
                 far
                 greatest
                 part
                 of
                 human
                 acts
                 from
                 being
                 formed
                 and
                 framed
                 by
                 God
                 ?
                 Or
                 how
                 can
                 the
                 omniscient
                 God
                 consider
                 al
                 the
                 works
                 of
                 mens
                 hearts
                 ,
                 if
                 he
                 be
                 not
                 the
                 former
                 and
                 fashioner
                 of
                 them
                 al
                 ,
                 as
                 to
                 their
                 natural
                 entitie
                 ?
                 I
                 must
                 confesse
                 the
                 validitie
                 of
                 this
                 argument
                 from
                 Gods
                 prescience
                 is
                 to
                 me
                 so
                 firme
                 and
                 great
                 ,
                 as
                 that
                 should
                 it
                 be
                 baffled
                 ,
                 I
                 see
                 no
                 way
                 left
                 ,
                 but
                 to
                 turne
                 Socinian
                 ,
                 and
                 so
                 to
                 denie
                 the
                 certaintie
                 of
                 Gods
                 prescience
                 as
                 to
                 the
                 
                   contingent
                   imaginations
                
                 of
                 mans
                 heart
                 ,
                 which
                 implies
                 much
                 Atheisme
                 .
              
               
                 Another
                 Text
                 that
                 proves
                 Gods
                 efficacious
                 and
                 predeterminative
                 Concurse
                 as
                 to
                 al
                 human
                 acts
                 is
                 
                   Prov.
                   21.
                   1.
                   
                   The
                   Kings
                   heart
                   is
                
                 
                 
                   in
                   the
                   hand
                   of
                   the
                   Lord
                   ,
                   as
                   the
                   rivers
                   of
                   water
                   ;
                   he
                   turneth
                   it
                   whithersoever
                   he
                   wil.
                
                 (
                 1
                 )
                 He
                 mentions
                 
                   the
                   Kings
                   heart
                
                 ,
                 as
                 the
                 measure
                 of
                 al
                 other
                 mens
                 ;
                 because
                 Kings
                 generally
                 have
                 a
                 greater
                 Soveraintie
                 and
                 Dominion
                 over
                 their
                 own
                 hearts
                 ,
                 than
                 other
                 men
                 :
                 if
                 any
                 mens
                 hearts
                 may
                 plead
                 the
                 privilege
                 of
                 exemtion
                 from
                 Gods
                 efficacious
                 predeterminative
                 Concurse
                 ,
                 surely
                 Kings
                 may
                 ,
                 specially
                 such
                 as
                 Solomon
                 was
                 ,
                 who
                 obtained
                 from
                 God
                 such
                 an
                 amplitude
                 of
                 Soul
                 ,
                 and
                 self-Dominion
                 :
                 yet
                 he
                 grants
                 ,
                 that
                 
                   the
                   Kings
                   heart
                
                 was
                 not
                 exemted
                 therefrom
                 .
                 (
                 2
                 )
                 By
                 the
                 Heart
                 we
                 must
                 understand
                 ,
                 according
                 to
                 the
                 Hebraic
                 mode
                 ,
                 the
                 whole
                 soul
                 ,
                 and
                 al
                 its
                 movements
                 ,
                 imaginations
                 ,
                 ratiocinations
                 ,
                 contrivements
                 ,
                 purposes
                 ,
                 and
                 undertakements
                 .
                 (
                 3
                 )
                 
                   In
                   the
                   hand
                   of
                   the
                   Lord
                   :
                   i.
                   e.
                
                 under
                 his
                 efficacious
                 predeterminative
                 influxe
                 or
                 concurse
                 .
                 The
                 Hand
                 being
                 the
                 instrument
                 of
                 our
                 most
                 potent
                 operations
                 ,
                 it
                 's
                 usually
                 put
                 in
                 Scripture
                 for
                 the
                 energetic
                 ,
                 potent
                 and
                 predeterminative
                 Concurse
                 of
                 God
                 :
                 So
                 
                   Hab.
                   3.
                   4.
                   
                   He
                   [
                   i.
                   e.
                
                 Christ
                 whose
                 
                 brightnesse
                 was
                 as
                 the
                 light
                 ]
                 
                   had
                   hornes
                   ,
                   [
                   i.
                   e.
                
                 beams
                 ,
                 as
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 notes
                 ]
                 
                   coming
                   out
                   of
                   his
                   hands
                   [
                   i.
                   e.
                
                 most
                 potent
                 wil
                 ,
                 the
                 spring
                 of
                 al
                 his
                 efficacious
                 operations
                 :
                 whence
                 it
                 follows
                 ]
                 
                   and
                   there
                   was
                   the
                   hiding
                   of
                   his
                   power
                   ,
                   i.
                   e.
                
                 his
                 most
                 potent
                 efficacious
                 predeterminative
                 concurse
                 lay
                 hid
                 in
                 the
                 beams
                 irradiated
                 from
                 his
                 omnipotent
                 hand
                 or
                 wil.
                 So
                 
                   Act.
                   11.
                   21.
                   
                   And
                   the
                   hand
                   of
                   the
                   Lord
                   was
                   with
                   them
                   ,
                
                 
                 
                   i.
                   e.
                
                 the
                 efficacious
                 predeterminative
                 power
                 of
                 Divine
                 Grace
                 ;
                 the
                 hand
                 being
                 the
                 instrument
                 whereby
                 man
                 exertes
                 and
                 puts
                 forth
                 his
                 power
                 .
                 So
                 Solomon
                 saying
                 ,
                 
                   That
                   the
                   hearts
                   of
                   Kings
                   are
                   in
                   the
                   hand
                   of
                   God
                   ,
                
                 it
                 must
                 be
                 understood
                 of
                 Gods
                 puissant
                 predeterminative
                 Concurse
                 ,
                 whereby
                 he
                 applies
                 the
                 heart
                 to
                 its
                 acts
                 ,
                 conduceth
                 and
                 guideth
                 it
                 therein
                 ,
                 and
                 determineth
                 it
                 as
                 he
                 pleaseth
                 .
                 So
                 it
                 
                 follows
                 ,
                 (
                 4
                 )
                 
                   As
                   the
                   rivers
                   of
                   waters
                   ,
                   he
                   turneth
                   it
                   whithersoever
                   he
                   wil.
                
                 How
                 easie
                 is
                 it
                 by
                 Aquaducts
                 to
                 turne
                 waters
                 this
                 or
                 that
                 way
                 as
                 men
                 please
                 ?
                 And
                 is
                 it
                 not
                 infinitely
                 more
                 facile
                 for
                 the
                 wise
                 omnipontent
                 God
                 ,
                 to
                 turne
                 the
                 hearts
                 of
                 men
                 ,
                 and
                 al
                 their
                 natural
                 conceptions
                 ,
                 products
                 ,
                 and
                 issues
                 which
                 way
                 he
                 listes
                 ?
                 Al
                 this
                 may
                 be
                 evinced
                 from
                 
                 Strangius's
                 glosse
                 on
                 this
                 Text
                 ,
                 
                   lib.
                   1.
                   cap.
                   9.
                   pag.
                
                 50.
                 where
                 having
                 given
                 us
                 the
                 mention
                 of
                 Gods
                 preserving
                 and
                 directing
                 the
                 wils
                 of
                 men
                 even
                 in
                 evil
                 actions
                 ,
                 he
                 addes
                 a
                 third
                 and
                 more
                 special
                 mode
                 of
                 Divine
                 influence
                 ,
                 
                   whereby
                   God
                   doth
                   bend
                   ,
                   impel
                   ,
                   and
                   incline
                   human
                   wils
                   which
                   way
                   he
                   please
                   ,
                   not
                   by
                   proper
                   compulsion
                   ,
                   but
                   by
                   sweet
                   inspiration
                   and
                   motion
                   :
                   For
                   albeit
                   God
                   doth
                   never
                   take
                   away
                   that
                   libertie
                   which
                   is
                   essential
                   to
                   the
                   wil
                   ,
                   yet
                   he
                   doth
                   at
                   times
                   ,
                   and
                   when
                   he
                   please
                   ,
                   efficaciously
                   move
                   and
                   impel
                   the
                   wils
                   of
                   men
                   :
                   and
                   what
                
                 Solomon
                 
                   predicates
                   of
                   the
                   Kings
                   heart
                
                 ,
                 Prov.
                 21.
                 1.
                 
                   that
                   very
                   same
                   may
                   ,
                   on
                   a
                   greater
                   account
                   ,
                   be
                   affirmed
                   of
                   the
                   heart
                   of
                   every
                   man.
                
                 So
                 
                   Augustin
                   ,
                   de
                   Grat.
                   &
                   Liber
                   .
                   Arbitr
                   .
                   cap.
                   20.
                   
                   If
                   the
                   Scripture
                   be
                   diligently
                   inspected
                   ,
                   it
                   shews
                   ,
                   that
                   not
                   only
                   the
                   good
                   wils
                   of
                   men
                   ,
                   but
                   even
                   the
                   bad
                   are
                   so
                   in
                   the
                   power
                   of
                   God
                   ,
                   that
                   where
                   he
                   wil
                   and
                   when
                   he
                   wil
                   ,
                   he
                   causeth
                   them
                   to
                   be
                   inclined
                   ,
                   either
                   to
                   performe
                   benefits
                   ,
                   or
                   to
                   inflict
                   punishments
                   ,
                   by
                   a
                   most
                   secret
                   ,
                   yet
                   just
                   judgement
                   .
                
                 So
                 again
                 
                   August
                   .
                   de
                   Corrept
                   .
                   &
                   Grat.
                   cap.
                   6.
                   
                   God
                   hath
                   in
                   his
                   power
                   the
                   wils
                   of
                   men
                   ,
                   more
                   than
                   they
                   themselves
                   ;
                   without
                   dout
                   having
                   most
                   omnipotent
                   power
                   to
                   incline
                   mens
                   hearts
                   where
                   he
                   pleaseth
                   .
                
                 What
                 could
                 be
                 said
                 more
                 categorically
                 and
                 positively
                 to
                 evince
                 Gods
                 efficacious
                 and
                 predeterminative
                 Concurse
                 to
                 al
                 the
                 natural
                 products
                 and
                 issues
                 of
                 mans
                 heart
                 ,
                 even
                 such
                 as
                 have
                 intrinsecal
                 evil
                 ,
                 as
                 they
                 cal
                 it
                 ,
                 appendent
                 to
                 them
                 ?
                 Yea
                 ,
                 
                   Strangius
                   ,
                   lib.
                   2.
                   cap.
                   7.
                   p.
                
                 182.
                 grants
                 ,
                 
                   That
                   God
                   doth
                   sometimes
                   efficaciously
                   move
                   and
                   predetermine
                   the
                   wils
                   of
                   men
                   not
                   only
                   to
                   supernatural
                   workes
                   ,
                   but
                   also
                   to
                   natural
                   and
                   civil
                   ,
                   as
                   oft
                   as
                   it
                   seems
                   good
                   to
                   him
                   ,
                   to
                   performe
                   certain
                   ends
                   which
                   he
                   has
                   preordained
                   .
                
                 So
                 
                   Prov.
                   16.
                   7.
                   
                   He
                   maketh
                   even
                   his
                   enemies
                   to
                   be
                   at
                   peace
                   with
                   him
                   .
                
                 And
                 how
                 so
                 ?
                 Surely
                 by
                 over-ruling
                 their
                 hearts
                 even
                 in
                 the
                 sinful
                 movements
                 .
                 Thus
                 he
                 bent
                 and
                 determined
                 the
                 revengeful
                 mind
                 of
                 Esau
                 to
                 embrace
                 his
                 brother
                 ,
                 Gen.
                 33.
                 
                 So
                 he
                 gained
                 the
                 hearts
                 of
                 the
                 Egyptians
                 towards
                 the
                 Israelities
                 ,
                 Exod.
                 11.
                 2
                 ,
                 3.
                 
                 &
                 12.
                 35
                 ,
                 36.
                 
                 Thus
                 God
                 determined
                 the
                 wil
                 of
                 Cyrus
                 to
                 bring
                 back
                 the
                 Captivitie
                 of
                 the
                 Jews
                 ,
                 2
                 
                   Chron.
                   36.
                   22.
                   
                   Ezra
                
                 1.
                 1.
                 
                 Thus
                 God
                 bent
                 the
                 mind
                 of
                 Darius
                 and
                 Artaxerxes
                 to
                 grant
                 the
                 Jews
                 libertie
                 for
                 the
                 rebuilding
                 the
                 Temple
                 ,
                 Ezra
                 6.
                 1
                 ,
                 &c.
                 
                 &
                 7.
                 2.
                 
                 Neh.
                 2.
                 4.
                 
                 So
                 God
                 
                 dealt
                 with
                 
                 Jeremy's
                 enemies
                 ,
                 Jer.
                 15.
                 11.
                 
                 Al
                 these
                 predeterminations
                 even
                 in
                 civil
                 and
                 natural
                 actions
                 are
                 allowed
                 by
                 Strangius
                 :
                 whence
                 we
                 argue
                 ,
                 That
                 it
                 is
                 impossible
                 ,
                 but
                 that
                 God
                 should
                 predetermine
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 actions
                 :
                 for
                 al
                 these
                 actions
                 being
                 exerted
                 by
                 wicked
                 men
                 ,
                 had
                 nothing
                 of
                 moral
                 or
                 supernatural
                 good
                 in
                 them
                 ,
                 albeit
                 God
                 made
                 use
                 of
                 them
                 for
                 the
                 succour
                 of
                 his
                 people
                 ,
                 yea
                 they
                 were
                 ful
                 of
                 hatred
                 against
                 God.
                 
              
               
                 To
                 these
                 Scriptures
                 we
                 may
                 adde
                 ,
                 
                   Act.
                   17.
                   28.
                   
                   For
                   in
                   him
                   we
                
                 
                 
                   live
                   ,
                   and
                   move
                   ,
                   and
                   have
                   our
                   being
                   .
                
                 Not
                 only
                 Being
                 in
                 general
                 ,
                 and
                 Life
                 ,
                 which
                 implies
                 more
                 than
                 simple
                 being
                 ,
                 but
                 also
                 al
                 our
                 movements
                 or
                 motions
                 are
                 from
                 God
                 as
                 the
                 prime
                 Motor
                 :
                 which
                 Paul
                 demonstrates
                 out
                 of
                 one
                 of
                 their
                 own
                 Poets
                 :
                 
                   for
                   we
                   are
                   also
                   his
                   off-spring
                   .
                
                 As
                 if
                 he
                 had
                 said
                 :
                 Do
                 not
                 your
                 own
                 Poets
                 tel
                 you
                 ,
                 that
                 we
                 are
                 the
                 off-spring
                 of
                 God
                 ?
                 Is
                 he
                 not
                 then
                 the
                 first
                 Cause
                 and
                 Motor
                 of
                 al
                 our
                 motions
                 ?
                 Doth
                 not
                 
                   Aristotle
                   ,
                   Phys
                
                 .
                 8.
                 also
                 strongly
                 demonstrate
                 ,
                 
                   That
                   al
                   our
                   natural
                   motions
                   must
                   arise
                   from
                   one
                   first
                   immobile
                   Motor
                   ?
                
                 And
                 to
                 whom
                 doth
                 this
                 Prerogative
                 belong
                 but
                 to
                 God
                 ?
                 Must
                 not
                 then
                 the
                 substrate
                 mater
                 of
                 al
                 sinful
                 motions
                 ,
                 even
                 such
                 as
                 are
                 intrinsecally
                 evil
                 ,
                 be
                 reduced
                 unto
                 God
                 as
                 the
                 prime
                 Motor
                 ?
              
               
                 I
                 shal
                 conclude
                 this
                 first
                 Head
                 of
                 scriptural
                 Arguments
                 with
                 
                   Jam.
                   4.
                   15.
                   
                   For
                   that
                   ye
                   ought
                   to
                   say
                   ,
                   If
                   the
                   Lord
                   wil
                   ,
                   we
                   shal
                   live
                   ,
                
                 
                 
                   and
                   do
                   this
                   or
                   that
                
                 .
                 There
                 were
                 a
                 number
                 of
                 Free-willers
                 ,
                 who
                 proudly
                 conceited
                 ,
                 that
                 they
                 had
                 an
                 absolute
                 and
                 plenary
                 dominion
                 over
                 their
                 own
                 wils
                 and
                 actions
                 ;
                 whom
                 James
                 rebukes
                 ,
                 and
                 tels
                 them
                 ,
                 they
                 ought
                 to
                 say
                 ,
                 
                   If
                   the
                   Lord
                   wil
                
                 ,
                 &c.
                 
                 So
                 that
                 he
                 plainly
                 resolves
                 al
                 the
                 acts
                 of
                 mans
                 wil
                 into
                 the
                 wil
                 of
                 God
                 ,
                 as
                 the
                 original
                 Cause
                 and
                 Principe
                 .
                 But
                 let
                 us
                 see
                 how
                 poorly
                 Strangius
                 shifts
                 off
                 the
                 force
                 of
                 this
                 Argument
                 ,
                 
                   lib.
                   2.
                   cap.
                   10.
                   pag.
                
                 227.
                 he
                 saith
                 ,
                 
                   Who
                   ever
                   understood
                   these
                   words
                   ,
                   if
                   God
                   wil
                   ,
                
                 i.
                 e.
                 
                   if
                   God
                   predetermine
                   my
                   wil
                   to
                   do
                   this
                   or
                   that
                   ?
                
                 Then
                 he
                 addes
                 his
                 own
                 glosse
                 :
                 
                   But
                   truly
                   nothing
                   more
                   can
                   be
                   understood
                   by
                   that
                   condition
                   ,
                   IF
                   GOD
                   WIL
                   ,
                   than
                   this
                   ,
                   if
                   God
                   shal
                   permit
                   ,
                   or
                   wil
                   permit
                   ,
                   as
                   it
                   is
                   elsewhere
                   explicated
                   ,
                   Act.
                   16.
                   7.
                   
                   &
                   1
                   Cor.
                
                 16.
                 7.
                 
                 I
                 must
                 confesse
                 I
                 cannot
                 but
                 wonder
                 ,
                 that
                 a
                 person
                 of
                 so
                 great
                 reason
                 ,
                 and
                 under
                 so
                 many
                 advantages
                 and
                 assistances
                 from
                 Divine
                 Revelation
                 ,
                 should
                 satisfie
                 himself
                 with
                 so
                 slender
                 an
                 evasion
                 ,
                 which
                 not
                 only
                 Reason
                 and
                 Scripture
                 ,
                 but
                 even
                 Pagan
                 Philosophemes
                 contradict
                 .
                 For
                 (
                 1
                 )
                 it
                 is
                 most
                 evident
                 ,
                 that
                 James
                 here
                 ,
                 (
                 as
                 
                   Luke
                   ,
                   Act.
                
                 16.
                 7.
                 and
                 
                   Paul
                   ,
                   1
                   Cor.
                
                 16.
                 7.
                 
                 )
                 speakes
                 not
                 of
                 a
                 mere
                 permissive
                 wil
                 ,
                 but
                 of
                 an
                 efficacious
                 
                 influential
                 concurse
                 ,
                 arising
                 from
                 the
                 wil
                 of
                 God
                 ,
                 which
                 is
                 the
                 alone
                 principe
                 and
                 spring
                 of
                 Divine
                 concurse
                 :
                 for
                 al
                 actions
                 both
                 natural
                 ,
                 civil
                 ,
                 and
                 supernatural
                 must
                 be
                 resolved
                 into
                 the
                 wil
                 of
                 God
                 ,
                 as
                 their
                 prime
                 cause
                 :
                 so
                 that
                 
                   If
                   God
                   wil
                
                 here
                 ,
                 is
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 elsewhere
                 ,
                 
                   if
                   God
                   concur
                   ,
                   if
                   he
                   assiste
                   ,
                
                 if
                 he
                 by
                 his
                 efficacious
                 predeterminative
                 wil
                 ,
                 without
                 which
                 we
                 can
                 do
                 nothing
                 ,
                 concur
                 .
                 And
                 that
                 this
                 is
                 the
                 genuine
                 mind
                 of
                 this
                 Text
                 is
                 most
                 evident
                 by
                 the
                 use
                 of
                 this
                 phrase
                 among
                 the
                 Ancients
                 both
                 Jews
                 and
                 Pagans
                 .
                 Bensyra
                 ,
                 that
                 ancient
                 Hebrew
                 ,
                 
                   Sent.
                   moral
                   .
                   xi
                
                 .
                 thus
                 speakes
                 :
                 
                   Let
                   man
                   never
                   say
                   he
                   wil
                   do
                   any
                   thing
                   ,
                   before
                   he
                   hath
                   prefaced
                   this
                   ,
                   If
                   the
                   Lord
                   wil
                   ,
                   i.
                   e.
                
                 assiste
                 or
                 concur
                 ,
                 not
                 permit
                 .
                 So
                 among
                 Pagans
                 ,
                 
                   Hom.
                   Iliad
                   .
                   B.
                   vers
                
                 .
                 28.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 &c.
                 The
                 like
                 
                   Demosth
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   If
                   God
                   wil.
                
                 But
                 none
                 speakes
                 more
                 fully
                 to
                 this
                 point
                 than
                 
                   Plato
                   ,
                   Alcibiad
                   .
                   pag.
                
                 135.
                 where
                 Alcibiades
                 demanding
                 ,
                 
                   How
                   he
                   ought
                   to
                   speak
                   touching
                   Divine
                
                 
                 
                   efficacious
                   concurse
                   ,
                   Socrates
                
                 replies
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   If
                   God
                   wil
                
                 :
                 and
                 in
                 his
                 
                   Laches
                   :
                   But
                   I
                   wil
                   do
                   this
                   and
                   come
                   to
                   thee
                   to
                   morrow
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   If
                   God
                   wil.
                
                 Whence
                 it
                 's
                 evident
                 ,
                 that
                 this
                 formule
                 of
                 speech
                 was
                 ordinary
                 even
                 among
                 the
                 Heathens
                 ,
                 as
                 wel
                 as
                 Jews
                 and
                 Christians
                 ,
                 noting
                 not
                 only
                 a
                 permissive
                 or
                 Directory
                 ,
                 but
                 Decretory
                 and
                 predeterminative
                 wil.
                 So
                 the
                 same
                 Phrase
                 must
                 be
                 understood
                 ,
                 
                   Act.
                   18.
                   21.
                   
                   If
                   God
                   wil
                   ,
                
                 and
                 1
                 
                   Cor.
                   4.
                   19.
                   
                   If
                
                 
                 
                   the
                   Lord
                   wil.
                
                 Is
                 it
                 possible
                 that
                 these
                 Phrases
                 should
                 be
                 understood
                 of
                 a
                 mere
                 permissive
                 wil
                 ?
                 Do
                 not
                 al
                 mankind
                 need
                 an
                 efficacious
                 concurse
                 and
                 predeterminative
                 wil
                 to
                 conduct
                 them
                 in
                 al
                 their
                 affaires
                 ?
                 Again
                 ,
                 (
                 2
                 )
                 Gods
                 permissive
                 wil
                 is
                 either
                 natural
                 or
                 moral
                 :
                 it
                 cannot
                 be
                 meant
                 of
                 Gods
                 natural
                 permissive
                 wil
                 ,
                 because
                 that
                 regardes
                 only
                 sin
                 ,
                 which
                 there
                 is
                 no
                 mention
                 of
                 in
                 these
                 Textes
                 ,
                 neither
                 is
                 it
                 necessarily
                 included
                 .
                 Neither
                 can
                 it
                 be
                 meant
                 of
                 Gods
                 moral
                 permissive
                 wil
                 ,
                 because
                 that
                 was
                 already
                 declared
                 and
                 manifest
                 in
                 the
                 Laws
                 of
                 God
                 :
                 for
                 al
                 moral
                 permission
                 belongs
                 to
                 Gods
                 Legislative
                 wil
                 declared
                 in
                 his
                 word
                 .
                 It
                 remains
                 therefore
                 that
                 this
                 phrase
                 ,
                 
                   If
                   God
                   wil
                
                 ,
                 be
                 understood
                 of
                 Gods
                 efficacious
                 wil
                 ,
                 whereby
                 al
                 natural
                 motions
                 and
                 so
                 the
                 entitative
                 acts
                 of
                 sin
                 are
                 predetermined
                 .
              
               
                 §
                 .
                 2.
                 
                 I
                 now
                 descend
                 to
                 the
                 Second
                 Head
                 of
                 Scriptural
                 Demonstrations
                 ,
                 
                 namely
                 ,
                 
                   That
                   God
                   doth
                   predefine
                   ,
                   predetermine
                   ,
                   and
                   fore-ordain
                   such
                   natural
                   actions
                   whereunto
                   sin
                   is
                   necessarily
                   annexed
                   .
                
                 I
                 shal
                 mention
                 only
                 two
                 Actions
                 ,
                 
                   The
                   Selling
                   of
                   Joseph
                   ,
                   and
                   the
                   Crucifixion
                   of
                   our
                   Lord
                   ,
                
                 whereof
                 the
                 former
                 was
                 but
                 a
                 Type
                 of
                 the
                 
                 later
                 .
                 1.
                 
                 I
                 shal
                 begin
                 with
                 the
                 
                   Selling
                   of
                   Joseph
                
                 ,
                 mentioned
                 Gen.
                 
                 45.
                 5
                 ,
                 7
                 ,
                 8.
                 
                 Joseph
                 saith
                 
                   v.
                   5.
                   
                   Now
                   therefore
                   be
                   not
                   grieved
                   ,
                   nor
                   angry
                   with
                   your selves
                   ,
                   that
                   ye
                   sold
                   me
                   hither
                   :
                   for
                   God
                   did
                   send
                   me
                   before
                   you
                   to
                   preservelife
                   .
                   Joseph
                
                 here
                 has
                 a
                 double
                 aspect
                 on
                 his
                 Brothers
                 sin
                 ;
                 the
                 one
                 regards
                 their
                 hand
                 in
                 the
                 sin
                 ,
                 which
                 he
                 ,
                 out
                 of
                 a
                 noble
                 generous
                 principe
                 of
                 fraternal
                 Love
                 ,
                 passeth
                 by
                 ;
                 the
                 other
                 regards
                 the
                 special
                 hand
                 of
                 Divine
                 Providence
                 in
                 this
                 their
                 Sin
                 ,
                 which
                 he
                 admires
                 and
                 adores
                 ,
                 in
                 that
                 it
                 by
                 an
                 efficacious
                 predeterminative
                 Concurse
                 brought
                 so
                 great
                 a
                 good
                 out
                 of
                 so
                 great
                 an
                 evil
                 ;
                 which
                 no
                 finite
                 power
                 could
                 do
                 :
                 men
                 may
                 make
                 good
                 use
                 of
                 what
                 is
                 in
                 it self
                 good
                 ,
                 but
                 who
                 can
                 bring
                 so
                 great
                 good
                 out
                 of
                 so
                 great
                 evil
                 ,
                 but
                 a
                 God
                 omniscient
                 and
                 omnipotent
                 ?
                 (
                 1
                 )
                 Let
                 us
                 remarque
                 their
                 Sin
                 in
                 selling
                 Joseph
                 ,
                 and
                 of
                 what
                 a
                 black
                 Idea
                 it
                 was
                 .
                 [
                 1
                 ]
                 It
                 sprang
                 from
                 Hatred
                 ,
                 yea
                 a
                 deliberate
                 rooted
                 hatred
                 ,
                 as
                 
                   Gen.
                   37.
                   4.
                   
                   They
                   hated
                   him
                   ,
                   and
                   could
                   not
                   speak
                   peaceably
                   unto
                   him
                   .
                
                 Their
                 hatred
                 was
                 grounded
                 on
                 his
                 fathers
                 love
                 to
                 him
                 .
                 Yea
                 ,
                 [
                 2
                 ]
                 There
                 was
                 much
                 Envy
                 and
                 Indignation
                 joined
                 with
                 their
                 hatred
                 ,
                 as
                 
                   v.
                   8.
                   
                   Shalt
                   thou
                   indeed
                   reign
                   over
                   us
                   ?
                
                 &c.
                 whence
                 
                   v.
                   11.
                   and
                   his
                   brethren
                   envied
                   him
                   ,
                
                 &c.
                 
                 [
                 3
                 ]
                 There
                 was
                 in
                 like
                 manner
                 bloudy
                 Cruelty
                 ,
                 yea
                 intended
                 Murther
                 in
                 this
                 sin
                 ,
                 as
                 v.
                 20
                 ,
                 21
                 ,
                 22
                 ,
                 24.
                 
                 [
                 4
                 ]
                 There
                 was
                 also
                 notorious
                 Lying
                 evident
                 in
                 this
                 sin
                 ,
                 v.
                 32
                 ,
                 33.
                 
                 [
                 5
                 ]
                 That
                 this
                 sin
                 was
                 of
                 a
                 very
                 crimson
                 bloudy
                 guilt
                 is
                 evident
                 by
                 their
                 own
                 Convictions
                 and
                 Confessions
                 ,
                 when
                 God
                 began
                 to
                 awaken
                 their
                 Consciences
                 ,
                 as
                 it
                 is
                 conjectured
                 about
                 fourteen
                 years
                 after
                 ,
                 
                   Gen.
                   42.
                   22.
                   
                   Behold
                   his
                   bloud
                   is
                   required
                   !
                
                 [
                 6
                 ]
                 By
                 al
                 which
                 it
                 is
                 most
                 evident
                 ,
                 that
                 this
                 vendition
                 or
                 selling
                 of
                 Joseph
                 was
                 a
                 sin
                 
                   intrinsecally
                   evil
                
                 .
                 For
                 certainly
                 if
                 a
                 sin
                 of
                 such
                 bloudy
                 Aggravations
                 deserve
                 not
                 the
                 name
                 of
                 intrinsecally
                 evil
                 ,
                 I
                 know
                 not
                 what
                 sin
                 doth
                 .
                 Hence
                 ,
                 (
                 2
                 )
                 We
                 are
                 to
                 demonstrate
                 ,
                 
                   that
                   God
                   did
                   predefine
                   and
                   predetermine
                   Josephs
                   Brethren
                   to
                   the
                   entitative
                   act
                   or
                   substrate
                   mater
                   of
                   this
                   Sin.
                
                 And
                 this
                 Province
                 we
                 no
                 way
                 dout
                 but
                 to
                 make
                 good
                 out
                 of
                 the
                 Texte
                 ,
                 Gen.
                 45.
                 5
                 ,
                 7
                 ,
                 8.
                 compared
                 with
                 other
                 Texts
                 .
                 [
                 1
                 ]
                 Joseph
                 saith
                 ,
                 
                   v.
                   5.
                   7.
                   
                   God
                   did
                   send
                   me
                   before
                   you
                   to
                   preserve
                   life
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   sent
                   me
                   forth
                   ,
                
                 by
                 his
                 efficacious
                 predeterminative
                 hand
                 ,
                 which
                 conducted
                 me
                 hither
                 .
                 The
                 LXX
                 .
                 render
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 signifies
                 ,
                 
                   to
                   send
                   forth
                   with
                   a
                   mighty
                   hand
                   ,
                
                 as
                 Captives
                 into
                 Libertie
                 ,
                 Luke
                 4.
                 18.
                 also
                 ,
                 
                   to
                   send
                   forth
                   with
                   commands
                   ,
                   autoritie
                   and
                   power
                   ,
                
                 Mat.
                 10.
                 16.
                 
                 &
                 11.
                 10.
                 as
                 elsewhere
                 :
                 again
                 ,
                 
                   to
                   send
                   forth
                   executioners
                
                 ,
                 Mat.
                 2.
                 16.
                 lastly
                 ,
                 
                   to
                   direct
                   the
                   course
                   of
                   a
                   Ship.
                
                 In
                 al
                 these
                 notions
                 Gods
                 efficacious
                 predeterminative
                 
                 concurse
                 in
                 sending
                 Joseph
                 into
                 Egypt
                 ,
                 is
                 necessarily
                 included
                 .
                 This
                 also
                 appears
                 [
                 2
                 ]
                 by
                 what
                 is
                 added
                 
                   v.
                   5.
                   
                   God
                   did
                   send
                   me
                   before
                   you
                   to
                   preserve
                   life
                   .
                
                 Note
                 here
                 ,
                 that
                 God
                 certainly
                 and
                 absolutely
                 foresaw
                 the
                 Famine
                 and
                 Josephs
                 being
                 sold
                 into
                 Egypt
                 ,
                 which
                 he
                 intended
                 to
                 turne
                 for
                 good
                 ,
                 even
                 for
                 the
                 preservation
                 of
                 Jacobs
                 Familie
                 and
                 the
                 Elect
                 seed
                 in
                 him
                 .
                 Now
                 how
                 could
                 God
                 foresee
                 this
                 absolutely
                 and
                 infallibly
                 ,
                 but
                 in
                 the
                 predefinition
                 or
                 fore
                 ordainment
                 of
                 his
                 own
                 Wil
                 ?
                 And
                 Strangius
                 grants
                 this
                 ,
                 
                   that
                   where
                   there
                   is
                   Predefinition
                   ,
                   there
                   also
                   follows
                   Predetermination
                   :
                
                 Must
                 we
                 not
                 then
                 conclude
                 ,
                 that
                 this
                 Vendition
                 of
                 Joseph
                 was
                 both
                 predefined
                 and
                 predetermined
                 by
                 God
                 ?
                 Yea
                 ,
                 [
                 3
                 ]
                 Joseph
                 addes
                 
                   v.
                   8.
                   
                   So
                   now
                   it
                   was
                   not
                   you
                   that
                   sent
                   me
                   hither
                   ,
                   but
                   God
                   ,
                
                 &c.
                 
                 You
                 see
                 here
                 Joseph
                 makes
                 a
                 three-fold
                 mention
                 of
                 Gods
                 over-ruling
                 hand
                 in
                 this
                 their
                 sin
                 ,
                 and
                 that
                 for
                 their
                 as
                 wel
                 as
                 his
                 good
                 :
                 And
                 he
                 tels
                 them
                 plainly
                 ,
                 
                   that
                   it
                   was
                   not
                   they
                   that
                   sent
                   him
                   ,
                   but
                   God.
                
                 As
                 if
                 he
                 had
                 said
                 ,
                 You
                 indeed
                 sent
                 me
                 to
                 be
                 a
                 poor
                 Vassal
                 in
                 Egypt
                 ;
                 but
                 did
                 not
                 God
                 send
                 me
                 to
                 be
                 a
                 Ruler
                 over
                 Egypt
                 ?
                 You
                 sent
                 me
                 to
                 destroy
                 me
                 ,
                 but
                 why
                 did
                 God
                 send
                 me
                 ,
                 but
                 to
                 preserve
                 both
                 you
                 and
                 me
                 ?
                 You
                 sent
                 me
                 out
                 of
                 Hatred
                 and
                 Malice
                 ;
                 but
                 did
                 not
                 God
                 send
                 me
                 out
                 of
                 great
                 Love
                 and
                 pitie
                 both
                 to
                 me
                 and
                 you
                 ?
                 And
                 what
                 could
                 be
                 spoken
                 more
                 emphatically
                 to
                 illustrate
                 and
                 demonstrate
                 Gods
                 efficacious
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 than
                 this
                 ,
                 
                   It
                   was
                   not
                   you
                   that
                   sent
                   me
                   hither
                   ,
                   but
                   God
                   ?
                
                 Why
                 doth
                 he
                 use
                 this
                 manner
                 of
                 speech
                 ?
                 was
                 it
                 not
                 they
                 that
                 sold
                 him
                 ?
                 Yes
                 ;
                 but
                 because
                 they
                 were
                 but
                 as
                 mere
                 passive
                 Instruments
                 or
                 Midwifes
                 to
                 bring
                 forth
                 that
                 great
                 predeterminative
                 Decree
                 ,
                 and
                 to
                 subserve
                 Divine
                 Providence
                 in
                 the
                 ushering
                 into
                 
                   Egypt
                   Joseph
                
                 their
                 temporal
                 Savior
                 ,
                 and
                 the
                 Type
                 of
                 our
                 Eternal
                 Savior
                 ,
                 therefore
                 the
                 entitative
                 action
                 is
                 wholly
                 taken
                 off
                 from
                 them
                 ,
                 (
                 albeit
                 the
                 moral
                 vitiositie
                 of
                 it
                 is
                 imputable
                 to
                 none
                 but
                 them
                 )
                 and
                 ascribed
                 unto
                 God
                 ,
                 as
                 the
                 principal
                 Agent
                 .
                 This
                 manner
                 of
                 speech
                 is
                 Hebraic
                 ,
                 and
                 must
                 be
                 understood
                 ,
                 (
                 1
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   it
                   was
                   not
                   you
                
                 ,
                 i.
                 e.
                 not
                 only
                 you
                 :
                 you
                 were
                 but
                 the
                 Instruments
                 of
                 Divine
                 Gubernation
                 and
                 Predetermination
                 .
                 (
                 2
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 emphatically
                 ,
                 
                   it
                   was
                   not
                   you
                
                 ,
                 i.
                 e.
                 if
                 we
                 consider
                 the
                 act
                 of
                 selling
                 me
                 in
                 its
                 natural
                 entitative
                 Idea
                 ,
                 as
                 the
                 substrate
                 mater
                 of
                 Divine
                 Providence
                 ,
                 ye
                 had
                 the
                 least
                 hand
                 in
                 it
                 ,
                 
                   it
                   was
                   not
                   you
                   ,
                   but
                   God
                   that
                   sent
                   me
                   hither
                   .
                
                 We
                 find
                 the
                 like
                 Hebraisme
                 ,
                 1
                 
                   Sam.
                   8.
                   7.
                   
                   Not
                   thee
                   but
                   me
                   ,
                
                 i.
                 e.
                 principally
                 and
                 comparatively
                 .
                 So
                 that
                 it
                 's
                 most
                 evident
                 
                 that
                 Joseph
                 ascribeth
                 the
                 whole
                 Act
                 considered
                 entitatively
                 and
                 naturally
                 unto
                 Gods
                 efficacious
                 predeterminative
                 and
                 principal
                 concurse
                 and
                 conduct
                 ,
                 whereof
                 they
                 were
                 but
                 the
                 Instruments
                 ;
                 albeit
                 ,
                 if
                 we
                 consider
                 the
                 act
                 morally
                 ,
                 as
                 to
                 its
                 obliquitie
                 ,
                 so
                 it
                 
                 was
                 wholly
                 theirs
                 ,
                 not
                 Gods
                 :
                 it
                 is
                 not
                 his
                 brethrens
                 sin
                 morally
                 considered
                 ,
                 but
                 the
                 entitative
                 act
                 that
                 he
                 refers
                 to
                 God.
                 [
                 4
                 ]
                 That
                 this
                 is
                 the
                 genuine
                 mind
                 of
                 Josephs
                 words
                 is
                 evident
                 from
                 other
                 Scriptures
                 .
                 So
                 
                   Gen.
                   50.
                   20.
                   
                   But
                   as
                   for
                   you
                   ,
                   ye
                   thought
                   evil
                   against
                   me
                   ,
                   but
                   God
                   meant
                   it
                   for
                   good
                   ,
                
                 &c.
                 
                 Here
                 we
                 have
                 their
                 
                   moral
                   evil
                
                 separated
                 from
                 Gods
                 
                   natural
                   and
                   moral
                   good
                
                 in
                 and
                 by
                 the
                 Vendition
                 of
                 Joseph
                 .
                 Their
                 Act
                 proceding
                 from
                 hatred
                 ,
                 envy
                 ,
                 and
                 attended
                 with
                 Murder
                 ,
                 was
                 intrinsecally
                 evil
                 ,
                 and
                 designed
                 nothing
                 but
                 evil
                 against
                 Joseph
                 :
                 but
                 the
                 same
                 Act
                 considered
                 physically
                 and
                 entitatively
                 as
                 proceding
                 from
                 the
                 efficacious
                 predeterminative
                 conduct
                 of
                 God
                 ,
                 was
                 
                   naturally
                   good
                
                 ;
                 and
                 as
                 it
                 tended
                 to
                 the
                 designed
                 exaltation
                 of
                 Joseph
                 ,
                 and
                 rendered
                 him
                 a
                 temporal
                 and
                 typical
                 Savior
                 of
                 Israel
                 ,
                 so
                 it
                 was
                 
                   morally
                   good
                
                 .
                 The
                 aggravation
                 of
                 their
                 Sin
                 ,
                 and
                 efficace
                 of
                 Gods
                 predeterminative
                 Concurse
                 may
                 be
                 both
                 greatly
                 illustrated
                 by
                 an
                 inspection
                 into
                 the
                 native
                 import
                 of
                 the
                 Hebraic
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 used
                 here
                 to
                 note
                 their
                 malitiose
                 plotted
                 evil
                 ,
                 and
                 Gods
                 plotted
                 predeterminative
                 concurse
                 in
                 and
                 about
                 the
                 same
                 act
                 .
                 (
                 1
                 )
                 He
                 saith
                 ,
                 
                   Ye
                   thought
                   evil
                   against
                   me
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 ye
                 
                   plotted
                   ,
                   contrived
                   evil
                
                 against
                 me
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 properly
                 signifies
                 to
                 
                   excogitate
                   ,
                   deliberate
                   ,
                   consult
                   ,
                   compute
                   ,
                   calculate
                   ,
                   contrive
                   ,
                   reason
                   .
                
                 It
                 is
                 oft
                 used
                 to
                 signifie
                 
                   plotted
                   ,
                   inachinated
                   evil
                
                 ,
                 as
                 Psal
                 .
                 10.
                 2.
                 
                 The
                 same
                 word
                 is
                 used
                 to
                 note
                 Gods
                 determinate
                 counsel
                 and
                 wil
                 about
                 the
                 entitative
                 act
                 of
                 their
                 Sin
                 ;
                 
                   but
                   God
                   meant
                   it
                   unto
                   Good
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 i.
                 e.
                 from
                 al
                 Eternitie
                 contrived
                 and
                 predetermined
                 it
                 for
                 good
                 .
                 Their
                 plotted
                 contrived
                 evil
                 ,
                 was
                 counter-plotted
                 and
                 contrived
                 by
                 God
                 for
                 good
                 :
                 Which
                 notes
                 that
                 it
                 was
                 not
                 a
                 thing
                 casual
                 or
                 accidental
                 ,
                 but
                 fore-ordained
                 and
                 predetermined
                 by
                 God
                 ,
                 according
                 to
                 the
                 determinate
                 counsel
                 of
                 his
                 wil.
                 The
                 like
                 may
                 be
                 deduced
                 from
                 Stephens
                 words
                 ,
                 
                   Act.
                   7.
                   9.
                   
                   And
                   the
                   Patriarchs
                   moved
                   with
                   envy
                   ,
                
                 
                 
                   sold
                   Joseph
                   into
                   Egypt
                   ;
                   but
                   God
                   was
                   with
                   him
                   .
                
                 Here
                 we
                 have
                 their
                 Moral
                 evil
                 aggravated
                 from
                 its
                 original
                 Spring
                 ,
                 and
                 Gods
                 natural
                 and
                 moral
                 good
                 in
                 the
                 same
                 Act.
                 
                   How
                   was
                   God
                   with
                   him
                
                 ?
                 Not
                 only
                 in
                 his
                 
                   passive
                   Vendition
                
                 ,
                 or
                 passing
                 into
                 Egypt
                 and
                 continuance
                 there
                 ,
                 as
                 some
                 would
                 perswade
                 us
                 ;
                 but
                 also
                 in
                 the
                 very
                 
                   Active
                   Vendition
                
                 ,
                 or
                 act
                 of
                 selling
                 him
                 to
                 the
                 Ishmaelites
                 ,
                 considered
                 
                 naturally
                 and
                 entitatively
                 :
                 for
                 God
                 was
                 with
                 Joseph
                 in
                 causing
                 the
                 Ishmaelites
                 to
                 pass
                 by
                 at
                 that
                 very
                 time
                 ,
                 in
                 determining
                 his
                 brethrens
                 wils
                 to
                 take
                 him
                 out
                 of
                 the
                 pit
                 and
                 sell
                 him
                 to
                 the
                 Ishmaelites
                 ,
                 and
                 inclining
                 or
                 determining
                 these
                 to
                 accept
                 the
                 bargain
                 .
                 In
                 sum
                 ,
                 
                   God
                   was
                   with
                   Joseph
                
                 by
                 an
                 efficacious
                 predeterminative
                 conduct
                 ,
                 determining
                 every
                 circumstance
                 of
                 this
                 Vendition
                 naturally
                 considered
                 .
              
               
                 I
                 am
                 not
                 ignorant
                 what
                 Responses
                 or
                 Answers
                 are
                 framed
                 by
                 
                 the
                 Jesuites
                 ,
                 Arminians
                 ,
                 and
                 New
                 Methodists
                 against
                 our
                 Argument
                 deduced
                 from
                 this
                 Vendition
                 of
                 
                   Joseph
                   :
                   Molina
                
                 ,
                 (
                 the
                 Head
                 of
                 the
                 Jesuites
                 as
                 to
                 their
                 Pelagian
                 Dogmes
                 )
                 
                   de
                   Concord
                   .
                   q.
                   19.
                   
                   Disp
                   .
                
                 2.
                 tels
                 us
                 ,
                 
                   that
                   this
                   Vendition
                   of
                   Joseph
                   is
                   ascribed
                   to
                   God
                   ,
                   as
                   merely
                   permitting
                   it
                   .
                
                 The
                 like
                 
                   Ruiz
                   ,
                   de
                   Volunt
                   .
                   disp
                   .
                   18.
                   
                   Sect.
                
                 2.
                 and
                 
                   Lessius
                   ,
                   de
                   Efficac
                   .
                   Grat.
                   Sect.
                
                 2.
                 and
                 others
                 .
                 
                   Arminius
                   ,
                   de
                   Efficac
                   .
                   Provid
                   .
                   Disput
                   .
                
                 11
                 ,
                 12.
                 over
                 and
                 above
                 this
                 mere
                 Permission
                 of
                 the
                 Jesuites
                 ,
                 addes
                 
                   Gods
                   oblation
                   ,
                   direction
                   ,
                   and
                   determination
                   of
                   Arguments
                   and
                   Occasions
                   ,
                   yea
                   some
                   kind
                   of
                   concurse
                   in
                   this
                   Vendition
                   of
                   Joseph
                   ,
                
                 &c.
                 
                 But
                 al
                 these
                 frivolous
                 subterfuges
                 to
                 avoid
                 the
                 force
                 of
                 this
                 Text
                 are
                 incomparably
                 wel
                 blowen
                 off
                 by
                 
                   Rutherford
                   ,
                   de
                   Divina
                   Provident
                   .
                   c.
                   16.
                   p.
                   192
                   ,
                   &c.
                   
                
                 I
                 shal
                 therefore
                 only
                 give
                 the
                 solution
                 of
                 such
                 as
                 have
                 been
                 coined
                 since
                 by
                 the
                 New
                 Methodists
                 ,
                 which
                 indeed
                 are
                 much
                 the
                 same
                 with
                 those
                 of
                 the
                 Jesuites
                 and
                 Arminians
                 .
                 A
                 Divine
                 of
                 name
                 among
                 us
                 ,
                 gives
                 this
                 replie
                 to
                 our
                 Argument
                 ,
                 That
                 the
                 
                   Venditio
                   activa
                   ,
                   the
                   active
                   Vendition
                   of
                   Joseph
                   was
                   not
                   willed
                   by
                   God
                   ,
                   but
                   only
                   passiva
                   ,
                   the
                   passive
                   ,
                   or
                   effect
                   and
                   consequents
                   ;
                   which
                   are
                   only
                   mentioned
                   in
                   the
                   Text.
                
                 I
                 must
                 confess
                 this
                 answer
                 gives
                 me
                 some
                 amazement
                 ,
                 but
                 no
                 difficultie
                 to
                 answer
                 it
                 .
                 For
                 ,
                 (
                 1
                 )
                 What
                 this
                 Reverend
                 Author
                 means
                 by
                 his
                 
                   passive
                   Vendition
                
                 I
                 cannot
                 divine
                 :
                 I
                 know
                 that
                 in
                 the
                 Aristotelean
                 Scholes
                 Action
                 and
                 Passion
                 have
                 been
                 really
                 distinguished
                 and
                 so
                 distributed
                 into
                 two
                 distinct
                 Predicaments
                 ;
                 but
                 I
                 think
                 this
                 imaginary
                 distinction
                 is
                 now
                 generally
                 hiss'd
                 out
                 of
                 the
                 Scholes
                 by
                 al
                 awakened
                 Disputants
                 ;
                 yea
                 ,
                 how
                 many
                 of
                 those
                 ,
                 who
                 are
                 zelose
                 Sectators
                 of
                 Aristotle
                 in
                 other
                 points
                 ,
                 have
                 subscribed
                 the
                 banishment
                 of
                 this
                 distinction
                 ?
                 So
                 that
                 to
                 distinguish
                 
                   active
                   Vendition
                
                 from
                 passive
                 ,
                 what
                 is
                 it
                 but
                 to
                 distinguish
                 one
                 and
                 the
                 same
                 Act
                 from
                 it self
                 ?
                 But
                 (
                 2
                 )
                 grant
                 there
                 be
                 such
                 a
                 distinction
                 in
                 Nature
                 ,
                 yet
                 is
                 it
                 not
                 most
                 apparent
                 ,
                 that
                 it
                 can
                 have
                 no
                 place
                 here
                 ?
                 Doth
                 not
                 Joseph
                 ascribe
                 the
                 very
                 
                   active
                   Vendition
                
                 or
                 action
                 of
                 Selling
                 him
                 ,
                 unto
                 God
                 ?
                 Is
                 it
                 not
                 
                 said
                 
                   v.
                   8.
                   
                   So
                   now
                   ,
                   it
                   was
                   not
                   you
                   that
                   sent
                   me
                   hither
                   ,
                   but
                   God
                   ?
                
                 Can
                 this
                 ,
                 with
                 any
                 tolerable
                 sense
                 be
                 applied
                 to
                 the
                 
                   passive
                   Vendition
                
                 ,
                 or
                 the
                 effects
                 and
                 consequents
                 of
                 the
                 selling
                 Joseph
                 ?
                 Must
                 it
                 not
                 necessarily
                 be
                 understood
                 of
                 the
                 very
                 same
                 active
                 Vendition
                 ,
                 which
                 ,
                 considered
                 in
                 its
                 natural
                 entitative
                 act
                 ,
                 they
                 were
                 the
                 Instruments
                 of
                 ,
                 but
                 God
                 the
                 principal
                 Agent
                 and
                 Conductor
                 ?
                 (
                 3
                 )
                 This
                 Distinction
                 of
                 Active
                 and
                 Passive
                 Vendition
                 was
                 not
                 indeed
                 forged
                 by
                 the
                 Reverend
                 Author
                 before
                 mentioned
                 ,
                 but
                 taken
                 up
                 from
                 Bellarmine
                 ,
                 who
                 
                   de
                   Amiss
                   .
                   Grat.
                   l.
                   12.
                   c.
                
                 11.
                 distinguisheth
                 the
                 Action
                 of
                 selling
                 Joseph
                 and
                 crucifying
                 Christ
                 from
                 the
                 Passion
                 ,
                 and
                 grants
                 ,
                 
                   that
                   God
                   willed
                   and
                   decreed
                   the
                   Passion
                   ,
                   but
                   not
                   the
                   Action
                   ,
                   which
                   inferred
                   the
                   Passion
                
                 ;
                 and
                 because
                 the
                 said
                 Author
                 has
                 so
                 great
                 an
                 estime
                 for
                 Strangius
                 ,
                 whom
                 he
                 generally
                 follows
                 in
                 this
                 point
                 ,
                 I
                 shal
                 give
                 him
                 the
                 answer
                 which
                 
                   Strangius
                   ,
                   l.
                   4.
                   c.
                   11.
                   p.
                
                 772.
                 gives
                 to
                 this
                 distinction
                 of
                 Bellarmine
                 ,
                 thus
                 :
                 
                   However
                   it
                   be
                   ,
                   in
                   the
                   Text
                   there
                   are
                   two
                   things
                   to
                   be
                   observed
                   ,
                   [
                   1
                   ]
                   That
                   Joseph
                   there
                   cannot
                   distinguish
                   the
                   Action
                   from
                   the
                   Passion
                   ,
                   as
                   if
                   the
                   Passion
                   were
                   to
                   be
                   ascribed
                   to
                   God
                   ,
                   not
                   the
                   Action
                   :
                   for
                   it
                   's
                   plainly
                   said
                   and
                   repeted
                   in
                   the
                   Text
                   ,
                   according
                   to
                   the
                   Hebraic
                   veritie
                   ,
                   
                     Gen.
                     45.
                     5
                     ,
                     7
                     ,
                     8.
                     that
                     God
                     sent
                     him
                     .
                  
                   [
                   2
                   ]
                   Thence
                   c.
                   50.
                   20.
                   he
                   doth
                   plainly
                   distinguish
                   between
                   the
                   good
                   work
                   of
                   God
                   and
                   their
                   evil
                   in
                   the
                   same
                   mater
                   ,
                   from
                   the
                   diversitie
                   of
                   the
                   Intention
                   :
                   
                     You
                     designed
                     evil
                     against
                     me
                     ,
                     but
                     God
                     designed
                     that
                     for
                     good
                  
                   —
                
                 Then
                 he
                 addes
                 :
                 
                   Here
                   the
                   various
                   operation
                   and
                   provident
                   administration
                   of
                   God
                   is
                   seen
                   ,
                   that
                   he
                   might
                   bring
                   to
                   pass
                   what
                   he
                   had
                   presignified
                   before
                   by
                   the
                   dreams
                   of
                   Joseph
                   ,
                   &c.
                   
                
                 And
                 p.
                 773.
                 he
                 subjoins
                 :
                 
                   There
                   is
                   no
                   incommoditie
                   if
                   it
                   be
                   said
                   ,
                   that
                   God
                   elected
                   and
                   also
                   procured
                   the
                   Vendition
                   of
                   Joseph
                   as
                   a
                   means
                   to
                   the
                   end
                   fore-ordained
                   by
                   him
                   ,
                   and
                   that
                   may
                   be
                   understood
                   not
                   only
                   of
                   passive
                   Vendition
                   ,
                   but
                   also
                   of
                   active
                   ,
                   which
                   truely
                   can
                   never
                   be
                   separated
                   .
                   For
                   if
                   God
                   willed
                   that
                   Joseph
                   be
                   sold
                   ,
                   he
                   willed
                   ,
                   that
                   some
                   one
                   should
                   sel
                   him
                   ,
                   and
                   that
                   no
                   other
                   should
                   sel
                   him
                   but
                   his
                   brethren
                   .
                   For
                   neither
                   was
                   that
                   Vendition
                   a
                   thing
                   in
                   it self
                   evil
                   ,
                   if
                   it
                   be
                   considered
                   apart
                   from
                   the
                   vitiositie
                   and
                   defect
                   of
                   the
                   second
                   Causes
                   .
                   Then
                   he
                   concludes
                   :
                   The
                   Permission
                   of
                   God
                   here
                   was
                   not
                   otiose
                   ,
                   but
                   an
                   efficacious
                   operation
                   in
                   the
                   tradition
                   of
                   Joseph
                   ,
                   subministration
                   of
                   occasions
                   ,
                   out
                   of
                   the
                   concurse
                   which
                   he
                   made
                   both
                   by
                   the
                   direction
                   of
                   al
                   circumstances
                   ,
                   and
                   moderation
                   of
                   the
                   wil
                   of
                   his
                   brethren
                   ,
                   that
                   their
                   purpose
                   of
                   killing
                   him
                   being
                   changed
                   ,
                   they
                   might
                   
                   do
                   no
                   other
                   than
                   what
                   God
                   intended
                   .
                   And
                   the
                   same
                   efficace
                   and
                   force
                   of
                   Divine
                   providence
                   shines
                   brightly
                   in
                   working
                   ,
                   disposing
                   ,
                   and
                   directing
                   al
                   other
                   things
                   that
                   relate
                   to
                   this
                   Historie
                   .
                
                 This
                 Answer
                 of
                 Strangius
                 to
                 Bellarmine
                 I
                 have
                 been
                 the
                 more
                 prolixe
                 in
                 reciting
                 ,
                 (
                 1
                 )
                 because
                 the
                 fore-mentioned
                 Divine
                 of
                 so
                 much
                 repute
                 among
                 us
                 makes
                 great
                 use
                 of
                 this
                 distinction
                 touching
                 
                   active
                   and
                   passive
                   vendition
                
                 or
                 crucifixion
                 ,
                 endeavoring
                 thereby
                 to
                 solve
                 al
                 our
                 Arguments
                 from
                 the
                 vendition
                 of
                 Joseph
                 and
                 crucifixion
                 of
                 Christ
                 ;
                 whereas
                 Strangius
                 ,
                 one
                 of
                 his
                 own
                 partie
                 ,
                 rejectes
                 it
                 as
                 spurious
                 and
                 frivolous
                 .
                 (
                 2
                 )
                 Because
                 the
                 concessions
                 of
                 Strangius
                 in
                 this
                 his
                 Answer
                 to
                 Bellarmine
                 do
                 indeed
                 give
                 a
                 mortal
                 wound
                 to
                 his
                 own
                 cause
                 :
                 For
                 if
                 the
                 active
                 vendition
                 of
                 Joseph
                 was
                 from
                 Gods
                 efficacious
                 providence
                 and
                 wil
                 decreeing
                 the
                 same
                 ,
                 then
                 actions
                 intrinsecally
                 evil
                 are
                 as
                 to
                 their
                 entitative
                 act
                 or
                 substrate
                 mater
                 naturally
                 considered
                 from
                 God
                 ,
                 albeit
                 their
                 moral
                 vitiositie
                 is
                 to
                 be
                 ascribed
                 to
                 no
                 one
                 but
                 the
                 sinner
                 .
              
               
                 2.
                 
                 I
                 now
                 passe
                 on
                 to
                 demonstrate
                 ,
                 That
                 God
                 doth
                 predefine
                 ,
                 or
                 
                 foreordain
                 and
                 predetermine
                 such
                 natural
                 actions
                 whereunto
                 sin
                 is
                 necessarily
                 annexed
                 ,
                 from
                 the
                 
                   Crucifixion
                   of
                   Christ
                
                 .
                 And
                 the
                 Textes
                 that
                 confirme
                 this
                 part
                 of
                 our
                 demonstration
                 are
                 so
                 great
                 and
                 illustrious
                 ,
                 that
                 I
                 cannot
                 but
                 greatly
                 wonder
                 how
                 any
                 Christian
                 ,
                 that
                 assentes
                 to
                 the
                 veracitie
                 and
                 authoritie
                 of
                 Scripture
                 ,
                 can
                 evade
                 the
                 evidence
                 thereof
                 ,
                 or
                 dissent
                 from
                 our
                 Hypothesis
                 .
                 (
                 1
                 )
                 I
                 shal
                 take
                 the
                 Scriptures
                 as
                 they
                 lie
                 in
                 order
                 ,
                 and
                 begin
                 with
                 Mat.
                 
                 26.
                 24.
                 
                 
                   The
                   Son
                   of
                   man
                   goeth
                   ,
                   as
                   it
                   is
                   written
                   of
                   him
                   ;
                   but
                   wo
                   unto
                   that
                   man
                   by
                   whom
                   the
                   Son
                   of
                   man
                   is
                   betrayed
                   .
                
                 [
                 1
                 ]
                 Note
                 here
                 that
                 Christs
                 death
                 was
                 
                   infallibly
                   predicted
                
                 or
                 foretold
                 :
                 so
                 much
                 ,
                 
                   as
                   it
                   is
                   written
                   of
                   him
                   ,
                
                 necessarily
                 infers
                 .
                 Now
                 how
                 could
                 the
                 death
                 of
                 Christ
                 be
                 infallibly
                 predicted
                 ,
                 if
                 it
                 were
                 not
                 predefined
                 and
                 preordained
                 by
                 God
                 ?
                 Yea
                 ,
                 if
                 the
                 death
                 of
                 Christ
                 were
                 not
                 necessarily
                 predefined
                 and
                 preordained
                 by
                 God
                 ,
                 how
                 could
                 God
                 infallibly
                 foreknow
                 the
                 salvation
                 of
                 any
                 one
                 elect
                 soul
                 ,
                 which
                 necessarily
                 dependes
                 on
                 the
                 death
                 of
                 Christ
                 ?
                 So
                 that
                 it
                 remains
                 most
                 certain
                 ,
                 that
                 the
                 death
                 of
                 Christ
                 was
                 predefined
                 and
                 foreordained
                 by
                 God
                 ,
                 and
                 that
                 in
                 every
                 the
                 least
                 circumstance
                 thereof
                 :
                 the
                 whole
                 series
                 of
                 intentions
                 and
                 actions
                 in
                 
                 Judas's
                 betraying
                 his
                 Lord
                 ,
                 and
                 the
                 Jews
                 malitiose
                 and
                 bloudy
                 crucifying
                 of
                 him
                 was
                 predefined
                 and
                 preordained
                 by
                 God.
                 [
                 2
                 ]
                 Hence
                 also
                 it
                 follows
                 ,
                 that
                 al
                 the
                 bloudy
                 contrivements
                 ,
                 barbarous
                 and
                 cruel
                 executions
                 ,
                 with
                 al
                 the
                 particular
                 circumstances
                 in
                 the
                 betraying
                 and
                 crucifying
                 of
                 
                 Christ
                 were
                 predetermined
                 by
                 God.
                 Thus
                 much
                 reason
                 strongly
                 evinceth
                 ,
                 and
                 Strangius
                 with
                 others
                 grant
                 ,
                 that
                 eternal
                 predefinition
                 or
                 predestination
                 ,
                 and
                 predetermination
                 in
                 time
                 are
                 parallel
                 and
                 commensurate
                 each
                 to
                 other
                 :
                 whatever
                 is
                 eternally
                 predefined
                 or
                 preordained
                 by
                 God
                 is
                 predetermined
                 by
                 him
                 in
                 time
                 .
                 Indeed
                 if
                 we
                 wil
                 take
                 the
                 true
                 Idea
                 of
                 Divine
                 Predetermination
                 ,
                 what
                 is
                 it
                 but
                 the
                 eternal
                 act
                 of
                 the
                 Divine
                 wil
                 ,
                 whereby
                 God
                 predefined
                 or
                 preordained
                 al
                 persons
                 ,
                 actions
                 ,
                 and
                 effects
                 to
                 existe
                 in
                 such
                 or
                 such
                 a
                 period
                 of
                 time
                 ?
                 So
                 that
                 ,
                 to
                 speake
                 truth
                 ,
                 predefinition
                 and
                 predetermination
                 differ
                 not
                 really
                 and
                 originally
                 as
                 to
                 their
                 active
                 principe
                 ;
                 albeit
                 we
                 may
                 ,
                 out
                 of
                 compliance
                 with
                 the
                 Scholes
                 ,
                 put
                 this
                 difference
                 between
                 them
                 ,
                 by
                 understanding
                 
                   Predefinition
                   ,
                   Preordination
                
                 ,
                 or
                 Predestination
                 of
                 the
                 eternal
                 active
                 Decree
                 of
                 God
                 ,
                 and
                 Predetermination
                 of
                 the
                 execution
                 of
                 the
                 Decree
                 ,
                 or
                 its
                 
                   passive
                   Attingence
                
                 in
                 regard
                 of
                 the
                 effect
                 .
                 But
                 take
                 predetermination
                 in
                 what
                 sense
                 you
                 please
                 ,
                 it
                 must
                 necessarily
                 be
                 applied
                 to
                 the
                 Crucifixion
                 of
                 Christ
                 and
                 al
                 the
                 most
                 minute
                 circumstances
                 thereof
                 .
                 And
                 so
                 much
                 indeed
                 is
                 implied
                 in
                 those
                 words
                 ,
                 
                   The
                   Son
                   of
                   man
                   goeth
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Where
                 ?
                 or
                 to
                 what
                 ?
                 Surely
                 
                   to
                   die
                
                 ,
                 and
                 how
                 ?
                 without
                 al
                 peradventure
                 ,
                 as
                 efficaciously
                 conducted
                 ,
                 moved
                 ,
                 yea
                 predetermined
                 by
                 the
                 Divine
                 wil.
                 There
                 was
                 not
                 the
                 least
                 step
                 he
                 took
                 to
                 the
                 Crosse
                 ,
                 the
                 least
                 intention
                 ,
                 action
                 ,
                 or
                 circumstance
                 in
                 the
                 whole
                 complexe
                 or
                 systeme
                 of
                 Christs
                 Crucifixion
                 ,
                 as
                 wel
                 active
                 as
                 passive
                 ,
                 but
                 was
                 predetermined
                 by
                 God.
                 But
                 [
                 3
                 ]
                 note
                 also
                 hence
                 ,
                 that
                 this
                 Crucifixion
                 of
                 Christ
                 ,
                 although
                 it
                 were
                 predefined
                 and
                 predetermined
                 by
                 God
                 ,
                 yet
                 this
                 Divine
                 predefinition
                 and
                 predetermination
                 did
                 not
                 at
                 al
                 diminish
                 the
                 guilt
                 of
                 those
                 bloudy
                 instruments
                 ,
                 who
                 had
                 their
                 hands
                 embrued
                 in
                 that
                 immaculate
                 blood
                 .
                 This
                 is
                 particularly
                 specified
                 in
                 those
                 words
                 :
                 
                   but
                   wo
                   unto
                   that
                   man
                   by
                   whom
                   the
                   Son
                   of
                   man
                   is
                   betrayed
                   .
                   Judas
                
                 neither
                 did
                 nor
                 could
                 justly
                 plead
                 Divine
                 preordination
                 or
                 predetermination
                 ,
                 as
                 an
                 excuse
                 for
                 his
                 treacherie
                 .
                 No
                 ,
                 his
                 own
                 conscience
                 told
                 him
                 ,
                 that
                 he
                 had
                 voluntarily
                 ,
                 yea
                 malitiosely
                 betrayed
                 innocent
                 bloud
                 :
                 neither
                 could
                 the
                 Jews
                 plead
                 the
                 same
                 ,
                 in
                 as
                 much
                 as
                 their
                 own
                 malitiose
                 and
                 bloudy
                 wils
                 were
                 as
                 deeply
                 engaged
                 in
                 this
                 Crucifixion
                 ,
                 as
                 if
                 there
                 had
                 been
                 no
                 predetermination
                 ,
                 which
                 doth
                 no
                 way
                 diminish
                 the
                 libertie
                 of
                 the
                 wil.
                 Hence
                 ,
                 [
                 4
                 ]
                 it
                 is
                 most
                 evident
                 ,
                 that
                 this
                 Crucifixion
                 of
                 our
                 Lord
                 was
                 
                   a
                   sin
                   intrinsecally
                   evil
                
                 .
                 For
                 was
                 there
                 not
                 a
                 world
                 of
                 enmitie
                 and
                 hatred
                 of
                 God
                 in
                 it
                 ?
                 Did
                 there
                 not
                 
                 much
                 blasphemie
                 attend
                 their
                 wicked
                 deeds
                 ?
                 Is
                 not
                 the
                 shedding
                 innocent
                 bloud
                 ,
                 yea
                 the
                 
                   bloud
                   of
                   God
                
                 ,
                 as
                 it
                 is
                 stiled
                 ,
                 Act.
                 20.
                 28.
                 
                 a
                 sin
                 intrinsecally
                 evil
                 ?
                 And
                 doth
                 not
                 this
                 sufficiently
                 demonstrate
                 ,
                 that
                 the
                 substrate
                 mater
                 of
                 an
                 act
                 intrinsecally
                 evil
                 is
                 predefined
                 and
                 predetermined
                 by
                 God
                 ?
              
               
                 (
                 2
                 )
                 Another
                 Texte
                 that
                 evidently
                 demonstrates
                 the
                 Crucifixion
                 of
                 Christ
                 to
                 be
                 predefined
                 and
                 predetermined
                 by
                 God
                 ,
                 is
                 Luke
                 22.
                 
                 22.
                 
                 
                   And
                   truly
                   the
                   Son
                   of
                   man
                   goeth
                   ,
                   as
                   it
                   was
                   determined
                   ;
                   but
                   wo
                   unto
                   that
                   man
                   by
                   whom
                   he
                   is
                   betrayed
                   .
                
                 This
                 Text
                 is
                 the
                 same
                 ,
                 and
                 refers
                 to
                 the
                 same
                 passage
                 with
                 that
                 before
                 of
                 Matthew
                 ,
                 yet
                 with
                 this
                 difference
                 ;
                 Matthew
                 saith
                 ,
                 
                   As
                   it
                   is
                   written
                   of
                   him
                
                 ;
                 but
                 
                   Luke
                   ,
                   As
                   it
                   was
                   determined
                
                 ;
                 which
                 puts
                 it
                 out
                 of
                 al
                 dout
                 ,
                 
                   that
                   Christs
                   crucifixion
                   was
                   determined
                   or
                   predetermined
                   by
                   God.
                
                 And
                 for
                 the
                 more
                 ful
                 explication
                 and
                 demonstration
                 hereof
                 ,
                 we
                 are
                 to
                 remarque
                 ,
                 that
                 Luke
                 being
                 a
                 Physician
                 ,
                 was
                 most
                 intimely
                 versed
                 in
                 the
                 Greek
                 Tongue
                 :
                 for
                 a
                 Physician
                 in
                 those
                 days
                 was
                 of
                 little
                 repute
                 ,
                 if
                 not
                 wel
                 acquainted
                 with
                 the
                 Grecanic
                 Monuments
                 relating
                 to
                 medicine
                 .
                 And
                 thence
                 we
                 find
                 ,
                 even
                 by
                 the
                 confession
                 of
                 some
                 Atheistic
                 spirits
                 ,
                 that
                 Lukes
                 Greek
                 both
                 in
                 this
                 his
                 Evangel
                 ,
                 as
                 also
                 in
                 the
                 Acts
                 of
                 the
                 Apostles
                 ,
                 is
                 most
                 pure
                 ,
                 elegant
                 ,
                 and
                 significant
                 .
                 And
                 among
                 other
                 this
                 notion
                 here
                 used
                 gives
                 us
                 a
                 specimen
                 of
                 his
                 accurate
                 skil
                 in
                 the
                 Greek
                 .
                 For
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 is
                 a
                 philosophic
                 notion
                 ,
                 of
                 much
                 use
                 among
                 the
                 Grecians
                 to
                 signifie
                 
                   that
                   which
                   is
                   defined
                   ,
                   determined
                   ,
                   predetermined
                   ,
                   predestinated
                   ,
                   decreed
                   ,
                   constituted
                   ,
                
                 and
                 
                   ordained
                   by
                   an
                   unalterable
                   Decree
                
                 ,
                 as
                 we
                 have
                 more
                 copiosely
                 demonstrated
                 from
                 the
                 genuine
                 import
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   cap.
                   1.
                   
                   §
                   .
                   6.
                   
                   Of
                   determinative
                   Concurse
                   .
                
                 And
                 that
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 may
                 be
                 properly
                 rendred
                 predetermined
                 ,
                 is
                 evident
                 from
                 the
                 use
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Act.
                   4.
                   28.
                   
                   To
                   do
                   whatsoever
                   thine
                   hand
                   and
                   thy
                   counsel
                
                 
                 
                   determined
                   before
                   to
                   be
                   done
                
                 .
                 Where
                 it
                 is
                 in
                 the
                 Greek
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 predetermined
                 .
                 And
                 indeed
                 Determination
                 and
                 Predetermination
                 as
                 to
                 the
                 Divine
                 concurse
                 admit
                 not
                 so
                 much
                 as
                 any
                 mental
                 distinction
                 ,
                 according
                 to
                 the
                 confession
                 of
                 some
                 Adversaries
                 .
                 The
                 Syriac
                 ,
                 Luk.
                 22.
                 22.
                 renders
                 it
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   it
                   is
                   defined
                
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 O.
                 T.
                 signifies
                 
                   to
                   expand
                   ,
                   to
                   make
                   clear
                   ,
                   to
                   explicate
                   more
                   fully
                   and
                   clearly
                   by
                   the
                   distribution
                   of
                   al
                   parts
                   ,
                
                 &c.
                 
                 Whence
                 it
                 is
                 rendred
                 by
                 the
                 LXX
                 .
                 Ezech.
                 37.
                 12
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   separate
                
                 :
                 and
                 Num.
                 15.
                 34
                 ▪
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   decree
                
                 :
                 which
                 sense
                 agrees
                 with
                 the
                 mind
                 of
                 our
                 Lord
                 ,
                 Luk.
                 22.
                 22.
                 
                 So
                 that
                 it
                 is
                 most
                 evident
                 ,
                 that
                 this
                 notion
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 considered
                 in
                 itself
                 ,
                 and
                 in
                 al
                 its
                 synonymies
                 ,
                 notes
                 the
                 
                 Crucifixion
                 of
                 Christ
                 in
                 al
                 its
                 circumstances
                 both
                 active
                 and
                 passive
                 ,
                 to
                 be
                 determined
                 ,
                 predetermined
                 ,
                 and
                 foreordained
                 by
                 God.
                 Yea
                 ,
                 we
                 have
                 for
                 this
                 a
                 great
                 concession
                 of
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   13.
                   pag.
                   665.
                   
                   But
                   that
                   the
                   workes
                   of
                   Christ
                   ,
                   specially
                   his
                   Passion
                   and
                   voluntary
                   death
                   were
                   absolutely
                   predetermined
                   by
                   God
                   is
                   manifest
                   from
                   Scripture
                   ,
                   Luk.
                   22.
                   22.
                   
                   Act.
                
                 2.
                 23.
                 
                 &
                 4.
                 28.
                 
                 Whence
                 I
                 argue
                 ,
                 that
                 if
                 the
                 death
                 and
                 crucifixion
                 of
                 Christ
                 were
                 absolutely
                 predetermined
                 by
                 God
                 ,
                 then
                 the
                 substrate
                 mater
                 of
                 a
                 sinful
                 act
                 ,
                 yea
                 of
                 an
                 act
                 intrinsecally
                 evil
                 was
                 absolutely
                 predetermined
                 by
                 God.
                 How
                 poor
                 and
                 evanid
                 the
                 evasions
                 of
                 Strangius
                 and
                 others
                 are
                 as
                 to
                 this
                 Text
                 we
                 shal
                 examine
                 and
                 lay
                 open
                 when
                 we
                 have
                 explicated
                 the
                 following
                 Texts
                 ,
                 which
                 demonstrate
                 the
                 same
                 .
              
               
                 (
                 3
                 )
                 I
                 passe
                 on
                 to
                 the
                 Conference
                 between
                 Pilate
                 and
                 our
                 Lord
                 ,
                 
                   Joh.
                   19.
                   10.
                   
                   Then
                   saith
                   Pilate
                   unto
                   him
                   ,
                   Knowest
                   thou
                   not
                   ,
                   that
                   I
                
                 
                 
                   have
                   power
                   to
                   crucifie
                   thee
                   ,
                   and
                   have
                   power
                   to
                   release
                   thee
                   ?
                   Pilate
                
                 having
                 power
                 of
                 life
                 and
                 death
                 committed
                 to
                 him
                 by
                 
                   Tiberius
                   Cesar
                
                 ,
                 he
                 threatens
                 our
                 Lord
                 therewith
                 :
                 and
                 what
                 replie
                 doth
                 our
                 Lord
                 make
                 ?
                 
                   vers
                   .
                   11.
                   
                   Jesus
                   answered
                   :
                   Thou
                   couldest
                   have
                   no
                   power
                   at
                   al
                   against
                   me
                   ,
                   except
                   it
                   were
                   given
                   thee
                   from
                   above
                   :
                   therefore
                   he
                   that
                   hath
                   delivered
                   me
                   unto
                   thee
                   hath
                   the
                   greater
                   sin
                   .
                
                 We
                 find
                 several
                 particulars
                 here
                 very
                 remarquable
                 for
                 the
                 demonstration
                 of
                 our
                 Hypothesis
                 .
                 [
                 1
                 ]
                 Whereas
                 Pilate
                 boasted
                 of
                 his
                 
                   power
                   to
                   crucifie
                   ,
                   or
                   release
                   our
                   Lord
                   ,
                
                 he
                 tels
                 him
                 plainly
                 ,
                 
                   that
                   he
                   could
                   have
                   no
                   power
                   against
                   him
                   ,
                   except
                   it
                   were
                   given
                   him
                   from
                   above
                   .
                
                 The
                 power
                 that
                 Pilate
                 pretendes
                 unto
                 was
                 
                   legal
                   Autoritie
                
                 backed
                 with
                 an
                 
                   executive
                   power
                
                 committed
                 to
                 him
                 :
                 so
                 much
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 notes
                 :
                 our
                 Lord
                 doth
                 not
                 denie
                 his
                 claim
                 of
                 legal
                 Autoritie
                 ,
                 as
                 commissionated
                 by
                 Cesar
                 ;
                 but
                 yet
                 confines
                 and
                 restrains
                 the
                 execution
                 thereof
                 to
                 Gods
                 predeterminative
                 Concurse
                 .
                 As
                 if
                 our
                 Lord
                 had
                 said
                 :
                 I
                 grant
                 thy
                 power
                 and
                 autoritie
                 of
                 life
                 and
                 death
                 as
                 Cesars
                 Commissioner
                 and
                 Minister
                 ;
                 yet
                 know
                 ,
                 thou
                 couldest
                 not
                 execute
                 this
                 thy
                 power
                 on
                 me
                 ,
                 unlesse
                 the
                 providential
                 concurrence
                 of
                 my
                 Father
                 did
                 efficaciously
                 move
                 and
                 predetermine
                 thee
                 thereto
                 .
                 [
                 2
                 ]
                 Observe
                 here
                 the
                 double
                 negative
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 among
                 the
                 Grecians
                 implies
                 a
                 more
                 vehement
                 negation
                 .
                 As
                 if
                 he
                 had
                 said
                 :
                 Alas
                 !
                 thou
                 hast
                 not
                 the
                 least
                 umbrage
                 or
                 shadow
                 of
                 power
                 to
                 execute
                 against
                 me
                 ,
                 but
                 what
                 is
                 dispensed
                 forth
                 unto
                 thee
                 by
                 the
                 efficacious
                 predeterminative
                 hand
                 or
                 providential
                 concurse
                 of
                 my
                 Father
                 ;
                 whose
                 wise
                 and
                 omnipotent
                 hand
                 has
                 put
                 in
                 every
                 bitter
                 ingredient
                 into
                 the
                 Cup
                 I
                 am
                 to
                 drink
                 of
                 .
                 [
                 3
                 ]
                 Neither
                 doth
                 
                 al
                 this
                 excuse
                 Judas
                 ,
                 the
                 Jews
                 ,
                 or
                 Pilate
                 as
                 to
                 their
                 guilt
                 in
                 crucifying
                 the
                 Lord
                 of
                 Glorie
                 :
                 no
                 ,
                 Gods
                 predeterminative
                 concurse
                 is
                 so
                 far
                 from
                 excusing
                 these
                 Traitors
                 ,
                 as
                 that
                 it
                 aggravates
                 their
                 sin
                 .
                 So
                 it
                 follows
                 :
                 
                   Therefore
                   he
                   that
                   hath
                   delivered
                   me
                   unto
                   thee
                   hath
                   the
                   greater
                   sin
                   .
                   Therefore
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 for
                 this
                 very
                 reason
                 ,
                 because
                 my
                 Father
                 hath
                 left
                 that
                 traiterous
                 wretch
                 Judas
                 to
                 be
                 hurried
                 ,
                 by
                 his
                 own
                 avaricious
                 lust
                 ,
                 into
                 this
                 horrid
                 Treason
                 of
                 betraying
                 me
                 ,
                 and
                 predetermined
                 thine
                 execution
                 thereof
                 ,
                 his
                 guilt
                 is
                 the
                 greater
                 .
                 [
                 4
                 ]
                 Lastly
                 ,
                 hence
                 also
                 we
                 may
                 argue
                 ,
                 that
                 this
                 sin
                 of
                 crucifying
                 our
                 Lord
                 was
                 intrinsecally
                 evil
                 .
                 So
                 much
                 that
                 last
                 clause
                 ,
                 
                   hath
                   the
                   greater
                   sin
                
                 ,
                 implies
                 .
                 As
                 if
                 he
                 had
                 said
                 :
                 Oh!
                 what
                 a
                 world
                 of
                 treason
                 ,
                 murder
                 ,
                 blasphemie
                 ,
                 hatred
                 of
                 God
                 and
                 al
                 manner
                 of
                 sin
                 is
                 involved
                 in
                 the
                 wombe
                 of
                 this
                 sin
                 ?
              
               
                 (
                 4
                 )
                 We
                 find
                 the
                 predefinition
                 and
                 predetermination
                 of
                 Christs
                 crucifixion
                 more
                 expressely
                 explicated
                 and
                 demonstrated
                 ,
                 Act.
                 2.
                 
                 23.
                 
                 
                   Him
                   ,
                   being
                   delivered
                   by
                   the
                   determinate
                   counsel
                   ,
                   and
                   foreknowledge
                   of
                   God
                   ,
                   ye
                   have
                   taken
                   ,
                   and
                   by
                   wicked
                   hands
                   have
                   crucified
                   and
                   slain
                   .
                
                 What
                 could
                 more
                 plainly
                 be
                 said
                 for
                 the
                 predefinition
                 and
                 predetermination
                 of
                 our
                 Lords
                 crucifixion
                 ,
                 as
                 to
                 its
                 substrate
                 entitative
                 act
                 ,
                 and
                 yet
                 for
                 the
                 aggravation
                 of
                 their
                 sin
                 in
                 acting
                 their
                 parts
                 in
                 this
                 bloudy
                 Tragedie
                 ?
                 Let
                 us
                 examine
                 the
                 particulars
                 .
                 [
                 1
                 ]
                 It
                 's
                 said
                 ,
                 
                   he
                   was
                   delivered
                   by
                   the
                   determinate
                   counsel
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 Greek
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 primarily
                 notes
                 
                   counsel
                   with
                   a
                   decree
                
                 ,
                 or
                 
                   a
                   decreed
                   fixed
                   counsel
                
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   cast
                   of
                   an
                   arrow
                
                 ,
                 or
                 the
                 like
                 .
                 Whence
                 the
                 formal
                 act
                 of
                 the
                 wil
                 is
                 termed
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 is
                 but
                 a
                 derivation
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 But
                 Luke
                 ,
                 to
                 expresse
                 Peters
                 mind
                 more
                 significantly
                 ,
                 addes
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   by
                   that
                   determinate
                   ,
                   defined
                   ,
                   firme
                   ,
                   immutable
                   ,
                   decretive
                   ,
                   predeterminative
                   counsel
                   of
                   God
                   ,
                
                 as
                 the
                 word
                 importes
                 ,
                 according
                 to
                 our
                 former
                 explication
                 of
                 it
                 ,
                 on
                 Luk.
                 22.
                 22.
                 whereto
                 this
                 Text
                 seems
                 to
                 answer
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 by
                 Glossaries
                 made
                 synonymous
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   ordain
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   to
                   preordain
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   to
                   constitute
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   to
                   establish
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   to
                   predetermine
                   .
                
                 Among
                 the
                 LXX
                 .
                 it
                 answers
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   termine
                   ,
                   determine
                   ,
                   predetermine
                   ,
                
                 as
                 
                   Num.
                   34.
                   6.
                   
                   Josh
                
                 .
                 13.
                 27.
                 and
                 elsewhere
                 .
                 By
                 which
                 it
                 is
                 most
                 evident
                 ,
                 that
                 it
                 is
                 here
                 by
                 Luke
                 used
                 to
                 denote
                 Gods
                 
                   efficacious
                   ,
                   absolute
                   ,
                   predeterminative
                   counsel
                   and
                   purpose
                
                 touching
                 the
                 crucifixion
                 of
                 our
                 Lord.
                 [
                 2
                 ]
                 Then
                 he
                 addes
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   and
                   foreknowlege
                   of
                   God.
                
                 Note
                 here
                 ,
                 that
                 Gods
                 foreknowlege
                 or
                 Prescience
                 of
                 Christs
                 crucifixion
                 ,
                 and
                 so
                 by
                 consequence
                 of
                 the
                 sin
                 annexed
                 thereto
                 ,
                 follows
                 the
                 predetermination
                 or
                 
                   determined
                   counsel
                
                 
                 of
                 his
                 own
                 wil
                 :
                 God
                 therefore
                 foreknew
                 ,
                 because
                 in
                 his
                 determined
                 counsel
                 he
                 foreordained
                 or
                 decreed
                 the
                 Passion
                 of
                 our
                 Lord.
                 And
                 yet
                 [
                 3
                 ]
                 this
                 necessary
                 predefinition
                 and
                 predetermination
                 of
                 Gods
                 wil
                 with
                 his
                 infallible
                 prescience
                 touching
                 the
                 crucifixion
                 of
                 Christ
                 ,
                 did
                 no
                 way
                 lessen
                 their
                 sin
                 :
                 for
                 addes
                 
                   Peter
                   ,
                   Him
                   ye
                   have
                   taken
                   ,
                   and
                   by
                   wicked
                   hands
                   have
                   crucified
                   and
                   slain
                   .
                
                 Albeit
                 he
                 was
                 predefined
                 and
                 predetermined
                 by
                 God
                 to
                 go
                 (
                 as
                 himself
                 declares
                 ,
                 Luk.
                 22.
                 22.
                 
                 )
                 to
                 the
                 Crosse
                 ,
                 yet
                 they
                 ,
                 by
                 their
                 wicked
                 bloudy
                 hands
                 ,
                 took
                 him
                 as
                 voluntarily
                 ,
                 yea
                 with
                 as
                 much
                 bloud-thirsty
                 greedinesse
                 ,
                 as
                 if
                 there
                 had
                 been
                 no
                 predefinition
                 and
                 predetermination
                 of
                 the
                 act
                 by
                 God.
                 Lo
                 !
                 what
                 a
                 plain
                 conciliation
                 is
                 here
                 of
                 efficacious
                 predefinition
                 and
                 predeterminative
                 concurse
                 of
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 with
                 the
                 voluntary
                 and
                 free
                 election
                 of
                 the
                 sinner
                 as
                 to
                 his
                 part
                 in
                 this
                 bloudy
                 Tragedie
                 .
                 [
                 4
                 ]
                 Note
                 that
                 phrase
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   by
                   wicked
                   hands
                   ,
                   i.
                   e.
                
                 sacrilegious
                 ,
                 bloudy
                 ,
                 God-murdering
                 hands
                 .
                 Which
                 certainly
                 denotes
                 their
                 sin
                 to
                 be
                 of
                 the
                 first
                 magnitude
                 ,
                 and
                 intrinsecally
                 evil
                 .
                 And
                 that
                 this
                 Text
                 fully
                 demonstrates
                 the
                 predefinition
                 of
                 Christs
                 Passion
                 ,
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   3.
                   pag.
                
                 563.
                 freely
                 acknowlegeth
                 .
                 So
                 
                   lib.
                   4.
                   cap.
                   2.
                   pag.
                
                 768.
                 he
                 saith
                 ,
                 
                   That
                   it
                   is
                   not
                   to
                   be
                   douted
                   ,
                   but
                   that
                   the
                   whole
                   humiliation
                   and
                   passion
                   of
                   Christ
                   flowed
                   from
                   the
                   decree
                   and
                   wil
                   of
                   God
                   ;
                   and
                   what
                   God
                   from
                   Eternitie
                   decreed
                   ,
                   the
                   same
                   he
                   executes
                   and
                   procures
                   in
                   time
                   .
                
                 But
                 what
                 his
                 replie
                 is
                 to
                 the
                 force
                 of
                 our
                 argument
                 from
                 this
                 absolute
                 Decree
                 of
                 God
                 we
                 shal
                 examine
                 anon
                 .
              
               
                 (
                 5
                 )
                 I
                 come
                 now
                 to
                 that
                 other
                 parallel
                 Text
                 ,
                 which
                 fully
                 demonstrates
                 the
                 predefinition
                 and
                 predetermination
                 of
                 Christs
                 crucifixion
                 by
                 God
                 ,
                 
                   Act.
                   4.
                   28.
                   
                   For
                   to
                   do
                   whatsoever
                   thine
                   hand
                   and
                   thy
                
                 
                 
                   counsel
                   determined
                   before
                   to
                   be
                   done
                   .
                
                 He
                 speaks
                 of
                 the
                 gathering
                 together
                 both
                 of
                 Jews
                 and
                 Gentiles
                 for
                 the
                 crucifying
                 the
                 Son
                 of
                 God
                 ,
                 as
                 vers
                 .
                 26
                 ,
                 27.
                 he
                 saith
                 ,
                 
                   They
                   did
                   nothing
                   but
                   what
                   Gods
                   hand
                   and
                   counsel
                   predetermined
                   to
                   be
                   done
                   .
                
                 [
                 1
                 ]
                 By
                 
                   the
                   counsel
                   of
                   God
                
                 we
                 may
                 here
                 understand
                 his
                 
                   Decretive
                   counsel
                
                 ,
                 or
                 the
                 counsel
                 and
                 purpose
                 of
                 his
                 wil
                 ,
                 whereby
                 he
                 predefined
                 and
                 predetermined
                 the
                 crucifixion
                 of
                 our
                 Lord.
                 Thus
                 some
                 terme
                 Gods
                 efficacious
                 predeterminative
                 Concurse
                 ,
                 
                   quoad
                   attingentiam
                   activam
                   ,
                   as
                   to
                   active
                   attingence
                   ,
                
                 which
                 is
                 nothing
                 else
                 but
                 the
                 very
                 wil
                 of
                 God
                 ,
                 according
                 to
                 his
                 eternal
                 counsel
                 predetermining
                 and
                 foreordaining
                 al
                 future
                 events
                 ,
                 as
                 Scotus
                 and
                 others
                 assure
                 us
                 .
                 Thus
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 must
                 be
                 understood
                 ,
                 Act.
                 2.
                 23.
                 as
                 before
                 .
                 Whence
                 [
                 2
                 ]
                 by
                 the
                 
                   Hand
                   of
                   
                   God
                
                 ,
                 we
                 are
                 to
                 understand
                 his
                 
                   most
                   efficacious
                
                 and
                 
                   potent
                   execution
                
                 of
                 his
                 decretive
                 counsel
                 ,
                 predetermining
                 the
                 whole
                 substrate
                 mater
                 ,
                 or
                 al
                 entitative
                 acts
                 and
                 circumstances
                 in
                 the
                 crucifixion
                 of
                 our
                 Lord
                 ,
                 which
                 they
                 terme
                 his
                 predeterminative
                 Concurse
                 ,
                 
                   quoad
                   attingentiam
                   passivam
                   ,
                   as
                   to
                   passive
                   attingence
                   .
                
                 For
                 mans
                 hand
                 being
                 the
                 instrument
                 of
                 operation
                 ,
                 whereby
                 he
                 puts
                 forth
                 his
                 power
                 and
                 force
                 ,
                 it
                 is
                 thence
                 applied
                 to
                 God
                 ,
                 to
                 denote
                 his
                 most
                 potent
                 execution
                 of
                 his
                 Decrees
                 in
                 predetermining
                 and
                 applying
                 al
                 second
                 causes
                 to
                 their
                 act
                 ,
                 as
                 before
                 §
                 .
                 1.
                 of
                 this
                 Chapter
                 .
                 We
                 find
                 a
                 very
                 good
                 glosse
                 hereon
                 in
                 
                   Strangius
                   ,
                   lib.
                   4.
                   cap.
                   2.
                   pag.
                
                 769.
                 
                 
                   In
                   the
                   other
                   place
                   ,
                   saith
                   he
                   ,
                   Act.
                   4.
                   28.
                   there
                   is
                   mention
                   made
                   not
                   only
                   
                     of
                     the
                     counsel
                     of
                     God
                  
                   ,
                   but
                   also
                   
                     of
                     the
                     hand
                     of
                     God
                  
                   ;
                   that
                   counsel
                   may
                   be
                   referred
                   to
                   the
                   Decree
                   ,
                   and
                   hand
                   to
                   the
                   execution
                   .
                   
                     To
                     decree
                  
                   is
                   presupposed
                   the
                   wise
                   counsel
                   of
                   God
                   ,
                   and
                   
                     to
                     execute
                  
                   the
                   power
                   of
                   the
                   Divine
                   
                     right
                     hand
                  
                   .
                   And
                   here
                   truly
                   what
                   God
                   hath
                   decreed
                   in
                   his
                   counsel
                   ,
                   he
                   also
                   by
                   his
                   hand
                   hath
                   executed
                   :
                   For
                   in
                   this
                   whole
                   work
                   the
                   hand
                   of
                   God
                   hath
                   appeared
                   ,
                   howbeit
                   many
                   wicked
                   hands
                   did
                   concur
                   .
                   So
                   the
                   Hand
                   of
                   God
                   here
                   is
                   opposed
                   to
                   
                     wicked
                     hands
                  
                   ,
                   Act.
                   2.
                   23.
                   
                   
                     The
                     hand
                  
                   ,
                   I
                   say
                   ,
                   
                     of
                     God
                  
                   appeared
                   in
                   
                     moderating
                     ,
                     ordaining
                     ,
                     governing
                  
                   ,
                   and
                   directing
                   al
                   the
                   machinations
                   ,
                   endeavors
                   ,
                   sayings
                   and
                   deeds
                   of
                   his
                   enemies
                   ,
                   that
                   they
                   should
                   wil
                   and
                   perfect
                   that
                   very
                   same
                   thing
                   which
                   he
                   willed
                   ,
                   though
                   with
                   a
                   far
                   different
                   counsel
                   and
                   purpose
                   ,
                   whatever
                   their
                   malice
                   were
                   .
                
                 Lo
                 !
                 what
                 a
                 ful
                 testimonie
                 is
                 here
                 ?
                 who
                 would
                 not
                 think
                 Strangius
                 orthodox
                 in
                 this
                 point
                 ,
                 did
                 he
                 acquiesce
                 here
                 ?
                 But
                 there
                 lies
                 a
                 Snake
                 in
                 the
                 grasse
                 :
                 he
                 elsewhere
                 starts
                 off
                 from
                 what
                 he
                 here
                 grants
                 ,
                 as
                 hereafter
                 .
                 Only
                 this
                 note
                 ,
                 that
                 he
                 here
                 ,
                 as
                 elsewhere
                 ,
                 strongly
                 impugnes
                 and
                 opposeth
                 that
                 
                   passive
                   crucifixion
                
                 which
                 Bellarmine
                 and
                 a
                 reverend
                 Divine
                 of
                 repute
                 among
                 us
                 only
                 ascribe
                 to
                 God
                 :
                 for
                 he
                 expressely
                 saith
                 ,
                 
                   That
                   the
                   very
                   act
                   of
                   crucifixion
                   was
                   executed
                   by
                   the
                   hand
                   of
                   God
                
                 ;
                 yea
                 al
                 the
                 
                   machinations
                   ,
                   endeavors
                   ,
                   sayings
                
                 ,
                 and
                 deeds
                 of
                 Christs
                 enemies
                 ,
                 
                   moderated
                   ,
                   ordained
                   ,
                   governed
                   ,
                   directed
                
                 by
                 the
                 same
                 Divine
                 hand
                 .
                 What
                 could
                 be
                 said
                 more
                 for
                 the
                 predefinition
                 and
                 predetermination
                 of
                 the
                 substrate
                 mater
                 of
                 an
                 act
                 intrinsecally
                 evil
                 ?
                 But
                 I
                 passe
                 on
                 to
                 the
                 act
                 of
                 Divine
                 predetermination
                 expressed
                 in
                 the
                 Text
                 before
                 us
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 What
                 the
                 genuine
                 import
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 ,
                 we
                 have
                 shewen
                 ,
                 Chap.
                 1.
                 
                 §
                 .
                 6.
                 
                 In
                 the
                 general
                 it
                 signifies
                 
                   to
                   predefine
                   ,
                   predestine
                   ,
                   predetermine
                   :
                
                 it
                 's
                 applied
                 in
                 the
                 N.
                 T.
                 both
                 to
                 persons
                 and
                 things
                 ,
                 and
                 these
                 both
                 good
                 and
                 evil
                 .
                 It
                 is
                 here
                 limited
                 and
                 confined
                 
                 to
                 Gods
                 predefining
                 ,
                 predestining
                 ,
                 and
                 predetermining
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 Christs
                 crucifixion
                 ,
                 which
                 was
                 a
                 sin
                 of
                 the
                 first
                 magnitude
                 ,
                 containing
                 in
                 its
                 pregnant
                 wombe
                 blasphemie
                 ,
                 hatred
                 of
                 God
                 ,
                 murther
                 ,
                 yea
                 God-killing
                 bloud-guiltinesse
                 .
                 The
                 Syriac
                 turnes
                 it
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   seal
                   ,
                   constitute
                
                 ,
                 and
                 
                   make
                   firme
                   any
                   thing
                
                 .
                 And
                 surely
                 if
                 the
                 blessed
                 God
                 ever
                 
                   sealed
                   ,
                   constituted
                   ,
                   made
                   firme
                   ,
                
                 or
                 predetermined
                 any
                 thing
                 in
                 the
                 world
                 ,
                 it
                 was
                 the
                 crucifixion
                 of
                 his
                 Son
                 ,
                 on
                 which
                 the
                 salvation
                 of
                 al
                 his
                 Elect
                 dependes
                 .
                 Augustin
                 renders
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 
                   praedestinavit
                   ,
                   he
                   has
                   predestined
                
                 .
                 So
                 the
                 old
                 Latin
                 renders
                 it
                 ,
                 1
                 Cor.
                 2.
                 7.
                 
                 And
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   5.
                   pag.
                
                 582.
                 is
                 herein
                 (
                 as
                 in
                 some
                 other
                 points
                 )
                 very
                 ingenuous
                 and
                 free
                 in
                 confessing
                 ,
                 
                   That
                   Augustin
                   doth
                   use
                   the
                   words
                   
                     to
                     predestine
                     ,
                     predefine
                     ,
                     determine
                     ,
                     constitute
                     ,
                     ordain
                     ,
                  
                   and
                   dispose
                   ,
                   indifferently
                   ,
                   so
                   as
                   they
                   may
                   be
                   extended
                   to
                   althings
                   which
                   God
                   hath
                   decreed
                   .
                
                 So
                 that
                 it
                 's
                 clear
                 by
                 his
                 own
                 confession
                 ,
                 that
                 the
                 crucifixion
                 of
                 Christ
                 taken
                 actively
                 was
                 
                   predestined
                   ,
                   predefined
                   ,
                   constituted
                   ,
                   foreordained
                   ,
                
                 and
                 predetermined
                 by
                 God.
                 Whence
                 by
                 a
                 paritie
                 of
                 reason
                 we
                 demonstrate
                 our
                 Hypothesis
                 ,
                 that
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 that
                 ,
                 whereunto
                 intrinsecal
                 sin
                 is
                 necessarily
                 annexed
                 ,
                 is
                 predefined
                 and
                 predetermined
                 by
                 God.
                 The
                 inference
                 and
                 conclusion
                 to
                 me
                 is
                 so
                 natural
                 and
                 evident
                 ,
                 that
                 I
                 cannot
                 see
                 how
                 the
                 wit
                 of
                 man
                 can
                 evade
                 it
                 .
              
               
                 But
                 let
                 us
                 examine
                 what
                 subterfuges
                 and
                 evasions
                 our
                 Opponents
                 
                 frame
                 to
                 evade
                 the
                 force
                 and
                 evidence
                 this
                 second
                 Head
                 touching
                 Christs
                 Crucifixion
                 gives
                 to
                 our
                 Hypothesis
                 .
              
               
                 1.
                 
                 Bellarmine
                 and
                 from
                 him
                 a
                 reverend
                 Divine
                 of
                 name
                 among
                 
                 our selves
                 replie
                 ,
                 
                   That
                   the
                   passive
                   crucifixion
                   of
                   Christ
                   was
                   from
                   God
                   ,
                   not
                   the
                   active
                   :
                   i.
                   e.
                
                 Christs
                 Passion
                 and
                 the
                 effects
                 of
                 it
                 was
                 from
                 God
                 ,
                 but
                 not
                 the
                 actions
                 of
                 those
                 that
                 crucified
                 him
                 .
                 (
                 1
                 )
                 How
                 poor
                 and
                 shiftlesse
                 this
                 shift
                 is
                 we
                 have
                 already
                 demonstrated
                 on
                 the
                 vendition
                 of
                 Joseph
                 from
                 Gen.
                 45.
                 5
                 ,
                 7
                 ,
                 8.
                 
                 (
                 2
                 )
                 But
                 more
                 particularly
                 as
                 to
                 this
                 Head
                 ,
                 I
                 cannot
                 but
                 wonder
                 how
                 any
                 ,
                 who
                 have
                 not
                 quite
                 banished
                 Reason
                 and
                 Religion
                 from
                 their
                 minds
                 ,
                 can
                 satisfie
                 themselves
                 with
                 such
                 jejune
                 notions
                 and
                 evasions
                 :
                 Did
                 not
                 the
                 blessed
                 God
                 predefine
                 and
                 predetermine
                 the
                 very
                 act
                 of
                 Christs
                 crucifixion
                 ?
                 how
                 else
                 could
                 he
                 certainly
                 foreknow
                 that
                 he
                 would
                 be
                 crucified
                 ?
                 Or
                 what
                 certain
                 prescience
                 could
                 he
                 have
                 of
                 the
                 salvation
                 of
                 any
                 one
                 elect
                 soul
                 ,
                 which
                 wholly
                 dependes
                 on
                 the
                 death
                 of
                 Christ
                 ?
                 Again
                 ,
                 what
                 fine-spun
                 nonsense
                 is
                 this
                 ,
                 God
                 
                 predetermined
                 the
                 Passion
                 of
                 Christs
                 crucifixion
                 ,
                 but
                 not
                 the
                 Action
                 ?
                 as
                 if
                 God
                 predetermined
                 that
                 Christ
                 should
                 be
                 kissed
                 and
                 so
                 betrayed
                 by
                 Judas
                 ,
                 but
                 not
                 that
                 Judas
                 should
                 kisse
                 and
                 betray
                 Christ
                 :
                 again
                 ,
                 that
                 Christ
                 should
                 be
                 mocked
                 ,
                 blasphemed
                 ,
                 scourged
                 ,
                 &c.
                 by
                 the
                 Souldiers
                 and
                 Jews
                 ,
                 but
                 that
                 these
                 should
                 not
                 mock
                 ,
                 blaspheme
                 ,
                 scourge
                 ,
                 &c.
                 Christ
                 .
                 Lastly
                 ,
                 that
                 the
                 Spear
                 should
                 be
                 thrust
                 into
                 the
                 side
                 of
                 Christ
                 ,
                 but
                 yet
                 not
                 that
                 any
                 thrust
                 it
                 in
                 .
                 What
                 Logic
                 ,
                 Reason
                 ,
                 or
                 sense
                 is
                 this
                 ?
                 Do
                 not
                 the
                 very
                 Aristoteleans
                 grant
                 us
                 ,
                 
                   That
                   action
                   and
                   passion
                   are
                   not
                   really
                   ,
                   but
                   only
                   modally
                   distinct
                   ?
                
                 As
                 the
                 way
                 from
                 Athens
                 to
                 Thebes
                 ,
                 and
                 so
                 back
                 again
                 from
                 Thebes
                 to
                 Athens
                 ,
                 is
                 but
                 one
                 and
                 the
                 same
                 way
                 ,
                 diversified
                 only
                 from
                 its
                 relation
                 to
                 different
                 termes
                 ;
                 so
                 the
                 same
                 fluxe
                 as
                 it
                 procedes
                 from
                 the
                 Agent
                 is
                 called
                 Action
                 ,
                 and
                 as
                 it
                 termines
                 on
                 the
                 patient
                 ,
                 Passion
                 .
                 Is
                 it
                 possible
                 then
                 that
                 God
                 should
                 predetermine
                 or
                 concur
                 to
                 the
                 passion
                 and
                 not
                 to
                 the
                 action
                 of
                 crucifixion
                 ?
                 But
                 enough
                 of
                 this
                 ,
                 which
                 is
                 so
                 strongly
                 refuted
                 by
                 
                   Strangius
                   ,
                   lib.
                   4.
                   cap.
                   11.
                   pag.
                
                 772.
                 
              
               
                 2.
                 
                 Another
                 reverend
                 Divine
                 of
                 estime
                 among
                 us
                 for
                 parts
                 and
                 
                 pietie
                 evades
                 thus
                 :
                 [
                 Christs
                 crucifixion
                 ]
                 
                   was
                   a
                   thing
                   which
                   Gods
                   hand
                   and
                   counsel
                   had
                   determined
                   before
                   to
                   be
                   done
                   ,
                   
                     Act.
                     4.
                     28.
                     i.
                     e.
                  
                   foreseeing
                   wicked
                   hands
                   would
                   be
                   promt
                   and
                   ready
                   for
                   this
                   tragic
                   enterprise
                   ,
                   his
                   sovereign
                   power
                   and
                   wise
                   counsel
                   concurred
                   with
                   his
                   foreknowledge
                   ,
                   so
                   only
                   ,
                   and
                   not
                   with
                   lesse
                   latitude
                   ,
                   to
                   define
                   or
                   determine
                   the
                   bounds
                   and
                   limits
                   of
                   that
                   malignitie
                   ,
                   than
                   to
                   let
                   it
                   procede
                   to
                   this
                   execution
                   .
                   And
                   to
                   deliver
                   him
                   up
                   (
                   not
                   by
                   any
                   formal
                   resignation
                   or
                   surrender
                   ,
                   as
                   we
                   wel
                   know
                   ,
                   but
                   permitting
                   him
                   )
                   thereunto
                   .
                   Though
                   the
                   same
                   phrase
                   of
                   
                     delivering
                     him
                  
                   ,
                   hath
                   elsewhere
                   another
                   notion
                   of
                   assigning
                   or
                   appointing
                   him
                   to
                   be
                   a
                   propitiation
                   for
                   the
                   sins
                   of
                   men
                   ,
                   by
                   dying
                   ;
                   which
                   was
                   done
                   by
                   mutual
                   agreement
                   between
                   both
                   the
                   parties
                   ,
                   &c.
                   
                
                 This
                 replie
                 of
                 this
                 learned
                 pious
                 Divine
                 (
                 so
                 far
                 as
                 I
                 can
                 penetrate
                 and
                 understand
                 it
                 ,
                 which
                 seems
                 involved
                 under
                 much
                 obscuritie
                 )
                 may
                 be
                 resolved
                 into
                 the
                 following
                 parts
                 .
                 (
                 1
                 )
                 He
                 makes
                 Gods
                 prescience
                 or
                 foreseeing
                 the
                 crucifixion
                 of
                 Christ
                 by
                 wicked
                 hands
                 ,
                 to
                 procede
                 or
                 go
                 before
                 the
                 concurrence
                 and
                 determination
                 of
                 Gods
                 wise
                 counsel
                 or
                 predefinition
                 thereof
                 .
                 Wherein
                 he
                 fals
                 in
                 with
                 the
                 Jesuites
                 
                   middle
                   Science
                
                 ,
                 making
                 Gods
                 prescience
                 precedent
                 to
                 his
                 predefinition
                 or
                 decree
                 ,
                 and
                 so
                 dependent
                 only
                 on
                 the
                 mutable
                 wil
                 of
                 men
                 as
                 to
                 the
                 act
                 of
                 sin
                 ;
                 which
                 he
                 elsewhere
                 seems
                 to
                 intimate
                 :
                 whereas
                 the
                 Scripture
                 ,
                 
                 which
                 he
                 refers
                 to
                 ,
                 Act.
                 2.
                 23.
                 makes
                 the
                 foreknowledge
                 of
                 Christs
                 crucifixion
                 subsequent
                 to
                 the
                 predifinition
                 of
                 his
                 determinate
                 Counsel
                 or
                 Decree
                 .
                 And
                 certainly
                 al
                 the
                 wit
                 of
                 man
                 summed
                 up
                 in
                 one
                 cannot
                 conceive
                 or
                 demonstrate
                 ,
                 how
                 God
                 should
                 have
                 a
                 certain
                 prescience
                 of
                 Christs
                 crucifixion
                 ,
                 which
                 dependes
                 wholly
                 on
                 the
                 contingent
                 uncertain
                 wil
                 of
                 man
                 ,
                 and
                 not
                 on
                 the
                 determinate
                 counsel
                 of
                 his
                 own
                 wil.
                 (
                 2
                 )
                 He
                 makes
                 Gods
                 determinate
                 counsel
                 or
                 hand
                 
                   only
                   to
                   determine
                   the
                   bounds
                   and
                   limits
                   of
                   that
                   malignitie
                   ,
                
                 &c.
                 
                 As
                 if
                 the
                 bounding
                 and
                 limiting
                 of
                 the
                 malignitie
                 ,
                 and
                 not
                 the
                 substrate
                 mater
                 or
                 act
                 itself
                 entitatively
                 considered
                 were
                 from
                 God.
                 Whereas
                 the
                 Text
                 saith
                 categorically
                 ,
                 
                   That
                   the
                   hand
                   and
                   counsel
                   of
                   God
                   predefined
                   and
                   predetermined
                   whatever
                   those
                   wicked
                   hands
                   of
                   theirs
                   executed
                   .
                
                 (
                 3
                 )
                 He
                 gives
                 us
                 a
                 new
                 Glosse
                 or
                 Paraphrase
                 on
                 that
                 phrase
                 
                   delivering
                   him
                   ,
                   Act.
                
                 2.
                 23.
                 as
                 if
                 it
                 implied
                 only
                 an
                 
                   assigning
                   or
                   appointing
                   him
                   to
                   be
                   a
                   propitiation
                   ,
                
                 &c.
                 
                 But
                 how
                 little
                 this
                 glosse
                 wil
                 accord
                 with
                 the
                 sense
                 of
                 these
                 Texts
                 is
                 evident
                 .
                 For
                 that
                 assigning
                 and
                 appointing
                 him
                 to
                 be
                 a
                 propitiation
                 was
                 immanent
                 and
                 eternal
                 in
                 the
                 Divine
                 Decrees
                 ,
                 but
                 the
                 delivering
                 him
                 here
                 is
                 meant
                 of
                 his
                 being
                 delivered
                 into
                 the
                 hands
                 of
                 those
                 that
                 crucified
                 him
                 ,
                 and
                 that
                 according
                 to
                 the
                 determinate
                 counsel
                 of
                 God.
                 
              
               
                 3.
                 
                 We
                 come
                 now
                 to
                 the
                 more
                 plausible
                 subterfuges
                 of
                 Strangius
                 ,
                 
                 whereby
                 he
                 endeavors
                 to
                 evade
                 the
                 evidence
                 of
                 those
                 Texts
                 ,
                 which
                 mention
                 Gods
                 predetermining
                 the
                 crucifixion
                 of
                 our
                 Lord.
                 He
                 answers
                 ,
                 
                   lib.
                   3.
                   cap.
                   4.
                   pag.
                
                 573.
                 thus
                 :
                 
                   The
                   occision
                   and
                   crucifixion
                   of
                   Christ
                   ,
                   also
                   the
                   kind
                   of
                   death
                   were
                   from
                   God
                   :
                   and
                   as
                   they
                   were
                   from
                   God
                   ,
                   they
                   were
                   good
                   and
                   greatly
                   gloriose
                   ,
                   and
                   properly
                   the
                   means
                   to
                   procure
                   our
                   salvation
                   :
                   and
                   God
                   is
                   deservedly
                   judged
                   the
                   Cause
                   and
                   Author
                   of
                   them
                   ,
                   
                     Who
                     by
                     his
                     determinate
                     counsel
                     and
                     precognition
                     delivered
                     his
                     Son
                     to
                     them
                     ,
                     whom
                     with
                     wicked
                     hands
                     they
                     killed
                     on
                     the
                     crosse
                     ,
                     Act.
                  
                   2.
                   23.
                   
                   Here
                   truly
                   in
                   the
                   same
                   work
                   the
                   good
                   action
                   of
                   God
                   is
                   distinguished
                   from
                   their
                   evil
                   action
                   :
                   therefore
                   their
                   wickednesse
                   and
                   malice
                   was
                   not
                   from
                   God
                   ;
                   neither
                   was
                   it
                   willed
                   or
                   predefined
                   by
                   God
                   ,
                   who
                   cannot
                   be
                   said
                   to
                   be
                   the
                   Cause
                   and
                   Author
                   of
                   any
                   sin
                   .
                   Therefore
                   speaking
                   absolutely
                   ,
                   the
                   occision
                   of
                   Christ
                   was
                   not
                   sin
                   ;
                   (
                   otherwise
                   God
                   should
                   be
                   the
                   Author
                   of
                   sin
                   :
                   )
                   as
                   to
                   kil
                   a
                   man
                   is
                   not
                   sin
                   .
                   And
                   truly
                   if
                   God
                   had
                   commanded
                   men
                   to
                   kil
                   Christ
                   ,
                   and
                   they
                   out
                   of
                   conscience
                   to
                   that
                   command
                   had
                   obeyed
                   God
                   ,
                   they
                   had
                   not
                   sinned
                   .
                   But
                   to
                   prosecute
                   Christ
                   out
                   of
                   hatred
                   and
                   il-wil
                   is
                   
                   intrinsecally
                   evil
                   ,
                   neither
                   can
                   that
                   be
                   any
                   way
                   wel
                   done
                   ,
                   or
                   commanded
                   by
                   God.
                   
                
              
               
                 Observe
                 here
                 (
                 1
                 )
                 he
                 grants
                 that
                 the
                 crucifixion
                 of
                 Christ
                 ,
                 
                 with
                 al
                 its
                 natural
                 circumstances
                 entitatively
                 considered
                 were
                 from
                 God
                 ,
                 as
                 the
                 God
                 of
                 nature
                 ,
                 and
                 so
                 naturally
                 good
                 :
                 yea
                 ,
                 that
                 they
                 were
                 morally
                 good
                 and
                 greatly
                 gloriose
                 as
                 means
                 to
                 procure
                 our
                 salvation
                 ;
                 and
                 therefore
                 
                   God
                   is
                   deservedly
                   judged
                   the
                   cause
                   and
                   author
                   of
                   them
                   ,
                
                 as
                 Act.
                 2.
                 23.
                 
                 And
                 (
                 2
                 )
                 we
                 denie
                 with
                 him
                 ,
                 that
                 the
                 wickednesse
                 and
                 malice
                 of
                 those
                 acts
                 was
                 from
                 God.
                 (
                 3
                 )
                 He
                 also
                 grants
                 ,
                 
                   That
                   the
                   occision
                   or
                   killing
                   of
                   Christ
                   considered
                   absolutely
                   was
                   not
                   sin
                   .
                
                 Whereunto
                 we
                 retort
                 ,
                 That
                 neither
                 the
                 hatred
                 of
                 Christ
                 considered
                 absolutely
                 without
                 relation
                 to
                 its
                 object
                 is
                 sin
                 .
                 But
                 ,
                 (
                 4
                 )
                 he
                 concludes
                 :
                 
                   But
                   to
                   prosecute
                   Christ
                   out
                   of
                   hatred
                   and
                   il-wil
                   is
                   intrinsecally
                   evil
                   ,
                
                 &c.
                 
                 Whence
                 we
                 argue
                 ,
                 That
                 the
                 crucifying
                 of
                 Christ
                 was
                 a
                 sin
                 intrinsecally
                 evil
                 ,
                 and
                 yet
                 as
                 to
                 its
                 substrate
                 mater
                 and
                 entitative
                 acts
                 from
                 God.
                 For
                 did
                 not
                 the
                 Jews
                 prosecute
                 Christ
                 out
                 of
                 hatred
                 and
                 malice
                 ,
                 yea
                 malice
                 blowen
                 up
                 to
                 the
                 sin
                 against
                 the
                 Holy
                 Ghost
                 in
                 some
                 of
                 them
                 ?
                 And
                 was
                 not
                 ,
                 in
                 this
                 good
                 work
                 of
                 crucifixion
                 ,
                 the
                 good
                 action
                 of
                 God
                 ,
                 and
                 the
                 evil
                 action
                 of
                 the
                 Jews
                 the
                 same
                 as
                 to
                 the
                 substrate
                 mater
                 or
                 natural
                 entitative
                 act
                 ?
                 This
                 pincheth
                 Strangius
                 closely
                 ,
                 and
                 therefore
                 he
                 seems
                 to
                 make
                 the
                 natural
                 entitative
                 act
                 of
                 God
                 distinct
                 from
                 the
                 natural
                 entitative
                 act
                 of
                 the
                 wicked
                 Jews
                 :
                 For
                 he
                 saith
                 ,
                 
                   Here
                   truly
                   in
                   the
                   same
                   work
                   the
                   good
                   action
                   of
                   God
                   is
                   distinguished
                   from
                   their
                   evil
                   action
                   ;
                   and
                   therefore
                   their
                   wickednesse
                   and
                   malice
                   was
                   not
                   from
                   God.
                
                 Here
                 we
                 grant
                 ,
                 [
                 1
                 ]
                 his
                 consequence
                 or
                 conclusion
                 ,
                 
                   That
                   their
                   malice
                   was
                   not
                   from
                   God.
                
                 [
                 2
                 ]
                 We
                 thus
                 far
                 also
                 grant
                 his
                 Antecedent
                 ,
                 That
                 the
                 good
                 action
                 of
                 God
                 ,
                 considered
                 both
                 naturally
                 and
                 morally
                 ,
                 was
                 distinguished
                 from
                 their
                 evil
                 action
                 considered
                 formally
                 and
                 morally
                 :
                 for
                 the
                 malice
                 and
                 vitiositie
                 which
                 formalised
                 the
                 action
                 as
                 theirs
                 ,
                 is
                 no
                 way
                 imputable
                 to
                 Gods
                 act
                 considered
                 either
                 naturally
                 or
                 morally
                 .
                 [
                 3
                 ]
                 But
                 yet
                 we
                 stil
                 avouch
                 ,
                 and
                 no
                 way
                 dout
                 but
                 to
                 demonstrate
                 in
                 its
                 place
                 ,
                 that
                 in
                 the
                 crucifixion
                 of
                 Christ
                 the
                 act
                 of
                 the
                 wicked
                 Jews
                 considered
                 
                   materially
                   ,
                   naturally
                
                 ,
                 and
                 entitatively
                 was
                 one
                 and
                 the
                 same
                 with
                 Gods
                 act
                 :
                 So
                 much
                 al
                 these
                 Texts
                 clearly
                 evince
                 ;
                 so
                 much
                 also
                 reason
                 dictates
                 :
                 For
                 if
                 there
                 were
                 two
                 acts
                 ,
                 the
                 one
                 primarily
                 ,
                 yea
                 only
                 from
                 the
                 wicked
                 instruments
                 ,
                 the
                 other
                 from
                 God
                 the
                 prime
                 Efficient
                 ,
                 then
                 how
                 could
                 they
                 be
                 said
                 to
                 be
                 the
                 instruments
                 of
                 Gods
                 Efficience
                 ?
                 Must
                 we
                 not
                 then
                 also
                 suppose
                 
                 two
                 Crucifixions
                 ,
                 one
                 from
                 God
                 ,
                 and
                 the
                 other
                 from
                 the
                 Jews
                 ?
                 What
                 a
                 world
                 of
                 absurdities
                 would
                 follow
                 this
                 Hypothesis
                 ,
                 That
                 the
                 action
                 of
                 God
                 in
                 the
                 Crucifixion
                 of
                 Christ
                 considered
                 
                   entitatively
                   ,
                   materially
                
                 ,
                 and
                 naturally
                 ,
                 was
                 really
                 distinct
                 from
                 the
                 action
                 of
                 the
                 Instruments
                 considered
                 
                   entitatively
                   ,
                   materially
                
                 ,
                 and
                 naturally
                 ?
                 But
                 to
                 conclude
                 ,
                 we
                 find
                 an
                 excellent
                 solution
                 to
                 al
                 these
                 evasions
                 and
                 subterfuges
                 in
                 Augustin
                 ,
                 Epist
                 .
                 48.
                 
                   ad
                   Vincentium
                
                 ,
                 
                 thus
                 :
                 
                   When
                   the
                   Father
                   delivered
                   his
                   Son
                   ,
                   and
                   Christ
                   his
                   own
                   Bodie
                   ,
                   and
                   Judas
                   his
                   Lord
                   ,
                   why
                   in
                   this
                   Tradition
                   is
                   God
                   just
                   and
                   man
                   guilty
                   ,
                   but
                   because
                   in
                   one
                   and
                   the
                   same
                   thing
                   which
                   they
                   did
                   ,
                   the
                   cause
                   was
                   not
                   one
                   and
                   the
                   same
                   .
                
                 A
                 solution
                 sufficient
                 to
                 satisfie
                 any
                 sober
                 mind
                 :
                 Wherein
                 note
                 ,
                 (
                 1
                 )
                 That
                 the
                 act
                 of
                 Tradition
                 and
                 so
                 of
                 crucifying
                 Christ
                 ,
                 was
                 one
                 and
                 the
                 same
                 entitatively
                 and
                 physically
                 considered
                 both
                 in
                 regard
                 of
                 God
                 and
                 the
                 sinner
                 .
                 (
                 2
                 )
                 That
                 the
                 difference
                 sprang
                 from
                 the
                 Causes
                 :
                 God
                 delivered
                 his
                 Son
                 to
                 Death
                 ,
                 thereby
                 to
                 bring
                 about
                 the
                 greatest
                 good
                 that
                 Sinners
                 could
                 wisn
                 for
                 ,
                 their
                 Salvation
                 ;
                 but
                 Judas
                 and
                 the
                 malitiose
                 Jews
                 delivered
                 the
                 Lord
                 of
                 Glorie
                 to
                 death
                 ,
                 with
                 
                   wicked
                   hands
                
                 ,
                 out
                 of
                 an
                 avaricious
                 humor
                 ,
                 malice
                 ,
                 &c.
                 
                 Hence
                 ,
                 (
                 3
                 )
                 The
                 Action
                 was
                 most
                 just
                 and
                 gloriose
                 on
                 Gods
                 part
                 ,
                 but
                 most
                 unjust
                 and
                 wicked
                 on
                 the
                 Sinners
                 part
                 .
                 This
                 answer
                 of
                 Augustin
                 is
                 so
                 great
                 ,
                 that
                 it
                 might
                 serve
                 to
                 answer
                 al
                 the
                 objections
                 against
                 our
                 Hypothesis
                 ,
                 were
                 not
                 men
                 bent
                 to
                 cavil
                 against
                 the
                 truth
                 .
              
               
                 §
                 .
                 3.
                 
                 I
                 come
                 now
                 to
                 a
                 third
                 Head
                 of
                 Scriptural
                 Arguments
                 ,
                 namely
                 such
                 ,
                 
                   wherein
                   God
                   is
                   said
                   to
                   make
                   use
                   of
                   wicked
                   Instruments
                   for
                   the
                   punishing
                   or
                   afflicting
                   his
                   people
                   in
                   such
                   a
                   way
                   ,
                   wherein
                   the
                   Instruments
                   could
                   not
                   but
                   contract
                   guilt
                   .
                
                 I
                 shal
                 divide
                 this
                 Head
                 into
                 two
                 members
                 ;
                 (
                 1
                 )
                 
                   Such
                   Scriptures
                   ,
                   wherein
                   God
                   is
                   said
                   to
                   make
                   use
                   of
                   wicked
                   Instruments
                   for
                   the
                   punishing
                   his
                   sinful
                   people
                   .
                
                 (
                 2
                 )
                 
                   Such
                   as
                   mention
                   Gods
                   afflicting
                   his
                   righteous
                   People
                   by
                   sinful
                   Instruments
                   .
                
              
               
                 1.
                 
                 We
                 shal
                 begin
                 with
                 such
                 Scriptures
                 
                   wherein
                   God
                   is
                   said
                   to
                
                 
                 
                   make
                   use
                   of
                   wicked
                   Instruments
                   for
                   the
                   punishment
                   of
                   his
                   sinful
                   people
                   .
                
                 So
                 
                   Esa
                   .
                   10.
                   5
                   ,
                   6.
                   
                   O
                   Assyrian
                   ,
                   the
                   rod
                   of
                   mine
                   anger
                   ,
                   I
                   will
                   send
                   him
                   against
                   an
                   hypocritical
                   Nation
                   .
                
                 The
                 Assyrian
                 is
                 sent
                 by
                 God
                 as
                 his
                 rod
                 to
                 punish
                 his
                 sinful
                 people
                 ;
                 and
                 every
                 stroke
                 of
                 this
                 rod
                 was
                 
                 from
                 God
                 ;
                 his
                 hand
                 guiding
                 ,
                 ordering
                 ,
                 and
                 actuating
                 the
                 rod
                 in
                 al
                 its
                 motions
                 .
                 And
                 yet
                 ,
                 how
                 much
                 sin
                 was
                 there
                 committed
                 on
                 the
                 Assyrians
                 part
                 in
                 punishing
                 Israel
                 ?
                 How
                 little
                 did
                 he
                 intend
                 
                 to
                 serve
                 God
                 herein
                 ?
                 were
                 not
                 Pride
                 and
                 Ambition
                 the
                 main
                 springs
                 of
                 his
                 action
                 ?
                 Thence
                 it
                 's
                 added
                 
                   v.
                   7.
                   
                   Howbeit
                   he
                   meaneth
                   not
                   so
                   ,
                   neither
                   doth
                   his
                   heart
                   think
                   so
                   ,
                
                 &c.
                 whence
                 v.
                 12.
                 
                 God
                 threatens
                 to
                 punish
                 him
                 for
                 his
                 sin
                 .
                 So
                 that
                 it
                 's
                 evident
                 ,
                 this
                 sending
                 of
                 the
                 Assyrian
                 by
                 God
                 ,
                 mentioned
                 v.
                 6.
                 cannot
                 be
                 meant
                 of
                 any
                 
                   legal
                   permission
                
                 or
                 commission
                 given
                 him
                 by
                 God
                 ,
                 but
                 of
                 the
                 secret
                 efficacious
                 predeterminative
                 concurse
                 and
                 Providence
                 of
                 God
                 ,
                 ordering
                 what
                 should
                 come
                 to
                 pass
                 .
                 So
                 
                   Jer.
                   16.
                   16.
                   
                   Behold
                
                 ,
                 
                 
                   I
                   wil
                   send
                   for
                   many
                   fishers
                   ,
                   saith
                   the
                   Lord
                   ,
                   and
                   they
                   shal
                   fish
                   them
                   ,
                   and
                   after
                   wil
                   I
                   send
                   for
                   many
                   hunters
                   ,
                   and
                   they
                   shal
                   hunt
                   them
                   from
                   every
                   mountain
                   ,
                
                 &c.
                 
                 Note
                 ,
                 (
                 1
                 )
                 That
                 these
                 words
                 contain
                 not
                 a
                 promisse
                 but
                 threat
                 ,
                 begun
                 v.
                 9.
                 
                 This
                 is
                 evident
                 from
                 v.
                 17.
                 
                 (
                 2
                 )
                 By
                 Fishers
                 and
                 Hunters
                 in
                 the
                 general
                 we
                 must
                 understand
                 enemies
                 to
                 the
                 Jews
                 .
                 
                   To
                   fish
                   and
                   to
                   hunt
                
                 ,
                 is
                 to
                 take
                 and
                 destroy
                 .
                 War
                 has
                 a
                 great
                 ressemblance
                 with
                 fishing
                 and
                 hunting
                 ,
                 which
                 is
                 a
                 kind
                 of
                 war
                 against
                 bestes
                 ;
                 as
                 war
                 is
                 a
                 kind
                 of
                 fishing
                 and
                 hunting
                 of
                 men
                 :
                 whence
                 Nimrod
                 the
                 first
                 Warrier
                 after
                 the
                 Floud
                 ,
                 is
                 stiled
                 
                   Gen.
                   10.
                   9.
                   
                   a
                   mighty
                   hunter
                   ,
                
                 i.
                 e.
                 of
                 men
                 .
                 Ay
                 ,
                 but
                 more
                 particularly
                 ,
                 (
                 3
                 )
                 Who
                 are
                 these
                 fishers
                 ?
                 Why
                 ,
                 as
                 it
                 is
                 supposed
                 ,
                 the
                 Egyptians
                 ,
                 who
                 are
                 called
                 Fishers
                 ,
                 Esa
                 .
                 19.
                 8.
                 
                 (
                 4
                 )
                 And
                 who
                 are
                 the
                 Hunters
                 ?
                 The
                 Babylonians
                 ,
                 as
                 it
                 is
                 generally
                 said
                 :
                 But
                 ,
                 (
                 5
                 )
                 Who
                 is
                 it
                 that
                 sends
                 for
                 these
                 Fishers
                 and
                 Hunters
                 ?
                 It
                 is
                 God
                 ,
                 
                   I
                   wil
                   send
                
                 ,
                 &c.
                 
                 (
                 6
                 )
                 Why
                 doth
                 God
                 send
                 for
                 them
                 ?
                 To
                 punish
                 his
                 sinful
                 People
                 ,
                 and
                 that
                 by
                 those
                 very
                 Nations
                 in
                 whom
                 they
                 had
                 so
                 much
                 confided
                 ,
                 and
                 to
                 whom
                 they
                 had
                 so
                 much
                 conformed
                 ,
                 as
                 is
                 intimated
                 v.
                 17.
                 
                 And
                 what
                 more
                 just
                 ,
                 than
                 that
                 Professors
                 should
                 be
                 punished
                 by
                 such
                 Instruments
                 ,
                 as
                 have
                 been
                 the
                 ground
                 of
                 their
                 confidence
                 ,
                 and
                 the
                 exemplars
                 of
                 their
                 sins
                 ?
                 (
                 7
                 )
                 How
                 doth
                 God
                 send
                 for
                 these
                 Fishers
                 and
                 Hunters
                 ?
                 Surely
                 ,
                 not
                 by
                 any
                 legal
                 Act
                 or
                 formal
                 Commission
                 given
                 to
                 them
                 ,
                 but
                 providentially
                 ,
                 by
                 exciting
                 their
                 minds
                 ,
                 applying
                 their
                 wils
                 ,
                 and
                 drawing
                 forth
                 ,
                 yea
                 determining
                 the
                 same
                 to
                 the
                 substrate
                 mater
                 or
                 material
                 entitative
                 act
                 of
                 afflicting
                 the
                 Jews
                 ,
                 whereunto
                 there
                 was
                 much
                 malice
                 ,
                 murder
                 ,
                 and
                 hatred
                 of
                 God
                 and
                 his
                 People
                 annexed
                 .
                 Yea
                 ,
                 God
                 did
                 not
                 only
                 send
                 Nebuchadnezar
                 to
                 afflict
                 Israel
                 ,
                 but
                 also
                 give
                 him
                 a
                 reward
                 for
                 his
                 service
                 ;
                 as
                 
                   Jerem.
                   27.
                   6.
                   
                   And
                   now
                   have
                   I
                   given
                   al
                   these
                   lands
                   into
                   the
                   hands
                   of
                   Nebuchadnezar
                   the
                   King
                   of
                   Babylon
                   ,
                   my
                   servant
                   .
                
                 God
                 gives
                 him
                 the
                 neighbor
                 Nations
                 as
                 a
                 reward
                 for
                 his
                 service
                 against
                 Israel
                 .
                 The
                 like
                 Jer.
                 43.
                 10.
                 
                 Multitudes
                 of
                 Texts
                 might
                 be
                 
                 added
                 to
                 shew
                 ,
                 how
                 God
                 makes
                 use
                 of
                 wicked
                 Instruments
                 in
                 the
                 punishment
                 of
                 his
                 sinful
                 people
                 ,
                 and
                 in
                 a
                 providential
                 way
                 efficaciously
                 concurs
                 to
                 and
                 predetermines
                 al
                 their
                 actions
                 materially
                 and
                 naturally
                 considered
                 ,
                 and
                 yet
                 is
                 no
                 way
                 the
                 Cause
                 or
                 Author
                 of
                 their
                 sin
                 .
              
               
                 2.
                 
                 To
                 mention
                 one
                 or
                 two
                 Scriptures
                 ,
                 which
                 speak
                 of
                 Gods
                 
                 
                   using
                   wicked
                   Instruments
                   in
                   afflicting
                   his
                   innocent
                   People
                   .
                
                 So
                 Job
                 1.
                 
                 God
                 makes
                 use
                 of
                 the
                 Sabeans
                 ,
                 and
                 Caldeans
                 ,
                 yea
                 of
                 Satan
                 himself
                 ,
                 to
                 afflict
                 Job
                 ;
                 and
                 yet
                 he
                 saith
                 ,
                 
                   v.
                   21.
                   
                   The
                   Lord
                   taketh
                   away
                   .
                
                 He
                 saw
                 by
                 faith
                 Gods
                 hand
                 moving
                 ,
                 yea
                 predetermining
                 the
                 hearts
                 and
                 hands
                 of
                 his
                 adversaries
                 to
                 every
                 act
                 of
                 theirs
                 materially
                 
                 considered
                 ,
                 albeit
                 not
                 to
                 the
                 vitiositie
                 .
                 So
                 Psal
                 .
                 105.
                 25.
                 
                 
                 
                   He
                   turned
                   their
                   heart
                   to
                   hate
                   his
                   people
                   ,
                   to
                   deal
                   subtilely
                   with
                   his
                   servants
                   .
                
                 Here
                 it
                 's
                 said
                 expressely
                 ,
                 
                   that
                   God
                   turned
                
                 ,
                 i.
                 e.
                 efficaciously
                 moved
                 and
                 predetermined
                 the
                 hearts
                 of
                 the
                 Egyptians
                 to
                 hate
                 his
                 People
                 Israel
                 .
                 God's
                 
                   turning
                   their
                   hearts
                
                 doth
                 expressely
                 and
                 formally
                 denote
                 his
                 efficacious
                 predeterminative
                 concurse
                 to
                 the
                 entitative
                 material
                 natural
                 act
                 of
                 hatred
                 ,
                 albeit
                 not
                 to
                 the
                 vitiositie
                 and
                 malignitie
                 thereof
                 .
                 So
                 much
                 also
                 the
                 next
                 clause
                 importes
                 ,
                 
                   and
                   to
                   deal
                   subtilely
                   with
                   his
                   servants
                   ,
                
                 i.
                 e.
                 al
                 their
                 subtile
                 strategems
                 ,
                 machinations
                 ,
                 and
                 politic
                 contrivements
                 for
                 the
                 extirpation
                 of
                 Israel
                 ,
                 by
                 putting
                 to
                 death
                 their
                 Males
                 ,
                 oppressing
                 them
                 with
                 hard
                 labors
                 ,
                 &c.
                 al
                 these
                 were
                 ,
                 as
                 to
                 their
                 substrate
                 mater
                 and
                 physic
                 entitative
                 acts
                 from
                 God
                 ,
                 who
                 turned
                 their
                 hearts
                 thereto
                 :
                 And
                 what
                 could
                 be
                 more
                 nakedly
                 and
                 evidently
                 said
                 to
                 demonstrate
                 Gods
                 efficacious
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ?
              
               
                 Let
                 us
                 now
                 see
                 what
                 our
                 Opponents
                 replie
                 to
                 these
                 Scriptures
                 and
                 our
                 Arguments
                 drawen
                 thence
                 .
                 
                   Strangius
                   ,
                   l.
                   4.
                   c.
                   4.
                   p.
                
                 791.
                 evades
                 the
                 force
                 of
                 this
                 last
                 Text
                 thus
                 :
                 
                   What
                   is
                   said
                
                 Psal
                 .
                 105.
                 25.
                 
                   that
                   God
                   turned
                   their
                   hearts
                   to
                   hate
                   his
                   people
                   ,
                   it
                   must
                   be
                   understood
                   ,
                   that
                   God
                   did
                   it
                   not
                   by
                   perverting
                   the
                   hearts
                   of
                   the
                   Egyptians
                   ,
                   but
                   by
                   doing
                   good
                   to
                   his
                   people
                   ,
                   whence
                   the
                   Egyptians
                   took
                   occasion
                   of
                   hatred
                   .
                
                 (
                 1
                 )
                 We
                 say
                 not
                 that
                 God
                 perverted
                 the
                 hearts
                 of
                 the
                 Egyptians
                 ;
                 that
                 's
                 the
                 commun
                 odiose
                 consequence
                 which
                 our
                 Adversaries
                 impose
                 on
                 us
                 .
                 But
                 ,
                 (
                 2
                 )
                 We
                 avouch
                 ,
                 that
                 God
                 did
                 more
                 than
                 give
                 occasion
                 to
                 the
                 Egyptians
                 of
                 hating
                 ,
                 by
                 his
                 doing
                 good
                 to
                 his
                 people
                 .
                 Is
                 not
                 this
                 a
                 strange
                 Comment
                 ,
                 
                   God
                   turned
                   their
                   heart
                   to
                   hate
                   his
                   people
                   ,
                
                 i.
                 e.
                 gave
                 occasion
                 of
                 hatred
                 ,
                 by
                 doing
                 good
                 unto
                 his
                 people
                 ?
                 Doth
                 not
                 Gods
                 turning
                 the
                 
                 heart
                 in
                 Scripture
                 Phraseologie
                 always
                 import
                 his
                 effica●…
                 predeterminative
                 concurse
                 in
                 applying
                 the
                 wil
                 to
                 its
                 act
                 ?
                 〈◊〉
                 it
                 's
                 said
                 ,
                 
                   Prov.
                   21.
                   1.
                   
                   God
                   turneth
                   the
                   heart
                   whithersoever
                   he
                   w●…
                   ,
                
                 is
                 it
                 not
                 meant
                 of
                 an
                 efficacious
                 concurse
                 ?
                 Do
                 not
                 also
                 the
                 following
                 words
                 ,
                 
                   Psal
                   .
                   105.
                   25.
                   to
                   deal
                   subtilely
                   with
                   his
                   servants
                   ,
                
                 clearly
                 implie
                 an
                 efficacious
                 act
                 of
                 God
                 upon
                 their
                 hearts
                 ,
                 predetermining
                 them
                 to
                 their
                 act
                 ?
                 Certainly
                 such
                 Comments
                 are
                 very
                 poor
                 evasions
                 to
                 elude
                 such
                 clear
                 Texts
                 .
                 As
                 for
                 the
                 other
                 Texts
                 ,
                 
                 Strangius's
                 general
                 answer
                 p.
                 774
                 ,
                 775.
                 is
                 ,
                 
                   That
                   God
                   is
                   the
                   Cause
                   of
                   the
                   act
                   in
                   those
                   sins
                   ,
                   but
                   not
                   of
                   the
                   pravitie
                   of
                   the
                   Instruments
                   ,
                
                 &c.
                 
                 And
                 what
                 do
                 we
                 say
                 or
                 desire
                 more
                 ?
                 But
                 yet
                 there
                 lies
                 a
                 sting
                 in
                 this
                 very
                 concession
                 of
                 his
                 :
                 for
                 he
                 addes
                 ,
                 
                   p.
                   774.
                   
                   That
                   God
                   hath
                   decreed
                   nothing
                   by
                   his
                   Wil
                   of
                   good
                   pleasure
                   ,
                   but
                   what
                   he
                   approves
                   as
                   Good.
                
                 i.
                 e.
                 God
                 hath
                 not
                 absolutely
                 decreed
                 to
                 permit
                 sin
                 ,
                 because
                 he
                 doth
                 not
                 approve
                 of
                 it
                 .
                 Wherein
                 note
                 ,
                 [
                 1
                 ]
                 How
                 he
                 doth
                 ,
                 with
                 the
                 Pelagians
                 and
                 Arminians
                 ,
                 confound
                 Gods
                 
                   Decretive
                   Wil
                
                 ,
                 with
                 his
                 
                   Approbative
                   complacential
                
                 Wil.
                 [
                 2
                 ]
                 We
                 denie
                 not
                 but
                 God
                 approves
                 of
                 al
                 his
                 own
                 Acts
                 ;
                 but
                 the
                 Question
                 is
                 touching
                 
                   objects
                   ,
                   Whether
                   God
                   approves
                   of
                   al
                   objects
                   which
                   by
                   his
                   Decretive
                   Wil
                   he
                   decrees
                   to
                   permit
                   ?
                
                 This
                 we
                 peremptorily
                 denie
                 ,
                 and
                 no
                 way
                 dout
                 but
                 to
                 make
                 good
                 our
                 denial
                 in
                 its
                 place
                 .
              
               
                 §
                 .
                 4.
                 
                 Another
                 Head
                 of
                 Arguments
                 ,
                 contains
                 such
                 
                   Scriptures
                   as
                
                 
                 
                   mention
                   Gods
                   own
                   immediate
                   hand
                   in
                   those
                   Acts
                   whereunto
                   sin
                   is
                   appendent
                   .
                
                 We
                 begin
                 with
                 2
                 Sam.
                 12.
                 11.
                 where
                 God
                 tels
                 David
                 by
                 Nathan
                 ,
                 that
                 for
                 his
                 folie
                 committed
                 with
                 
                 Vriah's
                 wife
                 ,
                 and
                 
                 murder
                 ,
                 
                   Behold
                   ,
                   I
                   wil
                   raise
                   up
                   evil
                   against
                   thee
                   out
                   of
                   thine
                   own
                   house
                   ,
                   and
                   I
                   wil
                   take
                   thy
                   wives
                   before
                   thine
                   eyes
                   ,
                   and
                   give
                   them
                   unto
                   thy
                   neighbour
                   ,
                
                 &c.
                 
                 This
                 threat
                 we
                 find
                 fulfilled
                 ,
                 2
                 
                   Sam.
                   16.
                   22.
                   
                   And
                   Absalom
                
                 
                 
                   went
                   in
                   unto
                   his
                   Fathers
                   Concubines
                   in
                   the
                   sight
                   of
                   al
                   Israel
                   .
                
                 What
                 could
                 be
                 more
                 plainly
                 and
                 distinctly
                 expressed
                 to
                 demonstrate
                 Gods
                 immediate
                 concurse
                 to
                 that
                 entitative
                 act
                 of
                 
                 Absalom's
                 Sin
                 ?
                 Here
                 
                   Strangius
                   ,
                   l.
                   4.
                   c.
                   4.
                   p.
                
                 789.
                 acknowledgeth
                 ,
                 (
                 1
                 )
                 
                   That
                   Absalom's
                   Incest
                   in
                   violating
                   his
                   fathers
                   bed
                   is
                   by
                   God
                   owned
                   as
                   his
                   own
                   Fact.
                
                 But
                 ,
                 (
                 2
                 )
                 then
                 he
                 answers
                 ,
                 
                   that
                   this
                   was
                   acknowledged
                   for
                   the
                   reason
                   above-mentioned
                   ,
                   namely
                   ,
                   by
                   reason
                   of
                   Gods
                   efficacious
                   Gubernation
                   ,
                   Moderation
                   ,
                   and
                   Direction
                   ,
                   which
                   he
                   afforded
                   ,
                   according
                   to
                   the
                   modes
                   already
                   explicated
                   ,
                   about
                   the
                   sinful
                   Wils
                   of
                   Absalom
                   and
                   Achitophel
                   ,
                   and
                   their
                   actions
                   in
                   this
                   wickedness
                   ;
                   which
                   fact
                   is
                   related
                
                 2
                 Sam.
                 16.
                 20
                 ,
                 &c.
                 
                 
                   For
                   this
                   is
                   usual
                   ,
                   that
                   the
                   effect
                   ,
                   
                   which
                   ariseth
                   from
                   two
                   causes
                   ,
                   whereof
                   the
                   one
                   is
                   effective
                   ,
                   and
                   the
                   other
                   directive
                   ,
                   be
                   ascribed
                   to
                   both
                   ,
                   but
                   in
                   a
                   different
                   respect
                   ,
                
                 &c.
                 
                 This
                 is
                 the
                 commun
                 answer
                 ,
                 which
                 he
                 and
                 his
                 Sectators
                 give
                 to
                 such
                 Scriptures
                 ,
                 which
                 speake
                 Gods
                 immediate
                 hand
                 in
                 the
                 entitative
                 acts
                 of
                 sin
                 ;
                 let
                 us
                 therefore
                 a
                 little
                 examine
                 the
                 force
                 of
                 this
                 answer
                 .
              
               
                 (
                 1
                 )
                 Take
                 notice
                 ,
                 that
                 he
                 allows
                 Gods
                 
                   Gubernation
                   ,
                   Moderation
                
                 and
                 Direction
                 of
                 the
                 Act
                 whereto
                 sin
                 is
                 annexed
                 ,
                 but
                 not
                 the
                 production
                 of
                 the
                 act
                 .
                 This
                 is
                 evident
                 by
                 the
                 Conclusion
                 ,
                 wherein
                 he
                 makes
                 the
                 Sinner
                 to
                 be
                 the
                 effective
                 cause
                 ,
                 but
                 God
                 the
                 directive
                 only
                 .
                 But
                 I
                 replie
                 ,
                 how
                 can
                 God
                 
                   efficaciously
                   Govern
                   ,
                   Moderate
                
                 ,
                 and
                 Direct
                 the
                 Act
                 ,
                 unless
                 he
                 be
                 also
                 the
                 effective
                 Cause
                 thereof
                 ?
                 Take
                 his
                 own
                 instance
                 ,
                 the
                 sinful
                 wils
                 of
                 Absalom
                 and
                 Achitophel
                 ,
                 how
                 is
                 it
                 possible
                 ,
                 that
                 God
                 should
                 efficaciously
                 govern
                 and
                 direct
                 those
                 immanent
                 acts
                 of
                 their
                 sinful
                 wils
                 ,
                 but
                 by
                 influencing
                 their
                 wils
                 ,
                 and
                 efficaciously
                 predetermining
                 them
                 to
                 act
                 ?
                 If
                 God
                 did
                 ,
                 as
                 he
                 grants
                 ,
                 
                   efficaciously
                   govern
                   ,
                   moderate
                
                 ,
                 and
                 direct
                 their
                 sinful
                 wils
                 in
                 those
                 immanent
                 acts
                 of
                 Lust
                 ,
                 certainly
                 he
                 must
                 necessarily
                 produce
                 those
                 acts
                 .
                 (
                 2
                 )
                 Neither
                 wil
                 this
                 answer
                 at
                 al
                 solve
                 the
                 Difficultie
                 :
                 for
                 suppose
                 we
                 grant
                 ,
                 that
                 God
                 doth
                 only
                 efficaciously
                 govern
                 ,
                 moderate
                 ,
                 and
                 direct
                 the
                 sinful
                 act
                 ,
                 not
                 produce
                 the
                 entitative
                 mater
                 thereof
                 ,
                 yet
                 this
                 
                   efficacious
                   directive
                
                 influence
                 doth
                 as
                 much
                 make
                 God
                 the
                 Author
                 of
                 sin
                 ,
                 as
                 our
                 
                   effective
                   predeterminative
                
                 concurse
                 .
                 For
                 Gods
                 efficacious
                 Moderation
                 and
                 Direction
                 of
                 the
                 sinful
                 act
                 ,
                 denotes
                 his
                 efficacious
                 Preservation
                 of
                 the
                 act
                 ,
                 which
                 is
                 as
                 sinful
                 as
                 the
                 effection
                 or
                 production
                 of
                 the
                 Act.
                 But
                 more
                 of
                 this
                 hereafter
                 ,
                 Chap.
                 5
                 ,
                 6.
                 
              
               
                 Another
                 Scripture
                 which
                 speaks
                 Gods
                 immediate
                 predeterminative
                 
                 concurse
                 in
                 the
                 entitative
                 act
                 of
                 Sin
                 ,
                 is
                 2
                 Sam.
                 16.
                 10.
                 where
                 David
                 saith
                 of
                 
                   Shimei
                   ,
                   That
                   the
                   Lord
                   said
                   unto
                   him
                   ,
                   Curse
                   David
                   .
                
                 And
                 
                   v.
                   11.
                   
                   Let
                   him
                   curse
                   ;
                   for
                   the
                   Lord
                   hath
                   bidden
                   him
                   .
                
                 Now
                 the
                 force
                 of
                 this
                 argument
                 dependes
                 on
                 the
                 explication
                 of
                 this
                 word
                 or
                 command
                 of
                 God
                 to
                 Shimei
                 ,
                 which
                 must
                 be
                 here
                 taken
                 either
                 morally
                 ,
                 for
                 a
                 divine
                 precept
                 and
                 injunction
                 ,
                 or
                 physicly
                 for
                 an
                 efficacious
                 Concurse
                 and
                 influence
                 .
                 (
                 1
                 )
                 That
                 it
                 cannot
                 be
                 here
                 taken
                 morally
                 for
                 a
                 preceptive
                 word
                 ,
                 is
                 most
                 evident
                 ;
                 because
                 had
                 God
                 commanded
                 Shimei
                 to
                 curse
                 David
                 ,
                 he
                 had
                 been
                 the
                 moral
                 cause
                 and
                 so
                 the
                 Author
                 of
                 his
                 sin
                 .
                 (
                 2
                 )
                 Therefore
                 it
                 remains
                 ,
                 that
                 it
                 be
                 here
                 taken
                 only
                 physicly
                 ,
                 for
                 Gods
                 efficacious
                 Concurse
                 secretly
                 and
                 powerfully
                 inclining
                 and
                 applying
                 
                 
                 Shimei's
                 wil
                 to
                 the
                 entitative
                 act
                 of
                 this
                 cursing
                 .
                 And
                 in
                 this
                 sense
                 the
                 Word
                 of
                 God
                 is
                 frequently
                 taken
                 in
                 Scripture
                 ,
                 namely
                 ,
                 for
                 his
                 efficacious
                 predeterminative
                 concurse
                 ,
                 in
                 the
                 Creation
                 ,
                 Conservation
                 ,
                 and
                 Gubernation
                 of
                 things
                 .
              
               
                 Now
                 what
                 doth
                 Strangius
                 replie
                 to
                 this
                 ?
                 Why
                 ,
                 
                   l.
                   4.
                   c.
                   4.
                   p.
                
                 786.
                 he
                 saith
                 ,
                 
                   That
                   Shimei's
                   Cursings
                   being
                   intrinsecally
                   evil
                   ,
                   we
                   may
                   not
                   say
                   ,
                   that
                   God
                   did
                   move
                   or
                   impel
                   him
                   thereto
                   in
                   a
                   proper
                   manner
                   of
                   speech
                   ,
                   neither
                   that
                   Shimei
                   was
                   the
                   Instrument
                   of
                   God
                   in
                   these
                   actions
                   ,
                   as
                   they
                   were
                   determined
                   to
                   such
                   an
                   object
                   ;
                   but
                   only
                   as
                   directed
                   by
                   God
                   to
                   his
                   just
                   judgements
                   :
                   and
                   that
                   most
                   certain
                   direction
                   of
                   God
                   ,
                   with
                   the
                   administration
                   of
                   Circumstances
                   and
                   Occasions
                   was
                   as
                   a
                   Precept
                   .
                
                 In
                 which
                 Response
                 note
                 ,
                 (
                 1
                 )
                 That
                 he
                 grants
                 ,
                 
                   that
                   Shimei
                   his
                   cursing
                   was
                   an
                   action
                   intrinsecally
                   evil
                   :
                
                 which
                 is
                 a
                 great
                 concession
                 ,
                 and
                 wil
                 clearly
                 overthrow
                 his
                 own
                 Hypothesis
                 ,
                 and
                 prove
                 ours
                 ,
                 
                   That
                   God
                   doth
                   predetermine
                   the
                   wil
                   to
                   the
                   substrate
                   mater
                   of
                   actions
                   intrinsecally
                   evil
                   .
                
                 For
                 if
                 
                 Shimei's
                 Cursing
                 was
                 an
                 action
                 intrinsecally
                 evil
                 ,
                 then
                 surely
                 such
                 also
                 was
                 the
                 Vendition
                 of
                 Joseph
                 and
                 the
                 Crucifixion
                 of
                 our
                 Lord
                 ,
                 which
                 were
                 both
                 as
                 to
                 their
                 entitative
                 acts
                 predetermined
                 by
                 God.
                 But
                 (
                 2
                 )
                 he
                 denies
                 ,
                 
                   that
                   Shimei
                   was
                   the
                   Instrument
                   of
                   God
                   in
                   these
                   actions
                   ,
                   as
                   determined
                   to
                   such
                   an
                   object
                   .
                
                 In
                 the
                 last
                 clause
                 of
                 this
                 Antithesis
                 lies
                 the
                 spirit
                 and
                 force
                 of
                 al
                 his
                 objections
                 against
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ;
                 which
                 we
                 intend
                 more
                 fully
                 to
                 examine
                 Chap.
                 6.
                 
                 §
                 .
                 1.
                 at
                 present
                 ,
                 we
                 say
                 ,
                 [
                 1
                 ]
                 That
                 Shimei
                 was
                 not
                 the
                 instrument
                 of
                 any
                 moral
                 but
                 physic
                 influence
                 from
                 God
                 :
                 the
                 precept
                 or
                 bidding
                 here
                 specified
                 was
                 not
                 moral
                 but
                 physic
                 and
                 real
                 :
                 God
                 did
                 not
                 morally
                 command
                 Shimei
                 to
                 curse
                 David
                 ,
                 but
                 physicly
                 and
                 naturally
                 incline
                 him
                 to
                 the
                 entitative
                 act
                 of
                 Cursing
                 him
                 ;
                 which
                 was
                 as
                 a
                 Precept
                 :
                 this
                 Strangius
                 grants
                 in
                 the
                 close
                 as
                 to
                 Gods
                 direction
                 .
                 [
                 2
                 ]
                 Hence
                 if
                 we
                 consider
                 
                 Shimei's
                 cursing
                 as
                 physicly
                 determined
                 to
                 such
                 an
                 object
                 ,
                 it
                 was
                 not
                 morally
                 evil
                 but
                 good
                 ,
                 and
                 so
                 from
                 God
                 :
                 It
                 's
                 true
                 ,
                 as
                 it
                 was
                 morally
                 determined
                 by
                 Shimei
                 the
                 moral
                 Agent
                 to
                 its
                 object
                 David
                 ,
                 so
                 it
                 was
                 intrinsecally
                 evil
                 ,
                 but
                 as
                 it
                 was
                 physicly
                 or
                 naturally
                 determined
                 by
                 God
                 ,
                 for
                 the
                 punishment
                 of
                 David
                 ,
                 so
                 it
                 was
                 both
                 naturally
                 and
                 morally
                 good
                 and
                 from
                 God.
                 (
                 3
                 )
                 He
                 placeth
                 the
                 whole
                 of
                 Gods
                 Influence
                 to
                 this
                 act
                 ,
                 
                   in
                   directing
                   his
                   Actions
                   to
                   his
                   just
                   judgements
                   ,
                
                 &c.
                 
                 To
                 which
                 I
                 answer
                 .
                 [
                 1
                 ]
                 How
                 could
                 God
                 direct
                 these
                 actions
                 of
                 Shimei
                 ;
                 specially
                 ,
                 the
                 immanent
                 acts
                 of
                 his
                 wil
                 ,
                 (
                 which
                 were
                 the
                 worst
                 part
                 of
                 his
                 malediction
                 )
                 but
                 by
                 an
                 efficacious
                 
                 predeterminative
                 influence
                 on
                 his
                 wil
                 and
                 its
                 acts
                 ?
                 [
                 2
                 ]
                 He
                 grants
                 ,
                 
                   that
                   this
                   Direction
                   of
                   God
                   was
                   most
                   certain
                   and
                   efficacious
                   :
                
                 if
                 so
                 ,
                 then
                 certainly
                 predeterminative
                 :
                 and
                 if
                 the
                 direction
                 be
                 predeterminative
                 ,
                 is
                 not
                 Gods
                 concurse
                 to
                 the
                 sinful
                 act
                 considered
                 materially
                 and
                 entitatively
                 ,
                 predeterminative
                 ?
                 [
                 3
                 ]
                 If
                 Gods
                 directive
                 concurse
                 be
                 predeterminative
                 ,
                 as
                 Strangius
                 must
                 by
                 his
                 concessions
                 grant
                 ,
                 wil
                 not
                 those
                 ugly
                 consequences
                 which
                 he
                 lodes
                 our
                 Hypothesis
                 with
                 ,
                 be
                 al
                 retorted
                 on
                 him
                 ?
                 Did
                 not
                 Gods
                 efficacious
                 direction
                 termine
                 on
                 
                 Shimei's
                 cursing
                 as
                 determined
                 to
                 such
                 an
                 object
                 ,
                 namely
                 David
                 ?
                 And
                 was
                 he
                 not
                 the
                 Instrument
                 of
                 this
                 efficacious
                 direction
                 ?
              
               
                 
                   Baronius
                   ,
                   Metaph.
                   S.
                   8.
                   
                   Disp
                   .
                   3.
                   p.
                
                 158.
                 answers
                 this
                 Text
                 thus
                 :
                 
                   To
                   that
                   malediction
                   of
                   Shimei
                   it
                   is
                   answered
                   ,
                   That
                   God
                   commanded
                   Shimei
                   to
                   curse
                   David
                   ,
                   not
                   by
                   bending
                   his
                   wil
                   ,
                   but
                   by
                   opening
                   to
                   him
                   the
                   way
                   to
                   this
                   evil
                   ,
                   and
                   by
                   shutting
                   it
                   to
                   al
                   other
                   evils
                   ,
                
                 i.
                 e.
                 
                   by
                   permitting
                   him
                   to
                   act
                   this
                   only
                   ,
                   whenas
                   he
                   was
                   ready
                   for
                   many
                   other
                   evils
                   .
                
                 A
                 poor
                 evasion
                 indeed
                 ,
                 and
                 such
                 as
                 if
                 admitted
                 would
                 make
                 the
                 whole
                 Scripture
                 but
                 as
                 a
                 Nose
                 of
                 Waxe
                 .
                 (
                 1
                 )
                 Doth
                 not
                 David
                 say
                 categoricly
                 ,
                 
                   that
                   God
                   bid
                
                 ,
                 [
                 i.
                 e.
                 not
                 morally
                 but
                 physicly
                 ]
                 
                   Shimei
                   to
                   curse
                
                 ?
                 And
                 what
                 can
                 this
                 implie
                 ,
                 but
                 the
                 bending
                 his
                 wil
                 to
                 the
                 substrate
                 mater
                 ,
                 or
                 entitative
                 Act
                 ?
                 (
                 2
                 )
                 Can
                 it
                 be
                 imagined
                 ,
                 that
                 David
                 could
                 mean
                 only
                 a
                 mere
                 otiose
                 and
                 speculative
                 permission
                 ,
                 and
                 not
                 an
                 active
                 concurrence
                 to
                 the
                 act
                 it self
                 entitatively
                 considered
                 ?
                 (
                 3
                 )
                 Doth
                 not
                 Baronius
                 confess
                 ,
                 
                   that
                   God
                   opened
                   to
                   him
                   the
                   way
                   to
                   this
                   evil
                   ?
                
                 And
                 if
                 so
                 ,
                 must
                 he
                 not
                 then
                 open
                 
                 Shimei's
                 heart
                 to
                 the
                 mater
                 of
                 it
                 ?
                 Did
                 not
                 the
                 main
                 act
                 of
                 malediction
                 arise
                 from
                 his
                 wil
                 ?
                 And
                 if
                 that
                 were
                 not
                 opened
                 to
                 the
                 entitative
                 act
                 ,
                 would
                 the
                 way
                 to
                 this
                 evil
                 have
                 been
                 ever
                 opened
                 ?
              
               
                 Again
                 ,
                 Gods
                 immediate
                 predeterminative
                 hand
                 in
                 those
                 acts
                 ,
                 whereunto
                 sin
                 is
                 necessarily
                 appendent
                 ,
                 may
                 be
                 demonstrated
                 from
                 2
                 
                   Sam.
                   24.
                   1.
                   
                   And
                   again
                   the
                   anger
                   of
                   the
                   Lord
                   was
                   kindled
                
                 
                 
                   against
                   Israel
                   ,
                   and
                   he
                   moved
                   David
                   against
                   them
                   ,
                   to
                   say
                   ,
                   Go
                   number
                   Israel
                   and
                   Judah
                   .
                
                 Here
                 it
                 is
                 expressely
                 said
                 ,
                 
                   that
                   God
                   moved
                   David
                
                 to
                 number
                 the
                 people
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   and
                   he
                   moved
                
                 or
                 
                   excited
                   ,
                   i.
                   e.
                
                 efficaciously
                 determined
                 and
                 applied
                 his
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 this
                 command
                 to
                 number
                 the
                 people
                 .
                 Hence
                 
                   Strangius
                   ,
                   pag.
                
                 790.
                 answers
                 ,
                 (
                 1
                 )
                 
                   That
                   the
                
                 He
                 
                   here
                   must
                   be
                   meant
                   of
                   Satan
                   ,
                   who
                   is
                   said
                   ,
                
                 1
                 Chron.
                 21.
                 1.
                 
                   to
                   stir
                   up
                   David
                   to
                   number
                   the
                   people
                   .
                
                 And
                 he
                 cites
                 for
                 this
                 Comment
                 Junius
                 with
                 others
                 .
                 But
                 alas
                 !
                 what
                 poor
                 
                 subterfuges
                 wil
                 men
                 flie
                 unto
                 to
                 avoid
                 the
                 force
                 and
                 evidence
                 of
                 Divine
                 light
                 ?
                 Doth
                 not
                 Grammatic
                 construction
                 ,
                 as
                 wel
                 as
                 the
                 mind
                 of
                 the
                 words
                 utterly
                 reject
                 such
                 a
                 glosse
                 ?
                 The
                 Particle
                 He
                 here
                 is
                 not
                 a
                 distinct
                 Pronoun
                 ,
                 as
                 our
                 English
                 Version
                 reads
                 it
                 ,
                 but
                 included
                 in
                 the
                 Verbe
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 which
                 is
                 by
                 the
                 Copulative
                 ו
                 joined
                 to
                 the
                 former
                 part
                 ,
                 and
                 
                   the
                   anger
                   of
                   the
                   Lord
                   was
                   kindled
                   :
                
                 so
                 that
                 if
                 the
                 passive
                 ,
                 
                   was
                   kindled
                
                 ,
                 belongs
                 to
                 the
                 Lords
                 anger
                 ,
                 then
                 also
                 must
                 what
                 follows
                 ,
                 
                   and
                   he
                   moved
                
                 .
                 Neither
                 is
                 this
                 sense
                 aliene
                 from
                 other
                 Scriptures
                 :
                 for
                 1
                 
                   Sam.
                   26.
                   19.
                   
                   David
                   saith
                   ,
                   That
                   God
                   had
                
                 
                 
                   stirred
                   up
                   Saul
                   against
                   him
                   ,
                   i.
                   e.
                
                 efficaciously
                 moved
                 him
                 to
                 the
                 entitative
                 act
                 of
                 persecuting
                 David
                 .
                 Thence
                 (
                 2
                 )
                 Strangius
                 fearing
                 the
                 ruinous
                 downfal
                 of
                 this
                 refuge
                 flies
                 to
                 another
                 ,
                 thus
                 :
                 
                   But
                   if
                   we
                   follow
                   the
                   commun
                   interpretation
                   ,
                   it
                   appears
                   ,
                   that
                   the
                   same
                   fact
                   is
                   ascribed
                   to
                   God
                   and
                   Satan
                   ;
                   and
                   therefore
                   it
                   must
                   be
                   on
                   a
                   different
                   account
                   :
                   and
                   here
                   also
                   the
                   varietie
                   in
                   the
                   end
                   and
                   mode
                   makes
                   the
                   unspotted
                   Justice
                   of
                   God
                   to
                   shine
                   forth
                   ,
                   and
                   the
                   malice
                   of
                   Satan
                   and
                   pravitie
                   of
                   man
                   to
                   discover
                   itself
                   .
                   For
                   [
                   1
                   ]
                   the
                   action
                   of
                   numbering
                   the
                   people
                   was
                   not
                   in
                   itself
                   evil
                   .
                   [
                   2
                   ]
                   Divines
                   distinguish
                   between
                   tentation
                   of
                   probation
                   and
                   seduction
                   .
                   [
                   3
                   ]
                   Here
                   the
                   sane
                   things
                   concur
                   ,
                   which
                   were
                   before
                   explicated
                   of
                   the
                   same
                   sense
                   ,
                   whereby
                   God
                   is
                   said
                   to
                   incline
                   to
                   evil
                   ,
                   namely
                   the
                   permission
                   and
                   laxation
                   of
                   the
                   reins
                   to
                   Satan
                   ,
                   the
                   oblation
                   of
                   occasions
                   and
                   irritaments
                   ,
                   impediments
                   being
                   removed
                   ,
                   and
                   the
                   suspension
                   of
                   Divine
                   Grace
                   :
                   which
                   things
                   concurring
                   with
                   the
                   pravitie
                   of
                   nature
                   ,
                   sin
                   necessarily
                   follows
                   .
                
              
               
                 (
                 1
                 )
                 We
                 grant
                 ,
                 that
                 the
                 same
                 fact
                 is
                 ascribed
                 to
                 God
                 and
                 Satan
                 on
                 different
                 accounts
                 :
                 God
                 put
                 the
                 thought
                 entitatively
                 considered
                 into
                 Davids
                 heart
                 ,
                 but
                 Satan
                 stirred
                 up
                 his
                 heart
                 to
                 the
                 act
                 of
                 numbering
                 the
                 people
                 ;
                 God
                 in
                 judgement
                 gave
                 over
                 David
                 to
                 this
                 sin
                 ,
                 that
                 it
                 should
                 be
                 at
                 this
                 time
                 when
                 God
                 was
                 angry
                 with
                 Israel
                 :
                 There
                 is
                 a
                 special
                 providence
                 of
                 God
                 even
                 in
                 the
                 ebullitions
                 of
                 lusts
                 in
                 the
                 hearts
                 of
                 his
                 own
                 people
                 .
                 Thus
                 also
                 in
                 the
                 wicked
                 ;
                 who
                 put
                 that
                 thought
                 of
                 murder
                 considered
                 materially
                 into
                 the
                 heart
                 of
                 
                   Esau
                   ,
                   When
                   my
                   father
                   is
                   dead
                   I
                   wil
                   slay
                   my
                   brother
                   Jacob
                   ?
                
                 Was
                 it
                 not
                 from
                 God
                 ?
                 Whence
                 came
                 that
                 motion
                 into
                 the
                 heart
                 of
                 Judas
                 to
                 betray
                 Christ
                 ,
                 with
                 al
                 the
                 circumstances
                 materially
                 considered
                 referring
                 thereto
                 ?
                 were
                 they
                 not
                 from
                 God
                 ?
                 Thus
                 here
                 ,
                 God
                 put
                 the
                 entitative
                 thought
                 of
                 numbering
                 the
                 people
                 into
                 the
                 heart
                 of
                 David
                 ,
                 albeit
                 Satan
                 stirred
                 it
                 up
                 ;
                 and
                 God
                 was
                 the
                 Orderer
                 ,
                 albeit
                 Satan
                 the
                 Abettor
                 and
                 in
                 some
                 sense
                 the
                 Author
                 of
                 it
                 :
                 for
                 God
                 is
                 only
                 the
                 prime
                 physic
                 cause
                 of
                 the
                 natural
                 
                 entitie
                 ,
                 but
                 Satan
                 the
                 moral
                 cause
                 or
                 Author
                 of
                 the
                 vitiositie
                 :
                 again
                 ,
                 the
                 concurse
                 of
                 God
                 to
                 the
                 natural
                 entitative
                 act
                 is
                 immediate
                 ,
                 efficacious
                 ,
                 and
                 predeterminative
                 ,
                 but
                 Satans
                 concurse
                 only
                 mediate
                 ,
                 objective
                 ,
                 and
                 suasive
                 ,
                 though
                 with
                 more
                 or
                 lesse
                 degrees
                 of
                 moral
                 efficacitie
                 ,
                 as
                 Eph.
                 2.
                 2.
                 
                 Again
                 ,
                 (
                 2
                 )
                 we
                 grant
                 ,
                 that
                 the
                 different
                 ends
                 and
                 modes
                 of
                 operating
                 make
                 Gods
                 unspotted
                 Justice
                 and
                 mans
                 pravitie
                 to
                 shine
                 forth
                 .
                 (
                 3
                 )
                 We
                 are
                 glad
                 ,
                 that
                 Strangius
                 wil
                 grant
                 ,
                 
                   the
                   action
                   of
                   numbering
                   the
                   people
                   not
                   to
                   be
                   in
                   itself
                   evil
                   .
                
                 Whence
                 ,
                 by
                 a
                 paritie
                 of
                 reason
                 ,
                 we
                 argue
                 ,
                 That
                 no
                 action
                 ,
                 though
                 never
                 so
                 intrinsecally
                 evil
                 ,
                 is
                 in
                 itself
                 ,
                 
                   i.
                   e.
                
                 as
                 considered
                 in
                 its
                 physic
                 entitative
                 act
                 ,
                 and
                 according
                 to
                 its
                 substrate
                 mater
                 ,
                 sinful
                 :
                 for
                 certainly
                 if
                 Davids
                 numbering
                 the
                 people
                 ,
                 which
                 was
                 a
                 sin
                 attended
                 with
                 so
                 much
                 pride
                 ,
                 vain-glorie
                 ,
                 and
                 confidence
                 in
                 an
                 arme
                 of
                 flesh
                 ,
                 with
                 other
                 aggravations
                 ,
                 which
                 so
                 greatly
                 provoked
                 God
                 ,
                 were
                 not
                 in
                 itself
                 evil
                 ,
                 no
                 other
                 sin
                 considered
                 in
                 its
                 mere
                 entitative
                 and
                 physic
                 act
                 is
                 such
                 .
                 Yea
                 ,
                 I
                 as
                 yet
                 see
                 no
                 reason
                 why
                 this
                 sin
                 of
                 David
                 considered
                 in
                 its
                 individual
                 circumstances
                 and
                 moral
                 relation
                 to
                 its
                 object
                 and
                 principes
                 ,
                 may
                 not
                 be
                 estimed
                 a
                 sin
                 intrinsecally
                 evil
                 ,
                 as
                 wel
                 as
                 
                 Shimei's
                 cursing
                 David
                 .
                 But
                 (
                 4
                 )
                 
                 Strangius's
                 summary
                 conclusion
                 ,
                 
                   That
                   Gods
                   concurse
                   to
                
                 Davids
                 
                   sin
                   was
                   only
                   an
                   idle
                   permission
                   ,
                   laxation
                   of
                   the
                   reins
                   to
                   Satan
                   ,
                   and
                   oblation
                   of
                   occasions
                   ,
                   with
                   suspension
                   of
                   Divine
                   Grace
                   ,
                
                 is
                 very
                 contradictory
                 both
                 to
                 the
                 letter
                 and
                 mind
                 of
                 the
                 Text
                 ,
                 which
                 saith
                 positively
                 ,
                 
                   that
                   God
                   moved
                
                 ,
                 or
                 excited
                 ,
                 and
                 
                   stirred
                   up
                   the
                   mind
                
                 of
                 David
                 ,
                 not
                 morally
                 ,
                 but
                 physicly
                 ,
                 to
                 the
                 entitative
                 act
                 of
                 numbering
                 the
                 people
                 .
                 Certainly
                 ,
                 when
                 the
                 Scripture
                 speakes
                 so
                 categoricly
                 and
                 positively
                 of
                 
                   Gods
                   moving
                   the
                   wil
                   to
                   its
                   act
                   ,
                
                 to
                 restrain
                 such
                 moving
                 influences
                 and
                 causalitie
                 ,
                 only
                 to
                 mere
                 
                   idle
                   permission
                
                 ,
                 or
                 
                   objective
                   oblation
                   of
                   occasions
                
                 ,
                 or
                 
                   negative
                   suspensions
                
                 of
                 Divine
                 Grace
                 ,
                 what
                 is
                 this
                 but
                 to
                 make
                 the
                 Scripture
                 contradictory
                 to
                 itself
                 ,
                 or
                 affirmation
                 and
                 negation
                 applicable
                 to
                 the
                 same
                 words
                 ?
                 How
                 easily
                 might
                 an
                 Atheist
                 hence
                 take
                 advantage
                 to
                 elude
                 al
                 Scripture
                 !
              
               
                 But
                 to
                 passe
                 on
                 to
                 other
                 Texts
                 ,
                 that
                 clearly
                 expresse
                 Gods
                 immediate
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 .
                 1
                 Kings
                 11.
                 31.
                 the
                 Lord
                 saith
                 ,
                 
                   I
                   wil
                   rend
                   the
                   kingdome
                
                 
                 
                   out
                   of
                   the
                   hand
                   of
                   Solomon
                   .
                
                 So
                 vers
                 .
                 37.
                 to
                 
                   Jeroboam
                   ,
                   I
                   wil
                   take
                   thee
                   and
                   thou
                   shalt
                   reigne
                   ,
                
                 &c.
                 
                 Whence
                 1
                 Kings
                 12.
                 15.
                 it
                 's
                 said
                 ,
                 that
                 the
                 cause
                 why
                 Rehoboam
                 hearkened
                 not
                 unto
                 the
                 people
                 ,
                 
                   was
                   from
                   the
                   Lord
                   ,
                   that
                   he
                   might
                   performe
                   his
                   saying
                   ,
                
                 &c.
                 So
                 vers
                 .
                 24.
                 
                 
                 God
                 saith
                 expressely
                 ,
                 
                   The
                   thing
                   [
                   i.
                   e.
                
                 the
                 revolt
                 of
                 
                   Israel
                   ]
                   is
                   from
                   me
                
                 .
                 So
                 of
                 Jehu
                 ,
                 God
                 saith
                 ,
                 2
                 
                   Kings
                   9.
                   3.
                   
                   I
                   have
                   anointed
                   thee
                
                 
                 King
                 :
                 and
                 
                   chap.
                   10.
                   30.
                   
                   Jehu
                
                 is
                 said
                 
                   to
                   do
                   unto
                   the
                   house
                   of
                   Ahab
                   al
                   that
                   was
                   in
                   Gods
                   heart
                   .
                
                 From
                 these
                 Texts
                 it's
                 most
                 evident
                 ,
                 that
                 the
                 holy
                 God
                 assumes
                 to
                 himself
                 the
                 production
                 of
                 such
                 entitative
                 natural
                 acts
                 ,
                 which
                 had
                 sin
                 necessarily
                 appendent
                 to
                 them
                 .
              
               
                 Now
                 let
                 us
                 examine
                 what
                 response
                 Strangius
                 gives
                 hereto
                 :
                 
                   l.
                   4.
                   c.
                   4.
                   p.
                
                 793.
                 rejecting
                 the
                 answer
                 of
                 Bellarmine
                 ,
                 (
                 which
                 to
                 me
                 is
                 as
                 good
                 as
                 his
                 ,
                 yea
                 not
                 really
                 different
                 )
                 he
                 answers
                 ,
                 
                   It
                   is
                   not
                   unlikely
                   but
                   that
                
                 Jeroboam
                 and
                 Jehu
                 ,
                 
                   albeit
                   in
                   taking
                   the
                   Kingdome
                   they
                   sinned
                   not
                   as
                   to
                   the
                   thing
                   itself
                   and
                   substance
                   of
                   the
                   act
                   ,
                   because
                   instructed
                   by
                   Gods-command
                   ,
                   yet
                   in
                   manner
                   of
                   acting
                   ,
                   as
                   they
                   were
                   profane
                   men
                   ,
                   they
                   variously
                   sinned
                   by
                   mingling
                   their
                   own
                   ambition
                   and
                   depraved
                   affections
                   with
                   the
                   worke
                   of
                   God.
                
                 Thence
                 he
                 concludes
                 ,
                 
                   That
                   whatever
                   their
                   sins
                   were
                   ,
                   yet
                   the
                   justice
                   of
                   God
                   sufficiently
                   shines
                   forth
                   in
                   the
                   whole
                   of
                   this
                   Administration
                   ,
                   because
                   God
                   used
                   both
                   the
                   Kings
                   and
                   people
                   in
                   this
                   worke
                   only
                   as
                   instruments
                   to
                   execute
                   his
                   just
                   judgements
                   ,
                
                 &c.
                 
              
               
                 To
                 give
                 a
                 brief
                 replie
                 hereto
                 ,
                 it
                 is
                 very
                 evident
                 ,
                 that
                 al
                 that
                 
                 Strangius
                 hath
                 given
                 us
                 in
                 answer
                 to
                 these
                 Texts
                 ,
                 doth
                 but
                 more
                 confirme
                 us
                 in
                 the
                 true
                 sense
                 we
                 give
                 of
                 them
                 .
                 For
                 (
                 1
                 )
                 it
                 is
                 manifest
                 ,
                 that
                 Jeroboam
                 and
                 Jehu
                 ,
                 with
                 the
                 Revolters
                 their
                 Adherents
                 ,
                 sinned
                 not
                 only
                 in
                 the
                 mode
                 or
                 manner
                 ,
                 but
                 in
                 the
                 very
                 substance
                 of
                 their
                 acts
                 :
                 For
                 is
                 not
                 High
                 treason
                 against
                 a
                 lawful
                 King
                 an
                 act
                 sinful
                 as
                 to
                 its
                 substance
                 ?
                 And
                 were
                 not
                 Rehoboam
                 and
                 Ahab
                 both
                 lawful
                 Kings
                 ?
                 Was
                 not
                 
                   Rehoboam
                   Solomons
                
                 Son
                 ,
                 whom
                 God
                 made
                 King
                 ?
                 It
                 's
                 true
                 ,
                 Jeroboam
                 and
                 Jehu
                 had
                 private
                 prophetic
                 Instructions
                 and
                 Unctions
                 ,
                 but
                 yet
                 those
                 gave
                 them
                 no
                 real
                 title
                 before
                 the
                 people
                 ,
                 but
                 only
                 secret
                 intimations
                 what
                 God
                 would
                 in
                 his
                 providence
                 bring
                 to
                 passe
                 .
                 David
                 had
                 a
                 promise
                 of
                 the
                 Kingdom
                 and
                 also
                 Divine
                 Unction
                 ;
                 and
                 yet
                 he
                 confesseth
                 ,
                 that
                 God
                 gave
                 him
                 no
                 actual
                 title
                 to
                 the
                 Kingdom
                 in
                 the
                 eyes
                 of
                 men
                 ;
                 but
                 he
                 stil
                 ownes
                 Saul
                 as
                 his
                 Soverain
                 King
                 ,
                 and
                 the
                 Lords
                 Anointed
                 :
                 and
                 so
                 ought
                 Jeroboam
                 and
                 Jehu
                 their
                 lawful
                 Soverains
                 ,
                 til
                 God
                 had
                 given
                 them
                 a
                 legal
                 title
                 before
                 men
                 .
                 (
                 2
                 )
                 But
                 suppose
                 Jeroboam
                 and
                 
                 Jehu's
                 sin
                 were
                 only
                 in
                 the
                 manner
                 ,
                 not
                 in
                 the
                 substance
                 of
                 the
                 act
                 ,
                 yet
                 certain
                 it
                 is
                 ,
                 that
                 the
                 peoples
                 sin
                 ,
                 before
                 God
                 had
                 declared
                 his
                 soverain
                 wil
                 to
                 them
                 ,
                 was
                 high
                 Treason
                 ,
                 and
                 so
                 substantially
                 evil
                 .
                 (
                 3
                 )
                 Yea
                 further
                 ,
                 grant
                 that
                 they
                 al
                 sinned
                 but
                 in
                 the
                 mode
                 ,
                 not
                 in
                 the
                 substance
                 of
                 their
                 acts
                 ,
                 yet
                 whether
                 the
                 act
                 
                 be
                 substantially
                 or
                 modally
                 only
                 sinful
                 ,
                 it
                 comes
                 al
                 to
                 one
                 in
                 this
                 case
                 of
                 Divine
                 concurse
                 and
                 predetermination
                 :
                 For
                 if
                 God
                 concur
                 to
                 the
                 substrate
                 mater
                 of
                 acts
                 modally
                 sinful
                 ;
                 why
                 may
                 he
                 not
                 as
                 wel
                 concur
                 to
                 the
                 substrate
                 mater
                 of
                 acts
                 substantially
                 sinful
                 ?
                 Do
                 not
                 our
                 Adversaries
                 hereby
                 ,
                 according
                 to
                 their
                 Principes
                 ,
                 make
                 God
                 the
                 Author
                 of
                 modal
                 sins
                 ?
                 Or
                 ,
                 is
                 not
                 the
                 entitative
                 act
                 of
                 modal
                 and
                 substantial
                 sins
                 the
                 same
                 as
                 to
                 kind
                 ,
                 namely
                 a
                 real
                 physic
                 or
                 natural
                 good
                 ?
                 and
                 therefore
                 if
                 God
                 concur
                 to
                 the
                 one
                 ,
                 why
                 not
                 also
                 to
                 the
                 other
                 ?
                 Assuredly
                 ,
                 the
                 most
                 refined
                 Wits
                 wil
                 never
                 find
                 out
                 a
                 sufficient
                 disparitie
                 between
                 acts
                 modally
                 and
                 substantially
                 sinful
                 ,
                 so
                 as
                 to
                 allow
                 God
                 an
                 efficacious
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 one
                 ,
                 but
                 not
                 of
                 the
                 other
                 .
                 (
                 4
                 )
                 Strangius
                 grants
                 in
                 the
                 close
                 ,
                 
                   That
                   God
                   used
                   both
                   these
                   Kings
                   and
                   their
                   mutinous
                   Adherents
                   as
                   instruments
                   in
                   this
                   worke
                   ,
                   to
                   execute
                   his
                   just
                   judgements
                   ,
                
                 &c.
                 
                 Did
                 he
                 so
                 indeed
                 ?
                 Did
                 he
                 not
                 then
                 also
                 make
                 use
                 of
                 their
                 politic
                 contrivements
                 ,
                 ambitiose
                 wils
                 ,
                 and
                 rebellious
                 affections
                 as
                 instruments
                 in
                 this
                 worke
                 ?
                 And
                 if
                 so
                 ,
                 did
                 not
                 God
                 also
                 move
                 ,
                 excite
                 ,
                 applie
                 ,
                 yea
                 predetermine
                 their
                 wils
                 to
                 the
                 substrate
                 mater
                 of
                 their
                 traitorous
                 rebellious
                 designes
                 and
                 exploits
                 ?
                 Do
                 not
                 al
                 these
                 consequences
                 hang
                 together
                 in
                 an
                 indissoluble
                 chain
                 of
                 invict
                 Reason
                 ?
                 To
                 close
                 up
                 these
                 arguments
                 with
                 that
                 of
                 
                   Calvin
                   ,
                   Institut
                   .
                   lib.
                   1.
                   cap.
                   18.
                   
                   §
                   .
                   4.
                   pag.
                
                 78.
                 
                 
                   But
                   now
                   how
                   it
                   may
                   be
                   from
                   God
                   ,
                   and
                   governed
                   by
                   his
                   secret
                   providence
                   ,
                   which
                   men
                   wickedly
                   undertake
                   ,
                   we
                   have
                   an
                   illustrious
                   document
                   in
                   the
                   Election
                   of
                   King
                   Jeroboam
                   ;
                   in
                   which
                   the
                   madnesse
                   and
                   temeritie
                   of
                   the
                   people
                   is
                   severely
                   condemned
                   ,
                   because
                   they
                   perverted
                   the
                   order
                   established
                   by
                   God
                   ,
                   and
                   perfidiosely
                   departed
                   from
                   the
                   familie
                   of
                   David
                   :
                   and
                   yet
                   we
                   know
                   ,
                   that
                   God
                   would
                   have
                   him
                   anointed
                   ;
                   whence
                   in
                   the
                   words
                   of
                   
                     Hosea
                     ,
                     c.
                  
                   8.
                   4.
                   there
                   appears
                   a
                   kind
                   of
                   repugnance
                   ;
                   because
                   God
                   there
                   complains
                   ,
                   
                     That
                     that
                     Kingdome
                     was
                     erected
                     contrary
                     to
                     his
                     wil
                     and
                     knowlege
                  
                   ;
                   and
                   yet
                   c.
                   13.
                   11.
                   he
                   declares
                   ,
                   
                     That
                     he
                     gave
                     Jeroboam
                     to
                     be
                     King
                     in
                     his
                     wrath
                     .
                  
                   How
                   can
                   these
                   things
                   agree
                   ?
                   Thence
                   he
                   concludes
                   ,
                   
                     We
                     see
                     therefore
                     that
                     God
                     ,
                     who
                     nilled
                     the
                     perfidie
                     or
                     treacherie
                     ,
                     yet
                     ,
                     for
                     another
                     end
                     ,
                     justly
                     willed
                     the
                     defection
                     .
                  
                
                 And
                 if
                 God
                 justly
                 willed
                 the
                 defection
                 ,
                 he
                 also
                 justly
                 moved
                 and
                 predetermined
                 them
                 to
                 the
                 substrate
                 mater
                 thereof
                 ;
                 for
                 predetermination
                 answers
                 adequately
                 to
                 God
                 predefinition
                 or
                 absolute
                 volition
                 ,
                 as
                 Strangius
                 grants
                 .
              
               
                 We
                 adde
                 to
                 the
                 fore-cited
                 Texts
                 ,
                 1
                 
                   King.
                   22.
                   23.
                   
                   Now
                   therefore
                   
                   
                   behold
                   ,
                   the
                   Lord
                   hath
                   put
                   a
                   lying
                   spirit
                   in
                   the
                   mouth
                   of
                   al
                   these
                   thy
                   Prophets
                   ,
                   and
                   the
                   Lord
                   hath
                   spoken
                   evil
                   concerning
                   thee
                   .
                   (
                   1
                   )
                   The
                   Lord
                   hath
                   put
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   hath
                   given
                   forth
                   ,
                   delivered
                   ,
                
                 or
                 put
                 .
                 LXX
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   hath
                   given
                
                 .
                 It
                 notes
                 here
                 an
                 efficacious
                 enthusiastic
                 infusion
                 ,
                 which
                 of
                 al
                 kinds
                 of
                 predetermination
                 is
                 most
                 prevalent
                 and
                 irresistible
                 .
                 (
                 2
                 )
                 Note
                 also
                 the
                 sin
                 ,
                 it
                 is
                 a
                 lying
                 spirit
                 ,
                 which
                 certainly
                 denotes
                 an
                 act
                 intrinsecally
                 evil
                 :
                 For
                 is
                 it
                 not
                 a
                 sin
                 of
                 the
                 first
                 magnitude
                 to
                 forge
                 lying
                 Prophecies
                 ,
                 and
                 impose
                 them
                 on
                 men
                 as
                 the
                 Oracles
                 of
                 God
                 ,
                 thereby
                 to
                 delude
                 their
                 souls
                 into
                 Hel
                 ?
                 Such
                 was
                 the
                 case
                 here
                 :
                 and
                 yet
                 ,
                 lo
                 !
                 it's
                 said
                 ,
                 that
                 this
                 very
                 sin
                 was
                 ,
                 as
                 to
                 its
                 substrate
                 mater
                 or
                 entitative
                 act
                 ,
                 from
                 God
                 :
                 can
                 any
                 thing
                 be
                 spoken
                 more
                 nakedly
                 and
                 clearly
                 to
                 evince
                 and
                 demonstrate
                 the
                 truth
                 of
                 our
                 Hypothesis
                 ?
              
               
                 What
                 doth
                 Strangius
                 replie
                 to
                 this
                 ?
                 His
                 answer
                 we
                 find
                 ,
                 
                   lib.
                   4.
                   cap.
                   4.
                   pag.
                   788.
                   
                   We
                   must
                   note
                   ,
                   that
                   this
                   oration
                   from
                   the
                   Prophet
                
                 Micaiah
                 
                   is
                   parabolic
                   ,
                   in
                   which
                   various
                   things
                   are
                   spoken
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   our
                   capacitie
                   ;
                   and
                   in
                   a
                   Parable
                   althings
                   are
                   not
                   to
                   be
                   cut
                   open
                   to
                   the
                   quick
                   ,
                   but
                   that
                   only
                   must
                   be
                   regarded
                   ,
                   which
                   belongs
                   to
                   the
                   scope
                   of
                   the
                   Parable
                   —
                   But
                   in
                   that
                   God
                   said
                   ,
                
                 vers
                 .
                 22.
                 
                 
                   Go
                   forth
                   and
                   do
                   so
                   ,
                   it
                   must
                   be
                   understood
                   of
                   Divine
                   permission
                   :
                   for
                   we
                   use
                   the
                   Imperative
                   Mode
                   not
                   only
                   in
                   commanding
                   ,
                   but
                   also
                   in
                   permitting
                   ,
                   or
                   giving
                   licence
                   .
                   And
                   albeit
                   there
                   be
                   mention
                   made
                   of
                   a
                   Divine
                   precept
                   ,
                   yet
                   that
                   is
                   not
                   otherwise
                   to
                   be
                   taken
                   ,
                   than
                   for
                   the
                   efficacious
                   direction
                   of
                   God
                   ,
                   for
                   the
                   execution
                   of
                   his
                   just
                   judgement
                   ,
                   that
                   God
                   delivered
                
                 Ahab
                 
                   and
                   his
                   false
                   Prophets
                   left
                   by
                   God
                   to
                   be
                   deceived
                   by
                   Satan
                   :
                   of
                   which
                   Tradition
                   afterward
                   .
                
              
               
                 In
                 answer
                 hereto
                 ,
                 (
                 1
                 )
                 what
                 Strangius
                 means
                 by
                 his
                 parabolic
                 Oration
                 is
                 not
                 easie
                 to
                 divine
                 .
                 For
                 we
                 know
                 ,
                 that
                 al
                 Parables
                 consiste
                 of
                 two
                 parts
                 ,
                 the
                 Proposition
                 and
                 Reddition
                 or
                 moral
                 :
                 and
                 what
                 is
                 there
                 to
                 be
                 found
                 of
                 these
                 in
                 this
                 Text
                 or
                 Contexture
                 ?
                 But
                 this
                 seems
                 most
                 like
                 to
                 
                 Strangius's
                 design
                 ,
                 to
                 bring
                 this
                 Text
                 to
                 a
                 parabolic
                 image
                 ,
                 thereby
                 to
                 elude
                 its
                 argumentative
                 force
                 :
                 for
                 Divines
                 grant
                 ,
                 
                   That
                   parabolic
                   or
                   symbolic
                   Theologie
                   is
                   not
                   argumentative
                   ,
                
                 further
                 than
                 the
                 scope
                 and
                 mind
                 of
                 the
                 Symbol
                 reacheth
                 .
                 That
                 here
                 is
                 something
                 spoken
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 according
                 to
                 human
                 capacitie
                 I
                 easily
                 grant
                 ,
                 but
                 this
                 doth
                 not
                 at
                 al
                 invalidate
                 the
                 argument
                 ,
                 but
                 rather
                 confirme
                 it
                 .
                 The
                 wise
                 God
                 speakes
                 according
                 to
                 the
                 manner
                 of
                 men
                 ,
                 
                   inquiring
                   ,
                   examining
                
                 ,
                 and
                 expecting
                 what
                 the
                 issue
                 would
                 be
                 ,
                 thereby
                 the
                 more
                 fully
                 to
                 demonstrate
                 his
                 efficacious
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 
                 of
                 this
                 sinful
                 act
                 .
                 (
                 2
                 )
                 As
                 for
                 the
                 command
                 of
                 God
                 ,
                 
                   vers
                   .
                   22.
                   
                   Go
                   forth
                   and
                   do
                   so
                   ,
                
                 it
                 can
                 in
                 no
                 sober
                 sense
                 be
                 understood
                 of
                 a
                 mere
                 permission
                 .
                 For
                 al
                 permission
                 is
                 either
                 moral
                 or
                 Physic
                 and
                 natural
                 :
                 it
                 cannot
                 be
                 meant
                 of
                 a
                 moral
                 permission
                 ,
                 which
                 Strangius
                 seems
                 to
                 incline
                 unto
                 :
                 for
                 if
                 God
                 had
                 given
                 the
                 lying
                 spirit
                 a
                 licence
                 ,
                 or
                 legal
                 permission
                 to
                 deceive
                 ,
                 how
                 could
                 he
                 be
                 vindicated
                 from
                 being
                 the
                 Author
                 of
                 the
                 sin
                 ?
                 Is
                 not
                 lying
                 a
                 sin
                 intrinsecally
                 evil
                 ?
                 Should
                 not
                 the
                 holy
                 God
                 then
                 ,
                 according
                 to
                 this
                 sense
                 ,
                 be
                 the
                 Author
                 of
                 a
                 sin
                 intrinsecally
                 evil
                 ?
                 Neither
                 can
                 it
                 be
                 meant
                 of
                 a
                 mere
                 speculative
                 physic
                 permission
                 ,
                 as
                 to
                 the
                 substrate
                 mater
                 :
                 for
                 it
                 's
                 expressed
                 in
                 a
                 terme
                 of
                 the
                 most
                 active
                 import
                 ,
                 
                   the
                   Lord
                   hath
                   put
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 This
                 Divine
                 precept
                 therefore
                 must
                 denote
                 an
                 efficacious
                 real
                 influence
                 ,
                 such
                 as
                 predetermined
                 those
                 lying
                 spirits
                 to
                 the
                 substrate
                 mater
                 of
                 their
                 sin
                 .
                 Yea
                 ,
                 (
                 3
                 )
                 is
                 there
                 not
                 so
                 much
                 included
                 in
                 the
                 last
                 clause
                 of
                 
                 Strangius's
                 replie
                 ,
                 wherein
                 he
                 grants
                 ,
                 
                   This
                   Divine
                   precept
                   to
                   be
                   taken
                   for
                   the
                   efficacious
                   direction
                   of
                   God
                   ,
                   for
                   the
                   execution
                   of
                   his
                   just
                   judgement
                   ?
                
                 Now
                 what
                 is
                 Gods
                 efficacious
                 direction
                 ,
                 but
                 a
                 part
                 of
                 his
                 efficacious
                 predeterminative
                 concurse
                 ?
                 And
                 how
                 could
                 God
                 efficaciously
                 direct
                 these
                 lying
                 spirits
                 in
                 Ahabs
                 false
                 Prophets
                 ,
                 but
                 by
                 a
                 predeterminative
                 influence
                 applying
                 their
                 minds
                 and
                 wils
                 to
                 the
                 substrate
                 mater
                 of
                 their
                 false
                 prophetic
                 inspirations
                 ?
              
               
                 I
                 shal
                 conclude
                 this
                 Head
                 with
                 Rev.
                 17.
                 17.
                 where
                 speaking
                 of
                 
                 the
                 
                   ten
                   Hornes
                
                 ,
                 which
                 gave
                 their
                 power
                 to
                 the
                 Beste
                 ,
                 he
                 saith
                 ,
                 
                   God
                   hath
                   put
                   into
                   their
                   hearts
                   to
                   fulfil
                   his
                   wil
                   ,
                   and
                   to
                   agree
                   and
                   give
                   their
                   kingdome
                   unto
                   the
                   Beste
                   .
                
                 That
                 phrase
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 is
                 very
                 emphatic
                 ,
                 and
                 notes
                 not
                 the
                 infusion
                 of
                 any
                 vitiositie
                 ,
                 but
                 the
                 efficacious
                 predetermining
                 their
                 wils
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 ,
                 and
                 permission
                 of
                 the
                 vitiositie
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 exactly
                 answers
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 1
                 Kings
                 22.
                 23.
                 which
                 the
                 LXX
                 .
                 render
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 here
                 signifies
                 ,
                 
                   to
                   cause
                   the
                   mater
                   effectually
                   to
                   be
                   brought
                   about
                   ,
                
                 as
                 the
                 same
                 word
                 signifies
                 ,
                 
                   Mat.
                   12.
                   39.
                   
                   &
                   16.
                   4.
                   
                   &
                   24.
                   24.
                   
                   Mar.
                   13.
                   22.
                   
                   Act.
                   2.
                   19.
                   
                   &
                   14.
                   3.
                   
                   Rom.
                   15.
                   5.
                   
                   Rev.
                
                 3.
                 4.
                 and
                 elsewhere
                 .
                 Whence
                 it
                 follows
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   fulfil
                   his
                   wil.
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 signifies
                 ,
                 
                   powerfully
                   to
                   effect
                
                 ,
                 or
                 
                   to
                   performe
                   with
                   singular
                   efficace
                
                 ,
                 in
                 which
                 sense
                 it
                 is
                 used
                 also
                 Mat.
                 7.
                 22.
                 
                 &
                 13.
                 58.
                 or
                 
                   to
                   effect
                   with
                   labor
                   and
                   industrie
                   ,
                
                 as
                 it
                 's
                 used
                 ,
                 
                   Act.
                   9.
                   39.
                   
                   &
                   19.
                   24.
                   
                   Heb.
                
                 8.
                 5.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 properly
                 
                   a
                   decree
                   ,
                   sentence
                
                 ,
                 or
                 
                   confirmed
                   purpose
                
                 ;
                 so
                 here
                 .
                 So
                 that
                 the
                 mind
                 of
                 this
                 Text
                 seems
                 this
                 :
                 The
                 blessed
                 God
                 passed
                 an
                 absolute
                 irreversible
                 decree
                 or
                 
                 purpose
                 ,
                 that
                 the
                 Adherents
                 of
                 Antichrist
                 should
                 give
                 up
                 their
                 Power
                 and
                 Kingdome
                 to
                 him
                 ;
                 and
                 thence
                 he
                 ,
                 by
                 an
                 efficacious
                 concurse
                 ,
                 predetermined
                 their
                 wils
                 to
                 the
                 substrate
                 mater
                 of
                 those
                 acts
                 ,
                 whereunto
                 sin
                 was
                 annexed
                 ,
                 for
                 the
                 glorifying
                 of
                 his
                 Justice
                 ,
                 on
                 Antichrist
                 ,
                 and
                 his
                 power
                 and
                 mercie
                 towards
                 his
                 afflicted
                 Churches
                 .
              
               
                 Now
                 let
                 us
                 examine
                 the
                 subterfuges
                 men
                 shelter
                 themselves
                 under
                 ,
                 to
                 avoid
                 the
                 force
                 of
                 this
                 Text.
                 A
                 reverend
                 Divine
                 of
                 name
                 among
                 us
                 replies
                 thus
                 :
                 
                   (
                   1
                   )
                   He
                   that
                   readeth
                   Dr.
                   Hammonds
                   Exposition
                   applying
                   this
                   to
                   Alaricus
                   sacking
                   Rome
                   ,
                   with
                   the
                   effects
                   ,
                   wil
                   see
                   that
                   the
                   very
                   subject
                   is
                   so
                   dubious
                   and
                   dark
                   ,
                   as
                   not
                   fit
                   to
                   found
                   such
                   a
                   Doctrine
                   on
                   .
                   (
                   2
                   )
                   It
                   was
                   the
                   effect
                   of
                   sin
                   that
                   God
                   willed
                   ,
                   and
                   not
                   the
                   sin
                   .
                   (
                   3
                   )
                   He
                   is
                   not
                   said
                   to
                   put
                   the
                   sin
                   into
                   their
                   hearts
                   ,
                   —
                   but
                   only
                   
                     to
                     do
                     his
                     pleasure
                     ,
                     and
                     agree
                     to
                     give
                     up
                     ,
                  
                   &c.
                   which
                   he
                   could
                   most
                   easily
                   do
                   by
                   putting
                   many
                   good
                   and
                   lawful
                   thoughts
                   into
                   their
                   hearts
                   ,
                   which
                   with
                   their
                   own
                   sins
                   ,
                   would
                   have
                   that
                   effect
                   ,
                   which
                   he
                   willed
                   :
                   if
                   a
                   thief
                   have
                   a
                   wil
                   to
                   rob
                   ,
                   God
                   may
                   put
                   it
                   into
                   his
                   heart
                   to
                   go
                   such
                   or
                   such
                   a
                   way
                   ,
                   where
                   a
                   wicked
                   man
                   to
                   be
                   punished
                   wil
                   be
                   in
                   his
                   way
                   .
                
                 Thus
                 that
                 reverend
                 Divine
                 .
              
               
                 In
                 answer
                 hereto
                 we
                 say
                 ,
                 That
                 whatever
                 mens
                 Comments
                 may
                 be
                 ,
                 yet
                 certainly
                 the
                 subject
                 is
                 not
                 so
                 dark
                 ,
                 but
                 carries
                 evidence
                 enough
                 with
                 it
                 ,
                 that
                 it
                 can
                 be
                 meant
                 of
                 no
                 other
                 than
                 of
                 the
                 ten
                 hornes
                 ,
                 which
                 give
                 up
                 their
                 Kingdome
                 to
                 the
                 Antichristian
                 Beste
                 .
                 (
                 2
                 )
                 Whereas
                 he
                 saith
                 ,
                 
                   It
                   was
                   the
                   effect
                   of
                   their
                   sin
                   that
                   God
                   willed
                   ,
                   and
                   not
                   the
                   sin
                   ,
                
                 this
                 seems
                 contradictory
                 to
                 the
                 very
                 letter
                 as
                 wel
                 as
                 to
                 the
                 mind
                 of
                 the
                 words
                 :
                 for
                 it
                 's
                 said
                 ,
                 [
                 1
                 ]
                 
                   God
                   hath
                   put
                   it
                   into
                   their
                   hearts
                   ,
                   i.
                   e.
                
                 not
                 only
                 the
                 effect
                 ,
                 but
                 the
                 very
                 material
                 entitative
                 act
                 .
                 Then
                 [
                 2
                 ]
                 
                   to
                   fulfil
                   his
                   wil
                
                 ,
                 i.
                 e.
                 
                   his
                   decree
                
                 ,
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 must
                 note
                 .
                 Now
                 God
                 decreed
                 the
                 very
                 act
                 ,
                 and
                 not
                 only
                 the
                 effect
                 ;
                 and
                 therefore
                 his
                 predetermining
                 concurse
                 must
                 also
                 reach
                 the
                 very
                 act
                 :
                 according
                 to
                 that
                 great
                 theologic
                 Axiome
                 allowed
                 by
                 Strangius
                 and
                 others
                 ,
                 
                   That
                   predetermination
                   necessarily
                   follows
                   predefinition
                   ,
                   or
                   Gods
                   absolute
                   Decree
                   .
                
                 Yea
                 [
                 3
                 ]
                 it's
                 said
                 ,
                 
                   That
                   God
                   put
                   into
                   their
                   hearts
                   ,
                   not
                   only
                   to
                   fulfil
                   his
                   wil
                   ,
                   but
                   also
                   to
                   agree
                   and
                   give
                   their
                   Kingdome
                   to
                   the
                   Beste
                   .
                   To
                   agree
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   unanimously
                   to
                   make
                   one
                   Edict
                   or
                   Decree
                   ,
                   and
                   that
                   at
                   a
                   Council-table
                   .
                
                 Which
                 clearly
                 denotes
                 a
                 deliberate
                 ,
                 firme
                 ,
                 unanimous
                 consent
                 of
                 giving
                 up
                 their
                 power
                 to
                 the
                 Beste
                 .
                 And
                 doth
                 not
                 this
                 clearly
                 speak
                 the
                 act
                 of
                 their
                 sin
                 ,
                 as
                 wel
                 as
                 the
                 effect
                 ?
                 And
                 is
                 not
                 this
                 act
                 
                 as
                 to
                 its
                 entitative
                 mater
                 ,
                 said
                 to
                 be
                 put
                 into
                 their
                 hearts
                 by
                 God
                 ?
                 So
                 much
                 also
                 the
                 next
                 Verbe
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 importes
                 ,
                 namely
                 their
                 deliberate
                 free
                 donation
                 of
                 their
                 power
                 ,
                 wherein
                 the
                 formalitie
                 of
                 their
                 sin
                 lies
                 :
                 and
                 yet
                 this
                 very
                 act
                 ,
                 as
                 to
                 its
                 substrate
                 mater
                 ,
                 is
                 said
                 to
                 be
                 from
                 God.
                 Whence
                 (
                 3
                 )
                 whereas
                 he
                 saith
                 ,
                 
                   God
                   is
                   not
                   said
                   to
                   put
                   the
                   sin
                   into
                   their
                   hearts
                   ,
                   —
                   but
                   only
                   to
                   do
                   his
                   pleasure
                   and
                   agree
                   ,
                
                 &c.
                 
                 I
                 easily
                 grant
                 ,
                 [
                 1
                 ]
                 That
                 God
                 did
                 not
                 put
                 the
                 sin
                 formally
                 considered
                 into
                 their
                 heart
                 ;
                 
                   for
                   God
                   temtes
                   no
                   one
                   to
                   sin
                
                 ;
                 but
                 yet
                 he
                 put
                 the
                 material
                 entitative
                 act
                 of
                 the
                 sin
                 into
                 their
                 heart
                 .
                 For
                 wherein
                 lay
                 the
                 malignitie
                 of
                 their
                 sin
                 ,
                 but
                 in
                 this
                 ,
                 that
                 they
                 unanimously
                 and
                 peremtorily
                 agreed
                 or
                 decreed
                 to
                 give
                 up
                 their
                 power
                 to
                 the
                 Beste
                 ?
                 And
                 is
                 not
                 this
                 very
                 act
                 ,
                 entitatively
                 considered
                 ,
                 said
                 to
                 be
                 put
                 into
                 them
                 by
                 God
                 ?
                 And
                 was
                 it
                 not
                 also
                 Gods
                 pleasure
                 or
                 
                   stated
                   Decree
                
                 ,
                 that
                 they
                 should
                 thus
                 agree
                 ?
                 &c.
                 And
                 [
                 2
                 ]
                 whereas
                 he
                 saith
                 ,
                 
                   God
                   could
                   make
                   them
                   do
                   his
                   pleasure
                   most
                   easily
                   ,
                   by
                   putting
                   many
                   good
                   and
                   lawful
                   thoughts
                   into
                   their
                   hearts
                   ,
                
                 &c.
                 is
                 not
                 this
                 a
                 very
                 slender
                 evasion
                 ?
                 what
                 the
                 least
                 mention
                 is
                 there
                 of
                 any
                 such
                 thing
                 in
                 the
                 Text
                 ?
                 Yea
                 ,
                 is
                 it
                 not
                 expressely
                 said
                 ,
                 
                   That
                   God
                   put
                   into
                   their
                   hearts
                   to
                   agree
                   ,
                
                 &
                 c
                 ?
                 And
                 did
                 not
                 the
                 poison
                 of
                 their
                 sin
                 lie
                 in
                 this
                 maligne
                 bloudy
                 agreement
                 ?
                 Albeit
                 the
                 holy
                 God
                 be
                 sufficiently
                 vindicated
                 from
                 the
                 least
                 imputation
                 of
                 any
                 hand
                 in
                 this
                 conspiracie
                 ,
                 in
                 that
                 he
                 decreed
                 and
                 produced
                 only
                 the
                 entitative
                 act
                 ,
                 not
                 the
                 vitiositie
                 .
                 [
                 3
                 ]
                 His
                 instance
                 or
                 similitude
                 from
                 
                   the
                   Thief
                   that
                   hath
                   a
                   wil
                   to
                   rob
                   ,
                
                 &c.
                 is
                 extreme
                 lame
                 and
                 nothing
                 to
                 the
                 purpose
                 ;
                 for
                 it
                 's
                 evidently
                 said
                 in
                 the
                 Text
                 ,
                 that
                 God
                 not
                 only
                 concurred
                 to
                 the
                 externe
                 acts
                 and
                 effects
                 ,
                 but
                 
                   that
                   he
                   put
                   it
                   into
                   their
                   hearts
                   to
                   agree
                   ,
                
                 &c.
                 
                 So
                 that
                 the
                 very
                 wil
                 and
                 consent
                 ,
                 entitatively
                 considered
                 ,
                 was
                 from
                 God.
                 
              
               
                 Let
                 us
                 now
                 examine
                 what
                 Strangius
                 replies
                 to
                 this
                 ,
                 who
                 
                   lib.
                   4.
                   cap.
                   10.
                   pag.
                
                 855.
                 acknowlegeth
                 this
                 Text
                 
                   Rev.
                   17.
                   17.
                   to
                   be
                   meant
                   of
                   the
                   ten
                   hornes
                   giving
                   their
                   power
                   to
                   the
                   Beste
                
                 ;
                 but
                 yet
                 so
                 as
                 that
                 if
                 we
                 understand
                 the
                 words
                 (
                 1
                 )
                 
                   of
                   Gods
                   putting
                   it
                   into
                   their
                   minds
                   to
                   agree
                   ,
                
                 &c.
                 
                 
                   then
                   the
                   sense
                   must
                   be
                   no
                   other
                   than
                   ,
                   2
                   
                     Thes
                     .
                     2.
                     11.
                     
                     Rom.
                  
                   1.
                   28.
                   and
                   like
                   places
                   ,
                   which
                   speak
                   of
                   Gods
                   delivering
                   men
                   up
                   to
                   a
                   reprobate
                   mind
                   ,
                   and
                   sending
                   the
                   efficace
                   of
                   error
                   ,
                   that
                   they
                   might
                   serve
                   Antichrist
                   .
                   And
                   here
                   the
                   distinction
                   must
                   always
                   concur
                   ,
                   when
                   in
                   the
                   same
                   action
                   sin
                   and
                   punishment
                   concur
                   ,
                   that
                   not
                   mens
                   sins
                   ,
                   but
                   Gods
                   judgements
                   and
                   punishments
                   must
                   be
                   ascribed
                   to
                   God.
                   In
                   this
                   sense
                   God
                   is
                   said
                   
                     to
                     excite
                     ,
                     impel
                     ,
                     and
                     incline
                     to
                     sin
                     .
                  
                
                 Before
                 we
                 passe
                 on
                 to
                 
                 Strangius's
                 
                 second
                 answer
                 ,
                 let
                 us
                 a
                 little
                 examine
                 this
                 .
                 [
                 1
                 ]
                 He
                 grants
                 ,
                 that
                 God
                 judicially
                 may
                 and
                 doth
                 concur
                 to
                 sin
                 ,
                 yea
                 
                   excite
                   ,
                   impel
                
                 ,
                 and
                 
                   incline
                   men
                   to
                   it
                
                 .
                 And
                 doth
                 not
                 this
                 fully
                 overthrow
                 his
                 own
                 Hypothesis
                 and
                 confirme
                 ours
                 ?
                 For
                 if
                 God
                 in
                 judgement
                 
                   impel
                   ,
                   excite
                
                 ,
                 and
                 incline
                 men
                 to
                 one
                 sin
                 ,
                 as
                 a
                 punishment
                 of
                 another
                 ,
                 is
                 he
                 not
                 then
                 as
                 much
                 the
                 Author
                 of
                 sin
                 in
                 this
                 way
                 ,
                 as
                 in
                 ours
                 ?
                 [
                 2
                 ]
                 How
                 doth
                 God
                 judicially
                 punish
                 one
                 sin
                 by
                 another
                 ,
                 but
                 ,
                 to
                 use
                 his
                 own
                 words
                 ,
                 by
                 delivering
                 such
                 up
                 to
                 a
                 reprobate
                 mind
                 and
                 the
                 efficace
                 of
                 error
                 ?
                 And
                 if
                 so
                 ,
                 then
                 must
                 not
                 the
                 substrate
                 acts
                 of
                 such
                 judicial
                 dereliction
                 be
                 from
                 God
                 ?
                 Of
                 this
                 hereafter
                 ,
                 §
                 .
                 6.
                 
              
               
                 But
                 (
                 2
                 )
                 I
                 passe
                 on
                 to
                 his
                 second
                 answer
                 ,
                 whereon
                 he
                 seems
                 to
                 lay
                 the
                 most
                 weight
                 ,
                 though
                 indeed
                 most
                 feeble
                 :
                 
                   But
                   ,
                   saith
                   he
                   ,
                   because
                   those
                   words
                   ,
                   Rev.
                   17.
                   17.
                   are
                   immediately
                   subjoined
                   to
                   vers
                   .
                   16.
                   and
                   are
                   connected
                   therewith
                   by
                   the
                   rational
                   Particle
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   which
                   points
                   out
                   the
                   reason
                   of
                   that
                   which
                   next
                   follows
                   ,
                   namely
                   ,
                   that
                   those
                   ten
                   Kings
                   having
                   changed
                   their
                   opinion
                   ,
                   should
                   destroy
                   the
                   Whore
                   and
                   Antichrist
                   ,
                   it
                   seems
                   to
                   me
                   more
                   commodious
                   ,
                   if
                   in
                   that
                   vers
                   .
                   17.
                   there
                   be
                   a
                   reason
                   given
                   of
                   this
                   famose
                   change
                   ,
                   that
                   they
                   who
                   were
                   before
                   the
                   friends
                   and
                   vassals
                   of
                   Antichrist
                   ,
                   should
                   be
                   afterwards
                   enemies
                   and
                   adversaries
                   to
                   him
                   ,
                   namely
                   ,
                   because
                   God
                   hath
                   put
                   this
                   into
                   their
                   heart
                   .
                   And
                   the
                   first
                   words
                   of
                   vers
                   .
                   17.
                   sufficiently
                   accord
                   to
                   this
                   Exposition
                   —
                   But
                   what
                   is
                   subjoined
                   ,
                   
                     That
                     they
                     might
                     give
                     their
                     Kingdome
                     to
                     the
                     Beste
                     ,
                     until
                     the
                     word
                     of
                     God
                     should
                     be
                     consummate
                     ,
                  
                   I
                   should
                   think
                   ought
                   to
                   be
                   expounded
                   negatively
                   ,
                   &c.
                   
                
                 Thus
                 Strangius
                 .
              
               
                 A
                 strange
                 comment
                 indeed
                 !
                 let
                 us
                 a
                 little
                 inquire
                 into
                 it
                 .
                 (
                 1
                 )
                 How
                 infirm
                 is
                 his
                 argument
                 from
                 the
                 rational
                 particle
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 make
                 what
                 follows
                 ,
                 
                   the
                   fulfilling
                   of
                   Gods
                   wil
                
                 ,
                 to
                 refer
                 only
                 to
                 the
                 destroying
                 of
                 Antichrist
                 ?
                 whereas
                 the
                 particle
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 seems
                 rather
                 to
                 refer
                 to
                 the
                 whole
                 verse
                 ,
                 and
                 more
                 particularly
                 to
                 the
                 last
                 clause
                 ,
                 
                   until
                   the
                   Word
                   of
                   God
                   shal
                   be
                   fulfilled
                
                 ;
                 and
                 so
                 it
                 notes
                 ,
                 
                   that
                   God
                   put
                   it
                   into
                   their
                   hearts
                   to
                   fulfil
                   his
                   Wil
                   ,
                
                 [
                 1
                 ]
                 In
                 agreeing
                 to
                 give
                 their
                 Kingdom
                 to
                 the
                 Beste
                 ,
                 and
                 [
                 2
                 ]
                 When
                 
                   the
                   words
                   of
                   God
                   were
                   fulfilled
                   ,
                
                 i.
                 e.
                 Antichrists
                 reign
                 expired
                 ,
                 then
                 
                   to
                   hate
                   the
                   Whore
                
                 ,
                 &c.
                 
                 And
                 this
                 makes
                 the
                 whole
                 contexture
                 of
                 the
                 words
                 natural
                 and
                 evident
                 .
                 So
                 that
                 v.
                 17.
                 is
                 not
                 only
                 a
                 reason
                 of
                 the
                 change
                 ,
                 mentioned
                 v.
                 16.
                 but
                 also
                 an
                 account
                 of
                 the
                 whole
                 series
                 of
                 their
                 actions
                 both
                 whiles
                 friends
                 to
                 ,
                 and
                 enemies
                 against
                 Antichrist
                 .
                 
                 (
                 2
                 )
                 As
                 for
                 what
                 is
                 subjoined
                 
                   v.
                   17.
                   
                   That
                   they
                   might
                   give
                   their
                   Kingdome
                   to
                   the
                   Beste
                   ,
                
                 I
                 cannot
                 but
                 admire
                 with
                 what
                 shadow
                 of
                 reason
                 Strangius
                 can
                 understand
                 this
                 negatively
                 ,
                 as
                 if
                 they
                 should
                 not
                 give
                 their
                 Kingdom
                 to
                 the
                 Beste
                 :
                 certainly
                 if
                 such
                 glosses
                 should
                 be
                 admitted
                 ,
                 we
                 might
                 easily
                 find
                 in
                 Scripture
                 subterfuges
                 for
                 the
                 worst
                 Heresies
                 and
                 Immoralities
                 ?
                 Why
                 may
                 not
                 the
                 most
                 profane
                 debauched
                 wretch
                 ,
                 when
                 he
                 is
                 pressed
                 with
                 those
                 Commands
                 ,
                 
                   Thou
                   shalt
                   not
                   commit
                   adulterie
                   ,
                   Thou
                   shalt
                   not
                   kill
                   ,
                
                 &c.
                 replie
                 ,
                 that
                 these
                 Scriptures
                 must
                 not
                 be
                 taken
                 negatively
                 but
                 affirmatively
                 ,
                 
                   Thou
                   shalt
                   commit
                   adulterie
                
                 ,
                 &
                 c
                 ?
                 But
                 Strangius
                 saw
                 ful
                 wel
                 ,
                 that
                 the
                 affirmative
                 sense
                 of
                 those
                 words
                 ,
                 
                   That
                   they
                   might
                   give
                   their
                   Kingdome
                   to
                   the
                   Beste
                   ,
                
                 would
                 quite
                 subvert
                 his
                 forced
                 sense
                 of
                 the
                 foregoing
                 words
                 ,
                 and
                 therefore
                 he
                 saw
                 no
                 way
                 left
                 ,
                 but
                 to
                 secure
                 himself
                 by
                 reducing
                 this
                 later
                 affirmative
                 clause
                 to
                 a
                 negative
                 ,
                 though
                 contrary
                 to
                 the
                 expresse
                 letter
                 and
                 mind
                 of
                 the
                 words
                 .
                 But
                 (
                 3
                 )
                 being
                 after
                 al
                 his
                 glosses
                 sensible
                 of
                 the
                 infirmitie
                 and
                 invaliditie
                 of
                 this
                 response
                 ,
                 he
                 p.
                 856.
                 flies
                 again
                 to
                 his
                 old
                 refuge
                 ,
                 telling
                 us
                 ,
                 
                   That
                   if
                   any
                   shal
                   think
                   this
                   exposition
                   of
                   the
                   last
                   member
                   not
                   sufficient
                   ,
                   but
                   that
                   beyond
                   it
                   there
                   must
                   be
                   also
                   signified
                   ,
                   
                     that
                     God
                     did
                     put
                     it
                     into
                     their
                     hearts
                     to
                     give
                     their
                     Kingdome
                     to
                     the
                     Beste
                     ,
                  
                   I
                   have
                   no
                   mind
                   to
                   contend
                   about
                   this
                   mater
                   ,
                   sithat
                   the
                   sense
                   is
                   sufficiently
                   sane
                   ,
                   which
                   ever
                   way
                   the
                   words
                   be
                   understood
                   .
                   In
                   evil
                   works
                   God
                   is
                   not
                   the
                   cause
                   of
                   the
                   moral
                   evil
                   ,
                   but
                   of
                   the
                   substrate
                   act
                   and
                   punishment
                   ,
                   or
                   Judgement
                   which
                   is
                   annected
                   to
                   the
                   sin
                   ;
                   but
                   in
                   good
                   works
                   ,
                   not
                   only
                   of
                   the
                   substrate
                   act
                   ,
                   but
                   also
                   of
                   the
                   moral
                   Bonitie
                   ,
                   &c.
                   
                
                 Who
                 of
                 us
                 denies
                 this
                 ?
                 would
                 our
                 Adversaries
                 but
                 stick
                 here
                 ,
                 how
                 soon
                 would
                 our
                 Controversie
                 be
                 ended
                 ?
                 But
                 here
                 lies
                 the
                 sting
                 ,
                 even
                 in
                 this
                 plausible
                 concession
                 ,
                 Strangius
                 with
                 the
                 rest
                 would
                 fain
                 perswade
                 us
                 ,
                 that
                 there
                 are
                 some
                 acts
                 of
                 sin
                 so
                 intrinsecally
                 evil
                 ,
                 as
                 that
                 you
                 cannot
                 separate
                 the
                 physic
                 natural
                 act
                 from
                 its
                 moral
                 Vitiositie
                 .
              
               
                 §
                 .
                 5.
                 
                 We
                 descend
                 now
                 to
                 such
                 Scriptures
                 as
                 mention
                 Gods
                 
                 
                   efficacious
                   Permission
                   of
                   sin
                
                 .
                 The
                 former
                 Heads
                 regard
                 only
                 the
                 
                   substrate
                   mater
                
                 or
                 
                   entitative
                   act
                
                 of
                 sin
                 ,
                 but
                 this
                 sin
                 in
                 its
                 
                   formal
                   nature
                
                 .
                 Our
                 Adversaries
                 ,
                 the
                 
                   Pelagians
                   ,
                   Jesuites
                   ,
                   Arminians
                
                 and
                 Semi-Arminians
                 or
                 
                   New
                   Methodists
                
                 ,
                 al
                 grant
                 Gods
                 permission
                 of
                 Sin
                 ,
                 but
                 only
                 such
                 as
                 is
                 
                   otiose
                   ,
                   speculative
                   ,
                   negative
                
                 and
                 naked
                 ,
                 without
                 any
                 efficacious
                 active
                 Influence
                 for
                 the
                 production
                 of
                 its
                 entitative
                 act
                 ,
                 or
                 direction
                 of
                 it
                 to
                 its
                 proper
                 ends
                 :
                 But
                 the
                 sacred
                 
                 Scriptures
                 ascribe
                 to
                 God
                 a
                 
                   positive
                   ,
                   efficacious
                   ,
                   directive
                
                 ,
                 and
                 ordinative
                 permission
                 of
                 sin
                 ,
                 arising
                 from
                 his
                 positive
                 absolute
                 volition
                 to
                 permit
                 it
                 .
                 So
                 it
                 's
                 said
                 of
                 
                 Eli's
                 Sons
                 ,
                 1
                 
                   Sam.
                   2.
                   25.
                   
                   They
                
                 
                 
                   hearkened
                   not
                   to
                   the
                   voice
                   of
                   their
                   father
                   ,
                   because
                   the
                   Lord
                   would
                   slay
                   them
                   .
                
                 The
                 conjunction
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 is
                 Causal
                 ,
                 and
                 resolves
                 their
                 sin
                 into
                 the
                 efficacious
                 permissive
                 Wil
                 of
                 God
                 :
                 The
                 Soverain
                 Lord
                 had
                 ,
                 by
                 an
                 absolute
                 peremtorie
                 decree
                 ,
                 predetermined
                 to
                 leave
                 the
                 Sons
                 of
                 Eli
                 to
                 this
                 sin
                 of
                 Disobedience
                 both
                 against
                 their
                 Father
                 and
                 God
                 ,
                 which
                 should
                 prove
                 the
                 cause
                 of
                 their
                 temporal
                 and
                 eternal
                 ruine
                 ;
                 and
                 thence
                 it
                 's
                 said
                 ,
                 
                   they
                   hearkened
                   not
                   ,
                   because
                   the
                   Lord
                   would
                   slay
                   them
                   :
                
                 the
                 wil
                 of
                 God
                 was
                 not
                 properly
                 the
                 cause
                 of
                 their
                 sin
                 or
                 slaughter
                 ,
                 yet
                 their
                 sin
                 was
                 a
                 consequent
                 of
                 Gods
                 Wil
                 efficaciously
                 permitting
                 it
                 to
                 be
                 .
                 I
                 am
                 not
                 ignorant
                 ,
                 that
                 some
                 of
                 late
                 have
                 endeavored
                 to
                 give
                 the
                 causal
                 particle
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 a
                 more
                 soft
                 ,
                 as
                 they
                 phrase
                 it
                 ,
                 Version
                 ;
                 and
                 among
                 these
                 some
                 make
                 it
                 conclusive
                 ,
                 and
                 so
                 render
                 it
                 
                   ideo
                   ,
                   idcirco
                   ,
                   quapropter
                
                 :
                 others
                 render
                 it
                 quamvis
                 ,
                 as
                 Turnovius
                 ;
                 others
                 otherwise
                 :
                 But
                 certainly
                 our
                 English
                 Version
                 ,
                 which
                 renders
                 it
                 
                   causally
                   ,
                   because
                
                 ,
                 seems
                 much
                 more
                 agreeable
                 to
                 the
                 mind
                 of
                 the
                 Words
                 and
                 al
                 the
                 ancient
                 Versions
                 :
                 So
                 the
                 LXX
                 .
                 who
                 render
                 the
                 words
                 thus
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   because
                   the
                   Lord
                   in
                   willing
                   willed
                   to
                   destroy
                   them
                   .
                   In
                   willing
                   willed
                   ,
                
                 i.
                 e.
                 according
                 to
                 the
                 Hebraic
                 Idiome
                 ,
                 
                   peremtorily
                   ,
                   efficaciously
                   ,
                   immutablely
                
                 and
                 
                   absolutely
                   willed
                
                 .
                 Thus
                 also
                 the
                 ancient
                 Syriac
                 and
                 Arabic
                 Versions
                 ,
                 with
                 some
                 later
                 ,
                 
                   Munster
                   ,
                   Pagnine
                   ,
                   Arias
                   Montanus
                   ,
                   Junius
                
                 and
                 
                   Tremelius
                   ,
                   Osiander
                   ,
                   Piscator
                   ,
                   Malvenda
                   ,
                
                 with
                 the
                 Tigurine
                 and
                 Belgic
                 Versions
                 ;
                 yea
                 Castalio
                 not
                 excepted
                 ,
                 render
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   causally
                   ,
                   because
                
                 ,
                 according
                 to
                 our
                 sense
                 and
                 interpretament
                 .
              
               
                 Let
                 us
                 examine
                 now
                 what
                 Strangius
                 returns
                 in
                 answer
                 to
                 this
                 Text
                 ,
                 
                   lib.
                   4.
                   cap.
                   6.
                   pag.
                
                 809
                 ,
                 &c.
                 
                 He
                 answers
                 ,
                 (
                 1
                 )
                 
                   That
                   the
                   sons
                   of
                   Eli
                   were
                   ,
                   for
                   their
                   flagitiose
                   impieties
                   ,
                   destined
                   and
                   devoted
                   by
                   God
                   to
                   ruine
                   .
                
                 (
                 2
                 )
                 
                   That
                   the
                   punishment
                   of
                   death
                   here
                   mentioned
                   ,
                   seems
                   properly
                   and
                   directly
                   to
                   be
                   understood
                   of
                   temporal
                   ,
                   not
                   eternal
                   .
                
                 (
                 3
                 )
                 
                   That
                   however
                   it
                   be
                   ,
                   as
                   it
                   is
                   manifest
                   ,
                   that
                   sin
                   precedes
                   damnation
                   and
                   the
                   inflicting
                   of
                   punishment
                   ,
                   so
                   it
                   's
                   necessary
                   that
                   the
                   prescience
                   of
                   every
                   sin
                   be
                   presupposed
                   in
                   the
                   eternal
                   purpose
                   of
                   God
                   ,
                   of
                   damning
                   and
                   inflicting
                   punishment
                   ,
                   whether
                   temporal
                   or
                   eternal
                   .
                
                 (
                 4
                 )
                 
                   That
                   the
                   particle
                
                 Quia
                 
                   Because
                   ,
                   here
                   used
                   ,
                   doth
                   not
                   alwayes
                   denote
                   a
                   proper
                   cause
                   ,
                   but
                   a
                   reason
                   of
                   consequence
                   ,
                   which
                   may
                   be
                   taken
                   from
                   the
                   effect
                   ,
                   and
                   other
                   arguments
                   besides
                   the
                   cause
                   ,
                
                 &c.
                 
              
               
               
                 Strangius
                 here
                 raiseth
                 a
                 great
                 deal
                 of
                 dust
                 ,
                 to
                 blind
                 our
                 eyes
                 from
                 beholding
                 the
                 Meridian
                 light
                 of
                 this
                 Text
                 ;
                 but
                 to
                 answer
                 briefly
                 :
                 (
                 1
                 )
                 We
                 say
                 ,
                 that
                 his
                 first
                 answer
                 smells
                 too
                 rankly
                 of
                 Pelagianisme
                 ,
                 in
                 that
                 it
                 makes
                 the
                 sins
                 of
                 men
                 the
                 cause
                 of
                 the
                 Divine
                 Wil
                 :
                 The
                 Sons
                 of
                 
                   Eli
                   were
                   not
                   for
                   their
                   flagitiose
                   Impieties
                   destined
                   by
                   God
                   to
                   ruine
                   ,
                
                 as
                 if
                 their
                 flagitiose
                 Impieties
                 were
                 causative
                 of
                 and
                 influential
                 on
                 Divine
                 destination
                 ;
                 but
                 the
                 Soverain
                 God
                 destined
                 ,
                 by
                 an
                 absolute
                 decree
                 ,
                 to
                 leave
                 them
                 to
                 those
                 flagitiose
                 sins
                 ,
                 and
                 for
                 them
                 to
                 destroy
                 them
                 .
                 What
                 are
                 the
                 dangerous
                 consequents
                 of
                 such
                 a
                 conditional
                 Reprobation
                 ,
                 we
                 intend
                 more
                 fully
                 to
                 shew
                 hereafter
                 ,
                 c.
                 5.
                 
                 §
                 .
                 3.
                 
                 (
                 2
                 )
                 That
                 the
                 Death
                 here
                 intended
                 and
                 inflicted
                 was
                 only
                 temporal
                 ,
                 is
                 too
                 crude
                 a
                 notion
                 for
                 a
                 Divine
                 instructed
                 in
                 the
                 knowledge
                 of
                 divine
                 wrath
                 :
                 Yea
                 ,
                 Strangius
                 confesseth
                 ,
                 
                   that
                   they
                   merited
                   eternal
                   wrath
                
                 ;
                 and
                 how
                 then
                 could
                 they
                 be
                 exemted
                 from
                 it
                 ,
                 who
                 had
                 rejected
                 the
                 Merits
                 of
                 their
                 Messias
                 ?
                 (
                 3
                 )
                 What
                 he
                 addes
                 ,
                 touching
                 the
                 prescience
                 of
                 every
                 sin
                 to
                 be
                 presupposed
                 in
                 Gods
                 eternal
                 purpose
                 of
                 damning
                 men
                 ,
                 has
                 a
                 tincture
                 also
                 of
                 rank
                 Pelagianisme
                 :
                 for
                 if
                 the
                 prescience
                 or
                 prevision
                 of
                 actual
                 sins
                 ,
                 yea
                 of
                 final
                 Impenitence
                 ,
                 be
                 that
                 which
                 moves
                 the
                 divine
                 Wil
                 to
                 decree
                 the
                 Damnation
                 of
                 men
                 ,
                 then
                 it
                 wil
                 ,
                 by
                 a
                 paritie
                 of
                 reason
                 ,
                 necessarily
                 follow
                 ,
                 that
                 the
                 prescience
                 or
                 prevision
                 of
                 mens
                 Faith
                 and
                 final
                 Perseverance
                 is
                 that
                 which
                 moves
                 the
                 divine
                 Wil
                 to
                 elect
                 men
                 :
                 for
                 if
                 Reprobation
                 be
                 conditional
                 ,
                 Election
                 must
                 be
                 so
                 also
                 ,
                 as
                 our
                 Divines
                 on
                 Scripture-reason
                 strongly
                 demonstrate
                 .
                 Davenant
                 in
                 his
                 Animadvers
                 .
                 against
                 Hoard
                 ,
                 invictly
                 proves
                 ,
                 p.
                 226.
                 and
                 elsewhere
                 ,
                 
                   That
                   Decrees
                   purely
                   conditional
                   are
                   very
                   much
                   unbecoming
                   the
                   Divine
                   Wil.
                
                 But
                 of
                 this
                 more
                 in
                 what
                 follows
                 ,
                 c.
                 5.
                 
                 §
                 .
                 3.
                 
                 (
                 4
                 )
                 As
                 for
                 the
                 Particle
                 
                   Quia
                   ,
                   Because
                
                 ,
                 [
                 1
                 ]
                 We
                 grant
                 ,
                 
                   that
                   it
                   doth
                   not
                   alwayes
                   denote
                   a
                   proper
                   Cause
                   ,
                   but
                   a
                   reason
                   of
                   Consequence
                   ,
                   and
                   that
                   taken
                   sometimes
                   from
                   the
                   effect
                   .
                
                 But
                 ,
                 [
                 2
                 ]
                 that
                 it
                 cannot
                 denote
                 a
                 reason
                 of
                 Consequence
                 taken
                 from
                 the
                 Effect
                 in
                 this
                 Text
                 ,
                 is
                 most
                 evident
                 ;
                 because
                 Gods
                 Wil
                 to
                 slay
                 them
                 was
                 not
                 the
                 effect
                 of
                 their
                 disobedience
                 ,
                 but
                 their
                 disobedience
                 was
                 the
                 consequent
                 of
                 Gods
                 wil
                 to
                 slay
                 them
                 .
                 [
                 3
                 ]
                 Take
                 notice
                 ,
                 that
                 we
                 do
                 not
                 say
                 ,
                 that
                 Gods
                 wil
                 was
                 the
                 cause
                 of
                 their
                 disobedience
                 or
                 ruine
                 ,
                 but
                 only
                 that
                 the
                 later
                 was
                 the
                 consequent
                 of
                 the
                 former
                 :
                 God
                 in
                 his
                 most
                 soverain
                 wise
                 and
                 efficacious
                 purpose
                 decreed
                 to
                 leave
                 the
                 sons
                 of
                 Eli
                 to
                 such
                 flagitiose
                 sins
                 ,
                 as
                 should
                 prove
                 the
                 cause
                 of
                 their
                 ruine
                 ,
                 both
                 temporal
                 and
                 eternal
                 :
                 
                 and
                 hereupon
                 their
                 sin
                 and
                 ruine
                 followed
                 ,
                 as
                 Darknesse
                 is
                 the
                 consequent
                 of
                 the
                 Suns
                 retirement
                 into
                 the
                 inferior
                 Hemisphere
                 .
              
               
                 Again
                 ,
                 Gods
                 efficacious
                 permissive
                 wil
                 about
                 sin
                 may
                 be
                 demonstrated
                 from
                 
                   Job
                   12.
                   16.
                   
                   The
                   deceiver
                   and
                   deceived
                   are
                   his
                   .
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   His
                   or
                   unto
                   him
                   is
                   the
                   deceiver
                   and
                   the
                   deceived
                   ,
                
                 
                 i.
                 e.
                 he
                 doth
                 in
                 just
                 judgement
                 permit
                 men
                 to
                 deceive
                 and
                 to
                 be
                 deceived
                 ,
                 as
                 Vatablus
                 on
                 this
                 Text.
                 Which
                 Mercer
                 thus
                 more
                 fully
                 explicates
                 :
                 
                   I
                   understand
                   this
                   not
                   only
                   of
                   false
                   Worship
                   ,
                   but
                   also
                   of
                   al
                   errors
                   that
                   are
                   committed
                   every
                   where
                   ;
                   although
                   more
                   specially
                   in
                   Polities
                   and
                   Cities
                   to
                   be
                   governed
                   ,
                   where
                   God
                   stirs
                   up
                   some
                   who
                   draw
                   others
                   into
                   error
                   ,
                   that
                   they
                   might
                   follow
                   their
                   fallacious
                   counsel
                   ,
                   and
                   enter
                   on
                   a
                   perniciose
                   course
                   for
                   their
                   own
                   dammage
                   .
                   —
                   God
                   therefore
                   impels
                   and
                   draws
                   some
                   into
                   error
                   :
                   not
                   that
                   the
                   Lord
                   is
                   the
                   Author
                   of
                   Error
                   or
                   Sin
                   ,
                   but
                   that
                   their
                   sin
                   and
                   defection
                   from
                   God
                   leads
                   them
                   thereto
                   ,
                   God
                   not
                   only
                   merely
                   permitting
                   ,
                   but
                   also
                   ordaining
                   ,
                   &c.
                   
                
                 Whence
                 it
                 's
                 added
                 ,
                 
                   v.
                   17.
                   
                   He
                   leadeth
                   counsellers
                   away
                   spoiled
                   ,
                   and
                   maketh
                   the
                   Judges
                   fools
                   ;
                   spoiled
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 i.
                 e.
                 of
                 their
                 wisdom
                 and
                 counsel
                 ,
                 as
                 it
                 follows
                 .
                 So
                 it
                 's
                 taken
                 ,
                 
                   Psal
                   .
                   76.
                   6.
                   
                   The
                   valiant
                   are
                   spoiled
                   of
                   their
                   heart
                   ,
                
                 i.
                 e.
                 deprived
                 of
                 their
                 courage
                 .
                 
                   And
                   maketh
                   the
                   Judges
                   fools
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   infatuat
                   ,
                
                 or
                 
                   ad
                   insaniam
                   adigit
                
                 ,
                 as
                 
                   Mercer
                   .
                   He
                   infatuates
                   them
                
                 .
                 Again
                 ,
                 
                   v.
                   20.
                   
                   He
                   removeth
                   away
                   the
                   speech
                   of
                   the
                   trusty
                   ,
                   and
                   taketh
                   away
                   the
                   understanding
                   of
                   the
                   aged
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   the
                   Judgement
                   ,
                   Discretion
                   ,
                   Counsel
                   ,
                   Prudence
                   ,
                   Sense
                   :
                
                 Hebr.
                 
                   the
                   savor
                
                 or
                 
                   experimental
                   tast
                
                 .
                 So
                 
                   v.
                   24.
                   
                   He
                   taketh
                   away
                   the
                   heart
                   of
                   the
                   chief
                   of
                   the
                   People
                   of
                   the
                   earth
                   ,
                   and
                   causeth
                   them
                   to
                   wander
                   in
                   a
                   Wildernesse
                   where
                   there
                   is
                   no
                   way
                   .
                
                 The
                 like
                 Deut.
                 28.
                 28.
                 and
                 Esa
                 .
                 19.
                 11
                 ,
                 12
                 ,
                 13
                 ,
                 14.
                 
              
               
                 Now
                 let
                 us
                 see
                 what
                 answer
                 
                   Strangius
                   ,
                   l.
                   4.
                   c.
                   9.
                   p.
                
                 836.
                 gives
                 hereto
                 :
                 
                   It
                   must
                   be
                   observed
                   ,
                   saith
                   he
                   ,
                   that
                   Job
                   in
                   this
                   Chapter
                   doth
                   in
                   an
                   illustrious
                   manner
                   discourse
                   of
                   Gods
                   Providence
                   so
                   ordering
                   things
                   ,
                   that
                   nothing
                   comes
                   to
                   pass
                   casually
                   or
                   fortuitously
                   ,
                   nothing
                   without
                   his
                   destinated
                   counsel
                   ,
                   
                     that
                     nothing
                     is
                     done
                     but
                     what
                     he
                     wils
                     ,
                     either
                     by
                     permitting
                     that
                     it
                     be
                     done
                     ,
                     or
                     by
                     doing
                     of
                     it
                     ,
                  
                   as
                   
                     August
                     .
                     Enchirid.
                     c.
                  
                   95.
                   so
                   that
                   God
                   doth
                   effect
                   and
                   procure
                   whatever
                   things
                   are
                   good
                   ,
                   and
                   also
                   wisely
                   foreknowing
                   the
                   future
                   event
                   ,
                   doth
                   permit
                   sins
                   ,
                   which
                   he
                   directs
                   to
                   good
                   ends
                   ordained
                   by
                   him
                   .
                   —
                   Deservedly
                   therefore
                   Job
                   among
                   other
                   things
                   observes
                   ,
                   that
                   it
                   is
                   from
                   Divine
                   Providence
                   ,
                   
                   that
                   some
                   erre
                   ,
                   and
                   draw
                   others
                   into
                   error
                   ;
                   and
                   that
                   both
                   as
                   to
                   maters
                   of
                   Religion
                   ,
                   and
                   in
                   other
                   maters
                   of
                   this
                   life
                   ;
                   not
                   that
                   is
                   he
                   the
                   Author
                   of
                   seduction
                   and
                   errors
                   ,
                   but
                   because
                   God
                   ,
                   for
                   the
                   contemt
                   and
                   abuse
                   of
                   his
                   light
                   ,
                   delivers
                   them
                   destitute
                   thereof
                   into
                   a
                   mind
                   void
                   of
                   judgement
                   ,
                   and
                   presenting
                   objects
                   and
                   occasions
                   ,
                   opens
                   a
                   way
                   ,
                   wherein
                   they
                   wander
                   ,
                   &c.
                   
                
              
               
                 Though
                 this
                 Paraphrase
                 be
                 far
                 short
                 of
                 the
                 mind
                 of
                 the
                 Text
                 ,
                 yet
                 there
                 is
                 enough
                 in
                 it
                 to
                 confirme
                 our
                 Hypothesis
                 ,
                 and
                 subvert
                 his
                 own
                 Antithesis
                 .
                 For
                 (
                 1
                 )
                 he
                 grants
                 ,
                 
                   That
                   nothing
                   happens
                   casually
                   ,
                   without
                   Gods
                   destinated
                   counsel
                   ,
                   according
                   to
                   that
                   of
                
                 Augustin
                 ,
                 
                   That
                   nothing
                   is
                   done
                   but
                   what
                   God
                   wils
                   ,
                
                 &c.
                 
                 Now
                 certainly
                 Gods
                 destinated
                 counsel
                 or
                 determined
                 wil
                 is
                 most
                 efficacious
                 and
                 irresistible
                 :
                 so
                 that
                 if
                 the
                 permission
                 of
                 sin
                 be
                 from
                 Gods
                 destinated
                 counsel
                 ,
                 it
                 must
                 be
                 also
                 determined
                 by
                 his
                 efficacious
                 wil.
                 (
                 2
                 )
                 He
                 grants
                 ,
                 that
                 God
                 wisely
                 foreknows
                 al
                 future
                 events
                 ,
                 even
                 the
                 sins
                 of
                 men
                 :
                 and
                 how
                 this
                 can
                 be
                 without
                 the
                 efficacious
                 predetermination
                 of
                 his
                 own
                 wil
                 to
                 permit
                 the
                 same
                 ,
                 neither
                 Strangius
                 himself
                 ,
                 nor
                 any
                 of
                 his
                 sectators
                 ,
                 could
                 ever
                 yet
                 make
                 out
                 .
                 (
                 3
                 )
                 He
                 grants
                 also
                 ,
                 
                   That
                   God
                   directs
                   those
                   aberrations
                   and
                   sins
                   to
                   good
                   ends
                   appointed
                   by
                   him
                   .
                
                 And
                 how
                 can
                 God
                 direct
                 the
                 immanent
                 aberrations
                 of
                 the
                 mind
                 ,
                 but
                 by
                 an
                 efficacious
                 predetermination
                 of
                 the
                 substrate
                 acts
                 ,
                 and
                 permission
                 of
                 the
                 vitiositie
                 ?
                 (
                 4
                 )
                 He
                 yet
                 further
                 grants
                 ,
                 
                   That
                   God
                   delivers
                   them
                   unto
                   a
                   mind
                   void
                   of
                   judgement
                   :
                
                 and
                 what
                 do
                 we
                 say
                 more
                 ?
                 Doth
                 not
                 this
                 evidently
                 denote
                 an
                 active
                 efficacious
                 permission
                 of
                 sin
                 ?
                 But
                 then
                 (
                 5
                 )
                 his
                 last
                 clause
                 ,
                 
                   presenting
                   objects
                   and
                   occasions
                
                 ,
                 &c.
                 overthrows
                 al
                 his
                 former
                 concessions
                 :
                 for
                 the
                 wise
                 God
                 doth
                 not
                 only
                 present
                 objects
                 and
                 occasions
                 ,
                 and
                 thereby
                 open
                 a
                 way
                 to
                 mens
                 infatuation
                 ,
                 but
                 he
                 also
                 predetermines
                 the
                 mind
                 to
                 the
                 entitative
                 act
                 ,
                 and
                 efficaciously
                 permits
                 the
                 vitiositie
                 ,
                 without
                 the
                 least
                 finger
                 in
                 the
                 sin
                 .
              
               
                 There
                 are
                 other
                 Scriptures
                 which
                 demonstratively
                 prove
                 Gods
                 efficacious
                 permission
                 of
                 sin
                 ;
                 as
                 
                   Esa
                   .
                   63.
                   17.
                   
                   O
                   Lord
                   ,
                   why
                   hast
                   thou
                
                 
                 
                   made
                   us
                   erre
                   from
                   thy
                   ways
                   ,
                   and
                   hardened
                   our
                   hearts
                   from
                   thy
                   fear
                   ?
                   Strangius
                   ,
                   pag.
                
                 839.
                 grants
                 ,
                 that
                 the
                 Verbe
                 in
                 both
                 Members
                 being
                 in
                 Hiphil
                 oft
                 notes
                 a
                 
                   double
                   action
                
                 ,
                 as
                 when
                 we
                 say
                 ,
                 
                   That
                   one
                   makes
                   another
                   to
                   do
                   a
                   thing
                
                 ;
                 though
                 he
                 pretends
                 ,
                 
                   that
                   sometimes
                   it
                   only
                   notes
                   a
                   permission
                   of
                   the
                   action
                   .
                
                 But
                 it
                 is
                 certain
                 ,
                 that
                 it
                 cannot
                 here
                 denote
                 a
                 mere
                 naked
                 permission
                 ,
                 but
                 such
                 as
                 procedes
                 from
                 the
                 efficacious
                 wil
                 of
                 God.
                 The
                 like
                 
                   Jer.
                   20.
                   7.
                   
                   O
                   Lord
                   ,
                   thou
                   hast
                   deceived
                   me
                   and
                   I
                   was
                   deceived
                   .
                
                 Whereto
                 answers
                 ,
                 Ezech.
                 14.
                 9.
                 
                 
                 
                   And
                   if
                   the
                   Prophet
                   be
                   deceived
                   when
                   he
                   hath
                   spoken
                   a
                   thing
                   ,
                   I
                   the
                   Lord
                   have
                   deceived
                   that
                   Prophet
                   .
                
                 Which
                 Texts
                 speak
                 certainly
                 more
                 than
                 a
                 mere
                 idle
                 speculative
                 permission
                 ,
                 namely
                 such
                 as
                 resultes
                 from
                 the
                 active
                 ,
                 efficacious
                 ,
                 directive
                 and
                 ordinative
                 wil
                 of
                 God
                 ,
                 as
                 
                   Strangius
                   ,
                   lib.
                   4.
                   cap.
                   9.
                   pag.
                
                 840
                 —
                 844.
                 grants
                 .
                 What
                 this
                 permission
                 of
                 God
                 is
                 ,
                 and
                 how
                 far
                 it
                 extendes
                 ,
                 see
                 what
                 follows
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 6.
                 
              
               
                 §
                 .
                 6.
                 
                 Let
                 us
                 now
                 passe
                 on
                 to
                 such
                 Scriptures
                 as
                 mention
                 Gods
                 
                 
                   tradition
                   or
                   giving
                   up
                   some
                   to
                   judicial
                   excecation
                
                 and
                 induration
                 or
                 
                   hardnesse
                   of
                   heart
                
                 ;
                 which
                 wil
                 give
                 a
                 more
                 evident
                 demonstration
                 of
                 Gods
                 efficacious
                 predeterminative
                 Concurse
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 sin
                 .
                 Not
                 to
                 insiste
                 on
                 Gods
                 hardening
                 Pharaohs
                 heart
                 ,
                 Exod.
                 4.
                 21.
                 which
                 has
                 been
                 already
                 solidly
                 and
                 demonstratively
                 explicated
                 by
                 a
                 judicious
                 Divine
                 ,
                 in
                 his
                 
                   Letter
                   to
                   a
                   Friend
                
                 ,
                 &c.
                 pag.
                 28
                 —
                 30.
                 
                 I
                 shal
                 begin
                 with
                 
                   Psal
                   .
                   81.
                   12.
                   
                   So
                   I
                
                 
                 
                   gave
                   them
                   up
                   to
                   their
                   own
                   hearts
                   lusts
                   ,
                
                 or
                 
                   to
                   the
                   hardnesse
                   of
                   their
                   own
                   hearts
                   ,
                
                 as
                 Kimhi
                 .
                 Hebr.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   and
                   I
                   sent
                   them
                   away
                   in
                   the
                   depraved
                   cogitation
                   of
                   their
                   heart
                   .
                
                 LXX
                 .
                 render
                 it
                 ,
                 Deut.
                 29.
                 19.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 Jer.
                 3.
                 17.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Whence
                 it
                 follows
                 :
                 
                   and
                   they
                   walked
                   in
                   their
                   own
                   counsels
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   in
                   their
                   own
                   depraved
                   imaginations
                   .
                
                 It
                 's
                 just
                 with
                 God
                 to
                 give
                 up
                 men
                 to
                 that
                 spirit
                 of
                 hardnesse
                 which
                 they
                 affect
                 :
                 his
                 way
                 of
                 hardening
                 is
                 mysterious
                 and
                 invisible
                 :
                 he
                 delivers
                 sinners
                 up
                 to
                 the
                 bent
                 of
                 their
                 own
                 lusts
                 ,
                 and
                 then
                 lets
                 them
                 enjoy
                 what
                 they
                 lust
                 after
                 :
                 when
                 men
                 adde
                 acquired
                 hardnesse
                 to
                 natural
                 ,
                 God
                 justly
                 inflicts
                 on
                 them
                 judicial
                 hardnesse
                 .
                 And
                 oh
                 !
                 how
                 righteous
                 is
                 it
                 with
                 God
                 judicially
                 to
                 harden
                 such
                 as
                 sinfully
                 ,
                 yea
                 voluntarily
                 harden
                 themselves
                 !
                 And
                 then
                 the
                 heart
                 which
                 is
                 an
                 Adamant
                 towards
                 God
                 and
                 things
                 spiritual
                 ,
                 is
                 as
                 wax
                 towards
                 sin
                 and
                 Satans
                 tentations
                 .
                 And
                 what
                 is
                 the
                 effect
                 of
                 this
                 judicial
                 hardnesse
                 ,
                 but
                 to
                 seal
                 up
                 sinners
                 from
                 the
                 darknesse
                 of
                 mind
                 to
                 the
                 darknesse
                 of
                 Hel
                 ?
                 Thus
                 God
                 ,
                 albeit
                 he
                 be
                 not
                 the
                 Author
                 of
                 sin
                 ,
                 yet
                 is
                 the
                 Orderer
                 of
                 it
                 ,
                 and
                 the
                 cause
                 of
                 the
                 substrate
                 act
                 unto
                 which
                 sin
                 is
                 annexed
                 .
              
               
                 The
                 like
                 
                   Psal
                   .
                   69.
                   22.
                   
                   Let
                   their
                   eyes
                   be
                   darkened
                   that
                   they
                   see
                   not
                   ,
                
                 
                 
                   and
                   make
                   their
                   loins
                   continually
                   to
                   shake
                   .
                   Let
                   their
                   eyes
                   [
                   i.
                   e.
                
                 their
                 minds
                 ]
                 
                   be
                   darkened
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   be
                   made
                   so
                   obscure
                   and
                   dark
                   ,
                   as
                   that
                   they
                   may
                   not
                   see
                   their
                   way
                   :
                
                 let
                 al
                 true
                 wisdome
                 be
                 taken
                 from
                 them
                 ,
                 
                   and
                   make
                   their
                   loins
                   continually
                   to
                   shake
                   :
                   i.
                   e.
                
                 take
                 from
                 them
                 al
                 force
                 ,
                 vigor
                 and
                 abilitie
                 of
                 acting
                 as
                 they
                 ought
                 ;
                 let
                 them
                 
                 stagger
                 and
                 reel
                 like
                 to
                 a
                 drunken
                 man.
                 The
                 shaking
                 of
                 the
                 loins
                 argues
                 imbecillitie
                 and
                 want
                 of
                 force
                 ,
                 which
                 is
                 chiefly
                 seated
                 in
                 the
                 loins
                 .
                 Thus
                 he
                 procedes
                 ,
                 and
                 then
                 vers
                 .
                 17.
                 brings
                 Divine
                 wrath
                 to
                 a
                 black
                 conclusion
                 :
                 
                   Adde
                   iniquitie
                   to
                   their
                   iniquitie
                
                 ,
                 &c.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 implies
                 ,
                 that
                 God
                 addes
                 the
                 punishment
                 of
                 judicial
                 hardnesse
                 to
                 the
                 iniquitie
                 of
                 their
                 voluntary
                 acquired
                 hardnesse
                 .
                 We
                 find
                 this
                 piece
                 of
                 judicial
                 hardnesse
                 cited
                 by
                 Paul
                 ,
                 Rom.
                 11.
                 10.
                 
                 
                   Let
                   their
                   eyes
                   be
                   darkened
                   that
                   they
                   may
                   not
                
                 
                 
                   see
                   ,
                   and
                   bow
                   down
                   their
                   back
                   alway
                   .
                
                 The
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 here
                 rendred
                 by
                 
                   Paul
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   bow
                   down
                
                 ;
                 the
                 sense
                 being
                 the
                 same
                 ;
                 for
                 the
                 bowing
                 down
                 of
                 the
                 back
                 argues
                 the
                 defect
                 of
                 strength
                 in
                 the
                 loins
                 .
              
               
                 To
                 these
                 Texts
                 we
                 may
                 adde
                 ,
                 
                   Esa
                   .
                   6.
                   10.
                   
                   Make
                   the
                   heart
                   of
                   this
                
                 
                 
                   people
                   fat
                   :
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   make
                   the
                   heart
                   fat
                   ,
                   or
                   grosse
                   ,
                   i.
                   e.
                
                 stupid
                 and
                 senselesse
                 :
                 for
                 the
                 fat
                 of
                 animals
                 has
                 little
                 sense
                 .
                 It
                 alludes
                 to
                 the
                 heart
                 in
                 the
                 animate
                 bodie
                 overgrowen
                 and
                 oppressed
                 with
                 fat
                 .
                 These
                 words
                 are
                 six
                 times
                 repeted
                 in
                 the
                 N.
                 T.
                 Whence
                 it
                 follows
                 :
                 
                   and
                   shut
                   their
                   eyes
                
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 is
                 rendred
                 by
                 some
                 ,
                 
                   dim
                   them
                
                 ,
                 or
                 
                   make
                   them
                   dim
                
                 ;
                 by
                 others
                 ,
                 
                   daub
                   them
                
                 ,
                 as
                 with
                 plaister
                 ,
                 or
                 other
                 like
                 mater
                 :
                 by
                 others
                 ,
                 
                   close
                   them
                
                 :
                 al
                 which
                 notes
                 the
                 efficacitie
                 of
                 error
                 and
                 blindnesse
                 ,
                 that
                 follows
                 on
                 judicial
                 hardnesse
                 .
              
               
                 The
                 like
                 curse
                 we
                 find
                 ,
                 
                   Esa
                   .
                   29.
                   10.
                   
                   For
                   the
                   Lord
                   hath
                   poured
                
                 
                 
                   out
                   upon
                   you
                   the
                   spirit
                   of
                   deep
                   sleep
                   ,
                   and
                   hath
                   closed
                   your
                   eyes
                   .
                
                 LXX
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 rendred
                 by
                 Aquila
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 by
                 Theodotion
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 Act.
                 10.
                 11.
                 notes
                 
                   a
                   deep
                   sleep
                
                 or
                 ecstasie
                 :
                 and
                 the
                 radix
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 
                   to
                   overwhelme
                   with
                   deep
                   sleep
                
                 ;
                 and
                 it
                 's
                 rendred
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Dan.
                 10.
                 9.
                 
                 So
                 that
                 by
                 
                   the
                   spirit
                   of
                   deep
                   sleep
                
                 ,
                 must
                 be
                 understood
                 such
                 a
                 
                   stupor
                   of
                   spirit
                
                 as
                 leaves
                 men
                 without
                 al
                 sense
                 .
                 The
                 allusion
                 is
                 to
                 some
                 
                   soporiferous
                   stupifying
                   wine
                
                 ,
                 or
                 potion
                 ,
                 or
                 medicine
                 ,
                 which
                 ,
                 being
                 given
                 to
                 a
                 man
                 ,
                 or
                 sprinkled
                 on
                 him
                 ,
                 casts
                 him
                 into
                 a
                 deep
                 sleep
                 .
                 Hence
                 the
                 Prophet
                 ushers
                 in
                 these
                 words
                 with
                 a
                 direful
                 exclamation
                 ,
                 
                   vers
                   .
                   9.
                   
                   Stay
                   your selves
                   and
                   wonder
                   —
                   they
                   are
                   drunken
                   ,
                   but
                   not
                   with
                   wine
                   ,
                
                 &c.
                 
                   i.
                   e.
                
                 the
                 Lord
                 hath
                 made
                 them
                 drunken
                 with
                 a
                 
                   soporiferous
                   stupifying
                   potion
                
                 .
                 As
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 it
                 is
                 not
                 derived
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   pricke
                   ,
                   Act.
                
                 2.
                 27.
                 but
                 from
                 the
                 ancient
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 The
                 simple
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 being
                 put
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 also
                 remains
                 among
                 the
                 Latins
                 ,
                 as
                 
                   nuo
                   ,
                   nutus
                   ,
                   nutare
                
                 .
                 Thence
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 signifies
                 
                   to
                   nod
                
                 ,
                 or
                 
                   shake
                   the
                   head
                
                 ,
                 as
                 they
                 are
                 wont
                 to
                 do
                 who
                 have
                 drunk
                 any
                 stupifying
                 potion
                 .
                 So
                 that
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 is
                 such
                 a
                 
                   spirituose
                   ,
                   stupifying
                   potion
                
                 as
                 deprives
                 men
                 of
                 their
                 senses
                 ,
                 makes
                 them
                 shake
                 the
                 head
                 ,
                 stagger
                 and
                 reel
                 as
                 drunken
                 men
                 .
                 Thence
                 it
                 follows
                 :
                 
                   and
                   hath
                   closed
                   your
                   eyes
                
                 .
                 When
                 God
                 judicially
                 pours
                 out
                 a
                 spirit
                 of
                 deep
                 sleep
                 ,
                 how
                 soon
                 is
                 the
                 heart
                 stupified
                 and
                 made
                 senselesse
                 !
                 This
                 Text
                 is
                 cited
                 
                 and
                 explicated
                 by
                 Paul
                 ,
                 Rom.
                 11.
                 8.
                 
                 
                   According
                   as
                   it
                   is
                   written
                   ,
                   God
                   hath
                   given
                   them
                   the
                   spirit
                   of
                   slumber
                   ,
                   eyes
                   that
                   they
                   should
                   not
                   see
                   ,
                
                 &c.
                 
                 The
                 first
                 part
                 ,
                 
                   God
                   hath
                   given
                   them
                   the
                   spirit
                   of
                   slumber
                   ,
                
                 notes
                 the
                 stupor
                 of
                 their
                 minds
                 ,
                 unto
                 which
                 they
                 were
                 judicially
                 delivered
                 up
                 by
                 God.
                 
              
               
                 Thus
                 also
                 Esa
                 .
                 19.
                 11
                 —
                 14.
                 
                 He
                 begins
                 
                   vers
                   .
                   11.
                   
                   Surely
                   the
                   Princes
                
                 
                 
                   of
                   Zoan
                   are
                   fools
                
                 ,
                 &c.
                 
                 Thence
                 he
                 procedes
                 to
                 give
                 the
                 reason
                 of
                 it
                 
                   vers
                   .
                   14.
                   
                   The
                   Lord
                   hath
                   mingled
                   a
                   perverse
                   spirit
                   in
                   the
                   midst
                   thereof
                   ,
                
                 &c.
                 
                 
                   The
                   Lord
                   hath
                   mingled
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   poured
                   out
                   ,
                
                 or
                 
                   given
                   them
                   to
                   drinke
                
                 .
                 Gods
                 judicial
                 excecation
                 and
                 induration
                 is
                 here
                 ,
                 as
                 elsewhere
                 ,
                 compared
                 to
                 a
                 cup
                 of
                 intoxicating
                 liquor
                 ,
                 which
                 being
                 very
                 strong
                 and
                 heady
                 distempers
                 men
                 ,
                 and
                 makes
                 them
                 to
                 reel
                 and
                 stagger
                 :
                 so
                 much
                 the
                 following
                 phrase
                 importeth
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   a
                   spirit
                   of
                   perversities
                
                 .
                 The
                 Hebrew
                 word
                 ,
                 not
                 elsewhere
                 to
                 be
                 found
                 in
                 the
                 O.
                 T.
                 is
                 derived
                 from
                 a
                 Verbe
                 that
                 signifies
                 
                   to
                   pervert
                   ,
                   turne
                   away
                
                 ,
                 or
                 
                   make
                   crooked
                
                 :
                 it
                 's
                 here
                 plural
                 of
                 a
                 duplicate
                 forme
                 ,
                 and
                 notes
                 al
                 manner
                 of
                 perversities
                 both
                 extensive
                 and
                 intensive
                 .
                 They
                 boasted
                 of
                 their
                 wisdome
                 ,
                 vers
                 .
                 11.
                 but
                 God
                 made
                 them
                 drunk
                 with
                 a
                 
                   spirit
                   of
                   error
                   and
                   perversities
                
                 .
                 The
                 Chaldee
                 and
                 LXX
                 .
                 render
                 it
                 ,
                 
                   with
                   a
                   spirit
                   of
                   error
                
                 or
                 seduction
                 ;
                 the
                 Latin
                 ,
                 
                   with
                   a
                   spirit
                   of
                   giddinesse
                
                 .
                 The
                 sense
                 is
                 the
                 same
                 .
              
               
                 We
                 may
                 adde
                 hereto
                 ,
                 
                   Esa
                   .
                   44.
                   18.
                   
                   They
                   have
                   not
                   knowen
                   nor
                
                 
                 
                   understood
                   ;
                   for
                   he
                   hath
                   shut
                   their
                   eyes
                   ,
                   that
                   they
                   cannot
                   see
                   ,
                   and
                   their
                   hearts
                   ,
                   that
                   they
                   cannot
                   understand
                   .
                   He
                   hath
                   shut
                   ,
                
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   he
                   has
                   daubed
                   ;
                   Shindler
                
                 renders
                 it
                 ,
                 
                   crustavit
                   ,
                   aut
                   obduxit
                   parietem
                
                 .
                 God
                 did
                 as
                 it
                 were
                 
                   plaister
                   their
                   eyes
                
                 with
                 a
                 spirit
                 of
                 slumber
                 :
                 whence
                 it
                 follows
                 ,
                 
                   vers
                   .
                   19.
                   and
                   none
                   considereth
                   in
                   his
                   heart
                   ,
                
                 &c.
                 
                 Those
                 profane
                 Idolaters
                 did
                 shut
                 their
                 eyes
                 ,
                 that
                 they
                 might
                 not
                 see
                 ,
                 and
                 the
                 righteous
                 God
                 comes
                 and
                 as
                 it
                 were
                 daubes
                 or
                 plaisters
                 them
                 over
                 ,
                 that
                 they
                 shal
                 not
                 see
                 .
              
               
                 This
                 judicial
                 excecation
                 is
                 also
                 lively
                 expressed
                 ,
                 Esa
                 .
                 60.
                 2.
                 
                 
                 
                   For
                   behold
                   darknesse
                   shal
                   cover
                   the
                   earth
                   ,
                   and
                   grosse
                   darknesse
                   the
                   people
                   .
                
                 The
                 Prophet
                 having
                 exhorted
                 the
                 elect
                 among
                 the
                 Jews
                 ,
                 
                   vers
                   .
                   1.
                   
                   Arise
                   and
                   shine
                   ,
                   for
                   they
                   light
                   is
                   come
                   ,
                
                 &c.
                 
                   i.
                   e.
                
                 the
                 Messias
                 is
                 come
                 and
                 shineth
                 on
                 thee
                 with
                 the
                 gloriose
                 beams
                 of
                 Evangelic
                 
                 light
                 ;
                 in
                 this
                 vers
                 .
                 2.
                 he
                 gives
                 us
                 the
                 dreadful
                 curse
                 of
                 those
                 that
                 should
                 wilfully
                 shut
                 their
                 eyes
                 against
                 this
                 light
                 .
                 
                   For
                   behold
                   —
                   thick
                   darknesse
                
                 .
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 seems
                 compounded
                 of
                 a
                 word
                 that
                 signifies
                 
                   to
                   drop
                
                 or
                 destil
                 ,
                 and
                 another
                 that
                 signifies
                 
                   a
                   mist
                
                 or
                 fog
                 :
                 so
                 that
                 the
                 compound
                 notion
                 here
                 properly
                 notes
                 
                   a
                   mist
                
                 or
                 
                   fog
                   so
                   thick
                   ,
                   that
                   it
                   even
                   drops
                   again
                
                 ;
                 such
                 as
                 the
                 Egyptian
                 mist
                 was
                 ,
                 that
                 filled
                 the
                 earth
                 with
                 darknesse
                 ,
                 Exod.
                 10.
                 22
                 ,
                 23.
                 
                 When
                 men
                 wilfully
                 shut
                 their
                 eyes
                 against
                 Evangelic
                 light
                 ,
                 God
                 judicially
                 leaves
                 them
                 to
                 wander
                 up
                 and
                 down
                 in
                 the
                 thick
                 mist
                 of
                 their
                 own
                 darknesse
                 ,
                 so
                 that
                 they
                 stumble
                 at
                 noon
                 day
                 .
              
               
                 Thus
                 God
                 dealt
                 with
                 the
                 Gentiles
                 ,
                 even
                 the
                 wisest
                 of
                 them
                 ,
                 for
                 the
                 abuse
                 of
                 natures
                 light
                 ,
                 as
                 
                   Rom.
                   1.
                   28.
                   
                   And
                   even
                   as
                   they
                   did
                
                 
                 
                   not
                   like
                   to
                   retain
                   God
                   in
                   their
                   knowlege
                   ,
                   God
                   gave
                   them
                   over
                   to
                   a
                   reprobate
                   mind
                   ,
                   to
                   do
                   those
                   things
                   that
                   are
                   not
                   convenient
                   .
                
                 They
                 did
                 not
                 approve
                 of
                 or
                 acknowlege
                 God
                 in
                 their
                 practic
                 judgements
                 or
                 consciences
                 ,
                 and
                 therefore
                 God
                 did
                 not
                 approve
                 of
                 or
                 owne
                 their
                 practic
                 notions
                 ,
                 but
                 delivered
                 them
                 up
                 to
                 a
                 
                   reprobate
                   ,
                   spurious
                   ,
                   drossie
                   ,
                   vain
                   ,
                   adulterine
                   ,
                   rejectaneous
                
                 mind
                 ;
                 so
                 much
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 notes
                 .
                 A
                 Divine
                 of
                 note
                 among
                 us
                 saith
                 to
                 this
                 Text
                 ,
                 
                   Here
                   is
                   nothing
                   at
                   al
                   but
                   a
                   penal
                   desertion
                   and
                   permission
                   ,
                
                 &c.
                 
                 So
                 that
                 by
                 this
                 Tradition
                 he
                 understands
                 only
                 a
                 negation
                 of
                 Grace
                 ,
                 and
                 mere
                 permission
                 of
                 men
                 to
                 sin
                 ;
                 but
                 
                   Strangius
                   ,
                   lib.
                   4.
                   cap.
                   7.
                   pag.
                
                 813.
                 is
                 more
                 ingenuous
                 ,
                 and
                 grants
                 ,
                 
                   that
                   this
                   Tradition
                   importes
                   something
                   positive
                   :
                
                 though
                 what
                 that
                 positive
                 is
                 he
                 doth
                 not
                 ,
                 neither
                 indeed
                 can
                 by
                 his
                 Hypothesis
                 ,
                 explicate
                 .
              
               
                 The
                 like
                 Tradition
                 or
                 delivering
                 up
                 to
                 a
                 reprobate
                 mind
                 we
                 find
                 foretold
                 touching
                 the
                 Sons
                 of
                 Antichrist
                 ,
                 2
                 
                   Thes
                   .
                   2.
                   11.
                   
                   And
                
                 
                 
                   for
                   this
                   cause
                   God
                   shal
                   send
                   them
                   strong
                   delusion
                   ,
                   that
                   they
                   should
                   believe
                   a
                   lie
                   .
                
                 When
                 secure
                 Professors
                 wil
                 not
                 receive
                 the
                 Truth
                 in
                 the
                 love
                 thereof
                 ,
                 that
                 they
                 may
                 be
                 saved
                 ,
                 it
                 is
                 just
                 with
                 God
                 to
                 
                   send
                   them
                   strong
                   delusions
                   ,
                   that
                   they
                   should
                   believe
                   a
                   lie
                   ;
                   that
                   they
                   might
                   al
                   be
                   damned
                   ,
                
                 &c.
                 as
                 vers
                 .
                 12.
                 
                 The
                 fore-mentioned
                 reverend
                 Divine
                 answers
                 to
                 this
                 Text
                 thus
                 :
                 
                   Here
                   is
                   nothing
                   signified
                   ,
                   but
                   (
                   1
                   )
                   That
                   God
                   wil
                   permit
                   Magicians
                   and
                   false
                   Teachers
                   to
                   vent
                   deceits
                   .
                   (
                   2
                   )
                   And
                   permit
                   wicked
                   men
                   to
                   believe
                   them
                   :
                   which
                   is
                   mentioned
                   as
                   a
                   permitted
                   consequent
                   ,
                   and
                   not
                   as
                   an
                   end
                   intended
                   by
                   God.
                   And
                   the
                   word
                   sending
                   is
                   mentioned
                   ,
                   because
                   the
                   permission
                   was
                   penal
                   for
                   their
                   sin
                   ,
                
                 &c.
                 
                 But
                 this
                 response
                 is
                 too
                 slender
                 and
                 jejune
                 for
                 so
                 great
                 a
                 Text
                 :
                 For
                 (
                 1
                 )
                 whereas
                 that
                 reverend
                 Divine
                 makes
                 mention
                 of
                 
                   Gods
                   permitting
                   Magicians
                
                 ,
                 &c.
                 this
                 savors
                 too
                 much
                 ▪
                 
                 of
                 a
                 Grotian
                 and
                 Cassandrian
                 spirit
                 ,
                 which
                 I
                 presume
                 ,
                 he
                 has
                 no
                 kindnesse
                 for
                 ,
                 whereby
                 al
                 those
                 prophetic
                 predictions
                 about
                 Antichrist
                 are
                 fixed
                 on
                 
                   Simon
                   Magus
                
                 ,
                 or
                 some
                 other
                 false
                 Teacher
                 in
                 the
                 Primitive
                 Churches
                 :
                 whereas
                 it
                 is
                 most
                 evident
                 ,
                 that
                 this
                 
                   sending
                   them
                   strong
                   delusion
                
                 is
                 ascribed
                 immediately
                 to
                 God
                 ,
                 as
                 a
                 righteous
                 Judge
                 .
                 (
                 2
                 )
                 Neither
                 is
                 this
                 only
                 a
                 mere
                 
                   permitted
                   consequent
                
                 ,
                 as
                 he
                 phraseth
                 it
                 ;
                 but
                 the
                 terme
                 sending
                 importes
                 
                   active
                   efficacious
                   influence
                
                 on
                 Gods
                 part
                 that
                 sends
                 ,
                 not
                 on
                 the
                 sin
                 formally
                 considered
                 ,
                 but
                 on
                 the
                 substrate
                 mater
                 ,
                 or
                 act
                 entitatively
                 considered
                 .
                 But
                 
                   Strangius
                   ,
                   lib.
                   4.
                   cap.
                   10.
                   pag.
                
                 853.
                 is
                 here
                 also
                 more
                 candid
                 ,
                 granting
                 ,
                 
                   Gods
                   sending
                   the
                   efficace
                   of
                   error
                   ,
                
                 to
                 be
                 the
                 same
                 with
                 Gods
                 
                   pouring
                   out
                   a
                   spirit
                   of
                   slumber
                   ,
                   Esa
                   .
                
                 19.
                 14.
                 and
                 Jerome
                 thinkes
                 ,
                 that
                 Paul
                 took
                 his
                 words
                 from
                 Esa
                 .
                 And
                 
                   pag.
                   855.
                   
                   Strangius
                
                 addes
                 ,
                 
                   That
                   this
                   sending
                   strong
                   delusions
                   may
                   be
                   ascribed
                   to
                   God
                   ,
                   as
                   a
                   punishment
                   of
                   their
                   former
                   sin
                   ,
                   in
                   not
                   receiving
                   the
                   truth
                   in
                   the
                   love
                   thereof
                   :
                
                 which
                 sufficiently
                 proves
                 our
                 Hypothesis
                 ,
                 
                   That
                   the
                   substrate
                   mater
                   of
                   sin
                   is
                   from
                   God
                   ,
                
                 as
                 hereafter
                 .
              
               
                 But
                 let
                 us
                 a
                 little
                 more
                 fully
                 examine
                 the
                 general
                 solutions
                 
                 which
                 our
                 Adversaries
                 give
                 to
                 these
                 Texts
                 touching
                 Gods
                 
                   active
                   excecation
                   and
                   induration
                
                 .
                 1.
                 
                 A
                 Divine
                 among
                 our selves
                 ,
                 whom
                 I
                 love
                 and
                 honor
                 ,
                 thinkes
                 ,
                 that
                 those
                 Texts
                 in
                 the
                 O.
                 T.
                 which
                 speak
                 of
                 Gods
                 
                   hardening
                   men
                
                 ,
                 &c.
                 might
                 ,
                 according
                 to
                 the
                 Hebrew
                 Idiome
                 ,
                 have
                 a
                 
                   softer
                   sense
                
                 ;
                 so
                 (
                 as
                 I
                 suppose
                 he
                 must
                 mean
                 )
                 as
                 a
                 mere
                 permission
                 is
                 intended
                 thereby
                 .
                 But
                 to
                 answer
                 hereto
                 in
                 the
                 words
                 of
                 
                   Strangius
                   ,
                   lib.
                   4.
                   cap.
                   9.
                   pag.
                
                 839.
                 
                 The
                 Hebraic
                 forme
                 is
                 oft
                 in
                 Hiphil
                 ,
                 which
                 denotes
                 a
                 double
                 action
                 ,
                 
                   to
                   make
                   a
                   man
                   to
                   do
                   a
                   thing
                
                 ;
                 yea
                 sometimes
                 this
                 induration
                 is
                 expressed
                 by
                 Verbes
                 in
                 Piel
                 ,
                 of
                 an
                 active
                 import
                 ,
                 as
                 Exod.
                 4.
                 21.
                 
                 &
                 9.
                 12.
                 
                 &
                 10.
                 20
                 ,
                 27.
                 
                 &
                 11.
                 10.
                 
                 &
                 14.
                 4
                 ,
                 8.
                 
                 
                   Deut.
                   2.
                   30.
                   
                   Josh
                
                 .
                 11.
                 20.
                 
                 Whence
                 Strangius
                 concludes
                 ,
                 
                   That
                   this
                   phrase
                   of
                   Scripture
                   oft
                   occurring
                   denotes
                   much
                   more
                   than
                   a
                   mere
                   naked
                   permission
                   .
                
                 Though
                 what
                 this
                 should
                 be
                 he
                 is
                 at
                 a
                 great
                 losse
                 .
              
               
                 2.
                 
                 
                   Baronius
                   ,
                   Metaphys
                   .
                   Sect.
                   8.
                   
                   Disp
                   .
                   3.
                   
                   §
                   .
                   99.
                   pag.
                
                 159
                 ,
                 160.
                 answers
                 ,
                 
                   That
                   there
                   are
                   four
                   actions
                   of
                   God
                   in
                   induration
                   ;
                   (
                   1
                   )
                   He
                   punisheth
                   former
                   sins
                   by
                   permitting
                   men
                   to
                   fal
                   into
                   greater
                   .
                   (
                   2
                   )
                   He
                   offers
                   to
                   them
                   an
                   occasion
                   of
                   repentance
                   ,
                   &c.
                   
                   (
                   3
                   )
                   He
                   gives
                   them
                   not
                   grace
                   to
                   improve
                   the
                   occasion
                   ;
                   whence
                   they
                   are
                   said
                   to
                   be
                   blinded
                   and
                   hardened
                   .
                   (
                   4
                   )
                   He
                   offers
                   to
                   them
                   occasions
                   of
                   greater
                   sins
                   ,
                   by
                   such
                   things
                   as
                   objectively
                   move
                   them
                   to
                   sin
                   .
                
                 
                 But
                 al
                 this
                 ,
                 which
                 Baronius
                 allows
                 God
                 in
                 judicial
                 execation
                 and
                 Induration
                 ,
                 comes
                 far
                 short
                 of
                 what
                 the
                 forecited
                 Scriptures
                 mention
                 .
                 For
                 besides
                 the
                 mere
                 permission
                 of
                 Sin
                 ,
                 privation
                 of
                 Grace
                 ,
                 and
                 offering
                 occasions
                 and
                 objects
                 ,
                 the
                 Scripture
                 mentions
                 a
                 
                   Tradition
                   and
                   delivering
                   up
                   to
                   the
                   very
                   act
                   of
                   sin
                   ,
                
                 yea
                 ,
                 
                   Gods
                   immediate
                   efficacious
                   hand
                   in
                   the
                   very
                   act
                   of
                   sin
                   ,
                   considered
                   entitatively
                   and
                   materially
                   .
                
              
               
                 3.
                 
                 But
                 we
                 come
                 to
                 Strangius
                 ,
                 who
                 ,
                 in
                 his
                 concessions
                 goes
                 beyond
                 the
                 former
                 Divines
                 ,
                 yet
                 comes
                 short
                 of
                 the
                 genuine
                 mind
                 and
                 spirit
                 of
                 those
                 Texts
                 ,
                 which
                 speak
                 of
                 Gods
                 judicial
                 Excecation
                 and
                 Induration
                 .
                 (
                 1
                 )
                 He
                 grants
                 ,
                 (
                 contrary
                 to
                 the
                 sentiment
                 of
                 a
                 reverend
                 Divine
                 among
                 us
                 )
                 
                   that
                   active
                   excecation
                   is
                   ascribed
                   unto
                   God.
                
                 So
                 
                   l.
                   4.
                   c.
                   8.
                   p.
                   819.
                   
                   Active
                   excecation
                   ,
                
                 saith
                 he
                 ,
                 
                   is
                   ascribed
                   to
                   God
                   ,
                   Satan
                   ,
                   and
                   the
                   Sinner
                   himself
                   .
                   Satan
                   and
                   the
                   Sinner
                   in
                   that
                   action
                   do
                   greatly
                   sin
                   ,
                   but
                   God
                   actes
                   most
                   justly
                   .
                   God
                   can
                   as
                   justly
                   punish
                   Sinners
                   with
                   excecation
                   of
                   mind
                   ,
                   as
                   he
                   punished
                
                 Elymas
                 
                   the
                   sorcerer
                   with
                   corporal
                   excecation
                
                 ,
                 Act.
                 13.
                 11.
                 
                 (
                 2
                 )
                 Thence
                 p.
                 822.
                 he
                 addes
                 :
                 
                   Herein
                   the
                   whole
                   difficultie
                   lies
                   ,
                   that
                   in
                   this
                   action
                   we
                   rightly
                   distinguish
                   that
                   which
                   is
                   sin
                   ,
                   and
                   the
                   cause
                   of
                   sin
                   ,
                   whereof
                   God
                   is
                   not
                   the
                   cause
                   ,
                   from
                   the
                   punishment
                   ,
                   which
                   God
                   in
                   just
                   judgement
                   inflicts
                   .
                
                 So
                 
                   p.
                   829.
                   
                   In
                   al
                   vitiose
                   action
                   ,
                   the
                   action
                   substrate
                   to
                   the
                   vice
                   ,
                   or
                   whatever
                   there
                   is
                   of
                   entitie
                   and
                   positive
                   therein
                   ,
                   must
                   be
                   reduced
                   to
                   God
                   as
                   the
                   first
                   cause
                   ,
                   who
                   doth
                   concur
                   therewith
                   ,
                   as
                   considered
                   separate
                   from
                   the
                   vice
                   or
                   defect
                   annexed
                   thereto
                   ;
                   and
                   therefore
                   whatever
                   entitative
                   or
                   positive
                   is
                   found
                   in
                   any
                   obduration
                   ,
                   in
                   like
                   manner
                   it
                   must
                   be
                   referred
                   to
                   God
                   ,
                   albeit
                   he
                   hath
                   no
                   commerce
                   with
                   the
                   vice
                   of
                   the
                   action
                   .
                
                 This
                 ingenuous
                 concession
                 of
                 Strangius
                 ,
                 did
                 he
                 not
                 overthrow
                 it
                 by
                 other
                 positions
                 ,
                 were
                 sufficient
                 to
                 period
                 our
                 controversie
                 :
                 for
                 what
                 do
                 ,
                 or
                 need
                 we
                 desire
                 more
                 than
                 what
                 he
                 here
                 grants
                 ?
                 If
                 whatever
                 be
                 entitative
                 or
                 positive
                 in
                 obduration
                 be
                 from
                 God
                 ,
                 then
                 surely
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 of
                 that
                 whereto
                 sin
                 is
                 annexed
                 ,
                 is
                 from
                 God.
                 But
                 here
                 lies
                 the
                 point
                 of
                 our
                 Controversie
                 with
                 Strangius
                 ,
                 he
                 holds
                 that
                 there
                 be
                 some
                 acts
                 so
                 intrinsecally
                 evil
                 ,
                 as
                 that
                 you
                 cannot
                 separate
                 the
                 entitative
                 act
                 from
                 the
                 sinful
                 reference
                 it
                 has
                 to
                 its
                 object
                 .
                 But
                 ,
                 (
                 3
                 )
                 Strangius
                 addes
                 ,
                 
                   p.
                   831.
                   
                   That
                   in
                   the
                   same
                   Indutation
                   the
                   sin
                   and
                   punishment
                   are
                   conjunct
                   ,
                
                 &c.
                 
                 This
                 indeed
                 is
                 a
                 great
                 concession
                 ,
                 that
                 which
                 overthrows
                 
                 Strangius's
                 Antithesis
                 ;
                 for
                 ,
                 if
                 in
                 the
                 same
                 Act
                 the
                 sin
                 and
                 punishment
                 be
                 conjunct
                 ,
                 then
                 how
                 can
                 God
                 concur
                 to
                 the
                 act
                 as
                 a
                 punishment
                 ,
                 and
                 not
                 concur
                 
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 which
                 has
                 sin
                 annexed
                 to
                 it
                 ?
                 This
                 Knot
                 the
                 acutest
                 of
                 
                 Strangius's
                 Sectators
                 wil
                 never
                 untie
                 .
                 Again
                 ,
                 (
                 4
                 )
                 He
                 addes
                 ,
                 
                   p.
                   831.
                   
                   That
                   the
                   very
                   Permission
                   of
                   God
                   is
                   the
                   act
                   and
                   effect
                   of
                   the
                   wil
                   of
                   God.
                   —
                   For
                   to
                   wil
                   to
                   permit
                   ,
                   and
                   advisedly
                   to
                   permit
                   is
                   also
                   to
                   act
                   .
                   What
                   is
                   done
                   by
                   God
                   negatively
                   in
                   regard
                   of
                   his
                   transient
                   act
                   ,
                   is
                   done
                   also
                   positively
                   ,
                   in
                   regard
                   of
                   his
                   interne
                   immanent
                   act
                   .
                
                 Herein
                 also
                 he
                 lays
                 before
                 us
                 a
                 pregnant
                 Truth
                 ,
                 which
                 is
                 directly
                 contradictory
                 to
                 his
                 own
                 Hypothesis
                 :
                 for
                 ,
                 [
                 1
                 ]
                 If
                 Gods
                 permissive
                 Wil
                 as
                 to
                 sin
                 be
                 not
                 only
                 negative
                 but
                 also
                 positive
                 ,
                 then
                 it
                 must
                 be
                 efficacious
                 .
                 Again
                 ,
                 [
                 2
                 ]
                 If
                 Gods
                 permission
                 of
                 sin
                 be
                 positive
                 and
                 efficacious
                 ,
                 then
                 also
                 his
                 Decree
                 of
                 Reprobation
                 to
                 permit
                 sin
                 must
                 be
                 positive
                 and
                 absolute
                 ,
                 which
                 directly
                 impugneth
                 
                 Strangius's
                 Opinion
                 .
                 (
                 5
                 )
                 He
                 addes
                 ,
                 
                   p.
                   832.
                   
                   That
                   other
                   actions
                   also
                   concur
                   with
                   Gods
                   Permission
                   ,
                   because
                   he
                   also
                   rules
                   ,
                   moderates
                   and
                   ordains
                   what
                   he
                   permits
                   ,
                   and
                   concurs
                   to
                   the
                   actions
                   substrate
                   to
                   the
                   sin
                   it self
                   .
                
                 Is
                 it
                 so
                 indeed
                 ?
                 What
                 then
                 do
                 we
                 contend
                 so
                 vehemently
                 for
                 ?
                 what
                 made
                 Strangius
                 write
                 such
                 a
                 voluminous
                 discourse
                 ,
                 and
                 oppose
                 
                   Rutherford
                   ,
                   Twisse
                
                 ,
                 and
                 other
                 Calvinists
                 with
                 so
                 much
                 violence
                 ,
                 when
                 as
                 here
                 he
                 grants
                 whatever
                 they
                 contend
                 for
                 ?
                 But
                 to
                 speak
                 the
                 truth
                 ,
                 there
                 yet
                 lies
                 a
                 Snake
                 under
                 the
                 herbe
                 ;
                 albeit
                 Strangius
                 seems
                 to
                 grant
                 so
                 liberally
                 Gods
                 efficacious
                 concurse
                 to
                 the
                 
                   substrate
                   act
                   of
                   sin
                
                 ,
                 yet
                 indeed
                 ,
                 when
                 he
                 comes
                 else-where
                 to
                 state
                 this
                 concurse
                 ,
                 he
                 makes
                 it
                 be
                 only
                 a
                 remote
                 concurse
                 to
                 the
                 act
                 considered
                 
                   in
                   genere
                
                 ,
                 in
                 
                   its
                   generic
                   nature
                
                 ,
                 not
                 to
                 the
                 individual
                 particular
                 act
                 as
                 so
                 or
                 so
                 circumstantiated
                 .
                 And
                 herein
                 he
                 is
                 followed
                 by
                 
                 a
                 Divine
                 of
                 Name
                 among
                 us
                 :
                 wherein
                 lies
                 the
                 spirit
                 of
                 al
                 their
                 solutions
                 and
                 oppositions
                 .
                 But
                 how
                 inept
                 and
                 evanid
                 this
                 subterfuge
                 is
                 ,
                 wil
                 be
                 very
                 evident
                 ,
                 if
                 we
                 consider
                 the
                 nature
                 of
                 al
                 physic
                 or
                 natural
                 acts
                 .
                 Is
                 not
                 every
                 natural
                 or
                 entitative
                 act
                 individual
                 or
                 singular
                 ?
                 Are
                 not
                 al
                 natural
                 Acts
                 the
                 effluxes
                 of
                 singular
                 Supposites
                 or
                 persons
                 ?
                 and
                 if
                 the
                 subject
                 be
                 singular
                 ,
                 must
                 not
                 the
                 Action
                 be
                 also
                 singular
                 ?
                 To
                 talk
                 of
                 a
                 natural
                 action
                 
                   in
                   genere
                
                 ,
                 or
                 specie
                 ,
                 what
                 a
                 wild
                 conceit
                 is
                 this
                 ,
                 that
                 which
                 al
                 true
                 Logic
                 and
                 Philosophie
                 both
                 new
                 and
                 old
                 contradicts
                 ?
                 It
                 's
                 true
                 ,
                 human
                 acts
                 ,
                 as
                 to
                 their
                 moral
                 consideration
                 ,
                 may
                 be
                 distinguished
                 into
                 
                   generic
                   ,
                   specific
                
                 ,
                 or
                 individual
                 :
                 but
                 if
                 we
                 consider
                 human
                 acts
                 in
                 their
                 
                   natural
                   entitative
                
                 Being
                 ,
                 so
                 there
                 neither
                 is
                 nor
                 can
                 be
                 any
                 such
                 thing
                 as
                 
                   actio
                   in
                   genere
                   ,
                   action
                   in
                   general
                
                 ;
                 but
                 al
                 are
                 singular
                 and
                 individual
                 .
                 So
                 that
                 if
                 God
                 concur
                 to
                 the
                 act
                 of
                 sin
                 ,
                 it
                 must
                 
                 be
                 to
                 the
                 act
                 in
                 its
                 individual
                 singular
                 nature
                 ,
                 not
                 morally
                 but
                 physically
                 and
                 entitatively
                 considered
                 ;
                 of
                 which
                 more
                 hereafter
                 ,
                 Chap.
                 6.
                 
                 §
                 .
                 1.
                 
              
               
                 But
                 to
                 give
                 a
                 distinct
                 and
                 Theologic
                 Idea
                 of
                 Gods
                 Judicial
                 
                 Excecation
                 and
                 Induration
                 ,
                 with
                 the
                 Vindication
                 of
                 his
                 Sacred
                 Majestie
                 from
                 being
                 the
                 Author
                 of
                 Sin
                 ,
                 the
                 following
                 Distinctions
                 and
                 Determinations
                 may
                 be
                 of
                 use
                 to
                 us
                 .
                 (
                 1
                 )
                 We
                 are
                 to
                 distinguish
                 Gods
                 concurse
                 in
                 
                   Judicial
                   Induration
                
                 or
                 Hardnesse
                 ,
                 from
                 that
                 of
                 the
                 Sinner
                 .
                 (
                 2
                 )
                 Gods
                 Concurse
                 in
                 Judicial
                 Hardnesse
                 may
                 be
                 considered
                 either
                 in
                 regard
                 of
                 his
                 Decree
                 ,
                 or
                 in
                 regard
                 of
                 his
                 Providence
                 and
                 
                   actual
                   execution
                
                 .
                 (
                 3
                 )
                 Induration
                 may
                 be
                 distinguished
                 into
                 Moral
                 and
                 Natural
                 :
                 or
                 into
                 sinful
                 and
                 penal
                 .
                 These
                 things
                 being
                 premissed
                 ,
                 the
                 true
                 nature
                 of
                 Gods
                 judicial
                 excecation
                 and
                 Induration
                 wil
                 appear
                 in
                 the
                 following
                 Propositions
                 .
              
               
                 1.
                 
                 Prop.
                 
                   Gods
                   Decree
                   is
                   not
                   properly
                   the
                   cause
                   of
                   mans
                   Hardnesse
                   of
                   heart
                   or
                   Damnation
                   ,
                   but
                   only
                   of
                   the
                   Negation
                   or
                   withdrawment
                   of
                   preventing
                   Grace
                   ,
                   which
                   God
                   is
                   no
                   way
                   bound
                   to
                   give
                   .
                
                 The
                 Decree
                 of
                 Reprobation
                 is
                 not
                 the
                 proper
                 efficient
                 or
                 formal
                 cause
                 of
                 the
                 Sinners
                 Induration
                 or
                 Condemnation
                 ,
                 but
                 his
                 own
                 wilful
                 obstinacie
                 .
                 This
                 sufficiently
                 clears
                 the
                 Sanctitie
                 and
                 Justice
                 of
                 God.
                 
              
               
                 2.
                 
                 Prop.
                 
                   Yet
                   supposing
                   the
                   Decree
                   of
                   Reprobation
                   ,
                   the
                   sinners
                   Induration
                   or
                   Hardnesse
                   follows
                   infallibly
                   ,
                   and
                   in
                   some
                   sense
                   necessarily
                   ;
                   i.
                   e.
                
                 by
                 a
                 modal
                 hypothetic
                 necessitie
                 ,
                 not
                 brutish
                 or
                 coactive
                 ,
                 such
                 as
                 should
                 destroy
                 Libertie
                 .
                 The
                 holy
                 God
                 doth
                 not
                 infuse
                 hardnesse
                 ,
                 or
                 by
                 any
                 compulsion
                 hurrie
                 men
                 into
                 it
                 ,
                 but
                 leaves
                 them
                 to
                 the
                 swinge
                 of
                 their
                 own
                 lusts
                 ,
                 which
                 violently
                 hurrie
                 them
                 into
                 such
                 courses
                 as
                 necessarily
                 harden
                 .
                 This
                 also
                 cleareth
                 Gods
                 Justice
                 from
                 the
                 imputation
                 of
                 sin
                 .
              
               
                 3.
                 
                 Prop.
                 
                   Gods
                   Providence
                   in
                   Judicial
                   excecation
                   and
                   Induration
                   is
                   very
                   efficacious
                   and
                   illustrious
                   .
                
                 (
                 1
                 )
                 God
                 leaves
                 men
                 to
                 the
                 Blandishments
                 ,
                 Allurements
                 ,
                 and
                 Ensnarements
                 of
                 an
                 heart-bewitching
                 world
                 ,
                 which
                 insensibly
                 harden
                 .
                 (
                 2
                 )
                 He
                 delivers
                 up
                 men
                 to
                 the
                 power
                 of
                 Satan
                 ,
                 the
                 God
                 of
                 this
                 world
                 ,
                 whose
                 subjects
                 and
                 vassals
                 they
                 willingly
                 become
                 ,
                 2
                 Cor.
                 4.
                 3
                 ,
                 4.
                 and
                 so
                 
                   are
                   taken
                   alive
                   captive
                   at
                   his
                   wil
                   ,
                
                 2
                 Tim.
                 2.
                 26.
                 
                 (
                 3
                 )
                 God
                 so
                 disposeth
                 and
                 orders
                 al
                 his
                 Providences
                 ,
                 as
                 that
                 they
                 do
                 al
                 accidentally
                 ,
                 by
                 reason
                 of
                 mens
                 lusts
                 ,
                 conspire
                 to
                 harden
                 them
                 :
                 Mercies
                 become
                 
                 Curses
                 to
                 them
                 ,
                 Rom.
                 11.
                 9
                 ,
                 10
                 ,
                 11.
                 
                 Yea
                 ,
                 (
                 4
                 )
                 The
                 very
                 means
                 of
                 Grace
                 ,
                 become
                 the
                 means
                 of
                 their
                 hardening
                 ,
                 their
                 Food
                 and
                 Physic
                 become
                 Poyson
                 to
                 them
                 ,
                 2
                 
                   Cor.
                   2.
                   16.
                   
                   Esa
                
                 .
                 28.
                 12
                 ,
                 13
                 ,
                 14
                 ,
                 15.
                 
                 (
                 5
                 )
                 Christ
                 himself
                 ,
                 the
                 
                   chief
                   Corner-stone
                
                 of
                 salvation
                 becomes
                 to
                 them
                 
                   a
                   stone
                   of
                   stumbling
                   and
                   offence
                   ,
                
                 Esa
                 .
                 8.
                 14.
                 
                 
                   a
                   stone
                   of
                   stumbling
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 of
                 smiting
                 ,
                 such
                 as
                 lying
                 in
                 the
                 way
                 the
                 foot
                 may
                 smite
                 against
                 ,
                 and
                 thence
                 stumble
                 and
                 receive
                 hurt
                 .
                 It
                 answers
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 scandal
                 in
                 the
                 New
                 Testament
                 :
                 Thence
                 it
                 follows
                 ,
                 
                   and
                   for
                   a
                   rock
                   of
                   offence
                   .
                
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 not
                 a
                 bare
                 Stumbling-stone
                 ,
                 or
                 block
                 ,
                 such
                 as
                 a
                 man
                 may
                 make
                 a
                 shift
                 to
                 avoid
                 or
                 get
                 over
                 ,
                 or
                 if
                 he
                 stumble
                 ,
                 yet
                 recover
                 himself
                 again
                 ;
                 but
                 he
                 is
                 a
                 
                   rock
                   of
                   offence
                
                 ,
                 which
                 notes
                 ,
                 [
                 1
                 ]
                 The
                 Offence
                 to
                 be
                 inevitable
                 and
                 unavoidable
                 ,
                 as
                 the
                 removing
                 of
                 a
                 rock
                 :
                 [
                 2
                 ]
                 The
                 ruine
                 to
                 be
                 certain
                 ,
                 as
                 that
                 of
                 a
                 Ship
                 falling
                 on
                 a
                 rock
                 .
                 Whence
                 he
                 addes
                 :
                 
                   for
                   a
                   gin
                   and
                   for
                   a
                   snare
                   ,
                
                 such
                 as
                 men
                 should
                 neither
                 by
                 power
                 ,
                 wit
                 ,
                 or
                 craft
                 escape
                 .
                 Whence
                 it
                 follows
                 ,
                 
                   v.
                   15.
                   
                   And
                   many
                   among
                   them
                   shal
                   stumble
                   and
                   fal
                   ,
                   and
                   be
                   broken
                   ,
                   and
                   be
                   snared
                   ,
                   and
                   be
                   taken
                   .
                
                 The
                 like
                 Rom.
                 9.
                 33.
                 
                 (
                 6
                 )
                 God
                 puts
                 a
                 period
                 to
                 the
                 day
                 of
                 Grace
                 ,
                 and
                 leaves
                 men
                 to
                 the
                 plague
                 of
                 their
                 own
                 heart
                 ,
                 
                   Esa
                   .
                   22.
                   14.
                   
                   Surely
                   this
                   iniquitie
                   shal
                   not
                   be
                   purged
                   from
                   you
                   til
                   you
                   die
                   .
                
                 Hebr.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   If
                   this
                   iniquitie
                   be
                   purged
                
                 .
                 It
                 is
                 the
                 concise
                 forme
                 of
                 an
                 Oath
                 ,
                 frequently
                 used
                 in
                 Scripture
                 ,
                 as
                 Chap.
                 5.
                 18.
                 whereby
                 God
                 sweareth
                 ,
                 that
                 their
                 iniquitie
                 should
                 not
                 be
                 purged
                 .
                 So
                 
                   Luke
                   19.
                   41
                   ,
                   42.
                   
                   Heb.
                
                 3.
                 7.
                 
                 (
                 7
                 )
                 God
                 doth
                 positively
                 ,
                 yea
                 efficaciously
                 concur
                 to
                 al
                 that
                 is
                 positive
                 ,
                 material
                 ,
                 entitative
                 ,
                 and
                 natural
                 in
                 judicial
                 hardnesse
                 ,
                 without
                 the
                 least
                 hand
                 in
                 the
                 obliquitie
                 or
                 vitiositie
                 .
              
               
                 4.
                 
                 Prop.
                 
                   The
                   suspension
                   of
                   restraining
                   Grace
                   in
                   Judicial
                   excecation
                   is
                   not
                   properly
                   a
                   privation
                   of
                   any
                   Grace
                   due
                   to
                   the
                   Creature
                   ,
                   but
                   a
                   negation
                   or
                   withdrawment
                   of
                   undeserved
                   and
                   abused
                   Grace
                   .
                
                 For
                 the
                 clearing
                 whereof
                 we
                 are
                 to
                 consider
                 ,
                 the
                 difference
                 between
                 Man
                 and
                 God
                 in
                 this
                 particular
                 :
                 No
                 meer
                 man
                 may
                 or
                 ought
                 to
                 permit
                 or
                 deliver
                 up
                 another
                 to
                 sin
                 or
                 hardnesse
                 ,
                 if
                 it
                 be
                 in
                 his
                 power
                 to
                 hinder
                 :
                 (
                 1
                 )
                 Because
                 al
                 men
                 are
                 under
                 a
                 Law
                 and
                 obligation
                 of
                 subjection
                 to
                 their
                 Creator
                 ,
                 whereby
                 they
                 are
                 obliged
                 to
                 promove
                 his
                 Glorie
                 ,
                 and
                 prevent
                 sin
                 and
                 rebellion
                 against
                 him
                 the
                 most
                 they
                 can
                 .
                 (
                 2
                 )
                 Because
                 al
                 men
                 are
                 under
                 a
                 communion
                 of
                 Natures
                 ,
                 and
                 therefore
                 bound
                 to
                 afford
                 assistance
                 each
                 to
                 other
                 ,
                 so
                 far
                 as
                 they
                 may
                 for
                 their
                 natural
                 and
                 moral
                 
                 good
                 .
                 But
                 now
                 the
                 soverain
                 Creator
                 of
                 man
                 is
                 under
                 no
                 such
                 obligation
                 ,
                 and
                 therefore
                 may
                 as
                 he
                 please
                 dispose
                 of
                 his
                 own
                 grace
                 ,
                 or
                 suspend
                 it
                 ,
                 specially
                 when
                 abused
                 by
                 sinners
                 .
              
               
                 5.
                 
                 Prop.
                 
                   God
                   doth
                   not
                   deliver
                   up
                   men
                   to
                   judicial
                   hardnesse
                   simply
                   as
                   hardnesse
                   ,
                   under
                   that
                   reduplication
                   ,
                   but
                   penally
                   ,
                   as
                   it
                   conduceth
                   to
                   the
                   vindication
                   of
                   his
                   Justice
                   .
                
                 For
                 the
                 explication
                 and
                 demonstration
                 of
                 this
                 Proposition
                 we
                 are
                 to
                 remember
                 ,
                 that
                 there
                 is
                 nothing
                 in
                 the
                 world
                 of
                 itself
                 ,
                 purely
                 ,
                 and
                 simply
                 evil
                 :
                 for
                 if
                 there
                 were
                 any
                 pure
                 and
                 chiefest
                 evil
                 in
                 the
                 world
                 ,
                 then
                 God
                 ,
                 who
                 is
                 the
                 chiefest
                 good
                 ,
                 could
                 not
                 wil
                 it
                 :
                 but
                 the
                 greatest
                 evil
                 has
                 something
                 of
                 good
                 mixed
                 with
                 it
                 ;
                 and
                 this
                 God
                 wils
                 .
                 Thus
                 in
                 judicial
                 hardnesse
                 there
                 is
                 a
                 penal
                 vindictive
                 good
                 ,
                 which
                 God
                 wils
                 for
                 the
                 illustration
                 of
                 his
                 Justice
                 .
              
               
                 6.
                 
                 Prop.
                 
                   In
                   judicial
                   hardnesse
                   ,
                   that
                   which
                   is
                   morally
                   evil
                   in
                   regard
                   of
                   man
                   and
                   his
                   transgression
                   ,
                   is
                   naturally
                   good
                   in
                   regard
                   of
                   God
                   and
                   his
                   Providence
                   .
                
                 For
                 albeit
                 God
                 doth
                 concur
                 with
                 the
                 sinner
                 ,
                 who
                 is
                 deficient
                 as
                 to
                 his
                 dutie
                 ,
                 yet
                 God
                 is
                 no
                 way
                 deficient
                 .
                 (
                 1
                 )
                 Al
                 moral
                 evil
                 of
                 sin
                 is
                 only
                 such
                 to
                 him
                 whose
                 it
                 is
                 ,
                 or
                 to
                 whom
                 it
                 doth
                 belong
                 ,
                 as
                 the
                 Author
                 thereof
                 ,
                 by
                 virtue
                 of
                 some
                 Law
                 he
                 offends
                 against
                 :
                 But
                 now
                 this
                 judicial
                 hardnesse
                 or
                 sin
                 doth
                 not
                 belong
                 to
                 God
                 as
                 the
                 proper
                 Owner
                 or
                 Author
                 of
                 it
                 ,
                 but
                 only
                 to
                 the
                 sinner
                 ;
                 neither
                 doth
                 the
                 holy
                 God
                 offend
                 against
                 any
                 Law.
                 (
                 2
                 )
                 The
                 specific
                 qualitie
                 of
                 an
                 effect
                 is
                 not
                 to
                 be
                 ascribed
                 to
                 the
                 universal
                 first
                 cause
                 ,
                 but
                 to
                 the
                 second
                 particular
                 cause
                 ,
                 from
                 which
                 it
                 receives
                 specification
                 .
                 (
                 3
                 )
                 The
                 sinner
                 is
                 only
                 the
                 moral
                 cause
                 of
                 his
                 own
                 hardnesse
                 ;
                 because
                 he
                 is
                 the
                 meritorious
                 cause
                 thereof
                 ,
                 and
                 also
                 a
                 voluntary
                 ,
                 yea
                 wilful
                 Agent
                 therein
                 .
                 Al
                 his
                 hardnesse
                 is
                 voluntarily
                 contracted
                 ,
                 albeit
                 judicially
                 inflicted
                 by
                 God
                 :
                 he
                 suffers
                 his
                 heart
                 voluntarily
                 to
                 be
                 defloured
                 by
                 sinful
                 objects
                 :
                 God
                 threatens
                 to
                 suspend
                 his
                 Divine
                 influence
                 ,
                 and
                 the
                 obstinate
                 sinner
                 
                   cries
                   ,
                   Content
                
                 :
                 Satan
                 comes
                 and
                 blinds
                 his
                 eyes
                 ,
                 and
                 he
                 hugges
                 him
                 for
                 it
                 .
                 So
                 that
                 the
                 whole
                 deficience
                 or
                 moral
                 causalitie
                 is
                 on
                 the
                 sinners
                 part
                 ,
                 not
                 on
                 Gods.
                 The
                 sinner
                 wants
                 Divine
                 influence
                 and
                 is
                 willing
                 ,
                 yea
                 glad
                 to
                 want
                 it
                 :
                 therefore
                 his
                 depraved
                 wil
                 is
                 the
                 sole
                 
                   formal
                   ,
                   vital
                   ,
                   subjective
                
                 and
                 
                   moral
                   efficient
                   cause
                
                 of
                 his
                 own
                 hardnesse
                 and
                 sin
                 .
              
               
                 §
                 .
                 7.
                 
                 We
                 come
                 in
                 the
                 last
                 place
                 to
                 such
                 Scriptures
                 as
                 mention
                 
                 Gods
                 
                   efficacious
                   ordering
                   ,
                   disposing
                   ,
                   and
                   directing
                   the
                   sins
                   of
                   men
                   unto
                   his
                   own
                   glorie
                   ,
                
                 which
                 evidently
                 demonstrates
                 his
                 immediate
                 concurse
                 and
                 predetermination
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 
                 act
                 thereof
                 .
                 Thus
                 Exod.
                 9.
                 14
                 ,
                 15
                 ,
                 16.
                 
                 God
                 threatens
                 Pharaoh
                 ,
                 
                 
                   vers
                   .
                   14.
                   to
                   send
                   al
                   his
                   plagues
                   on
                   his
                   heart
                   ,
                   i.
                   e.
                
                 in
                 a
                 way
                 of
                 judicial
                 excecation
                 and
                 induration
                 .
                 And
                 why
                 ?
                 
                   That
                   thou
                   mayst
                   know
                   there
                   is
                   none
                   like
                   me
                   in
                   al
                   the
                   earth
                   :
                   i.
                   e.
                
                 that
                 I
                 may
                 magnifie
                 my
                 
                 vindictive
                 Justice
                 and
                 Power
                 on
                 thee
                 .
                 Whence
                 he
                 addes
                 ,
                 
                   v.
                   15.
                   
                   For
                   now
                   I
                   wil
                   stretch
                   out
                   mine
                   hand
                   ,
                   that
                   I
                   may
                   smite
                   thee
                   ,
                   and
                   thy
                   people
                   with
                   pestilence
                   ,
                   and
                   thou
                   shalt
                   be
                   cut
                   off
                   from
                   the
                   earth
                   .
                
                 It
                 runs
                 in
                 the
                 Hebrew
                 in
                 the
                 time
                 past
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   sent
                   out
                   mine
                   hand
                   ,
                   i.
                   e.
                
                 by
                 the
                 pestilence
                 or
                 murrain
                 among
                 the
                 bestes
                 ,
                 as
                 v.
                 3
                 ,
                 6.
                 and
                 so
                 it
                 follows
                 :
                 
                   and
                   I
                   had
                   smitten
                   thee
                
                 ,
                 with
                 the
                 same
                 pestilence
                 ;
                 
                   and
                   thou
                   hadst
                   been
                   cut
                   off
                   ,
                
                 deservedly
                 ;
                 but
                 for
                 another
                 cause
                 (
                 which
                 is
                 mentioned
                 vers
                 .
                 16.
                 )
                 I
                 have
                 spared
                 thee
                 .
                 This
                 seemeth
                 the
                 genuine
                 meaning
                 ,
                 namely
                 ,
                 that
                 God
                 spared
                 Pharaoh
                 in
                 this
                 plague
                 ,
                 thereby
                 to
                 magnifie
                 his
                 vindictive
                 Justice
                 and
                 Power
                 the
                 more
                 in
                 his
                 final
                 ruine
                 .
                 God
                 let
                 him
                 alone
                 to
                 run
                 on
                 in
                 ful
                 career
                 in
                 his
                 way
                 of
                 sin
                 ,
                 yea
                 ,
                 concurred
                 to
                 the
                 substrate
                 mater
                 of
                 al
                 his
                 sins
                 ,
                 and
                 caused
                 al
                 his
                 plagues
                 to
                 meet
                 on
                 his
                 heart
                 ,
                 in
                 order
                 to
                 his
                 final
                 obduration
                 ,
                 thereby
                 to
                 render
                 his
                 vindictive
                 Justice
                 more
                 illustrious
                 in
                 his
                 ruine
                 .
                 And
                 so
                 
                   vers
                   .
                   16.
                   
                   And
                   in
                   very
                   deed
                   for
                   this
                   cause
                   have
                   I
                   raised
                   thee
                   up
                   ,
                   for
                   to
                   shew
                   in
                   thee
                   my
                   power
                   ,
                   and
                   that
                   my
                   name
                   may
                   be
                   declared
                   thorowout
                   al
                   the
                   earth
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   in
                   very
                   deed
                   ,
                
                 or
                 verily
                 :
                 it
                 notes
                 a
                 great
                 asseveration
                 ,
                 such
                 as
                 with
                 God
                 amounts
                 almost
                 to
                 an
                 oath
                 .
                 
                   For
                   this
                
                 .
                 The
                 Apostle
                 
                   Paul
                   ,
                   Rom.
                
                 9.
                 17.
                 addes
                 a
                 Pronoun
                 of
                 intention
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   this
                   very
                   same
                   ,
                   i.
                   e.
                
                 cause
                 or
                 purpose
                 ,
                 as
                 the
                 Greeks
                 expound
                 it
                 ,
                 
                   for
                   this
                   cause
                   have
                   I
                   raised
                   thee
                   up
                   .
                
                 The
                 LXX
                 .
                 render
                 it
                 ,
                 
                   thou
                   hast
                   been
                   preserved
                   or
                   kept
                   alive
                
                 ;
                 but
                 Paul
                 more
                 emphaticly
                 ,
                 Rom.
                 9.
                 17.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 
                   I
                   have
                   made
                   thee
                   stand
                   up
                   ,
                
                 or
                 ,
                 
                   have
                   constituted
                
                 ,
                 or
                 
                   set
                   thee
                   up
                
                 ,
                 as
                 on
                 a
                 Theatre
                 before
                 al
                 the
                 world
                 ,
                 to
                 be
                 a
                 vessel
                 of
                 wrath
                 ,
                 and
                 an
                 exemple
                 of
                 Divine
                 vengeance
                 .
                 The
                 Syriac
                 renders
                 it
                 thus
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   have
                   made
                   thee
                   to
                   stand
                   up
                
                 ;
                 which
                 emphaticly
                 paints
                 forth
                 Gods
                 absolute
                 wil
                 in
                 his
                 Reprobation
                 .
                 So
                 in
                 the
                 Hebraic
                 Verbe
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   I
                   have
                   made
                   thee
                   stand
                   up
                   ,
                
                 as
                 a
                 monument
                 of
                 vindictive
                 Justice
                 .
                 This
                 
                   making
                   to
                   stand
                   up
                
                 ,
                 notes
                 the
                 constitution
                 and
                 being
                 of
                 a
                 thing
                 ,
                 as
                 elsewhere
                 in
                 Scripture
                 :
                 the
                 righteous
                 God
                 gave
                 being
                 and
                 constitution
                 to
                 Pharaoh
                 for
                 this
                 very
                 end
                 ,
                 to
                 magnifie
                 the
                 glorie
                 of
                 his
                 vindictive
                 Justice
                 on
                 him
                 .
                 So
                 it
                 follows
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   to
                   shew
                
                 ,
                 or
                 
                   that
                   I
                   may
                   shew
                   in
                   thee
                   ,
                
                 or
                 
                   shew
                   thee
                
                 .
                 But
                 the
                 LXX
                 .
                 adde
                 the
                 Particle
                 In
                 :
                 so
                 
                   Paul
                   ,
                   Rom.
                   9.
                   17.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   That
                   I
                   may
                   give
                   a
                   specimen
                   ,
                
                 or
                 
                   demonstration
                   
                   of
                   my
                   power
                   in
                   thee
                   .
                
                 Hebr.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   my
                   power
                
                 ,
                 or
                 
                   my
                   force
                   ,
                   my
                   omnipotent
                   severitie
                   .
                
                 Thence
                 it
                 follows
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   for
                   to
                   declare
                
                 ,
                 or
                 
                   tel
                   my
                   name
                
                 .
                 The
                 righteous
                 God
                 suffered
                 Pharaoh
                 to
                 run
                 on
                 with
                 a
                 vehement
                 impetuositie
                 in
                 his
                 sinful
                 rebellion
                 ,
                 that
                 so
                 the
                 world
                 might
                 ring
                 of
                 Gods
                 vindictive
                 Justice
                 in
                 his
                 ruine
                 .
                 From
                 al
                 this
                 the
                 Apostle
                 strongly
                 demonstrates
                 our
                 conclusion
                 ,
                 
                   Rom.
                   9.
                   18.
                   
                   Therefore
                   God
                   hath
                   mercie
                   on
                   whom
                   he
                   wil
                   ,
                   and
                   whom
                   he
                
                 
                 
                   wil
                   he
                   hardeneth
                
                 .
                 Observe
                 here
                 ,
                 (
                 1
                 )
                 the
                 Apostle
                 ushers
                 in
                 this
                 inference
                 with
                 the
                 conclusive
                 note
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 therefore
                 .
                 He
                 layeth
                 the
                 premisses
                 in
                 Gods
                 judicial
                 procedings
                 with
                 Pharaoh
                 for
                 the
                 manifestation
                 of
                 his
                 vindictive
                 punitive
                 glorie
                 in
                 Pharaohs
                 ruine
                 :
                 whence
                 he
                 infers
                 this
                 universal
                 conclusion
                 .
                 
                   Therefore
                   God
                
                 ,
                 &c.
                 (
                 2
                 )
                 He
                 resolves
                 Gods
                 hardening
                 men
                 into
                 his
                 absolute
                 wil
                 or
                 decree
                 of
                 Reprobation
                 ,
                 which
                 he
                 in
                 this
                 regard
                 ,
                 makes
                 parallel
                 to
                 his
                 absolute
                 decree
                 of
                 Election
                 :
                 for
                 as
                 God
                 
                   hath
                   mercie
                   on
                   whom
                   he
                   wil
                   ,
                   i.
                   e.
                
                 according
                 to
                 his
                 absolute
                 purpose
                 or
                 decree
                 ;
                 so
                 in
                 like
                 manner
                 ,
                 
                   he
                   hardeneth
                   whom
                   he
                   wil
                   ,
                   i.
                   e.
                
                 according
                 to
                 his
                 absolute
                 decree
                 of
                 Reprobation
                 .
                 And
                 it
                 is
                 most
                 certain
                 ,
                 according
                 to
                 the
                 Scripture
                 ,
                 no
                 man
                 can
                 maintain
                 absolute
                 Election
                 ,
                 but
                 he
                 must
                 also
                 maintain
                 absolute
                 Reprobation
                 :
                 and
                 if
                 Reprobation
                 be
                 absolute
                 ,
                 then
                 also
                 Gods
                 concurse
                 to
                 the
                 entitative
                 act
                 of
                 that
                 which
                 is
                 sinful
                 must
                 be
                 efficacious
                 and
                 predeterminative
                 ,
                 as
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 3.
                 
              
               
                 There
                 are
                 other
                 Texts
                 that
                 make
                 expresse
                 mention
                 of
                 Gods
                 efficacious
                 ordering
                 and
                 disposing
                 of
                 wicked
                 men
                 and
                 their
                 sins
                 for
                 his
                 own
                 glorie
                 .
                 So
                 
                   Prov.
                   16.
                   4.
                   
                   The
                   Lord
                   hath
                   made
                   althings
                
                 
                 
                   for
                   himself
                   ;
                   yea
                   even
                   the
                   wicked
                   for
                   the
                   day
                   of
                   evil
                   .
                
                 Note
                 here
                 (
                 1
                 )
                 the
                 end
                 of
                 Gods
                 making
                 althings
                 ,
                 which
                 is
                 
                   for
                   himself
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   i.
                   e.
                
                 for
                 the
                 manifestation
                 of
                 his
                 own
                 glorie
                 .
                 (
                 2
                 )
                 The
                 manner
                 of
                 Gods
                 making
                 althings
                 for
                 himself
                 ,
                 included
                 in
                 the
                 Verbe
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   hath
                   made
                
                 ,
                 which
                 signifies
                 [
                 1
                 ]
                 Gods
                 
                   active
                   efficience
                
                 ,
                 or
                 his
                 energetic
                 ,
                 architectonic
                 Decree
                 ,
                 whereby
                 althings
                 are
                 made
                 .
                 [
                 2
                 ]
                 God
                 's
                 
                   passive
                   creation
                
                 ,
                 or
                 his
                 efficience
                 in
                 time
                 .
                 [
                 3
                 ]
                 Gods
                 conservation
                 of
                 althings
                 in
                 their
                 beings
                 and
                 wel-beings
                 .
                 [
                 4
                 ]
                 God
                 's
                 
                   efficacious
                   actuating
                
                 and
                 governing
                 althings
                 to
                 their
                 ends
                 .
                 Thus
                 
                   Psal
                   .
                   46.
                   9.
                   
                   Eccles
                   .
                   11.
                   5.
                   
                   Esa
                   .
                
                 5.
                 12.
                 
                 The
                 LXX
                 .
                 generally
                 render
                 it
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 Joh.
                 5.
                 17.
                 our
                 Lord
                 useth
                 to
                 expresse
                 Gods
                 efficacious
                 concurse
                 and
                 predeterminative
                 influence
                 .
                 And
                 
                   Strangius
                   ,
                   pag.
                
                 804.
                 grants
                 ,
                 that
                 whether
                 we
                 understand
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 here
                 of
                 Gods
                 production
                 in
                 time
                 ,
                 or
                 of
                 his
                 eternal
                 Decree
                 to
                 produce
                 man
                 ,
                 or
                 
                 of
                 his
                 ordination
                 and
                 constitution
                 of
                 man
                 to
                 punishment
                 ,
                 the
                 difference
                 is
                 not
                 material
                 .
                 I
                 would
                 therefore
                 take
                 it
                 in
                 the
                 largest
                 notion
                 as
                 comprehensive
                 of
                 al
                 its
                 significates
                 before
                 specified
                 .
                 (
                 3
                 )
                 Whence
                 follows
                 the
                 particular
                 object
                 ,
                 
                   even
                   the
                   wicked
                   ,
                   i.
                   e.
                
                 considered
                 not
                 only
                 in
                 their
                 substance
                 as
                 men
                 ,
                 but
                 also
                 in
                 al
                 their
                 
                   Modes
                   ,
                   Adjuncts
                   ,
                   Accidents
                
                 ,
                 and
                 Operations
                 .
                 There
                 is
                 not
                 the
                 most
                 minute
                 accident
                 or
                 action
                 of
                 a
                 wicked
                 man
                 but
                 God
                 makes
                 it
                 ,
                 
                   i.
                   e.
                
                 decrees
                 ,
                 influenceth
                 ,
                 and
                 orders
                 it
                 for
                 himself
                 .
                 Whence
                 (
                 4
                 )
                 the
                 wicked
                 are
                 said
                 to
                 be
                 made
                 by
                 God
                 ,
                 
                   for
                   the
                   day
                   of
                   evil
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   i.
                   e.
                
                 for
                 the
                 day
                 of
                 vindictive
                 wrath
                 ,
                 or
                 punishment
                 inflicted
                 for
                 the
                 illustration
                 of
                 Divine
                 Justice
                 :
                 which
                 includes
                 also
                 their
                 being
                 left
                 to
                 sin
                 ;
                 for
                 the
                 forest
                 piece
                 of
                 Divine
                 vengeance
                 is
                 mens
                 being
                 given
                 up
                 to
                 their
                 own
                 hearts
                 lusts
                 .
              
               
                 Adde
                 hereto
                 
                   Rom.
                   9.
                   21
                   ,
                   22.
                   
                   Hath
                   not
                   the
                   potter
                   power
                   over
                   the
                
                 
                 clay
                 ,
                 &
                 c
                 ?
                 Here
                 Paul
                 refutes
                 the
                 proud
                 Pelagian
                 blasphemies
                 by
                 an
                 argument
                 taken
                 from
                 Gods
                 absolute
                 Dominion
                 and
                 Soveraintie
                 over
                 his
                 creature
                 .
                 As
                 if
                 he
                 had
                 said
                 :
                 Has
                 not
                 the
                 Potter
                 an
                 absolute
                 dominion
                 over
                 the
                 clay
                 ,
                 to
                 forme
                 it
                 into
                 what
                 shape
                 he
                 please
                 ?
                 and
                 shal
                 we
                 not
                 allow
                 the
                 great
                 Creator
                 of
                 althings
                 the
                 same
                 absolute
                 dominion
                 ?
                 Did
                 he
                 not
                 make
                 althings
                 ?
                 and
                 therefore
                 may
                 he
                 not
                 assume
                 the
                 Prerogative
                 of
                 ordering
                 althings
                 to
                 the
                 ends
                 for
                 which
                 they
                 were
                 made
                 ?
                 As
                 he
                 gives
                 to
                 every
                 creature
                 what
                 shape
                 he
                 please
                 ,
                 so
                 cannot
                 he
                 appoint
                 them
                 to
                 what
                 end
                 he
                 please
                 ,
                 and
                 direct
                 them
                 infallibly
                 to
                 that
                 end
                 ?
                 Is
                 it
                 not
                 an
                 end
                 sufficient
                 for
                 the
                 being
                 of
                 any
                 creature
                 ,
                 to
                 be
                 the
                 glorie
                 of
                 any
                 Attribute
                 ?
                 and
                 therefore
                 if
                 God
                 make
                 a
                 creature
                 to
                 be
                 a
                 vessel
                 of
                 wrath
                 fitted
                 to
                 destruction
                 ,
                 is
                 there
                 any
                 injurie
                 done
                 to
                 the
                 creature
                 ?
                 The
                 Pythagoreans
                 have
                 an
                 effate
                 ,
                 
                   That
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   the
                   worse
                   is
                   made
                   for
                   the
                   service
                   of
                   the
                   better
                   ,
                
                 which
                 holds
                 most
                 true
                 here
                 of
                 the
                 vessels
                 of
                 wrath
                 or
                 wicked
                 men
                 ,
                 who
                 are
                 made
                 for
                 the
                 better
                 ,
                 
                   i.
                   e.
                
                 their
                 Makers
                 glorie
                 ,
                 as
                 Prov.
                 16.
                 4.
                 
                 Thus
                 Paul
                 concludes
                 ,
                 
                   vers
                   .
                   22.
                   
                   Vessels
                   of
                   wrath
                   fitted
                   to
                   destruction
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 signifies
                 primarily
                 
                   aptly
                   to
                   fit
                   ,
                   frame
                
                 ,
                 or
                 
                   set
                   together
                
                 :
                 thence
                 ,
                 
                   to
                   ordain
                   ,
                   decree
                
                 ,
                 or
                 constitute
                 .
                 Whence
                 among
                 the
                 LXX
                 .
                 it
                 answers
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   found
                
                 ,
                 as
                 
                   Psal
                   .
                   8.
                   2.
                   
                   Out
                   of
                   the
                   mouths
                   of
                   babes
                   he
                   hath
                   founded
                
                 or
                 
                   ordained
                   praise
                
                 :
                 also
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   ordain
                   ,
                   decree
                   ,
                   establish
                   ,
                
                 as
                 Psal
                 .
                 67.
                 10.
                 
                 &
                 73.
                 17.
                 
                 Thus
                 it
                 signifies
                 here
                 ,
                 namely
                 Gods
                 eternal
                 ordination
                 or
                 absolute
                 Decree
                 of
                 Reprobation
                 founded
                 on
                 his
                 absolute
                 Soveraintie
                 .
                 Observe
                 here
                 the
                 difference
                 between
                 the
                 
                   vessels
                   of
                   mercie
                
                 ,
                 and
                 
                   the
                   vessels
                   of
                   
                   wrath
                
                 :
                 of
                 the
                 former
                 he
                 speakes
                 actively
                 ,
                 
                   vers
                   .
                   23.
                   
                   That
                   he
                   might
                   make
                   known
                   the
                   riches
                   of
                   his
                   glorie
                   on
                   the
                   vessels
                   of
                   mercy
                   ,
                   which
                   he
                   had
                   prepared
                   unto
                   glorie
                
                 ;
                 but
                 of
                 the
                 later
                 he
                 speakes
                 only
                 passively
                 ,
                 
                   vers
                   .
                   22.
                   fitted
                   to
                   destruction
                   .
                
                 The
                 reason
                 of
                 this
                 difference
                 seems
                 this
                 :
                 The
                 
                   vessels
                   of
                   mercie
                
                 are
                 wholly
                 from
                 God
                 ,
                 both
                 as
                 vessels
                 ,
                 and
                 as
                 vessels
                 of
                 mercie
                 ;
                 they
                 receive
                 from
                 God
                 both
                 their
                 
                   natural
                   good
                   of
                   being
                
                 ,
                 and
                 their
                 
                   moral
                   good
                   of
                   grace
                   ,
                   wel-being
                   ,
                
                 and
                 happinesse
                 :
                 but
                 now
                 the
                 
                   vessels
                   of
                   wrath
                
                 are
                 such
                 partly
                 from
                 God
                 ,
                 and
                 partly
                 from
                 themselves
                 :
                 That
                 they
                 are
                 vessels
                 ,
                 and
                 vessels
                 of
                 wrath
                 ordained
                 to
                 destruction
                 ,
                 they
                 are
                 from
                 God
                 ;
                 but
                 that
                 they
                 are
                 vessels
                 deserving
                 wrath
                 ,
                 this
                 they
                 are
                 from
                 themselves
                 :
                 their
                 sins
                 and
                 punishment
                 morally
                 considered
                 are
                 from
                 themselves
                 ;
                 but
                 consider
                 them
                 entitatively
                 and
                 penally
                 ,
                 and
                 so
                 they
                 are
                 from
                 God.
                 I
                 am
                 not
                 ignorant
                 of
                 the
                 many
                 false
                 and
                 Pelagian
                 glosses
                 which
                 are
                 affixed
                 to
                 this
                 Text
                 ,
                 without
                 shadow
                 of
                 reason
                 .
              
               
                 Another
                 Text
                 that
                 evidently
                 demonstrates
                 Gods
                 efficacious
                 predeterminative
                 concurse
                 in
                 ordering
                 mens
                 sins
                 for
                 his
                 own
                 glorie
                 is
                 ,
                 1
                 
                   Pet.
                   2.
                   8.
                   
                   And
                   a
                   stone
                   of
                   stumbling
                   ,
                   and
                   a
                   rock
                   of
                   offence
                   ,
                
                 
                 
                   even
                   to
                   them
                   that
                   stumble
                   at
                   the
                   word
                   ,
                   being
                   disobedient
                   ,
                   whereunto
                   also
                   they
                   were
                   appointed
                   .
                
                 This
                 Text
                 is
                 taken
                 partly
                 from
                 Esa
                 .
                 8.
                 14.
                 
                 Here
                 Christ
                 the
                 chief
                 Corner-stone
                 of
                 the
                 Church
                 ,
                 is
                 said
                 to
                 be
                 
                   a
                   stone
                   of
                   stumbling
                   and
                   rock
                   of
                   offence
                
                 to
                 wilful
                 unbelievers
                 .
                 The
                 Greek
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 are
                 synonymous
                 ,
                 and
                 of
                 the
                 same
                 import
                 here
                 ;
                 though
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 be
                 in
                 its
                 general
                 notion
                 more
                 extensive
                 :
                 It
                 notes
                 originally
                 
                   any
                   thing
                   that
                   may
                   offend
                   the
                   foot
                   ,
                
                 or
                 
                   other
                   part
                
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   to
                   halt
                
                 ,
                 or
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 distorted
                 :
                 more
                 particularly
                 ,
                 it
                 signifies
                 (
                 1
                 )
                 that
                 tigillum
                 ,
                 or
                 
                   crosse
                   piece
                   of
                   wood
                   in
                   your
                   traps
                
                 for
                 Mice
                 ,
                 Foxes
                 ,
                 or
                 the
                 like
                 :
                 (
                 2
                 )
                 a
                 
                   sharp
                   stake
                
                 ,
                 whereby
                 the
                 foot
                 is
                 hurt
                 :
                 and
                 so
                 it
                 is
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 interpreted
                 by
                 Hesychius
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 so
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 by
                 him
                 made
                 to
                 be
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   an
                   impediment
                
                 :
                 it
                 was
                 called
                 also
                 by
                 the
                 Greeks
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 denoting
                 a
                 military
                 instrument
                 ,
                 like
                 a
                 sharp
                 stake
                 ,
                 whereby
                 they
                 annoyed
                 their
                 enemies
                 :
                 in
                 which
                 sense
                 the
                 word
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 used
                 in
                 that
                 Apocryphous
                 book
                 ,
                 
                   Judith
                   5.
                   1.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   (
                   4
                   )
                   A
                   stone
                   that
                   offends
                   the
                   foot
                   :
                
                 and
                 so
                 it
                 answers
                 with
                 the
                 LXX
                 .
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Lev.
                 19.
                 14.
                 in
                 which
                 regard
                 it
                 is
                 made
                 synonymous
                 to
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 both
                 by
                 Peter
                 ;
                 and
                 Rom.
                 14.
                 13.
                 by
                 Paul
                 :
                 and
                 this
                 they
                 both
                 denote
                 here
                 ,
                 1
                 Pet.
                 2.
                 8.
                 the
                 great
                 offence
                 which
                 sinners
                 took
                 at
                 Christ
                 ,
                 to
                 their
                 own
                 ruine
                 .
                 Whence
                 it
                 's
                 added
                 :
                 
                   Whereunto
                   also
                   
                   they
                   were
                   appointed
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 What
                 doth
                 this
                 note
                 ?
                 why
                 take
                 
                 Grotius's
                 Note
                 on
                 this
                 Text
                 ,
                 who
                 was
                 no
                 friend
                 to
                 Calvinists
                 :
                 
                   Unto
                   this
                   ,
                   saith
                   he
                   ,
                   Unbelievers
                   were
                   destined
                   by
                   God
                   ,
                   that
                   they
                   might
                   most
                   grievously
                   fal
                   —
                   For
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   which
                   answers
                   to
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   oft
                   signifies
                   
                     to
                     ordain
                     ,
                     destine
                  
                   ,
                   or
                   decree
                   ,
                   as
                   Joh.
                   15.
                   16.
                   
                   So
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   1
                   Thes
                   .
                   5.
                   9.
                   
                   The
                   Syriac
                   in
                   this
                   place
                   renders
                   it
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     they
                     were
                     designed
                  
                   ;
                   the
                   Arabic
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     they
                     were
                     constituted
                  
                   ,
                   namely
                   by
                   the
                   Divine
                   Decree
                   .
                
                 Thus
                 Grotius
                 ,
                 who
                 here
                 speakes
                 like
                 a
                 Calvinist
                 ,
                 though
                 generally
                 no
                 friend
                 to
                 the
                 sentiments
                 of
                 Calvin
                 .
                 The
                 like
                 2
                 Pet.
                 2.
                 11.
                 
                 
                   As
                   natural
                   brute
                   bestes
                   ,
                   made
                   to
                   be
                   taken
                   and
                   destroyed
                   .
                
                 Is
                 not
                 absolute
                 Reprobation
                 here
                 ,
                 and
                 that
                 by
                 the
                 concession
                 of
                 Grotius
                 ,
                 no
                 friend
                 thereto
                 ,
                 clearly
                 and
                 fully
                 asserted
                 ?
                 And
                 if
                 Reprobation
                 be
                 absolute
                 ,
                 must
                 not
                 also
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 be
                 efficacious
                 and
                 predeterminative
                 ?
                 The
                 immutable
                 connexion
                 between
                 absolute
                 Reprobation
                 and
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 sinful
                 we
                 intend
                 to
                 demonstrate
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 3.
                 
              
               
                 But
                 a
                 reverend
                 Divine
                 of
                 name
                 among
                 us
                 answers
                 to
                 this
                 Text
                 thus
                 :
                 Resp
                 .
                 1.
                 
                 
                   This
                   [
                   1
                   Pet.
                   2.
                   8.
                   
                     whereunto
                     also
                     they
                     were
                     appointed
                  
                   ]
                   hath
                   respect
                   to
                   Luke
                   2.
                   34
                   —
                   And
                   no
                   more
                   can
                   be
                   hence
                   gathered
                   ,
                   but
                   that
                   God
                   hath
                   decreed
                   ,
                   that
                   as
                   a
                   punishing
                   Judge
                   ,
                   (
                   1
                   )
                   he
                   wil
                   leave
                   the
                   rejecters
                   of
                   Christ
                   to
                   go
                   on
                   in
                   their
                   own
                   sinful
                   way
                   ;
                   (
                   2
                   )
                   and
                   that
                   their
                   opposition
                   to
                   him
                   shal
                   be
                   their
                   ruine
                   :
                   So
                   that
                   [
                   1
                   ]
                   he
                   doth
                   not
                   speak
                   this
                   of
                   any
                   but
                   the
                   rejecters
                   of
                   Christ
                   ,
                   that
                   deserved
                   it
                   .
                   [
                   2
                   ]
                   He
                   speaketh
                   not
                   at
                   al
                   as
                   willing
                   their
                   sin
                   ,
                   but
                   only
                   as
                   one
                   that
                   penally
                   denieth
                   them
                   further
                   grace
                   .
                   [
                   3
                   ]
                   But
                   the
                   thing
                   that
                   he
                   is
                   said
                   
                     to
                     ordain
                  
                   them
                   to
                   ,
                   is
                   not
                   sin
                   ,
                   but
                   ruine
                   the
                   consequent
                   of
                   their
                   sin
                   :
                   The
                   word
                   [
                   
                     stumbling
                     and
                     falling
                  
                   ]
                   signifying
                   their
                   destruction
                   .
                
                 Thus
                 that
                 reverend
                 Divine
                 .
              
               
                 And
                 now
                 let
                 us
                 a
                 little
                 examine
                 this
                 his
                 Response
                 to
                 our
                 Argument
                 from
                 this
                 Text
                 ,
                 which
                 wil
                 serve
                 for
                 a
                 replie
                 to
                 most
                 of
                 his
                 subterfuges
                 .
                 (
                 1
                 )
                 In
                 answer
                 to
                 his
                 first
                 particular
                 ,
                 we
                 assert
                 ,
                 that
                 more
                 may
                 be
                 gathered
                 from
                 this
                 Text
                 ,
                 than
                 what
                 he
                 allows
                 ,
                 namely
                 ,
                 
                   That
                   God
                   hath
                   decreed
                   ,
                   that
                   ,
                   as
                   a
                   punishing
                   Judge
                   ,
                   he
                   wil
                   leave
                   the
                   rejecters
                   of
                   Christ
                   to
                   go
                   on
                   in
                   their
                   own
                   sinful
                   way
                   .
                
                 For
                 he
                 himself
                 grants
                 ,
                 (
                 which
                 cannot
                 be
                 denied
                 )
                 
                   That
                   they
                   were
                   appointed
                   to
                   stumble
                   on
                   the
                   rock
                   of
                   offence
                   :
                
                 And
                 if
                 so
                 ,
                 then
                 surely
                 they
                 were
                 destined
                 or
                 appointed
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 :
                 for
                 stumbling
                 doth
                 not
                 only
                 implie
                 their
                 destruction
                 ,
                 as
                 he
                 insinuates
                 ,
                 but
                 also
                 
                 their
                 sin
                 .
                 Whence
                 ,
                 (
                 2
                 )
                 there
                 is
                 something
                 more
                 also
                 implied
                 ,
                 
                   than
                   that
                   their
                   opposition
                   to
                   him
                   shal
                   be
                   their
                   ruine
                   .
                
                 For
                 it
                 's
                 expressely
                 said
                 ,
                 
                   That
                   they
                   were
                   appointed
                
                 ,
                 not
                 only
                 to
                 their
                 ruine
                 ,
                 but
                 also
                 
                   to
                   their
                   stumbling
                   at
                   the
                   word
                   ,
                   and
                   being
                   disobedient
                   ,
                
                 which
                 notes
                 the
                 Decree
                 of
                 Reprobation
                 to
                 be
                 absolute
                 and
                 positive
                 ;
                 yea
                 predeterminative
                 of
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 (
                 3
                 )
                 Whereas
                 he
                 saith
                 ,
                 
                   That
                   he
                   speakes
                   not
                   at
                   al
                   as
                   willing
                   their
                   sin
                   ,
                   but
                   only
                   as
                   one
                   that
                   penally
                   denieth
                   them
                   further
                   grace
                   ,
                
                 this
                 seems
                 also
                 against
                 the
                 expresse
                 mind
                 of
                 the
                 Text
                 ,
                 which
                 saith
                 ,
                 
                   They
                   were
                   appointed
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   i.
                   e.
                
                 according
                 to
                 
                   Grotius
                   ,
                   they
                   were
                   ordained
                   ,
                   destined
                   ,
                
                 or
                 
                   decreed
                   to
                   stumble
                   at
                   the
                   word
                   ,
                
                 &c.
                 
                 This
                 certainly
                 denotes
                 more
                 than
                 Gods
                 penal
                 denial
                 of
                 further
                 grace
                 .
                 (
                 4
                 )
                 Whereas
                 he
                 saith
                 ,
                 
                   That
                   the
                   thing
                   that
                   he
                   is
                   said
                   to
                   ordain
                   them
                   unto
                   ,
                   is
                   not
                   sin
                   ,
                   but
                   ruine
                   ,
                   the
                   consequent
                   of
                   their
                   sin
                   ,
                   the
                   word
                   [
                   stumbling
                   and
                   falling
                   ]
                   signifying
                   their
                   destruction
                   ,
                
                 it
                 seems
                 contradictory
                 to
                 the
                 letter
                 and
                 mind
                 of
                 the
                 words
                 :
                 for
                 both
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifie
                 ,
                 according
                 to
                 our
                 precedent
                 explication
                 of
                 them
                 ,
                 primarily
                 their
                 sin
                 ,
                 and
                 then
                 their
                 ruine
                 or
                 destruction
                 ,
                 as
                 the
                 consequent
                 of
                 their
                 sin
                 .
                 This
                 also
                 is
                 evident
                 from
                 that
                 parallel
                 Text
                 ,
                 
                   Jude
                   4.
                   
                   For
                   there
                   are
                
                 
                 
                   certain
                   men
                   crept
                   in
                   unawares
                   ,
                   who
                   were
                   of
                   old
                   ordained
                   to
                   this
                   condemnation
                   ,
                   ungodly
                   men
                   turning
                   the
                   grace
                   of
                   God
                   into
                   lasciviousnesse
                   ,
                   and
                   denying
                   the
                   only
                   Lord
                   God.
                
                 These
                 ungodly
                 men
                 are
                 said
                 to
                 be
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 designed
                 ,
                 and
                 as
                 it
                 were
                 before
                 written
                 in
                 the
                 book
                 of
                 Gods
                 predetermination
                 ,
                 to
                 be
                 given
                 up
                 to
                 
                   this
                   condemnation
                   ,
                   of
                   turning
                   the
                   grace
                   of
                   God
                   into
                   lasciviousnesse
                   ,
                
                 &c.
                 
                 So
                 that
                 it
                 is
                 evident
                 ,
                 that
                 God
                 foreordained
                 and
                 decreed
                 ,
                 not
                 only
                 their
                 destruction
                 ,
                 but
                 to
                 leave
                 them
                 to
                 those
                 sins
                 ,
                 which
                 should
                 cause
                 the
                 same
                 .
              
               
                 But
                 to
                 sum
                 up
                 the
                 whole
                 of
                 this
                 Head
                 ,
                 we
                 grant
                 ,
                 (
                 1
                 )
                 That
                 absolute
                 Reprobation
                 is
                 not
                 the
                 cause
                 either
                 of
                 mens
                 sins
                 ,
                 or
                 damnation
                 .
                 It
                 's
                 true
                 ,
                 elective
                 Grace
                 is
                 the
                 cause
                 of
                 faith
                 and
                 salvation
                 ,
                 but
                 the
                 Decree
                 of
                 Reprobation
                 is
                 not
                 the
                 cause
                 of
                 sin
                 or
                 damnation
                 .
                 (
                 2
                 )
                 That
                 Reprobation
                 withdraws
                 not
                 any
                 power
                 from
                 the
                 person
                 reprobated
                 .
                 Yet
                 we
                 denie
                 ,
                 [
                 1
                 ]
                 That
                 it
                 is
                 injust
                 for
                 God
                 ,
                 by
                 an
                 absolute
                 ,
                 efficacious
                 Decree
                 ,
                 to
                 reprobate
                 some
                 ,
                 for
                 the
                 glorifying
                 of
                 his
                 own
                 Justice
                 :
                 For
                 albeit
                 the
                 Decree
                 of
                 Reprobation
                 be
                 not
                 an
                 act
                 of
                 justice
                 ,
                 yet
                 it
                 is
                 not
                 injust
                 for
                 God
                 to
                 reprobate
                 any
                 .
                 [
                 2
                 ]
                 We
                 denie
                 also
                 ,
                 that
                 there
                 is
                 any
                 motive
                 ,
                 cause
                 ,
                 or
                 condition
                 of
                 Reprobation
                 ,
                 as
                 it
                 regards
                 the
                 act
                 of
                 the
                 Divine
                 wil.
                 Whence
                 also
                 [
                 3
                 ]
                 we
                 denie
                 ,
                 that
                 the
                 act
                 of
                 Reprobation
                 is
                 
                 merely
                 negative
                 ;
                 but
                 affirme
                 ,
                 that
                 it
                 is
                 positive
                 and
                 absolute
                 ;
                 of
                 which
                 see
                 
                   Davenant
                   Dissert
                   .
                   de
                   Elect.
                   &
                   Reprobat
                   .
                
                 p.
                 113.
                 
                 Hence
                 ,
                 [
                 4
                 ]
                 It
                 necessarily
                 follows
                 ,
                 that
                 when
                 God
                 predestines
                 and
                 preordains
                 any
                 unto
                 Damnation
                 ,
                 he
                 predestines
                 and
                 preordains
                 in
                 like
                 manner
                 ,
                 by
                 an
                 efficacious
                 act
                 of
                 his
                 own
                 soverain
                 Wil
                 ,
                 to
                 leave
                 men
                 to
                 their
                 own
                 sinful
                 courses
                 ,
                 and
                 efficaciously
                 to
                 concur
                 to
                 the
                 substrate
                 mater
                 of
                 those
                 sins
                 .
                 See
                 more
                 Chap.
                 5.
                 
                 §
                 .
                 3.
                 
              
            
             
               
                 CHAP.
                 IV.
                 An
                 Historic
                 Idea
                 of
                 Predeterminants
                 and
                 Antipredeterminants
                 .
              
               
                 
                   The
                   Assertors
                   of
                   Gods
                   predeterminative
                   Concurse
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   ;
                   (
                   1
                   )
                   Fathers
                   ,
                   
                     Augustin
                     ,
                     Prosper
                     ,
                     Fulgentius
                  
                   .
                   (
                   2
                   )
                   Such
                   as
                   succeeded
                   in
                   the
                   Roman
                   Church
                   ,
                   
                     Hugo
                     de
                     Sancto
                     Victore
                     ,
                     Aquinas
                     ,
                     Scotus
                     ,
                     Ariminensis
                     ,
                     Holcot
                     ,
                     Altissiodorensis
                     :
                     Bradwardine
                     ,
                  
                   his
                   Conversion
                   ,
                   Parts
                   ,
                   both
                   natural
                   and
                   acquired
                   ,
                   zele
                   for
                   Efficacious
                   Predeterminative
                   Concurse
                   ,
                   particularly
                   as
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   :
                   How
                   God
                   wils
                   Sin
                   :
                   How
                   the
                   entitative
                   act
                   is
                   from
                   Gods
                   predeterminative
                   Concurse
                   :
                   How
                   God
                   spontaneously
                   impels
                   or
                   necessitates
                   men
                   to
                   the
                   entitative
                   act
                   of
                   Sin.
                   The
                   Dominicans
                   ,
                   and
                   particularly
                   Alvarez's
                   sentiments
                   conforme
                   to
                   our
                   Hypothesis
                   .
                   The
                   concurrent
                   perswasions
                   of
                   Jansenius
                   and
                   his
                   Sectators
                   :
                   also
                   of
                   the
                   Tridentine
                   Catechisme
                   .
                   (
                   3
                   )
                   The
                   Sentiments
                   of
                   Reformed
                   Divines
                   ,
                   
                     Wiclef
                     ,
                     Calvin
                     ,
                     Zuinglius
                     ,
                     Beza
                     ,
                     Chamier
                     ,
                     Lud.
                     Crocius
                     ,
                  
                   the
                   Synod
                   of
                   Dort
                   ,
                   and
                   Church
                   of
                   
                     England
                     ,
                     Davenant
                     ,
                     Sam.
                     Ward
                     ,
                  
                   &c.
                   
                   (
                   4
                   )
                   Such
                   as
                   denie
                   Gods
                   Concurse
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   ,
                   more
                   ancient
                   :
                   Durandus
                   ,
                   his
                   proper
                   Hypothesis
                   ,
                   and
                   who
                   may
                   be
                   accounted
                   his
                   Sectators
                   ;
                   
                     Lud.
                     à
                     dola
                  
                   his
                   proper
                   Sentiments
                   and
                   designe
                   :
                   Arminius
                   ,
                   and
                   his
                   Adherents
                   ,
                   the
                   Remonstrants
                   and
                   Anabaptistes
                   .
                   The
                   New
                   Methodistes
                   ,
                   
                     Camero
                     ,
                     Amyraldus
                     ,
                     Placeus
                     ,
                     Le
                     Blanc
                     ,
                     Baronius
                     ,
                     Strangius
                     .
                  
                   How
                   these
                   New
                   Methodistes
                   fel
                   into
                   these
                   Sentiments
                   ,
                   and
                   who
                   may
                   be
                   estimed
                   such
                   .
                
              
               
                 §
                 .
                 1.
                 
                 HAving
                 given
                 a
                 Scriptural
                 Demonstration
                 of
                 our
                 Hypothesis
                 ,
                 
                 
                   touching
                   the
                   efficacious
                   ,
                   predeterminative
                   Concurse
                   of
                   God
                   to
                   the
                   substrate
                   mater
                   or
                   entitative
                   act
                   of
                   that
                   which
                   is
                   sinful
                
                 ;
                 we
                 now
                 procede
                 to
                 lay
                 down
                 the
                 concurrent
                 sentiments
                 of
                 Anti-pelagians
                 
                 in
                 al
                 Ages
                 of
                 the
                 Church
                 ;
                 and
                 withal
                 to
                 shew
                 who
                 have
                 in
                 al
                 Ages
                 defended
                 the
                 Antithesis
                 of
                 our
                 Adversaries
                 .
                 First
                 ,
                 among
                 the
                 Patrons
                 of
                 our
                 Hypothesis
                 none
                 deserves
                 a
                 more
                 illustrious
                 name
                 and
                 mention
                 than
                 Augustin
                 ,
                 that
                 great
                 Propugnator
                 
                 or
                 Champion
                 of
                 efficacious
                 Concurse
                 .
                 I
                 am
                 not
                 ignorant
                 that
                 some
                 of
                 our
                 Adversaries
                 ,
                 as
                 Strangius
                 by
                 name
                 ,
                 are
                 so
                 confident
                 as
                 to
                 cite
                 
                 Augustin's
                 testimonie
                 in
                 defense
                 of
                 their
                 Antithesis
                 ;
                 but
                 this
                 is
                 too
                 palpable
                 an
                 abuse
                 to
                 find
                 place
                 among
                 the
                 indifferent
                 or
                 impartial
                 Sectators
                 of
                 Augustin
                 ;
                 whose
                 sentiments
                 touching
                 this
                 subject
                 are
                 sufficiently
                 evident
                 in
                 his
                 Works
                 .
                 Thus
                 ,
                 
                   de
                   Grat.
                   &
                   Lib.
                   Arbitr
                
                 .
                 cap.
                 20.
                 
                 
                   If
                   the
                   Scripture
                
                 ,
                 saith
                 he
                 ,
                 
                   be
                   diligently
                   inspected
                   ,
                   it
                   wil
                   appear
                   ,
                   that
                   not
                   only
                   the
                   good
                   wils
                   of
                   men
                   ,
                   but
                   also
                   the
                   bad
                   ,
                   are
                   so
                   in
                   Gods
                   power
                   ,
                   that
                   he
                   can
                   incline
                   them
                   where
                   and
                   when
                   he
                   wil
                   ,
                   to
                   performe
                   his
                   benefices
                   ,
                   or
                   to
                   inflict
                   his
                   punishments
                   ,
                   by
                   his
                   most
                   secret
                   ,
                   yet
                   most
                   just
                   judgement
                   .
                
                 Again
                 ,
                 in
                 the
                 same
                 book
                 ,
                 he
                 saith
                 ,
                 
                   That
                   God
                   workes
                   in
                   the
                   hearts
                   of
                   men
                   ,
                   to
                   incline
                   them
                   which
                   way
                   he
                   please
                   ,
                   either
                   to
                   Good
                   ,
                   out
                   of
                   his
                   Mercie
                   ,
                   or
                   to
                   evil
                   according
                   to
                   their
                   deserts
                   ,
                   by
                   his
                   Judgement
                   ,
                   sometimes
                   open
                   ,
                   sometimes
                   secret
                   ,
                   but
                   always
                   just
                   .
                
                 So
                 De
                 Praedestinat
                 .
                 Sanct.
                 c.
                 16.
                 
                 
                   It
                   is
                
                 (
                 saith
                 he
                 )
                 
                   in
                   the
                   power
                   of
                   wicked
                   men
                   to
                   sin
                   ;
                   but
                   that
                   by
                   sinning
                   malitiosely
                   they
                   do
                   this
                   or
                   that
                   ,
                   is
                   not
                   in
                   their
                   power
                   ,
                   but
                   of
                   God
                   dividing
                   the
                   darkness
                   ,
                   and
                   ordering
                   it
                   ;
                   that
                   so
                   hence
                   what
                   they
                   do
                   against
                   the
                   wil
                   of
                   God
                   ,
                   might
                   not
                   be
                   fulfilled
                   but
                   by
                   the
                   wil
                   of
                   God.
                
                 Again
                 ,
                 
                   De
                   Gen.
                   ad
                   literam
                   lib.
                   imperfecto
                   ,
                
                 c.
                 5.
                 
                 
                   Some
                   things
                
                 ,
                 saith
                 he
                 ,
                 
                   God
                   makes
                   and
                   orders
                   ,
                   other
                   things
                   he
                   only
                   orders
                   ;
                   righteous
                   men
                   he
                   makes
                   and
                   orders
                   ,
                   but
                   sinners
                   ,
                   as
                   sinners
                   ,
                   he
                   makes
                   not
                   ,
                   but
                   only
                   orders
                   ,
                
                 i.
                 e.
                 In
                 good
                 actions
                 he
                 is
                 both
                 the
                 cause
                 of
                 the
                 good
                 ,
                 and
                 of
                 the
                 action
                 ,
                 but
                 in
                 sinful
                 acts
                 he
                 is
                 not
                 the
                 cause
                 of
                 the
                 sin
                 ,
                 but
                 only
                 of
                 the
                 act
                 ordering
                 it
                 for
                 his
                 glorie
                 .
                 Again
                 ,
                 
                   De
                   Civitate
                   Dei
                
                 ,
                 l.
                 13.
                 c.
                 22.
                 he
                 saith
                 ,
                 
                   That
                   Sin
                   as
                   it
                   is
                   justly
                   permitted
                   by
                   God
                   ,
                   fals
                   under
                   the
                   Eternal
                   Law
                   ,
                
                 that
                 is
                 ,
                 the
                 Divine
                 Wil
                 or
                 Decree
                 .
                 Moreover
                 ,
                 Augustin
                 frequently
                 asserts
                 ,
                 
                   that
                   God
                   punisheth
                   one
                   sin
                   by
                   giving
                   men
                   up
                   to
                   another
                   :
                
                 So
                 
                   Contra
                   Julian
                
                 .
                 l.
                 5.
                 c.
                 3.
                 
                   &
                   de
                   Civitate
                   Dei
                
                 ,
                 l.
                 15.
                 c.
                 6.
                 
                   &
                   libro
                   de
                   Natura
                   &
                   Gratia
                   ,
                
                 from
                 cap.
                 20.
                 to
                 the
                 end
                 .
                 To
                 these
                 Testimonies
                 we
                 may
                 adde
                 several
                 Hypotheses
                 of
                 Augustin
                 ,
                 which
                 demonstratively
                 evince
                 Gods
                 Predeterminative
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 As
                 ,
                 (
                 1
                 )
                 He
                 asserted
                 ,
                 
                   that
                   Reprobation
                   was
                   the
                   act
                   of
                   Gods
                   absolute
                   Wil
                   ,
                   and
                   so
                   in
                   it self
                   positive
                   and
                   absolute
                
                 (
                 2
                 )
                 He
                 held
                 ,
                 
                   That
                   Excecation
                   and
                   Obduration
                   is
                   the
                   consequent
                   of
                   Reprobation
                   :
                
                 of
                 which
                 see
                 
                   Jansenius
                   ,
                   August
                   .
                   
                   de
                   G●…t
                   .
                   Christ
                   .
                
                 l.
                 10.
                 c.
                 3
                 ,
                 4.
                 
                 (
                 3
                 )
                 He
                 maintained
                 ,
                 
                   That
                   al
                   sins
                   in
                   lapsed
                   Nature
                   are
                   necessary
                   ,
                   because
                   punishments
                   ,
                
                 as
                 
                   Jansen
                   .
                   de
                   Nat.
                   Lap.
                
                 c.
                 22.
                 p.
                 264.
                 
                 Lastly
                 ,
                 that
                 Augustin
                 held
                 Gods
                 Efficacious
                 predeterminative
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 is
                 evident
                 from
                 the
                 false
                 Imputations
                 charged
                 on
                 him
                 by
                 the
                 Pelagians
                 ,
                 who
                 imputed
                 to
                 him
                 the
                 same
                 odiose
                 and
                 forged
                 consequences
                 ,
                 which
                 have
                 been
                 ever
                 since
                 imputed
                 to
                 the
                 Assertors
                 of
                 
                   Predeterminative
                   Concurse
                
                 .
                 As
                 ,
                 [
                 1
                 ]
                 They
                 falsely
                 charged
                 on
                 him
                 ,
                 
                   that
                   he
                   asserted
                   a
                   fatal
                   Necessitie
                   ,
                   and
                   said
                   ,
                   that
                   God
                   compelled
                   mon
                   to
                   sin
                   .
                
                 Whereas
                 Augustin
                 ,
                 l.
                 1.
                 q.
                 2.
                 
                   ad
                   Simpl.
                
                 answers
                 (
                 in
                 the
                 same
                 manner
                 as
                 we
                 now
                 adays
                 )
                 
                   That
                   God
                   is
                   said
                   to
                   harden
                   some
                   Sinners
                   ,
                   in
                   that
                   he
                   has
                   not
                   mercie
                   on
                   them
                   ,
                   not
                   that
                   he
                   impels
                   them
                   to
                   sin
                   ,
                
                 &c.
                 
                 [
                 2
                 ]
                 The
                 Pelagians
                 charged
                 on
                 
                   Augustin
                   ,
                   That
                   he
                   denied
                   to
                   sinners
                   the
                   Libertie
                   of
                   their
                   Wil
                   ,
                
                 &c.
                 
                 It
                 's
                 true
                 ,
                 when
                 he
                 
                 discourseth
                 of
                 
                   Moral
                   Libertie
                
                 ,
                 consisting
                 in
                 Adherence
                 unto
                 God
                 ,
                 he
                 denieth
                 ,
                 that
                 sinners
                 have
                 any
                 such
                 Libertie
                 ;
                 but
                 yet
                 he
                 fully
                 asserts
                 a
                 
                   Natural
                   Libertie
                
                 ,
                 that
                 which
                 is
                 essential
                 to
                 the
                 wil
                 ,
                 to
                 belong
                 to
                 al
                 sinners
                 ,
                 of
                 which
                 see
                 
                   Jansenius
                   ,
                   August
                   .
                   Tom.
                   3.
                   l.
                   7.
                   c.
                   12.
                   p.
                
                 330.
                 
                 To
                 conclude
                 ,
                 there
                 is
                 scarce
                 any
                 imputation
                 falsely
                 charged
                 on
                 those
                 that
                 assert
                 predeterminative
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 now
                 a-days
                 ,
                 but
                 it
                 was
                 also
                 imputed
                 to
                 Augustin
                 by
                 the
                 Pelagians
                 of
                 old
                 ,
                 and
                 wiped
                 off
                 by
                 him
                 ,
                 as
                 by
                 us
                 ,
                 which
                 sufficiently
                 demonstrates
                 ,
                 that
                 his
                 Sentiments
                 were
                 as
                 to
                 this
                 Hypothesis
                 the
                 same
                 with
                 ours
                 .
                 He
                 that
                 wil
                 see
                 more
                 of
                 Augustins
                 mind
                 about
                 this
                 mater
                 ,
                 may
                 consult
                 
                   Rutherford
                   ,
                   de
                   Providentia
                
                 ,
                 cap.
                 30.
                 
                 
                   Chamier
                   ,
                   Panstrat
                
                 .
                 Tom.
                 2.
                 
                 Lib.
                 3.
                 c.
                 8.
                 
              
               
                 Next
                 to
                 Augustin
                 follow
                 his
                 Sectators
                 and
                 Disciples
                 ,
                 Prosper
                 and
                 
                 Fulgentius
                 ,
                 whom
                 our
                 Adversaries
                 would
                 fain
                 make
                 to
                 be
                 of
                 their
                 persuasion
                 ,
                 but
                 without
                 shadow
                 of
                 Truth
                 or
                 Reason
                 .
                 As
                 for
                 the
                 sentiments
                 of
                 Prosper
                 touching
                 our
                 Hypothesis
                 ,
                 they
                 are
                 to
                 be
                 seen
                 ,
                 
                   ad
                   capitula
                   Gallorum
                
                 ,
                 where
                 ,
                 following
                 Augustin
                 ,
                 he
                 makes
                 
                   God
                   to
                   wil
                   sin
                   as
                   the
                   punishment
                   of
                   sin
                   .
                
                 So
                 Fulgentius
                 ,
                 l.
                 1.
                 
                   ad
                   Monimum
                
                 ,
                 c.
                 26.
                 
                 
                   God
                   ,
                   albeit
                   he
                   be
                   not
                   the
                   Author
                   of
                   evil
                   cogitations
                   ,
                   yet
                   he
                   is
                   the
                   Ordinator
                   of
                   evil
                   Wils
                   :
                   neither
                   doth
                   he
                   cease
                   to
                   work
                   good
                   out
                   of
                   the
                   evil
                   work
                   of
                   every
                   evil
                   man
                   :
                   neither
                   in
                   the
                   very
                   injust
                   works
                   of
                   the
                   Wil
                   ,
                   doth
                   he
                   relinquish
                   the
                   just
                   order
                   of
                   his
                   own
                   works
                   ;
                   because
                   this
                   he
                   hath
                   in
                   that
                   very
                   order
                   ,
                   that
                   he
                   doth
                   justly
                   desert
                   the
                   evil
                   Wil
                   —
                   and
                   in
                   the
                   very
                   injust
                   wil
                   of
                   the
                   sinner
                   ,
                   he
                   fulfills
                   his
                   own
                   Justice
                   ,
                
                 &c.
                 
                 What
                 could
                 be
                 said
                 more
                 evidently
                 to
                 demonstrate
                 our
                 Hypothesis
                 ?
                 Is
                 God
                 
                   the
                   Ordinator
                   of
                   evil
                   Wils
                
                 ?
                 doth
                 he
                 not
                 then
                 
                 efficaciously
                 ,
                 yea
                 predeterminatively
                 move
                 and
                 order
                 them
                 in
                 their
                 very
                 evil
                 acts
                 ?
                 And
                 
                   doth
                   he
                   not
                   cease
                   to
                   worke
                   good
                   out
                   of
                   their
                   evil
                   workes
                   ?
                
                 Must
                 he
                 not
                 then
                 applie
                 their
                 wils
                 to
                 the
                 entitative
                 act
                 of
                 those
                 evil
                 workes
                 ?
                 And
                 what
                 is
                 this
                 but
                 to
                 predetermine
                 their
                 wils
                 to
                 the
                 substrate
                 mater
                 of
                 those
                 evil
                 workes
                 ?
                 Again
                 ,
                 if
                 God
                 ,
                 
                   in
                   the
                   very
                   injust
                   workes
                   of
                   the
                   Wil
                   doth
                   not
                   relinquish
                   the
                   just
                   order
                   of
                   his
                   workes
                   ,
                
                 then
                 surely
                 he
                 must
                 of
                 necessitie
                 applie
                 and
                 predetermine
                 the
                 wil
                 of
                 the
                 Sinner
                 to
                 the
                 entitative
                 act
                 of
                 the
                 worke
                 ,
                 thereby
                 to
                 maintain
                 his
                 own
                 just
                 order
                 .
              
               
                 §
                 .
                 2.
                 
                 We
                 now
                 passe
                 on
                 to
                 such
                 as
                 succeded
                 the
                 Fathers
                 ,
                 and
                 
                 albeit
                 they
                 lived
                 in
                 the
                 bosome
                 of
                 the
                 Roman
                 Church
                 ,
                 yet
                 they
                 stil
                 defended
                 the
                 Doctrine
                 of
                 Augustin
                 and
                 our
                 Hypothesis
                 ,
                 as
                 to
                 
                   Gods
                   efficacious
                   predeterminative
                   Concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   .
                
                 I
                 shall
                 begin
                 with
                 Anselme
                 ,
                 Bishop
                 of
                 Canterburie
                 ,
                 who
                 flourished
                 
                 about
                 the
                 year
                 1095
                 ,
                 an
                 Italian
                 by
                 Nation
                 ,
                 Monke
                 by
                 profession
                 ,
                 of
                 a
                 most
                 acute
                 Ingenie
                 ,
                 devotional
                 Sanctitie
                 ,
                 conjoined
                 with
                 great
                 Prudence
                 and
                 Humilitie
                 ,
                 according
                 to
                 the
                 character
                 given
                 him
                 by
                 Baronius
                 .
                 This
                 
                   Anselme
                   ,
                   de
                   Concord
                   .
                   Praescientiae
                   ,
                   Praedestinationis
                   ,
                   Gratiae
                   &
                   Liberi
                   Arbitrii
                   ,
                
                 c.
                 1.
                 thus
                 speaketh
                 :
                 
                   God
                   worketh
                   althings
                   ,
                   which
                   are
                   wrought
                   by
                   a
                   just
                   or
                   unjust
                   Wil
                   ,
                
                 i.
                 e.
                 
                   both
                   good
                   and
                   evil
                   workes
                   ;
                   In
                   good
                   workes
                   truely
                   he
                   causeth
                   both
                   that
                   they
                   are
                   ,
                   and
                   that
                   they
                   are
                   good
                   ;
                   but
                   in
                   evil
                   workes
                   he
                   causeth
                   that
                   they
                   are
                   ,
                   but
                   not
                   that
                   they
                   are
                   evil
                   .
                
                 Herein
                 he
                 gives
                 us
                 the
                 difference
                 between
                 Gods
                 Concurse
                 to
                 good
                 and
                 evil
                 acts
                 ,
                 as
                 also
                 the
                 demonstration
                 of
                 our
                 Hypothesis
                 ;
                 for
                 if
                 God
                 causeth
                 evil
                 acts
                 that
                 they
                 are
                 ,
                 then
                 certainly
                 he
                 efficaciously
                 moves
                 and
                 applies
                 the
                 wil
                 to
                 the
                 act
                 ,
                 which
                 is
                 al
                 that
                 we
                 mean
                 by
                 Predetermination
                 .
              
               
                 Next
                 follows
                 
                   Hugo
                   de
                   Sancto
                   Victore
                
                 ,
                 by
                 Nation
                 a
                 Saxon
                 ,
                 (
                 and
                 
                 so
                 allied
                 to
                 us
                 ,
                 )
                 by
                 profession
                 a
                 Monk
                 ,
                 contemporary
                 with
                 Bernard
                 ,
                 who
                 flourished
                 about
                 the
                 year
                 1130.
                 
                 This
                 
                   Hugo
                   ,
                   de
                   Sacr.
                   Fid.
                   l.
                   1.
                   c.
                
                 13.
                 faith
                 ,
                 *
                 
                   That
                   God
                   wils
                   there
                   should
                   be
                   evil
                   ,
                   and
                   yet
                   he
                   doth
                   not
                   wil
                   evil
                   :
                   He
                   wils
                   there
                   should
                   be
                   evil
                   ,
                   because
                   it
                   's
                   good
                   there
                   should
                   be
                   evil
                   ;
                   but
                   he
                   wils
                   not
                   evil
                   ,
                   because
                   evil
                   it self
                   is
                   not
                   good
                   .
                
                 An
                 excellent
                 description
                 of
                 Gods
                 predeterminative
                 wil
                 and
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 so
                 as
                 to
                 vindicate
                 his
                 Sacred
                 Majestie
                 from
                 any
                 hand
                 in
                 the
                 moral
                 vitiositie
                 thereof
                 :
                 (
                 1
                 )
                 
                   God
                   wils
                   there
                   should
                   be
                   evil
                   ,
                
                 i.
                 e.
                 he
                 doth
                 ,
                 by
                 an
                 omnipotent
                 efficacious
                 decree
                 ,
                 wil
                 the
                 existence
                 of
                 evil
                 ,
                 in
                 willing
                 the
                 substrate
                 mater
                 thereof
                 :
                 and
                 yet
                 (
                 2
                 )
                 
                   He
                   doth
                   not
                   wil
                   evil
                
                 ,
                 i.
                 e.
                 he
                 
                 doth
                 not
                 with
                 a
                 wil
                 of
                 approbation
                 or
                 any
                 way
                 morally
                 wil
                 evil
                 as
                 to
                 its
                 moral
                 vitiositie
                 or
                 formal
                 reason
                 .
                 (
                 3
                 )
                 
                   It
                   's
                   good
                   there
                   should
                   be
                   evil
                   ,
                   i.
                   e.
                
                 as
                 it
                 conduceth
                 to
                 the
                 illustration
                 of
                 Gods
                 glorie
                 ;
                 and
                 so
                 God
                 wils
                 it
                 .
                 But
                 (
                 4
                 )
                 
                   evil
                   itself
                
                 ,
                 [
                 morally
                 considered
                 as
                 evil
                 ]
                 
                   is
                   not
                   good
                
                 ,
                 and
                 therefore
                 not
                 willed
                 by
                 God
                 as
                 such
                 .
                 The
                 same
                 
                   Hugo
                   ,
                   de
                   Sacramentis
                   ,
                   par
                   .
                   5.
                   cap.
                
                 29.
                 affirmes
                 ,
                 
                   That
                   God
                   by
                   presiding
                
                 
                 
                   over
                   evil
                   wils
                   ,
                   doth
                   ,
                   by
                   an
                   occult
                   and
                   invisible
                   operation
                   ,
                   temper
                   and
                   incline
                   them
                   to
                   his
                   own
                   wil.
                
                 What
                 could
                 more
                 expressely
                 be
                 said
                 for
                 the
                 asserting
                 Gods
                 efficacious
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ?
                 Doth
                 God
                 indeed
                 preside
                 over
                 the
                 evil
                 wils
                 of
                 men
                 ,
                 and
                 so
                 ,
                 by
                 an
                 occult
                 and
                 invisible
                 operation
                 ,
                 temper
                 and
                 incline
                 them
                 to
                 his
                 own
                 wil
                 ?
                 how
                 is
                 it
                 possible
                 then
                 ,
                 but
                 that
                 he
                 applie
                 and
                 determine
                 them
                 to
                 the
                 entitative
                 act
                 of
                 their
                 sinful
                 workes
                 ?
                 And
                 whereas
                 Hugo
                 foresaw
                 many
                 would
                 be
                 then
                 ,
                 as
                 now
                 also
                 ,
                 scandalised
                 at
                 this
                 doctrine
                 ,
                 touching
                 Gods
                 efficacious
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 he
                 addes
                 this
                 as
                 the
                 reason
                 of
                 the
                 offense
                 :
                 
                   Not
                   because
                   that
                   which
                   is
                   spoken
                   is
                   not
                   wel
                   spoken
                   ,
                   but
                   because
                   that
                   which
                   is
                   wel
                   spoken
                   is
                   not
                   wel
                   understood
                   .
                
                 I
                 wish
                 our
                 Adversaries
                 would
                 wel
                 consider
                 this
                 prophetic
                 reflexion
                 of
                 Hugo
                 ;
                 of
                 which
                 more
                 hereafter
                 in
                 Bradwardines
                 sentiments
                 .
              
               
                 We
                 passe
                 on
                 to
                 
                   Thomas
                   Aquinas
                
                 ,
                 whom
                 some
                 of
                 our
                 Adversaries
                 
                 would
                 fain
                 conjure
                 into
                 their
                 Campe
                 ,
                 and
                 make
                 a
                 Patrone
                 of
                 their
                 Antithesis
                 :
                 but
                 this
                 is
                 so
                 great
                 an
                 imposition
                 on
                 the
                 intelligent
                 world
                 ,
                 that
                 I
                 cannot
                 but
                 admire
                 at
                 the
                 confidence
                 of
                 those
                 who
                 make
                 use
                 of
                 it
                 .
                 Yet
                 this
                 has
                 been
                 the
                 attempt
                 not
                 only
                 of
                 some
                 lesse
                 conversant
                 in
                 
                 Aquinas's
                 Workes
                 ,
                 but
                 even
                 of
                 learned
                 Strangius
                 ,
                 who
                 is
                 oft
                 more
                 candid
                 and
                 ingenuous
                 than
                 others
                 of
                 his
                 persuasion
                 .
                 Thus
                 
                   Strangius
                   ,
                   lib.
                   2.
                   cap.
                
                 14.
                 from
                 pag.
                 313.
                 to
                 317.
                 endeavors
                 to
                 demonstrate
                 ,
                 That
                 Thomas
                 
                   doth
                   not
                   admit
                   that
                   physic
                   predetermination
                   of
                   God
                   to
                   al
                   and
                   singular
                   actions
                   of
                   the
                   wil
                   :
                
                 The
                 like
                 a
                 reverend
                 Divine
                 of
                 estime
                 among
                 our selves
                 would
                 fain
                 persuade
                 us
                 ,
                 namely
                 ,
                 
                   That
                   albeit
                   the
                   Dominicans
                   are
                   for
                   such
                   an
                   universal
                   predetermination
                   ,
                   yet
                
                 Aquinas
                 
                   is
                   not
                
                 ,
                 &c.
                 
                 But
                 let
                 us
                 a
                 little
                 examine
                 the
                 reason
                 of
                 this
                 subterfuge
                 :
                 (
                 1
                 )
                 Was
                 not
                 
                   Thomas
                   Aquinas
                
                 himself
                 a
                 Dominican
                 ,
                 of
                 the
                 Order
                 of
                 Dominic
                 ?
                 And
                 are
                 not
                 al
                 the
                 Dominicans
                 sworne
                 Thomists
                 ?
                 Albeit
                 they
                 are
                 in
                 regard
                 of
                 their
                 Order
                 Dominicans
                 ,
                 yet
                 are
                 they
                 not
                 al
                 in
                 regard
                 of
                 their
                 Doctrine
                 Thomists
                 ?
                 How
                 comes
                 it
                 to
                 passe
                 then
                 that
                 they
                 should
                 contend
                 so
                 hotly
                 for
                 physic
                 predetermination
                 of
                 the
                 wil
                 by
                 God
                 in
                 al
                 its
                 natural
                 actions
                 ,
                 even
                 such
                 as
                 are
                 sinful
                 ,
                 and
                 yet
                 Thomas
                 
                 their
                 Master
                 against
                 it
                 ?
                 (
                 2
                 )
                 Take
                 the
                 character
                 of
                 impartial
                 Writers
                 ,
                 and
                 who
                 ever
                 denied
                 this
                 to
                 be
                 
                 Aquinas's
                 sentiment
                 ?
                 See
                 learned
                 and
                 acute
                 Dr.
                 
                   Samuel
                   Ward
                
                 ,
                 Professor
                 of
                 Theologie
                 at
                 Cambridge
                 ,
                 his
                 Determinations
                 ,
                 pag.
                 117
                 ,
                 118.
                 where
                 he
                 proves
                 Gods
                 predeterminative
                 Concurse
                 to
                 al
                 actions
                 of
                 the
                 wil
                 out
                 of
                 Thomas
                 .
                 But
                 because
                 Dr.
                 Ward
                 seems
                 to
                 be
                 our
                 friend
                 ,
                 we
                 shal
                 appele
                 unto
                 our
                 Adversaries
                 for
                 the
                 decision
                 of
                 this
                 Controversie
                 ,
                 namely
                 to
                 
                   Le
                   Blanc
                
                 and
                 
                   Baronius
                   .
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   Hum.
                   par
                   .
                   3.
                   thes
                   .
                   10.
                   pag.
                
                 430.
                 assures
                 us
                 ,
                 That
                 Thomas
                 
                   and
                   his
                   sectators
                   the
                   Dominicans
                   ,
                   teach
                   ,
                   for
                   the
                   explication
                   of
                   Divine
                   Concurse
                   —
                   That
                   God
                   doth
                   premove
                   and
                   applie
                   the
                   very
                   second
                   causes
                   to
                   their
                   worke
                   :
                   for
                   this
                   the
                   dependence
                   of
                   the
                   second
                   causes
                   on
                   God
                   their
                   first
                   Mover
                   doth
                   require
                   .
                   For
                   ,
                   according
                   to
                   their
                   mind
                   ,
                   God
                   is
                   therefore
                   said
                   to
                   be
                   the
                   first
                   Mover
                   ,
                   because
                   he
                   doth
                   antecedently
                   move
                   and
                   applie
                   al
                   other
                   causes
                   to
                   their
                   operations
                   ,
                
                 &c.
                 
                 What
                 could
                 be
                 said
                 more
                 evidently
                 to
                 explicate
                 
                 Aquinas's
                 mind
                 herein
                 ?
                 Thus
                 also
                 Baronius
                 ,
                 who
                 ,
                 in
                 his
                 
                   Metaphysics
                   ,
                   Sect.
                   8.
                   
                   Disp
                   .
                   3.
                   
                   §
                   .
                   78.
                   pag.
                
                 146.
                 imputes
                 this
                 celebrious
                 Opinion
                 
                   of
                   Gods
                   previous
                   predeterminative
                   concurse
                   to
                   al
                   actions
                
                 unto
                 
                   Thomas
                   Aquinas
                
                 ,
                 as
                 the
                 principal
                 Founder
                 thereof
                 .
                 So
                 §
                 .
                 79.
                 pag.
                 147.
                 
                 And
                 §
                 .
                 82.
                 pag.
                 149.
                 he
                 urgeth
                 ,
                 
                   That
                   from
                   the
                   opinion
                   of
                
                 Thomas
                 
                   it
                   follows
                   ,
                   that
                   God
                   is
                   the
                   Author
                   of
                   sin
                   .
                
                 The
                 like
                 §
                 .
                 85.
                 pag.
                 151.
                 
                 But
                 (
                 3
                 )
                 to
                 let
                 passe
                 the
                 testimonies
                 of
                 others
                 ,
                 if
                 we
                 may
                 be
                 allowed
                 the
                 privilege
                 of
                 believing
                 our
                 own
                 senses
                 ,
                 and
                 the
                 reflexions
                 of
                 our
                 own
                 reason
                 thereon
                 ,
                 it
                 is
                 to
                 me
                 most
                 evident
                 ,
                 that
                 Aquinas
                 has
                 copiosely
                 and
                 nervosely
                 defended
                 our
                 Hypothesis
                 ,
                 and
                 impugned
                 the
                 Antithesis
                 of
                 our
                 Adversaries
                 .
                 Thus
                 ,
                 1.
                 2.
                 
                 
                   Quaest
                   .
                   79.
                   
                   Art.
                   2.
                   
                   The
                   act
                   of
                   sin
                   is
                   both
                
                 Ens
                 
                   and
                   Act
                   ,
                   and
                   in
                   both
                   regards
                   it
                   is
                   from
                   God
                   :
                   for
                   it
                   's
                   necessary
                   that
                   every
                
                 Ens
                 
                   or
                   Being
                   be
                   derived
                   from
                   the
                   first
                   Being
                   ,
                
                 &c.
                 
                 And
                 whereas
                 Strangius
                 and
                 a
                 reverend
                 Divine
                 among
                 our selves
                 pretend
                 ,
                 
                   that
                   this
                   includes
                   immediate
                   concurse
                   ,
                   but
                   not
                   predeterminative
                   ,
                
                 it
                 is
                 most
                 evident
                 ,
                 that
                 Aquinas
                 owned
                 no
                 concurse
                 but
                 what
                 was
                 predeterminative
                 :
                 For
                 what
                 is
                 
                   predetermination
                   of
                   the
                   wil
                   ,
                   but
                   the
                   application
                
                 
                 
                   of
                   it
                   to
                   its
                   act
                
                 ,
                 as
                 
                   Strangius
                   ,
                   pag.
                
                 244.
                 grants
                 ?
                 And
                 is
                 not
                 this
                 the
                 proper
                 notion
                 whereby
                 Aquinas
                 describeth
                 the
                 Concurse
                 of
                 God
                 to
                 al
                 acts
                 of
                 the
                 wil
                 ?
                 What
                 more
                 commun
                 with
                 him
                 ,
                 than
                 this
                 grand
                 Effate
                 ,
                 
                   That
                   God
                   applies
                   al
                   second
                   causes
                   to
                   their
                   act
                   ?
                
                 Thus
                 in
                 his
                 sums
                 ,
                 
                   par
                   .
                   1.
                   
                   Quaest
                   .
                   105.
                   
                   Art.
                
                 5.
                 he
                 layes
                 down
                 this
                 conclusion
                 ,
                 
                   That
                   God
                   actes
                   in
                   every
                   Agent
                   finally
                   ,
                   effectively
                   ,
                   and
                   formally
                   ,
                   yet
                   so
                   as
                   they
                   also
                   act
                   .
                
                 And
                 then
                 in
                 the
                 explication
                 hereof
                 
                 he
                 saith
                 ,
                 
                   (
                   3
                   )
                   That
                   it
                   is
                   to
                   be
                   considered
                   ,
                   that
                   God
                   doth
                   not
                   only
                   move
                   things
                   to
                   work
                   ,
                   as
                   by
                   applying
                   the
                   formes
                   and
                   virtues
                   of
                   things
                   to
                   their
                   operations
                   ,
                   (
                   as
                   also
                   the
                   Artificer
                   applies
                   the
                   axe
                   to
                   cut
                   ,
                   who
                   yet
                   sometimes
                   gives
                   not
                   the
                   forme
                   to
                   the
                   axe
                   )
                   but
                   also
                   gives
                   formes
                   to
                   creatures
                   acting
                   ,
                   and
                   preserves
                   them
                   in
                   being
                   —
                   and
                   because
                   the
                   forme
                   is
                   in
                   the
                   thing
                   ,
                   —
                   and
                   God
                   is
                   properly
                   the
                   cause
                   of
                   the
                   universal
                   Being
                   in
                   althings
                   ,
                   which
                   among
                   althings
                   is
                   more
                   intime
                   ,
                   it
                   follows
                   ,
                   that
                   God
                   workes
                   intimely
                   in
                   althings
                   ;
                   and
                   for
                   this
                   reason
                   in
                   sacred
                   Scripture
                   ,
                   the
                   operations
                   of
                   nature
                   are
                   ascribed
                   unto
                   God
                   ,
                   as
                   working
                   in
                   nature
                   ,
                   according
                   to
                   that
                   ,
                   
                     Job
                     10.
                     11.
                     
                     With
                     skin
                     and
                     with
                     flesh
                     hast
                     thou
                     clothed
                     me
                     ,
                  
                   &c.
                   
                
                 What
                 could
                 have
                 been
                 said
                 more
                 evidently
                 to
                 demonstrate
                 our
                 Hypothesis
                 ?
                 He
                 saith
                 ,
                 (
                 1
                 )
                 
                   That
                   God
                   actes
                   in
                   every
                   Agent
                   ,
                   not
                   only
                   finally
                   and
                   effectively
                   ,
                   but
                   also
                   formally
                   .
                   (
                   2
                   )
                   That
                   God
                   moves
                   things
                   to
                   worke
                   ,
                   by
                   APPLYING
                   (
                   i.
                   e.
                
                 predetermining
                 )
                 
                   the
                   formes
                   and
                   virtues
                   of
                   things
                   to
                   their
                   operations
                   .
                
                 Yea
                 ,
                 (
                 3
                 )
                 
                   That
                   God
                   applies
                   the
                   second
                   cause
                   to
                   act
                   ,
                   as
                   the
                   Artificer
                   applies
                   the
                   instrument
                   to
                   worke
                   .
                
                 Whereby
                 he
                 makes
                 al
                 second
                 causes
                 ,
                 the
                 wil
                 not
                 excepted
                 ,
                 but
                 a
                 kind
                 of
                 instrument
                 of
                 Gods
                 principal
                 efficience
                 :
                 For
                 the
                 wil
                 ,
                 albeit
                 it
                 may
                 be
                 termed
                 a
                 principal
                 cause
                 of
                 most
                 of
                 its
                 acts
                 ,
                 yet
                 in
                 regard
                 of
                 the
                 Divine
                 concurse
                 ,
                 which
                 it
                 receives
                 ,
                 and
                 in
                 virtue
                 whereof
                 it
                 actes
                 ,
                 it
                 may
                 safely
                 be
                 termed
                 a
                 vital
                 Instrument
                 .
                 (
                 4
                 )
                 
                   That
                   God
                   acting
                   most
                   intimely
                   in
                   althings
                   ,
                   the
                   very
                   operations
                   of
                   nature
                   are
                   ascribed
                   unto
                   him
                   ,
                
                 which
                 notes
                 predetermination
                 in
                 the
                 highest
                 point
                 .
                 So
                 also
                 
                   Aquinas
                   ,
                   Quaest
                   .
                   Disp
                   .
                   q.
                   3.
                   de
                   Potentia
                   ,
                   art
                   .
                
                 7.
                 speakes
                 fully
                 of
                 this
                 
                   predeterminative
                   application
                   of
                   al
                   second
                   causes
                   by
                   God.
                
                 And
                 indeed
                 how
                 frequently
                 is
                 this
                 Hypothesis
                 demonstrated
                 by
                 him
                 ?
                 So
                 that
                 I
                 cannot
                 but
                 wonder
                 ,
                 that
                 any
                 learned
                 man
                 should
                 urge
                 
                 Aquinas's
                 testimonie
                 against
                 us
                 .
              
               
                 We
                 descend
                 now
                 to
                 Scotus
                 ,
                 (
                 the
                 Head
                 of
                 a
                 Sect
                 opposite
                 to
                 the
                 
                 Thomists
                 ,
                 yet
                 )
                 who
                 hath
                 given
                 evident
                 and
                 strong
                 confirmation
                 and
                 demonstration
                 to
                 our
                 Hypothesis
                 .
                 I
                 am
                 not
                 ignorant
                 ,
                 that
                 a
                 learned
                 and
                 pious
                 Divine
                 makes
                 use
                 also
                 of
                 
                 Scotus's
                 name
                 to
                 patronise
                 his
                 Antithesis
                 :
                 and
                 I
                 shal
                 not
                 denie
                 ,
                 but
                 that
                 Scotus
                 has
                 in
                 many
                 points
                 too
                 much
                 favored
                 the
                 Pelagian
                 interest
                 ,
                 which
                 has
                 inclined
                 the
                 Jesuites
                 to
                 follow
                 him
                 rather
                 than
                 Thomas
                 ;
                 yet
                 this
                 I
                 no
                 way
                 dout
                 but
                 to
                 make
                 good
                 ,
                 that
                 as
                 to
                 our
                 Hypothesis
                 ,
                 
                   touching
                   Gods
                   predeterminative
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   ,
                   Scotus
                
                 is
                 fully
                 of
                 our
                 persuasion
                 .
                 This
                 wil
                 appear
                 evident
                 ,
                 (
                 1
                 )
                 if
                 we
                 
                 consider
                 his
                 notion
                 of
                 
                   Divine
                   Prescience
                
                 of
                 things
                 future
                 ,
                 which
                 he
                 makes
                 to
                 arise
                 from
                 the
                 Divine
                 Decree
                 giving
                 futurition
                 to
                 them
                 ,
                 as
                 
                   Le
                   Blanc
                   ,
                   de
                   Praescient
                   .
                   thes
                   .
                   33.
                   pag.
                
                 443.
                 confesseth
                 .
                 And
                 certainly
                 such
                 as
                 hold
                 Gods
                 prescience
                 of
                 sins
                 future
                 to
                 be
                 from
                 his
                 own
                 Decree
                 efficaciously
                 determining
                 their
                 futurition
                 ,
                 cannot
                 with
                 any
                 shadow
                 of
                 reason
                 denie
                 Gods
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 (
                 2
                 )
                 Scotus
                 and
                 his
                 sectators
                 generally
                 
                 hold
                 ,
                 
                   That
                   God
                   efficaciously
                   concurs
                   to
                   al
                   second
                   causes
                   and
                   their
                   acts
                   ,
                   not
                   by
                   any
                   influence
                   or
                   impression
                   on
                   the
                   second
                   cause
                   ,
                   (
                   which
                   the
                   Thomists
                   assert
                   )
                   but
                   by
                   his
                   absolute
                   and
                   efficacious
                   Decree
                   applying
                   and
                   determining
                   the
                   second
                   cause
                   to
                   act
                   .
                
                 Which
                 we
                 judge
                 to
                 be
                 the
                 very
                 truth
                 ,
                 as
                 it
                 hath
                 been
                 demonstrated
                 by
                 us
                 ,
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                
                 7.
                 
                 §
                 .
                 3.
                 
                 So
                 that
                 the
                 Thomists
                 and
                 Scotists
                 differ
                 not
                 really
                 as
                 to
                 the
                 point
                 of
                 predetermination
                 ,
                 but
                 only
                 as
                 to
                 its
                 origine
                 and
                 principe
                 ;
                 the
                 Thomists
                 making
                 it
                 to
                 consiste
                 in
                 a
                 physic
                 intrinsec
                 influxe
                 impressed
                 on
                 the
                 creature
                 ,
                 and
                 the
                 Scotists
                 placing
                 the
                 whole
                 of
                 it
                 in
                 the
                 volition
                 of
                 God
                 ,
                 without
                 any
                 force
                 impressed
                 on
                 the
                 second
                 cause
                 ,
                 as
                 our
                 Country-man
                 
                   Compt.
                   Carleton
                
                 ,
                 in
                 his
                 Philosophie
                 ,
                 
                   Disp
                   .
                   30.
                   
                   Sect.
                   1.
                   pag.
                
                 327.
                 has
                 incomparably
                 wel
                 stated
                 it
                 .
                 But
                 (
                 3
                 )
                 Scotus
                 ,
                 in
                 4.
                 
                 
                   Sentent
                   .
                   Distinct
                   .
                   49.
                   
                   Quaest
                   .
                   6.
                   
                   §
                   .
                   14.
                   pag.
                   522.
                   (
                   edit
                   .
                
                 1620.
                 )
                 has
                 these
                 very
                 words
                 :
                 
                   Est
                   contra
                   naturam
                   ejus
                
                 ,
                 [
                 scil
                 .
                 voluntatis
                 ]
                 
                   determinari
                   à
                   causa
                   inferiori
                   ,
                   quia
                   tunc
                   ipsa
                   non
                   esset
                   superior
                   :
                   non
                   est
                   autem
                   contra
                   naturam
                   ejus
                   determinari
                   à
                   causa
                   superiori
                   ,
                   quia
                   cum
                   hoc
                   stat
                   ,
                   quòd
                   sit
                   causa
                   in
                   suo
                   ordine
                   ,
                   It
                   's
                   against
                   its
                   nature
                   ,
                
                 [
                 namely
                 the
                 wils
                 ]
                 
                   to
                   be
                   determined
                   by
                   an
                   inferior
                   cause
                   ,
                   because
                   then
                   it
                   should
                   not
                   be
                   superior
                   ;
                   but
                   it
                   is
                   not
                   against
                   its
                   nature
                   to
                   be
                   determined
                   by
                   a
                   superior
                   cause
                   ,
                   because
                   it
                   is
                   consistent
                   herewith
                   ,
                   that
                   it
                   be
                   a
                   cause
                   in
                   its
                   own
                   order
                   .
                
                 Wherein
                 Scotus
                 doth
                 most
                 acutely
                 ,
                 though
                 briefly
                 ,
                 state
                 the
                 Controversie
                 about
                 Predetermination
                 both
                 negatively
                 and
                 positively
                 .
                 (
                 1
                 )
                 Negatively
                 ,
                 
                   That
                   the
                   wil
                   cannot
                   be
                   determined
                   ,
                
                 or
                 
                   predetermined
                   ,
                   by
                   any
                   inferior
                   cause
                   ;
                   because
                   then
                   it
                   were
                   not
                   superior
                   :
                
                 for
                 whatever
                 cause
                 predetermines
                 another
                 to
                 act
                 ,
                 is
                 so
                 far
                 superior
                 to
                 it
                 :
                 it
                 being
                 impossible
                 ,
                 yea
                 a
                 contradiction
                 ,
                 that
                 the
                 inferior
                 should
                 predetermine
                 the
                 superior
                 .
                 (
                 2
                 )
                 Positively
                 ,
                 
                   That
                   it
                   is
                   not
                   against
                   the
                   nature
                   of
                   the
                   wil
                   to
                   be
                   predetermined
                   by
                   a
                   superior
                   cause
                   ,
                   i.
                   e.
                
                 by
                 God
                 the
                 first
                 cause
                 ,
                 who
                 gave
                 it
                 being
                 ,
                 and
                 therefore
                 may
                 without
                 violence
                 to
                 its
                 libertie
                 determine
                 or
                 predetermine
                 it
                 in
                 its
                 operation
                 :
                 and
                 
                 Scotus's
                 reason
                 is
                 invincible
                 ;
                 
                   because
                   to
                   be
                   predetermined
                   by
                   a
                   superior
                   cause
                   ,
                   is
                   very
                   wel
                   consistent
                   with
                   the
                   wils
                   being
                   a
                   cause
                   in
                   its
                   own
                   order
                   :
                
                 Yea
                 ,
                 we
                 
                 may
                 raise
                 this
                 reason
                 to
                 a
                 greater
                 height
                 ,
                 therefore
                 the
                 wil
                 is
                 a
                 cause
                 in
                 its
                 own
                 order
                 ,
                 
                   i.
                   e.
                
                 a
                 particular
                 ,
                 proper
                 ,
                 principal
                 ,
                 or
                 lesse
                 principal
                 cause
                 ,
                 according
                 to
                 the
                 nature
                 of
                 its
                 causalitie
                 and
                 effect
                 ,
                 because
                 it
                 is
                 predetermined
                 to
                 act
                 by
                 God
                 the
                 superior
                 first
                 Cause
                 :
                 so
                 that
                 Gods
                 predeterminative
                 concurse
                 to
                 the
                 actions
                 of
                 the
                 wil
                 ,
                 even
                 such
                 as
                 have
                 sin
                 appendent
                 to
                 them
                 ,
                 is
                 ,
                 according
                 to
                 
                 Scotus's
                 sentiments
                 ,
                 so
                 far
                 from
                 infringing
                 or
                 diminishing
                 the
                 wils
                 natural
                 order
                 and
                 libertie
                 in
                 acting
                 ,
                 as
                 that
                 it
                 corroborates
                 and
                 confirmes
                 the
                 same
                 .
                 (
                 4
                 )
                 Lastly
                 ,
                 
                   Scotus
                   in
                   2.
                   
                   Sent.
                   Dist
                   .
                   37.
                   q.
                
                 2.
                 saith
                 expressely
                 ,
                 
                   That
                   [
                   albeit
                   God
                   determine
                   the
                   wil
                   to
                   the
                   material
                   act
                   which
                   is
                   sinful
                   ,
                   yet
                   ]
                   the
                   vitiositie
                   of
                   sin
                   is
                   not
                   to
                   be
                   attributed
                   to
                   God
                   ,
                   but
                   to
                   the
                   create
                   wil
                   ,
                   because
                   the
                   create
                   wil
                   is
                   under
                   an
                   essential
                   obligation
                   to
                   give
                   rectitude
                   to
                   the
                   action
                   ;
                   but
                   God
                   is
                   not
                   bound
                   by
                   any
                   such
                   obligation
                   ,
                   &c.
                   
                
                 Which
                 is
                 the
                 same
                 with
                 the
                 sentiments
                 of
                 Zuinglius
                 and
                 our
                 reformed
                 Divines
                 ,
                 albeit
                 opposed
                 by
                 the
                 new
                 Methodists
                 ,
                 as
                 wel
                 as
                 Arminians
                 and
                 Molinists
                 .
              
               
                 Having
                 laid
                 down
                 the
                 concurrent
                 testimonies
                 of
                 the
                 two
                 principal
                 
                 Heads
                 of
                 the
                 Scholes
                 ,
                 Thomas
                 and
                 Scotus
                 ,
                 we
                 now
                 passe
                 on
                 to
                 their
                 sectators
                 ,
                 whereof
                 we
                 shal
                 give
                 the
                 mention
                 but
                 of
                 a
                 few
                 more
                 illustrious
                 .
                 To
                 begin
                 with
                 
                   Gregorius
                   Ariminensis
                
                 ,
                 who
                 was
                 by
                 profession
                 a
                 Dominican
                 ,
                 and
                 great
                 defendent
                 of
                 
                 Augustin's
                 Doctrine
                 ;
                 whom
                 Bishop
                 Vsher
                 valued
                 as
                 the
                 soundest
                 of
                 the
                 Schole-men
                 ,
                 and
                 Dr.
                 Barlow
                 ,
                 as
                 the
                 acutest
                 :
                 His
                 invict
                 demonstration
                 of
                 our
                 Hypothesis
                 we
                 find
                 ,
                 in
                 
                   Sent.
                   2.
                   
                   Distinct
                   .
                   34.
                   
                   Art.
                
                 3.
                 where
                 he
                 demonstrates
                 Gods
                 ▪
                 
                   immediate
                   efficience
                   in
                   producing
                   the
                   entitative
                   act
                   of
                   sin
                   thus
                   :
                
                 
                   (
                   1
                   )
                   Every
                   evil
                   act
                   when
                   produced
                   is
                   conserved
                   by
                   God.
                   Ergo.
                   The
                   antecedent
                   he
                   proves
                   thus
                   :
                   because
                   otherwise
                   every
                   evil
                   act
                   should
                   not
                   in
                   its
                   existence
                   immediately
                   depend
                   on
                   God
                   ,
                   but
                   be
                   independent
                   ;
                   and
                   so
                   by
                   stronger
                   reason
                   ,
                   the
                   wil
                   itself
                   ,
                   which
                   is
                   more
                   perfect
                   than
                   its
                   act
                   ,
                   should
                   be
                   independent
                   .
                   Again
                   ,
                   if
                   it
                   be
                   not
                   repugnant
                   to
                   the
                   Divine
                   Bonitie
                   to
                   conserve
                   the
                   evil
                   act
                   ,
                   neither
                   is
                   it
                   repugnant
                   to
                   it
                   to
                   produce
                   the
                   same
                   .
                   (
                   2
                   )
                   The
                   wil
                   is
                   of
                   itself
                   indifferent
                   to
                   any
                   act
                   ,
                   therefore
                   it
                   must
                   be
                   determined
                   to
                   every
                   act
                   by
                   God.
                   (
                   3
                   )
                   If
                   God
                   be
                   not
                   the
                   immediate
                   cause
                   of
                   the
                   act
                   ,
                   which
                   is
                   evil
                   ,
                   he
                   is
                   not
                   the
                   Maker
                   of
                   al
                   Beings
                   .
                   (
                   4
                   )
                   Al
                   good
                   that
                   is
                   not
                   God
                   ,
                   is
                   from
                   God
                   as
                   the
                   Efficient
                   thereof
                   ;
                   but
                   the
                   act
                   morally
                   evil
                   is
                   yet
                   naturally
                   good
                   .
                
                 Ergo.
                 Hence
                 he
                 procedes
                 to
                 answer
                 the
                 Objections
                 of
                 his
                 and
                 our
                 Adversaries
                 thus
                 :
                 
                   (
                   1
                   )
                   
                     If
                     God
                     produce
                     
                     
                     the
                     same
                     evil
                     act
                     ,
                     which
                     man
                     produceth
                     ,
                     then
                     he
                     sins
                     as
                     man
                     sins
                     .
                  
                   Whereto
                   he
                   answers
                   ,
                   by
                   denying
                   the
                   consequence
                   ,
                   and
                   that
                   on
                   this
                   reason
                   ;
                   because
                   man
                   doth
                   not
                   therefore
                   precisely
                   sin
                   ,
                   because
                   he
                   doth
                   an
                   evil
                   act
                   ,
                   as
                   it
                   is
                   Ens
                   or
                   act
                   ;
                   but
                   therefore
                   he
                   sins
                   ,
                   because
                   he
                   doth
                   it
                   
                     evilly
                     ,
                     i.
                     e.
                  
                   against
                   right
                   reason
                   ;
                   [
                   or
                   the
                   Law
                   of
                   God
                   ]
                   but
                   now
                   God
                   produceth
                   the
                   same
                   act
                   according
                   to
                   right
                   reason
                   ,
                   and
                   therefore
                   wel
                   .
                   So
                   the
                   same
                   man
                   borne
                   in
                   fornication
                   ,
                   is
                   produced
                   by
                   God
                   wel
                   ,
                   but
                   by
                   the
                   fornicator
                   evilly
                   .
                
                 But
                 (
                 2
                 )
                 it
                 is
                 farther
                 objected
                 by
                 his
                 Adversaries
                 then
                 ,
                 as
                 by
                 ours
                 now
                 ,
                 thus
                 :
                 
                   Thou
                   wilt
                   say
                   ,
                   that
                   those
                   things
                   that
                   are
                   ,
                
                 per
                 
                 se
                 ,
                 
                   in
                   themselves
                   [
                   or
                   intrinsecally
                   ]
                   evil
                   ,
                   as
                   the
                   hatred
                   of
                   God
                   ,
                   or
                   the
                   like
                   ,
                   can
                   never
                   be
                   wel
                   done
                   :
                   therefore
                   neither
                   by
                   God.
                   
                
                 
                   I
                   responde
                   ,
                   saith
                   he
                   ,
                   (
                   as
                   we
                   )
                   that
                   there
                   is
                   or
                   can
                   be
                   no
                   entitie
                   which
                   may
                   not
                   be
                   wel
                   done
                   ,
                   albeit
                   not
                   by
                   every
                   Agent
                   :
                   
                     e.
                     g.
                     man
                     envieth
                  
                   ;
                   but
                   God
                   ,
                   although
                   he
                   produce
                   the
                   same
                   act
                   of
                   envie
                   with
                   man
                   ,
                   yet
                   he
                   doth
                   not
                   envie
                   .
                   For
                   al
                   such
                   acts
                   ,
                   beyond
                   the
                   simple
                   production
                   or
                   motion
                   of
                   such
                   or
                   such
                   a
                   thing
                   ,
                   do
                   connote
                   something
                   on
                   the
                   part
                   of
                   the
                   Author
                   ,
                   who
                   is
                   so
                   denominated
                   ,
                   which
                   agrees
                   not
                   to
                   God
                   :
                   So
                   
                     to
                     steal
                  
                   ,
                   besides
                   the
                   simple
                   translation
                   of
                   the
                   thing
                   from
                   place
                   to
                   place
                   ,
                   connotes
                   the
                   thing
                   stolne
                   not
                   to
                   belong
                   to
                   him
                   that
                   translated
                   it
                   :
                   but
                   God
                   translating
                   the
                   same
                   thing
                   ,
                   doth
                   not
                   translate
                   what
                   is
                   not
                   his
                   own
                   ;
                   and
                   therefore
                   is
                   not
                   said
                   to
                   be
                   the
                   thief
                   ,
                   &c.
                   
                
                 But
                 here
                 we
                 are
                 to
                 note
                 ,
                 that
                 whereas
                 
                   Gregorius
                   Ariminensis
                
                 makes
                 God
                 to
                 be
                 a
                 
                   partial
                   cause
                
                 of
                 sin
                 ,
                 it
                 is
                 not
                 to
                 be
                 understood
                 ,
                 as
                 if
                 God
                 were
                 the
                 partial
                 cause
                 of
                 the
                 entitative
                 act
                 ,
                 for
                 so
                 he
                 makes
                 God
                 to
                 be
                 a
                 total
                 cause
                 ;
                 but
                 he
                 cals
                 God
                 a
                 partial
                 cause
                 of
                 sin
                 ,
                 as
                 he
                 produceth
                 only
                 the
                 entitative
                 act
                 ,
                 not
                 the
                 vitiositie
                 ,
                 whereof
                 man
                 only
                 is
                 the
                 moral
                 cause
                 .
                 Thus
                 also
                 Holcot
                 ,
                 our
                 Country-man
                 ,
                 
                   super
                   Sentent
                   .
                   lib.
                   2.
                   
                   Dist
                   .
                   1.
                   q.
                
                 1.
                 
                 makes
                 God
                 to
                 be
                 a
                 
                   partial
                   cause
                   of
                   sin
                   ,
                   yet
                   not
                   the
                   Author
                   of
                   it
                   :
                
                 whereby
                 he
                 plainly
                 means
                 ,
                 as
                 he
                 explicates
                 himself
                 ,
                 that
                 God
                 is
                 the
                 physical
                 cause
                 of
                 the
                 substrate
                 mater
                 ,
                 or
                 entitative
                 act
                 only
                 ,
                 but
                 man
                 the
                 moral
                 cause
                 of
                 the
                 vitiositie
                 also
                 .
                 This
                 I
                 mention
                 ,
                 because
                 a
                 reverend
                 Divine
                 of
                 name
                 among
                 us
                 from
                 these
                 expressions
                 of
                 Ariminensis
                 and
                 Holcot
                 ,
                 would
                 persuade
                 us
                 ,
                 that
                 they
                 make
                 God
                 the
                 partial
                 cause
                 of
                 the
                 entitative
                 act
                 .
                 We
                 might
                 adde
                 to
                 these
                 the
                 testimonies
                 of
                 
                   Altissiodorensis
                   ,
                   in
                   Sent.
                
                 2.
                 where
                 he
                 proves
                 
                 by
                 strong
                 arguments
                 ,
                 namely
                 from
                 the
                 Passion
                 of
                 Christ
                 ,
                 
                   &c.
                   
                   That
                   the
                   evil
                   action
                   is
                   from
                   God
                   operating
                   and
                   cooperating
                   with
                   the
                   human
                   wil
                
                 ;
                 of
                 which
                 more
                 in
                 what
                 follows
                 touching
                 Bradwardine
                 .
              
               
               
                 I
                 now
                 come
                 to
                 
                   Thomas
                   Bradwardine
                
                 ,
                 our
                 pious
                 ,
                 learned
                 and
                 profound
                 
                 Bradwardine
                 ,
                 whom
                 ,
                 might
                 I
                 be
                 allowed
                 my
                 libertie
                 ,
                 I
                 should
                 rather
                 reckon
                 among
                 our
                 first
                 Reformers
                 ,
                 than
                 among
                 the
                 Sons
                 of
                 Antichrist
                 ;
                 for
                 indeed
                 he
                 was
                 a
                 zelose
                 Patron
                 of
                 ,
                 and
                 stout
                 Champion
                 for
                 the
                 fundamental
                 points
                 of
                 the
                 Reformed
                 Religion
                 ,
                 specially
                 efficacious
                 free
                 Grace
                 ,
                 which
                 he
                 with
                 so
                 much
                 courage
                 ,
                 strength
                 of
                 argument
                 ,
                 and
                 flaming
                 zele
                 defended
                 against
                 the
                 Pelagians
                 of
                 those
                 days
                 .
                 This
                 
                   Thomas
                   Bradwardine
                
                 ,
                 borne
                 at
                 Hartfield
                 in
                 Sussex
                 ,
                 flourished
                 about
                 the
                 year
                 1350.
                 
                 He
                 was
                 a
                 person
                 of
                 prodigiose
                 natural
                 ingenie
                 ,
                 which
                 he
                 greatly
                 polisht
                 by
                 al
                 manner
                 of
                 acquired
                 Sciences
                 ,
                 specially
                 the
                 Mathematics
                 and
                 scholastic
                 Theologie
                 .
                 He
                 was
                 a
                 great
                 Affecter
                 and
                 Admirer
                 of
                 metaphysic
                 Contemplations
                 ,
                 which
                 in
                 his
                 first
                 studies
                 he
                 greedily
                 drank
                 in
                 ,
                 even
                 to
                 the
                 neglect
                 of
                 the
                 holy
                 Scriptures
                 ,
                 because
                 they
                 favored
                 not
                 of
                 a
                 metaphysic
                 style
                 ,
                 as
                 he
                 himself
                 informes
                 us
                 ,
                 in
                 his
                 Book
                 
                   de
                   Causa
                   Dei.
                   When
                
                 ,
                 saith
                 he
                 ,
                 
                   in
                   the
                   state
                   of
                   my
                   unregeneracie
                   ,
                   I
                   came
                   into
                   the
                   Scholes
                   ,
                   and
                   heard
                   Lectures
                   on
                
                 Pauls
                 
                   Epistles
                   of
                   free
                   Grace
                
                 ,
                 &c.
                 
                   it
                   did
                   no
                   way
                   relish
                   with
                   me
                   ,
                   quia
                   non
                   sapit
                   stylum
                   metaphysicum
                   ,
                   because
                   it
                   savored
                   not
                   of
                   a
                   metaphysic
                   style
                   .
                   It
                   was
                   with
                   me
                   ,
                   as
                   it
                   was
                   with
                
                 Augustin
                 
                   of
                   old
                   ,
                   nothing
                   would
                   please
                   but
                   scholastic
                   discourses
                   for
                   free
                   wil
                   ,
                
                 &c.
                 
                 But
                 after
                 his
                 Conversion
                 he
                 was
                 ,
                 as
                 another
                 Augustin
                 ,
                 the
                 greatest
                 Champion
                 for
                 free
                 efficacious
                 Grace
                 .
                 
                   Balaeus
                   ,
                   de
                   Script
                   .
                   Brit.
                   cent
                   .
                   5.
                   cap.
                
                 87.
                 tels
                 us
                 ,
                 
                   That
                   
                     John
                     Baconthorp
                  
                   ,
                   that
                   famose
                   Divine
                   and
                   English-man
                   ,
                   returning
                   from
                   Paris
                   had
                   a
                   great
                   contest
                   with
                   Bradwardine
                   about
                   the
                   points
                   of
                   Gods
                   Prescience
                   and
                   Predestination
                   ;
                   to
                   whom
                   at
                   last
                   Bradwardine
                   assents
                   in
                   al
                   those
                   points
                   ;
                
                 as
                 the
                 same
                 Baconthorp
                 declares
                 ,
                 
                   in
                   Sent.
                   lib.
                   4.
                   
                   Dist
                   .
                   1.
                   q.
                
                 4.
                 
                 Afterwards
                 he
                 was
                 called
                 to
                 be
                 Confessor
                 to
                 King
                 Edward
                 III.
                 and
                 thence
                 made
                 Archbishop
                 of
                 Canterbury
                 ,
                 without
                 any
                 desire
                 of
                 his
                 own
                 thereto
                 .
                 He
                 was
                 indeed
                 a
                 good
                 Mathematician
                 ,
                 a
                 great
                 Philosopher
                 ,
                 and
                 excellent
                 Divine
                 ,
                 being
                 communly
                 stiled
                 
                   Doctor
                   profundus
                   ,
                   the
                   profound
                   Doctor
                   .
                
              
               
                 Neither
                 was
                 he
                 lesse
                 renowned
                 for
                 his
                 Pietie
                 and
                 Zele
                 in
                 the
                 
                 Cause
                 of
                 God
                 ,
                 against
                 the
                 Pelagians
                 ,
                 which
                 he
                 defended
                 with
                 great
                 fervor
                 ,
                 as
                 wel
                 as
                 acumen
                 of
                 spirit
                 ;
                 which
                 also
                 is
                 greatly
                 illustrious
                 in
                 his
                 defence
                 of
                 
                   Gods
                   efficacious
                   Concurse
                   and
                   Providence
                   about
                   the
                   substrate
                   mater
                   of
                   sinful
                   acts
                   .
                
                 This
                 he
                 frequently
                 inculcates
                 in
                 his
                 most
                 excellent
                 Book
                 
                   de
                   Causa
                   Dei
                
                 ,
                 specially
                 
                   lib.
                   1.
                   c.
                
                 30
                 ,
                 31
                 ,
                 32
                 ,
                 33
                 ,
                 34.
                 
                 He
                 demonstrates
                 (
                 1
                 )
                 
                   That
                   al
                   voluntary
                   actions
                   
                   are
                   governed
                   by
                   the
                   Laws
                   of
                   Divine
                   Providence
                   ,
                
                 cap.
                 30
                 ,
                 31.
                 p.
                 271
                 ,
                 &c.
                 
                 (
                 2
                 )
                 
                   That
                   althings
                   which
                   have
                   any
                   natural
                   Entitie
                   or
                   Being
                   ,
                   procede
                   from
                   Gods
                   Providence
                   actually
                   and
                   efficaciously
                   disposing
                   them
                   ,
                   and
                   not
                   merely
                   permitting
                   .
                
                 Which
                 he
                 demonstrates
                 many
                 ways
                 :
                 as
                 [
                 1
                 ]
                 
                   Because
                   there
                   is
                   no
                   act
                   simply
                   evil
                   and
                   inordinate
                   ,
                   by
                   any
                   inordination
                   precedent
                   to
                   the
                   divine
                   wil.
                
                 [
                 2
                 ]
                 
                   Because
                   otherwise
                   the
                   whole
                   Vniverse
                   would
                   not
                   be
                   disposed
                   in
                   the
                   best
                   manner
                   .
                
                 [
                 3
                 ]
                 
                   Because
                   the
                   Scriptures
                   both
                   of
                   Old
                   and
                   New
                   Testments
                   ,
                   ascribe
                   to
                   God
                   in
                   his
                   Providence
                   about
                   Sin
                   active
                   Names
                   .
                
                 Thus
                 cap.
                 32.
                 p.
                 288.
                 
                 (
                 3
                 )
                 
                   That
                   about
                   whatever
                   Gods
                   Permission
                   is
                   ,
                   his
                   actual
                   Volition
                   is
                   also
                   employed
                   about
                   the
                   same
                   .
                
                 And
                 he
                 gives
                 this
                 demonstrative
                 reason
                 hereof
                 :
                 
                   For
                   albeit
                   those
                   things
                   that
                   are
                   evil
                   as
                   evil
                   are
                   not
                   good
                   ,
                   yet
                   it
                   is
                   good
                   that
                   there
                   should
                   be
                   not
                   only
                   good
                   things
                   ,
                   but
                   also
                   evil
                   .
                   For
                   unless
                   it
                   were
                   good
                   that
                   evils
                   be
                   ,
                   the
                   Omnipotent
                   good
                   would
                   not
                   suffer
                   them
                   to
                   be
                   ,
                
                 as
                 Cap.
                 33.
                 
              
               
                 Hence
                 ,
                 (
                 4
                 )
                 He
                 comes
                 l.
                 34.
                 to
                 the
                 state
                 of
                 the
                 controversie
                 ,
                 
                 
                   How
                   God
                   wils
                   sin
                   ,
                   and
                   how
                   he
                   wils
                   it
                   not
                   .
                
                 [
                 1
                 ]
                 He
                 proves
                 ,
                 
                   p.
                   294
                   ,
                   295.
                   
                   That
                   God
                   must
                   necessarily
                   wil
                   the
                   existence
                   of
                   Sin
                   ,
                   because
                   he
                   permits
                   it
                   :
                   also
                   God
                   doth
                   voluntarily
                   provide
                   for
                   ,
                   yea
                   act
                   al
                   the
                   voluntary
                   acts
                   of
                   the
                   wil
                   both
                   good
                   and
                   evil
                   ,
                   with
                   al
                   their
                   positive
                   circumstances
                   ,
                   which
                   necessarily
                   import
                   sin
                   .
                
                 Again
                 ,
                 
                   This
                   Proposition
                   ,
                   
                     Sin
                     is
                  
                   ,
                   is
                   true
                   ;
                   and
                   therefore
                   there
                   must
                   be
                   some
                   cause
                   of
                   its
                   truth
                   ,
                   which
                   can
                   be
                   no
                   other
                   than
                   the
                   divine
                   wil
                   ,
                   from
                   which
                   al
                   complexe
                   beings
                   as
                   wel
                   as
                   incomplexe
                   have
                   their
                   origination
                   .
                   Again
                   ,
                   `
                   Whatever
                   is
                   good
                   must
                   procede
                   from
                   the
                   first
                   good
                   :
                   but
                   that
                   Sin
                   existe
                   ,
                   is
                   good
                   ,
                   according
                   to
                   Augustin
                   .
                   So
                   Hugo
                   saith
                   ,
                   
                     That
                     God
                     wils
                     that
                     sins
                     existe
                     ,
                     because
                     this
                     is
                     good
                     .
                  
                   Moreover
                   ,
                   he
                   brings
                   in
                   Hugo
                   speaking
                   thus
                   ;
                   (
                   which
                   deserves
                   a
                   great
                   remarque
                   )
                   
                     If
                     it
                     be
                     said
                     ,
                     God
                     wils
                     sin
                     ,
                     this
                     seems
                     harsh
                     and
                     scandalous
                     to
                     the
                     ear
                     ;
                     and
                     therefore
                     some
                     pious
                     mind
                     doth
                     refute
                     this
                     ,
                     not
                     because
                     that
                     which
                     is
                     spoken
                     ,
                     is
                     il
                     spoken
                     ,
                     but
                     because
                     that
                     which
                     is
                     wel
                     spoken
                     is
                     il
                     understood
                     .
                  
                
                 [
                 2
                 ]
                 Thence
                 Bradwardine
                 procedes
                 to
                 refute
                 Lombard
                 ,
                 who
                 asserts
                 ,
                 
                   That
                   God
                   wils
                   sin
                   as
                   a
                   punishment
                   ,
                   not
                   under
                   this
                   reason
                   ,
                   as
                   it
                   is
                   sin
                   ;
                   [
                   i.
                   e.
                
                 materially
                 or
                 entitatively
                 considered
                 ]
                 which
                 Hypothesis
                 of
                 Lombard
                 he
                 refutes
                 ,
                 by
                 shewing
                 ,
                 
                   
                     That
                     the
                     punishment
                     of
                     sin
                     is
                     necessarily
                     conjoined
                     with
                     the
                     Sin
                     :
                  
                   so
                   that
                   if
                   God
                   wils
                   sin
                   as
                   a
                   punishment
                   ,
                   he
                   must
                   necessarily
                   wil
                   the
                   existence
                   of
                   sin
                   .
                   Also
                   whoever
                   knows
                   two
                   things
                   to
                   be
                   necessarily
                   and
                   inseparably
                   conjoined
                   ,
                   and
                   wils
                   that
                   they
                   should
                   be
                   so
                   conjoined
                   ,
                   and
                   knowingly
                   and
                   rationally
                   wils
                   
                   one
                   ;
                   the
                   same
                   person
                   wils
                   also
                   the
                   other
                   ;
                   specially
                   if
                   about
                   both
                   he
                   employ
                   an
                   act
                   of
                   his
                   wil
                   :
                   But
                   now
                   God
                   knows
                   and
                   wils
                   that
                   those
                   two
                   ,
                   Sin
                   and
                   Punishment
                   be
                   conjoined
                   together
                   ,
                   and
                   rationally
                   wils
                   the
                   one
                   ,
                   namely
                   the
                   punishment
                   of
                   sin
                   ,
                   therefore
                   also
                   the
                   sin
                   .
                   Again
                   ,
                   he
                   that
                   wils
                   an
                   Antecedent
                   ,
                   wils
                   also
                   the
                   Consequent
                   ,
                   at
                   least
                   in
                   an
                   universal
                   ,
                   albeit
                   not
                   in
                   a
                   particular
                   :
                   for
                   he
                   that
                   wils
                   a
                   whole
                   ,
                   wils
                   al
                   the
                   parts
                   necessary
                   thereto
                   .
                
                 [
                 3
                 ]
                 Thence
                 he
                 procedes
                 ,
                 p.
                 300.
                 to
                 shew
                 ,
                 
                   how
                   God
                   wils
                   sin
                   :
                   God
                   ,
                
                 saith
                 he
                 ,
                 
                   doth
                   no
                   way
                   wil
                   Sin
                   simply
                   ,
                   but
                   only
                   in
                   some
                   limited
                   respect
                   :
                
                 
                   For
                   ,
                   to
                   say
                   that
                   God
                   wils
                   something
                   simply
                   ,
                   is
                   ,
                   according
                   to
                   the
                   commun
                   manner
                   of
                   speech
                   ,
                   to
                   say
                   ,
                   that
                   he
                   loves
                   it
                   and
                   approves
                   of
                   it
                   as
                   good
                   .
                   Yea
                   ,
                   addes
                   he
                   ,
                   may
                   it
                   not
                   be
                   said
                   ,
                   that
                   in
                   the
                   whole
                   Universe
                   there
                   is
                   no
                   such
                   thing
                   as
                   Inordination
                   ,
                   Deformitie
                   ,
                   or
                   Sin
                   simply
                   considered
                   ,
                   but
                   only
                   Sin
                   in
                   some
                   respect
                   ?
                   Because
                   in
                   regard
                   of
                   the
                   prime
                   and
                   supreme
                   Cause
                   ,
                   al
                   Beings
                   both
                   positive
                   and
                   privative
                   are
                   sweetly
                   disposed
                   with
                   the
                   highest
                   wisdome
                   ,
                   beautie
                   ,
                   and
                   justice
                   .
                
                 Whence
                 [
                 4
                 ]
                 He
                 gives
                 us
                 the
                 difference
                 between
                 Gods
                 Concurse
                 to
                 sinful
                 acts
                 ,
                 and
                 to
                 such
                 as
                 are
                 good
                 ,
                 
                   p.
                   302.
                   
                   God
                
                 ,
                 saith
                 he
                 ,
                 
                   is
                   not
                   the
                   Author
                   of
                   sin
                   ,
                   as
                   of
                   that
                   which
                   is
                   done
                   wel
                   :
                
                 
                   For
                   of
                   this
                   he
                   is
                   the
                   Author
                   so
                   ,
                   as
                   that
                   he
                   alone
                   doth
                   supernaturally
                   create
                   ,
                   and
                   give
                   to
                   the
                   wel-doer
                   ,
                   Faith
                   ,
                   Hope
                   and
                   Love
                   ,
                   &c.
                   
                
                 But
                 it
                 is
                 not
                 so
                 as
                 to
                 sin
                 .
                 
                   i.
                   e.
                
                 As
                 to
                 good
                 ,
                 God
                 produceth
                 not
                 only
                 the
                 natural
                 act
                 ,
                 but
                 also
                 the
                 moral
                 Bonitie
                 ,
                 but
                 as
                 to
                 Sin
                 ,
                 he
                 produceth
                 only
                 the
                 natural
                 entitative
                 Act.
                 [
                 5
                 ]
                 He
                 thence
                 p.
                 302.
                 explicates
                 ,
                 how
                 the
                 Apostle
                 Paul
                 and
                 the
                 Fathers
                 denied
                 ,
                 
                   that
                   God
                   wils
                   Sin
                
                 :
                 
                   When
                   ,
                   saith
                   he
                   ,
                   Augustin
                   and
                   the
                   other
                   holy
                   men
                   denie
                   
                     that
                     God
                     wils
                     Sin
                  
                   ,
                   the
                   cause
                   of
                   this
                   negation
                   seems
                   this
                   :
                   Because
                   the
                   Apostle
                   and
                   Augustin
                   ,
                   and
                   other
                   holy
                   men
                   placed
                   Predestination
                   ,
                   Prescience
                   ,
                   and
                   the
                   like
                   on
                   Gods
                   part
                   ,
                   the
                   Pelagians
                   and
                   other
                   Heretics
                   would
                   excuse
                   Sinners
                   from
                   their
                   sins
                   ,
                   and
                   retort
                   the
                   cause
                   and
                   blame
                   on
                   God
                   ,
                   who
                   so
                   predestinated
                   or
                   foreknew
                   :
                   therefore
                   these
                   holy
                   men
                   would
                   say
                   ,
                   that
                   God
                   by
                   his
                   Predestination
                   ,
                   Prescience
                   or
                   such
                   like
                   ,
                   doth
                   not
                   compel
                   them
                   against
                   their
                   wil
                   to
                   sin
                   ,
                   but
                   that
                   they
                   sin
                   freely
                   and
                   by
                   their
                   own
                   wil
                   ;
                   and
                   that
                   God
                   by
                   predestinating
                   ,
                   foreknowing
                   ,
                   or
                   willing
                   sins
                   ,
                   doth
                   not
                   sin
                   ,
                   nor
                   do
                   unjustly
                   ,
                   neither
                   is
                   he
                   the
                   first
                   imputable
                   ,
                   or
                   culpable
                   cause
                   of
                   sins
                   ;
                   but
                   the
                   first
                   ,
                   imputable
                   ,
                   and
                   culpable
                   cause
                   is
                   the
                   proper
                   wil
                   of
                   the
                   Sinner
                   .
                
                 This
                 indeed
                 is
                 the
                 proper
                 state
                 of
                 our
                 controversie
                 at
                 this
                 day
                 .
                 Then
                 
                 he
                 addes
                 ,
                 pag.
                 303.
                 
                 
                   But
                   if
                   it
                   yet
                   be
                   said
                   ,
                   that
                   it
                   always
                   hears
                   il
                   with
                   many
                   to
                   say
                   ,
                   
                     That
                     God
                     doth
                     any
                     wise
                     wil
                     sin
                     ,
                  
                   it
                   is
                   certainly
                   true
                   ,
                   and
                   that
                   peradventure
                   according
                   to
                   Hugo
                   before
                   cited
                   ,
                   
                     not
                     because
                     that
                     which
                     is
                     said
                     is
                     not
                     wel
                     said
                     ,
                     but
                  
                   
                   
                     because
                     that
                     which
                     is
                     wel
                     said
                     ,
                     is
                     not
                     wel
                     understood
                     .
                  
                   I
                   would
                   to
                   God
                   therefore
                   that
                   they
                   would
                   take
                   the
                   Salt
                   of
                   Divine
                   wisdome
                   ,
                   and
                   savor
                   and
                   understand
                   the
                   truth
                   which
                   is
                   savory
                   to
                   a
                   sane
                   tast
                   ;
                   and
                   that
                   they
                   would
                   know
                   ,
                   that
                   there
                   is
                   no
                   evil
                   in
                   the
                   world
                   ,
                   which
                   is
                   not
                   for
                   some
                   great
                   good
                   :
                   why
                   therefore
                   should
                   we
                   substract
                   from
                   the
                   World
                   ,
                   and
                   from
                   God
                   the
                   Author
                   of
                   the
                   World
                   ,
                   this
                   way
                   of
                   doing
                   good
                   ,
                   or
                   of
                   benefaction
                   ,
                   which
                   is
                   so
                   admirable
                   and
                   great
                   ?
                   Yea
                   it
                   seems
                   more
                   miraculose
                   and
                   great
                   ,
                   to
                   worke
                   good
                   out
                   of
                   evils
                   than
                   out
                   of
                   goods
                   ,
                   or
                   to
                   worke
                   good
                   only
                   .
                   And
                   without
                   peradventure
                   it
                   seemeth
                   so
                   disgustful
                   to
                   many
                   ,
                   if
                   it
                   be
                   said
                   ,
                   that
                   God
                   wils
                   and
                   produceth
                   the
                   act
                   of
                   Incest
                   of
                   the
                   Father
                   with
                   the
                   Daughter
                   ,
                   of
                   the
                   Son
                   with
                   the
                   Mother
                   ,
                   of
                   Parricide
                   ,
                   Sedition
                   ,
                   Blasphemie
                   ,
                   and
                   other
                   like
                   sins
                   :
                   and
                   yet
                   not
                   only
                   the
                   Saints
                   ,
                   but
                   also
                   the
                   Philosophers
                   speak
                   thus
                   :
                   For
                   who
                   in
                   such
                   an
                   incest
                   prepares
                   the
                   seed
                   ,
                   and
                   moves
                   ,
                   creates
                   ,
                   and
                   infuseth
                   the
                   soul
                   into
                   the
                   foetus
                   ,
                   but
                   God
                   ?
                   and
                   however
                   it
                   may
                   sound
                   ,
                   thus
                   the
                   Saints
                   of
                   God
                   speak
                   ,
                   yea
                   the
                   Spirit
                   of
                   God
                   ,
                   who
                   speaks
                   in
                   them
                   .
                
                 What
                 could
                 be
                 said
                 more
                 acutely
                 ,
                 demonstratively
                 and
                 divinely
                 for
                 the
                 deciding
                 our
                 controversie
                 ,
                 would
                 men
                 but
                 receive
                 it
                 ?
              
               
                 (
                 5
                 )
                 Again
                 ,
                 Bradwardine
                 ,
                 l.
                 2.
                 c.
                 20.
                 
                   p.
                   542
                   ,
                   &c.
                
                 proves
                 out
                 
                 of
                 Altissiodorensis
                 ,
                 super
                 2.
                 sent
                 .
                 
                   
                     That
                     the
                     evil
                     action
                     is
                     from
                     God
                     operating
                     and
                     cooperating
                     with
                     the
                     human
                     wil.
                  
                   Altissiodorensis's
                   arguments
                   are
                   these
                   ,
                   [
                   1
                   ]
                   From
                   the
                   
                     Passion
                     of
                     Christ
                  
                   ,
                   which
                   was
                   good
                   ,
                   and
                   proceded
                   from
                   a
                   good
                   cause
                   ,
                   namely
                   the
                   Wil
                   of
                   God.
                   [
                   2
                   ]
                   From
                   the
                   act
                   of
                   Fornication
                   ,
                   whereby
                   an
                   holy
                   Prophet
                   is
                   begotten
                   :
                   which
                   act
                   is
                   the
                   cause
                   of
                   good
                   ,
                   and
                   therefore
                   good
                   ;
                   and
                   yet
                   it
                   is
                   also
                   evil
                   :
                   and
                   therefore
                   an
                   evil
                   action
                   as
                   it
                   is
                   an
                   action
                   is
                   good
                   and
                   from
                   God.
                   
                
                 Thence
                 he
                 addes
                 the
                 Testimonie
                 of
                 
                   Thomas
                   ,
                   in
                   Quaest
                   .
                   de
                   malo
                   ,
                   q.
                
                 19.
                 where
                 he
                 demands
                 ,
                 
                   Whether
                   the
                   act
                   of
                   sin
                   be
                   from
                   God
                   ?
                
                 and
                 he
                 answers
                 thus
                 :
                 
                   It
                   must
                   be
                   said
                   ,
                   that
                   among
                   the
                   Ancients
                   there
                   was
                   a
                   double
                   opinion
                   concerning
                   this
                   mater
                   :
                   some
                   said
                   more
                   anciently
                   ,
                   
                     that
                     the
                     action
                     of
                     Sin
                     was
                     not
                     from
                     God
                  
                   ;
                   attending
                   to
                   the
                   very
                   Deformity
                   of
                   Sin
                   ,
                   which
                   is
                   not
                   from
                   God
                   :
                   but
                   some
                   said
                   ,
                   
                     that
                     the
                     action
                     of
                     
                     Sin
                     is
                     from
                     God
                  
                   ;
                   attending
                   to
                   the
                   very
                   Essence
                   of
                   the
                   Act
                   ,
                   which
                   must
                   be
                   granted
                   to
                   be
                   from
                   God
                   ,
                   and
                   that
                   on
                   a
                   double
                   reason
                   ;
                   [
                   1
                   ]
                   Commun
                   ,
                   because
                   God
                   being
                   
                     Ens
                     or
                     Being
                     by
                     his
                     own
                     Essence
                     ,
                  
                   and
                   his
                   very
                   Essence
                   his
                   Being
                   ,
                   it
                   must
                   thence
                   necessarily
                   follow
                   ,
                   that
                   whatever
                   doth
                   participate
                   of
                   Being
                   ,
                   must
                   be
                   derived
                   from
                   him
                   who
                   is
                   Being
                   by
                   Essence
                   .
                   [
                   2
                   ]
                   Special
                   :
                   for
                   it
                   is
                   necessary
                   that
                   al
                   motions
                   of
                   second
                   Causes
                   be
                   produced
                   by
                   the
                   first
                   Mover
                   ,
                   who
                   is
                   God
                   ,
                   as
                   p.
                   554.
                   
                
              
               
                 (
                 6
                 )
                 Bradwardine
                 ,
                 l.
                 2.
                 c.
                 22.
                 p.
                 559.
                 riseth
                 higher
                 ,
                 and
                 proves
                 strongly
                 ,
                 
                   That
                   it
                   implies
                   a
                   contradiction
                   for
                   any
                   Nature
                   to
                   act
                   or
                   move
                   without
                   God
                   ,
                   of
                   himself
                   ,
                   properly
                   ,
                   actually
                   ,
                   and
                   specially
                   applying
                   it
                   to
                   act
                   ,
                   and
                   moving
                   of
                   it
                   .
                
                 Which
                 he
                 demonstrates
                 many
                 wayes
                 :
                 as
                 [
                 1
                 ]
                 Because
                 no
                 natural
                 virtue
                 or
                 forme
                 can
                 operate
                 without
                 Gods
                 cooperating
                 therewith
                 .
                 [
                 2
                 ]
                 Because
                 al
                 natural
                 things
                 or
                 causes
                 are
                 but
                 as
                 Instruments
                 in
                 regard
                 of
                 God
                 the
                 first
                 Cause
                 .
                 [
                 3
                 ]
                 Because
                 the
                 create
                 wil
                 cannot
                 subsist
                 of
                 it self
                 ;
                 therefore
                 neither
                 can
                 it
                 act
                 of
                 it self
                 ,
                 as
                 
                   c.
                   24.
                   p.
                
                 563.
                 
                 [
                 4
                 ]
                 Because
                 God
                 ,
                 by
                 reason
                 of
                 his
                 infinite
                 Actualitie
                 ,
                 permits
                 nothing
                 but
                 what
                 he
                 wils
                 .
              
               
                 (
                 8
                 )
                 Bradwardine
                 ,
                 l.
                 3.
                 c.
                 29.
                 p.
                 739.
                 ascends
                 yet
                 higher
                 ,
                 and
                 
                 demonstrates
                 ,
                 
                   That
                   God
                   ,
                   albeit
                   he
                   impel
                   no
                   man
                   violently
                   against
                   his
                   wil
                   ,
                   yet
                   he
                   impels
                   al
                   mens
                   wils
                   spontaneously
                   ,
                   and
                   draws
                   them
                   to
                   al
                   their
                   free
                   acts
                   ,
                   even
                   such
                   as
                   have
                   sin
                   annexed
                   to
                   them
                   .
                
                 
                   But
                   further
                   ,
                   addes
                   he
                   ,
                   it
                   may
                   be
                   probably
                   said
                   ,
                   that
                   God
                   doth
                   in
                   some
                   sense
                   necessitate
                   to
                   the
                   very
                   act
                   of
                   sin
                   ,
                   as
                   to
                   the
                   substance
                   of
                   the
                   act
                   ;
                   yet
                   it
                   doth
                   not
                   thence
                   follow
                   that
                   he
                   doth
                   necessitate
                   to
                   sin
                   ,
                   or
                   to
                   the
                   deformitie
                   of
                   sin
                   ,
                   as
                   it
                   is
                   sin
                   ,
                   or
                   the
                   deformitie
                   of
                   sin
                   :
                   for
                   the
                   omnipotent
                   God
                   may
                   ,
                   as
                   it
                   appears
                   ,
                   separate
                   the
                   very
                   substance
                   of
                   the
                   act
                   and
                   whatever
                   is
                   positive
                   in
                   it
                   from
                   the
                   Deformitie
                   of
                   sin
                   ,
                   and
                   can
                   produce
                   and
                   conserve
                   such
                   an
                   effect
                   really
                   positive
                   and
                   good
                   ,
                   without
                   such
                   a
                   defect
                   and
                   privative
                   malice
                   :
                   Specially
                   ,
                   sithat
                   Sin
                   ,
                   Deformitie
                   ,
                   Vitiositie
                   ,
                   or
                   defect
                   is
                   not
                   essentially
                   the
                   very
                   act
                   ,
                   nor
                   of
                   the
                   essence
                   of
                   the
                   act
                   ,
                   nor
                   necessarily
                   a
                   consequent
                   of
                   the
                   substance
                   of
                   the
                   act
                   .
                   Therefore
                   the
                   good
                   God
                   acting
                   rightly
                   ,
                   pre-acting
                   and
                   in
                   some
                   sense
                   necessitating
                   to
                   such
                   an
                   act
                   ,
                   according
                   to
                   its
                   substance
                   and
                   nature
                   good
                   ,
                   the
                   vitiositie
                   or
                   sin
                   doth
                   not
                   thence
                   necessarily
                   follow
                   :
                   whence
                   therefore
                   doth
                   it
                   follow
                   ,
                   but
                   from
                   the
                   free
                   wil
                   of
                   the
                   Creature
                   freely
                   deficient
                   ,
                   and
                   from
                   the
                   wil
                   of
                   the
                   Sinner
                   ?
                
                 What
                 could
                 be
                 said
                 more
                 acutely
                 ,
                 more
                 judiciously
                 ,
                 more
                 demonstratively
                 ,
                 
                 and
                 more
                 piously
                 ,
                 to
                 put
                 a
                 period
                 to
                 this
                 controversie
                 ,
                 had
                 not
                 men
                 a
                 strong
                 impulse
                 to
                 oppose
                 the
                 Truth
                 ?
                 I
                 have
                 been
                 the
                 more
                 prolixe
                 in
                 rehearsing
                 these
                 illustrious
                 and
                 demonstrative
                 Sentiments
                 of
                 Bradwardine
                 ,
                 because
                 I
                 find
                 nothing
                 newly
                 started
                 by
                 our
                 Adversaries
                 ,
                 but
                 what
                 I
                 find
                 rationally
                 ,
                 solidly
                 ,
                 and
                 convictively
                 solved
                 by
                 him
                 ,
                 above
                 three
                 hundred
                 years
                 since
                 .
                 As
                 for
                 his
                 solutions
                 to
                 the
                 particular
                 Objections
                 made
                 by
                 his
                 Opponents
                 then
                 ,
                 and
                 ours
                 now
                 ,
                 we
                 shal
                 produce
                 them
                 in
                 what
                 follows
                 in
                 answer
                 to
                 the
                 Objections
                 against
                 our
                 Hypothesis
                 ,
                 Ch.
                 6.
                 
                 §
                 .
                 1
                 ,
                 2.
                 
              
               
                 Having
                 produced
                 the
                 concurrent
                 Sentiments
                 of
                 the
                 ancient
                 
                 Fathers
                 and
                 Scholemen
                 for
                 the
                 confirmation
                 of
                 our
                 Hypothesis
                 ,
                 we
                 might
                 now
                 descend
                 to
                 the
                 later
                 Scholemen
                 ,
                 specially
                 the
                 Thomists
                 ;
                 but
                 these
                 lie
                 under
                 the
                 same
                 criminal
                 accusation
                 and
                 imputation
                 with
                 our
                 Adversaries
                 ,
                 as
                 the
                 orthodoxe
                 Calvinist
                 ;
                 and
                 it
                 deserves
                 a
                 particular
                 remarque
                 ,
                 that
                 look
                 as
                 the
                 Pelagian
                 Jesuites
                 oppose
                 the
                 Dominicans
                 in
                 this
                 point
                 under
                 the
                 Bears
                 skin
                 of
                 being
                 Calvinists
                 ;
                 so
                 the
                 Arminians
                 and
                 New
                 Methodists
                 oppose
                 the
                 Calvinists
                 in
                 the
                 same
                 point
                 ,
                 under
                 the
                 Bears
                 skin
                 of
                 being
                 Dominicans
                 :
                 and
                 indeed
                 no
                 wonder
                 ,
                 sithat
                 the
                 Dominicans
                 and
                 Calvinists
                 in
                 this
                 point
                 about
                 Gods
                 predeterminative
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 do
                 greatly
                 accord
                 .
                 And
                 let
                 our
                 Adversaries
                 say
                 what
                 they
                 list
                 against
                 the
                 Dominicans
                 ,
                 it
                 's
                 certain
                 ,
                 that
                 in
                 this
                 mater
                 they
                 have
                 done
                 great
                 service
                 to
                 the
                 cause
                 and
                 interest
                 of
                 Truth
                 :
                 and
                 particularly
                 Alvarez
                 ,
                 who
                 is
                 
                 principally
                 struck
                 at
                 by
                 the
                 adverse
                 partie
                 ,
                 deserves
                 great
                 honor
                 and
                 diligent
                 inspection
                 by
                 those
                 who
                 have
                 any
                 kindness
                 for
                 our
                 Hypothesis
                 ,
                 or
                 any
                 part
                 of
                 the
                 Doctrine
                 of
                 Efficacious
                 Grace
                 .
                 I
                 am
                 not
                 ignorant
                 what
                 an
                 heavy
                 load
                 of
                 Imputations
                 ,
                 Strangius
                 ,
                 and
                 a
                 Reverend
                 Divine
                 of
                 Name
                 among
                 our selves
                 ,
                 have
                 laid
                 upon
                 him
                 in
                 their
                 Oppositions
                 to
                 what
                 he
                 has
                 writ
                 in
                 the
                 defense
                 of
                 our
                 Hypothesis
                 ;
                 but
                 the
                 Jesuites
                 themselves
                 ,
                 who
                 are
                 his
                 most
                 puissant
                 Impugnators
                 ,
                 give
                 him
                 a
                 more
                 candid
                 and
                 favorable
                 treatment
                 :
                 For
                 in
                 the
                 treaty
                 between
                 them
                 and
                 the
                 Jansenists
                 begun
                 Feb.
                 18.
                 1663.
                 the
                 Jesuites
                 rejecting
                 the
                 Arbitrament
                 of
                 
                   Gregorie
                   Ariminensis
                
                 and
                 Estius
                 ,
                 whom
                 they
                 judged
                 more
                 severe
                 ,
                 they
                 pitcht
                 upon
                 Alvarez
                 as
                 the
                 more
                 moderate
                 ,
                 to
                 whom
                 they
                 required
                 the
                 Jansenists
                 to
                 conforme
                 in
                 those
                 points
                 controverted
                 ,
                 in
                 order
                 to
                 an
                 accommodement
                 :
                 and
                 the
                 reasons
                 they
                 allege
                 are
                 of
                 moment
                 :
                 
                   For
                   ,
                   say
                   they
                   ,
                   Alvarez
                   having
                   assisted
                   at
                   the
                   
                     Congregations
                     
                     de
                     Auxiliis
                  
                   ,
                   there
                   is
                   a
                   grand
                   apparence
                   ,
                   that
                   he
                   and
                   those
                   others
                   who
                   writ
                   at
                   the
                   same
                   time
                   and
                   since
                   ,
                   took
                   up
                   this
                   mode
                   of
                   speech
                   to
                   salve
                   Libertie
                   ,
                   according
                   to
                   the
                   movements
                   and
                   sentiments
                   which
                   the
                   Popes
                   ,
                   Clement
                   8
                   th
                   ,
                   and
                   Paul
                   5
                   th
                   had
                   ;
                   albeit
                   they
                   made
                   no
                   Decree
                   on
                   this
                   mater
                   ;
                
                 of
                 which
                 see
                 
                   Refutat
                   .
                   de
                   Pere
                   Ferrier
                
                 ,
                 Chap.
                 6.
                 and
                 
                   Idea
                   of
                   Jansenisme
                
                 ,
                 p.
                 82.
                 wherein
                 remarque
                 ,
                 (
                 1
                 )
                 That
                 the
                 Jesuites
                 ,
                 
                 Alvarez's
                 sworne
                 enemies
                 ,
                 give
                 him
                 a
                 more
                 favorable
                 character
                 ,
                 as
                 one
                 ,
                 who
                 for
                 his
                 moderation
                 was
                 employed
                 by
                 the
                 Popes
                 to
                 assist
                 at
                 the
                 Congregations
                 
                   de
                   Auxiliis
                
                 ,
                 for
                 the
                 composing
                 the
                 differences
                 in
                 those
                 points
                 in
                 controversie
                 between
                 the
                 Dominicans
                 and
                 Jesuites
                 about
                 Predetermination
                 .
                 Yea
                 ,
                 (
                 2
                 )
                 That
                 the
                 Popes
                 themselves
                 ,
                 Clement
                 8
                 th
                 ,
                 and
                 Paul
                 5
                 th
                 ,
                 had
                 the
                 same
                 sentiments
                 with
                 Alvarez
                 .
                 Is
                 it
                 not
                 strange
                 then
                 ,
                 that
                 the
                 Jesuites
                 ,
                 who
                 are
                 professed
                 enemies
                 to
                 Predetermination
                 ,
                 and
                 the
                 Popes
                 themselves
                 ,
                 who
                 have
                 been
                 generally
                 favorers
                 of
                 Pelagianisme
                 ,
                 should
                 have
                 a
                 greater
                 kindnesse
                 for
                 
                 Alvarez's
                 sentiments
                 about
                 Predetermination
                 ,
                 than
                 Protestant
                 Divines
                 ,
                 whose
                 Doctrine
                 against
                 the
                 Pelagians
                 and
                 Jesuites
                 can
                 never
                 be
                 defended
                 but
                 by
                 those
                 principes
                 on
                 which
                 Alvarez
                 bottomes
                 his
                 Predetermination
                 ?
                 For
                 mine
                 own
                 part
                 ,
                 I
                 cannot
                 but
                 confesse
                 ,
                 that
                 in
                 those
                 Notions
                 about
                 Efficacious
                 Grace
                 and
                 Predetermination
                 ,
                 I
                 read
                 Alvarez
                 with
                 al
                 possible
                 diligence
                 and
                 exactitude
                 of
                 spirit
                 ,
                 and
                 found
                 therein
                 so
                 penetrant
                 an
                 acumen
                 ,
                 so
                 profound
                 soliditie
                 ,
                 and
                 such
                 masculine
                 Demonstrations
                 ,
                 as
                 that
                 I
                 never
                 met
                 with
                 his
                 equal
                 ,
                 excepting
                 Bradwardine
                 and
                 Ariminensis
                 .
                 This
                 Justice
                 I
                 conceive
                 my self
                 under
                 an
                 essential
                 obligation
                 to
                 do
                 him
                 ,
                 to
                 wipe
                 off
                 those
                 undeserved
                 clamors
                 and
                 aspersions
                 which
                 Strangius
                 and
                 another
                 Divine
                 of
                 note
                 among
                 us
                 ,
                 have
                 loaded
                 him
                 with
                 .
                 His
                 own
                 Sentiments
                 in
                 the
                 defense
                 of
                 our
                 Hypothesis
                 are
                 laid
                 down
                 in
                 his
                 excellent
                 Disputations
                 
                   de
                   Auxil
                   .
                   l.
                   3.
                   
                   Disput
                   .
                
                 24.
                 where
                 he
                 doth
                 with
                 a
                 great
                 deal
                 of
                 moderation
                 and
                 yet
                 invincible
                 force
                 of
                 argument
                 demonstrate
                 ,
                 
                   That
                   God
                   doth
                   by
                   a
                   previous
                   motion
                   ,
                   truely
                   and
                   efficiently
                   ,
                   or
                   according
                   to
                   the
                   mode
                   of
                   a
                   physical
                   cause
                   ,
                   premove
                   free-wil
                   to
                   the
                   act
                   of
                   sin
                   ,
                   as
                   it
                   is
                   an
                   Act
                   or
                   Being
                   .
                
                 His
                 Arguments
                 for
                 the
                 demonstration
                 of
                 this
                 Thesis
                 are
                 weighty
                 and
                 invincible
                 ,
                 namely
                 from
                 the
                 Participation
                 ,
                 Limitation
                 ,
                 and
                 Dependence
                 of
                 every
                 Second
                 cause
                 ,
                 &c.
                 
                 Of
                 which
                 hereafter
                 ,
                 c.
                 5.
                 
                 Lastly
                 ,
                 that
                 the
                 Scholemen
                 generally
                 ,
                 besides
                 such
                 as
                 are
                 Pelagian
                 ,
                 assert
                 divine
                 Predetermination
                 to
                 the
                 material
                 entitie
                 of
                 Sin
                 ,
                 see
                 
                   Twisse
                   ,
                   Vind.
                   Grat.
                   l.
                   2.
                   
                   Digress
                   .
                
                 2.
                 
              
               
               
                 I
                 now
                 passe
                 on
                 to
                 Jansenius
                 and
                 his
                 Sectators
                 ,
                 who
                 are
                 brought
                 
                 upon
                 the
                 Theatre
                 by
                 our
                 Adversaries
                 as
                 Patrons
                 of
                 their
                 Antithesis
                 :
                 but
                 this
                 is
                 so
                 great
                 a
                 mistake
                 in
                 mater
                 of
                 fact
                 ,
                 that
                 I
                 cannot
                 but
                 admire
                 any
                 learned
                 man
                 should
                 take
                 refuge
                 under
                 it
                 .
                 Yet
                 thus
                 
                   Strangius
                   l.
                   2.
                   c.
                   14.
                   p.
                
                 318.
                 brings
                 in
                 Jansenius
                 opposing
                 Augustin
                 both
                 to
                 the
                 Dominicans
                 and
                 Jesuites
                 as
                 to
                 the
                 point
                 of
                 Predetermination
                 .
                 The
                 like
                 is
                 urged
                 by
                 a
                 Reverend
                 Divine
                 of
                 
                 repute
                 among
                 us
                 .
                 But
                 this
                 mistake
                 is
                 too
                 obvious
                 and
                 great
                 to
                 take
                 place
                 among
                 diligent
                 and
                 impartial
                 Inquirers
                 :
                 For
                 (
                 1
                 )
                 It
                 's
                 evident
                 ,
                 that
                 Jansenius
                 rejected
                 the
                 terme
                 Predetermination
                 as
                 maintained
                 by
                 the
                 Dominicans
                 ,
                 not
                 the
                 thing
                 it self
                 as
                 asserted
                 by
                 Augustin
                 :
                 Thus
                 in
                 his
                 
                   August
                   .
                   Tom.
                   3.
                   l.
                   2.
                   c.
                   22.
                   pag.
                   77
                   ,
                   &c.
                
                 he
                 proves
                 ,
                 
                   That
                   there
                   is
                   no
                   manner
                   of
                   speech
                   among
                   the
                   Scholemen
                   so
                   efficacious
                   and
                   pregnant
                   to
                   expresse
                   Predetermination
                   by
                   ,
                   but
                   Augustin
                   useth
                   the
                   same
                   to
                   illustrate
                   Gods
                   efficacious
                   concurse
                   .
                   And
                   
                     Tom.
                     3.
                     l.
                     8.
                     c.
                     1.
                     p.
                  
                   343.
                   he
                   acknowledgeth
                   ,
                   That
                   those
                   learned
                   men
                   the
                   Dominicans
                   have
                   reached
                   the
                   Marrow
                   of
                   Divine
                   Adjutorie
                   ,
                   and
                   thence
                   the
                   true
                   opinion
                   of
                   Augustin
                   .
                
                 Again
                 ,
                 
                   cap.
                   3.
                   p.
                
                 346.
                 he
                 saith
                 expressely
                 ,
                 
                   that
                   herein
                   Medicinal
                   Adjutorie
                   agrees
                   with
                   physic
                   Predetermination
                   ,
                   that
                   the
                   office
                   of
                   physically
                   predetermining
                   the
                   wil
                   doth
                   truely
                   belong
                   unto
                   it
                   ,
                   and
                   it
                   may
                   be
                   termed
                   by
                   that
                   name
                   taken
                   not
                   only
                   in
                   the
                   abstract
                   ,
                   but
                   also
                   in
                   the
                   concrete
                   .
                
                 Whence
                 in
                 the
                 same
                 Chapter
                 he
                 useth
                 the
                 very
                 terme
                 of
                 
                   physic
                   Predetermination
                
                 to
                 expresse
                 efficacious
                 Concurse
                 by
                 ,
                 albeit
                 not
                 in
                 the
                 same
                 manner
                 as
                 it
                 is
                 used
                 by
                 the
                 Scholemen
                 .
                 So
                 that
                 it
                 's
                 evident
                 ,
                 he
                 was
                 not
                 averse
                 from
                 the
                 thing
                 ,
                 albeit
                 he
                 but
                 seldome
                 used
                 the
                 terme
                 to
                 avoid
                 the
                 cavils
                 of
                 Scholastic
                 Theologues
                 ,
                 as
                 also
                 to
                 confine
                 himself
                 to
                 the
                 termes
                 used
                 by
                 Augustin
                 .
                 (
                 2
                 )
                 That
                 reverend
                 Divine
                 among
                 us
                 ,
                 who
                 makes
                 use
                 of
                 
                 Jansenius's
                 name
                 against
                 physic
                 Predetermination
                 ,
                 doth
                 yet
                 grant
                 ,
                 that
                 Jansenius
                 held
                 ,
                 
                   the
                   existence
                   of
                   sin
                   to
                   be
                   necessary
                   as
                   a
                   Punishment
                   .
                
                 Wherein
                 he
                 opposeth
                 Jansenius
                 ,
                 and
                 also
                 Augustin
                 ,
                 who
                 held
                 ,
                 
                   that
                   sin
                   as
                   a
                   punishment
                   ,
                   was
                   willed
                   and
                   caused
                   by
                   God
                   ,
                
                 as
                 before
                 .
                 (
                 3
                 )
                 
                   Jansenius
                   August
                   .
                   de
                   Statu
                   Nat.
                   Laps
                   .
                
                 l.
                 4.
                 c.
                 21.
                 p.
                 264.
                 assures
                 us
                 ,
                 
                   That
                   men
                   in
                   their
                   lapsed
                   state
                   ,
                   before
                   Faith
                   be
                   introduced
                   ,
                   are
                   under
                   the
                   captivitie
                   of
                   lust
                   ,
                   and
                   can
                   do
                   nothing
                   but
                   sin
                   ;
                   which
                   captivitie
                   is
                   the
                   same
                   with
                   that
                   foresaid
                   necessitie
                   and
                   coaction
                   ,
                   whereby
                   sins
                   committed
                   by
                   unbelievers
                   are
                   said
                   to
                   be
                   necessary
                   ,
                   and
                   therefore
                   they
                   have
                   no
                   power
                   to
                   abstain
                   from
                   sin
                   .
                
                 And
                 
                   Tom.
                   3.
                   de
                   Grat.
                   Christi
                
                 ,
                 l.
                 10.
                 he
                 stoutly
                 maintains
                 these
                 following
                 assertions
                 
                 about
                 Reprobation
                 ,
                 which
                 clearly
                 evince
                 Gods
                 efficacious
                 predeterminative
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 [
                 1
                 ]
                 He
                 proves
                 ,
                 
                   cap.
                   2.
                   pag.
                   420.
                   
                   That
                   Gods
                   negative
                   Reprobation
                   is
                   ▪
                   also
                   positive
                   .
                
                 [
                 2
                 ]
                 He
                 demonstrates
                 ,
                 
                   cap.
                   4.
                   pag.
                   423.
                   
                   That
                   the
                   cause
                   of
                   Reprobation
                   ,
                   according
                   to
                   its
                   comparative
                   consideration
                   ,
                   is
                   the
                   absolute
                   wil
                   of
                   God.
                
                 This
                 is
                 owned
                 by
                 reverend
                 Mr.
                 
                   Baxter
                   ,
                   Cathol
                   .
                   Theol.
                   part
                   .
                   3.
                   
                   Sect.
                   7.
                   
                   §
                   .
                   22.
                   pag.
                
                 93.
                 in
                 these
                 words
                 :
                 [
                 
                 Jansenius's
                 Doctrine
                 is
                 that
                 ]
                 
                   the
                   Reprobation
                   of
                   men
                   was
                   by
                   Gods
                   positive
                   absolute
                   wil
                   ,
                   of
                   men
                   in
                   original
                   sin
                   ,
                   and
                   the
                   effect
                   of
                   it
                   excecation
                   and
                   obduration
                   .
                
                 This
                 being
                 his
                 proper
                 opinion
                 ,
                 it
                 necessarily
                 follows
                 ,
                 that
                 he
                 asserted
                 Gods
                 predeterminative
                 concurse
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 :
                 for
                 ,
                 as
                 it
                 is
                 granted
                 by
                 Strangius
                 ,
                 and
                 others
                 ,
                 efficacious
                 predetermination
                 always
                 follows
                 as
                 a
                 necessary
                 consequent
                 of
                 absolute
                 predefinition
                 :
                 if
                 God
                 absolutely
                 decrees
                 to
                 leave
                 men
                 to
                 sin
                 ,
                 it
                 necessarily
                 follows
                 ,
                 that
                 he
                 efficaciously
                 determine
                 men
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 .
                 [
                 3
                 ]
                 He
                 goes
                 higher
                 than
                 most
                 of
                 our
                 Divines
                 dare
                 do
                 in
                 this
                 point
                 ,
                 in
                 asserting
                 ,
                 
                   cap.
                   5.
                   pag.
                   424.
                   
                   That
                   damnation
                   ,
                   excecation
                   ,
                   obduration
                   are
                   the
                   effects
                   of
                   Reprobation
                   .
                
                 But
                 yet
                 
                   cap.
                   7.
                   pag.
                
                 427.
                 he
                 answers
                 the
                 objection
                 of
                 such
                 ,
                 that
                 argue
                 hence
                 ,
                 
                   That
                   God
                   lies
                   in
                   wait
                   to
                   destroy
                   such
                   as
                   are
                   reprobated
                
                 ;
                 assuring
                 us
                 ,
                 
                   that
                   the
                   sinner
                   only
                   is
                   the
                   culpable
                   criminal
                   cause
                   of
                   his
                   own
                   damnation
                   .
                
                 And
                 
                   cap.
                   10.
                   pag.
                
                 433.
                 he
                 demonstrates
                 ,
                 
                   That
                   Reprobates
                   are
                   not
                   created
                   unto
                   damnation
                   ,
                   i.
                   e.
                
                 damnation
                 as
                 such
                 is
                 not
                 the
                 end
                 of
                 their
                 creation
                 :
                 which
                 sufficiently
                 vindicates
                 the
                 holy
                 God
                 from
                 being
                 the
                 cause
                 of
                 their
                 sin
                 or
                 damnation
                 .
              
               
                 As
                 for
                 the
                 Jansenists
                 ,
                 that
                 they
                 are
                 of
                 the
                 same
                 persuasion
                 with
                 
                 the
                 Dominicans
                 as
                 touching
                 our
                 Hypothesis
                 ,
                 is
                 evident
                 from
                 their
                 concessions
                 to
                 the
                 Jesuites
                 in
                 their
                 Treatie
                 begun
                 Febr.
                 18.
                 1663.
                 mentioned
                 in
                 the
                 
                   Refutation
                   of
                   Pere
                   Ferrier
                   ,
                   Chap.
                
                 6.
                 also
                 
                   Idea
                   of
                   Jansenisme
                   ,
                   pag.
                
                 82.
                 
                 The
                 sum
                 was
                 this
                 :
                 The
                 Bishop
                 of
                 Comenge
                 ,
                 a
                 friend
                 of
                 the
                 Jansenists
                 ,
                 proposed
                 this
                 as
                 an
                 expedient
                 to
                 reconcile
                 the
                 two
                 Parties
                 ,
                 
                   That
                   the
                   Jansenists
                   declare
                   ,
                   that
                   they
                   had
                   no
                   other
                   sentiment
                   about
                   this
                   mater
                   ,
                   but
                   what
                   was
                   taught
                   by
                   the
                   Thomists
                   .
                
                 And
                 because
                 some
                 of
                 the
                 Thomists
                 flie
                 higher
                 than
                 others
                 ,
                 the
                 Jesuites
                 demanded
                 ,
                 
                   That
                   the
                   Jansenists
                   should
                   reduce
                   themselves
                   to
                   the
                   forme
                   of
                   speech
                   used
                   by
                
                 Alvarez
                 .
                 So
                 that
                 it
                 seems
                 the
                 Jansenists
                 in
                 the
                 point
                 of
                 efficacious
                 Concurse
                 are
                 looked
                 on
                 by
                 the
                 Jesuites
                 (
                 as
                 indeed
                 they
                 are
                 )
                 as
                 those
                 that
                 went
                 beyond
                 the
                 very
                 Dominicans
                 .
                 The
                 Jansenists
                 replied
                 ,
                 
                   That
                   the
                   doctrine
                   of
                   Jansenius
                   was
                   not
                   different
                   from
                   that
                   of
                   the
                   Thomists
                   ,
                   albeit
                   it
                   was
                   
                   not
                   his
                   designe
                   to
                   render
                   himself
                   conforme
                   to
                   them
                   ,
                   but
                   to
                   Augustin
                   .
                
                 And
                 the
                 true
                 reason
                 why
                 the
                 Jansenists
                 do
                 not
                 maintain
                 greater
                 correspondence
                 with
                 the
                 Dominicans
                 ,
                 is
                 ,
                 not
                 their
                 difference
                 in
                 doctrine
                 ,
                 but
                 because
                 many
                 of
                 the
                 Dominicans
                 have
                 by
                 a
                 
                   Spirit
                   of
                   Cabal
                
                 ,
                 or
                 of
                 Faction
                 joined
                 with
                 the
                 Jesuites
                 .
              
               
                 Lastly
                 ,
                 that
                 our
                 Hypothesis
                 ,
                 
                   touching
                   Gods
                   efficacious
                   Concurse
                   to
                
                 
                 
                   al
                   actions
                   ,
                   even
                   to
                   such
                   as
                   have
                   sin
                   appendent
                   to
                   them
                   ,
                
                 was
                 generally
                 owned
                 ,
                 not
                 only
                 by
                 single
                 Sects
                 or
                 Parties
                 ,
                 but
                 by
                 the
                 generalitie
                 of
                 the
                 Roman
                 Church
                 ,
                 before
                 the
                 rise
                 of
                 the
                 Jesuites
                 ,
                 is
                 evident
                 from
                 the
                 Doctrine
                 of
                 the
                 
                   Roman
                   Catechisme
                
                 ,
                 published
                 by
                 the
                 command
                 of
                 the
                 Council
                 of
                 Trent
                 ;
                 where
                 in
                 the
                 explication
                 of
                 
                 the
                 Apostles
                 Creed
                 ,
                 about
                 the
                 end
                 of
                 the
                 first
                 Article
                 ,
                 
                   par
                   .
                   1.
                   cap.
                   2.
                   
                   §
                   .
                   20.
                   pag.
                   23.
                   (
                   edit
                   .
                   1619.
                   )
                
                 we
                 find
                 this
                 great
                 testimonie
                 to
                 confirme
                 our
                 Hypothesis
                 :
                 
                   God
                   doth
                   not
                   only
                   preserve
                   and
                   administrate
                   althings
                   that
                   are
                   by
                   his
                   providence
                   ,
                   but
                   also
                   doth
                   by
                   an
                   intime
                   virtue
                   ,
                   impel
                   those
                   things
                   that
                   are
                   moved
                   and
                   do
                   act
                   any
                   thing
                   ,
                   to
                   motion
                   and
                   action
                   ;
                   so
                   that
                   albeit
                   he
                   doth
                   not
                   impede
                   the
                   efficience
                   of
                   second
                   causes
                   ,
                   yet
                   he
                   prevents
                   them
                   ,
                   in
                   as
                   much
                   as
                   his
                   most
                   secret
                   force
                   reacheth
                   unto
                   althings
                   ;
                   and
                   as
                   the
                   Wise-man
                   testifies
                   ,
                
                 Wisd
                 .
                 8.
                 1.
                 
                 
                   He
                   reacheth
                   from
                   one
                   end
                   to
                   another
                   mightily
                   ,
                   and
                   sweetly
                   doth
                   order
                   althings
                   .
                   Wherefore
                   it
                   is
                   said
                   by
                   the
                   Apostle
                   ,
                
                 Act.
                 17.
                 21.
                 
                 
                   For
                   in
                   him
                   we
                   live
                   ,
                   and
                   move
                   ,
                   and
                   have
                   our
                   being
                   ▪
                
                 What
                 could
                 have
                 been
                 said
                 more
                 clearly
                 and
                 fully
                 for
                 the
                 asserting
                 a
                 predeterminative
                 Concurse
                 to
                 al
                 actions
                 and
                 motions
                 of
                 the
                 creature
                 ,
                 even
                 such
                 as
                 have
                 sin
                 annexed
                 to
                 them
                 ?
                 And
                 by
                 whom
                 is
                 this
                 Doctrine
                 taught
                 ?
                 By
                 the
                 Council
                 of
                 Trent
                 ,
                 which
                 is
                 the
                 standard
                 and
                 measure
                 of
                 the
                 Roman
                 Faith
                 ,
                 and
                 no
                 great
                 friend
                 to
                 the
                 Doctrine
                 of
                 Christ
                 .
                 Is
                 it
                 not
                 strange
                 then
                 ,
                 that
                 Reformed
                 Divines
                 ,
                 yea
                 such
                 as
                 would
                 be
                 accounted
                 Calvinists
                 ,
                 cannot
                 allow
                 the
                 efficacious
                 Concurse
                 of
                 God
                 so
                 much
                 as
                 
                 Trent-Papists
                 allow
                 ?
              
               
                 §
                 .
                 3.
                 
                 We
                 have
                 seen
                 how
                 far
                 the
                 Latin
                 Fathers
                 and
                 those
                 who
                 lived
                 
                 in
                 Communion
                 with
                 the
                 Roman
                 Church
                 have
                 openly
                 espoused
                 our
                 Hypothesis
                 ;
                 let
                 us
                 now
                 descend
                 to
                 Reformed
                 Theologues
                 ,
                 and
                 examine
                 what
                 their
                 sentiments
                 have
                 been
                 hereof
                 .
                 And
                 here
                 indeed
                 we
                 have
                 an
                 ample
                 field
                 to
                 exspatiate
                 in
                 ,
                 albeit
                 our
                 Adversaries
                 the
                 new
                 Methodists
                 would
                 confine
                 us
                 to
                 a
                 smal
                 number
                 of
                 Adherents
                 .
                 We
                 shal
                 begin
                 with
                 
                   John
                   Wiclef
                
                 ,
                 our
                 first
                 English
                 Apostolic
                 
                 Reformer
                 ,
                 who
                 following
                 Bradwardine
                 his
                 Collegue
                 in
                 this
                 ,
                 as
                 in
                 many
                 other
                 points
                 about
                 Grace
                 ,
                 asserted
                 ,
                 
                   That
                   as
                   God
                   necessitates
                   the
                   futuritions
                   of
                   instants
                   ,
                   so
                   also
                   he
                   necessitates
                   al
                   the
                   events
                   which
                   in
                   
                   those
                   instants
                   are
                   futures
                   ,
                
                 Art.
                 Constant
                 .
                 damnat
                 .
                 278.
                 
                 Again
                 ,
                 he
                 held
                 ,
                 
                   That
                   God
                   necessitates
                   al
                   active
                   creatures
                   to
                   each
                   of
                   their
                   acts
                
                 ;
                 as
                 
                   Walden
                   ,
                   tom
                   .
                   1.
                   cap.
                   21.
                   pag.
                   35.
                   &
                   cap.
                   23.
                   pag.
                
                 37.
                 also
                 
                   Wideford
                   ,
                   pag.
                
                 240
                 ,
                 248.
                 
                 Again
                 he
                 asserted
                 ,
                 
                   That
                   to
                   whatever
                   Gods
                   permission
                   reached
                   ,
                   to
                   that
                   also
                   his
                   actual
                   volition
                   reached
                
                 ;
                 as
                 
                   Walden
                   ,
                   tom
                   .
                   1.
                   pag.
                
                 39.
                 which
                 clearly
                 demonstrates
                 our
                 Hypothesis
                 .
              
               
                 But
                 we
                 passe
                 on
                 to
                 
                   John
                   Calvin
                
                 ,
                 whom
                 some
                 new
                 Methodists
                 ,
                 
                 particularly
                 Strangius
                 ,
                 would
                 force
                 into
                 their
                 Campe.
                 Thus
                 
                   Strang.
                   pag.
                
                 384
                 ,
                 554.
                 where
                 he
                 endeavors
                 to
                 take
                 off
                 Calvin
                 from
                 our
                 Partie
                 :
                 but
                 he
                 that
                 looks
                 into
                 Calvins
                 Institutions
                 ,
                 
                   l.
                   1.
                   c.
                
                 18.
                 wil
                 find
                 our
                 assertion
                 not
                 only
                 nakedly
                 owned
                 ,
                 but
                 fully
                 explicated
                 and
                 demonstrated
                 ,
                 and
                 that
                 by
                 a
                 multitude
                 of
                 scriptural
                 instances
                 .
                 Particularly
                 he
                 proves
                 ,
                 (
                 1
                 )
                 
                   That
                   God
                   wils
                   the
                   existence
                
                 
                 
                   of
                   mens
                   sins
                   ;
                   so
                   that
                   things
                   repugnant
                   to
                   Gods
                   wil
                   of
                   precept
                   ,
                   are
                   yet
                   brought
                   about
                   by
                   his
                   efficacious
                   wil
                   of
                   Decree
                   and
                   Providence
                   .
                   (
                   2
                   )
                   That
                   Gods
                   permission
                   of
                   sin
                   is
                   not
                   otiose
                   ,
                   but
                   active
                   and
                   energetic
                   .
                   (
                   3
                   )
                   That
                   Gods
                   providence
                   moderates
                   and
                   orders
                   the
                   sins
                   of
                   men
                   .
                
                 And
                 he
                 concludes
                 the
                 Chapter
                 with
                 this
                 seasonable
                 caution
                 :
                 
                   As
                   for
                   those
                   to
                   whom
                   this
                   Doctrine
                   of
                   Gods
                   judicial
                   induration
                   may
                   seem
                   rigid
                   ,
                   let
                   them
                   but
                   a
                   little
                   think
                   ,
                   how
                   tolerable
                   their
                   morositie
                   may
                   be
                   ,
                   who
                   reject
                   a
                   thing
                   attested
                   by
                   such
                   clear
                   testimonies
                   of
                   Scripture
                   ,
                   because
                   it
                   excedes
                   their
                   capacitie
                   ,
                   and
                   count
                   it
                   a
                   crime
                   to
                   bring
                   to
                   light
                   things
                   ,
                   which
                   if
                   God
                   did
                   not
                   know
                   to
                   be
                   profitable
                   for
                   our
                   knowlege
                   ,
                   he
                   would
                   never
                   have
                   reveled
                   them
                   by
                   his
                   Prophets
                   and
                   Apostles
                   .
                
                 So
                 in
                 other
                 parts
                 of
                 his
                 Works
                 ,
                 as
                 
                   Resp
                   .
                   contra
                   Pighium
                   ,
                   de
                   Libr.
                   Arbitr
                   .
                   pag.
                
                 225.
                 also
                 
                   Tractat.
                   de
                   occulta
                   Dei
                   providentia
                
                 ,
                 he
                 clearly
                 asserts
                 and
                 demonstrates
                 our
                 Hypothesis
                 .
                 This
                 is
                 wel
                 taken
                 notice
                 of
                 by
                 judicious
                 Davenant
                 ,
                 in
                 his
                 
                   Animadversions
                   on
                   Gods
                   love
                
                 ,
                 &c.
                 p.
                 322.
                 
                 
                   It
                   is
                   ,
                   saith
                   he
                   ,
                   Calvins
                   opinion
                   ,
                   
                     de
                     occult
                     .
                     Dei
                     provident
                     .
                     resp
                     .
                     ad
                     2.
                     
                     Lapsum
                     Adae
                     non
                     fortuitum
                     esse
                     ,
                     sed
                     occulto
                     Dei
                     decreto
                     ordinatum
                     .
                  
                   God
                   foresaw
                   Adams
                   fal
                   ;
                   he
                   had
                   power
                   to
                   have
                   hindred
                   it
                   ,
                   but
                   he
                   would
                   not
                   ,
                   because
                   himself
                   had
                   decreed
                   otherwise
                   .
                   This
                   is
                   the
                   effect
                   of
                   Calvins
                   doctrine
                   .
                   But
                   as
                   for
                   the
                   
                     involving
                     of
                     men
                     in
                     sin
                     and
                     damnation
                     out
                     of
                     his
                     only
                     wil
                     and
                     pleasure
                     ,
                  
                   these
                   are
                   consequents
                   falsely
                   inferred
                   upon
                   Calvins
                   Doctrine
                   ,
                   by
                   himself
                   disclaimed
                   ,
                   &c.
                   
                
              
               
                 How
                 much
                 Zuinglius
                 favored
                 this
                 opinion
                 of
                 Gods
                 efficacious
                 
                 Concurse
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 is
                 sufficiently
                 evident
                 from
                 those
                 great
                 reproches
                 which
                 the
                 Papists
                 lode
                 him
                 with
                 for
                 it
                 ;
                 which
                 he
                 wiped
                 off
                 with
                 this
                 answer
                 ,
                 
                   That
                   the
                   same
                   action
                   ,
                   
                   which
                   is
                   sinful
                   in
                   regard
                   of
                   man
                   ,
                   is
                   not
                   so
                   in
                   regard
                   of
                   God
                   ,
                   because
                   he
                   is
                   not
                   under
                   the
                   same
                   Law
                   with
                   man.
                   
                
                 Thus
                 
                   Baronius
                   ,
                   Metaphys
                   .
                   Sect.
                   8.
                   
                   Disput
                   .
                   3.
                   
                   §
                   .
                   87.
                   pag.
                   152.
                   
                   The
                   third
                   mode
                   ,
                
                 saith
                 he
                 ,
                 
                   is
                   peculiar
                   to
                
                 Zuinglius
                 ,
                 
                   who
                   teacheth
                   ,
                   that
                   God
                   exciting
                   the
                   wil
                   to
                   an
                   evil
                   object
                   doth
                   not
                   sin
                   ,
                   because
                   God
                   hath
                   no
                   Law
                   set
                   to
                   him
                   ,
                   but
                   man
                   hath
                   .
                
                 To
                 which
                 Baronius
                 answers
                 ,
                 
                   That
                   albeit
                   God
                   hath
                   no
                   Law
                   set
                   to
                   him
                   by
                   any
                   Superior
                   ,
                   yet
                   he
                   hath
                   a
                   Law
                   set
                   to
                   him
                   by
                   his
                   own
                   nature
                   ,
                   not
                   to
                   deal
                   injustly
                   or
                   cruelly
                   with
                   men
                   .
                
                 This
                 replie
                 ,
                 although
                 borrowed
                 from
                 Bellarmine
                 ,
                 is
                 now
                 become
                 commun
                 with
                 our
                 Adversaries
                 ,
                 yet
                 without
                 the
                 least
                 shadow
                 of
                 reason
                 :
                 for
                 they
                 do
                 but
                 beg
                 the
                 question
                 ,
                 in
                 saying
                 ,
                 
                   That
                   God
                   hereby
                   deals
                   injustly
                   or
                   cruelly
                   with
                   his
                   creature
                   .
                
                 As
                 for
                 
                 Zuinglius's
                 proper
                 sentiments
                 about
                 Gods
                 exciting
                 and
                 applying
                 the
                 wils
                 of
                 men
                 to
                 the
                 entitative
                 acts
                 of
                 sin
                 ,
                 they
                 are
                 fully
                 and
                 clearly
                 laid
                 down
                 in
                 his
                 Book
                 
                   de
                   Providentia
                   Dei
                   ,
                   cap.
                   6.
                   tom
                   .
                
                 1.
                 of
                 his
                 Workes
                 ,
                 
                   pag.
                   365.
                   
                   Seeing
                   a
                   Law
                   is
                   given
                   to
                   man
                   ,
                   he
                   always
                   sins
                   ,
                   when
                   he
                   actes
                   against
                   the
                   Law
                   ,
                   albeit
                   he
                   neither
                   be
                   ,
                   nor
                   live
                   ,
                   nor
                   operate
                   ,
                   but
                   in
                   God
                   ,
                   and
                   from
                   God
                   ,
                   and
                   by
                   God
                   :
                   But
                   what
                   God
                   workes
                   by
                   man
                   is
                   turned
                   to
                   man
                   for
                   sin
                   ,
                   but
                   not
                   in
                   like
                   manner
                   to
                   God
                   :
                   for
                   man
                   is
                   under
                   a
                   law
                   ,
                   but
                   God
                   is
                   free
                   —
                   Therefore
                   one
                   and
                   the
                   same
                   wickednesse
                   ,
                   suppose
                   adulterie
                   or
                   homicide
                   ,
                
                 
                 
                   as
                   from
                   God
                   the
                   Author
                   ,
                   Motor
                   ,
                   and
                   Impulsor
                   ,
                   it
                   is
                   a
                   work
                   ,
                   not
                   a
                   crime
                   ;
                   but
                   as
                   it
                   is
                   from
                   man
                   ,
                   so
                   it
                   is
                   a
                   crime
                   and
                   wickednesse
                   :
                   for
                   God
                   is
                   not
                   bound
                   up
                   by
                   law
                   ,
                   but
                   man
                   is
                   condemned
                   by
                   law
                   .
                
                 Thus
                 he
                 procedes
                 to
                 illustrate
                 by
                 many
                 exemples
                 ,
                 of
                 David
                 ,
                 &c.
                 Thence
                 ,
                 pag.
                 367.
                 he
                 instanceth
                 in
                 the
                 induration
                 of
                 Pharaoh
                 ,
                 &c.
                 wherein
                 note
                 ,
                 (
                 1
                 )
                 That
                 he
                 cals
                 God
                 the
                 
                   Author
                   ,
                   Motor
                
                 ,
                 and
                 Impulsor
                 of
                 the
                 act
                 ;
                 which
                 must
                 be
                 understood
                 ,
                 not
                 morally
                 ,
                 but
                 physically
                 ,
                 as
                 he
                 excites
                 and
                 applies
                 the
                 wil
                 to
                 its
                 act
                 .
                 (
                 2
                 )
                 That
                 he
                 frees
                 God
                 from
                 being
                 the
                 Author
                 or
                 moral
                 cause
                 of
                 the
                 sin
                 ,
                 because
                 he
                 actes
                 not
                 against
                 any
                 law
                 :
                 a
                 distinction
                 which
                 was
                 valid
                 in
                 his
                 time
                 ,
                 albeit
                 scoffed
                 at
                 now-a-days
                 even
                 by
                 Reformed
                 Divines
                 ,
                 yea
                 Calvinists
                 .
                 Neither
                 was
                 this
                 distinction
                 coined
                 by
                 Zuinglius
                 ,
                 as
                 Bellarmine
                 and
                 others
                 would
                 fain
                 persuade
                 ,
                 but
                 in
                 use
                 long
                 before
                 Zuinglius
                 ,
                 by
                 
                   Scotus
                   ,
                   Ariminensis
                
                 ,
                 and
                 other
                 scholastic
                 Theologues
                 ,
                 who
                 followed
                 Augustin
                 herein
                 .
                 Thus
                 
                   Scotus
                   ,
                   in
                   Sent.
                   2.
                   
                   Dist
                   .
                   37.
                   
                   Quaest
                   .
                
                 2.
                 saith
                 ,
                 
                   The
                   same
                   action
                   is
                   sinful
                   in
                   regard
                   of
                   the
                   create
                   wil
                   ,
                   but
                   not
                   as
                   to
                   Gods
                   concurse
                   ,
                   quia
                   voluntas
                   creata
                   debet
                   rectitudinem
                   actioni
                   tribuere
                   ,
                   Deus
                   autem
                   non
                   debet
                   ,
                   because
                   the
                   create
                   wil
                   is
                   under
                   an
                   essential
                   obligation
                   or
                   law
                   ,
                   to
                   give
                   rectitude
                   to
                   the
                   action
                   ,
                   but
                   God
                   is
                   not
                   ,
                   as
                   before
                   .
                
              
               
               
                 How
                 deeply
                 Beza
                 was
                 engaged
                 in
                 the
                 defence
                 of
                 our
                 Hypothesis
                 
                 is
                 sufficiently
                 evident
                 by
                 his
                 Controversies
                 in
                 this
                 point
                 :
                 as
                 
                   Tractat.
                   Theolog.
                   vol.
                   1.
                   pag.
                
                 313
                 ,
                 &c.
                 in
                 answer
                 to
                 the
                 calumnies
                 of
                 Heshusius
                 about
                 the
                 Providence
                 of
                 God
                 ,
                 he
                 saith
                 ,
                 (
                 1
                 )
                 
                   That
                   no
                   event
                   ever
                   happens
                   otherwise
                   than
                   God
                   decrees
                   :
                
                 which
                 he
                 demonstrates
                 from
                 the
                 Omnipotence
                 of
                 God.
                 Thence
                 he
                 procedes
                 ,
                 (
                 2
                 )
                 to
                 demonstrate
                 ,
                 
                   That
                   albeit
                   God
                   wil
                   ,
                   and
                   know
                   ,
                   and
                   decree
                   althings
                   in
                   the
                   world
                   ,
                   yet
                   that
                   he
                   is
                   not
                   the
                   Author
                   of
                   sin
                   .
                
                 So
                 pag.
                 315.
                 
                 (
                 3
                 )
                 He
                 proves
                 ,
                 
                   That
                   Gods
                   permission
                   of
                   sin
                   is
                   not
                   idle
                   or
                   merely
                   negative
                   .
                
                 This
                 he
                 demonstrates
                 ,
                 pag.
                 317.
                 from
                 the
                 vendition
                 of
                 Joseph
                 ;
                 the
                 robbing
                 of
                 Job
                 ;
                 the
                 ravishing
                 of
                 Davids
                 wives
                 by
                 
                   Absolon
                   ;
                   Davids
                
                 numbering
                 the
                 people
                 and
                 Gods
                 inciting
                 his
                 heart
                 thereto
                 ;
                 
                 Shimei's
                 cursing
                 of
                 David
                 ;
                 the
                 defection
                 of
                 the
                 ten
                 Tribes
                 from
                 Rehoboam
                 ,
                 &c.
                 
                 (
                 4
                 )
                 He
                 procedes
                 ,
                 pag.
                 319.
                 to
                 the
                 fal
                 of
                 Adam
                 ,
                 which
                 he
                 assertes
                 to
                 be
                 from
                 the
                 decree
                 and
                 ordination
                 of
                 God
                 ,
                 &c.
                 
                 The
                 same
                 Controversie
                 he
                 manageth
                 against
                 
                   Castellio
                   ,
                   de
                   aeterna
                   Dei
                   praedestinatione
                   ,
                   p.
                
                 360.
                 where
                 he
                 proves
                 ,
                 That
                 Adams
                 
                   fal
                   was
                   decreed
                   and
                   determined
                   by
                   God.
                
                 The
                 like
                 ,
                 pag.
                 401.
                 where
                 he
                 proves
                 ,
                 
                   That
                   God
                   doth
                   not
                   compel
                   men
                   to
                   sin
                   ,
                   or
                   infuse
                   sin
                   into
                   them
                   ,
                   but
                   justly
                   and
                   rightly
                   incite
                   their
                   wils
                   to
                   the
                   entitative
                   act
                   which
                   is
                   good
                   .
                
                 This
                 he
                 confirmes
                 by
                 the
                 induration
                 of
                 Pharaoh
                 ,
                 and
                 Gods
                 making
                 use
                 of
                 wicked
                 instruments
                 for
                 the
                 punishment
                 of
                 men
                 .
                 That
                 Calvin
                 and
                 Beza
                 did
                 fully
                 espouse
                 our
                 Hypothesis
                 is
                 evident
                 not
                 only
                 by
                 the
                 opposition
                 of
                 Bellarmine
                 and
                 his
                 sectators
                 ,
                 but
                 also
                 by
                 that
                 of
                 Arminius
                 ,
                 who
                 objectes
                 the
                 very
                 same
                 things
                 against
                 them
                 ,
                 as
                 are
                 objected
                 against
                 us
                 ,
                 namely
                 ,
                 
                   That
                   God
                   ordained
                   that
                   man
                   should
                   fal
                   and
                   become
                   vitiose
                   :
                   by
                   which
                   opinion
                   ,
                
                 saith
                 he
                 ,
                 
                   God
                   is
                   made
                   the
                   Author
                   of
                
                 Adams
                 
                   fal
                   and
                   sin
                
                 :
                 of
                 which
                 see
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   2.
                   pag.
                
                 554.
                 
                 And
                 indeed
                 al
                 the
                 Helvetian
                 Churches
                 to
                 this
                 very
                 day
                 continue
                 very
                 orthodox
                 and
                 zelose
                 against
                 al
                 the
                 Arminian
                 Dogmes
                 ,
                 in
                 this
                 as
                 in
                 other
                 points
                 ;
                 which
                 sufficiently
                 appears
                 by
                 their
                 new
                 Articles
                 lately
                 added
                 to
                 their
                 Confession
                 ,
                 and
                 signed
                 by
                 their
                 Ministers
                 and
                 Professors
                 ,
                 for
                 the
                 condemning
                 the
                 new
                 method
                 of
                 Amyraldus
                 ,
                 and
                 others
                 in
                 the
                 French
                 Churches
                 .
              
               
                 That
                 not
                 only
                 the
                 German
                 and
                 Helvetian
                 ,
                 but
                 also
                 the
                 French
                 
                 Churches
                 in
                 their
                 first
                 Reformation
                 fully
                 maintained
                 our
                 Hypothesis
                 ,
                 is
                 most
                 evident
                 by
                 the
                 most
                 elaborate
                 ,
                 acute
                 ,
                 and
                 demonstrative
                 determinations
                 of
                 great
                 Chamier
                 ,
                 the
                 greatest
                 light
                 that
                 ever
                 France
                 Reformed
                 had
                 ,
                 Calvin
                 only
                 excepted
                 ,
                 who
                 in
                 his
                 
                   Panstrat
                   .
                   
                   Cathol
                   .
                   tom
                   .
                   2.
                   lib.
                
                 3.
                 gives
                 us
                 a
                 copiose
                 ,
                 distinct
                 ,
                 and
                 convictive
                 decision
                 of
                 this
                 Controversie
                 as
                 then
                 agitated
                 by
                 the
                 Calvinists
                 and
                 Jesuites
                 ;
                 which
                 answers
                 exactly
                 to
                 our
                 present
                 Controversie
                 with
                 the
                 new
                 Methodists
                 .
                 He
                 titles
                 this
                 Book
                 ,
                 
                   Of
                   the
                   Author
                   of
                   sin
                
                 :
                 and
                 proves
                 ,
                 
                   cap.
                   1.
                   
                   That
                   the
                   Reformed
                   Divines
                   do
                   not
                   make
                   God
                   the
                   Author
                   of
                   sin
                   ,
                
                 albeit
                 the
                 Jesuites
                 accuse
                 
                   Calvin
                   ,
                   Martyr
                
                 ,
                 and
                 Beza
                 therewith
                 .
                 Thence
                 ,
                 cap.
                 2.
                 he
                 layes
                 down
                 the
                 opinion
                 of
                 the
                 Reformed
                 Divines
                 ,
                 namely
                 ,
                 
                   That
                   al
                   actions
                   both
                   sinful
                   and
                   good
                   are
                   to
                   be
                   referred
                   to
                   the
                   actuose
                   providence
                   of
                   God.
                
                 Which
                 he
                 demonstrates
                 by
                 
                 Shimei's
                 cursing
                 
                   David
                   ,
                   Absoloms
                
                 incest
                 ,
                 &c.
                 
                 Whence
                 ,
                 cap.
                 3.
                 he
                 passeth
                 on
                 to
                 the
                 Papists
                 opinion
                 touching
                 the
                 Providence
                 of
                 God
                 about
                 sin
                 ,
                 which
                 they
                 make
                 to
                 be
                 only
                 by
                 
                   speculative
                   ,
                   idle
                   permission
                
                 ,
                 as
                 some
                 new
                 Methodists
                 .
                 Cap.
                 4.
                 he
                 procedes
                 to
                 prove
                 ,
                 
                   That
                   God
                   wils
                   the
                   existence
                   of
                   sin
                   .
                
                 Wherein
                 he
                 answers
                 Bellarmines
                 Objections
                 against
                 Calvin
                 and
                 Beza
                 as
                 to
                 this
                 point
                 .
                 Cap.
                 5.
                 he
                 passeth
                 on
                 to
                 the
                 second
                 Argument
                 of
                 the
                 Calvinists
                 ,
                 namely
                 ,
                 
                   that
                   men
                   are
                   in
                   their
                   sinful
                   acts
                   the
                   instruments
                   of
                   God.
                
                 Thence
                 ,
                 cap.
                 6.
                 he
                 descends
                 to
                 their
                 third
                 Argument
                 ,
                 
                   from
                   Gods
                   excecation
                   and
                   induration
                   of
                   mens
                   hearts
                   :
                
                 wherein
                 he
                 distinctly
                 opens
                 the
                 Scriptures
                 about
                 induration
                 .
                 Whence
                 ,
                 cap.
                 7.
                 he
                 comes
                 to
                 their
                 fourth
                 Argument
                 ,
                 
                   from
                   Gods
                   energie
                   in
                   sinful
                   acts
                
                 ;
                 which
                 he
                 demonstrates
                 both
                 rationally
                 and
                 scripturally
                 .
                 And
                 thence
                 ,
                 cap.
                 8.
                 he
                 gives
                 us
                 Augustins
                 opinion
                 consonant
                 to
                 Calvins
                 herein
                 .
                 Whence
                 in
                 the
                 following
                 Chapters
                 ,
                 9
                 ,
                 10
                 ,
                 11
                 ,
                 12.
                 he
                 answers
                 the
                 Objections
                 and
                 Arguments
                 of
                 the
                 Papists
                 ,
                 whereby
                 they
                 endeavor
                 to
                 prove
                 ,
                 
                   That
                   the
                   Calvinists
                   make
                   God
                   the
                   Author
                   of
                   sin
                   :
                
                 which
                 imputations
                 are
                 stil
                 fastened
                 on
                 us
                 by
                 the
                 Arminians
                 and
                 new
                 Methodists
                 .
              
               
                 We
                 may
                 adde
                 hereto
                 the
                 sentiments
                 of
                 
                   Ludovicus
                   Crocius
                
                 ,
                 Professor
                 
                 at
                 Breme
                 ,
                 and
                 a
                 Member
                 of
                 the
                 Synod
                 of
                 Dort
                 ,
                 who
                 in
                 many
                 points
                 ,
                 specially
                 that
                 of
                 
                   middle
                   Science
                
                 and
                 
                   universal
                   Grace
                
                 ,
                 follows
                 the
                 new
                 method
                 ,
                 yet
                 in
                 this
                 
                   of
                   Gods
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   ,
                
                 seems
                 orthodox
                 and
                 concurrent
                 to
                 Calvins
                 Doctrine
                 .
                 So
                 in
                 his
                 
                   Duodecas
                   Dissertat
                   .
                   Exegetic
                   .
                   De
                   voluntate
                   Dei
                   ,
                   Dissert
                   .
                
                 
                 8.
                 
                   thes
                   .
                   74.
                   pag.
                
                 415.
                 where
                 he
                 tels
                 us
                 ,
                 
                   That
                   the
                   fundamen
                   of
                   clearing
                   God
                   from
                   being
                   the
                   Author
                   of
                   sin
                   is
                   the
                   distinction
                   of
                   the
                   material
                   and
                   formal
                   part
                   of
                   sin
                   ,
                   namely
                   of
                   the
                   action
                   and
                   the
                   vitiositie
                   ,
                   which
                   is
                   in
                   the
                   action
                   :
                   for
                   that
                   ,
                   not
                   this
                   ,
                   he
                   wils
                   and
                   decrees
                   ;
                   and
                   this
                   ,
                   not
                   that
                   ,
                   he
                   permits
                   .
                
                 And
                 his
                 reason
                 is
                 invincible
                 :
                 
                   for
                   otherwise
                   there
                   should
                   be
                   an
                   action
                   independent
                   
                   as
                   to
                   God
                   ,
                   and
                   the
                   efficacious
                   providence
                   of
                   God
                   should
                   be
                   denied
                   ,
                   which
                   is
                   Epicurean
                   .
                
                 And
                 then
                 ,
                 
                   thes
                   .
                   99.
                   pag.
                
                 426.
                 he
                 tels
                 us
                 ,
                 
                   
                     That
                     as
                     to
                     the
                     act
                     of
                     the
                     Divine
                     wil
                     about
                     sin
                     ,
                  
                   the
                   Scriptures
                   seem
                   to
                   contradict
                   themselves
                   ,
                   in
                   that
                   some
                   Scriptures
                   assure
                   us
                   ,
                   
                     that
                     God
                     doth
                     not
                     wil
                     sin
                     ,
                     but
                     hate
                     it
                     ,
                     with
                     those
                     that
                     commit
                     it
                     ,
                  
                   as
                   
                     Psal
                     .
                     5.
                     5
                     ,
                     6
                     ,
                     7.
                     
                     Zach.
                  
                   8.
                   17.
                   and
                   yet
                   other
                   Scriptures
                   say
                   ,
                   
                     that
                     God
                     wils
                     ,
                     creates
                     ,
                     and
                     effects
                     sins
                     ,
                  
                   as
                   
                     Esa
                     .
                     45.
                     7.
                     
                     Lam.
                     3.
                     37
                     ,
                     38.
                     
                     Amos
                  
                   3.
                   6.
                   
                   Then
                   he
                   solves
                   these
                   seeming
                   contradictions
                   ,
                   by
                   distinguishing
                   between
                   the
                   act
                   and
                   the
                   vitiositie
                   of
                   the
                   act
                   :
                   also
                   between
                   the
                   act
                   as
                   it
                   procedes
                   from
                   God
                   ,
                   and
                   as
                   from
                   the
                   Creature
                   :
                   lastly
                   between
                   
                     the
                     decreeing
                     wil
                     of
                     God
                  
                   ,
                   and
                   
                     the
                     preceptive
                     wil
                     of
                     God.
                  
                   Whence
                   he
                   concludes
                   ,
                   thes
                   .
                   100.
                   thus
                   :
                   `
                   For
                   God
                   both
                   wils
                   and
                   produceth
                   the
                   act
                   ,
                   as
                   an
                   act
                   ,
                   of
                   it self
                   indifferent
                   to
                   moral
                   bonitie
                   and
                   evil
                   ,
                   &c.
                   
                
                 And
                 he
                 addes
                 ,
                 thes
                 .
                 101.
                 
                 `
                 That
                 this
                 act
                 in
                 itself
                 essentially
                 good
                 ,
                 even
                 as
                 it
                 is
                 contaminated
                 by
                 the
                 creature
                 ,
                 God
                 wils
                 it
                 as
                 a
                 punishment
                 ,
                 and
                 useth
                 it
                 as
                 an
                 ordained
                 convenient
                 means
                 for
                 the
                 best
                 ends
                 .
                 The
                 like
                 
                   thes
                   .
                   112.
                   p.
                
                 430.
                 where
                 he
                 shews
                 ,
                 
                   how
                   God
                   wils
                   sin
                   ,
                   not
                   as
                   sin
                   ,
                   but
                   as
                   a
                   punishment
                   ,
                
                 &c.
                 of
                 which
                 more
                 fully
                 hereafter
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 5.
                 
                 These
                 sentiments
                 of
                 
                   Lud.
                   Crocius
                
                 I
                 rather
                 chuse
                 to
                 cite
                 ,
                 because
                 he
                 ,
                 in
                 other
                 points
                 ,
                 follows
                 the
                 new
                 method
                 ,
                 and
                 is
                 cried
                 up
                 by
                 some
                 of
                 that
                 partie
                 .
              
               
                 As
                 for
                 the
                 Judgement
                 of
                 the
                 Synod
                 of
                 Dort
                 touching
                 our
                 Hypothesis
                 ,
                 
                 it
                 is
                 sufficiently
                 evident
                 by
                 their
                 Determinations
                 ,
                 as
                 also
                 by
                 the
                 oppositions
                 the
                 Arminians
                 made
                 against
                 them
                 in
                 this
                 point
                 ,
                 both
                 whiles
                 they
                 sate
                 ,
                 and
                 afterwards
                 .
                 I
                 am
                 not
                 ignorant
                 ,
                 that
                 some
                 of
                 our
                 Adversaries
                 are
                 so
                 confident
                 as
                 to
                 cite
                 the
                 Synods
                 testimonie
                 in
                 favor
                 of
                 their
                 Antithesis
                 ;
                 but
                 this
                 is
                 so
                 false
                 an
                 imputation
                 ,
                 as
                 that
                 I
                 judge
                 no
                 intelligent
                 impartial
                 Reader
                 can
                 give
                 credit
                 to
                 it
                 .
                 There
                 needs
                 no
                 more
                 to
                 evince
                 the
                 Synods
                 concurrence
                 with
                 us
                 in
                 this
                 point
                 ,
                 than
                 their
                 stout
                 defence
                 of
                 
                   absolute
                   Reprobation
                
                 ;
                 of
                 which
                 see
                 
                   Davenants
                   Animadversions
                   on
                   Gods
                   love
                
                 ,
                 pag.
                 242.
                 
              
               
                 We
                 might
                 adde
                 almost
                 an
                 infinitude
                 of
                 Testimonies
                 from
                 Reformed
                 
                 Divines
                 ,
                 Churches
                 ,
                 and
                 Synods
                 for
                 the
                 confirmation
                 of
                 our
                 Hypothesis
                 :
                 but
                 in
                 what
                 remains
                 we
                 shal
                 confine
                 our selves
                 to
                 the
                 Doctrine
                 and
                 Testimonie
                 of
                 the
                 Church
                 of
                 England
                 ,
                 and
                 those
                 renowned
                 Professors
                 of
                 Theologie
                 who
                 have
                 maintained
                 and
                 vindicated
                 our
                 Hypothesis
                 .
                 The
                 Church
                 of
                 England
                 as
                 to
                 Doctrine
                 imbibed
                 ,
                 even
                 in
                 her
                 first
                 Reformation
                 ,
                 the
                 sentiments
                 of
                 
                 Calvin
                 and
                 the
                 Reformed
                 Churches
                 in
                 
                   France
                   ,
                   Holland
                   ,
                   Helvetia
                
                 ,
                 and
                 Germanie
                 ;
                 albeit
                 as
                 to
                 Discipline
                 she
                 stuck
                 unto
                 Episcopal
                 Jurisdiction
                 .
                 This
                 is
                 evident
                 by
                 that
                 noble
                 designe
                 of
                 Cranmer
                 and
                 our
                 first
                 Reformers
                 ,
                 to
                 reduce
                 the
                 Doctrine
                 of
                 al
                 the
                 Reformed
                 Churches
                 unto
                 one
                 Confession
                 .
                 I
                 shal
                 here
                 only
                 cul
                 out
                 a
                 few
                 Testimonies
                 of
                 some
                 great
                 Professors
                 of
                 Theologie
                 both
                 in
                 Oxford
                 and
                 Cambridge
                 ,
                 who
                 were
                 of
                 an
                 Episcopal
                 Judgement
                 as
                 to
                 Discipline
                 ,
                 yet
                 stout
                 Champions
                 for
                 our
                 Hypothesis
                 .
              
               
                 We
                 shal
                 begin
                 with
                 Davenant
                 ,
                 a
                 great
                 Master
                 of
                 Reason
                 ,
                 and
                 
                 one
                 that
                 went
                 as
                 far
                 as
                 he
                 could
                 ,
                 and
                 I
                 think
                 ,
                 as
                 far
                 as
                 any
                 ought
                 ,
                 in
                 compliance
                 with
                 those
                 of
                 the
                 New
                 Method
                 ;
                 yet
                 he
                 stil
                 asserted
                 ,
                 and
                 with
                 great
                 strength
                 of
                 reason
                 defended
                 
                   absolute
                   Reprobation
                
                 and
                 
                   Gods
                   predeterminative
                   concurse
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   .
                
                 Thus
                 in
                 his
                 Determinations
                 ,
                 when
                 Professor
                 of
                 Theologie
                 at
                 
                   Cambridge
                   ,
                   Quaest
                
                 .
                 22.
                 
                 
                   In
                   evil
                   acts
                   ,
                   saith
                   he
                   ,
                   God
                   hath
                   decreed
                   to
                   permit
                   the
                   event
                   ,
                   to
                   concur
                   with
                   the
                   Agent
                   as
                   an
                   universal
                   Motor
                   ,
                   and
                   lastly
                   to
                   order
                   the
                   event
                   itself
                   according
                   to
                   that
                   of
                   
                     Hugo
                     ,
                     de
                     sacr
                     .
                     fid
                     .
                     lib.
                     1.
                     cap.
                     13.
                     
                     God
                     wils
                     that
                     sin
                     be
                     ,
                     and
                     yet
                     he
                     wils
                     not
                     sin
                     ,
                     i.
                     e.
                  
                   with
                   a
                   wil
                   of
                   approbation
                   .
                
                 So
                 
                   Quaest
                   .
                   25.
                   pag.
                
                 118.
                 he
                 grants
                 ,
                 
                   That
                   Gods
                   decree
                   to
                   permit
                   sin
                   is
                   efficacious
                   ,
                   so
                   as
                   to
                   extract
                   good
                   out
                   of
                   it
                   .
                
                 But
                 he
                 speakes
                 more
                 fully
                 for
                 the
                 defense
                 of
                 our
                 Hypothesis
                 ,
                 in
                 his
                 
                   Animadversions
                   on
                   Gods
                   love
                   to
                   mankind
                   ,
                   pag.
                
                 72.
                 
                 
                   But
                   those
                   who
                   derive
                   the
                   evil
                   actions
                   of
                   men
                   from
                   their
                   own
                   free
                   wil
                   as
                   the
                   proper
                   efficient
                   cause
                   ,
                   and
                   the
                   existing
                   or
                   coming
                   of
                   such
                   actions
                   
                     in
                     eventum
                     à
                     Decreto
                     Dei
                     permittente
                     &
                     ordinante
                     ,
                  
                   are
                   in
                   no
                   error
                   at
                   al.
                   But
                   if
                   any
                   shal
                   go
                   about
                   to
                   set
                   mans
                   wil
                   at
                   libertie
                   ,
                   and
                   to
                   tie
                   up
                   short
                   the
                   decreeing
                   and
                   determining
                   wil
                   of
                   God
                   ,
                   as
                   if
                   this
                   had
                   not
                   the
                   determining
                   stroke
                   amongst
                   al
                   possible
                   evil
                   actions
                   or
                   events
                   ,
                   which
                   shal
                   infallibly
                   be
                   ,
                   and
                   which
                   shal
                   infallibly
                   not
                   be
                   ,
                   he
                   may
                   avoid
                   the
                   suspicion
                   of
                   Stoicisme
                   and
                   Manicheisme
                   ,
                   but
                   he
                   wil
                   hardly
                   avoid
                   the
                   suspicion
                   of
                   Atheisme
                   .
                   For
                   the
                   greater
                   number
                   of
                   mens
                   actions
                   being
                   wicked
                   and
                   evil
                   ,
                   if
                   these
                   come
                   into
                   act
                   without
                   Gods
                   determinate
                   counsel
                   and
                   decree
                   ,
                   human
                   affaires
                   are
                   more
                   over-ruled
                   by
                   mans
                   wil
                   ,
                   than
                   by
                   Gods.
                   
                
                 What
                 could
                 be
                 said
                 more
                 acutely
                 and
                 distinctly
                 for
                 the
                 demonstration
                 of
                 our
                 Hypothesis
                 ?
                 He
                 here
                 alsertes
                 ,
                 (
                 1
                 )
                 
                   That
                   the
                   existence
                   of
                   evil
                   actions
                   is
                   from
                   Gods
                   decree
                   permitting
                   and
                   ordering
                   of
                   them
                   .
                   (
                   2
                   )
                   That
                   Gods
                   decreeing
                   wil
                   doth
                   determine
                
                 [
                 or
                 predetermine
                 ]
                 
                   al
                   possible
                   evil
                   actions
                   or
                   events
                   ,
                   which
                   shal
                   infallibly
                   be
                   .
                
                 And
                 do
                 or
                 need
                 we
                 assert
                 more
                 than
                 this
                 ?
                 And
                 
                 frequently
                 in
                 that
                 Book
                 Davenant
                 assertes
                 and
                 demonstrates
                 ,
                 
                   That
                   the
                   decree
                   of
                   Reprobation
                   is
                   absolute
                   ,
                   determining
                   sinful
                   acts
                   and
                   events
                   ,
                
                 yet
                 so
                 
                   as
                   that
                   it
                   leaves
                   no
                   man
                   under
                   a
                   compulsion
                   to
                   sin
                   .
                
                 So
                 pag.
                 253.
                 he
                 saith
                 ,
                 
                   Gods
                   decrees
                   carrie
                   with
                   them
                   a
                   necessitie
                   of
                   infallibilitie
                   as
                   to
                   the
                   event
                   ,
                   but
                   not
                   a
                   necessitie
                   of
                   compulsion
                   as
                   to
                   the
                   manner
                   of
                   acting
                   .
                
                 And
                 elsewhere
                 he
                 frequently
                 inculcates
                 ,
                 
                   That
                   let
                   Reprobation
                   be
                   absolute
                   or
                   conditional
                   ,
                   it
                   leaves
                   the
                   same
                   possibilitie
                   and
                   the
                   same
                   libertie
                   to
                   the
                   Agent
                   .
                
                 So
                 pag.
                 333
                 ,
                 340
                 ,
                 341
                 ,
                 351
                 ,
                 360.
                 
                 Yea
                 ,
                 he
                 proves
                 ,
                 
                   That
                   the
                   Arminians
                   must
                   ,
                   and
                   do
                   grant
                   immutable
                   absolute
                   decrees
                   ,
                   which
                   admit
                   the
                   same
                   objections
                   and
                   difficulties
                   ,
                   as
                   those
                   of
                   the
                   Antiarminians
                   .
                
                 So
                 pag.
                 354
                 ,
                 400
                 ,
                 418
                 ,
                 419.
                 
                 Lastly
                 he
                 proves
                 ,
                 
                   That
                   infallible
                   prescience
                   granted
                   by
                   the
                   Arminians
                   infers
                   as
                   much
                   a
                   necessitie
                   on
                   the
                   wil
                   ,
                   as
                   absolute
                   Reprobation
                   ,
                   asserted
                   by
                   the
                   Calvinists
                   .
                
                 So
                 p
                 418
                 ,
                 419
                 ,
                 442
                 ,
                 462.
                 
              
               
                 Davenant
                 was
                 succeeded
                 by
                 
                   Samuel
                   Ward
                
                 ,
                 Doctor
                 of
                 Divinitie
                 ,
                 
                 and
                 Margaret
                 Professor
                 of
                 Cambridge
                 ;
                 a
                 person
                 of
                 great
                 natural
                 acumen
                 ,
                 and
                 deep
                 insight
                 into
                 the
                 main
                 points
                 in
                 Controversie
                 between
                 us
                 and
                 the
                 Papists
                 ,
                 as
                 it
                 appears
                 by
                 his
                 acute
                 and
                 learned
                 Determinations
                 and
                 Prelections
                 published
                 by
                 Dr.
                 
                   Seth
                   Ward
                
                 .
                 With
                 what
                 clear
                 lights
                 and
                 heats
                 he
                 defended
                 our
                 Hypothesis
                 is
                 fully
                 manifest
                 by
                 his
                 24.
                 
                 Determination
                 ,
                 pag.
                 115.
                 where
                 he
                 stoutly
                 demonstrates
                 this
                 Thesis
                 ,
                 
                   That
                   the
                   concurse
                   of
                   God
                   doth
                   not
                   take
                   away
                   from
                   things
                   their
                   proper
                   mode
                   of
                   operation
                
                 ;
                 according
                 to
                 that
                 great
                 saying
                 (
                 though
                 in
                 an
                 apocryphous
                 Book
                 )
                 
                   Wisd
                   .
                   8.
                   1.
                   
                   Wisdome
                   [
                   i.
                   e.
                
                 the
                 wise
                 Providence
                 of
                 God
                 ]
                 
                   reacheth
                   from
                   one
                   end
                   to
                   the
                   other
                   mightily
                   ,
                   and
                   yet
                   orders
                   althings
                   sweetly
                   .
                
                 He
                 first
                 states
                 the
                 Controversie
                 ,
                 shewing
                 how
                 the
                 Remonstrants
                 fal
                 in
                 with
                 the
                 Jesuites
                 ,
                 
                   Bellarmine
                   ,
                   Molina
                   ,
                   Lessius
                
                 ,
                 &c.
                 in
                 asserting
                 only
                 
                   a
                   simultaneous
                   immediate
                   concurse
                   of
                   God
                   with
                   the
                   second
                   cause
                   upon
                   its
                   action
                   and
                   effect
                   ,
                   yet
                   so
                   ,
                   that
                   al
                   the
                   modification
                   and
                   determination
                   of
                   the
                   act
                   ,
                   specially
                   in
                   free
                   actions
                   ,
                   be
                   from
                   the
                   second
                   cause
                   ,
                
                 as
                 pag.
                 116.
                 
                 Contrary
                 whereto
                 he
                 assertes
                 ,
                 (
                 1
                 )
                 
                   That
                   the
                   concurse
                   of
                   God
                   with
                   second
                   causes
                   ,
                   even
                   such
                   as
                   are
                   free
                   ,
                   is
                   an
                   antecedaneous
                   influxe
                   upon
                   the
                   very
                   second
                   causes
                   themselves
                   ,
                   moving
                   and
                   applying
                   them
                   to
                   their
                   work
                   .
                
                 This
                 he
                 demonstrates
                 both
                 by
                 Scripture
                 and
                 Reason
                 .
                 The
                 Scriptures
                 he
                 cites
                 are
                 
                   Esa
                   .
                   26.
                   12.
                   1
                   
                   Cor.
                   12.
                   5
                   ,
                   6.
                   
                   Eph.
                   1.
                   11.
                   
                   Rom.
                
                 11.
                 36.
                 
                 His
                 Reasons
                 are
                 cogent
                 ,
                 namely
                 
                   from
                   Gods
                   prime
                   causalitie
                   ,
                   the
                   instrumental
                   concurse
                   of
                   al
                   second
                   causes
                   ,
                   the
                   dependence
                   of
                   the
                   human
                   wil
                   ,
                
                 &c.
                 
                 (
                 2
                 )
                 He
                 assertes
                 ,
                 
                   pag.
                   117.
                   
                   That
                   this
                   previous
                   concurse
                   of
                   God
                   the
                   first
                   cause
                   doth
                   ,
                   according
                   to
                   its
                   mode
                   ,
                   modifie
                   and
                   determine
                   al
                   the
                   actions
                   
                   of
                   the
                   second
                   causes
                   .
                
                 This
                 ,
                 which
                 is
                 fully
                 coincident
                 with
                 our
                 Hypothesis
                 ,
                 he
                 invictly
                 demonstrates
                 ,
                 
                   [
                   1
                   ]
                   because
                   the
                   Divine
                   wil
                   determines
                   itself
                   for
                   the
                   production
                   of
                   every
                   the
                   most
                   special
                   and
                   singular
                   effect
                   ;
                   therefore
                   it
                   is
                   not
                   determinable
                   by
                   any
                   inferior
                   cause
                   ,
                   as
                   the
                   influence
                   of
                   the
                   Sun
                   is
                   .
                   [
                   2
                   ]
                   Because
                   as
                   mans
                   free
                   wil
                   determines
                   althings
                   subject
                   to
                   it
                   ,
                   so
                   much
                   more
                   efficaciously
                   doth
                   the
                   Divine
                   wil
                   determine
                   al
                   create
                   things
                   subject
                   to
                   it
                   .
                   [
                   3
                   ]
                   He
                   demonstrates
                   the
                   same
                   from
                   the
                   supreme
                   Perfection
                   of
                   Divine
                   Providence
                   ,
                   whereunto
                   it
                   belongs
                   determinatively
                   to
                   wil
                   and
                   predefine
                   al
                   and
                   singular
                   things
                   which
                   are
                   done
                   in
                   time
                   ,
                   and
                   to
                   destine
                   the
                   same
                   to
                   those
                   ends
                   intended
                   by
                   itself
                   ,
                   as
                   also
                   to
                   move
                   and
                   applie
                   al
                   second
                   causes
                   to
                   their
                   determinate
                   effects
                   .
                   [
                   4
                   ]
                   Because
                   otherwise
                   the
                   concurse
                   and
                   determination
                   of
                   free-wil
                   should
                   be
                   exemted
                   from
                   the
                   modification
                   of
                   Divine
                   Providence
                   ;
                   and
                   so
                   God
                   should
                   not
                   have
                   a
                   Providence
                   over
                   althings
                   in
                   particular
                   ,
                   but
                   only
                   in
                   commun
                   :
                   for
                   ,
                   as
                   
                     Thomas
                     ,
                     pag.
                     1.
                     q.
                  
                   22.
                   teacheth
                   ,
                   
                     The
                     Divine
                     providence
                     extendes
                     only
                     to
                     those
                     things
                     ,
                     unto
                     which
                     the
                     Divine
                     causalitie
                     extendes
                     :
                  
                   wherefore
                   if
                   God
                   doth
                   not
                   determine
                   the
                   concurse
                   of
                   free-wil
                   ,
                   he
                   wil
                   not
                   have
                   a
                   providence
                   ,
                   but
                   only
                   a
                   prescience
                   thereof
                   in
                   particular
                   ,
                   as
                   pag.
                   118.
                   
                
                 Thence
                 (
                 3
                 )
                 he
                 assertes
                 and
                 demonstrates
                 ,
                 
                   That
                   this
                   antecedaneous
                   concurse
                   of
                   God
                   on
                   second
                   causes
                   modifying
                   their
                   actions
                   ,
                   takes
                   not
                   away
                   from
                   them
                   their
                   proper
                   mode
                   of
                   operating
                   .
                
                 This
                 he
                 addes
                 to
                 clear
                 up
                 the
                 conciliation
                 of
                 efficacious
                 predeterminative
                 concurse
                 with
                 human
                 libertie
                 ,
                 and
                 he
                 doth
                 it
                 with
                 a
                 marvellous
                 dexteritie
                 and
                 sagacitie
                 ,
                 withal
                 shewing
                 ,
                 that
                 the
                 Molinists
                 and
                 Remonstrants
                 ,
                 with
                 
                   Cicero
                   ,
                   make
                   man
                   sacrilegious
                   ,
                   whiles
                   they
                   endeavor
                   to
                   make
                   him
                   free
                   .
                
                 And
                 
                   Determinat
                   .
                   26.
                   pag.
                
                 132.
                 touching
                 absolute
                 Reprobation
                 he
                 saith
                 ,
                 that
                 it
                 is
                 the
                 antecedent
                 ,
                 but
                 not
                 the
                 cause
                 of
                 mens
                 sin
                 .
                 Lastly
                 ,
                 what
                 his
                 sentiments
                 were
                 touching
                 efficacious
                 predeterminative
                 concurse
                 ,
                 is
                 to
                 be
                 seen
                 in
                 his
                 most
                 acute
                 
                   Clerum
                   ,
                   de
                   Gratia
                   discriminante
                
                 .
              
               
                 From
                 Cambridge
                 we
                 might
                 passe
                 on
                 to
                 Oxford
                 ,
                 and
                 without
                 much
                 difficultie
                 demonstrate
                 ,
                 that
                 al
                 the
                 principal
                 Professors
                 of
                 Theologie
                 ever
                 since
                 the
                 Reformation
                 have
                 chearfully
                 espoused
                 and
                 strongly
                 defended
                 our
                 Hypothesis
                 against
                 the
                 Jesuites
                 and
                 Remonstrants
                 .
                 Our
                 learned
                 and
                 famose
                 
                   George
                   Abbot
                
                 ,
                 in
                 his
                 Quaestiones
                 
                 
                   sex
                   ,
                   Praelect
                   .
                   &c.
                   cap.
                
                 6.
                 discusseth
                 this
                 very
                 Question
                 ,
                 
                   An
                   Deus
                   sit
                   Author
                   peccati
                   ,
                   Whether
                   God
                   be
                   the
                   Author
                   of
                   sin
                   ?
                
                 And
                 pag.
                 207.
                 he
                 gives
                 us
                 this
                 distinct
                 decision
                 of
                 the
                 whole
                 :
                 4.
                 
                 
                   In
                   
                   the
                   very
                   actions
                   ,
                   which
                   on
                   mans
                   part
                   are
                   vitiose
                   ,
                   the
                   divine
                   finger
                   plainly
                   shines
                   forth
                   ;
                   but
                   so
                   that
                   God
                   be
                   the
                   motor
                   and
                   impulsor
                
                 [
                 marque
                 that
                 terme
                 which
                 notes
                 the
                 highest
                 Predetermination
                 ]
                 
                   of
                   the
                   action
                   and
                   worke
                   ;
                   but
                   not
                   of
                   the
                   obliquitie
                   or
                   curvitie
                   in
                   acting
                   :
                   For
                   God
                   excites
                
                 [
                 i.
                 e.
                 predetermines
                 ]
                 
                   the
                   spirits
                   of
                   wicked
                   men
                   to
                   attemt
                   some
                   things
                   ,
                
                 &c.
                 
                 And
                 he
                 cites
                 for
                 it
                 that
                 great
                 Effate
                 of
                 Augustin
                 ,
                 de
                 Praedest
                 .
                 Sanctor
                 .
                 
                   Quòd
                   mali
                   peccant
                   ipsorum
                   est
                   ;
                   quòd
                   verò
                   peccando
                   hoc
                   vel
                   illud
                   agunt
                   ,
                   ex
                   virtute
                   Dei
                   tenebras
                   ,
                   prout
                   visum
                   est
                   ,
                   dividentis
                   ,
                
                 &c.
                 What
                 the
                 Sentiments
                 of
                 pious
                 and
                 learned
                 Dr.
                 
                   Holland
                   ,
                   Regius
                
                 Professor
                 of
                 Divinitie
                 ,
                 and
                 Dr.
                 Prideaux
                 
                 his
                 Successor
                 ,
                 were
                 ,
                 is
                 sufficiently
                 evident
                 by
                 their
                 warm
                 zele
                 against
                 the
                 Arminians
                 .
                 As
                 for
                 Dr.
                 Barlow
                 late
                 Margaret
                 Professor
                 ,
                 he
                 has
                 sufficiently
                 declared
                 his
                 assent
                 and
                 consent
                 to
                 our
                 Hypothesis
                 ,
                 in
                 his
                 
                   Exercitatio
                   2
                   ●
                   ,
                   de
                   Malo
                   ,
                   Conclus
                   .
                   7.
                   
                   Rat.
                
                 3.
                 where
                 he
                 proves
                 ,
                 
                   That
                   it
                   is
                   impossible
                   there
                   should
                   be
                   any
                   finite
                   create
                   Entitie
                   which
                   is
                   not
                   from
                   God
                   the
                   Author
                   of
                   al
                   Entitie
                   .
                
                 And
                 to
                 conclude
                 this
                 Head
                 ,
                 it
                 is
                 very
                 evident
                 ,
                 that
                 not
                 only
                 the
                 Professors
                 of
                 Theologie
                 ,
                 but
                 also
                 the
                 Bishops
                 and
                 Convocation
                 ,
                 together
                 with
                 King
                 James
                 ,
                 were
                 greatly
                 opposite
                 to
                 Arminianisme
                 ,
                 and
                 so
                 friends
                 to
                 our
                 Hypothesis
                 :
                 Yea
                 in
                 Bishop
                 
                 Laud's
                 time
                 ,
                 when
                 Arminianisme
                 began
                 to
                 flourish
                 ,
                 there
                 were
                 but
                 five
                 Arminian
                 Bishops
                 ,
                 
                   Laud
                   ,
                   Neale
                   ,
                   Buckeridge
                   ,
                   Corbet
                   ,
                   Howson
                   ,
                
                 and
                 Montague
                 ,
                 who
                 espoused
                 that
                 Interest
                 ,
                 as
                 Dr.
                 Heylin
                 ,
                 in
                 
                   the
                   Life
                   of
                   Bishop
                   Laud
                
                 assures
                 us
                 .
                 By
                 al
                 which
                 it
                 appears
                 most
                 evident
                 ,
                 that
                 not
                 only
                 
                   Rutherford
                   ,
                   Twisse
                
                 ,
                 and
                 Dominicans
                 ,
                 but
                 the
                 main
                 bodie
                 of
                 Antipelagian
                 and
                 Reformed
                 Divines
                 have
                 given
                 their
                 ful
                 assent
                 and
                 consent
                 to
                 our
                 Hypothesis
                 ,
                 for
                 
                   God's
                   predeterminative
                   Concurse
                   to
                   the
                   substrate
                   mater
                   of
                   Sin.
                   
                
              
               
                 §
                 .
                 4.
                 
                 Having
                 examined
                 the
                 Testimonies
                 of
                 ancient
                 and
                 later
                 
                 Theologues
                 that
                 concur
                 with
                 us
                 ,
                 let
                 us
                 now
                 a
                 little
                 inquire
                 into
                 the
                 origine
                 of
                 the
                 Antithesis
                 ,
                 and
                 who
                 they
                 are
                 by
                 whom
                 it
                 has
                 been
                 defended
                 .
                 The
                 Antithesis
                 to
                 our
                 Thesis
                 ,
                 namely
                 ,
                 
                   That
                   God
                   concurs
                   not
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   ,
                
                 is
                 generally
                 ascribed
                 to
                 Durandus
                 ,
                 as
                 the
                 principal
                 founder
                 thereof
                 ,
                 who
                 denied
                 Gods
                 immediate
                 concurse
                 to
                 actions
                 ,
                 under
                 this
                 pretext
                 ,
                 that
                 hereby
                 
                   we
                   make
                   God
                   the
                   Author
                   of
                   mens
                   Sins
                   .
                
                 But
                 to
                 speak
                 the
                 truth
                 ,
                 this
                 Antithesis
                 is
                 much
                 more
                 ancient
                 than
                 
                   Durandus
                   .
                   Capreolus
                
                 in
                 4.
                 
                   d.
                   12.
                   q.
                   1.
                   ad
                
                 1.
                 asserts
                 ,
                 
                   That
                   this
                   was
                   the
                   Opinion
                   of
                   the
                   Manichees
                   :
                
                 and
                 Aquinas
                 in
                 2.
                 
                   d.
                   37.
                   q.
                   2.
                   a.
                
                 2.
                 saith
                 ,
                 
                   That
                   it
                   it
                   is
                   next
                   to
                   the
                   error
                   of
                   the
                   Manichees
                   ,
                   who
                   held
                   two
                   Principes
                   ,
                   one
                   of
                   Good
                   ,
                   and
                   the
                   other
                   of
                   Evil.
                
                 
                 And
                 the
                 reason
                 why
                 this
                 Antithesis
                 is
                 fathered
                 on
                 the
                 Manichees
                 is
                 this
                 ,
                 because
                 whoever
                 denies
                 God
                 to
                 be
                 the
                 cause
                 of
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 whereto
                 sin
                 is
                 annexed
                 ,
                 must
                 hold
                 ,
                 
                   That
                   there
                   is
                   some
                   real
                   positive
                   entitie
                   in
                   sin
                   whereof
                   God
                   is
                   not
                   the
                   cause
                   :
                
                 whence
                 by
                 consequence
                 such
                 must
                 assert
                 ,
                 
                   That
                   there
                   are
                   two
                   first
                   Causes
                   ,
                   one
                   of
                   Good
                   ,
                   and
                   the
                   other
                   of
                   Evil
                
                 ;
                 which
                 was
                 the
                 error
                 of
                 Marcion
                 and
                 Manes
                 ,
                 who
                 held
                 ,
                 there
                 were
                 two
                 first
                 Principes
                 ,
                 the
                 one
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   supreme
                   good
                   ,
                   who
                   was
                   the
                   cause
                   of
                   al
                   good
                
                 ;
                 the
                 other
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   supreme
                   evil
                   God
                   ,
                   who
                   was
                   the
                   cause
                   of
                   al
                   evil
                   .
                
                 And
                 certainly
                 ,
                 they
                 that
                 maintain
                 sin
                 to
                 be
                 according
                 to
                 its
                 formal
                 reason
                 something
                 positive
                 or
                 real
                 ,
                 or
                 that
                 God
                 is
                 not
                 the
                 cause
                 of
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 wil
                 necessarily
                 fal
                 into
                 the
                 sentiments
                 of
                 Marcion
                 and
                 Manes
                 .
                 Again
                 ,
                 
                   Hieronymus
                   ,
                   Epist
                   .
                   ad
                   Ctesiphontem
                   ,
                
                 makes
                 this
                 Antithesis
                 of
                 Durandus
                 
                 to
                 be
                 the
                 Doctrine
                 of
                 Pelagius
                 ,
                 who
                 ,
                 saith
                 he
                 ,
                 held
                 ,
                 
                   That
                   God
                   having
                   once
                   conferred
                   free-wil
                   ,
                   it
                   is
                   not
                   necessary
                   that
                   he
                   further
                   operate
                   with
                   us
                   :
                
                 and
                 he
                 speaks
                 of
                 natural
                 operations
                 ,
                 as
                 of
                 the
                 motion
                 of
                 the
                 hand
                 ,
                 &c.
                 which
                 was
                 
                 Durandus's
                 opinion
                 .
                 Though
                 I
                 cannot
                 but
                 confesse
                 ,
                 
                   Jansenius
                   ,
                   August
                   .
                   Tom.
                   1.
                   l.
                   5.
                   c.
                   20.
                   p.
                
                 119.
                 tels
                 us
                 ,
                 the
                 Pelagians
                 granted
                 ,
                 
                   That
                   God
                   concurs
                   to
                   al
                   the
                   operations
                   of
                   the
                   Wil.
                
                 But
                 the
                 Conciliation
                 of
                 these
                 two
                 opposite
                 Testimonies
                 is
                 not
                 difficult
                 ,
                 in
                 that
                 the
                 Pelagians
                 granted
                 Gods
                 concurse
                 to
                 al
                 operations
                 in
                 termes
                 ,
                 but
                 denied
                 it
                 in
                 effect
                 and
                 consequences
                 ,
                 as
                 our
                 Adversaries
                 now-a-days
                 .
                 
                   Compton
                   Carleton
                
                 ,
                 in
                 his
                 
                   Philosoph
                   .
                   Vnivers
                   .
                   Disput
                   .
                   28.
                   
                   Sect.
                
                 1.
                 
                 §
                 .
                 3.
                 assures
                 us
                 ,
                 that
                 the
                 opinion
                 of
                 Durandus
                 was
                 asserted
                 and
                 defended
                 before
                 him
                 ,
                 by
                 
                   Nicolaus
                   Bonetus
                   ,
                   lib.
                   7.
                   
                   Theol.
                   c.
                
                 7.
                 and
                 it
                 is
                 not
                 improbable
                 but
                 it
                 was
                 also
                 by
                 some
                 others
                 .
              
               
                 But
                 yet
                 it
                 cannot
                 be
                 denied
                 ,
                 but
                 that
                 the
                 principal
                 Author
                 of
                 
                 this
                 Antithesis
                 was
                 Durandus
                 ;
                 whence
                 among
                 the
                 Scholastic
                 Theologues
                 it
                 receives
                 the
                 Denomination
                 of
                 Durandisme
                 ,
                 which
                 they
                 cal
                 a
                 rash
                 ,
                 erroneous
                 ,
                 dangerous
                 error
                 ,
                 little
                 better
                 than
                 Arianisme
                 .
                 
                   Bellarm.
                   l.
                   4.
                   de
                   Grat.
                   &
                   lib.
                   Arb.
                
                 saith
                 ,
                 it
                 is
                 repugnant
                 to
                 the
                 Scriptures
                 ,
                 Testimonies
                 of
                 the
                 Fathers
                 ,
                 and
                 manifest
                 Reason
                 .
                 
                   Suarez
                   Metaph.
                   Disput
                
                 .
                 22.
                 
                 Sect.
                 1.
                 n.
                 7.
                 saith
                 ,
                 
                   It
                   is
                   erroneous
                   in
                   Faith
                
                 :
                 &
                 
                   de
                   Concursu
                   ,
                   l.
                
                 1.
                 he
                 assertes
                 ,
                 
                   That
                   the
                   opinion
                   of
                   Durandus
                   is
                   not
                   only
                   reprehended
                   ,
                   but
                   also
                   rejected
                   by
                   al
                   approved
                   Theologues
                   ,
                   as
                   an
                   error
                   in
                   Faith.
                
                 Is
                 it
                 not
                 strange
                 then
                 ,
                 that
                 Reformed
                 Divines
                 ,
                 yea
                 some
                 of
                 great
                 vogue
                 for
                 Pietie
                 and
                 Learning
                 should
                 espouse
                 an
                 error
                 so
                 grosse
                 ,
                 and
                 so
                 much
                 decried
                 by
                 
                 Papists
                 themselves
                 ?
                 But
                 to
                 give
                 a
                 convictive
                 demonstration
                 ,
                 that
                 those
                 who
                 denie
                 Gods
                 Efficacious
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 really
                 fal
                 under
                 the
                 Imputation
                 of
                 Durandisme
                 ,
                 we
                 are
                 first
                 to
                 examine
                 what
                 
                 Durandus's
                 opinion
                 as
                 to
                 Gods
                 Concurse
                 is
                 ,
                 and
                 then
                 who
                 they
                 are
                 who
                 may
                 be
                 reputed
                 his
                 Sectators
                 .
              
               
                 Durandus
                 proposeth
                 his
                 opinion
                 ,
                 
                   in
                   sentent
                   .
                   l.
                   2.
                   
                   Dist
                   .
                   1.
                   
                   Q.
                
                 5.
                 in
                 these
                 words
                 ,
                 
                   Vtrum
                   Deus
                   agat
                   immediate
                   in
                   omni
                   actione
                   Creaturae
                   ,
                   Whether
                   God
                   acts
                   immediately
                   in
                   every
                   action
                   of
                   the
                   Creature
                   ?
                
                 which
                 he
                 denies
                 ;
                 and
                 the
                 principal
                 reasons
                 of
                 his
                 negation
                 are
                 these
                 :
                 (
                 1
                 )
                 
                   Because
                   then
                   God
                   should
                   be
                   the
                   author
                   of
                   Sin.
                
                 (
                 2
                 )
                 
                   Because
                   such
                   an
                   immediate
                   Concurse
                   destroyes
                   human
                   libertie
                   ,
                
                 in
                 that
                 it
                 determines
                 the
                 wil
                 ,
                 and
                 so
                 puts
                 an
                 end
                 to
                 its
                 Indifference
                 :
                 of
                 which
                 see
                 
                   Strangius
                   ,
                   p.
                
                 142.
                 
                 So
                 that
                 indeed
                 the
                 very
                 same
                 arguments
                 ,
                 which
                 were
                 used
                 by
                 Durandus
                 against
                 immediate
                 Concurse
                 ,
                 are
                 used
                 by
                 our
                 Adversaries
                 the
                 New
                 Methodists
                 against
                 predeterminative
                 Concurse
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 Sin.
                 And
                 albeit
                 the
                 most
                 of
                 them
                 professe
                 a
                 great
                 displeasure
                 against
                 the
                 Hypothesis
                 of
                 Durandus
                 ,
                 yet
                 ,
                 I
                 must
                 freely
                 declare
                 my
                 mind
                 ,
                 I
                 cannot
                 conceive
                 how
                 they
                 can
                 ,
                 without
                 apparent
                 contradiction
                 ,
                 defend
                 their
                 own
                 ,
                 but
                 by
                 espousing
                 that
                 of
                 Durandus
                 ,
                 which
                 a
                 reverend
                 Divine
                 of
                 great
                 name
                 among
                 us
                 professedly
                 doth
                 ;
                 And
                 that
                 the
                 most
                 of
                 our
                 Adversaries
                 ,
                 even
                 among
                 the
                 New
                 Methodists
                 ,
                 who
                 in
                 profession
                 disown
                 it
                 ,
                 fal
                 under
                 the
                 imputation
                 of
                 Durandisme
                 ,
                 we
                 shal
                 anon
                 make
                 evident
                 ,
                 when
                 we
                 come
                 to
                 treat
                 of
                 their
                 particular
                 sentiments
                 :
                 at
                 present
                 take
                 these
                 Criteria
                 or
                 distinctive
                 notes
                 of
                 Durandisme
                 .
                 (
                 1
                 )
                 Al
                 such
                 as
                 assert
                 a
                 
                   Divine
                   Concurse
                   to
                   the
                   principe
                   or
                   subject
                   only
                   ,
                   and
                   not
                   immediate
                   unto
                   the
                   Act
                   ,
                
                 fal
                 under
                 the
                 imputation
                 of
                 Durandisme
                 .
                 This
                 is
                 wel
                 observed
                 by
                 
                   Strangius
                   ,
                   l.
                   1.
                   c.
                   10.
                   p.
                
                 57.
                 where
                 he
                 tels
                 us
                 ,
                 
                   That
                   those
                   who
                   allow
                   only
                   a
                   Concurse
                   to
                   the
                   second
                   Cause
                   ,
                   moving
                   it
                   to
                   act
                   ,
                   without
                   a
                   continued
                   concurse
                   to
                   the
                   action
                   ,
                   fal
                   into
                   the
                   error
                   of
                   Durandus
                   .
                
                 Herein
                 Durandus
                 is
                 followed
                 by
                 Aureolus
                 ,
                 a
                 professed
                 abettor
                 of
                 Durandisme
                 .
                 Thus
                 also
                 Amyraldus
                 ,
                 and
                 a
                 Divine
                 of
                 name
                 among
                 our selves
                 .
                 (
                 2
                 )
                 Al
                 those
                 who
                 hold
                 only
                 
                   a
                   general
                   immediate
                   concurse
                   to
                   the
                   act
                   ,
                   such
                   as
                   is
                   determinable
                   by
                   the
                   mater
                   it
                   workes
                   on
                   ,
                   as
                   the
                   Influence
                   of
                   the
                   Sun
                   is
                   by
                   its
                   mater
                   ,
                
                 are
                 deservedly
                 branded
                 with
                 the
                 black
                 note
                 of
                 Durandisme
                 .
                 Thus
                 Baronius
                 ,
                 together
                 with
                 the
                 Remonstrants
                 and
                 Molinists
                 .
                 (
                 3
                 )
                 Al
                 such
                 as
                 denie
                 
                   every
                   real
                   Being
                   or
                   Entitie
                   to
                   be
                   from
                   God
                   by
                   an
                   immediate
                   efficience
                   ,
                
                 justly
                 fal
                 under
                 the
                 marque
                 of
                 Durandisme
                 .
                 Thus
                 Camero
                 ,
                 and
                 our
                 Adversaries
                 
                 generally
                 ,
                 who
                 denie
                 that
                 God
                 doth
                 efficaciously
                 concur
                 to
                 the
                 substrate
                 mater
                 of
                 Acts
                 intrinsecally
                 evil
                 .
                 (
                 4
                 )
                 Al
                 those
                 who
                 affirme
                 ,
                 
                   That
                   it
                   implies
                   no
                   contradiction
                   for
                   God
                   to
                   make
                   a
                   creature
                   which
                   shal
                   act
                   without
                   immediate
                   concurse
                   ,
                
                 must
                 necessarily
                 symbolise
                 with
                 Durandus
                 .
                 This
                 is
                 acknowledged
                 by
                 
                   Baronius
                   ,
                   Metaph.
                   Sect.
                   8.
                   
                   Disp
                   .
                
                 3.
                 
                 S.
                 61.
                 p.
                 131.
                 where
                 he
                 brings
                 in
                 this
                 as
                 the
                 Second
                 argument
                 for
                 
                   Durandus
                   ,
                   That
                   God
                   can
                   give
                   to
                   the
                   creature
                   a
                   power
                   to
                   act
                   without
                   his
                   concurse
                   ,
                   sithat
                   this
                   involves
                   no
                   contradiction
                   .
                
                 To
                 which
                 he
                 answers
                 wel
                 ,
                 in
                 the
                 Negative
                 ,
                 that
                 for
                 God
                 to
                 make
                 such
                 creatures
                 as
                 should
                 not
                 depend
                 on
                 him
                 in
                 operation
                 as
                 wel
                 as
                 in
                 essence
                 ,
                 involves
                 a
                 flat
                 contradiction
                 ,
                 because
                 dependence
                 in
                 Essence
                 and
                 Operation
                 is
                 essential
                 to
                 the
                 creature
                 .
                 This
                 piece
                 of
                 Durandisme
                 Strangius
                 and
                 others
                 seem
                 chargeable
                 with
                 ,
                 as
                 hereafter
                 ,
                 in
                 our
                 account
                 of
                 Strangius
                 .
              
               
                 But
                 we
                 descend
                 to
                 the
                 particular
                 Sects
                 ,
                 who
                 oppose
                 our
                 Thesis
                 ,
                 
                 with
                 endeavors
                 to
                 evince
                 how
                 far
                 they
                 fal
                 in
                 with
                 the
                 Hypothesis
                 of
                 Durandus
                 .
                 And
                 we
                 shal
                 begin
                 with
                 the
                 Jesuites
                 ,
                 who
                 now
                 generally
                 passe
                 under
                 the
                 name
                 of
                 Molinists
                 ,
                 from
                 
                   Ludov.
                   Molina
                
                 their
                 chief
                 Captain
                 ,
                 who
                 in
                 his
                 
                   Concordia
                   Lib.
                   Arbitr
                   .
                   cum
                   Gratiae
                   donis
                   ,
                
                 &c.
                 
                 Quaest
                 .
                 14.
                 
                 Disp
                 .
                 26.
                 assertes
                 ,
                 (
                 1
                 )
                 
                   That
                   Gods
                   immediate
                   concurse
                   terminates
                   not
                   on
                   the
                   human
                   wil
                   by
                   applying
                   it
                   to
                   act
                   ,
                   but
                   only
                   on
                   the
                   act
                   it self
                   and
                   effect
                   .
                
                 Whence
                 ,
                 (
                 2
                 )
                 
                   That
                   this
                   Concurse
                   is
                   not
                   antecedent
                   or
                   previous
                   as
                   to
                   the
                   act
                   ,
                   but
                   only
                   simultaneous
                
                 ;
                 i.
                 e.
                 
                   That
                   God
                   immediately
                   concurs
                   together
                   with
                   the
                   wil
                   to
                   the
                   same
                   act
                   ,
                   and
                   conserves
                   the
                   same
                   .
                
                 Thence
                 ,
                 (
                 3
                 )
                 
                   That
                   this
                   immediate
                   concurse
                   of
                   God
                   is
                   not
                   predeterminative
                   ,
                   at
                   least
                   as
                   to
                   human
                   acts
                   ,
                   but
                   only
                   indifferent
                   and
                   determinable
                   ,
                   like
                   that
                   of
                   the
                   Sun.
                
                 Whence
                 ,
                 (
                 4
                 )
                 
                   That
                   as
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   ,
                   immediate
                   Concurse
                   doth
                   no
                   way
                   determine
                   the
                   wil
                   ,
                   or
                   applie
                   it
                   to
                   its
                   act
                   ,
                   but
                   only
                   influence
                   the
                   act
                   in
                   a
                   general
                   indifferent
                   manner
                   ,
                   so
                   as
                   the
                   wil
                   stil
                   retains
                   its
                   innate
                   indifference
                   ,
                   and
                   libertie
                   of
                   acting
                   or
                   not
                   acting
                   .
                
                 Such
                 are
                 the
                 Sentiments
                 of
                 the
                 Molinists
                 or
                 Jesuites
                 ,
                 wherein
                 they
                 are
                 greatly
                 opposed
                 both
                 by
                 Dominicans
                 and
                 Jansenists
                 :
                 Thus
                 
                   Jansenius
                   ,
                   August
                   .
                   Tom.
                   2.
                   lib.
                   6.
                   singul
                   .
                   c.
                   14.
                   p.
                
                 58.
                 where
                 he
                 proves
                 ,
                 
                   That
                   this
                   simultaneous
                   Concurse
                   confers
                   no
                   forces
                   or
                   aide
                   to
                   second
                   Agents
                   ,
                   but
                   only
                   accommodates
                   it self
                   to
                   the
                   forces
                   of
                   the
                   create
                   power
                   ,
                
                 &c.
                 which
                 sufficiently
                 demonstrates
                 the
                 identitie
                 of
                 this
                 opinion
                 with
                 Durandisme
                 ,
                 albeit
                 the
                 avouchers
                 of
                 it
                 oppose
                 Durandus
                 with
                 great
                 vehemence
                 .
              
               
               
                 But
                 of
                 late
                 there
                 started
                 up
                 
                   Ludovicus
                   à
                   Dola
                
                 ,
                 a
                 Capucine
                 
                 Friar
                 ,
                 yet
                 learned
                 and
                 acute
                 ,
                 who
                 espoused
                 the
                 Hypothesis
                 of
                 Durandus
                 ,
                 as
                 the
                 only
                 Medium
                 for
                 the
                 reconciling
                 those
                 two
                 opposite
                 parties
                 ,
                 the
                 Dominicans
                 and
                 Jesuites
                 .
                 His
                 book
                 he
                 termes
                 ,
                 
                   A
                   Quadripartite
                   Disputation
                   ,
                   touching
                   the
                   mode
                   how
                   the
                   Concurse
                   of
                   God
                   and
                   the
                   Creature
                   stand
                   in
                   conjunction
                   for
                   the
                   production
                   of
                   free
                   Acts
                   ,
                   of
                   a
                   natural
                   order
                   ,
                   specially
                   such
                   as
                   are
                   wicked
                   :
                
                 He
                 bends
                 his
                 Disputation
                 both
                 against
                 the
                 Predeterminants
                 ,
                 as
                 also
                 against
                 the
                 Assertors
                 of
                 
                   Middle
                   Science
                
                 .
                 His
                 first
                 part
                 is
                 general
                 ,
                 stating
                 the
                 controversie
                 between
                 the
                 Jesuites
                 ,
                 who
                 assert
                 a
                 
                   Middle
                   Science
                
                 ,
                 and
                 the
                 Dominicans
                 ,
                 the
                 Assertors
                 of
                 Predetermination
                 ;
                 and
                 withal
                 explicating
                 the
                 origine
                 of
                 the
                 Controversie
                 from
                 the
                 
                   presupposed
                   Immediation
                   and
                   real
                   Identitie
                   of
                   the
                   Divine
                   and
                   creatural
                   Concurse
                   .
                
                 His
                 Second
                 Part
                 is
                 against
                 the
                 Jesuites
                 ,
                 to
                 demonstrate
                 ,
                 
                   That
                   a
                   next
                   ,
                   immediate
                   and
                   identific
                   concurse
                   of
                   God
                   to
                   al
                   acts
                   both
                   good
                   and
                   bad
                   cannot
                   be
                   defended
                   by
                   the
                   artifice
                   of
                   their
                   Middle
                   Science
                   .
                
                 In
                 his
                 third
                 part
                 he
                 disputes
                 against
                 the
                 Dominicans
                 ,
                 proving
                 ,
                 
                   That
                   God
                   doth
                   not
                   concur
                   with
                   us
                   to
                   acts
                   of
                   a
                   natural
                   order
                   ,
                   specially
                   such
                   as
                   are
                   wicked
                   ,
                   by
                   a
                   physic
                   Predetermination
                   ,
                   and
                   moreover
                   by
                   an
                   identific
                   and
                   simultaneous
                   concurse
                   .
                
                 In
                 his
                 fourth
                 and
                 last
                 part
                 he
                 stablisheth
                 and
                 demonstrateth
                 ,
                 (
                 with
                 al
                 the
                 force
                 of
                 Arguments
                 such
                 a
                 ruinous
                 foundation
                 wil
                 admit
                 )
                 the
                 Hypothesis
                 of
                 
                   Durandus
                   ,
                   That
                   the
                   general
                   Concurse
                   of
                   God
                   to
                   acts
                   of
                   a
                   natural
                   order
                   ,
                   specially
                   such
                   as
                   are
                   wicked
                   ,
                   is
                   not
                   proxime
                   ,
                   immediate
                   and
                   identific
                   ,
                   but
                   remote
                   ,
                   mediate
                   ,
                   and
                   really
                   distinct
                   from
                   the
                   act
                   of
                   the
                   creature
                   .
                
                 This
                 Hypothesis
                 he
                 defends
                 as
                 the
                 only
                 expedient
                 for
                 the
                 conciliation
                 of
                 Divine
                 Concurse
                 with
                 human
                 Libertie
                 ,
                 the
                 vindication
                 of
                 Gods
                 Sacred
                 Majestie
                 from
                 the
                 imputation
                 of
                 being
                 the
                 Author
                 of
                 Sin
                 ,
                 and
                 the
                 putting
                 an
                 end
                 to
                 those
                 endless
                 controversies
                 about
                 Divine
                 Concurse
                 .
                 And
                 I
                 cannot
                 but
                 conceive
                 my self
                 under
                 an
                 essential
                 obligation
                 freely
                 to
                 deliver
                 my
                 mind
                 in
                 this
                 point
                 ,
                 that
                 it
                 is
                 impossible
                 for
                 our
                 Adversaries
                 ,
                 the
                 New
                 Methodists
                 ,
                 or
                 any
                 others
                 ,
                 to
                 defend
                 their
                 Antithesis
                 against
                 us
                 from
                 apparent
                 contradictions
                 and
                 inconsistences
                 with
                 it self
                 ,
                 or
                 to
                 free
                 themselves
                 from
                 those
                 blasphemous
                 Imputations
                 they
                 charge
                 upon
                 us
                 ,
                 unless
                 they
                 betake
                 themselves
                 to
                 this
                 stratageme
                 and
                 subterfuge
                 of
                 Durandus
                 and
                 
                   Lud.
                   à
                   Dola
                
                 :
                 and
                 therefore
                 I
                 do
                 no
                 way
                 wonder
                 ,
                 that
                 a
                 Divine
                 of
                 great
                 name
                 and
                 Head
                 of
                 that
                 partie
                 among
                 us
                 ,
                 doth
                 openly
                 declare
                 his
                 assent
                 and
                 consent
                 to
                 this
                 Hypothesis
                 of
                 Durandus
                 ,
                 it
                 being
                 the
                 only
                 refuge
                 
                 to
                 preserve
                 him
                 and
                 his
                 Adherents
                 from
                 self-contradiction
                 and
                 condemnation
                 .
              
               
                 Among
                 the
                 Reformed
                 Churches
                 ,
                 the
                 first
                 Impugnators
                 of
                 
                 our
                 Hypothesis
                 were
                 the
                 Remonstrants
                 ,
                 communly
                 stiled
                 Arminians
                 ,
                 from
                 Arminius
                 ,
                 their
                 first
                 Founder
                 ,
                 Professor
                 of
                 Theologie
                 at
                 Leyden
                 ,
                 who
                 began
                 to
                 diffuse
                 his
                 Pelagian
                 Infusions
                 about
                 the
                 year
                 1610.
                 
                 His
                 Sentiments
                 about
                 Gods
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 he
                 layeth
                 down
                 
                   Disputat
                   .
                   publica
                   ,
                   Thes
                
                 .
                 7.
                 
                 §
                 .
                 8
                 ,
                 9
                 ,
                 10.
                 p.
                 193.
                 but
                 more
                 fully
                 ,
                 
                   Thes
                   .
                   9.
                   de
                   justitia
                   &
                   efficacia
                   Providentiae
                   Dei
                   in
                   malo
                   ,
                
                 p.
                 198.
                 where
                 he
                 distinguisheth
                 Gods
                 efficience
                 about
                 the
                 act
                 of
                 sin
                 from
                 that
                 about
                 its
                 vitiositie
                 .
                 This
                 efficience
                 of
                 God
                 about
                 sin
                 he
                 makes
                 to
                 be
                 both
                 about
                 the
                 
                   beginning
                   ,
                   progresse
                
                 and
                 consummation
                 of
                 Sin.
                 (
                 1
                 )
                 As
                 for
                 Gods
                 efficience
                 about
                 the
                 beginning
                 of
                 sin
                 he
                 distinguisheth
                 it
                 into
                 [
                 1
                 ]
                 Impedition
                 ,
                 both
                 sufficient
                 and
                 efficacious
                 ,
                 whereby
                 God
                 puts
                 an
                 impediment
                 to
                 sin
                 ;
                 and
                 [
                 2
                 ]
                 Permission
                 ,
                 which
                 is
                 contrary
                 to
                 Impedition
                 ,
                 the
                 suspension
                 of
                 al
                 impediments
                 ,
                 which
                 might
                 hinder
                 the
                 execution
                 of
                 Sin.
                 The
                 fundamen
                 of
                 this
                 Permission
                 he
                 makes
                 to
                 be
                 mans
                 Libertie
                 ,
                 and
                 Gods
                 infinite
                 Wisdome
                 and
                 Power
                 to
                 bring
                 good
                 out
                 of
                 evil
                 .
                 (
                 2
                 )
                 Gods
                 Efficience
                 about
                 the
                 progresse
                 of
                 Sin
                 he
                 placeth
                 in
                 Direction
                 and
                 Determination
                 .
                 [
                 1
                 ]
                 Direction
                 of
                 Sin
                 he
                 makes
                 to
                 be
                 an
                 act
                 of
                 Divine
                 Providence
                 ,
                 whereby
                 God
                 doth
                 most
                 wisely
                 and
                 potently
                 direct
                 sin
                 to
                 what
                 end
                 he
                 pleaseth
                 ,
                 
                   passing
                   on
                   from
                   one
                   extreme
                   to
                   the
                   other
                   mightily
                   ,
                   and
                   yet
                   disposing
                   althings
                   sweetly
                   ,
                
                 according
                 to
                 that
                 great
                 effate
                 of
                 apocryphous
                 Wisdome
                 ,
                 
                   c.
                   8.
                   v.
                
                 1.
                 
                 [
                 2
                 ]
                 Determination
                 he
                 takes
                 to
                 be
                 an
                 act
                 of
                 Divine
                 Providence
                 ,
                 whereby
                 God
                 puts
                 measures
                 to
                 his
                 Permission
                 ,
                 and
                 termes
                 to
                 sin
                 ,
                 that
                 it
                 run
                 not
                 into
                 infinite
                 ,
                 according
                 to
                 the
                 pleasure
                 of
                 the
                 creature
                 .
                 (
                 3
                 )
                 Gods
                 Efficience
                 about
                 the
                 consummation
                 and
                 terme
                 of
                 Sin
                 he
                 placeth
                 in
                 Punition
                 ,
                 and
                 Remission
                 .
                 As
                 for
                 Gods
                 Concurse
                 
                   to
                   the
                   Act
                   of
                   Sin
                   as
                   naturally
                   good
                   ,
                
                 he
                 doth
                 craftily
                 ,
                 according
                 to
                 his
                 wonted
                 mode
                 in
                 such
                 cases
                 ,
                 wave
                 that
                 difficult
                 point
                 :
                 Yet
                 in
                 his
                 
                   Articles
                   ,
                   De
                   Peccati
                   Causa
                   Vniverse
                   ,
                
                 p.
                 779.
                 he
                 Scepticly
                 urgeth
                 the
                 Arguments
                 of
                 our
                 Antagonists
                 ,
                 to
                 prove
                 ,
                 
                   That
                   we
                   make
                   God
                   the
                   Author
                   of
                   Sin.
                
                 But
                 to
                 sum
                 up
                 
                 Arminius's
                 Sentiments
                 in
                 this
                 point
                 ,
                 Albeit
                 he
                 placeth
                 Gods
                 Permission
                 about
                 Sin
                 in
                 a
                 mere
                 suspension
                 of
                 Impediments
                 ,
                 which
                 is
                 no
                 way
                 influential
                 on
                 the
                 Act
                 ,
                 yet
                 in
                 that
                 he
                 allows
                 also
                 a
                 providential
                 Direction
                 and
                 Determination
                 of
                 the
                 Act
                 to
                 its
                 end
                 and
                 due
                 measures
                 ,
                 we
                 may
                 thence
                 evidently
                 demonstrate
                 our
                 Hypothesis
                 ,
                 
                 that
                 God
                 predetermines
                 the
                 Wil
                 to
                 the
                 entitative
                 act
                 of
                 Sin
                 ,
                 of
                 which
                 hereafter
                 ,
                 Chap.
                 5.
                 
              
               
                 
                 Arminius's
                 Sectators
                 usually
                 stiled
                 Remonstrants
                 ,
                 (
                 from
                 their
                 
                 Remonstrances
                 in
                 the
                 Synod
                 of
                 
                   Dort
                   )
                   Grevincovius
                   ,
                   Vorstius
                   ,
                   Episcopius
                   ,
                   Corvinus
                   ,
                   &c.
                
                 who
                 being
                 animated
                 by
                 many
                 of
                 the
                 Civil
                 Magistrates
                 of
                 Holland
                 ,
                 gave
                 themselves
                 the
                 confidence
                 ,
                 but
                 those
                 poor
                 Churches
                 the
                 peste
                 ,
                 of
                 divulging
                 their
                 Pelagian
                 Poison
                 ;
                 which
                 ,
                 by
                 the
                 interposure
                 of
                 King
                 James
                 ,
                 (
                 who
                 was
                 a
                 professed
                 enemie
                 to
                 that
                 faction
                 )
                 occasioned
                 the
                 Synod
                 of
                 
                   Dort
                   ,
                   An.
                
                 1618.
                 where
                 Divines
                 out
                 of
                 
                   England
                   ,
                   France
                
                 ,
                 and
                 Germanie
                 resorted
                 ,
                 to
                 put
                 a
                 period
                 to
                 those
                 Pelagian
                 Dogmes
                 .
                 The
                 Remonstrants
                 in
                 opposition
                 to
                 that
                 Synod
                 ,
                 writ
                 their
                 
                   Acta
                   &
                   Scripta
                   Synodalia
                   Dordracena
                
                 ,
                 wherein
                 they
                 greatly
                 impugne
                 the
                 Synods
                 Determinations
                 for
                 
                   Absolute
                   Reprobation
                
                 ,
                 and
                 
                   Gods
                   Providence
                   in
                   sinful
                   Acts
                
                 ,
                 falsely
                 charging
                 on
                 our
                 Divines
                 ,
                 (
                 1
                 )
                 
                   That
                   they
                   held
                   ,
                   the
                   Reprobate
                   were
                   destined
                   to
                   Incredulitie
                   ,
                   Impietie
                   ,
                   and
                   Sins
                   ,
                   as
                   the
                   Means
                   and
                   Causes
                   of
                   Damnation
                   .
                   (
                   2
                   )
                   That
                   they
                   made
                   God
                   the
                   Author
                   of
                   Sin
                   ,
                
                 and
                 the
                 like
                 ,
                 of
                 which
                 see
                 
                   Acta
                   Synodalia
                   ,
                   Scripta
                   Remonstrantium
                   Dogmatica
                   ,
                
                 p.
                 40
                 ,
                 41.
                 
                 I
                 shal
                 here
                 only
                 adde
                 ,
                 what
                 is
                 wel
                 remarqued
                 by
                 
                   Le
                   Blanc
                   ,
                   Conciliat
                   Arbit
                   .
                   Humani
                   ,
                   Thes
                   .
                
                 32.
                 p.
                 434.
                 
                 
                   That
                   these
                   Arminians
                   and
                   Remonstrants
                   directly
                   follow
                   the
                   Jesuites
                   and
                   Molinists
                   in
                   asserting
                   a
                   general
                   simultaneous
                   indifferent
                   Concurse
                   ,
                   such
                   as
                   is
                   determinable
                   by
                   the
                   cooperation
                   of
                   the
                   human
                   wil.
                   
                
              
               
                 These
                 Remonstrants
                 ,
                 
                   from
                   a
                   spirit
                   of
                   Cabal
                
                 ,
                 to
                 fortifie
                 themselves
                 
                 against
                 the
                 Calvinists
                 ,
                 who
                 overpowered
                 them
                 in
                 the
                 Synod
                 ,
                 fel
                 into
                 a
                 league
                 offensive
                 and
                 defensive
                 with
                 many
                 German
                 Anabaptists
                 ,
                 who
                 thereupon
                 drank
                 in
                 many
                 Pelagian
                 and
                 Arminian
                 Dogmes
                 ,
                 particularly
                 that
                 of
                 Free-wil
                 ;
                 which
                 Infusions
                 have
                 been
                 since
                 diffused
                 throughout
                 some
                 ,
                 yea
                 whole
                 Churches
                 of
                 that
                 Perswasion
                 in
                 England
                 .
                 I
                 am
                 not
                 ignorant
                 ,
                 that
                 a
                 great
                 number
                 not
                 only
                 of
                 Professors
                 but
                 also
                 Churches
                 ,
                 who
                 are
                 for
                 Rebaptizing
                 ,
                 do
                 yet
                 keep
                 themselves
                 unspotted
                 and
                 untainted
                 as
                 to
                 these
                 Arminian
                 Notions
                 ;
                 and
                 with
                 these
                 I
                 have
                 no
                 controversie
                 ,
                 but
                 particular
                 love
                 and
                 kindness
                 for
                 many
                 of
                 them
                 ,
                 albeit
                 I
                 differ
                 from
                 them
                 in
                 the
                 point
                 of
                 Pedobaptisem
                 .
                 But
                 as
                 for
                 those
                 of
                 that
                 persuasion
                 ,
                 who
                 fight
                 under
                 
                 Arminius's
                 banner
                 ,
                 they
                 seemed
                 most
                 forward
                 ,
                 after
                 the
                 breaking
                 up
                 of
                 the
                 Synod
                 of
                 Dort
                 ,
                 to
                 oppose
                 the
                 Calvinists
                 in
                 their
                 sentiments
                 about
                 Gods
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 Sin.
                 And
                 (
                 that
                 which
                 deserves
                 
                 a
                 particular
                 remarque
                 )
                 the
                 very
                 arguments
                 that
                 are
                 now
                 urged
                 against
                 us
                 by
                 the
                 New
                 Methodists
                 ,
                 were
                 urged
                 against
                 the
                 Synod
                 of
                 Dorts
                 determinations
                 in
                 this
                 point
                 by
                 them
                 ,
                 and
                 that
                 in
                 the
                 same
                 forme
                 .
                 Which
                 is
                 to
                 be
                 seen
                 in
                 a
                 
                   Dialogue
                   of
                   the
                   Anabaptists
                
                 ,
                 intituled
                 ,
                 
                   A
                   Description
                   of
                   what
                   God
                   hath
                   predestinated
                   concerning
                   man
                   ,
                
                 &c.
                 wherein
                 pag.
                 16.
                 they
                 have
                 this
                 very
                 expression
                 ,
                 which
                 they
                 impute
                 to
                 the
                 Calvinists
                 ,
                 (
                 as
                 our
                 Adversaries
                 impute
                 the
                 same
                 to
                 us
                 )
                 namely
                 ,
                 that
                 they
                 say
                 ,
                 
                   That
                   God
                   punisheth
                   man
                   with
                   Hel-torments
                   for
                   doing
                   those
                   things
                   ,
                   which
                   he
                   himself
                   hath
                   predestinated
                   ,
                   ordained
                   ,
                   decreed
                   ,
                   determined
                   ,
                   appointed
                   ,
                   willed
                   and
                   compelled
                   him
                   to
                   do
                   ;
                   and
                   that
                   which
                   a
                   man
                   cannot
                   chuse
                   ,
                   but
                   must
                   needs
                   do
                   by
                   the
                   force
                   and
                   compulsion
                   of
                   his
                   predestination
                   .
                
                 Are
                 not
                 the
                 very
                 same
                 forged
                 calumnies
                 charged
                 on
                 us
                 now-adays
                 ?
                 See
                 an
                 excellent
                 replie
                 hereto
                 ,
                 as
                 to
                 the
                 rest
                 of
                 their
                 false
                 imputations
                 ,
                 by
                 pious
                 and
                 learned
                 Ainsworth
                 in
                 his
                 
                   Censure
                   upon
                   this
                   Dialogue
                
                 ,
                 pag.
                 2
                 ,
                 4
                 ,
                 5
                 ,
                 &c.
                 
              
               
                 But
                 we
                 descend
                 now
                 to
                 our
                 principal
                 Antagonists
                 ,
                 such
                 as
                 
                 would
                 passe
                 under
                 the
                 name
                 of
                 Calvinists
                 ,
                 and
                 yet
                 are
                 professed
                 ,
                 yea
                 vehement
                 oppugnators
                 of
                 our
                 Hypothesis
                 .
                 Thus
                 
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   Hum.
                   Thes
                   .
                   34.
                   pag.
                
                 434.
                 
                 
                   But
                   of
                   those
                   Reformed
                   Divines
                   ,
                   which
                   subscribe
                   to
                   the
                   Synod
                   of
                   Dort
                   ,
                   some
                   in
                   this
                   part
                   agree
                   with
                   the
                   Molinists
                   and
                   Remonstrants
                   ,
                   neither
                   do
                   they
                   acknowlege
                   any
                   other
                   general
                   concurse
                   of
                   God
                   with
                   second
                   causes
                   ,
                   than
                   what
                   is
                   simultaneous
                   and
                   indifferent
                   ,
                   whereby
                   God
                   doth
                   not
                   influence
                   the
                   cause
                   itself
                   ,
                   but
                   its
                   act
                   ,
                   &c.
                   
                
                 He
                 instanceth
                 in
                 
                   Baronius
                   ,
                   Strangius
                   ,
                   Amyraldus
                
                 ,
                 &c.
                 
                 And
                 what
                 terme
                 or
                 title
                 to
                 give
                 this
                 new
                 Sect
                 of
                 Adversaries
                 more
                 proper
                 than
                 
                   New
                   Methodists
                
                 I
                 know
                 not
                 ,
                 this
                 being
                 the
                 softest
                 title
                 ,
                 and
                 that
                 which
                 they
                 seem
                 to
                 recreate
                 themselves
                 in
                 :
                 some
                 terme
                 them
                 downright
                 Arminians
                 ;
                 and
                 albeit
                 I
                 conceive
                 their
                 Principes
                 directly
                 issue
                 from
                 and
                 tend
                 to
                 Ariminianisme
                 ,
                 yet
                 I
                 dare
                 not
                 lode
                 them
                 with
                 this
                 reprocheful
                 style
                 ,
                 because
                 they
                 generally
                 assert
                 efficacious
                 Grace
                 .
                 I
                 think
                 we
                 might
                 terme
                 them
                 without
                 injustice
                 Semiarminians
                 ,
                 (
                 as
                 the
                 Semipelagians
                 of
                 old
                 ,
                 who
                 refined
                 Pelagianisme
                 )
                 because
                 they
                 assert
                 conditionate
                 Reprobation
                 and
                 al
                 the
                 consequents
                 thereof
                 :
                 But
                 yet
                 because
                 nothing
                 more
                 becomes
                 an
                 opponent
                 than
                 candor
                 and
                 ingenuitie
                 ,
                 therefore
                 to
                 let
                 passe
                 al
                 Titles
                 that
                 may
                 carrie
                 any
                 thing
                 of
                 reproche
                 ,
                 I
                 give
                 them
                 only
                 this
                 of
                 
                   New
                   Methodists
                
                 ,
                 because
                 they
                 affect
                 and
                 attemt
                 to
                 give
                 us
                 a
                 
                   new
                   Method
                
                 or
                 Scheme
                 of
                 Predestination
                 ,
                 efficacious
                 Grace
                 ,
                 Divine
                 Concurse
                 ,
                 &c.
                 
              
               
               
                 The
                 first
                 that
                 opened
                 the
                 way
                 to
                 this
                 New
                 Method
                 ,
                 was
                 John
                 
                 Camero
                 ,
                 a
                 person
                 of
                 excellent
                 naturals
                 ,
                 and
                 those
                 wel
                 improved
                 by
                 acquired
                 literature
                 ,
                 but
                 too
                 much
                 addicted
                 to
                 innovation
                 in
                 the
                 doctrine
                 of
                 the
                 Gospel
                 ,
                 which
                 he
                 could
                 not
                 dissemble
                 ,
                 but
                 too
                 oft
                 made
                 profession
                 thereof
                 ;
                 as
                 in
                 a
                 Letter
                 to
                 
                   Ludovicus
                   Capellus
                
                 ,
                 where
                 he
                 saith
                 ,
                 
                   That
                   many
                   things
                   occurred
                   to
                   him
                   ,
                   which
                   neither
                   his
                   own
                   mind
                   nor
                   the
                   reason
                   of
                   the
                   times
                   would
                   permit
                   him
                   to
                   publish
                   .
                
                 He
                 too
                 much
                 abounded
                 in
                 his
                 own
                 sense
                 and
                 words
                 ,
                 with
                 too
                 great
                 contemt
                 of
                 such
                 as
                 differed
                 from
                 him
                 ,
                 though
                 more
                 deserving
                 than
                 himself
                 ,
                 as
                 Chamier
                 .
                 There
                 were
                 few
                 Theologic
                 Questions
                 professedly
                 handled
                 by
                 him
                 ,
                 specially
                 such
                 as
                 belong
                 to
                 the
                 Doctrine
                 of
                 Grace
                 and
                 Free-wil
                 ,
                 but
                 he
                 divulged
                 something
                 of
                 Novitie
                 therein
                 :
                 among
                 which
                 novel
                 opinions
                 this
                 was
                 one
                 ,
                 That
                 he
                 denied
                 
                   every
                   real
                   positive
                   Being
                   to
                   be
                   from
                   God
                   immediately
                   as
                   the
                   prime
                
                 
                 
                   efficient
                   cause
                
                 ,
                 as
                 
                   Epist
                   .
                   ad
                   Thom.
                   Rhaedam
                   ,
                   (
                   oper
                   .
                   edit
                   .
                   1642.
                   )
                   p.
                
                 526.
                 and
                 
                   Epist
                   .
                   ad
                   Jac.
                   Gallovaeum
                   ,
                   pag.
                
                 528.
                 
                 Which
                 sentiment
                 of
                 Camero
                 laid
                 the
                 foundation
                 ,
                 which
                 Baronius
                 and
                 Strangius
                 his
                 Country-men
                 afterward
                 built
                 their
                 Antithesis
                 on
                 .
                 Camero
                 had
                 for
                 his
                 intime
                 Camrade
                 Milleterius
                 ,
                 who
                 after
                 his
                 death
                 turned
                 Roman
                 Catholic
                 ,
                 and
                 publisht
                 many
                 Antichristian
                 Errors
                 ,
                 which
                 he
                 professed
                 to
                 have
                 received
                 from
                 Camero
                 .
              
               
                 But
                 
                 Camero's
                 principal
                 Sectator
                 was
                 
                   Moses
                   Amyraldus
                
                 ,
                 who
                 succeded
                 
                 him
                 in
                 the
                 profession
                 of
                 Theologie
                 at
                 Saumur
                 ,
                 and
                 indeed
                 much
                 out-went
                 him
                 in
                 his
                 propensions
                 and
                 closures
                 with
                 Durandisme
                 and
                 the
                 Arminian
                 Dogmes
                 ;
                 particularly
                 with
                 this
                 about
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 And
                 that
                 I
                 may
                 not
                 be
                 thought
                 falsely
                 to
                 accuse
                 so
                 learned
                 a
                 man
                 ,
                 one
                 that
                 passed
                 under
                 the
                 name
                 of
                 a
                 Calvinist
                 ,
                 I
                 shal
                 faithfully
                 relate
                 the
                 Character
                 given
                 him
                 in
                 this
                 particular
                 by
                 one
                 of
                 his
                 own
                 friends
                 and
                 adherents
                 ,
                 
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   Hum.
                   par
                   .
                   3.
                   thes
                   .
                   48.
                   pag.
                
                 436.
                 
                 
                   There
                   are
                   not
                   wanting
                   ,
                   saith
                   he
                   ,
                   among
                   the
                   Doctors
                   of
                   the
                   Reformed
                   Schole
                   some
                   who
                   touching
                   the
                   general
                   Concurse
                   of
                   God
                   necessary
                   to
                   al
                   the
                   acts
                   of
                   creatures
                   ,
                   seem
                   to
                   have
                   the
                   same
                   sentiments
                   with
                   Durandus
                   ,
                   and
                   
                     Ludovicus
                     à
                     Dola
                  
                   ,
                   Doctors
                   of
                   the
                   Roman
                   Schole
                   .
                   For
                   that
                   illustrious
                   man
                   
                     Moses
                     Amyraldus
                  
                   seems
                   not
                   to
                   acknowlege
                   any
                   other
                   general
                   Concurse
                   of
                   God
                   ,
                   by
                   which
                   he
                   concurs
                   with
                   al
                   second
                   causes
                   ,
                   besides
                   that
                   continued
                   efficace
                   ,
                   whereby
                   he
                   doth
                   preserve
                   and
                   sustain
                   the
                   nature
                   of
                   every
                   thing
                   ,
                   and
                   the
                   forces
                   given
                   by
                   nature
                   .
                   Whence
                   he
                   gathers
                   ,
                   that
                   such
                   a
                   concurse
                   belongs
                   not
                   to
                   libertie
                   .
                
                 So
                 
                   Amyrald
                   .
                   de
                   Lib.
                   Arbitr
                   .
                   sect
                   .
                
                 4.
                 
                 
                   pag.
                   246.
                   
                   Make
                
                 ,
                 saith
                 he
                 ,
                 
                   nature
                   and
                   its
                   abilities
                   able
                   to
                   consiste
                   without
                   the
                   aide
                   of
                   such
                   a
                   concurse
                   ,
                   and
                   they
                   wil
                   truly
                   act
                   freely
                   .
                   Therefore
                   let
                   there
                   be
                   granted
                   a
                   concurse
                   ,
                   which
                   performes
                   nothing
                   else
                   ,
                   but
                   that
                   these
                   abilities
                   ,
                   which
                   would
                   otherwise
                   flag
                   and
                   vanish
                   ,
                   consiste
                   and
                   be
                   preserved
                   in
                   their
                   natural
                   state
                   ,
                   Libertie
                   wil
                   thence
                   receive
                   no
                   detriment
                   .
                
                 He
                 had
                 been
                 speaking
                 of
                 Gods
                 concurse
                 to
                 sinful
                 acts
                 ,
                 and
                 as
                 
                   Le
                   Blanc
                
                 wel
                 observes
                 ,
                 by
                 these
                 words
                 sufficiently
                 indicates
                 ,
                 that
                 in
                 this
                 part
                 he
                 has
                 the
                 same
                 sentiments
                 with
                 Durandus
                 .
                 Wherein
                 note
                 ,
                 (
                 1
                 )
                 that
                 Amyraldus
                 grants
                 ,
                 that
                 sometimes
                 it
                 is
                 sufficient
                 for
                 God
                 to
                 preserve
                 the
                 subject
                 ,
                 and
                 render
                 its
                 faculties
                 habile
                 or
                 capable
                 of
                 acting
                 ,
                 without
                 immediate
                 concurse
                 to
                 the
                 act
                 :
                 which
                 is
                 also
                 the
                 opinion
                 of
                 some
                 among
                 us
                 .
                 (
                 2
                 )
                 That
                 this
                 opinion
                 ,
                 according
                 to
                 
                   Le
                   Blanc
                
                 ,
                 fals
                 in
                 with
                 that
                 of
                 Durandus
                 ,
                 &c.
                 So
                 
                   Thes
                   .
                   50.
                   pag.
                   437.
                   
                   Le
                   Blanc
                
                 addes
                 ,
                 
                   That
                   Amyraldus
                   held
                   a
                   double
                   act
                   of
                   providence
                   about
                   evil
                   acts
                   ,
                   one
                   externe
                   ,
                   and
                   the
                   other
                   interne
                   :
                   as
                   for
                   the
                   externe
                   act
                   ,
                   he
                   placeth
                   it
                   in
                   two
                   things
                   ,
                   (
                   1
                   )
                   in
                   proposing
                   objects
                   ,
                   (
                   2
                   )
                   in
                   permitting
                   Satan
                   to
                   set
                   home
                   those
                   objects
                   with
                   efficace
                   .
                   The
                   interne
                   act
                   of
                   God
                   consistes
                   ,
                   according
                   to
                   him
                   ,
                   in
                   that
                   God
                   doth
                   of
                   many
                   objects
                   inducing
                   to
                   evil
                   ,
                   obscure
                   ,
                   or
                   remove
                   the
                   one
                   ,
                   or
                   cause
                   some
                   other
                   object
                   to
                   be
                   offered
                   ,
                   which
                   is
                   most
                   taking
                   .
                   In
                   al
                   which
                   there
                   is
                   no
                   violence
                   offered
                   to
                   human
                   libertie
                   ,
                   nor
                   indeed
                   any
                   efficacious
                   immediate
                   concurse
                   asserted
                   .
                
                 Yea
                 in
                 his
                 
                   Speciminis
                   special
                   .
                   p.
                
                 468.
                 he
                 saith
                 in
                 down-right
                 termes
                 ,
                 
                   That
                   the
                   wil
                   of
                   God
                   dependes
                   on
                   us
                   ,
                   not
                   we
                   on
                   the
                   wil
                   of
                   God
                   :
                
                 which
                 is
                 rank
                 Durandisme
                 and
                 Molinisme
                 .
                 More
                 of
                 his
                 wild
                 sentiments
                 in
                 this
                 as
                 in
                 other
                 Arminian
                 points
                 ,
                 see
                 
                   Pet.
                   Molinaei
                   ,
                   de
                   M.
                   Amyraldi
                   adversùs
                   Spanhemium
                   libro
                   ,
                   Judicium
                   ,
                   praesat
                   .
                
              
               
                 Placeus
                 ,
                 another
                 Salmurian
                 Professor
                 ,
                 albeit
                 in
                 other
                 points
                 he
                 
                 stiffely
                 defendes
                 the
                 New
                 Method
                 ,
                 yea
                 ,
                 in
                 that
                 of
                 original
                 sin
                 is
                 greatly
                 Pelagian
                 ,
                 yet
                 in
                 this
                 point
                 touching
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 he
                 seems
                 pendulous
                 and
                 in
                 suspense
                 .
                 Thus
                 ,
                 
                   De
                   libero
                   Hom.
                   Arbitr
                   .
                   p.
                   174.
                   (
                   edit
                   .
                   1656.
                   )
                
                 
                   What
                   the
                   dependence
                   of
                   the
                   second
                   causes
                   on
                   the
                   first
                   in
                   causing
                   is
                   ,
                   the
                   Papists
                   sharply
                   dispute
                   .
                   It
                   is
                   truly
                   confessed
                   by
                   al
                   ,
                   that
                   God
                   doth
                   concur
                   with
                   every
                   cause
                   ,
                   so
                   as
                   to
                   operate
                   conveniently
                   with
                   its
                   faculties
                   :
                   but
                   this
                   concurse
                   some
                   make
                   immediate
                   ,
                   proxime
                   ,
                   and
                   altogether
                   the
                   same
                   with
                   the
                   very
                   action
                   of
                   second
                   causes
                   ;
                   but
                   others
                   denie
                   it
                   —
                   But
                   we
                   ,
                   according
                   to
                   that
                   reverence
                   we
                   bear
                   to
                   the
                   infinite
                   Majestie
                   of
                   God
                   ,
                   dare
                   not
                   determine
                   how
                   great
                   the
                   dependence
                   
                   of
                   the
                   second
                   cause
                   on
                   the
                   first
                   is
                   :
                   it
                   sufficeth
                   us
                   ,
                   that
                   ,
                   provided
                   the
                   least
                   spot
                   of
                   sin
                   be
                   not
                   imputed
                   to
                   God
                   ,
                   too
                   much
                   cannot
                   be
                   ascribed
                   unto
                   God
                   ,
                   &c.
                   
                
              
               
                 
                   Le
                   Blanc
                
                 also
                 ,
                 Professor
                 of
                 Theologie
                 at
                 Sedan
                 ,
                 though
                 he
                 seems
                 
                 to
                 affect
                 the
                 like
                 suspensive
                 modestie
                 ,
                 
                   Concil
                   .
                   Arbitr
                   .
                   thes
                
                 .
                 55.
                 yet
                 
                   thes
                   .
                   56.
                   pag.
                
                 438.
                 he
                 inclines
                 to
                 the
                 opinion
                 of
                 Strangius
                 ,
                 and
                 others
                 ,
                 
                   That
                   God
                   cannot
                   physically
                   premove
                   and
                   predetermine
                   to
                   acts
                   intrinsecally
                   evil
                   ,
                   without
                   being
                   the
                   Author
                   of
                   sin
                   .
                
                 But
                 yet
                 thes
                 .
                 57.
                 he
                 recals
                 himself
                 ,
                 and
                 saith
                 ,
                 
                   That
                   provided
                   God
                   be
                   not
                   constituted
                   the
                   Author
                   of
                   sin
                   ,
                   the
                   dependence
                   of
                   the
                   second
                   causes
                   on
                   the
                   first
                   cannot
                   be
                   too
                   much
                   asserted
                   .
                
                 And
                 thes
                 .
                 58.
                 he
                 addes
                 this
                 as
                 most
                 certain
                 ,
                 
                   That
                   the
                   aide
                   and
                   efficace
                   of
                   Divine
                   providence
                   ,
                   even
                   about
                   sinful
                   acts
                   ,
                   may
                   no
                   way
                   be
                   restrained
                   to
                   a
                   certain
                   general
                   indifferent
                   concurse
                   ,
                
                 &c.
                 
              
               
                 But
                 from
                 the
                 French
                 Professors
                 we
                 passe
                 on
                 to
                 those
                 of
                 Scotland
                 ,
                 
                 Baronius
                 and
                 Strangius
                 ,
                 who
                 have
                 been
                 stiffe
                 and
                 tenacious
                 Adherents
                 to
                 this
                 New
                 Method
                 ,
                 about
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 As
                 for
                 Baronius
                 ,
                 he
                 is
                 accused
                 of
                 rank
                 Arminianisme
                 ;
                 and
                 that
                 which
                 has
                 given
                 just
                 ground
                 for
                 such
                 an
                 imputation
                 is
                 his
                 denying
                 al
                 kind
                 of
                 predetermination
                 as
                 wel
                 to
                 good
                 as
                 to
                 evil
                 acts
                 .
                 Thus
                 in
                 his
                 
                   Metaphys
                   .
                   Sect.
                   8.
                   
                   Disput
                   .
                   3.
                   
                   §
                   .
                   78.
                   pag.
                
                 146
                 ,
                 &c.
                 he
                 endeavors
                 to
                 prove
                 ,
                 
                   That
                   God
                   doth
                   not
                   by
                   a
                   previous
                   motion
                   excite
                   second
                   causes
                   to
                   act
                   .
                
                 And
                 his
                 arguments
                 to
                 prove
                 his
                 Antithesis
                 are
                 no
                 other
                 than
                 what
                 time
                 out
                 of
                 mind
                 have
                 been
                 urged
                 by
                 Pelagians
                 ,
                 Jesuites
                 ,
                 and
                 Arminians
                 :
                 namely
                 that
                 this
                 previous
                 motion
                 and
                 predetermination
                 (
                 1
                 )
                 destroyeth
                 human
                 libertie
                 ,
                 pag.
                 147.
                 
                 (
                 2
                 )
                 That
                 it
                 taketh
                 away
                 the
                 power
                 of
                 the
                 wil
                 to
                 opposite
                 acts
                 ,
                 pag.
                 148.
                 
                 (
                 3
                 )
                 That
                 it
                 maketh
                 God
                 the
                 Author
                 of
                 sin
                 ,
                 pag.
                 149.
                 which
                 he
                 endeavors
                 to
                 prove
                 many
                 ways
                 :
                 [
                 1
                 ]
                 Because
                 the
                 entitative
                 act
                 of
                 sin
                 as
                 being
                 determined
                 by
                 God
                 cannot
                 be
                 separated
                 from
                 the
                 obliquitie
                 ,
                 pag.
                 150.
                 
                 [
                 2
                 ]
                 Because
                 the
                 action
                 then
                 as
                 of
                 such
                 a
                 species
                 must
                 be
                 from
                 God.
                 [
                 3
                 ]
                 Because
                 this
                 opinion
                 makes
                 God
                 to
                 be
                 injust
                 and
                 cruel
                 ,
                 as
                 pag.
                 151.
                 
                 [
                 4
                 ]
                 That
                 hereby
                 God
                 is
                 made
                 the
                 Author
                 of
                 sin
                 more
                 than
                 the
                 sinner
                 .
                 Al
                 which
                 are
                 but
                 trite
                 and
                 thread-bare
                 arguments
                 ,
                 urged
                 by
                 Pelagians
                 and
                 Arminians
                 ,
                 to
                 which
                 we
                 shal
                 answer
                 more
                 fully
                 hereafter
                 ,
                 chap.
                 6.
                 
                 §
                 .
                 1
                 ,
                 &c.
                 
                 Thence
                 he
                 procedes
                 pag.
                 153.
                 to
                 answer
                 our
                 principal
                 argument
                 ,
                 
                   That
                   the
                   second
                   cause
                   doth
                   not
                   act
                   ,
                   but
                   as
                   moved
                   by
                   the
                   first
                   ,
                
                 and
                 therein
                 agrees
                 with
                 Suarez
                 and
                 other
                 Jesuites
                 in
                 asserting
                 a
                 previous
                 indifferent
                 concurse
                 .
                 It
                 's
                 true
                 ,
                 §
                 .
                 58.
                 p.
                 129.
                 
                 he
                 argues
                 strongly
                 against
                 Durandus
                 ,
                 yet
                 in
                 fine
                 pag.
                 153.
                 fals
                 in
                 very
                 far
                 with
                 him
                 ,
                 but
                 more
                 fully
                 with
                 the
                 Molinists
                 and
                 Remonstrants
                 ;
                 which
                 is
                 wel
                 observed
                 by
                 
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   Hum.
                   thes
                   .
                   35.
                   pag.
                
                 434.
                 
                 
                   This
                   at
                   least
                   ,
                   without
                   al
                   dout
                   ,
                   is
                   the
                   opinion
                   of
                   
                     Robert
                     Baronius
                  
                   ,
                   in
                   his
                   Metaphysic
                   ,
                   where
                   touching
                   the
                   
                     Concurse
                     of
                     God
                  
                   ,
                   and
                   so
                   of
                   its
                   concord
                   with
                   human
                   libertie
                   ,
                   he
                   professeth
                   to
                   have
                   altogether
                   the
                   same
                   sentiments
                   with
                   Fonseca
                   and
                   Suarez
                   ,
                   namely
                   that
                   this
                   concurse
                   is
                   of
                   itself
                   indifferent
                   ,
                   and
                   determined
                   by
                   the
                   second
                   cause
                   to
                   a
                   certain
                   species
                   of
                   action
                   :
                   neither
                   is
                   it
                   needful
                   ,
                   that
                   God
                   premove
                   second
                   causes
                   ,
                   but
                   it
                   is
                   sufficient
                   ,
                   that
                   together
                   with
                   them
                   he
                   influence
                   their
                   actions
                   and
                   effects
                   .
                
                 And
                 indeed
                 
                 Baronius's
                 own
                 illustration
                 ,
                 
                   Metaph.
                   Sect.
                   8.
                   
                   Disput
                   .
                   3.
                   pag.
                
                 143.
                 sufficiently
                 clears
                 this
                 to
                 be
                 his
                 proper
                 opinion
                 ;
                 where
                 he
                 compares
                 the
                 Concurse
                 of
                 God
                 to
                 that
                 of
                 the
                 Sun
                 ,
                 which
                 is
                 the
                 same
                 in
                 the
                 production
                 of
                 perfect
                 animals
                 and
                 monsters
                 ,
                 in
                 itself
                 indifferent
                 ,
                 but
                 modified
                 and
                 determined
                 by
                 the
                 mater
                 it
                 workes
                 upon
                 :
                 which
                 is
                 the
                 very
                 instance
                 given
                 both
                 by
                 Jesuites
                 and
                 Arminians
                 .
                 Lastly
                 ,
                 pag.
                 159.
                 he
                 gives
                 us
                 four
                 actions
                 of
                 God
                 in
                 the
                 induration
                 of
                 sinners
                 ,
                 which
                 are
                 no
                 more
                 than
                 what
                 Molinists
                 and
                 Remonstrants
                 acknowlege
                 .
                 Whence
                 it
                 is
                 to
                 me
                 apparent
                 ,
                 that
                 it
                 would
                 not
                 be
                 an
                 act
                 of
                 injustice
                 ,
                 should
                 we
                 reckon
                 him
                 among
                 the
                 Arminians
                 ,
                 whose
                 sentiments
                 and
                 cause
                 he
                 has
                 espoused
                 ;
                 yet
                 by
                 reason
                 of
                 his
                 nominal
                 repute
                 among
                 the
                 Calvinists
                 ,
                 I
                 rather
                 incline
                 to
                 the
                 more
                 favorable
                 censure
                 of
                 ranging
                 him
                 among
                 the
                 new
                 Methodists
                 .
              
               
                 But
                 yet
                 our
                 principal
                 Antagonist
                 is
                 
                   John
                   Strangius
                
                 ,
                 Professor
                 at
                 
                 Glascow
                 ,
                 who
                 (
                 as
                 they
                 say
                 )
                 having
                 had
                 his
                 spirit
                 chafed
                 and
                 exasperated
                 by
                 the
                 opposition
                 of
                 Rutherford
                 ,
                 writ
                 a
                 great
                 Volume
                 in
                 four
                 Books
                 ,
                 
                   Of
                   Gods
                   Wil
                   and
                   Actions
                   about
                   sin
                   :
                
                 wherein
                 he
                 bends
                 his
                 forces
                 principally
                 against
                 the
                 Dominicans
                 ,
                 Twisse
                 and
                 Rutherford
                 ,
                 (
                 who
                 in
                 his
                 influences
                 of
                 the
                 life
                 of
                 Grace
                 ,
                 both
                 Preface
                 and
                 Book
                 ,
                 oft
                 animadvertes
                 thereon
                 )
                 as
                 if
                 these
                 al
                 ,
                 by
                 asserting
                 predetermination
                 to
                 the
                 mater
                 of
                 sinful
                 acts
                 ,
                 made
                 God
                 the
                 Author
                 of
                 sin
                 .
                 I
                 must
                 confesse
                 ,
                 he
                 discovers
                 a
                 natural
                 acumen
                 and
                 a
                 nervose
                 vene
                 of
                 Reason
                 in
                 his
                 Book
                 ,
                 yet
                 mixed
                 with
                 so
                 great
                 incongruities
                 and
                 self-inconsistences
                 ,
                 yea
                 contradictions
                 ,
                 that
                 I
                 cannot
                 but
                 marvel
                 how
                 such
                 a
                 Master
                 of
                 Reason
                 could
                 satisfie
                 himself
                 with
                 such
                 poor
                 subterfuges
                 and
                 evasions
                 :
                 But
                 this
                 I
                 impute
                 not
                 to
                 any
                 defect
                 in
                 naturals
                 ,
                 but
                 in
                 his
                 cause
                 ,
                 which
                 admits
                 not
                 any
                 solid
                 reason
                 for
                 its
                 defense
                 .
                 And
                 that
                 which
                 yet
                 seems
                 more
                 strange
                 
                 to
                 me
                 is
                 this
                 ,
                 that
                 he
                 who
                 opposeth
                 with
                 much
                 vehemence
                 
                   Durandus
                   ,
                   Molina
                   ,
                   Bellarmine
                
                 ,
                 and
                 the
                 Remonstrants
                 in
                 this
                 point
                 of
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 yet
                 at
                 long-run
                 fals
                 in
                 with
                 each
                 of
                 these
                 parties
                 in
                 some
                 one
                 ,
                 if
                 not
                 al
                 their
                 sentiments
                 about
                 this
                 mater
                 .
                 (
                 1
                 )
                 That
                 he
                 comes
                 very
                 near
                 Durandisme
                 is
                 evident
                 ,
                 in
                 that
                 he
                 holds
                 the
                 Concurse
                 of
                 God
                 not
                 to
                 be
                 necessary
                 to
                 al
                 acts
                 of
                 the
                 creature
                 ,
                 particularly
                 to
                 such
                 as
                 are
                 intrinsecally
                 evil
                 :
                 For
                 to
                 suppose
                 any
                 real
                 positive
                 Being
                 ,
                 that
                 fals
                 not
                 under
                 Gods
                 efficacious
                 concurse
                 ,
                 is
                 to
                 me
                 no
                 lesse
                 than
                 Durandisme
                 .
                 It
                 's
                 true
                 ,
                 Strangius
                 in
                 words
                 appears
                 against
                 Durandus
                 ,
                 in
                 owning
                 an
                 immediate
                 Concurse
                 of
                 God
                 to
                 al
                 actions
                 of
                 the
                 creatures
                 ,
                 as
                 
                   lib.
                   2.
                   cap.
                   5.
                   pag.
                
                 163.
                 
                 But
                 when
                 he
                 comes
                 to
                 explicate
                 this
                 immediate
                 Concurse
                 as
                 to
                 actions
                 intrinsecally
                 evil
                 ,
                 he
                 placeth
                 it
                 only
                 (
                 as
                 some
                 now
                 adays
                 among
                 us
                 )
                 
                   in
                   Gods
                   conserving
                   the
                   nature
                   and
                   innate
                   disposition
                   of
                   natural
                   Agents
                   ,
                   and
                   giving
                   them
                   a
                   self-determining
                   power
                   ,
                   whereby
                   they
                   are
                   rendred
                   apt
                   and
                   habile
                   for
                   any
                   congenerous
                   action
                   ,
                
                 as
                 they
                 now
                 phrase
                 it
                 .
                 Thus
                 
                   pag.
                   164.
                   
                   Ergo
                   si
                   una
                   Dei
                   determinatio
                   sufficiat
                   ,
                   quâ
                   Deus
                   Agentium
                   naturalium
                   naturam
                   ac
                   indolem
                   à
                   se
                   insitam
                   ac
                   conservatam
                   determinavit
                   ,
                   quid
                   opus
                   est
                   multiplicibus
                   imò
                   innumeris
                   determinationibus
                   ad
                   eundem
                   effectum
                   ,
                
                 &c.
                 So
                 
                   lib.
                   3.
                   cap.
                   5.
                   pag.
                
                 584.
                 he
                 layes
                 down
                 this
                 as
                 his
                 Hypothesis
                 ,
                 
                   That
                   God
                   doth
                   not
                   in
                   althings
                   determine
                   the
                   wil
                   ,
                   but
                   sometimes
                   permit
                   it
                   a
                   free
                   election
                   ,
                   to
                   chuse
                   this
                   or
                   that
                   ,
                   to
                   do
                   this
                   or
                   that
                   ;
                   and
                   therefore
                   in
                   such
                   acts
                   he
                   has
                   not
                   decreed
                   ,
                   that
                   man
                   should
                   precisely
                   chuse
                   this
                   or
                   that
                   ,
                
                 &c.
                 
                 And
                 he
                 proves
                 it
                 by
                 this
                 argument
                 ,
                 
                   That
                   it
                   is
                   not
                   impossible
                   for
                   God
                   ,
                   who
                   hath
                   made
                   man
                   a
                   free
                   Agent
                   ,
                   and
                   conserves
                   his
                   nature
                   and
                   forces
                   ,
                   to
                   permit
                   something
                   to
                   mans
                   free-wil
                   ,
                   it
                   a
                   ut
                   per
                   Deum
                   non
                   stet
                   quin
                   homo
                   possit
                   eligere
                   alterutrum
                   ,
                   agere
                   aliquid
                   ,
                   aut
                   non
                   agere
                   ,
                
                 &c.
                 
                 Wherein
                 he
                 proves
                 ,
                 that
                 it
                 is
                 not
                 impossible
                 for
                 God
                 to
                 leave
                 some
                 things
                 to
                 mans
                 indifference
                 ,
                 without
                 determining
                 him
                 to
                 either
                 extreme
                 :
                 and
                 he
                 proves
                 this
                 is
                 not
                 impossible
                 ,
                 because
                 it
                 implies
                 not
                 any
                 contradiction
                 ;
                 which
                 is
                 
                 Durandus's
                 very
                 argument
                 against
                 immediate
                 Concurse
                 .
                 (
                 2
                 )
                 That
                 Strangius
                 conspires
                 with
                 and
                 espouseth
                 the
                 sentiments
                 of
                 the
                 Molinists
                 and
                 Arminians
                 about
                 indifferent
                 simultaneous
                 Concurse
                 is
                 partly
                 acknowleged
                 by
                 his
                 friend
                 
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   Arbitr
                   .
                   Hum.
                   thes
                   .
                   36.
                   pag.
                
                 434.
                 having
                 shewen
                 the
                 agreament
                 of
                 Baronius
                 with
                 the
                 Molinists
                 and
                 Remonstrants
                 ,
                 he
                 addes
                 :
                 
                   Neither
                   doth
                   
                     John
                     Strangius
                  
                   seem
                   to
                   differ
                   much
                   from
                   this
                   opinion
                   :
                   for
                   albeit
                   he
                   thinkes
                   ,
                   
                     lib.
                     1.
                     cap.
                     11.
                     
                     That
                     the
                     action
                     whereunto
                     God
                     and
                     the
                     creature
                     concur
                     ,
                     is
                     in
                     order
                     of
                     
                     nature
                     first
                     from
                     God
                     ,
                     before
                     from
                     the
                     creature
                  
                   ;
                   —
                   and
                   moreover
                   ,
                   
                     l.
                     2.
                     p.
                  
                   3.
                   denies
                   ,
                   
                     That
                     God
                     concurs
                     only
                     by
                     a
                     general
                     concurse
                  
                   ;
                   as
                   the
                   Sun
                   concurs
                   in
                   the
                   same
                   manner
                   to
                   the
                   generation
                   of
                   a
                   man
                   and
                   horse
                   ;
                   but
                   determines
                   ,
                   
                     that
                     the
                     influxe
                     of
                     God
                     is
                     special
                     to
                     special
                     effects
                     ,
                     as
                     they
                     are
                     specifically
                     distinguished
                     ,
                     not
                     morally
                     but
                     physically
                  
                   ;
                   yet
                   he
                   doth
                   by
                   many
                   arguments
                   contend
                   and
                   prove
                   ,
                   
                     that
                     the
                     premotion
                     and
                     predetermination
                     of
                     God
                     ,
                  
                   which
                   the
                   Schole
                   of
                   Thomas
                   defendes
                   ,
                
                 
                   to
                   al
                   and
                   singular
                   acts
                   of
                   the
                   creature
                   is
                   not
                   necessary
                   .
                
                 Note
                 here
                 ,
                 that
                 albeit
                 Strangius
                 seems
                 to
                 differ
                 from
                 the
                 Molinists
                 ,
                 Remonstrants
                 ,
                 and
                 Baronius
                 in
                 asserting
                 Gods
                 Concurse
                 to
                 be
                 previous
                 ,
                 particular
                 ,
                 and
                 special
                 ;
                 yet
                 in
                 that
                 he
                 denies
                 Divine
                 predetermination
                 to
                 al
                 creatural
                 acts
                 ,
                 
                   Le
                   Blanc
                
                 makes
                 him
                 not
                 to
                 differ
                 much
                 from
                 the
                 Molinists
                 and
                 Remonstrants
                 :
                 which
                 to
                 me
                 indeed
                 is
                 a
                 great
                 observation
                 ;
                 for
                 I
                 am
                 under
                 a
                 very
                 strong
                 ,
                 and
                 I
                 am
                 apt
                 to
                 persuade
                 my self
                 ,
                 rational
                 presumtion
                 ,
                 that
                 predetermination
                 to
                 good
                 acts
                 can
                 never
                 be
                 rationally
                 defended
                 by
                 these
                 New
                 Methodists
                 ,
                 who
                 denie
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 al
                 evil
                 acts
                 ;
                 as
                 Strangius
                 doth
                 ,
                 pag.
                 167
                 ,
                 584.
                 of
                 which
                 more
                 hereafter
                 ,
                 chap.
                 5.
                 
                 §
                 .
                 4
                 ,
                 5.
                 
              
               
                 Here
                 it
                 were
                 worthy
                 of
                 some
                 labor
                 to
                 inquire
                 
                   How
                   these
                   New
                
                 
                 
                   Methodists
                   fel
                   into
                   those
                   novel
                   sentiments
                   about
                   Divine
                   Concurse
                   ,
                   and
                   on
                   what
                   reasons
                   or
                   grounds
                   ?
                
                 As
                 it
                 was
                 with
                 the
                 Semipelagians
                 of
                 old
                 ,
                 so
                 it
                 has
                 befel
                 these
                 New
                 Methodists
                 or
                 Semiarminians
                 :
                 when
                 the
                 Pelagians
                 were
                 by
                 Augustin
                 driven
                 from
                 their
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Diana
                 of
                 
                   Free-wil
                   and
                   the
                   potence
                   of
                   corrupt
                   nature
                   ,
                
                 the
                 Semipelagians
                 come
                 with
                 fresh
                 forces
                 and
                 assault
                 him
                 in
                 the
                 point
                 of
                 Reprobation
                 ,
                 and
                 pretend
                 ,
                 that
                 he
                 asserted
                 ,
                 
                   That
                   God
                   by
                   a
                   fatal
                   necessitie
                   compelled
                   men
                   to
                   sin
                   ,
                   and
                   then
                   damned
                   them
                   for
                   what
                   he
                   had
                   compelled
                   them
                   to
                   :
                
                 Just
                 so
                 the
                 Arminians
                 having
                 been
                 suppressed
                 by
                 the
                 Synod
                 of
                 Dort
                 ,
                 these
                 New
                 Methodists
                 owning
                 absolute
                 particular
                 Election
                 and
                 efficacious
                 Grace
                 with
                 the
                 Calvinists
                 ,
                 thought
                 they
                 might
                 more
                 securely
                 fal
                 in
                 with
                 the
                 Arminians
                 in
                 the
                 points
                 of
                 universal
                 Grace
                 ,
                 conditional
                 Reprobation
                 ,
                 and
                 that
                 of
                 denying
                 Predetermination
                 as
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 .
                 Thus
                 they
                 divide
                 the
                 battel
                 between
                 the
                 Calvinist
                 and
                 Arminian
                 .
                 But
                 as
                 Jansenius
                 has
                 wel
                 observed
                 out
                 of
                 
                   Augustin
                   ,
                   If
                   there
                   be
                   the
                   least
                   point
                   granted
                   to
                
                 Pelagius
                 ,
                 
                   al
                   wil
                   be
                   at
                   last
                   granted
                
                 ;
                 so
                 I
                 am
                 very
                 apt
                 to
                 fear
                 ,
                 that
                 these
                 New
                 Methodists
                 ,
                 by
                 going
                 so
                 far
                 in
                 symbolising
                 with
                 the
                 Arminians
                 ,
                 wil
                 at
                 last
                 be
                 wholly
                 drawen
                 over
                 into
                 their
                 Campe.
                 Thus
                 much
                 I
                 am
                 very
                 confident
                 of
                 ,
                 they
                 can
                 never
                 rationally
                 defend
                 
                 absolute
                 Election
                 and
                 efficacious
                 Grace
                 against
                 Jesuites
                 and
                 Arminians
                 ,
                 so
                 long
                 as
                 they
                 denie
                 absolute
                 Reprobation
                 and
                 Predetermination
                 to
                 the
                 entitative
                 act
                 of
                 al
                 sins
                 .
                 As
                 for
                 the
                 principal
                 grounds
                 ,
                 which
                 induce
                 these
                 New
                 Methodists
                 to
                 take
                 up
                 those
                 sentiments
                 ,
                 we
                 shal
                 endeavor
                 to
                 lay
                 them
                 down
                 ,
                 when
                 we
                 come
                 to
                 treat
                 of
                 their
                 proper
                 Opinions
                 and
                 the
                 consequents
                 that
                 attend
                 them
                 ,
                 Chap.
                 7.
                 
              
               
                 But
                 whiles
                 we
                 are
                 thus
                 characterising
                 the
                 Authors
                 of
                 this
                 new
                 
                 Method
                 ,
                 we
                 must
                 do
                 such
                 Calvinists
                 ,
                 who
                 incline
                 to
                 them
                 in
                 some
                 points
                 ,
                 that
                 justice
                 ,
                 as
                 to
                 free
                 them
                 from
                 al
                 imputation
                 or
                 suspicion
                 of
                 Arminianisme
                 :
                 It
                 's
                 wel
                 known
                 ,
                 that
                 some
                 of
                 great
                 worth
                 and
                 truly
                 orthodox
                 in
                 point
                 of
                 Grace
                 ,
                 have
                 yet
                 somewhat
                 inclined
                 towards
                 the
                 new
                 Method
                 in
                 point
                 of
                 
                   universal
                   objective
                   Grace
                
                 ,
                 as
                 pious
                 and
                 learned
                 
                   Vsher
                   ,
                   Davenant
                
                 ,
                 and
                 others
                 both
                 in
                 our
                 and
                 the
                 French
                 Churches
                 ,
                 who
                 hold
                 ,
                 
                   Christs
                   death
                   to
                   be
                   an
                   universal
                   remedie
                   applicable
                   to
                   al
                   ,
                
                 but
                 yet
                 are
                 far
                 from
                 asserting
                 an
                 universal
                 subjective
                 Grace
                 ,
                 or
                 any
                 velleitie
                 in
                 God
                 of
                 saving
                 al
                 men
                 ,
                 which
                 Amyraldus
                 and
                 others
                 assert
                 .
                 As
                 for
                 those
                 who
                 hold
                 absolute
                 and
                 particular
                 Election
                 and
                 Reprobation
                 ,
                 Original
                 sin
                 in
                 its
                 ful
                 extent
                 ,
                 mens
                 natural
                 impotence
                 and
                 being
                 dead
                 in
                 sin
                 ,
                 efficacious
                 Grace
                 in
                 the
                 conversion
                 of
                 sinners
                 ,
                 with
                 Gods
                 absolute
                 ,
                 efficacious
                 ,
                 immediate
                 ,
                 total
                 and
                 predeterminative
                 concurse
                 to
                 al
                 natural
                 as
                 wel
                 as
                 supernatural
                 actions
                 ,
                 as
                 Davenant
                 ,
                 and
                 some
                 others
                 ,
                 who
                 incline
                 to
                 an
                 objective
                 universal
                 Grace
                 ,
                 do
                 ,
                 I
                 have
                 no
                 controversie
                 with
                 them
                 ,
                 but
                 can
                 owne
                 them
                 as
                 friends
                 of
                 Grace
                 ,
                 albeit
                 in
                 some
                 modes
                 of
                 explicating
                 it
                 ,
                 they
                 differ
                 from
                 us
                 .
              
            
             
               
                 CHAP.
                 V.
                 Rational
                 Demonstration
                 of
                 Gods
                 predeterminative
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 Sin.
                 
              
               
                 
                   Arguments
                   for
                   Divine
                   predetermination
                   of
                   the
                   Wil
                   to
                   the
                   entitative
                   act
                   of
                   sin
                   .
                   (
                   1
                   )
                   From
                   the
                   Futurition
                   of
                   althings
                   in
                   the
                   Divine
                   Decree
                   :
                   the
                   objections
                   against
                   this
                   argument
                   solved
                   .
                   (
                   2
                   )
                   From
                   the
                   certitude
                   of
                   Divine
                   Prescience
                   ;
                   with
                   the
                   solution
                   of
                   objections
                   .
                   (
                   3
                   )
                   From
                   the
                   Decree
                   of
                   Reprobation
                   .
                   Davenants
                   Hypothesis
                   touching
                   absolute
                   Reprobation
                   and
                   Decrees
                   .
                   (
                   4
                   )
                   From
                   Divine
                   Concurse
                   ,
                   [
                   1
                   ]
                   It
                   s
                   Principe
                   and
                   Origine
                   .
                   [
                   2
                   ]
                   Its
                   Nature
                   ;
                   Totalitie
                   ,
                   Vniversalitie
                   ,
                   
                   Particularitie
                   ,
                   Immediation
                   ,
                   Prioritie
                   ,
                   and
                   Independence
                   .
                   [
                   3
                   ]
                   Its
                   Efficace
                   ,
                   as
                   to
                   al
                   natural
                   and
                   supernatural
                   Acts
                   and
                   Effects
                   .
                   Al
                   the
                   Arguments
                   urged
                   against
                   Predetermination
                   to
                   the
                   entitative
                   act
                   of
                   sin
                   ,
                   strike
                   as
                   much
                   against
                   Predetermination
                   to
                   what
                   is
                   good
                   .
                   (
                   5
                   )
                   From
                   the
                   nature
                   of
                   sin
                   ,
                   its
                   substrate
                   mater
                   and
                   formal
                   reason
                   .
                   (
                   6
                   )
                   From
                   Gods
                   permission
                   of
                   sin
                   ;
                   which
                   is
                   natural
                   ,
                   negative
                   ,
                   and
                   positive
                   .
                   (
                   7
                   )
                   From
                   Divine
                   providence
                   about
                   sin
                   ,
                   both
                   conservative
                   ,
                   restrictive
                   ,
                   gubernative
                   .
                   (
                   8
                   )
                   From
                   the
                   absolute
                   ,
                   immediate
                   ,
                   essential
                   dependence
                   of
                   al
                   creatures
                   on
                   God
                   ,
                   as
                   the
                   first
                   cause
                   .
                
              
               
                 §
                 .
                 1.
                 
                 HAving
                 given
                 a
                 scriptural
                 Demonstration
                 ,
                 as
                 also
                 the
                 unanimous
                 
                 testimonie
                 of
                 such
                 as
                 undertook
                 to
                 defend
                 efficacious
                 Concurse
                 in
                 al
                 Ages
                 of
                 the
                 Church
                 ,
                 for
                 the
                 confirmation
                 of
                 our
                 Hypothesis
                 ,
                 we
                 now
                 procede
                 to
                 demonstrate
                 the
                 same
                 by
                 rational
                 Arguments
                 grounded
                 on
                 scriptural
                 principes
                 and
                 evidence
                 ;
                 which
                 we
                 shal
                 reduce
                 to
                 the
                 following
                 Heads
                 .
              
               
                 1.
                 
                 Arg.
                 
                   From
                   the
                   Futurition
                   of
                   althings
                   in
                   and
                   by
                   the
                   Divine
                   Decree
                
                 ;
                 
                 which
                 we
                 thus
                 forme
                 :
                 
                   That
                   which
                   dependes
                   on
                   the
                   Divine
                   Decree
                   for
                   its
                   futurition
                   ,
                   necessarily
                   fals
                   under
                   Divine
                   predetermination
                   as
                   to
                   its
                   existence
                   :
                   But
                   the
                   substrate
                   mater
                   of
                   al
                   sin
                   dependes
                   on
                   the
                   Divine
                   Decree
                   as
                   to
                   its
                   futurition
                   :
                   therefore
                   it
                   necessarily
                   fals
                   under
                   Divine
                   predetermination
                   as
                   to
                   its
                   existence
                   .
                
                 The
                 major
                 is
                 granted
                 by
                 our
                 Adversaries
                 ,
                 particularly
                 by
                 Strangius
                 ,
                 who
                 oft
                 assertes
                 ,
                 
                   That
                   Divine
                   Predetermination
                   is
                   exactly
                   adequate
                   and
                   commensurate
                   to
                   Divine
                   Predefinition
                
                 ;
                 so
                 that
                 whatever
                 is
                 predefined
                 by
                 God
                 in
                 his
                 Decree
                 ,
                 must
                 necessarily
                 be
                 predetermined
                 by
                 him
                 in
                 the
                 execution
                 and
                 event
                 .
                 And
                 what
                 more
                 rational
                 than
                 this
                 assertion
                 ?
                 Yea
                 ,
                 what
                 is
                 predetermination
                 of
                 the
                 event
                 ,
                 but
                 predefinition
                 in
                 the
                 Decree
                 ?
                 The
                 difference
                 between
                 Gods
                 eternal
                 predefinition
                 in
                 the
                 Decree
                 ,
                 and
                 predetermination
                 as
                 to
                 actual
                 concurse
                 and
                 execution
                 in
                 time
                 differ
                 only
                 as
                 active
                 and
                 passive
                 Creation
                 :
                 as
                 active
                 Creation
                 gives
                 futurition
                 to
                 things
                 ,
                 and
                 passive
                 ,
                 actual
                 existence
                 ;
                 so
                 predefinition
                 and
                 predetermination
                 ;
                 and
                 therefore
                 among
                 the
                 Greeks
                 one
                 and
                 the
                 same
                 Verbe
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 both
                 
                   to
                   predefine
                
                 and
                 predetermine
                 .
                 So
                 that
                 our
                 major
                 seems
                 so
                 clear
                 as
                 to
                 carrie
                 with
                 it
                 its
                 own
                 evidence
                 .
                 Wherefore
                 we
                 passe
                 on
                 to
                 demonstrate
                 the
                 minor
                 ,
                 which
                 our
                 Adversaries
                 principally
                 strike
                 at
                 ,
                 and
                 therefore
                 needs
                 our
                 strongest
                 forces
                 :
                 This
                 we
                 shal
                 endeavor
                 to
                 make
                 good
                 in
                 and
                 by
                 the
                 following
                 Propositions
                 .
                 (
                 1
                 )
                 Prop.
                 
                   Nothing
                   is
                   or
                   can
                   be
                   future
                   in
                   its
                   own
                   nature
                   ,
                   
                   without
                   some
                   cause
                   of
                   its
                   futurition
                   .
                
                 How
                 is
                 it
                 possible
                 that
                 any
                 thing
                 should
                 passe
                 from
                 a
                 state
                 of
                 mere
                 possibilitie
                 ,
                 contingence
                 ,
                 and
                 indifference
                 ,
                 but
                 by
                 some
                 cause
                 ?
                 Do
                 not
                 possible
                 ,
                 and
                 future
                 differ
                 ?
                 and
                 must
                 there
                 not
                 be
                 some
                 cause
                 of
                 this
                 difference
                 ?
                 (
                 2
                 )
                 Prop.
                 
                   Whatever
                   is
                   the
                   cause
                   of
                   futurition
                   to
                   any
                   thing
                   must
                   be
                   eternal
                   .
                
                 This
                 is
                 most
                 evident
                 ;
                 because
                 whatever
                 is
                 future
                 was
                 so
                 from
                 Eternitie
                 ;
                 for
                 God
                 foreknew
                 it
                 to
                 be
                 so
                 :
                 otherwise
                 ,
                 how
                 could
                 his
                 knowlege
                 be
                 certain
                 ?
                 Hence
                 ,
                 (
                 3
                 )
                 Prop.
                 
                   Nothing
                   can
                   give
                   futurition
                   to
                   things
                   but
                   God.
                
                 For
                 is
                 there
                 any
                 thing
                 but
                 God
                 eternal
                 ?
                 (
                 4
                 )
                 Prop.
                 
                   Nothing
                   in
                   God
                   gives
                   futurition
                   to
                   things
                   but
                   his
                   wil.
                
                 His
                 Essence
                 simply
                 considered
                 cannot
                 give
                 futurition
                 to
                 things
                 ;
                 because
                 possible
                 and
                 future
                 are
                 the
                 same
                 as
                 to
                 the
                 Divine
                 Essence
                 :
                 neither
                 doth
                 the
                 Prescience
                 of
                 God
                 give
                 futurition
                 to
                 things
                 ;
                 for
                 things
                 are
                 not
                 future
                 because
                 God
                 foreknows
                 them
                 ,
                 but
                 he
                 therefore
                 foreknows
                 them
                 because
                 future
                 .
                 Hence
                 it
                 follows
                 ,
                 that
                 nothing
                 but
                 the
                 Divine
                 wil
                 can
                 give
                 futurition
                 to
                 things
                 ,
                 as
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   
                   C.
                
                 11.
                 
                 §
                 .
                 9.
                 whence
                 also
                 it
                 necessarily
                 follows
                 ,
                 (
                 5
                 )
                 
                   That
                   the
                   futurition
                   of
                   the
                   substrate
                   mater
                   of
                   al
                   sin
                   is
                   from
                   the
                   Divine
                   wil
                   and
                   decree
                   .
                
                 For
                 what
                 can
                 make
                 sinful
                 acts
                 future
                 and
                 so
                 the
                 object
                 of
                 Divine
                 foreknowlege
                 ,
                 but
                 the
                 wil
                 of
                 God
                 ,
                 which
                 gives
                 futurition
                 to
                 althings
                 ?
                 And
                 if
                 Gods
                 predefining
                 decreeing
                 wil
                 give
                 futurition
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 must
                 not
                 his
                 predeterminative
                 wil
                 also
                 give
                 existence
                 to
                 it
                 ?
              
               
                 But
                 let
                 us
                 examine
                 what
                 assaults
                 our
                 Adversaries
                 make
                 against
                 
                 this
                 Argument
                 by
                 Responses
                 and
                 Objections
                 .
                 (
                 1
                 )
                 They
                 replie
                 to
                 our
                 minor
                 ,
                 
                   That
                   the
                   futurition
                   of
                   the
                   substrate
                   mater
                   or
                   entitative
                   act
                   of
                   sin
                   is
                   not
                   from
                   the
                   wil
                   of
                   God
                   ,
                   but
                   from
                   the
                   wil
                   of
                   man
                   ,
                   that
                   gives
                   existence
                   to
                   it
                   .
                
                 Thus
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   5.
                   pag.
                
                 585.
                 where
                 he
                 endeavors
                 to
                 prove
                 ,
                 
                   That
                   it
                   is
                   not
                   repugnant
                   that
                   something
                   should
                   be
                   future
                   ,
                   which
                   God
                   hath
                   not
                   absolutely
                   predefined
                   ,
                   but
                   left
                   to
                   the
                   wil
                   of
                   man
                   to
                   effect
                   .
                
                 So
                 
                   cap.
                   9.
                   pag.
                
                 628.
                 he
                 peremtorily
                 assertes
                 ,
                 
                   That
                   God
                   hath
                   not
                   decreed
                   al
                   futures
                   ,
                
                 namely
                 ,
                 
                   the
                   Fal
                   of
                
                 Adam
                 ,
                 
                   or
                   the
                   sin
                   against
                   the
                   Holy
                   Ghost
                   ,
                
                 &c.
                 So
                 pag.
                 631.
                 he
                 saith
                 ,
                 
                   Nothing
                   hinders
                   ,
                   but
                   that
                   there
                   may
                   be
                   some
                   cause
                   of
                   the
                   futurition
                   of
                   a
                   thing
                   besides
                   the
                   Decree
                   of
                   God
                   ,
                   namely
                   the
                   create
                   wil.
                
                 The
                 like
                 
                   Le
                   Blanc
                   ,
                   Concord
                   .
                   Libert
                   .
                   Hum.
                   p.
                   1.
                   thes
                   .
                
                 55
                 —
                 57.
                 where
                 he
                 endeavors
                 to
                 prove
                 ,
                 
                   That
                   what
                   is
                   the
                   cause
                   why
                   things
                   existe
                   in
                   time
                   ,
                   the
                   same
                   is
                   the
                   cause
                   of
                   their
                   futurition
                   from
                   Eternitie
                   :
                   but
                   mans
                   wil
                   only
                   is
                   the
                   cause
                   why
                   sin
                   existes
                   in
                   time
                   ,
                   ergo
                   ,
                
                 &c.
                 
                 A
                 poor
                 Response
                 indeed
                 ,
                 or
                 rather
                 begging
                 of
                 the
                 Question
                 !
                 For
                 is
                 it
                 possible
                 that
                 
                 the
                 second
                 cause
                 loged
                 in
                 time
                 should
                 give
                 futurition
                 to
                 a
                 thing
                 from
                 Eternitie
                 ?
                 Is
                 it
                 not
                 an
                 approved
                 Maxime
                 in
                 Philosophie
                 ,
                 yea
                 in
                 Nature
                 ,
                 that
                 the
                 cause
                 is
                 ever
                 ,
                 at
                 least
                 in
                 order
                 of
                 nature
                 ,
                 before
                 the
                 effect
                 ?
                 and
                 is
                 the
                 second
                 cause
                 confined
                 by
                 time
                 ,
                 before
                 the
                 eternal
                 futurition
                 of
                 its
                 effect
                 ?
                 (
                 2
                 )
                 But
                 
                   Le
                   Blanc
                
                 answers
                 hereto
                 ,
                 
                   thes
                   .
                   56.
                   pag.
                   454.
                   
                   That
                   Futurition
                   is
                   nothing
                   else
                   but
                   a
                   respect
                   of
                   reason
                   ,
                   and
                   an
                   extrinsec
                   denomination
                   of
                   the
                   thing
                   ,
                   which
                   is
                   said
                   to
                   be
                   future
                   ,
                   not
                   something
                   really
                   distinct
                   from
                   the
                   thing
                   future
                   ,
                
                 &c.
                 
                 But
                 the
                 vanitie
                 of
                 this
                 subterfuge
                 is
                 most
                 evident
                 ;
                 for
                 hereby
                 it
                 follows
                 ,
                 that
                 the
                 thing
                 is
                 not
                 future
                 before
                 it
                 is
                 existent
                 :
                 can
                 a
                 modal
                 extrinsec
                 denomination
                 of
                 a
                 thing
                 existe
                 before
                 the
                 thing
                 that
                 gives
                 it
                 existence
                 ?
                 How
                 many
                 absurdities
                 would
                 follow
                 hereon
                 ?
              
               
                 But
                 our
                 Adversaries
                 have
                 one
                 grand
                 Objection
                 ,
                 which
                 they
                 lay
                 much
                 weight
                 on
                 ,
                 against
                 our
                 minor
                 ,
                 and
                 that
                 is
                 this
                 :
                 
                   If
                   the
                   wil
                   of
                   God
                   gives
                   futurition
                   to
                   sin
                   ,
                   then
                   sin
                   as
                   future
                   hath
                   one
                   and
                   the
                   same
                   Idea
                   with
                   the
                   wil
                   of
                   God
                   :
                   and
                   so
                   the
                   futurition
                   of
                   sin
                   must
                   be
                   God.
                
                 This
                 objection
                 is
                 urged
                 and
                 adorned
                 with
                 many
                 Trophies
                 by
                 
                   Strangius
                   ,
                   Le
                   Blanc
                
                 ,
                 and
                 a
                 Divine
                 of
                 name
                 among
                 us
                 .
                 So
                 
                   Strangius
                   ,
                   lib.
                   3.
                   cap.
                   9.
                   pag.
                
                 631
                 ,
                 632.
                 having
                 pag.
                 626
                 ,
                 &c.
                 recited
                 Twisses
                 argument
                 
                   from
                   the
                   eternal
                   futurition
                   of
                   sin
                   ,
                
                 he
                 replies
                 thus
                 :
                 Herein
                 ,
                 saith
                 he
                 ,
                 
                   lies
                   the
                   whole
                   force
                   of
                   the
                   argument
                   ,
                   that
                   there
                   can
                   be
                   no
                   other
                   cause
                   of
                   a
                   futurition
                   made
                   from
                   Eternitie
                   ,
                   but
                   what
                   is
                   eternal
                   .
                
                 To
                 which
                 he
                 answers
                 with
                 a
                 scoffe
                 thus
                 :
                 
                   A
                   pretty
                   argumentation
                   indeed
                   !
                   why
                   may
                   we
                   not
                   by
                   the
                   same
                   reason
                   prove
                   ,
                   that
                   the
                   futurition
                   of
                   sin
                   is
                   God
                   ?
                
                 The
                 same
                 is
                 urged
                 by
                 
                   Le
                   Blanc
                   ,
                   de
                   Concord
                   .
                   Libert
                   .
                   par
                   .
                   1.
                   thes
                   .
                   55
                   ,
                   56.
                   pag.
                
                 454.
                 where
                 he
                 endeavors
                 to
                 prove
                 against
                 
                   Twisse
                   ,
                   That
                   if
                   the
                   futurition
                   of
                   sin
                   be
                   from
                   the
                   wil
                   of
                   God
                   ,
                   it
                   is
                   God
                   ;
                   which
                   makes
                   God
                   manifestly
                   the
                   Author
                   of
                   sin
                   .
                
                 The
                 same
                 is
                 urged
                 by
                 a
                 Divine
                 of
                 some
                 note
                 among
                 us
                 .
                 But
                 in
                 answer
                 hereto
                 ,
                 I
                 must
                 confesse
                 ,
                 I
                 cannot
                 but
                 marvel
                 at
                 the
                 confidence
                 of
                 persons
                 so
                 learned
                 ,
                 and
                 in
                 other
                 points
                 judicious
                 ,
                 on
                 such
                 infirme
                 and
                 rotten
                 grounds
                 :
                 For
                 when
                 we
                 speak
                 of
                 the
                 futurition
                 of
                 sin
                 ,
                 which
                 is
                 a
                 complexe
                 aggregate
                 thing
                 ,
                 we
                 must
                 distinguish
                 its
                 material
                 from
                 its
                 formal
                 part
                 .
                 (
                 1
                 )
                 If
                 we
                 speak
                 of
                 the
                 
                   material
                   entitative
                   part
                   of
                   sin
                
                 ,
                 which
                 is
                 in
                 itself
                 a
                 natural
                 good
                 ,
                 so
                 we
                 may
                 without
                 the
                 least
                 violation
                 of
                 Gods
                 sacred
                 Majestie
                 affirme
                 ,
                 that
                 its
                 futurition
                 is
                 the
                 same
                 ,
                 or
                 not
                 really
                 distinct
                 from
                 Gods
                 wil
                 the
                 cause
                 thereof
                 :
                 and
                 why
                 not
                 ?
                 is
                 not
                 the
                 futurition
                 of
                 al
                 natural
                 Beings
                 good
                 ?
                 And
                 whence
                 procedes
                 al
                 good
                 but
                 from
                 the
                 immense
                 Ocean
                 of
                 good
                 ?
                 
                 Yea
                 ,
                 was
                 not
                 al
                 good
                 from
                 Eternitie
                 loged
                 in
                 the
                 bosome
                 of
                 God
                 ,
                 and
                 sonot
                 really
                 distinct
                 from
                 him
                 ?
                 So
                 that
                 indeed
                 this
                 objection
                 of
                 Strangius
                 and
                 
                   Le
                   Blanc
                
                 against
                 the
                 futurition
                 of
                 the
                 material
                 entitative
                 act
                 of
                 sin
                 from
                 the
                 wil
                 of
                 God
                 strikes
                 at
                 the
                 futurition
                 of
                 althings
                 ,
                 even
                 the
                 most
                 gratiose
                 acts
                 from
                 the
                 same
                 wil
                 :
                 for
                 if
                 the
                 futurition
                 of
                 any
                 one
                 natural
                 act
                 may
                 be
                 resolved
                 into
                 the
                 wil
                 of
                 man
                 as
                 its
                 first
                 cause
                 ,
                 why
                 may
                 not
                 the
                 futurition
                 of
                 al
                 grace
                 be
                 as
                 wel
                 resolved
                 into
                 the
                 same
                 human
                 wil
                 ,
                 specially
                 in
                 Adams
                 innocent
                 state
                 ,
                 who
                 had
                 then
                 perfect
                 free-wil
                 ?
                 But
                 yet
                 (
                 2
                 )
                 if
                 we
                 speak
                 of
                 the
                 futurition
                 of
                 sin
                 in
                 regard
                 of
                 its
                 
                   formal
                   nature
                
                 ,
                 consisting
                 in
                 its
                 vitiositie
                 and
                 obliquitie
                 ,
                 so
                 we
                 utterly
                 denie
                 ,
                 that
                 its
                 futurition
                 is
                 the
                 same
                 with
                 God
                 :
                 for
                 the
                 futurition
                 of
                 sin
                 as
                 to
                 its
                 vitiositie
                 is
                 not
                 from
                 the
                 effective
                 wil
                 of
                 God
                 ,
                 but
                 permissive
                 ;
                 God
                 decrees
                 to
                 effect
                 the
                 entitative
                 act
                 ,
                 but
                 only
                 to
                 permit
                 the
                 vitiositie
                 appendent
                 thereto
                 ,
                 which
                 follows
                 on
                 the
                 act
                 ,
                 as
                 other
                 privations
                 do
                 on
                 the
                 absence
                 of
                 their
                 habit
                 .
                 To
                 make
                 this
                 evident
                 by
                 a
                 parallel
                 instance
                 ;
                 God
                 decrees
                 the
                 diurnal
                 motion
                 of
                 the
                 Sun
                 ,
                 and
                 that
                 at
                 night
                 it
                 shal
                 retire
                 into
                 the
                 other
                 Hemisphere
                 ,
                 whence
                 darknesse
                 necessarily
                 follows
                 :
                 may
                 we
                 thence
                 argue
                 ,
                 that
                 the
                 futurition
                 of
                 darknesse
                 ,
                 or
                 darknesse
                 itself
                 is
                 the
                 same
                 with
                 God
                 ?
                 Would
                 not
                 any
                 Fresh-man
                 in
                 Logic
                 hisse
                 such
                 a
                 consequence
                 out
                 of
                 the
                 Scholes
                 ?
                 And
                 yet
                 who
                 dares
                 denie
                 ,
                 but
                 that
                 the
                 retirement
                 of
                 the
                 Sun
                 out
                 of
                 this
                 Hemisphere
                 into
                 the
                 other
                 is
                 from
                 God
                 ,
                 as
                 also
                 its
                 futurition
                 ?
                 The
                 like
                 may
                 be
                 instanced
                 in
                 al
                 other
                 privations
                 ,
                 which
                 have
                 no
                 real
                 being
                 ,
                 and
                 therefore
                 no
                 real
                 efficient
                 of
                 their
                 existence
                 or
                 futurition
                 :
                 for
                 nothing
                 can
                 admit
                 a
                 real
                 efficient
                 cause
                 of
                 its
                 futurition
                 ,
                 but
                 what
                 has
                 a
                 real
                 efficient
                 cause
                 of
                 its
                 existence
                 :
                 what
                 is
                 the
                 first
                 efficient
                 of
                 the
                 existence
                 of
                 things
                 ?
                 Is
                 it
                 not
                 the
                 wil
                 of
                 God
                 ?
                 and
                 is
                 it
                 not
                 also
                 the
                 same
                 Divine
                 wil
                 that
                 gives
                 futurition
                 to
                 things
                 ?
                 Yea
                 doth
                 not
                 the
                 very
                 same
                 act
                 or
                 decree
                 of
                 the
                 Divine
                 wil
                 that
                 gives
                 real
                 Beings
                 their
                 futurition
                 ,
                 give
                 them
                 also
                 ,
                 in
                 their
                 appointed
                 periods
                 of
                 time
                 ,
                 their
                 existence
                 ?
                 So
                 that
                 in
                 this
                 regard
                 the
                 Rule
                 of
                 Strangius
                 and
                 
                   Le
                   Blanc
                
                 is
                 most
                 true
                 ,
                 That
                 the
                 same
                 cause
                 that
                 gives
                 things
                 their
                 existence
                 ,
                 gives
                 them
                 also
                 their
                 futurition
                 :
                 this
                 I
                 say
                 holds
                 true
                 of
                 the
                 first
                 cause
                 ,
                 but
                 not
                 of
                 second
                 causes
                 ,
                 as
                 they
                 would
                 needs
                 persuade
                 us
                 .
                 So
                 that
                 ,
                 to
                 conclude
                 this
                 argument
                 ,
                 in
                 as
                 much
                 as
                 the
                 wil
                 of
                 God
                 gives
                 futurition
                 to
                 al
                 sin
                 ,
                 the
                 effective
                 wil
                 of
                 God
                 to
                 the
                 entitative
                 act
                 or
                 substrate
                 mater
                 of
                 sin
                 ,
                 and
                 the
                 permissive
                 wil
                 of
                 God
                 to
                 the
                 formal
                 reason
                 ,
                 or
                 vitiositie
                 
                 of
                 sin
                 ,
                 hence
                 it
                 necessarily
                 follows
                 ,
                 that
                 the
                 predeterminative
                 Concurse
                 of
                 God
                 ,
                 (
                 whereby
                 I
                 understand
                 nothing
                 else
                 but
                 the
                 Efficacious
                 Divine
                 Wil
                 as
                 operative
                 )
                 gives
                 existence
                 to
                 the
                 substrate
                 mater
                 of
                 Sin.
                 
              
               
                 §
                 .
                 2.
                 
                 Our
                 second
                 Argument
                 shal
                 be
                 taken
                 from
                 the
                 certitude
                 
                 
                   of
                   Gods
                   Prescience
                
                 ;
                 and
                 we
                 may
                 forme
                 it
                 thus
                 :
                 
                   God
                   can
                   certainly
                   foreknow
                   nothing
                   ,
                   but
                   what
                   he
                   certainly
                   decrees
                   ,
                   predefines
                   ,
                   and
                   predetermines
                   to
                   be
                   :
                   But
                   God
                   certainly
                   foreknows
                   al
                   sin
                   .
                
                 Ergo.
                 The
                 Minor
                 is
                 granted
                 by
                 our
                 Adversaries
                 and
                 denied
                 by
                 none
                 ,
                 that
                 I
                 know
                 ,
                 except
                 Atheists
                 and
                 Socinians
                 :
                 Thus
                 
                   Job
                   34.
                   21.
                   
                   For
                   his
                   eyes
                   are
                   upon
                   the
                   wayes
                   of
                   man
                   and
                   he
                   seeth
                   al
                   his
                   goings
                   .
                
                 Our
                 principal
                 worke
                 therefore
                 wil
                 be
                 to
                 make
                 good
                 our
                 Major
                 ;
                 which
                 we
                 dout
                 not
                 but
                 to
                 performe
                 in
                 and
                 by
                 the
                 following
                 Propositions
                 :
                 (
                 1
                 )
                 Prop.
                 
                   Nothing
                   can
                   be
                   certainly
                   foreknown
                   by
                   God
                   ,
                   but
                   what
                   has
                   some
                   certain
                   Reasons
                   ,
                   Principes
                   ,
                   and
                   Causes
                   of
                   such
                   a
                   foreknowledge
                   .
                
                 Now
                 there
                 are
                 three
                 causes
                 that
                 give
                 certitude
                 to
                 al
                 Science
                 and
                 Prescience
                 :
                 [
                 1
                 ]
                 
                   A
                   certitude
                   of
                   the
                   Object
                
                 :
                 for
                 if
                 the
                 object
                 be
                 uncertain
                 ,
                 the
                 Science
                 can
                 never
                 be
                 certain
                 :
                 can
                 the
                 Structure
                 or
                 Edifice
                 be
                 firme
                 ,
                 if
                 the
                 foundation
                 be
                 infirme
                 ?
                 [
                 2
                 ]
                 
                   A
                   certain
                   Medium
                
                 ,
                 which
                 is
                 the
                 principal
                 fundamen
                 of
                 al
                 Science
                 .
                 [
                 3
                 ]
                 ▪
                 
                   A
                   certitude
                   of
                   the
                   Subject
                
                 :
                 for
                 be
                 the
                 Object
                 and
                 Medium
                 never
                 so
                 certain
                 ,
                 yet
                 there
                 can
                 be
                 no
                 certain
                 Science
                 ,
                 unless
                 the
                 Subject
                 apprehend
                 the
                 same
                 .
                 And
                 doth
                 not
                 the
                 Prescience
                 of
                 God
                 include
                 al
                 these
                 degrees
                 of
                 Certitude
                 ?
                 Must
                 there
                 not
                 be
                 a
                 certitude
                 of
                 the
                 Object
                 ,
                 Medium
                 ,
                 and
                 Subject
                 ?
                 (
                 2
                 )
                 Prop.
                 
                   The
                   Divine
                   Prescience
                   as
                   to
                   future
                   sins
                   admits
                   not
                   any
                   of
                   these
                   degrees
                   of
                   certitude
                   ,
                   but
                   as
                   originated
                   from
                   the
                   Divine
                   Wil
                   and
                   Decree
                   .
                
                 [
                 1
                 ]
                 How
                 can
                 Sin
                 as
                 the
                 Object
                 of
                 Divine
                 Prescience
                 be
                 certainly
                 future
                 ,
                 but
                 by
                 the
                 efficacious
                 Wil
                 of
                 God
                 making
                 it
                 so
                 ?
                 [
                 2
                 ]
                 What
                 certain
                 Medium
                 can
                 there
                 be
                 of
                 Divine
                 Prescience
                 ,
                 but
                 the
                 divine
                 Wil
                 and
                 Decree
                 ?
                 [
                 3
                 ]
                 And
                 thence
                 ,
                 how
                 can
                 God
                 have
                 a
                 subjective
                 Certitude
                 of
                 sin
                 but
                 in
                 and
                 by
                 his
                 own
                 Wil
                 ?
                 Hence
                 ,
                 (
                 3
                 )
                 Prop.
                 
                   Gods
                   certain
                   Prescience
                   of
                   Sin
                   infers
                   also
                   a
                   certain
                   predefinition
                   and
                   predetermination
                   of
                   the
                   substrate
                   mater
                   of
                   Sin.
                   That
                   God
                   knows
                   nothing
                   future
                   but
                   by
                   his
                   decree
                   making
                   it
                   future
                   ,
                
                 has
                 been
                 the
                 persuasion
                 not
                 only
                 of
                 Calvinists
                 ,
                 but
                 also
                 of
                 the
                 most
                 sober
                 Scholemen
                 in
                 al
                 Ages
                 ,
                 
                   Scotus
                   ,
                   Ricardus
                   ,
                   Hervaeus
                   ,
                   Bradwardine
                   ,
                   Johannes
                   Major
                   ,
                
                 and
                 others
                 not
                 a
                 few
                 ,
                 as
                 
                   Le
                   Blanc
                   ,
                   de
                   Concord
                   .
                   Libert
                   .
                   Par.
                   3.
                   
                   Thes
                   .
                   33.
                   p.
                
                 443.
                 confesseth
                 .
                 Yea
                 ,
                 Strangius
                 himself
                 grants
                 
                   the
                   futurition
                   of
                   Sin
                   in
                   Gods
                   Prescience
                   ,
                
                 
                 as
                 
                   l.
                   3.
                   c.
                   9.
                   p.
                
                 640.
                 
                 Yea
                 ,
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                   .
                   Libert
                   .
                   Hum.
                   Par.
                   1.
                   
                   Thes
                   .
                
                 59.
                 &c.
                 p.
                 455.
                 proves
                 strongly
                 ,
                 
                   That
                   according
                   to
                   Strangius's
                   opinion
                   ,
                   there
                   can
                   no
                   contingent
                
                 [
                 i.
                 e.
                 sinful
                 act
                 ]
                 
                   be
                   foreknown
                   by
                   God
                   as
                   absolutely
                   future
                   ,
                   but
                   what
                   God
                   first
                   decreed
                   to
                   be
                   absolutely
                   future
                   .
                
                 His
                 words
                 are
                 these
                 :
                 
                   But
                   some
                   also
                   of
                   those
                   who
                   hold
                   some
                   free
                   acts
                   of
                   God
                   to
                   be
                   absolutely
                   future
                   ,
                   and
                   as
                   such
                   to
                   be
                   foreknown
                   by
                   God
                   ,
                   without
                   any
                   Decree
                   predetermining
                   the
                   free
                   causes
                   to
                   those
                   acts
                   ,
                   as
                   Learned
                   Strangius
                   ,
                   yet
                   denie
                   ,
                   that
                   free
                   future
                   contingents
                   may
                   be
                   known
                   by
                   God
                   according
                   to
                   any
                   Hypothesis
                   ,
                   which
                   doth
                   not
                   include
                   an
                   absolute
                   Decree
                   concerning
                   their
                   futurition
                   :
                   as
                   
                     Strang.
                     de
                     Volunt
                     .
                     l.
                     3.
                     c.
                  
                   11.
                   
                   His
                   reason
                   is
                   ,
                   because
                   nothing
                   can
                   be
                   certainly
                   known
                   ,
                   but
                   what
                   is
                   certainly
                   true
                   :
                   but
                   nothing
                   is
                   certainly
                   true
                   ,
                   but
                   what
                   is
                   necessary
                   either
                   absolutely
                   or
                   conditionally
                   .
                   Whence
                   he
                   collects
                   ,
                   that
                   future
                   conditionates
                   cannot
                   be
                   the
                   Object
                   of
                   divine
                   Science
                   ,
                   which
                   is
                   infallible
                   and
                   most
                   certain
                   ,
                   unlesse
                   there
                   be
                   included
                   the
                   condition
                   ,
                   whence
                   that
                   which
                   is
                   said
                   to
                   be
                   future
                   may
                   be
                   certainly
                   inferred
                   .
                   But
                   if
                   this
                   reason
                   prevails
                   ,
                   God
                   can
                   foreknow
                   nothing
                   contingent
                   as
                   absolutely
                   future
                   ,
                   but
                   what
                   he
                   before
                   decreed
                   as
                   absolutely
                   future
                   ;
                   which
                   yet
                   Strangius
                   admits
                   not
                   ,
                   who
                   confesseth
                   ,
                   that
                   men
                   act
                   many
                   things
                   freely
                   to
                   which
                   they
                   are
                   not
                   predetermined
                   by
                   God.
                   
                
                 Thus
                 
                   Le
                   Blanc
                
                 of
                 
                 Strangius's
                 self-contradicting
                 Hypothesis
                 .
                 And
                 indeed
                 ,
                 to
                 speak
                 the
                 truth
                 nakedly
                 ,
                 there
                 seems
                 so
                 much
                 force
                 in
                 
                 Strangius's
                 reason
                 ,
                 whereby
                 he
                 proves
                 ,
                 
                   That
                   al
                   Gods
                   Prescience
                   of
                   free
                   future
                   Contingents
                   includes
                   an
                   absolute
                   Decree
                   of
                   their
                   futurition
                   ,
                
                 namely
                 from
                 the
                 certainty
                 of
                 divine
                 Prescience
                 ,
                 that
                 I
                 no
                 way
                 wonder
                 that
                 he
                 urgeth
                 the
                 same
                 ,
                 albeit
                 to
                 the
                 subversion
                 of
                 his
                 own
                 Phaenomena
                 .
                 And
                 I
                 am
                 very
                 bold
                 ,
                 yea
                 confident
                 in
                 asserting
                 ,
                 and
                 demonstrating
                 these
                 following
                 Propositions
                 .
                 (
                 1
                 )
                 Prop.
                 
                   That
                   God
                   can
                   have
                   no
                   certain
                   Prescience
                   of
                   things
                   future
                   ,
                   but
                   from
                   his
                   own
                   decree
                   ,
                   the
                   only
                   certain
                   determinate
                   cause
                   of
                   their
                   futurition
                   .
                
                 And
                 therefore
                 the
                 Socinians
                 denying
                 a
                 certain
                 determinate
                 Cause
                 of
                 things
                 contingent
                 ,
                 denie
                 also
                 Gods
                 Prescience
                 to
                 be
                 certain
                 ,
                 as
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                   .
                   P.
                   3.
                   
                   Thes
                   .
                   1.
                   p.
                
                 438.
                 and
                 I
                 cannot
                 see
                 how
                 any
                 can
                 rationally
                 avoid
                 the
                 Socinian
                 objection
                 ,
                 who
                 do
                 not
                 resolve
                 the
                 certitude
                 of
                 the
                 divine
                 Prescience
                 into
                 the
                 divine
                 Decree
                 .
                 Hence
                 ,
                 (
                 2
                 )
                 Prop.
                 
                   There
                   is
                   an
                   hypothetic
                   or
                   consequential
                   necessitie
                   that
                   ariseth
                   from
                   Gods
                   certain
                   Prescience
                   .
                
                 This
                 is
                 wel
                 urged
                 ,
                 though
                 in
                 the
                 defense
                 of
                 an
                 hell-bred
                 Hypothesis
                 ,
                 by
                 the
                 Socinians
                 ,
                 and
                 cited
                 by
                 
                   Le
                   Blanc
                
                 (
                 as
                 a
                 
                 knot
                 not
                 easily
                 untied
                 )
                 
                   de
                   Concord
                   .
                   Par.
                   3.
                   
                   Thes
                   .
                
                 22.
                 pag.
                 441.
                 
                 
                   There
                   is
                   ,
                   saith
                   he
                   ,
                   much
                   of
                   difficultie
                   here
                   ,
                   which
                   in
                   times
                   past
                   has
                   exercised
                   the
                   ingenies
                   of
                   Doctors
                   .
                   For
                   seeing
                   it
                   is
                   impossible
                   ,
                   that
                   the
                   Prescience
                   of
                   God
                   may
                   be
                   deceived
                   ,
                   it
                   cannot
                   be
                   but
                   that
                   those
                   things
                   must
                   happen
                   ,
                   which
                   God
                   foresees
                   wil
                   happen
                   ;
                   and
                   therefore
                   that
                   althings
                   happen
                   necessarily
                   :
                   and
                   it
                   is
                   impossible
                   ,
                   but
                   that
                   the
                   very
                   wil
                   of
                   man
                   must
                   produce
                   those
                   acts
                   ,
                   which
                   God
                   from
                   eternity
                   foreknew
                   it
                   would
                   produce
                   .
                
                 This
                 Objection
                 I
                 despair
                 ever
                 to
                 see
                 rationally
                 answered
                 by
                 our
                 Adversaries
                 without
                 contradicting
                 their
                 own
                 Hypothesis
                 .
                 See
                 more
                 of
                 this
                 Chap.
                 6.
                 
                 §
                 .
                 5.
                 
                 Hence
                 (
                 3
                 )
                 Prop.
                 
                   The
                   same
                   arguments
                   that
                   are
                   urged
                   by
                   our
                   Opponents
                   against
                   Gods
                   predetermining
                   the
                   Wil
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   ,
                   may
                   be
                   ,
                   as
                   they
                   are
                   by
                   the
                   Socinians
                   ,
                   urged
                   with
                   as
                   great
                   force
                   against
                   Gods
                   certain
                   Prescience
                   of
                   Sin.
                
                 For
                 our
                 Adversaries
                 ,
                 
                   Strangius
                   ,
                   Le
                   Blanc
                
                 ,
                 &c.
                 granting
                 the
                 certain
                 futurition
                 of
                 sin
                 in
                 the
                 eternal
                 Prescience
                 of
                 God
                 ,
                 fal
                 under
                 al
                 those
                 Imputations
                 and
                 black
                 Consequences
                 which
                 they
                 charge
                 on
                 us
                 ,
                 who
                 assert
                 the
                 predefinition
                 ,
                 futurition
                 ,
                 and
                 predetermination
                 of
                 the
                 substrate
                 mater
                 of
                 Sin
                 in
                 the
                 divine
                 Decree
                 .
                 This
                 Proposition
                 is
                 incomparably
                 wel
                 demonstrated
                 by
                 judicious
                 Davenant
                 ,
                 in
                 his
                 
                   Animadversions
                   on
                   Gods
                   Love
                   to
                   Mankind
                   ,
                
                 p.
                 418
                 ,
                 419
                 ,
                 442
                 ,
                 462.
                 where
                 he
                 proves
                 ,
                 That
                 
                   Infallible
                   Prescience
                   granted
                   by
                   the
                   Arminians
                   ,
                   infers
                   as
                   much
                   necessitie
                   on
                   the
                   Wil
                   ,
                   as
                   absolute
                   Predestination
                   and
                   Reprobation
                   .
                
                 Of
                 which
                 more
                 in
                 our
                 next
                 Argument
                 ;
                 also
                 c.
                 6.
                 
                 §
                 .
                 5.
                 
              
               
                 Let
                 us
                 now
                 a
                 little
                 inquire
                 into
                 the
                 Subterfuges
                 which
                 our
                 Adversaries
                 take
                 Sanctuarie
                 in
                 to
                 secure
                 themselves
                 from
                 the
                 force
                 of
                 this
                 Argument
                 taken
                 from
                 Divine
                 Prescience
                 .
                 And
                 here
                 at
                 what
                 a
                 miserable
                 losse
                 and
                 confusion
                 are
                 they
                 among
                 themselves
                 ?
                 How
                 few
                 of
                 them
                 agree
                 on
                 any
                 one
                 Principe
                 or
                 Medium
                 for
                 the
                 solving
                 this
                 argument
                 ?
                 Some
                 flie
                 for
                 refuge
                 to
                 the
                 Molinists
                 
                   Middle
                   Science
                
                 ,
                 telling
                 us
                 ,
                 
                   That
                   God
                   foresaw
                   that
                   men
                   being
                   placed
                   under
                   such
                   hypotheses
                   ,
                   and
                   circumstances
                   ,
                   would
                   sin
                   against
                   him
                   ,
                
                 &c.
                 
                 Thus
                 
                   Baronius
                   ,
                   Metaphys
                   .
                   Sect.
                   12.
                   
                   Disp
                   .
                   2.
                   n.
                
                 55
                 ,
                 56.
                 p.
                 326.
                 where
                 he
                 professedly
                 defendes
                 
                 Fonseca's
                 
                   conditionate
                   Science
                
                 ,
                 making
                 
                   God
                   to
                   have
                   a
                   conditionate
                   Science
                   of
                   the
                   first
                   sin
                   ,
                   if
                
                 Eve
                 
                   seduced
                   by
                   the
                   Serpent
                   should
                   temt
                
                 Adam
                 ,
                 &c.
                 
                 Thus
                 also
                 one
                 and
                 another
                 Divine
                 of
                 good
                 note
                 among
                 us
                 .
                 But
                 this
                 subterfuge
                 is
                 greatly
                 disliked
                 by
                 the
                 more
                 fober
                 of
                 this
                 new
                 Method
                 ,
                 particularly
                 by
                 Strangius
                 ;
                 who
                 ,
                 
                   l.
                   3.
                   c.
                   11.
                   p.
                
                 651.
                 proves
                 nervo●…
                 .
                 That
                 there
                 can
                 be
                 no
                 such
                 thing
                 as
                 a
                 Middle
                 
                 or
                 
                   conditionate
                   Science
                   in
                   God
                   ,
                   because
                   its
                   Object
                   is
                   not
                   certainly
                   Cognoscible
                   ,
                   or
                   Knowable
                   :
                
                 and
                 this
                 he
                 proves
                 ;
                 
                   because
                   an
                   object
                   cannot
                   be
                   certainly
                   knowen
                   ,
                   unlesse
                   it
                   be
                   certainly
                   true
                   :
                   which
                   the
                   object
                   of
                   this
                   conditionate
                   Middle
                   Science
                   is
                   not
                   .
                
                 Thus
                 also
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                   .
                   Libert
                   .
                   Par.
                
                 1.
                 p.
                 452
                 ,
                 &c.
                 
                 Others
                 therefore
                 perceiving
                 the
                 infirmitude
                 of
                 this
                 evasion
                 ,
                 have
                 recourse
                 to
                 the
                 Dominicans
                 
                   real
                   presence
                   of
                   things
                   future
                   in
                   Eternitie
                
                 ;
                 whereby
                 they
                 make
                 
                   God
                   ,
                   by
                   his
                   Science
                   of
                   Vision
                   ,
                   to
                   behold
                   the
                   sins
                   of
                   men
                   .
                
                 Thus
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   10.
                   p.
                   646.
                   
                   If
                   it
                   be
                   demanded
                   ,
                
                 saith
                 he
                 ,
                 
                   to
                   what
                   Science
                   Gods
                   Knowledge
                   of
                   Sins
                   must
                   be
                   referred
                   ,
                   I
                   easily
                   grant
                   that
                   it
                   is
                   to
                   be
                   referred
                   to
                   his
                   Science
                   of
                   Vision
                   ,
                
                 &c.
                 
                 But
                 more
                 fully
                 ,
                 
                   l.
                   3.
                   c.
                   7.
                   p.
                   594.
                   
                   Among
                   al
                   the
                   modes
                   which
                   are
                   wont
                   to
                   be
                   explicated
                   ,
                   there
                   is
                   none
                   more
                   probable
                   than
                   that
                   which
                   is
                   taken
                   from
                   the
                   presence
                   of
                   althings
                   in
                   Eternitie
                   ;
                   because
                   the
                   Eternitie
                   of
                   God
                   is
                   Insuccessive
                   and
                   Indivisible
                   .
                
                 The
                 same
                 he
                 inculcates
                 ,
                 p.
                 595
                 ,
                 596
                 ,
                 597.
                 
                 But
                 this
                 mode
                 also
                 of
                 solving
                 the
                 difficultie
                 ,
                 is
                 greatly
                 opposed
                 ,
                 by
                 some
                 of
                 his
                 own
                 party
                 ,
                 the
                 New
                 Methodists
                 ,
                 who
                 take
                 some
                 pains
                 to
                 shew
                 the
                 invaliditie
                 thereof
                 .
                 So
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                   .
                   Libert
                   .
                   Par.
                   3.
                   
                   Thes
                   .
                   37.
                   p.
                   443.
                   
                   First
                   ,
                
                 saith
                 he
                 ,
                 
                   as
                   for
                   that
                   real
                   presence
                   of
                   futures
                   in
                   Eternitie
                   ,
                   namely
                   as
                   they
                   are
                   supposed
                   to
                   coexiste
                   from
                   eternitie
                   to
                   eternitie
                   it self
                   ,
                   it
                   appears
                   to
                   be
                   a
                   mere
                   figment
                   ;
                   for
                   that
                   one
                   thing
                   coexiste
                   to
                   another
                   ,
                   it
                   is
                   necessary
                   that
                   both
                   existe
                   ,
                
                 &c.
                 
                 Thus
                 also
                 a
                 learned
                 and
                 pious
                 Divine
                 among
                 our selves
                 ,
                 who
                 has
                 espoused
                 
                 Strangius's
                 Hypothesis
                 ,
                 fals
                 soul
                 on
                 the
                 Thomists
                 for
                 asserting
                 ,
                 
                   Althings
                   to
                   be
                   eternally
                   present
                   to
                   the
                   divine
                   Intellect
                   in
                   esse
                   reali
                   ,
                
                 &c.
                 
                 Lastly
                 ,
                 others
                 therefore
                 to
                 evade
                 the
                 fore-mentioned
                 inconveniences
                 ,
                 take
                 up
                 their
                 refuge
                 under
                 
                   the
                   Infinitie
                   of
                   Gods
                   Prescience
                
                 .
                 Thus
                 
                   Le
                   Blanc
                   ,
                   De
                   Concord
                
                 .
                 Par.
                 1.
                 
                 Thes
                 .
                 40.
                 p.
                 444.
                 
                 
                   As
                   for
                   the
                   fourth
                   opinion
                   ,
                   which
                   seeks
                   the
                   certitude
                   of
                   the
                   divine
                   Prescience
                   in
                   the
                   infinitie
                   of
                   the
                   divine
                   Intellect
                   ,
                   and
                   in
                   the
                   determinate
                   truth
                   of
                   those
                   things
                   which
                   are
                   contingently
                   future
                   ,
                   it
                   establisheth
                   nothing
                   but
                   what
                   is
                   certain
                   and
                   indubitable
                   ,
                
                 &c.
                 
                 Yet
                 he
                 grants
                 ,
                 Thes
                 .
                 41.
                 
                 
                   That
                   albeit
                   this
                   opinion
                   contains
                   in
                   it
                   nothing
                   but
                   truth
                   ,
                   yet
                   it
                   doth
                   not
                   satisfie
                   the
                   Question
                   ,
                   nor
                   remove
                   the
                   main
                   difficultie
                   ,
                
                 namely
                 ,
                 
                   How
                   things
                   passe
                   from
                   a
                   state
                   of
                   possibilitie
                   to
                   a
                   state
                   of
                   futurition
                   ,
                
                 &c.
                 
                 Whence
                 he
                 concludes
                 ,
                 Thes
                 .
                 43.
                 
                 
                   Sithat
                   there
                   is
                   so
                   much
                   darknesse
                   on
                   every
                   side
                   ,
                   there
                   is
                   nothing
                   more
                   safe
                   than
                   to
                   professe
                   our
                   Ignorance
                   in
                   this
                   particular
                   .
                
                 And
                 this
                 indeed
                 is
                 the
                 best
                 refuge
                 these
                 New
                 Methodists
                 have
                 ,
                 when
                 they
                 see
                 themselves
                 involved
                 in
                 so
                 many
                 self-contradictions
                 ,
                 and
                 absurdities
                 ,
                 
                 to
                 professe
                 their
                 Ignorance
                 as
                 to
                 the
                 Mode
                 of
                 Divine
                 Prescience
                 .
                 Yea
                 ,
                 some
                 of
                 them
                 procede
                 so
                 far
                 in
                 this
                 pretended
                 modestie
                 ,
                 as
                 to
                 professe
                 ,
                 
                   That
                   the
                   mode
                   of
                   Divine
                   Prescience
                   is
                   not
                   determined
                   in
                   Scripture
                   .
                
                 Thus
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   5.
                   p.
                   576.
                   
                   That
                   God
                   is
                   omniscient
                   is
                   put
                   out
                   of
                   dout
                   ,
                   but
                   touching
                   the
                   mode
                   and
                   manner
                   of
                   Prescience
                   nothing
                   is
                   expressely
                   delivered
                   in
                   Scripture
                   .
                
                 The
                 like
                 others
                 .
                 But
                 is
                 it
                 so
                 indeed
                 ?
                 Doth
                 not
                 the
                 Scripture
                 declare
                 expressely
                 the
                 mode
                 of
                 Prescience
                 ?
                 Why
                 then
                 (
                 1
                 )
                 are
                 our
                 Adversaries
                 so
                 dogmatic
                 and
                 positive
                 in
                 their
                 new
                 modes
                 and
                 measures
                 of
                 Divine
                 Prescience
                 ,
                 contrary
                 to
                 the
                 received
                 Sentiments
                 of
                 the
                 Church
                 in
                 al
                 Ages
                 ?
                 How
                 comes
                 it
                 to
                 passe
                 ,
                 that
                 they
                 contend
                 with
                 so
                 much
                 heat
                 and
                 passion
                 ,
                 for
                 that
                 which
                 they
                 confesse
                 is
                 not
                 expressely
                 delivered
                 in
                 Scripture
                 ?
                 Were
                 not
                 a
                 modest
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 suspension
                 of
                 assent
                 more
                 agreeable
                 to
                 such
                 a
                 Confession
                 ?
                 But
                 (
                 2
                 )
                 We
                 easily
                 grant
                 them
                 ,
                 that
                 the
                 mode
                 of
                 Divine
                 Prescience
                 is
                 unsearchable
                 and
                 past
                 finding
                 out
                 ,
                 as
                 indeed
                 al
                 Divine
                 Perfections
                 are
                 ,
                 but
                 yet
                 must
                 we
                 thence
                 necessarily
                 conclude
                 ,
                 
                   that
                   nothing
                
                 of
                 the
                 mode
                 of
                 Divine
                 Prescience
                 is
                 expressely
                 delivered
                 in
                 Scripture
                 ?
                 [
                 1
                 ]
                 Doth
                 not
                 the
                 Scripture
                 evidently
                 declare
                 ,
                 That
                 the
                 mode
                 of
                 Gods
                 Prescience
                 is
                 far
                 above
                 yea
                 opposite
                 to
                 that
                 of
                 Mans
                 science
                 ,
                 as
                 much
                 as
                 Heaven
                 is
                 above
                 the
                 Earth
                 ,
                 yea
                 infinitely
                 more
                 ?
                 [
                 2
                 ]
                 Doth
                 not
                 the
                 Scripture
                 also
                 remove
                 from
                 the
                 mode
                 of
                 Divine
                 Prescience
                 al
                 manner
                 of
                 Imperfections
                 ,
                 much
                 more
                 Contradictions
                 ?
                 And
                 is
                 not
                 the
                 mode
                 of
                 Gods
                 Prescience
                 in
                 his
                 own
                 Essence
                 and
                 Decrees
                 ,
                 much
                 more
                 perfect
                 than
                 that
                 which
                 makes
                 his
                 Infallible
                 immutable
                 Prescience
                 dependent
                 on
                 the
                 mutable
                 fallible
                 Wil
                 of
                 Man
                 ?
                 But
                 see
                 more
                 hereof
                 ,
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                
                 5.
                 
                 §
                 .
                 2.
                 
              
               
                 §
                 .
                 3.
                 
                 We
                 passe
                 on
                 to
                 our
                 third
                 Argument
                 ,
                 which
                 shal
                 be
                 taken
                 
                 from
                 
                   the
                   Divine
                   Wil
                   and
                   Decrees
                
                 ;
                 and
                 more
                 particularly
                 from
                 
                   the
                   Decree
                   of
                   Reprobation
                
                 .
                 And
                 here
                 we
                 shal
                 lay
                 down
                 this
                 Principe
                 ,
                 which
                 is
                 granted
                 by
                 Strangius
                 ,
                 and
                 others
                 of
                 the
                 New
                 Method
                 ,
                 
                   That
                   Divine
                   Predetermination
                   is
                   adequate
                   and
                   commensurate
                   to
                   Divine
                   Predefinition
                
                 or
                 Predestination
                 .
                 So
                 
                   Strangius
                   ,
                   l.
                   3.
                   c.
                   2.
                   p.
                   547.
                   
                   We
                   easily
                   grant
                   ,
                
                 saith
                 he
                 ,
                 
                   that
                   the
                   predefinition
                   of
                   God
                   from
                   eternitie
                   ,
                   and
                   the
                   predetermination
                   of
                   the
                   create
                   wil
                   in
                   time
                   ,
                   mutually
                   follow
                   each
                   other
                   ,
                   so
                   that
                   if
                   God
                   doth
                   absolutely
                   predefine
                   any
                   particular
                   and
                   singular
                   act
                   to
                   be
                   brought
                   about
                   by
                   us
                   ,
                   he
                   must
                   also
                   determine
                   our
                   Wil
                   to
                   the
                   same
                   .
                
                 This
                 he
                 inculcates
                 ,
                 
                   c.
                   5.
                   p.
                
                 584.
                 
                 Now
                 this
                 ingenuous
                 Concession
                 is
                 as
                 much
                 as
                 we
                 desire
                 to
                 build
                 our
                 
                 Demonstration
                 on
                 :
                 for
                 we
                 no
                 way
                 dout
                 but
                 to
                 demonstrate
                 ,
                 
                   That
                   God
                   doth
                   absolutely
                   predefine
                   the
                   material
                   entitative
                   act
                   of
                   Sin
                   :
                
                 Which
                 we
                 shal
                 endeavour
                 to
                 make
                 good
                 in
                 the
                 following
                 Propositions
                 .
                 (
                 1
                 )
                 Prop.
                 
                   Reprobation
                   admits
                   no
                   formal
                   motive
                   ,
                   proper
                   condition
                   or
                   cause
                   .
                
                 This
                 Proposition
                 is
                 generally
                 denyed
                 by
                 the
                 New
                 Methodists
                 ,
                 who
                 grant
                 ,
                 
                   That
                   God
                   decrees
                   al
                   good
                   absolutely
                   ,
                   but
                   as
                   for
                   Sin
                   ,
                
                 say
                 they
                 ,
                 
                   God
                   decrees
                   that
                   only
                   respectively
                   and
                   conditionally
                   .
                
                 So
                 Strangius
                 ,
                 l.
                 3.
                 c.
                 2.
                 p.
                 546-548
                 .
                 But
                 we
                 no
                 way
                 dout
                 ,
                 but
                 ,
                 before
                 we
                 have
                 finisht
                 this
                 Demonstration
                 ,
                 to
                 make
                 it
                 evident
                 ,
                 that
                 Gods
                 Decree
                 of
                 Reprobation
                 ,
                 whereby
                 he
                 determines
                 to
                 leave
                 men
                 to
                 sin
                 ,
                 is
                 absolute
                 ,
                 as
                 wel
                 as
                 the
                 Decree
                 of
                 Election
                 :
                 Yea
                 ,
                 it
                 is
                 to
                 me
                 a
                 thing
                 altogether
                 impossible
                 ,
                 to
                 defend
                 an
                 absolute
                 Decree
                 of
                 Election
                 ,
                 and
                 yet
                 to
                 make
                 the
                 Decree
                 of
                 Reprobation
                 conditional
                 and
                 respective
                 :
                 for
                 if
                 the
                 absolute
                 good
                 pleasure
                 of
                 God
                 be
                 the
                 only
                 cause
                 why
                 some
                 are
                 elected
                 ,
                 must
                 it
                 not
                 also
                 be
                 the
                 only
                 cause
                 why
                 others
                 are
                 rejected
                 ?
                 Doth
                 not
                 the
                 Election
                 of
                 the
                 one
                 necessarily
                 implie
                 the
                 Reprobation
                 of
                 the
                 other
                 ?
                 It
                 's
                 true
                 ,
                 our
                 Divines
                 ,
                 that
                 follow
                 the
                 Sublapsarian
                 mode
                 ,
                 as
                 Davenant
                 ,
                 &c.
                 speak
                 of
                 Sin
                 as
                 a
                 commun
                 condition
                 belonging
                 to
                 the
                 whole
                 masse
                 of
                 corrupt
                 nature
                 ,
                 yet
                 they
                 allow
                 not
                 of
                 any
                 
                   distinctive
                   condition
                
                 or
                 
                   formal
                   cause
                
                 or
                 motive
                 ,
                 which
                 should
                 incline
                 the
                 divine
                 wil
                 to
                 reprobate
                 one
                 rather
                 than
                 another
                 :
                 for
                 nothing
                 can
                 move
                 the
                 divine
                 Wil
                 ,
                 but
                 what
                 is
                 some
                 way
                 antecedent
                 to
                 it
                 :
                 Now
                 the
                 consideration
                 of
                 al
                 sin
                 is
                 subsequent
                 to
                 some
                 act
                 of
                 Gods
                 Wil.
                 (
                 2
                 )
                 Prop.
                 
                   The
                   act
                   of
                   Reprobation
                   is
                   not
                   merely
                   negative
                   ,
                   but
                   positive
                   and
                   efficacious
                   .
                
                 It
                 's
                 granted
                 ,
                 that
                 some
                 of
                 our
                 Divines
                 make
                 mention
                 of
                 a
                 negative
                 act
                 of
                 Reprobation
                 ,
                 which
                 they
                 terme
                 Non-election
                 ,
                 or
                 Preterition
                 ,
                 yet
                 hereby
                 they
                 intend
                 not
                 a
                 
                   suspense
                   act
                
                 of
                 the
                 Divine
                 wil
                 ,
                 but
                 include
                 also
                 a
                 positive
                 efficacious
                 act
                 .
                 Thus
                 
                   Jansenius
                   ,
                   August
                   .
                   de
                   Grat.
                   Christi
                   ,
                   l.
                   10.
                   c.
                   2.
                   pag.
                
                 420.
                 proves
                 out
                 of
                 
                   Augustin
                   ,
                   That
                   Gods
                   negative
                   Reprobation
                   is
                   positive
                   .
                
                 So
                 
                   Davenant
                   ,
                   Dissert
                   .
                   de
                   Elect.
                   &
                   Reprob
                   .
                
                 p.
                 113.
                 
                 
                   But
                   we
                   must
                   take
                   heed
                
                 ,
                 saith
                 he
                 ,
                 
                   lest
                   with
                
                 Scotus
                 
                   we
                   think
                   ,
                   that
                   the
                   Wil
                   of
                   God
                   in
                   regard
                   of
                   Reprobates
                   ,
                   which
                   he
                   electes
                   not
                   but
                   passeth
                   by
                   ,
                   is
                   merely
                   negative
                   :
                   for
                   in
                   this
                   very
                   act
                   ,
                   which
                   we
                   expresse
                   by
                   a
                   Negation
                   ,
                   is
                   contained
                   an
                   expresse
                   and
                   affirmate
                   Wil
                   of
                   God.
                
                 So
                 in
                 his
                 Determinations
                 ,
                 Quaest
                 .
                 25.
                 p.
                 117.
                 he
                 tels
                 us
                 ,
                 
                   That
                   it
                   's
                   most
                   certain
                   ,
                   there
                   can
                   be
                   no
                   Decree
                   permitting
                   sin
                   ,
                   to
                   which
                   there
                   doth
                   not
                   adhere
                   some
                   efficacious
                   Decree
                   .
                
                 And
                 p.
                 118.
                 he
                 instructs
                 us
                 ,
                 
                   That
                   this
                   Decree
                   of
                   permitting
                   sin
                   is
                   efficacious
                   ,
                   not
                   in
                   a
                   way
                   of
                   efficience
                   ,
                   
                   but
                   by
                   directing
                   and
                   ordaining
                   to
                   extract
                   good
                   out
                   of
                   evil
                   .
                
                 (
                 3
                 )
                 Prop.
                 
                   In
                   the
                   mater
                   of
                   Reprobation
                   God
                   is
                   considered
                   as
                   a
                   soverain
                   Absolute
                   Lord
                   ,
                   not
                   as
                   a
                   Righteous
                   Judge
                   .
                
                 The
                 Pelagians
                 ,
                 Molinists
                 ,
                 Arminians
                 ,
                 and
                 New
                 Methodists
                 consider
                 God
                 in
                 the
                 act
                 of
                 Reprobation
                 as
                 a
                 just
                 Judge
                 ,
                 not
                 as
                 a
                 supreme
                 absolute
                 Lord
                 :
                 whence
                 they
                 conclude
                 ,
                 that
                 it
                 is
                 unjust
                 with
                 God
                 to
                 reprobate
                 any
                 but
                 on
                 the
                 prevision
                 of
                 their
                 sins
                 ;
                 not
                 considering
                 ,
                 that
                 Reprobation
                 is
                 not
                 an
                 act
                 inflicting
                 punishment
                 ,
                 but
                 of
                 denying
                 Benefits
                 ,
                 wherein
                 the
                 Libertie
                 and
                 Dominion
                 of
                 God
                 is
                 only
                 to
                 be
                 attended
                 ;
                 according
                 to
                 that
                 of
                 the
                 Apostle
                 ,
                 
                   Rom.
                   9.
                   21.
                   
                   Has
                   not
                   the
                   Potter
                   power
                   over
                   the
                   clay
                   ,
                
                 &
                 c
                 ?
                 What
                 is
                 soverain
                 Dominion
                 ,
                 but
                 an
                 absolute
                 right
                 to
                 dispose
                 of
                 what
                 is
                 our
                 own
                 ?
                 And
                 shal
                 we
                 not
                 allow
                 the
                 same
                 Dominion
                 to
                 God
                 ,
                 which
                 is
                 allowed
                 to
                 the
                 Potter
                 over
                 his
                 Clay
                 ?
                 Is
                 the
                 soverain
                 Lord
                 tied
                 to
                 his
                 Creature
                 by
                 any
                 Law
                 ,
                 more
                 than
                 what
                 is
                 in
                 his
                 own
                 nature
                 and
                 wil
                 ?
                 Hence
                 it
                 follows
                 ,
                 (
                 4
                 )
                 
                   That
                   the
                   Decree
                   of
                   Reprobation
                   is
                   most
                   absolute
                   and
                   Independent
                   as
                   to
                   al
                   distinctive
                   conditions
                   or
                   causes
                   in
                   man.
                
                 Thus
                 
                   Jansenius
                   ,
                   August
                   .
                   de
                   Grat.
                   Christi
                   ,
                
                 l.
                 10.
                 c.
                 4.
                 p.
                 423.
                 proves
                 out
                 of
                 
                   Augustin
                   ,
                   That
                   the
                   absolute
                   Wil
                   of
                   God
                   is
                   the
                   alone
                   cause
                   of
                   Reprobation
                   .
                
                 And
                 Augustin
                 complains
                 ,
                 
                   That
                   it
                   is
                   a
                   great
                   injurie
                   to
                   God
                   ,
                   when
                   men
                   search
                   for
                   causes
                   of
                   things
                   superior
                   to
                   his
                   soverain
                   Wil
                   :
                   for
                   his
                   Wil
                   is
                   such
                   a
                   supreme
                   Rule
                   of
                   Justice
                   ,
                   as
                   that
                   whatever
                   he
                   wils
                   is
                   for
                   that
                   very
                   reason
                   ,
                   because
                   he
                   wils
                   it
                   ,
                   to
                   be
                   accounted
                   just
                   .
                
                 So
                 
                   Bradwardine
                   ,
                   de
                   Causa
                   Dei
                
                 ,
                 l.
                 1.
                 c.
                 47.
                 proves
                 strongly
                 ,
                 
                   That
                   albeit
                   God
                   punisheth
                   no
                   man
                   eternally
                   without
                   sin
                   committed
                   in
                   time
                   ;
                   yet
                   he
                   doth
                   not
                   eternally
                   reprobate
                   any
                   for
                   sin
                   as
                   a
                   Cause
                   antecedently
                   moving
                   his
                   divine
                   Wil.
                
                 So
                 
                   Alvarez
                   ,
                   de
                   Auxil
                   .
                   Disput
                   .
                
                 109.
                 3
                 a
                 Conclus
                 .
                 
                   The
                   positive
                   act
                   ,
                   whereby
                   God
                   from
                   eternitie
                   would
                   not
                   admit
                   some
                   into
                   his
                   Kingdome
                   ,
                   was
                   not
                   conditionate
                   ,
                   but
                   absolute
                   ,
                   antecedent
                   ,
                   in
                   a
                   moment
                   of
                   Reason
                   ,
                   to
                   the
                   il
                   use
                   of
                   Free-wil
                   .
                   And
                   it
                   is
                   proved
                   ,
                   [
                   1
                   ]
                   Because
                   there
                   can
                   be
                   no
                   cause
                   of
                   Reprobation
                   .
                   [
                   2
                   ]
                   Because
                   supernatural
                   Beatitude
                   is
                   not
                   due
                   to
                   any
                   upon
                   the
                   account
                   of
                   natural
                   improvements
                   :
                   Therefore
                   God
                   could
                   from
                   al
                   eternitie
                   without
                   any
                   Injurie
                   ,
                   before
                   the
                   Prescience
                   of
                   the
                   good
                   or
                   il
                   use
                   of
                   free-wil
                   ,
                   elect
                   some
                   to
                   life
                   eternal
                   ,
                   and
                   by
                   a
                   positive
                   act
                   wil
                   not
                   to
                   admit
                   others
                   .
                
                 And
                 our
                 Divines
                 generally
                 grant
                 ,
                 
                   That
                   there
                   can
                   be
                   no
                   other
                   cause
                   assigned
                   of
                   Reprobation
                   ,
                   than
                   the
                   absolute
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   or
                   good
                   pleasure
                   of
                   God.
                   
                
              
               
                 But
                 none
                 is
                 more
                 categoric
                 and
                 positive
                 in
                 this
                 ,
                 than
                 judicious
                 
                 Davenant
                 ,
                 (
                 who
                 yet
                 in
                 some
                 points
                 came
                 nigh
                 the
                 new
                 Methodists
                 )
                 
                 in
                 his
                 incomparable
                 Animadversions
                 
                   on
                   Gods
                   love
                   to
                   mankind
                
                 .
                 Wherein
                 he
                 doth
                 puissantly
                 defend
                 the
                 following
                 particulars
                 greatly
                 conducing
                 to
                 the
                 establishment
                 of
                 our
                 Hypothesis
                 .
                 [
                 1
                 ]
                 
                   That
                   Gods
                   secret
                   wil
                   of
                   good
                   pleasure
                   is
                   very
                   different
                   from
                   his
                   reveled
                   ,
                   preceptive
                   ,
                   complacential
                   wil
                   ,
                
                 as
                 pag.
                 221
                 ,
                 349
                 ,
                 376.
                 
                 [
                 2
                 ]
                 
                   That
                   Gods
                   reveled
                   ,
                   complacential
                   ,
                   approbative
                   wil
                   is
                   the
                   measure
                   of
                   our
                   dutie
                   ,
                   but
                   not
                   of
                   Gods
                   decrees
                   or
                   operations
                   ,
                
                 pag.
                 222
                 ,
                 356
                 ,
                 391
                 ,
                 399.
                 
                 [
                 3
                 ]
                 
                   That
                   Gods
                   beneplacite
                   wil
                   or
                   good
                   pleasure
                   is
                   only
                   properly
                   his
                   wil
                   ,
                
                 pag.
                 392.
                 
                 [
                 4
                 ]
                 
                   That
                   Gods
                   beneplacite
                   wil
                   or
                   good
                   pleasure
                   is
                   moved
                   by
                   nothing
                   but
                   itself
                   ,
                
                 pag.
                 375
                 ,
                 376.
                 
                 [
                 5
                 ]
                 
                   That
                   the
                   absolute
                   Decrees
                   of
                   God
                   contradict
                   not
                   general
                   conditional
                   promisses
                   of
                   life
                   and
                   threats
                   of
                   death
                   ,
                
                 pag.
                 241
                 ,
                 332
                 ,
                 375
                 ,
                 387
                 ,
                 398.
                 
                 [
                 6
                 ]
                 
                   That
                   God
                   may
                   be
                   said
                   ,
                   according
                   to
                   his
                   wil
                   of
                   complacence
                   and
                   approbation
                   ,
                   to
                   intend
                   the
                   salvation
                   of
                   sinners
                   ,
                   yea
                   Reprobates
                   ,
                   by
                   providing
                   the
                   means
                   of
                   grace
                   conducing
                   thereto
                   ,
                
                 pag.
                 271
                 ,
                 376
                 ,
                 394.
                 
                 [
                 7
                 ]
                 
                   That
                   the
                   externe
                   means
                   and
                   offers
                   of
                   grace
                   must
                   be
                   measured
                   and
                   interpreted
                   according
                   to
                   the
                   knowen
                   nature
                   of
                   the
                   means
                   ,
                   not
                   the
                   unknowen
                   wil
                   of
                   God
                   ,
                
                 pag.
                 353.
                 
                 [
                 8
                 ]
                 
                   That
                   God
                   ,
                   by
                   his
                   approbative
                   complacential
                   wil
                   unfeignedly
                   wils
                   what
                   he
                   commands
                   ,
                
                 pag.
                 329
                 ,
                 393
                 ,
                 394
                 ,
                 401.
                 
                 [
                 9
                 ]
                 
                   That
                   al
                   under
                   the
                   means
                   of
                   grace
                   are
                   under
                   some
                   remote
                   conditional
                   possibilitie
                   of
                   salvation
                   ,
                
                 pag.
                 256
                 ,
                 257.
                 
                 [
                 10
                 ]
                 
                   That
                   Gods
                   evangelic
                   ,
                   providential
                   intention
                   of
                   saving
                   sinners
                   is
                   oft
                   frustrated
                   as
                   to
                   its
                   events
                   by
                   mans
                   sin
                   ,
                   although
                   his
                   decretive
                   beneplacite
                   intention
                   is
                   never
                   frustrated
                   ,
                
                 p.
                 377
                 ,
                 381
                 ,
                 387
                 ,
                 388
                 ,
                 395.
                 
                 [
                 11
                 ]
                 
                   That
                   absolute
                   Election
                   and
                   Reprobation
                   may
                   stand
                   with
                   a
                   possibilitie
                   to
                   contrary
                   events
                   ,
                   though
                   not
                   with
                   contrary
                   events
                   ,
                
                 pag.
                 240
                 ,
                 333
                 ,
                 341
                 ,
                 360
                 ,
                 402
                 ,
                 253.
                 
                 [
                 12
                 ]
                 
                   That
                   absolute
                   Decrees
                   oppose
                   not
                   the
                   Justice
                   of
                   God
                   ;
                   with
                   its
                   difference
                   from
                   that
                   of
                   men
                   ,
                
                 pag.
                 232
                 ,
                 321
                 ,
                 336
                 ,
                 339
                 ,
                 342.
                 
                 [
                 13
                 ]
                 
                   That
                   absolute
                   Decrees
                   oppose
                   not
                   Gods
                   Holinesse
                   ,
                
                 pag.
                 240-272
                 .
                 [
                 14
                 ]
                 
                   That
                   absolute
                   Decrees
                   oppose
                   not
                   the
                   Mercie
                   of
                   God
                   ,
                
                 pag.
                 277-310
                 .
                 [
                 15
                 ]
                 
                   That
                   mere
                   conditional
                   Decrees
                   are
                   inconsistent
                   with
                   Gods
                   soverain
                   Being
                   and
                   Independence
                   ,
                
                 pag.
                 226.
                 
                 [
                 16
                 ]
                 
                   That
                   absolute
                   Reprobation
                   is
                   not
                   repugnant
                   to
                   Gods
                   Truth
                   ,
                
                 pag.
                 349-362
                 .
                 [
                 17
                 ]
                 
                   That
                   absolute
                   Reprobation
                   takes
                   not
                   away
                   the
                   end
                   and
                   use
                   of
                   Gods
                   gifts
                   ,
                
                 pag.
                 374-404
                 .
                 [
                 18
                 ]
                 
                   That
                   absolute
                   Reprobation
                   leaves
                   no
                   man
                   under
                   an
                   absolute
                   necessitie
                   or
                   compulsion
                   to
                   sin
                   ,
                
                 pag.
                 253.
                 
                 [
                 19
                 ]
                 
                   Let
                   Reprobation
                   be
                   absolute
                   or
                   conditional
                   it
                   leaves
                   the
                   same
                   possibilitie
                   and
                   libertie
                   to
                   the
                   Agents
                   ,
                
                 pag.
                 333
                 ,
                 340
                 ,
                 341
                 ,
                 351
                 ,
                 360.
                 
                 [
                 20
                 ]
                 
                   That
                   the
                   Arminians
                   grant
                   an
                   absolute
                   ,
                   immutable
                   ,
                   fixed
                   Decree
                   of
                   Reprobation
                   ,
                   which
                   admits
                   the
                   same
                   objections
                   that
                   they
                   urge
                   against
                   the
                   Calvinists
                   ,
                
                 p.
                 302
                 ,
                 
                 332
                 ,
                 333
                 ,
                 340
                 ,
                 351
                 ,
                 354
                 ,
                 400
                 ,
                 418
                 ,
                 419.
                 
                 [
                 21
                 ]
                 
                   Infallible
                   Prescience
                   granted
                   by
                   the
                   Arminians
                   infers
                   as
                   much
                   necessitie
                   on
                   the
                   wil
                   ,
                   and
                   compulsion
                   to
                   sin
                   as
                   absolute
                   Reprobation
                   ,
                
                 pag.
                 418
                 ,
                 419
                 ,
                 442
                 ,
                 462.
                 
                 [
                 22
                 ]
                 Lastly
                 ,
                 he
                 shews
                 us
                 ,
                 
                   What
                   is
                   the
                   right
                   use
                   and
                   abuse
                   of
                   absolute
                   Decrees
                   ,
                
                 pag.
                 454-526
                 .
                 These
                 Propositions
                 clearly
                 and
                 fully
                 explicated
                 by
                 our
                 judicious
                 Davenant
                 give
                 great
                 evidence
                 and
                 demonstration
                 to
                 our
                 Hypothesis
                 ,
                 as
                 also
                 distinct
                 solution
                 to
                 the
                 objections
                 of
                 our
                 Opponents
                 ,
                 of
                 which
                 hereafter
                 ,
                 Chap.
                 6.
                 
              
               
                 §
                 .
                 4.
                 
                 Our
                 next
                 Argument
                 shal
                 be
                 taken
                 from
                 
                   Divine
                   Concurse
                
                 ,
                 
                 
                   its
                   Principe
                   ,
                   Nature
                   ,
                   and
                   Efficace
                
                 ;
                 the
                 explication
                 whereof
                 wil
                 give
                 us
                 a
                 ful
                 demonstration
                 of
                 our
                 Hypothesis
                 ;
                 which
                 we
                 shal
                 endeavor
                 to
                 lay
                 down
                 in
                 the
                 following
                 Particulars
                 .
              
               
                 1.
                 
                 That
                 God
                 predetermines
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 or
                 
                 entitative
                 act
                 of
                 that
                 which
                 is
                 sinful
                 ,
                 may
                 be
                 demonstrated
                 from
                 the
                 
                   Principe
                   of
                   al
                   Divine
                   Concurse
                
                 .
                 What
                 is
                 the
                 active
                 principe
                 of
                 al
                 Divine
                 Concurse
                 ,
                 but
                 the
                 Divine
                 wil
                 ?
                 Doth
                 not
                 sacred
                 Pagine
                 expressely
                 speak
                 so
                 much
                 ?
                 So
                 Eph.
                 1.
                 11.
                 
                 
                   Who
                   worketh
                   althings
                   after
                   the
                   counsel
                   of
                   his
                   own
                   wil.
                
                 And
                 more
                 particularly
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 it
                 's
                 said
                 ,
                 Act.
                 4.
                 28.
                 that
                 those
                 who
                 crucified
                 our
                 Lord
                 ,
                 
                   did
                   acte
                   but
                   what
                   Gods
                   hand
                   ,
                   or
                   wil
                   and
                   counsel
                   predetermined
                   to
                   be
                   done
                   ,
                
                 of
                 which
                 before
                 .
                 And
                 Strangius
                 himself
                 grants
                 us
                 ,
                 lib.
                 1.
                 cap.
                 11.
                 pag.
                 63.
                 
                 
                   That
                   concurse
                   ,
                   as
                   to
                   its
                   prime
                   act
                   is
                   in
                   God
                   ,
                   and
                   the
                   same
                   with
                   God.
                
                 Now
                 such
                 is
                 the
                 Omnipotence
                 of
                 
                 the
                 Divine
                 wil
                 ,
                 that
                 althings
                 must
                 necessarily
                 be
                 done
                 ,
                 which
                 he
                 wils
                 to
                 be
                 done
                 ,
                 and
                 in
                 that
                 manner
                 as
                 he
                 wils
                 them
                 ,
                 as
                 Aquinas
                 wel
                 determines
                 .
                 How
                 then
                 is
                 it
                 possible
                 ,
                 but
                 that
                 if
                 God
                 wil
                 that
                 the
                 substrate
                 mater
                 of
                 sin
                 existe
                 ,
                 it
                 must
                 necessarily
                 existe
                 ,
                 and
                 in
                 that
                 manner
                 as
                 he
                 wils
                 it
                 ?
                 Can
                 any
                 person
                 or
                 thing
                 resiste
                 the
                 Divine
                 efficacious
                 wil
                 ?
                 And
                 what
                 is
                 al
                 active
                 concurse
                 but
                 the
                 determination
                 of
                 the
                 same
                 efficacious
                 wil
                 ?
                 See
                 more
                 of
                 Gods
                 wil
                 being
                 the
                 spring
                 and
                 principe
                 of
                 Divine
                 concurse
                 ,
                 
                   Court
                   Gent.
                   P.
                
                 4.
                 
                 B.
                 2.
                 
                 C.
                 7.
                 
                 §
                 .
                 3.
                 
              
               
                 2.
                 
                 That
                 God
                 predetermines
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 
                 sin
                 may
                 be
                 demonstrated
                 from
                 the
                 nature
                 of
                 Divine
                 concurse
                 as
                 to
                 its
                 
                   Totalitie
                   ,
                   Vniversalitie
                   as
                   to
                   effects
                   ,
                   Particularitie
                   as
                   to
                   manner
                   of
                   working
                   ,
                   Immediation
                   ,
                   Antecedence
                   ,
                   and
                   soverain
                   absolute
                   Independence
                   .
                
                 (
                 1
                 )
                 The
                 Totalitie
                 of
                 Divine
                 concurse
                 sufficiently
                 demonstrates
                 
                 its
                 predetermination
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 That
                 Gods
                 concurse
                 to
                 al
                 second
                 causes
                 ,
                 acts
                 ,
                 and
                 effects
                 is
                 total
                 we
                 have
                 sufficiently
                 demonstrated
                 ,
                 
                   Court
                   Gent.
                   P.
                
                 4.
                 
                 B.
                 2.
                 
                 C.
                 7.
                 pag.
                 417.
                 
                 
                 Thus
                 much
                 is
                 also
                 granted
                 by
                 
                   Strangius
                   ,
                   lib.
                
                 1.
                 cap.
                 10.
                 pag.
                 55.
                 
                 where
                 he
                 assertes
                 ,
                 
                   That
                   the
                   whole
                   action
                   dependes
                   on
                   God
                   ,
                   as
                   also
                   on
                   the
                   creature
                   ;
                   otherwise
                   God
                   should
                   not
                   concur
                   immediately
                   :
                
                 Though
                 I
                 am
                 not
                 ignorant
                 that
                 a
                 Divine
                 of
                 name
                 among
                 us
                 ,
                 as
                 also
                 of
                 the
                 same
                 partie
                 with
                 Strangius
                 ,
                 denies
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 to
                 be
                 total
                 ;
                 yet
                 because
                 he
                 is
                 singular
                 therein
                 ,
                 and
                 different
                 from
                 his
                 own
                 partie
                 ,
                 I
                 shal
                 take
                 it
                 for
                 granted
                 ,
                 
                   that
                   Gods
                   concurse
                   is
                   total
                
                 ,
                 and
                 thence
                 endeavor
                 to
                 prove
                 its
                 predetermining
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 For
                 if
                 God
                 totally
                 concur
                 to
                 the
                 substrate
                 act
                 of
                 sin
                 ,
                 must
                 he
                 not
                 also
                 concur
                 to
                 the
                 wil
                 that
                 puts
                 forth
                 that
                 act
                 ?
                 And
                 if
                 God
                 concur
                 to
                 the
                 wil
                 in
                 the
                 production
                 of
                 the
                 act
                 ,
                 must
                 he
                 not
                 also
                 necessarily
                 determine
                 the
                 wil
                 to
                 that
                 act
                 ?
                 That
                 Gods
                 total
                 concurse
                 doth
                 not
                 only
                 reach
                 the
                 act
                 and
                 effect
                 ,
                 but
                 also
                 the
                 wil
                 itself
                 is
                 granted
                 by
                 
                   Strangius
                   ,
                   lib.
                
                 2.
                 cap.
                 6.
                 pag.
                 171.
                 
                 
                   Neither
                   ,
                   faith
                   he
                   ,
                   do
                   we
                   say
                   ,
                   that
                   the
                   Concurse
                   of
                   God
                   doth
                   reach
                   only
                   the
                   effect
                   ,
                   but
                   not
                   the
                   efficient
                   cause
                   ,
                   sithat
                   the
                   very
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   Energie
                   of
                   the
                   second
                   cause
                   must
                   be
                   from
                   God
                   ;
                   and
                   the
                   action
                   is
                   not
                   lesse
                   an
                   effect
                   than
                   the
                   work
                   ,
                   &c.
                   
                
              
               
                 (
                 2
                 )
                 The
                 Vniversalitie
                 of
                 Divine
                 concurse
                 as
                 to
                 al
                 effects
                 whatsoever
                 
                 gives
                 us
                 a
                 further
                 demonstration
                 of
                 its
                 efficacious
                 predetermination
                 as
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 .
                 That
                 Divine
                 concurse
                 is
                 universally
                 extensive
                 to
                 al
                 acts
                 of
                 the
                 wil
                 ,
                 as
                 wel
                 as
                 to
                 al
                 other
                 objects
                 ,
                 by
                 giving
                 forces
                 and
                 assistances
                 to
                 faculties
                 ,
                 exciting
                 and
                 appling
                 them
                 to
                 their
                 acts
                 ,
                 and
                 ordering
                 them
                 so
                 as
                 that
                 they
                 may
                 in
                 the
                 best
                 manner
                 reach
                 their
                 ends
                 ,
                 we
                 have
                 copiosely
                 demonstrated
                 ,
                 
                   Court
                   Gent.
                   Part
                
                 4.
                 
                 Book
                 2.
                 
                 Chap.
                 7.
                 
                 §
                 .
                 2.
                 pag.
                 296
                 ,
                 297.
                 
                 And
                 doth
                 not
                 this
                 sufficiently
                 demonstrate
                 Gods
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 to
                 be
                 predeterminative
                 ?
                 Yea
                 ,
                 to
                 speak
                 properly
                 ,
                 is
                 there
                 ,
                 or
                 can
                 there
                 be
                 any
                 real
                 efficience
                 ,
                 influxe
                 ,
                 or
                 concurse
                 sent
                 forth
                 by
                 God
                 as
                 the
                 prime
                 universal
                 cause
                 of
                 althings
                 ,
                 which
                 is
                 not
                 predeterminative
                 ?
                 To
                 talke
                 of
                 an
                 universal
                 general
                 concurse
                 of
                 God
                 ,
                 which
                 immediately
                 influenceth
                 the
                 wil
                 and
                 al
                 its
                 natural
                 acts
                 ,
                 and
                 yet
                 doth
                 not
                 predetermine
                 ,
                 
                   i.
                   e.
                
                 excite
                 and
                 applie
                 the
                 wil
                 to
                 its
                 act
                 ,
                 what
                 is
                 it
                 but
                 pure
                 non-sense
                 and
                 virtual
                 contradiction
                 ?
              
               
                 (
                 3
                 )
                 The
                 Particularitie
                 of
                 Gods
                 concurse
                 as
                 to
                 its
                 manner
                 of
                 
                 working
                 doth
                 also
                 invictly
                 demonstrate
                 its
                 predetermination
                 as
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 .
                 Divine
                 concurse
                 ,
                 albeit
                 it
                 be
                 universal
                 as
                 to
                 the
                 extent
                 of
                 its
                 object
                 ,
                 yet
                 it
                 's
                 most
                 particular
                 and
                 proper
                 as
                 to
                 its
                 manner
                 of
                 working
                 .
                 Our
                 Adversaries
                 generally
                 ,
                 both
                 
                 Pelagians
                 ,
                 Molinists
                 ,
                 Arminians
                 ,
                 and
                 New
                 Methodists
                 talke
                 much
                 of
                 a
                 general
                 indifferent
                 concurse
                 ,
                 alike
                 commun
                 to
                 al
                 effects
                 ,
                 and
                 determinable
                 by
                 its
                 substrate
                 mater
                 ;
                 as
                 the
                 general
                 influence
                 of
                 the
                 Sun
                 is
                 determinable
                 by
                 the
                 mater
                 it
                 workes
                 on
                 .
                 But
                 ,
                 alas
                 !
                 how
                 unbecoming
                 and
                 incongruous
                 to
                 the
                 Divine
                 perfections
                 is
                 such
                 a
                 general
                 indifferent
                 concurse
                 ?
                 Doth
                 not
                 this
                 make
                 the
                 first
                 cause
                 to
                 be
                 second
                 ,
                 because
                 dependent
                 ;
                 and
                 the
                 second
                 cause
                 first
                 ,
                 because
                 independent
                 ?
                 And
                 doth
                 it
                 not
                 hence
                 also
                 necessarily
                 follow
                 ,
                 that
                 the
                 first
                 cause
                 may
                 ,
                 by
                 the
                 indisposition
                 of
                 the
                 mater
                 or
                 resistence
                 of
                 second
                 Agents
                 ,
                 be
                 frustrated
                 of
                 its
                 intended
                 effect
                 ?
                 What
                 more
                 expressely
                 overthrows
                 the
                 soverain
                 Dominion
                 and
                 universal
                 Concurse
                 of
                 God
                 ,
                 than
                 such
                 a
                 general
                 indifferent
                 Concurse
                 ?
                 And
                 yet
                 is
                 not
                 this
                 one
                 of
                 the
                 most
                 plausible
                 subterfuges
                 our
                 Adversaries
                 have
                 to
                 shelter
                 themselves
                 under
                 ?
                 They
                 object
                 ,
                 If
                 God
                 should
                 by
                 a
                 particular
                 predeterminative
                 concurse
                 determine
                 the
                 wil
                 to
                 act
                 in
                 sins
                 intrinsecally
                 evil
                 ,
                 as
                 the
                 hatred
                 of
                 God
                 ,
                 or
                 the
                 like
                 ,
                 then
                 the
                 specification
                 of
                 the
                 act
                 and
                 moral
                 determination
                 of
                 it
                 to
                 its
                 particular
                 object
                 would
                 be
                 from
                 God
                 ;
                 and
                 so
                 God
                 inevitably
                 should
                 be
                 the
                 Author
                 of
                 sin
                 .
                 This
                 is
                 their
                 principal
                 and
                 indeed
                 their
                 only
                 objection
                 worth
                 a
                 naming
                 against
                 our
                 Hypothesis
                 ;
                 to
                 which
                 we
                 intend
                 a
                 more
                 ful
                 answer
                 in
                 the
                 next
                 Chapter
                 ,
                 §
                 .
                 1.
                 at
                 present
                 let
                 this
                 suffice
                 ,
                 [
                 1
                 ]
                 We
                 say
                 not
                 ,
                 that
                 God
                 is
                 a
                 
                   particular
                   cause
                
                 ,
                 but
                 universal
                 ,
                 working
                 in
                 and
                 by
                 a
                 particular
                 concurse
                 suitable
                 to
                 the
                 indigence
                 of
                 the
                 mater
                 it
                 workes
                 on
                 .
                 [
                 2
                 ]
                 We
                 say
                 not
                 ,
                 that
                 this
                 particular
                 Concurse
                 of
                 God
                 doth
                 
                   morally
                   specifie
                
                 ,
                 or
                 determine
                 the
                 sinful
                 act
                 to
                 its
                 object
                 ,
                 but
                 only
                 physically
                 individuate
                 or
                 naturally
                 modifie
                 the
                 substrate
                 mater
                 of
                 the
                 sinful
                 act
                 .
                 This
                 is
                 incomparably
                 wel
                 explicated
                 by
                 Dr.
                 
                   Samuel
                   Ward
                
                 ,
                 that
                 great
                 Professor
                 of
                 Theologie
                 ,
                 in
                 his
                 Determination
                 of
                 Gods
                 Concurse
                 ,
                 pag.
                 117.
                 where
                 he
                 strongly
                 demonstrates
                 ,
                 
                   That
                   the
                   previous
                   Concurse
                   of
                   God
                   ,
                   as
                   the
                   first
                   cause
                   ,
                   doth
                   in
                   its
                   way
                   modifie
                   and
                   determine
                   al
                   the
                   actions
                   of
                   second
                   causes
                   :
                
                 and
                 if
                 so
                 ,
                 then
                 surely
                 the
                 substrate
                 entitative
                 act
                 of
                 sin
                 ,
                 as
                 hereafter
                 .
                 [
                 3
                 ]
                 That
                 general
                 indifferent
                 concurse
                 ,
                 which
                 our
                 Adversaries
                 so
                 warmly
                 contend
                 for
                 ,
                 sithat
                 they
                 grant
                 it
                 to
                 be
                 causative
                 and
                 influential
                 on
                 the
                 sinful
                 act
                 ,
                 doth
                 equally
                 infer
                 God
                 to
                 be
                 the
                 Author
                 of
                 sin
                 ,
                 as
                 our
                 predeter
                 minative
                 concurse
                 .
                 For
                 if
                 it
                 be
                 causative
                 and
                 effective
                 of
                 the
                 act
                 ,
                 then
                 surely
                 of
                 that
                 individual
                 act
                 ,
                 as
                 determined
                 to
                 such
                 an
                 object
                 :
                 for
                 to
                 talke
                 of
                 its
                 concurrence
                 to
                 the
                 act
                 
                   in
                   genere
                   ,
                   in
                   the
                   general
                   ,
                
                 and
                 not
                 
                   in
                   individuo
                
                 ,
                 in
                 its
                 individual
                 determination
                 
                 to
                 its
                 object
                 ,
                 is
                 such
                 an
                 absurditie
                 in
                 Philosophie
                 ,
                 that
                 al
                 awakened
                 Philosophers
                 wil
                 decrie
                 it
                 :
                 for
                 what
                 Tyro
                 cannot
                 informe
                 us
                 ,
                 that
                 al
                 physical
                 acts
                 are
                 
                   suppositorum
                   ,
                   of
                   individual
                   singular
                   substances
                   ,
                
                 and
                 so
                 without
                 al
                 peradventure
                 individual
                 and
                 singular
                 :
                 and
                 if
                 so
                 ,
                 then
                 must
                 not
                 their
                 general
                 concurse
                 reach
                 not
                 only
                 the
                 action
                 in
                 general
                 ,
                 but
                 also
                 individually
                 considered
                 ,
                 as
                 relating
                 to
                 its
                 object
                 ,
                 not
                 morally
                 ,
                 but
                 physically
                 ?
                 And
                 wil
                 it
                 not
                 hence
                 follow
                 ,
                 that
                 their
                 general
                 concurse
                 is
                 causative
                 of
                 the
                 entitative
                 act
                 ,
                 as
                 determined
                 to
                 its
                 object
                 ,
                 and
                 so
                 makes
                 God
                 the
                 Author
                 of
                 sin
                 ,
                 as
                 much
                 ,
                 at
                 least
                 as
                 wel
                 as
                 our
                 predeterminative
                 concurse
                 ,
                 as
                 more
                 fully
                 Chap.
                 6.
                 
                 §
                 .
                 1.
                 
                 Of
                 the
                 particularitie
                 of
                 Divine
                 Concurse
                 see
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   
                   C.
                
                 7.
                 
                 §
                 .
                 4.
                 
              
               
                 (
                 4
                 )
                 The
                 Immediation
                 of
                 Divine
                 Concurse
                 strongly
                 demonstrates
                 
                 the
                 predetermination
                 of
                 the
                 wil
                 as
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 thereby
                 .
                 Our
                 Adversaries
                 generally
                 ,
                 both
                 Jesuites
                 ,
                 Arminians
                 ,
                 and
                 new
                 Methodists
                 ,
                 excepting
                 some
                 very
                 few
                 that
                 adhere
                 to
                 Durandus
                 ,
                 grant
                 an
                 immediate
                 concurse
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ;
                 which
                 if
                 wel
                 followed
                 wil
                 necessarily
                 infer
                 predeterminative
                 concurse
                 ,
                 specially
                 according
                 to
                 the
                 concessions
                 of
                 the
                 new
                 Methodists
                 ;
                 who
                 say
                 ,
                 
                   That
                   this
                   immediate
                   concurse
                   reacheth
                   not
                   only
                   the
                   effect
                   and
                   act
                   ,
                
                 (
                 which
                 the
                 Jesuites
                 and
                 Arminians
                 grant
                 )
                 but
                 also
                 the
                 very
                 wil
                 itself
                 ,
                 as
                 the
                 immediate
                 efficient
                 of
                 the
                 act
                 .
                 Touching
                 this
                 immediate
                 Concurse
                 see
                 
                   Strangius
                   ,
                   lib.
                   1.
                   cap.
                   10.
                   pag.
                
                 54
                 ,
                 &c.
                 &
                 
                   lib.
                   2.
                   cap.
                   5.
                   pag.
                
                 163.
                 
                 And
                 among
                 the
                 Jesuites
                 none
                 has
                 more
                 acutely
                 demonstrated
                 this
                 ,
                 than
                 
                   Suarez
                   ,
                   Metaphys
                   .
                   Disp
                   .
                   22.
                   
                   Sect.
                
                 1.
                 and
                 our
                 Country-man
                 
                   Campton
                   Carleton
                
                 ,
                 in
                 his
                 
                   Philos
                   .
                   Vnivers
                   .
                   Disp
                   .
                   28.
                   
                   Sect.
                   2
                   ,
                   3.
                   pag.
                
                 &
                 
                   Disput
                   .
                   29.
                   
                   Sect.
                   1
                   ,
                   2.
                   pag.
                
                 323
                 ,
                 324.
                 where
                 he
                 demonstrates
                 strongly
                 ,
                 against
                 
                   Lud.
                   à
                   Dola
                   ,
                   That
                   God
                   immediately
                   together
                   with
                   the
                   creature
                   produceth
                   the
                   very
                   act
                   of
                   sin
                   .
                
                 Now
                 hence
                 we
                 thus
                 argue
                 :
                 If
                 God
                 ,
                 together
                 with
                 the
                 human
                 wil
                 ,
                 immediately
                 produceth
                 the
                 very
                 act
                 of
                 sin
                 ,
                 then
                 certainly
                 he
                 must
                 of
                 necessitie
                 predetermine
                 the
                 wil
                 to
                 that
                 entitative
                 act
                 :
                 For
                 suppose
                 the
                 sinful
                 act
                 be
                 
                   motus
                   primò
                   primus
                
                 ,
                 as
                 they
                 phrase
                 it
                 ,
                 or
                 a
                 mere
                 simple
                 volition
                 of
                 the
                 wil
                 ,
                 how
                 is
                 it
                 possible
                 ,
                 that
                 God
                 should
                 immediately
                 produce
                 this
                 act
                 of
                 the
                 wil
                 ,
                 without
                 applying
                 the
                 wil
                 to
                 the
                 act
                 ?
                 Do
                 not
                 the
                 very
                 Jesuites
                 ,
                 
                   Suarez
                   ,
                   Carleton
                
                 ,
                 with
                 others
                 grant
                 ,
                 
                   That
                   one
                   and
                   the
                   same
                   sinful
                   act
                   is
                   produced
                   by
                   God
                   and
                   the
                   human
                   wil
                   ?
                
                 And
                 doth
                 not
                 Strangius
                 with
                 others
                 of
                 the
                 New
                 Methodists
                 also
                 acknowlege
                 further
                 ,
                 
                   That
                   Gods
                   Concurse
                   to
                   this
                   sinful
                   act
                   of
                   the
                   wil
                   is
                   previous
                   to
                   that
                   of
                   the
                   wil
                   ,
                   not
                   only
                   simultaneous
                   ,
                
                 as
                 
                 
                   Strang.
                   lib.
                   1.
                   cap.
                   10.
                   pag.
                
                 56
                 ?
                 Yea
                 Strangius
                 and
                 those
                 of
                 his
                 persuasion
                 grant
                 yet
                 more
                 ,
                 
                   That
                   Gods
                   immediate
                   concurse
                   reacheth
                   not
                   only
                   the
                   act
                   and
                   effect
                   ,
                   but
                   also
                   the
                   wil
                   itself
                   ,
                
                 as
                 
                   Strang.
                   pag.
                
                 171.
                 
                 And
                 is
                 it
                 not
                 most
                 evident
                 ,
                 from
                 these
                 ingenuous
                 concessions
                 of
                 our
                 Adversaries
                 ,
                 touching
                 immediate
                 concurse
                 ,
                 that
                 God
                 doth
                 predetermine
                 the
                 wil
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ?
                 Can
                 we
                 imagine
                 ,
                 that
                 one
                 and
                 the
                 same
                 sinful
                 act
                 should
                 be
                 produced
                 immediately
                 by
                 God
                 and
                 the
                 human
                 wil
                 ,
                 and
                 yet
                 God
                 not
                 applie
                 the
                 wil
                 to
                 its
                 act
                 ,
                 which
                 is
                 al
                 that
                 is
                 meant
                 by
                 predetermination
                 ?
                 Yea
                 ,
                 doth
                 God
                 not
                 only
                 concur
                 with
                 the
                 wil
                 to
                 one
                 and
                 the
                 same
                 act
                 ,
                 but
                 also
                 influence
                 the
                 wil
                 in
                 the
                 production
                 of
                 that
                 act
                 ,
                 as
                 Strangius
                 and
                 others
                 grant
                 ,
                 and
                 yet
                 not
                 applie
                 it
                 to
                 act
                 ?
                 How
                 is
                 it
                 possible
                 ,
                 that
                 God
                 should
                 influence
                 the
                 wil
                 in
                 the
                 production
                 of
                 any
                 act
                 ,
                 without
                 actuating
                 or
                 drawing
                 forth
                 the
                 wil
                 to
                 act
                 ?
                 And
                 if
                 God
                 actuate
                 or
                 draw
                 forth
                 the
                 wil
                 to
                 act
                 ,
                 doth
                 he
                 not
                 applie
                 it
                 to
                 the
                 act
                 ,
                 and
                 so
                 predetermine
                 the
                 same
                 ?
                 Again
                 ,
                 doth
                 God
                 by
                 an
                 immediate
                 concurse
                 not
                 only
                 influence
                 the
                 wil
                 and
                 its
                 act
                 ,
                 but
                 also
                 antecedently
                 and
                 in
                 a
                 moment
                 of
                 reason
                 and
                 causalitie
                 before
                 the
                 wil
                 concurs
                 to
                 its
                 own
                 act
                 ,
                 as
                 Strangius
                 also
                 grants
                 ?
                 and
                 doth
                 not
                 this
                 give
                 us
                 a
                 more
                 abundant
                 demonstration
                 ,
                 that
                 God
                 predetermines
                 the
                 wil
                 to
                 that
                 act
                 ?
                 Can
                 there
                 be
                 any
                 previous
                 concurse
                 immediately
                 actuating
                 and
                 influencing
                 the
                 wil
                 in
                 its
                 act
                 ,
                 but
                 what
                 is
                 predeterminative
                 ?
                 Doth
                 not
                 the
                 wil
                 necessarily
                 depend
                 on
                 the
                 previous
                 concurse
                 of
                 the
                 first
                 cause
                 ?
                 and
                 if
                 so
                 ,
                 must
                 it
                 not
                 be
                 applied
                 and
                 predetermined
                 to
                 its
                 act
                 thereby
                 ?
                 But
                 more
                 of
                 this
                 previous
                 concurse
                 in
                 our
                 next
                 Argument
                 .
                 Lastly
                 ,
                 if
                 we
                 allow
                 (
                 with
                 the
                 Jesuites
                 )
                 unto
                 God
                 only
                 an
                 immediate
                 concurse
                 to
                 the
                 act
                 of
                 the
                 wil
                 ,
                 al
                 those
                 black
                 consequences
                 which
                 our
                 Adversaries
                 cast
                 on
                 the
                 Assertors
                 of
                 predetermination
                 ,
                 may
                 with
                 the
                 same
                 facilitie
                 be
                 reflected
                 on
                 them
                 :
                 for
                 if
                 they
                 make
                 God
                 ,
                 by
                 an
                 immediate
                 concurse
                 to
                 concur
                 to
                 the
                 act
                 of
                 sin
                 ,
                 do
                 they
                 not
                 make
                 him
                 the
                 cause
                 and
                 so
                 the
                 Author
                 of
                 sin
                 as
                 wel
                 as
                 we
                 ?
                 More
                 of
                 immediate
                 Concurse
                 ,
                 see
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   
                   C.
                
                 7.
                 
                 §
                 4.
                 
              
               
                 (
                 5
                 )
                 The
                 Prioritie
                 and
                 Antecedence
                 of
                 Divine
                 Concurse
                 doth
                 invictly
                 
                 demonstrate
                 its
                 predetermining
                 the
                 wil
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 .
                 We
                 shal
                 here
                 reassume
                 a
                 Principe
                 already
                 established
                 ,
                 and
                 granted
                 by
                 Jesuites
                 and
                 New
                 Methodists
                 ,
                 namely
                 ,
                 
                   That
                   the
                   action
                   of
                   the
                   first
                   cause
                   concurring
                   with
                   the
                   second
                   ,
                   is
                   not
                   ,
                   as
                   to
                   passive
                   attingence
                   ,
                   distinct
                   from
                   the
                   action
                   of
                   the
                   second
                   cause
                   .
                
                 This
                 is
                 generally
                 granted
                 by
                 the
                 Molinists
                 ,
                 as
                 
                   Le
                   Blanc
                   ,
                   Concil
                   .
                   
                   Arbitr
                   .
                   par
                   .
                   3.
                   thes
                   .
                   28.
                   pag.
                
                 433.
                 and
                 by
                 
                   Jansenius
                   ,
                   August
                   .
                   tom
                   .
                   1.
                   lib.
                   5.
                   cap.
                   20.
                   pag.
                
                 119.
                 
                 It
                 's
                 true
                 ,
                 the
                 Concurse
                 of
                 God
                 the
                 first
                 cause
                 is
                 really
                 different
                 from
                 that
                 of
                 the
                 second
                 ,
                 as
                 to
                 
                   active
                   attingence
                
                 or
                 principe
                 ,
                 because
                 Gods
                 concurse
                 ,
                 actively
                 considered
                 ,
                 is
                 the
                 same
                 with
                 his
                 wil
                 ;
                 yet
                 as
                 to
                 
                   passive
                   attingence
                
                 ,
                 the
                 action
                 and
                 effect
                 produced
                 by
                 God
                 differ
                 not
                 from
                 the
                 action
                 and
                 effect
                 produced
                 by
                 the
                 second
                 cause
                 .
                 This
                 being
                 premissed
                 ,
                 we
                 procede
                 to
                 demonstrate
                 Divine
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 from
                 the
                 prioritie
                 and
                 antecedence
                 of
                 Divine
                 concurse
                 ,
                 and
                 that
                 in
                 and
                 by
                 the
                 following
                 Propositions
                 .
                 (
                 1
                 )
                 Prop.
                 
                   The
                   first
                   cause
                   doth
                   in
                   order
                   of
                   nature
                   or
                   causalitie
                   concur
                   before
                   the
                   second
                   .
                
                 This
                 Proposition
                 is
                 potently
                 demonstrated
                 by
                 the
                 acute
                 Dr.
                 
                   Sam.
                   Ward
                   ,
                   Determinat
                   .
                   de
                   Concurs
                   .
                   Dei
                   ,
                   pag.
                
                 116
                 ,
                 &c.
                 And
                 the
                 arguments
                 for
                 it
                 are
                 invict
                 :
                 for
                 [
                 1
                 ]
                 where
                 there
                 is
                 subordination
                 and
                 dependence
                 in
                 causalitie
                 ,
                 which
                 is
                 proper
                 to
                 every
                 second
                 cause
                 ,
                 there
                 posterioritie
                 is
                 essentially
                 appendent
                 .
                 Again
                 ,
                 [
                 2
                 ]
                 al
                 second
                 causes
                 in
                 regard
                 of
                 God
                 are
                 but
                 instruments
                 ,
                 as
                 Aquinas
                 proves
                 :
                 yea
                 the
                 wil
                 of
                 man
                 as
                 dependent
                 on
                 God
                 is
                 but
                 a
                 vital
                 instrument
                 ,
                 albeit
                 in
                 regard
                 of
                 the
                 effect
                 it
                 may
                 sometimes
                 be
                 termed
                 a
                 principal
                 Agent
                 :
                 Now
                 doth
                 not
                 every
                 instrument
                 subserve
                 the
                 principal
                 Efficient
                 ?
                 And
                 doth
                 not
                 that
                 which
                 is
                 subservient
                 in
                 order
                 of
                 causalitie
                 move
                 after
                 that
                 which
                 is
                 the
                 principal
                 Agent
                 ?
                 But
                 here
                 we
                 are
                 to
                 remember
                 ,
                 that
                 when
                 we
                 assert
                 Gods
                 Concurse
                 to
                 be
                 previous
                 in
                 regard
                 of
                 its
                 principe
                 and
                 independence
                 ,
                 we
                 denie
                 not
                 ,
                 but
                 that
                 it
                 is
                 also
                 simultaneous
                 in
                 regard
                 of
                 the
                 action
                 and
                 effect
                 produced
                 by
                 the
                 second
                 cause
                 ,
                 as
                 
                   Alvarez
                   ,
                   lib.
                   3.
                   de
                   Auxil
                   .
                   Disput
                   .
                   19.
                   num
                   .
                
                 4.
                 
                 &
                 
                   Twisse
                   ,
                   Vind.
                   Grat.
                   lib.
                   2.
                   de
                   Criminat
                   .
                   part
                   .
                   3.
                   pag.
                
                 56.
                 
                 But
                 that
                 which
                 we
                 denie
                 is
                 ,
                 
                   That
                   Gods
                   Concurse
                   is
                   solely
                   concomitant
                   and
                   simultaneous
                
                 ;
                 and
                 that
                 [
                 3
                 ]
                 because
                 this
                 simultaneous
                 concurse
                 makes
                 God
                 only
                 a
                 partial
                 cause
                 ,
                 and
                 dependent
                 on
                 the
                 second
                 cause
                 in
                 the
                 production
                 of
                 its
                 effect
                 .
                 Yea
                 ,
                 some
                 of
                 the
                 Jesuites
                 grant
                 ,
                 That
                 if
                 we
                 consider
                 the
                 concurse
                 of
                 God
                 absolutely
                 ,
                 without
                 respect
                 to
                 this
                 or
                 that
                 second
                 cause
                 ,
                 so
                 it
                 is
                 in
                 order
                 of
                 nature
                 before
                 the
                 influxe
                 of
                 the
                 second
                 cause
                 .
                 So
                 
                   Fonseca
                   ,
                   Metaphys
                   .
                   lib.
                   6.
                   cap.
                   2.
                   quaest
                   .
                   5.
                   sect
                   .
                
                 13.
                 
                 The
                 like
                 
                   Strangius
                   ,
                   lib.
                   1.
                   cap.
                   11.
                   pag.
                
                 60
                 ,
                 61.
                 
                 Thus
                 also
                 
                   Burgersdicius
                   ,
                   Metaphys
                   .
                   lib.
                   2.
                   cap.
                
                 11.
                 grants
                 ,
                 Gods
                 concurse
                 in
                 supernaturals
                 to
                 be
                 previous
                 ,
                 albeit
                 in
                 naturals
                 he
                 would
                 have
                 it
                 to
                 be
                 only
                 simultaneous
                 :
                 which
                 is
                 most
                 absurd
                 :
                 for
                 the
                 active
                 concurse
                 of
                 God
                 ,
                 being
                 nothing
                 else
                 but
                 the
                 immanent
                 act
                 of
                 his
                 wil
                 ,
                 must
                 necessarily
                 be
                 
                 the
                 same
                 in
                 naturals
                 as
                 in
                 supernaturals
                 .
                 More
                 of
                 the
                 prioritie
                 and
                 Antecedence
                 of
                 the
                 Divine
                 Concurse
                 ,
                 see
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                   7.
                   
                   §
                   .
                   4.
                   p.
                
                 416.
                 
                 Hence
                 ,
                 (
                 2
                 )
                 Prop.
                 
                   This
                   previous
                   Concurse
                   of
                   God
                   as
                   the
                   first
                   Cause
                   must
                   necessarily
                   move
                   and
                   applie
                   every
                   second
                   cause
                   to
                   its
                   act
                   and
                   effect
                   .
                
                 For
                 how
                 is
                 it
                 possible
                 ,
                 that
                 the
                 second
                 cause
                 should
                 act
                 ,
                 unlesse
                 the
                 first
                 move
                 and
                 applie
                 it
                 to
                 its
                 act
                 ?
                 Can
                 a
                 second
                 cause
                 move
                 it self
                 to
                 an
                 act
                 ,
                 unlesse
                 it
                 be
                 first
                 moved
                 thereto
                 by
                 the
                 first
                 cause
                 ?
                 Whence
                 ,
                 (
                 3
                 )
                 Prop.
                 
                   This
                   previous
                   Concurse
                   of
                   God
                   in
                   applying
                   and
                   moving
                   the
                   Wil
                   of
                   man
                   to
                   the
                   substrate
                   mater
                   of
                   sin
                   predetermines
                   the
                   same
                   .
                
                 For
                 if
                 one
                 and
                 the
                 same
                 sinful
                 action
                 be
                 produced
                 by
                 God
                 and
                 the
                 human
                 Wil
                 ,
                 and
                 God
                 concurs
                 in
                 order
                 of
                 nature
                 before
                 the
                 wil
                 ,
                 yea
                 premove
                 and
                 applie
                 it
                 to
                 the
                 act
                 ,
                 must
                 he
                 not
                 necessarily
                 predetermine
                 the
                 same
                 ?
                 Al
                 the
                 wit
                 and
                 subtilitie
                 of
                 our
                 Adversaries
                 wil
                 never
                 extricate
                 themselves
                 or
                 satisfie
                 any
                 awakened
                 mind
                 in
                 this
                 point
                 ,
                 
                   How
                   God
                   doth
                   by
                   a
                   previous
                   concurse
                   move
                   and
                   actuate
                   the
                   Wil
                   ,
                   and
                   yet
                   not
                   predetermine
                   it
                   to
                   the
                   act
                   .
                
                 Indeed
                 to
                 speak
                 the
                 truth
                 ,
                 the
                 Sentiments
                 not
                 only
                 of
                 the
                 Arminians
                 ,
                 but
                 also
                 of
                 the
                 new
                 Methodists
                 ,
                 
                   Baronius
                   ,
                   Strangius
                
                 and
                 others
                 about
                 Concurse
                 ,
                 fal
                 in
                 with
                 those
                 of
                 the
                 Jesuites
                 for
                 a
                 
                   simultaneous
                   Concurse
                
                 only
                 ,
                 albeit
                 some
                 of
                 them
                 in
                 termes
                 disown
                 it
                 .
              
               
                 (
                 6
                 )
                 Lastly
                 ,
                 the
                 
                   soverain
                   and
                   absolute
                   Independence
                
                 of
                 Gods
                 Concurse
                 
                 gives
                 us
                 further
                 demonstration
                 of
                 his
                 predetermining
                 the
                 wil
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 That
                 Gods
                 Concurse
                 is
                 not
                 Conditionate
                 but
                 absolute
                 and
                 independent
                 ,
                 we
                 have
                 copiosely
                 proved
                 ,
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   c.
                   7.
                   
                   §
                   .
                   4.
                   p.
                   412
                   ,
                   &c.
                   
                
                 And
                 indeed
                 ,
                 what
                 more
                 absurd
                 ,
                 yea
                 impossible
                 ,
                 than
                 such
                 a
                 conditionate
                 Concurse
                 ,
                 whereby
                 the
                 Molinists
                 and
                 Arminians
                 suppose
                 Gods
                 concurrence
                 to
                 depend
                 on
                 mans
                 ?
                 Is
                 there
                 not
                 hereby
                 an
                 effectual
                 dore
                 opened
                 to
                 a
                 progresse
                 into
                 infinite
                 ?
                 For
                 if
                 God
                 concur
                 on
                 condition
                 that
                 man
                 concur
                 ,
                 doth
                 God
                 concur
                 to
                 that
                 condition
                 ,
                 or
                 not
                 ?
                 If
                 not
                 ,
                 is
                 there
                 not
                 then
                 some
                 act
                 of
                 the
                 creature
                 produced
                 without
                 Gods
                 concurse
                 ?
                 If
                 God
                 concur
                 to
                 the
                 working
                 of
                 that
                 condition
                 ,
                 then
                 absolutely
                 ,
                 or
                 conditionally
                 :
                 if
                 absolutely
                 ,
                 then
                 his
                 former
                 Concurse
                 is
                 not
                 conditional
                 :
                 if
                 conditionally
                 ,
                 then
                 what
                 an
                 infinitude
                 of
                 Conditions
                 will
                 follow
                 hence
                 ?
                 We
                 take
                 it
                 then
                 for
                 granted
                 ,
                 that
                 Gods
                 Concurse
                 is
                 not
                 conditional
                 ,
                 but
                 absolute
                 and
                 independent
                 .
                 And
                 hence
                 we
                 thus
                 argue
                 :
                 If
                 God
                 concur
                 absolutely
                 and
                 independently
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 then
                 he
                 doth
                 predetermine
                 the
                 wil
                 thereto
                 :
                 the
                 consequence
                 is
                 rational
                 
                 and
                 clear
                 :
                 For
                 where
                 two
                 Agents
                 concur
                 totally
                 and
                 immediately
                 to
                 one
                 and
                 the
                 same
                 action
                 and
                 effect
                 ,
                 the
                 one
                 must
                 necessarily
                 depend
                 on
                 the
                 other
                 ;
                 and
                 that
                 which
                 depends
                 on
                 another
                 must
                 be
                 determined
                 by
                 that
                 other
                 :
                 for
                 every
                 cause
                 that
                 is
                 dependent
                 on
                 another
                 ,
                 is
                 so
                 far
                 as
                 it
                 depends
                 thereon
                 determinable
                 thereby
                 .
                 It
                 's
                 true
                 ,
                 natural
                 corporeous
                 effects
                 have
                 some
                 dependence
                 on
                 the
                 Sun
                 ,
                 without
                 being
                 determined
                 thereby
                 ,
                 because
                 the
                 Sun
                 is
                 a
                 limited
                 cause
                 ,
                 and
                 has
                 not
                 efficace
                 sufficient
                 to
                 determine
                 the
                 mater
                 is
                 workes
                 on
                 ,
                 but
                 is
                 rather
                 determined
                 thereby
                 ,
                 and
                 so
                 in
                 that
                 respect
                 dependent
                 thereon
                 :
                 But
                 as
                 for
                 God
                 the
                 first
                 cause
                 whose
                 wil
                 ,
                 the
                 principe
                 of
                 his
                 concurse
                 ,
                 is
                 omnipotent
                 and
                 most
                 efficacious
                 ,
                 it
                 's
                 impossible
                 ,
                 that
                 he
                 should
                 have
                 any
                 dependence
                 on
                 ,
                 or
                 be
                 any
                 way
                 determinable
                 in
                 his
                 concurse
                 by
                 the
                 mater
                 he
                 workes
                 on
                 :
                 he
                 being
                 the
                 most
                 universal
                 cause
                 ,
                 infinitely
                 perfect
                 ,
                 and
                 void
                 of
                 al
                 potentialitie
                 or
                 passive
                 power
                 must
                 necessarily
                 predetermine
                 al
                 second
                 causes
                 to
                 their
                 acts
                 ,
                 but
                 be
                 determined
                 by
                 none
                 .
                 But
                 more
                 of
                 this
                 in
                 what
                 immediately
                 follows
                 of
                 the
                 efficace
                 of
                 Gods
                 Concurse
                 .
              
               
                 3.
                 
                 Having
                 demonstrated
                 Divine
                 predetermination
                 to
                 the
                 substrate
                 
                 mater
                 of
                 sin
                 from
                 the
                 Principe
                 and
                 Nature
                 of
                 Divine
                 concurse
                 ,
                 we
                 now
                 procede
                 to
                 demonstrate
                 the
                 same
                 from
                 the
                 Efficace
                 thereof
                 .
                 
                   Strangius
                   ,
                   lib.
                   1.
                   cap.
                   11.
                   pag.
                
                 61.
                 albeit
                 he
                 denies
                 Gods
                 
                   general
                   Concurse
                
                 ,
                 whereby
                 he
                 concurs
                 to
                 the
                 mater
                 of
                 sin
                 ,
                 to
                 be
                 predeterminative
                 ,
                 yet
                 he
                 grants
                 it
                 is
                 efficacious
                 ,
                 calling
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   force
                   and
                   efficace
                   of
                   God
                   ,
                   whereby
                   he
                   subordinates
                   second
                   causes
                   to
                   himself
                   ;
                   so
                   that
                   whatever
                   they
                   are
                   or
                   act
                   ,
                   they
                   essentially
                   depend
                   on
                   him
                   in
                   both
                   respects
                   .
                
                 And
                 this
                 ingenuous
                 concession
                 touching
                 the
                 efficace
                 of
                 Divine
                 concurse
                 ,
                 is
                 al
                 that
                 we
                 require
                 to
                 build
                 our
                 present
                 Demonstration
                 on
                 ,
                 which
                 we
                 shal
                 distribute
                 into
                 two
                 branches
                 ,
                 (
                 1
                 )
                 Gods
                 efficacious
                 concurse
                 unto
                 al
                 
                   natural
                   acts
                
                 and
                 effects
                 .
                 (
                 2
                 )
                 Gods
                 efficacious
                 concurse
                 to
                 al
                 
                   supernatural
                   acts
                
                 and
                 effects
                 .
              
               
                 1.
                 
                 We
                 shal
                 demonstrate
                 Divine
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 from
                 the
                 efficacitie
                 of
                 Divine
                 concurse
                 as
                 to
                 al
                 
                   natural
                   acts
                   and
                   effects
                
                 ;
                 which
                 evidently
                 appears
                 in
                 the
                 following
                 particulars
                 .
                 (
                 1
                 )
                 
                   Gods
                   concurse
                   to
                   al
                   physic
                   or
                   natural
                   causes
                   ,
                   motions
                   ,
                   and
                   effects
                   is
                   most
                   efficacious
                   .
                
                 This
                 Proposition
                 the
                 sacred
                 Scriptures
                 do
                 abundantly
                 confirme
                 ,
                 as
                 
                   Esa
                   .
                   26.
                   12.
                   
                   Rom.
                   11.
                   36.
                   
                   Eph.
                   1.
                   11.
                   
                   Act.
                
                 17.
                 28.
                 of
                 which
                 before
                 Chap.
                 3.
                 
                 §
                 .
                 1.
                 
                 Thus
                 much
                 Strangius
                 and
                 those
                 of
                 his
                 persuasion
                 grant
                 us
                 ,
                 as
                 before
                 ,
                 
                   c.
                   2.
                   
                   §
                   .
                   1.
                   
                   (
                   2
                   )
                   The
                   efficace
                   of
                   Divine
                   concurse
                   dependes
                   on
                   the
                   efficace
                   and
                   determination
                   
                   of
                   the
                   Divine
                   wil.
                
                 For
                 what
                 is
                 efficacious
                 concurse
                 ,
                 considered
                 actively
                 ,
                 but
                 the
                 efficacitie
                 of
                 the
                 Divine
                 wil
                 predetermining
                 to
                 act
                 so
                 or
                 so
                 ?
                 To
                 presume
                 that
                 active
                 concurse
                 is
                 any
                 thing
                 else
                 but
                 an
                 immanent
                 efficacious
                 act
                 of
                 the
                 Divine
                 wil
                 is
                 to
                 crosse
                 the
                 mind
                 of
                 sacred
                 Scriptures
                 and
                 the
                 most
                 awakened
                 Divines
                 ,
                 as
                 we
                 have
                 copiosely
                 demonstrated
                 ,
                 
                   Court
                   Gent.
                   P.
                   4.
                   
                   B.
                   2.
                   
                   C.
                   7.
                   
                   §
                   .
                   3.
                   
                   (
                   3
                   )
                   Gods
                   wil
                   being
                   efficacious
                   and
                   determinate
                   determines
                   al
                   second
                   causes
                   to
                   al
                   their
                   natural
                   actions
                   and
                   effects
                   .
                
                 Is
                 it
                 not
                 impossible
                 ,
                 but
                 that
                 the
                 wil
                 of
                 God
                 being
                 omnipotent
                 and
                 determined
                 for
                 the
                 production
                 of
                 such
                 an
                 action
                 of
                 mans
                 wil
                 ,
                 the
                 said
                 action
                 or
                 effect
                 must
                 necessarily
                 follow
                 ?
                 Is
                 not
                 the
                 wil
                 of
                 God
                 sufficiently
                 potent
                 to
                 determine
                 the
                 wil
                 of
                 man
                 in
                 al
                 its
                 natural
                 acts
                 ?
                 Is
                 not
                 the
                 efficacitie
                 of
                 the
                 Divine
                 wil
                 so
                 great
                 ,
                 that
                 not
                 only
                 those
                 things
                 are
                 done
                 ,
                 which
                 God
                 wils
                 shal
                 be
                 done
                 ,
                 but
                 in
                 that
                 manner
                 as
                 he
                 wils
                 
                 them
                 ?
                 Doth
                 not
                 Strangius
                 confesse
                 so
                 much
                 
                   lib.
                   1.
                   cap.
                   10.
                   pag.
                   55.
                   &
                   lib.
                   2.
                   cap.
                   11.
                   pag.
                
                 266.
                 ?
                 Whence
                 if
                 God
                 in
                 his
                 own
                 wil
                 purpose
                 and
                 determine
                 ,
                 that
                 the
                 human
                 wil
                 should
                 produce
                 such
                 or
                 such
                 an
                 action
                 ,
                 suppose
                 that
                 whereto
                 sin
                 is
                 necessarily
                 annexed
                 ,
                 is
                 not
                 the
                 human
                 wil
                 necessarily
                 in
                 regard
                 of
                 the
                 Divine
                 wil
                 ,
                 and
                 yet
                 freely
                 in
                 regard
                 of
                 its
                 own
                 manner
                 of
                 working
                 predetermined
                 thereto
                 ?
                 This
                 is
                 most
                 evident
                 in
                 the
                 crucifixion
                 of
                 our
                 Lord
                 ,
                 expressed
                 ,
                 
                   Act.
                   2.
                   23.
                   
                   By
                   the
                   determinate
                   counsel
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   i.
                   e.
                
                 
                 
                   by
                   the
                   decreed
                   ,
                   fixed
                   ,
                   determined
                   wil
                   of
                   God.
                
                 The
                 like
                 Act.
                 4.
                 28.
                 of
                 which
                 places
                 before
                 ,
                 Chap.
                 3.
                 
                 §
                 .
                 2.
                 
                 Hence
                 (
                 4
                 )
                 
                   The
                   efficacious
                   concurse
                   of
                   God
                   modifies
                   ,
                   and
                   according
                   to
                   its
                   mode
                   determines
                   al
                   actions
                   of
                   second
                   causes
                   ,
                   not
                   only
                   necessarily
                   but
                   freely
                   .
                
                 Doth
                 the
                 Divine
                 wil
                 determine
                 itself
                 to
                 the
                 production
                 of
                 every
                 singular
                 individual
                 effect
                 ?
                 and
                 may
                 it
                 not
                 ,
                 yea
                 must
                 it
                 not
                 then
                 determine
                 the
                 human
                 wil
                 to
                 al
                 its
                 natural
                 acts
                 ?
                 Has
                 mans
                 infirme
                 ambulatorie
                 wil
                 power
                 to
                 determine
                 al
                 such
                 faculties
                 ,
                 acts
                 and
                 effects
                 as
                 are
                 subject
                 to
                 its
                 Empire
                 ?
                 and
                 has
                 not
                 the
                 Divine
                 wil
                 ,
                 which
                 is
                 infinitely
                 more
                 efficacious
                 ,
                 power
                 to
                 determine
                 al
                 inferior
                 powers
                 ,
                 acts
                 and
                 effects
                 subject
                 to
                 its
                 universal
                 Dominion
                 ?
                 And
                 doth
                 it
                 not
                 hence
                 follow
                 ,
                 that
                 the
                 soverain
                 Divine
                 wil
                 doth
                 by
                 its
                 efficacious
                 concurse
                 predetermine
                 al
                 the
                 free
                 acts
                 of
                 the
                 human
                 wil
                 ,
                 which
                 necessarily
                 fal
                 under
                 its
                 Empire
                 and
                 modification
                 ?
                 See
                 this
                 wel
                 demonstrated
                 by
                 that
                 judicious
                 Professor
                 
                   Sam.
                   Ward
                   ,
                   Determinat
                   .
                   de
                   Concursu
                   Dei
                   ,
                   pag.
                
                 118
                 ,
                 &c.
                 
                 Whence
                 (
                 5
                 )
                 
                   The
                   efficacious
                   predeterminative
                   concurse
                   of
                   God
                   equally
                   extendes
                   itself
                   to
                   al
                   natural
                   good
                   ,
                   even
                   to
                   the
                   substrate
                   mater
                   of
                   sinful
                   acts
                   .
                   Strangius
                
                 and
                 others
                 of
                 
                 our
                 Opponents
                 grant
                 ,
                 That
                 Gods
                 efficacious
                 predetermining
                 Concurse
                 extendes
                 it self
                 not
                 only
                 to
                 al
                 supernatural
                 good
                 ,
                 but
                 also
                 to
                 al
                 natural
                 good
                 ,
                 that
                 has
                 not
                 sin
                 intrinsecally
                 annexed
                 to
                 it
                 :
                 whence
                 we
                 may
                 ,
                 by
                 a
                 paritie
                 of
                 reason
                 demonstrate
                 divine
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 al
                 actions
                 ,
                 though
                 never
                 so
                 intrinsecally
                 evil
                 :
                 for
                 the
                 substrate
                 mater
                 of
                 al
                 actions
                 though
                 intrinsecally
                 evil
                 ,
                 is
                 naturally
                 good
                 .
                 Take
                 the
                 Hatred
                 of
                 God
                 ,
                 which
                 is
                 reckoned
                 to
                 be
                 an
                 act
                 most
                 intrinsecally
                 evil
                 ,
                 and
                 if
                 we
                 consider
                 it
                 in
                 its
                 substrate
                 mater
                 or
                 entitative
                 act
                 ,
                 so
                 it
                 is
                 
                   naturally
                   good
                
                 ,
                 and
                 if
                 it
                 were
                 exerted
                 against
                 sin
                 ,
                 its
                 proper
                 object
                 ,
                 it
                 would
                 be
                 also
                 
                   morally
                   good
                
                 :
                 So
                 that
                 indeed
                 the
                 substrate
                 mater
                 of
                 bad
                 and
                 good
                 actions
                 is
                 the
                 same
                 ,
                 namely
                 some
                 natural
                 good
                 ,
                 and
                 Gods
                 Concurse
                 to
                 the
                 one
                 and
                 other
                 is
                 the
                 same
                 .
                 Yea
                 this
                 indeed
                 is
                 acknowledged
                 by
                 
                   Strangius
                   ,
                   l.
                   2.
                   c.
                   3.
                   p.
                   154.
                   
                   Al
                   natural
                   acts
                   are
                   good
                   by
                   the
                   bonitie
                   of
                   Being
                   ,
                
                 i.
                 e.
                 entitatively
                 and
                 naturally
                 —
                 whence
                 he
                 concludes
                 ,
                 
                   and
                   so
                   as
                   to
                   Concurse
                   we
                   say
                   ,
                   that
                   God
                   concurs
                
                 
                 
                   in
                   the
                   same
                   manner
                   to
                   generation
                   from
                   lawful
                   Matrimonie
                   and
                   that
                   from
                   adulterie
                   ;
                   because
                   the
                   action
                   on
                   both
                   sides
                   is
                   physically
                   of
                   the
                   same
                   kind
                   .
                
                 A
                 great
                 concession
                 indeed
                 ,
                 which
                 would
                 our
                 Adversaries
                 fully
                 come
                 up
                 unto
                 ,
                 how
                 soon
                 and
                 how
                 easily
                 might
                 we
                 put
                 a
                 period
                 to
                 this
                 Controversie
                 ?
                 For
                 if
                 the
                 same
                 action
                 may
                 be
                 ,
                 as
                 to
                 its
                 substrate
                 mater
                 naturally
                 good
                 and
                 sinful
                 ,
                 and
                 both
                 physically
                 of
                 the
                 same
                 kind
                 ,
                 and
                 so
                 Gods
                 Concurse
                 to
                 both
                 the
                 same
                 ,
                 why
                 then
                 may
                 not
                 God
                 be
                 allowed
                 to
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 sinful
                 ,
                 as
                 wel
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 good
                 ?
                 Surely
                 if
                 the
                 action
                 be
                 ,
                 as
                 to
                 its
                 substrate
                 mater
                 ,
                 in
                 one
                 and
                 t'other
                 naturally
                 good
                 ,
                 and
                 physically
                 of
                 one
                 and
                 the
                 same
                 kind
                 ,
                 there
                 can
                 be
                 no
                 rational
                 account
                 given
                 ,
                 why
                 God
                 should
                 not
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 evil
                 ,
                 as
                 wel
                 as
                 to
                 that
                 which
                 is
                 good
                 .
                 In
                 short
                 ,
                 as
                 there
                 is
                 no
                 moral
                 act
                 so
                 perfect
                 in
                 this
                 imperfect
                 state
                 ,
                 but
                 has
                 some
                 vitiositie
                 adherent
                 to
                 it
                 ,
                 so
                 there
                 is
                 no
                 natural
                 act
                 so
                 sinful
                 ,
                 but
                 it
                 has
                 for
                 its
                 substrate
                 mater
                 some
                 natural
                 good
                 :
                 and
                 as
                 God
                 by
                 predetermining
                 the
                 wil
                 to
                 the
                 moral
                 good
                 is
                 no
                 way
                 the
                 Author
                 of
                 the
                 vitiositie
                 appendent
                 to
                 the
                 act
                 ;
                 so
                 by
                 predetermining
                 it
                 to
                 the
                 natural
                 substrate
                 mater
                 of
                 the
                 sinful
                 act
                 ,
                 he
                 is
                 as
                 much
                 exemted
                 from
                 being
                 the
                 Author
                 of
                 the
                 sin
                 .
                 The
                 substrate
                 mater
                 of
                 the
                 one
                 and
                 the
                 other
                 being
                 the
                 
                 same
                 ,
                 of
                 which
                 more
                 §
                 .
                 5.
                 
              
               
                 2.
                 
                 We
                 procede
                 to
                 demonstrate
                 Divine
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 Sin
                 from
                 the
                 Efficacitie
                 of
                 Divine
                 Concurse
                 
                 as
                 to
                 
                   supernatural
                   Acts
                   and
                   Effects
                
                 .
                 Our
                 Adversaries
                 the
                 New
                 Methodists
                 ,
                 Baronius
                 only
                 excepted
                 ,
                 grant
                 that
                 
                   efficacious
                   Concurse
                   as
                   to
                   supernatural
                   good
                   is
                   predeterminative
                
                 ;
                 from
                 which
                 we
                 no
                 way
                 dout
                 ,
                 but
                 to
                 draw
                 an
                 invict
                 Demonstration
                 ,
                 that
                 Divine
                 Concurse
                 is
                 also
                 predeterminative
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sinful
                 acts
                 ,
                 even
                 such
                 as
                 are
                 intrinsecally
                 evil
                 .
                 This
                 Province
                 we
                 shal
                 endeavor
                 to
                 make
                 good
                 by
                 several
                 Arguments
                 ,
                 (
                 1
                 )
                 From
                 the
                 Principe
                 of
                 al
                 Predetermination
                 :
                 what
                 is
                 the
                 principe
                 of
                 al
                 Predetermination
                 ,
                 but
                 the
                 omnipotent
                 efficacious
                 wil
                 of
                 God
                 ?
                 And
                 how
                 are
                 al
                 Acts
                 and
                 Effects
                 predetermined
                 by
                 the
                 Divine
                 Wil
                 ,
                 but
                 by
                 an
                 immutable
                 predeterminative
                 Decree
                 ,
                 termed
                 his
                 
                   Determinate
                   Counsel
                
                 ,
                 Act.
                 2.
                 23
                 
                 ?
                 which
                 is
                 said
                 ,
                 
                   Act.
                   4.
                   28.
                   to
                   predetermine
                
                 the
                 Crucifixion
                 of
                 Christ
                 ?
                 Doth
                 not
                 therefore
                 the
                 same
                 
                   determinate
                   Counsel
                
                 or
                 wil
                 of
                 God
                 predetermine
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 as
                 wel
                 as
                 any
                 act
                 morally
                 good
                 ?
                 Is
                 not
                 then
                 predetermination
                 as
                 to
                 its
                 
                   active
                   Attingence
                
                 or
                 principe
                 one
                 and
                 the
                 same
                 ,
                 both
                 as
                 to
                 natural
                 and
                 supernatural
                 good
                 ,
                 albeit
                 as
                 to
                 its
                 
                   passive
                   Attingence
                
                 and
                 effect
                 it
                 be
                 greatly
                 different
                 ?
                 For
                 albeit
                 there
                 be
                 a
                 double
                 Concurse
                 required
                 to
                 supernatural
                 good
                 ,
                 one
                 to
                 the
                 substrate
                 mater
                 ,
                 which
                 is
                 a
                 natural
                 good
                 ,
                 and
                 the
                 other
                 to
                 the
                 moral
                 good
                 ,
                 which
                 is
                 supernatural
                 ,
                 but
                 only
                 a
                 single
                 concurse
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ;
                 yet
                 in
                 point
                 of
                 efficace
                 the
                 predetermination
                 to
                 the
                 later
                 is
                 equal
                 to
                 the
                 former
                 ,
                 as
                 to
                 Divine
                 efficience
                 :
                 For
                 there
                 is
                 as
                 much
                 power
                 and
                 efficace
                 required
                 to
                 predetermine
                 or
                 premove
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 ,
                 or
                 natural
                 entitative
                 act
                 of
                 sin
                 ,
                 as
                 there
                 is
                 to
                 any
                 supernatural
                 good
                 :
                 both
                 are
                 alike
                 facile
                 to
                 the
                 divine
                 omnipotent
                 wil
                 :
                 and
                 surely
                 no
                 reason
                 can
                 be
                 given
                 ,
                 why
                 predetermination
                 is
                 necessary
                 for
                 the
                 production
                 of
                 any
                 gracious
                 act
                 ,
                 and
                 not
                 as
                 necessary
                 for
                 the
                 production
                 of
                 the
                 entitative
                 act
                 of
                 sin
                 :
                 for
                 the
                 Wil
                 of
                 Man
                 is
                 equally
                 uncapable
                 of
                 acting
                 at
                 al
                 ,
                 as
                 of
                 acting
                 graciously
                 without
                 Predetermination
                 ,
                 whatever
                 some
                 may
                 imagine
                 to
                 the
                 contrary
                 .
              
               
                 (
                 2
                 )
                 From
                 the
                 substrate
                 mater
                 of
                 al
                 
                   natural
                   and
                   supernatural
                   good
                
                 .
                 Are
                 not
                 al
                 gracious
                 acts
                 and
                 habits
                 loged
                 in
                 human
                 nature
                 ?
                 What
                 is
                 supernatural
                 good
                 but
                 a
                 ray
                 of
                 the
                 divine
                 Nature
                 irradiated
                 into
                 human
                 Nature
                 ,
                 and
                 seated
                 therein
                 as
                 its
                 proper
                 subject
                 ?
                 Is
                 not
                 al
                 grace
                 a
                 supernatural
                 mode
                 implanted
                 in
                 human
                 nature
                 ?
                 whence
                 ,
                 if
                 God
                 by
                 efficacious
                 Grace
                 predetermine
                 the
                 wil
                 to
                 receive
                 any
                 habitual
                 infusion
                 ,
                 or
                 act
                 of
                 Grace
                 ,
                 must
                 he
                 not
                 
                 also
                 necessarily
                 predetermine
                 the
                 wil
                 to
                 the
                 natural
                 act
                 which
                 is
                 the
                 substrate
                 mater
                 of
                 that
                 supernatural
                 mode
                 ?
                 And
                 if
                 God
                 predetermine
                 the
                 wil
                 to
                 the
                 natural
                 act
                 of
                 that
                 which
                 is
                 good
                 ,
                 must
                 he
                 not
                 also
                 predetermine
                 it
                 to
                 the
                 natural
                 act
                 of
                 that
                 which
                 is
                 evil
                 ?
                 What
                 difference
                 can
                 there
                 be
                 assigned
                 between
                 the
                 natural
                 act
                 of
                 Crucifying
                 our
                 Lord
                 ,
                 which
                 was
                 intrinsecally
                 evil
                 ,
                 and
                 that
                 of
                 crucifying
                 the
                 Thieves
                 ,
                 which
                 was
                 a
                 piece
                 of
                 Justice
                 ?
                 Did
                 not
                 God
                 then
                 as
                 much
                 predetermine
                 the
                 former
                 as
                 the
                 later
                 ?
                 Yea
                 ,
                 to
                 raise
                 this
                 Argument
                 higher
                 ,
                 hath
                 not
                 the
                 same
                 substrate
                 mater
                 ,
                 which
                 is
                 supernaturally
                 good
                 and
                 gracious
                 as
                 to
                 its
                 substance
                 ,
                 some
                 modal
                 vitiositie
                 and
                 obliquitie
                 appendent
                 thereto
                 in
                 this
                 imperfect
                 state
                 ?
                 If
                 then
                 God
                 predetermine
                 the
                 Wil
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 supernaturally
                 good
                 ,
                 must
                 he
                 not
                 also
                 necessarily
                 predetermine
                 it
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 also
                 evil
                 ?
                 I
                 am
                 not
                 ignorant
                 what
                 is
                 replied
                 hereto
                 ,
                 which
                 we
                 no
                 way
                 dout
                 but
                 wil
                 prove
                 invalid
                 ,
                 and
                 no
                 better
                 than
                 smoke
                 or
                 vapor
                 ,
                 when
                 we
                 come
                 to
                 enlarge
                 more
                 fully
                 on
                 this
                 Argument
                 ,
                 §
                 .
                 5.
                 
              
               
                 (
                 3
                 )
                 We
                 demonstrate
                 the
                 necessitie
                 of
                 Divine
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 what
                 is
                 sinful
                 ,
                 from
                 the
                 Invaliditie
                 yea
                 vanitie
                 of
                 those
                 reasons
                 which
                 are
                 urged
                 by
                 our
                 Adversaries
                 against
                 it
                 ,
                 which
                 do
                 with
                 as
                 much
                 force
                 strike
                 at
                 Predetermination
                 to
                 what
                 is
                 supernaturally
                 good
                 .
                 [
                 1
                 ]
                 One
                 principal
                 Objection
                 that
                 our
                 Adversaries
                 urge
                 against
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 specially
                 such
                 sins
                 as
                 are
                 intrinsecally
                 evil
                 ,
                 is
                 
                   That
                   it
                   destroyes
                   the
                   libertie
                   of
                   the
                   Wil
                   ,
                
                 &c.
                 
                 We
                 shal
                 not
                 now
                 attemt
                 any
                 answer
                 to
                 the
                 Objection
                 ,
                 but
                 reserve
                 it
                 for
                 its
                 proper
                 place
                 ,
                 Chap.
                 6.
                 
                 §
                 .
                 5.
                 only
                 we
                 are
                 to
                 shew
                 ,
                 that
                 the
                 whole
                 of
                 this
                 Objection
                 ,
                 and
                 the
                 reasons
                 urged
                 to
                 enforce
                 it
                 ,
                 do
                 with
                 as
                 much
                 force
                 strike
                 against
                 al
                 Predetermination
                 ,
                 even
                 that
                 which
                 is
                 granted
                 to
                 supernatural
                 good
                 :
                 For
                 doth
                 not
                 Predetermination
                 to
                 gracious
                 acts
                 ,
                 lay
                 as
                 much
                 compulsion
                 on
                 the
                 wil
                 ,
                 and
                 thence
                 as
                 much
                 destroy
                 its
                 libertie
                 ,
                 as
                 predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ?
                 And
                 is
                 not
                 the
                 same
                 objection
                 with
                 its
                 reasons
                 as
                 much
                 urged
                 ,
                 and
                 that
                 with
                 as
                 great
                 color
                 of
                 Reason
                 ,
                 by
                 the
                 Molinists
                 and
                 Arminians
                 ,
                 against
                 al
                 Predetermination
                 to
                 gracious
                 acts
                 ?
                 I
                 must
                 confesse
                 ,
                 I
                 could
                 never
                 ,
                 neither
                 do
                 I
                 think
                 any
                 else
                 can
                 maintain
                 and
                 defend
                 our
                 ground
                 against
                 the
                 Jesuites
                 and
                 Arminians
                 ,
                 if
                 those
                 reasons
                 and
                 grounds
                 which
                 our
                 Adversaries
                 urge
                 against
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 be
                 admitted
                 
                 as
                 valid
                 .
                 [
                 2
                 ]
                 The
                 like
                 may
                 be
                 said
                 of
                 that
                 other
                 objection
                 or
                 reason
                 ,
                 why
                 our
                 Adversaries
                 reject
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 namely
                 ,
                 
                   That
                   it
                   makes
                   al
                   Gods
                   Laws
                   naturally
                   and
                   absolutely
                   impossible
                   ,
                
                 &c.
                 
                 Is
                 not
                 this
                 very
                 objection
                 ,
                 and
                 the
                 reason
                 urged
                 to
                 enforce
                 it
                 ,
                 as
                 much
                 urged
                 by
                 Molinists
                 and
                 Arminians
                 ,
                 against
                 al
                 Predetermination
                 even
                 to
                 gracious
                 Acts
                 ?
                 And
                 are
                 not
                 the
                 reasons
                 as
                 valid
                 on
                 the
                 later
                 as
                 on
                 the
                 former
                 side
                 ?
                 What
                 reason
                 do
                 the
                 new
                 Methodists
                 give
                 ,
                 that
                 Predetermination
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 makes
                 Gods
                 Laws
                 impossible
                 ,
                 but
                 that
                 it
                 takes
                 away
                 the
                 Wils
                 Indifference
                 ,
                 and
                 destroys
                 the
                 natural
                 power
                 that
                 the
                 wil
                 is
                 invested
                 with
                 to
                 act
                 or
                 not
                 to
                 act
                 ?
                 And
                 doth
                 not
                 Predetermination
                 to
                 good
                 as
                 much
                 destroy
                 the
                 wils
                 indifference
                 ,
                 and
                 its
                 power
                 to
                 act
                 or
                 not
                 to
                 act
                 ?
                 [
                 3
                 ]
                 Our
                 Adversaries
                 urge
                 ,
                 
                   That
                   this
                   Predetermination
                   takes
                   away
                   the
                   use
                   of
                   Promises
                   ,
                   Invitations
                   ,
                   and
                   al
                   evangelic
                   offers
                   of
                   Grace
                   ,
                   and
                   supposeth
                   God
                   not
                   to
                   deal
                   sincerely
                   with
                   Sinners
                   ,
                   in
                   making
                   offers
                   of
                   Grace
                   ,
                   and
                   yet
                   irresistibly
                   determining
                   their
                   Wils
                   against
                   the
                   acceptance
                   of
                   these
                   offers
                   ?
                
                 Is
                 not
                 this
                 very
                 objection
                 ,
                 with
                 its
                 reason
                 urged
                 ,
                 and
                 that
                 with
                 as
                 much
                 force
                 of
                 reason
                 by
                 Jesuites
                 and
                 Arminians
                 against
                 Predetermination
                 to
                 gracious
                 Acts
                 ?
                 For
                 if
                 no
                 man
                 can
                 entertain
                 those
                 offers
                 of
                 Grace
                 by
                 his
                 own
                 freewil
                 ,
                 without
                 a
                 predeterminative
                 Concurse
                 ,
                 are
                 not
                 al
                 gracious
                 Promises
                 ,
                 Invitations
                 ,
                 and
                 offers
                 of
                 Grace
                 to
                 Sinners
                 ,
                 who
                 fal
                 not
                 under
                 this
                 Predetermination
                 ,
                 vain
                 and
                 uselesse
                 ?
                 Our
                 Adversaries
                 the
                 new
                 Methodists
                 generally
                 ,
                 (
                 some
                 few
                 excepted
                 )
                 denie
                 any
                 sufficient
                 Grace
                 or
                 Free-wil
                 in
                 corrupt
                 Nature
                 for
                 the
                 reception
                 of
                 evangelic
                 offers
                 and
                 Grace
                 :
                 and
                 is
                 not
                 then
                 the
                 vitious
                 wil
                 of
                 corrupt
                 Nature
                 as
                 wel
                 determined
                 by
                 its
                 own
                 vitiositie
                 against
                 the
                 offers
                 of
                 Grace
                 ,
                 as
                 by
                 the
                 predeterminative
                 Concurse
                 of
                 God
                 ?
                 [
                 4
                 ]
                 Our
                 Adversaries
                 object
                 ,
                 
                   That
                   this
                   Predetermination
                   to
                   the
                   entitative
                   act
                   of
                   sin
                   ,
                   supposeth
                   God
                   to
                   compel
                   and
                   force
                   men
                   to
                   sin
                   ,
                   and
                   so
                   makes
                   him
                   to
                   be
                   the
                   real
                   Author
                   of
                   Sin
                   ,
                   yea
                   more
                   than
                   the
                   Sinner
                   that
                   is
                   under
                   a
                   violent
                   compulsion
                   ,
                
                 &c.
                 and
                 is
                 not
                 this
                 very
                 argument
                 urged
                 by
                 Jesuites
                 and
                 Arminians
                 against
                 al
                 Predetermination
                 even
                 to
                 what
                 is
                 good
                 ,
                 and
                 that
                 with
                 as
                 much
                 color
                 of
                 reason
                 ?
                 For
                 say
                 they
                 ,
                 If
                 God
                 predetermine
                 the
                 wil
                 to
                 what
                 is
                 good
                 ,
                 then
                 he
                 compels
                 and
                 forceth
                 the
                 wil
                 to
                 be
                 good
                 ;
                 so
                 that
                 the
                 wil
                 being
                 under
                 a
                 compulsion
                 cannot
                 be
                 said
                 to
                 be
                 the
                 Author
                 of
                 its
                 own
                 act
                 ,
                 but
                 is
                 as
                 a
                 Stock
                 or
                 Stone
                 in
                 the
                 exercice
                 of
                 that
                 act
                 ,
                 which
                 destroyeth
                 al
                 moral
                 good
                 ,
                 &c.
                 
                 Which
                 objection
                 
                 is
                 as
                 valid
                 as
                 that
                 of
                 our
                 Adversaries
                 ,
                 and
                 can
                 never
                 be
                 solidly
                 answered
                 if
                 their
                 objection
                 be
                 good
                 ;
                 though
                 according
                 to
                 our
                 Principes
                 neither
                 the
                 one
                 or
                 the
                 other
                 objection
                 has
                 any
                 force
                 in
                 it
                 ,
                 as
                 we
                 shal
                 demonstrate
                 ,
                 c.
                 6.
                 
                 §
                 .
                 5.
                 
                 To
                 conclude
                 this
                 argument
                 ,
                 I
                 am
                 very
                 confident
                 ,
                 our
                 Opponents
                 the
                 new
                 Methodists
                 wil
                 never
                 be
                 able
                 to
                 defend
                 an
                 efficacious
                 determinative
                 Concurse
                 to
                 what
                 is
                 morally
                 or
                 supernaturally
                 good
                 ,
                 so
                 long
                 as
                 they
                 denie
                 the
                 same
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 which
                 is
                 naturally
                 good
                 :
                 for
                 al
                 ,
                 or
                 at
                 least
                 the
                 most
                 of
                 those
                 arguments
                 they
                 urge
                 against
                 the
                 later
                 ,
                 may
                 ,
                 and
                 are
                 urged
                 by
                 the
                 Molinists
                 and
                 Arminians
                 against
                 the
                 former
                 ,
                 and
                 that
                 with
                 equal
                 force
                 .
                 And
                 this
                 Baronius
                 did
                 by
                 his
                 natural
                 acumen
                 foresee
                 ,
                 and
                 therefore
                 he
                 took
                 a
                 course
                 more
                 seemingly
                 rational
                 according
                 to
                 his
                 Principes
                 ,
                 though
                 lesse
                 friendly
                 to
                 divine
                 Concurse
                 ,
                 to
                 denie
                 al
                 Predetermination
                 as
                 wel
                 to
                 supernatural
                 as
                 natural
                 good
                 ;
                 of
                 which
                 see
                 his
                 
                   Metaph.
                   Sect.
                   8.
                   
                   Disput
                   .
                   3.
                   n.
                
                 66.
                 &c.
                 p.
                 136.
                 
              
               
                 §
                 .
                 5.
                 
                 Our
                 fifth
                 Argument
                 shal
                 be
                 taken
                 
                   from
                   the
                   Nature
                   of
                   Sin
                
                 ,
                 
                 
                   its
                   substrate
                   mater
                   and
                   formal
                   reason
                   .
                
                 1.
                 
                 As
                 to
                 the
                 general
                 Idea
                 and
                 substrate
                 mater
                 of
                 sin
                 ,
                 we
                 have
                 demonstrated
                 ,
                 Ch.
                 1.
                 
                 §
                 .
                 2.
                 
                 (
                 1
                 )
                 
                   That
                   al
                   human
                   acts
                   considered
                   in
                   their
                   natural
                   entitie
                   ,
                   abstracted
                
                 
                 
                   from
                   their
                   moral
                   constitution
                   ,
                   are
                   neither
                   good
                   nor
                   evil
                   .
                
                 (
                 2
                 )
                 
                   That
                   al
                   moral
                   acts
                   whether
                   good
                   or
                   evil
                   receive
                   their
                   formal
                   Constitution
                   and
                   Determination
                   from
                   the
                   Moral
                   Law.
                
                 (
                 3
                 )
                 
                   That
                   no
                   human
                   Act
                   considered
                   physically
                   ,
                   or
                   according
                   to
                   its
                   natural
                   entitative
                   substance
                   ,
                   is
                   intrinsecally
                   evil
                   ,
                   but
                   only
                   morally
                   ,
                   in
                   regard
                   of
                   its
                   moral
                   specification
                   or
                   determination
                   to
                   such
                   or
                   such
                   an
                   object
                   .
                
                 Hence
                 ,
                 (
                 4
                 )
                 
                   That
                   sin
                   has
                   for
                   its
                   substrate
                   mater
                   some
                   natural
                   good
                   .
                
                 Now
                 these
                 Propositions
                 being
                 laid
                 as
                 so
                 many
                 Principes
                 ,
                 we
                 hence
                 argue
                 ,
                 
                   That
                   God
                   must
                   necessarily
                   concur
                   to
                   ,
                   yea
                   predetermine
                   the
                   substrate
                   mater
                   of
                   actions
                   intrinsecally
                   evil
                   :
                
                 For
                 ,
                 if
                 al
                 sinful
                 acts
                 ,
                 even
                 such
                 as
                 are
                 intrinsecally
                 evil
                 morally
                 ,
                 are
                 ,
                 according
                 to
                 their
                 substrate
                 mater
                 physically
                 good
                 ,
                 doth
                 it
                 not
                 necessarily
                 follow
                 ,
                 that
                 God
                 the
                 first
                 cause
                 must
                 concur
                 thereto
                 ,
                 yea
                 predetermine
                 the
                 same
                 ?
                 Must
                 not
                 every
                 second
                 Cause
                 as
                 such
                 be
                 actuated
                 and
                 so
                 determined
                 by
                 its
                 first
                 Cause
                 and
                 his
                 efficacious
                 Concurse
                 ?
                 Doth
                 not
                 the
                 subordination
                 of
                 the
                 second
                 Cause
                 to
                 the
                 first
                 ,
                 necessarily
                 demonstrate
                 ,
                 not
                 only
                 its
                 dependence
                 on
                 ,
                 but
                 also
                 Predetermination
                 by
                 the
                 same
                 in
                 al
                 its
                 natural
                 operations
                 and
                 effects
                 ?
                 Is
                 not
                 every
                 
                   Being
                   by
                   participation
                
                 necessarily
                 limited
                 ,
                 defined
                 ,
                 and
                 predetermined
                 in
                 al
                 its
                 natural
                 entitative
                 motions
                 by
                 the
                 first
                 Being
                 ,
                 which
                 
                 is
                 such
                 by
                 Essence
                 ?
                 May
                 not
                 this
                 also
                 be
                 demonstrated
                 from
                 the
                 very
                 concessions
                 of
                 our
                 Adversaries
                 ,
                 who
                 grant
                 ,
                 that
                 vitiositie
                 follows
                 not
                 any
                 Act
                 as
                 a
                 natural
                 Act
                 ?
                 So
                 
                   Strangius
                   ,
                   l.
                   2.
                   c.
                   11.
                   p.
                   243.
                   
                   We
                   confesse
                   ,
                
                 saith
                 he
                 ,
                 
                   that
                   Vitiositie
                   doth
                   not
                   follow
                   the
                
                 
                 
                   act
                   of
                   sin
                   as
                   an
                   act
                   ;
                   for
                   then
                   every
                   act
                   would
                   be
                   sin
                   ;
                   also
                   that
                   it
                   doth
                   not
                   follow
                   ,
                   as
                   the
                   act
                   procedes
                   from
                   God
                   ,
                   for
                   then
                   every
                   act
                   that
                   procedes
                   from
                   God
                   ,
                   would
                   have
                   sin
                   .
                
                 Now
                 if
                 sin
                 follows
                 not
                 the
                 act
                 of
                 sin
                 as
                 an
                 act
                 ,
                 what
                 reason
                 can
                 there
                 be
                 why
                 God
                 should
                 not
                 efficaciously
                 concur
                 to
                 ,
                 yea
                 predetermine
                 the
                 entitative
                 act
                 of
                 Sin
                 ?
                 This
                 is
                 wel
                 explicated
                 by
                 
                   Lud.
                   Crocius
                
                 ,
                 (
                 that
                 Breme
                 Professor
                 ,
                 who
                 was
                 a
                 member
                 of
                 the
                 Synod
                 of
                 Dort
                 ,
                 and
                 there
                 began
                 the
                 New
                 Method
                 )
                 
                   Duodecas
                   ,
                   Dissert
                   .
                   de
                   Volunt
                   .
                   Dei
                   ,
                
                 Dissert
                 ▪
                 8.
                 
                 Thes
                 .
                 99.
                 p.
                 426.
                 
                 
                   
                     As
                     to
                     the
                     Act
                  
                   ,
                   saith
                   he
                   ,
                   
                     of
                     the
                     Divine
                     Wil
                     about
                     sin
                     ,
                  
                   the
                   effates
                   of
                   Scripture
                   seem
                   to
                   contradict
                   themselves
                   ,
                   whiles
                   that
                   some
                   expressely
                   affirm
                   ,
                   
                     That
                     God
                     nils
                     and
                     hates
                     sins
                     ,
                     and
                     those
                     that
                     commit
                     them
                     ,
                     Psal
                     .
                     5.
                     5
                     ,
                     6
                     ,
                     7.
                     
                     Zach.
                  
                   8.
                   17.
                   but
                   others
                   seem
                   to
                   say
                   ,
                   
                     That
                     God
                     wils
                     ,
                     creates
                     ,
                     effectes
                     them
                     ,
                     Esa
                     .
                     45.
                     7.
                     
                     Lam.
                     3.
                     37
                     ,
                     38.
                     
                     Amos
                  
                   3.
                   6.
                   
                   But
                   these
                   things
                   do
                   wel
                   agree
                   ,
                   if
                   the
                   distinction
                   be
                   rightly
                   observed
                   ,
                   (
                   1
                   )
                   Between
                   the
                   Act
                   ,
                   and
                   the
                   Vitiositie
                   of
                   the
                   Act.
                   (
                   2
                   )
                   Between
                   the
                   Act
                   as
                   it
                   is
                   from
                   God
                   ,
                   and
                   as
                   it
                   is
                   from
                   the
                   Creature
                   .
                   (
                   3
                   )
                   Between
                   the
                   wil
                   of
                   God
                   decreeing
                   ,
                   and
                   the
                   wil
                   of
                   God
                   commanding
                   .
                
                 Whence
                 he
                 concludes
                 ,
                 
                   Thes
                   .
                   100.
                   p.
                
                 427.
                 
                 
                   For
                   God
                   wils
                   and
                   produceth
                   ,
                   by
                   the
                   Creature
                   as
                   the
                   first
                   Cause
                   by
                   the
                   second
                   ,
                   the
                   Act
                   ,
                   as
                   an
                   Act
                   ,
                   of
                   it self
                   indifferent
                   to
                   moral
                   Bonitie
                   ,
                   and
                   Vitiositie
                   ;
                   and
                   wils
                   and
                   effectes
                   the
                   same
                   ,
                   albeit
                   depraved
                   by
                   the
                   Creature
                   ,
                   as
                   invested
                   with
                   his
                   moral
                   rectitude
                   ,
                   because
                   he
                   produceth
                   it
                   by
                   his
                   own
                   power
                   ,
                   from
                   his
                   immaculate
                   Sanctitie
                   and
                   Justice
                   ,
                   which
                   can
                   never
                   be
                   made
                   crooked
                   or
                   corrupted
                   by
                   any
                   second
                   Cause
                   .
                
                 Whence
                 he
                 addes
                 ,
                 Thes
                 .
                 101.
                 
                 
                   And
                   this
                   act
                   essentially
                   good
                   ,
                   even
                   as
                   defiled
                   by
                   the
                   Creature
                   ,
                   God
                   justly
                   and
                   holily
                   useth
                   either
                   as
                   an
                   Instrument
                   of
                   punishment
                   ,
                   or
                   of
                   exploration
                   or
                   exercice
                   ,
                   and
                   as
                   an
                   ordinate
                   convenient
                   Medium
                   ,
                   according
                   to
                   his
                   Justice
                   for
                   the
                   best
                   ends
                   .
                   Thes
                   .
                   102.
                   
                   In
                   this
                   sense
                   God
                   is
                   said
                   ,
                   
                     To
                     create
                     evil
                     ,
                     to
                     produce
                     it
                     out
                     of
                     his
                     mouth
                     ,
                     to
                     send
                  
                   Joseph
                   into
                   Egypt
                   
                     by
                     the
                     Vendition
                     of
                     his
                     Brethren
                     ,
                     to
                     rob
                  
                   Job
                   
                     of
                     his
                     goods
                     ,
                     to
                     command
                  
                   Shimei
                   
                     to
                     curse
                  
                   David
                   ,
                   
                     to
                     use
                  
                   Absolon
                   
                     for
                     the
                     defiling
                     his
                     Fathers
                     Concubines
                     ,
                     to
                     deliver
                     Christ
                     into
                     the
                     hands
                     of
                     Jews
                     and
                     Gentiles
                     .
                  
                   Thes
                   .
                   103.
                   
                   For
                   God
                   decreed
                   to
                   produce
                   those
                   acts
                   ,
                   as
                   acts
                   ,
                   and
                   to
                   permit
                   the
                   depravation
                   of
                   them
                   by
                   
                   the
                   Sinners
                   ,
                   and
                   to
                   use
                   them
                   albeit
                   depraved
                   ,
                   wisely
                   and
                   justly
                   to
                   ends
                   holily
                   ordained
                   by
                   him
                   .
                
              
               
                 2.
                 
                 Divine
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 may
                 
                 be
                 also
                 demonstrated
                 from
                 the
                 
                   formal
                   nature
                
                 of
                 Sin
                 ,
                 which
                 consistes
                 in
                 the
                 privation
                 of
                 that
                 moral
                 rectitude
                 due
                 to
                 actions
                 ,
                 as
                 Ch.
                 1.
                 
                 §
                 .
                 2.
                 we
                 have
                 more
                 fully
                 explicated
                 .
                 Whence
                 we
                 thus
                 argue
                 :
                 If
                 every
                 deflexion
                 from
                 the
                 Law
                 of
                 God
                 be
                 sin
                 ,
                 then
                 certainly
                 God
                 necessarily
                 predetermines
                 to
                 the
                 substrate
                 mater
                 of
                 some
                 sins
                 :
                 and
                 if
                 of
                 some
                 ,
                 why
                 not
                 of
                 al
                 ,
                 even
                 such
                 as
                 are
                 intrinsecally
                 evil
                 ?
                 That
                 God
                 predetermines
                 to
                 the
                 substrate
                 mater
                 of
                 some
                 sins
                 is
                 evident
                 ,
                 and
                 that
                 from
                 the
                 concessions
                 of
                 our
                 Adversaries
                 ,
                 who
                 grant
                 ,
                 
                   That
                   God
                   doth
                   predetermine
                   the
                   Wil
                   to
                   actions
                   imperfectly
                   good
                   ,
                   which
                   also
                   ,
                   according
                   to
                   their
                   own
                   confessions
                   are
                   modally
                   sinful
                   :
                
                 Whence
                 we
                 thus
                 argue
                 ;
                 The
                 substrate
                 mater
                 of
                 the
                 same
                 action
                 as
                 good
                 and
                 as
                 sinful
                 is
                 the
                 same
                 :
                 wherefore
                 ,
                 if
                 God
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 action
                 as
                 good
                 ,
                 must
                 he
                 not
                 also
                 predetermine
                 it
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 same
                 action
                 as
                 sinful
                 ?
                 When
                 we
                 say
                 ,
                 
                   That
                   God
                   predetermines
                   to
                   the
                   substrate
                   mater
                   of
                   the
                   same
                   action
                   as
                   sinfil
                   ,
                   As
                
                 here
                 ,
                 may
                 not
                 be
                 taken
                 reduplicatively
                 ,
                 but
                 only
                 specificatively
                 ,
                 i.
                 e.
                 as
                 it
                 specifies
                 and
                 distributes
                 the
                 same
                 action
                 into
                 good
                 ,
                 and
                 sinful
                 ;
                 which
                 are
                 different
                 modes
                 of
                 one
                 and
                 the
                 same
                 substrate
                 mater
                 or
                 entitative
                 act
                 :
                 so
                 that
                 our
                 Opponents
                 granting
                 ,
                 that
                 God
                 doth
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 the
                 action
                 as
                 imperfectly
                 good
                 ,
                 how
                 can
                 they
                 possibly
                 denie
                 ,
                 that
                 God
                 predetermines
                 it
                 also
                 to
                 the
                 same
                 substrate
                 mater
                 which
                 is
                 modally
                 sinful
                 ?
                 When
                 I
                 can
                 see
                 a
                 rational
                 solution
                 given
                 to
                 this
                 argument
                 ,
                 (
                 which
                 I
                 despair
                 of
                 )
                 I
                 shal
                 think
                 our
                 Adversaries
                 have
                 done
                 much
                 service
                 to
                 their
                 Cause
                 .
                 But
                 they
                 replie
                 ,
                 
                   If
                   God
                   concur
                   by
                   determinative
                   influence
                   to
                   imperfectly
                   good
                   actions
                   ,
                   it
                   doth
                   not
                   thence
                   follow
                   ,
                   that
                   he
                   concurs
                   to
                   actions
                   intrinsecally
                   ,
                   and
                   in
                   the
                   substance
                   of
                   them
                   evil
                   .
                
                 But
                 I
                 conceive
                 this
                 evasion
                 wil
                 soon
                 vanish
                 into
                 smoke
                 and
                 vapor
                 ,
                 if
                 we
                 consider
                 wel
                 ,
                 (
                 1
                 )
                 That
                 the
                 least
                 sin
                 may
                 not
                 be
                 imputed
                 unto
                 God
                 as
                 the
                 Author
                 of
                 it
                 ,
                 any
                 more
                 than
                 the
                 greatest
                 :
                 the
                 difference
                 between
                 sins
                 modally
                 and
                 intrinsecally
                 evil
                 finds
                 no
                 place
                 here
                 :
                 dare
                 our
                 Adversaries
                 say
                 ,
                 that
                 God
                 is
                 the
                 Author
                 of
                 that
                 modal
                 sin
                 which
                 adheres
                 to
                 actions
                 imperfectly
                 good
                 ,
                 but
                 not
                 of
                 that
                 intrinsecal
                 evil
                 which
                 is
                 in
                 the
                 hatred
                 of
                 God
                 ,
                 or
                 the
                 like
                 ?
                 Whence
                 ,
                 (
                 2
                 )
                 The
                 force
                 of
                 our
                 Argument
                 ariseth
                 from
                 this
                 paritie
                 of
                 reason
                 ,
                 If
                 God
                 doth
                 
                 concur
                 ,
                 yea
                 predetermine
                 the
                 wil
                 to
                 an
                 act
                 only
                 modally
                 sinful
                 ,
                 without
                 falling
                 under
                 the
                 imputation
                 of
                 being
                 the
                 Author
                 of
                 sin
                 ,
                 why
                 may
                 he
                 not
                 also
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 intrinsecally
                 evil
                 ,
                 without
                 the
                 like
                 imputation
                 ?
                 Albeit
                 there
                 be
                 a
                 disparitie
                 in
                 the
                 sins
                 ,
                 yet
                 is
                 not
                 the
                 paritie
                 of
                 reason
                 for
                 the
                 one
                 and
                 the
                 other
                 the
                 same
                 ?
                 Ought
                 we
                 not
                 to
                 be
                 as
                 cautelous
                 in
                 exemting
                 the
                 Sacred
                 Majestie
                 of
                 God
                 from
                 having
                 any
                 hand
                 in
                 the
                 least
                 sin
                 ,
                 as
                 in
                 the
                 greatest
                 ?
                 And
                 if
                 we
                 allow
                 our selves
                 the
                 libertie
                 of
                 making
                 him
                 the
                 author
                 of
                 the
                 least
                 sin
                 ,
                 wil
                 not
                 that
                 open
                 a
                 wide
                 gate
                 for
                 atheistic
                 blasphemous
                 wits
                 to
                 impute
                 to
                 him
                 the
                 greatest
                 sins
                 ?
                 Whence
                 ,
                 if
                 we
                 can
                 prove
                 ,
                 what
                 our
                 Adversaries
                 wil
                 never
                 be
                 able
                 to
                 disprove
                 ,
                 yea
                 what
                 they
                 approve
                 of
                 ,
                 namely
                 ,
                 that
                 God
                 doth
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 or
                 entitative
                 act
                 ,
                 which
                 is
                 imperfectly
                 good
                 ,
                 but
                 modally
                 sinful
                 ,
                 it
                 thence
                 follows
                 by
                 necessary
                 consequence
                 and
                 inevitable
                 paritie
                 of
                 reason
                 ,
                 that
                 he
                 can
                 and
                 doth
                 predetermine
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 that
                 which
                 is
                 intrinsecally
                 evil
                 ,
                 without
                 the
                 least
                 imputation
                 of
                 being
                 the
                 Author
                 of
                 sin
                 annexed
                 thereto
                 .
                 I
                 would
                 fain
                 have
                 our
                 Opponents
                 weigh
                 impartially
                 the
                 force
                 of
                 this
                 Argument
                 .
              
               
                 §
                 .
                 6.
                 
                 Our
                 next
                 Argument
                 for
                 Gods
                 Predetermination
                 to
                 the
                 
                 substrate
                 mater
                 of
                 sin
                 shal
                 be
                 drawen
                 from
                 his
                 
                   Permission
                   of
                   Sin.
                
                 And
                 to
                 make
                 way
                 to
                 this
                 demonstration
                 we
                 must
                 distinguish
                 of
                 Permission
                 ;
                 which
                 is
                 either
                 legal
                 or
                 
                   natural
                   :
                   Natural
                
                 Permission
                 is
                 either
                 divine
                 or
                 human
                 ;
                 and
                 both
                 either
                 negative
                 or
                 positive
                 .
                 (
                 1
                 )
                 
                   God
                   gives
                   no
                   legal
                   Permission
                   or
                   Indulgence
                   to
                   sin
                   ,
                
                 but
                 on
                 the
                 contrary
                 severely
                 prohibites
                 it
                 ,
                 and
                 that
                 on
                 pain
                 of
                 death
                 .
                 (
                 2
                 )
                 
                   Gods
                   natural
                   Permission
                   as
                   Rector
                   of
                   the
                   World
                   is
                   not
                   of
                   sin
                   simply
                   as
                   sin
                   ,
                   but
                   as
                   conducible
                   to
                   the
                   principal
                   ends
                   of
                   his
                   divine
                   Gubernation
                   .
                
                 It
                 's
                 true
                 ,
                 Divine
                 Permission
                 regardes
                 not
                 only
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 but
                 also
                 sin
                 formally
                 considered
                 ,
                 and
                 so
                 sin
                 under
                 that
                 reduplication
                 ,
                 
                   as
                   sin
                
                 ,
                 yet
                 not
                 simply
                 considered
                 ,
                 but
                 as
                 it
                 has
                 a
                 tendence
                 or
                 conducibilitie
                 to
                 the
                 advance
                 of
                 Divine
                 Glorie
                 :
                 and
                 so
                 much
                 is
                 confessed
                 by
                 
                   Strangius
                   ,
                   l.
                   2.
                   c.
                   22.
                   p.
                   399.
                   
                   If
                   the
                   Reduplication
                   be
                   joined
                   to
                   the
                   terme
                   sin
                   ,
                   it
                   's
                   true
                   ,
                   that
                   sin
                   as
                   sin
                   is
                   permitted
                   by
                   God
                   ,
                   physically
                   not
                   morally
                   .
                
                 Yet
                 I
                 adde
                 ,
                 not
                 
                   simply
                   ,
                   but
                   respectively
                
                 ,
                 as
                 conducible
                 to
                 Gods
                 supreme
                 ends
                 of
                 Government
                 .
                 And
                 
                   Lud.
                   Crocius
                   ,
                   Duodec
                   .
                   Dissert
                   .
                   8.
                   
                   Thes
                   .
                   74.
                   pag.
                
                 415.
                 assertes
                 ,
                 
                   That
                   God
                   ,
                   albeit
                   he
                   wils
                   and
                   decrees
                   only
                   the
                   material
                   of
                   sin
                   ,
                   yet
                
                 
                 unbelieving
                 and
                 disobedient
                 ,
                 both
                 Iews
                 and
                 Cananites
                 ,
                 &c.
                 2.
                 
                 Whereas
                 he
                 tels
                 us
                 ,
                 that
                 the
                 
                   Mythologists
                   say
                   ,
                   Mars
                   was
                   the
                   first
                   that
                   invented
                   militarie
                   weapons
                   and
                   affairs
                   ,
                
                 &c.
                 
                 This
                 may
                 as
                 well
                 refer
                 to
                 Joshua
                 ,
                 as
                 to
                 Nimrod
                 .
                 For
                 albeit
                 Nimrod
                 began
                 wars
                 in
                 Asia
                 the
                 greater
                 ,
                 or
                 Babylon
                 ;
                 yet
                 we
                 find
                 no
                 considerable
                 wars
                 amongst
                 the
                 Cananites
                 ,
                 or
                 Phenicians
                 ,
                 till
                 
                 Ioshua's
                 time
                 ;
                 who
                 by
                 reason
                 of
                 his
                 great
                 
                   militarie
                   Exploits
                
                 and
                 victories
                 ,
                 might
                 well
                 be
                 reputed
                 the
                 
                   God
                   of
                   War
                   ,
                   Mars
                
                 ,
                 or
                 Hercules
                 .
                 3.
                 
                 That
                 which
                 may
                 adde
                 to
                 this
                 parallelizing
                 of
                 Mars
                 with
                 Ioshua
                 is
                 ,
                 that
                 the
                 Mythologists
                 (
                 whom
                 Diodorus
                 here
                 brings
                 in
                 as
                 the
                 Authors
                 of
                 this
                 description
                 )
                 found
                 abundant
                 more
                 matter
                 and
                 reason
                 to
                 reduce
                 the
                 stories
                 they
                 had
                 received
                 by
                 Tradition
                 touching
                 Ioshua
                 ,
                 unto
                 Mars
                 ,
                 than
                 those
                 of
                 Nimrod
                 .
                 For
                 the
                 stories
                 of
                 Ioshua
                 were
                 then
                 ,
                 when
                 Mythologie
                 began
                 to
                 creep
                 into
                 the
                 world
                 ,
                 very
                 fresh
                 and
                 pregnant
                 ,
                 &c.
                 4.
                 
                 We
                 have
                 proved
                 before
                 ,
                 out
                 of
                 the
                 concessions
                 of
                 Vossius
                 himself
                 ,
                 that
                 Mars
                 was
                 the
                 same
                 with
                 Hercules
                 ,
                 and
                 therefore
                 with
                 Ioshua
                 .
              
               
                 3.
                 
                 Yet
                 we
                 need
                 not
                 reject
                 ,
                 but
                 may
                 also
                 allow
                 ,
                 without
                 any
                 contradiction
                 ,
                 a
                 parallel
                 betwixt
                 Mars
                 and
                 Nimrod
                 :
                 as
                 1.
                 
                 Nimrod
                 
                 was
                 called
                 by
                 his
                 subjects
                 ,
                 Belus
                 .
                 So
                 Servius
                 on
                 
                   Virg.
                   Aen.
                
                 1.
                 saies
                 ,
                 that
                 
                   Belus
                   was
                   the
                   first
                   that
                   reigned
                   in
                   the
                   Assyrian
                   Monarchie
                   .
                   Mars
                
                 also
                 had
                 the
                 same
                 title
                 given
                 to
                 him
                 ;
                 whence
                 some
                 derive
                 bellum
                 war
                 ,
                 from
                 Belus
                 ,
                 Mars's
                 name
                 .
                 2.
                 
                 Nimrod
                 is
                 said
                 to
                 be
                 a
                 
                   mighty
                   hunter
                
                 ,
                 i.
                 e.
                 Warrier
                 ,
                 Gen
                 10.
                 8.
                 so
                 Mars
                 .
                 See
                 more
                 of
                 this
                 parallel
                 betwixt
                 Nimrod
                 and
                 Mars
                 ,
                 in
                 
                   Vossius
                   ,
                   de
                   Idololatr
                   .
                   lib.
                   1.
                   cap.
                
                 16.
                 
              
            
             
               
                 
                   CHAP.
                   VI.
                
                 The
                 Theogonie
                 of
                 Vulcan
                 ,
                 Silenus
                 ,
                 Pan
                 ,
                 Prometheus
                 ,
                 Neptune
                 ,
                 Janus
                 ,
                 Aeolus
                 ,
                 Rhea
                 ,
                 Minerva
                 ,
                 Ceres
                 ,
                 Niobe
                 ,
                 and
                 the
                 Sirenes
                 .
              
               
                 
                   Vulcan
                   the
                   same
                   with
                   
                     Tubal
                     cain
                  
                   ,
                   Gen.
                   4.
                   22.
                   
                   
                   Silenus's
                   parallel
                   
                   with
                   ,
                   
                     Silo
                     ,
                     Gen.
                     40.
                     10.
                  
                   
                   &c.
                   Silenus
                   the
                   same
                   with
                   Silas
                   and
                   
                     Silo
                     .
                     Silenus
                  
                   is
                   said
                   to
                   be
                   without
                   Father
                   and
                   Mother
                   ;
                   as
                   Silo
                   and
                   Melchisedek
                   his
                   Type
                   
                     Heb.
                     7.
                     3.
                     
                     Silenus
                  
                   is
                   said
                   to
                   be
                   the
                   greatest
                   Doctor
                   of
                   his
                   Age
                   ,
                   from
                   Silo's
                   Character
                   Gen.
                   49.
                   10.
                   
                   
                   Silenus's
                   riding
                   on
                   an
                   Asse
                   ,
                   from
                   Silo's
                   Gen.
                   49.
                   11.
                   
                   
                   Silenus's
                   being
                   filled
                   with
                   Wine
                   ,
                   from
                   
                   Silo's
                   Gen.
                   49.
                   12.
                   
                   
                   Silenus's
                   meat
                   Cows
                   milk
                   ,
                   from
                   
                   Silo's
                   Character
                   
                     Gen.
                     49.
                     12.
                  
                   
                   Silenus's
                   Parallel
                   with
                   Balaam
                   .
                   The
                   Theogonie
                   of
                   Pan
                   and
                   his
                   Parallel
                   with
                   the
                   Hebrew
                   
                     Messias
                     .
                     Pan
                  
                   the
                   same
                   with
                   
                     Silenus
                     ,
                     Faunus
                  
                   ,
                   and
                   Satyrus
                   .
                   Pan's
                   parallel
                   with
                   
                     Abel
                     ,
                     Israel
                  
                   ,
                   and
                   Cham.
                   Prometheus's
                   Theogonie
                   and
                   Parallel
                   with
                   Noah
                   :
                   as
                   also
                   with
                   
                     Magog
                     .
                     Neptunes
                  
                   Theogonie
                   and
                   Parallel
                   with
                   
                     Japhet
                     .
                     Janus's
                  
                   Parallel
                   with
                   Noah
                   ,
                   and
                   Javan
                   .
                   The
                   Theogonie
                   of
                   
                     Aeolus
                     ,
                     Rhea
                     ,
                     Minerva
                     ,
                     Ceres
                     ,
                     Niobe
                     ,
                  
                   and
                   the
                   
                     Sirenes
                     ,
                     Hebraick
                  
                   .
                
              
               
                 §
                 .
                 1.
                 
                 FRom
                 Mars
                 we
                 passe
                 to
                 Vulcan
                 ,
                 who
                 was
                 exactly
                 parallel
                 
                 unto
                 ,
                 and
                 derived
                 from
                 Tubalcain
                 ,
                 as
                 both
                 their
                 Names
                 and
                 Attributes
                 prove
                 .
                 First
                 ,
                 as
                 to
                 the
                 name
                 Vulcan
                 ,
                 Vossius
                 de
                 Idolatr
                 .
                 lib.
                 1.
                 cap.
                 16.
                 shews
                 us
                 that
                 Vulcanus
                 is
                 the
                 same
                 with
                 Tubalcanus
                 Gen.
                 4.
                 22.
                 only
                 by
                 a
                 wonted
                 and
                 easy
                 mutation
                 of
                 B
                 into
                 V.
                 and
                 casting
                 away
                 a
                 syllable
                 :
                 as
                 from
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 lacte
                 and
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 rura
                 :
              
               
                 2.
                 
                 As
                 for
                 the
                 main
                 Art
                 or
                 Office
                 attributed
                 to
                 Vulcan
                 ,
                 we
                 have
                 it
                 mention'd
                 by
                 
                   Diodorus
                   lib.
                
                 5.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 &c.
                 
                 
                   By
                   Vulcan
                   ,
                   as
                   they
                   say
                   ,
                   was
                   invented
                   the
                   fabrication
                   of
                   Iron
                   ,
                   Brasse
                   ,
                   Gold
                   ,
                   Silver
                   ,
                   and
                   all
                   other
                   metals
                   ,
                   which
                   receive
                   the
                   operation
                   of
                   fire
                   ;
                   as
                   also
                   the
                   universal
                   use
                   of
                   fire
                   ,
                   as
                   imployed
                   by
                   Artificers
                   and
                   others
                   .
                   Whence
                   the
                   Masters
                   of
                   these
                   Arts
                   offer
                   up
                   their
                   prayers
                   and
                   sacreds
                   to
                   this
                   God
                   chiefly
                   :
                   and
                   by
                   these
                   ,
                   as
                   by
                   all
                   others
                   ,
                   Vulcan
                   is
                   called
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   fire
                   ,
                   and
                   having
                   by
                   this
                   means
                   given
                   a
                   great
                   benefit
                   to
                   the
                   common
                   life
                   of
                   men
                   ,
                   he
                   is
                   consecrated
                   
                   to
                   immortal
                   memorie
                   and
                   honor
                   .
                
                 Thus
                 Diodorus
                 :
                 wherein
                 he
                 gives
                 us
                 an
                 exact
                 account
                 why
                 the
                 Mythologists
                 consecrated
                 Vulcan
                 ,
                 and
                 made
                 him
                 the
                 
                   God
                   of
                   Fire
                
                 ,
                 and
                 all
                 Arts
                 perfected
                 by
                 fire
                 .
                 Which
                 exactly
                 answers
                 to
                 the
                 character
                 given
                 to
                 Tubalcain
                 Gen.
                 4.
                 22.
                 
                 
                   Tubalcain
                   an
                   instructor
                   of
                   every
                   Artificer
                
                 
                 
                   in
                   iron
                   and
                   brasse
                
                 ,
                 &c.
                 
                 Thence
                 Bochart
                 in
                 his
                 Preface
                 to
                 Phaleg
                 speaks
                 thus
                 :
                 
                   The
                   Grecians
                   ,
                   when
                   they
                   write
                   of
                   the
                   first
                   Inventors
                   of
                   things
                   ,
                   to
                   Tubalcain
                   ,
                   who
                   first
                   invented
                   the
                   conflature
                   of
                   Metals
                   ,
                   they
                   substitute
                   the
                   Curetes
                   ,
                   or
                   the
                   Cyclopes
                   ,
                   or
                   
                     Vulcanus
                     Lemnius
                  
                   ,
                   &c.
                   
                
                 This
                 also
                 exactly
                 answers
                 to
                 
                   Sanchoniathons
                   character
                
                 of
                 Vulcan
                 ,
                 whom
                 (
                 according
                 to
                 Philo
                 Byblius's
                 Version
                 )
                 he
                 calls
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 in
                 the
                 Phenician
                 Tongue
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Chores
                   ur
                
                 ,
                 i.
                 e.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   one
                   ,
                   who
                   by
                   the
                   operation
                
                 of
                 fire
                 ,
                 fabricates
                 metals
                 into
                 any
                 forme
                 :
                 whence
                 Lucian
                 cals
                 Vulcan
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 the
                 Poets
                 feign
                 him
                 to
                 be
                 the
                 chief
                 fabricator
                 of
                 all
                 
                   Jupiters
                   thunderbolts
                
                 ,
                 &c.
                 So
                 
                   Bochart
                   Can.
                   lib
                
                 :
                 2.
                 cap.
                 2.
                 
              
               
                 §
                 .
                 2.
                 
                 We
                 now
                 come
                 to
                 Silenus
                 ,
                 so
                 famous
                 amongst
                 the
                 
                 Poets
                 ,
                 whom
                 they
                 place
                 in
                 the
                 order
                 of
                 their
                 Gods
                 ;
                 whose
                 
                   Names
                   ,
                   Genealogie
                
                 ,
                 and
                 
                   Attributes
                   ,
                   apparently
                
                 prove
                 him
                 to
                 have
                 been
                 ,
                 by
                 a
                 monstrous
                 
                   Satanick
                   imitation
                
                 ,
                 of
                 
                   sacred
                   origination
                
                 .
                 1.
                 
                 As
                 for
                 his
                 
                   Greek
                   name
                
                 ,
                 which
                 is
                 variously
                 written
                 either
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Bochart
                   (
                   Can.
                   lib.
                   1.
                   cap.
                   18.
                   fol.
                
                 482.
                 )
                 makes
                 it
                 to
                 be
                 an
                 evident
                 derivative
                 from
                 the
                 Hebrew
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Silo
                 ,
                 the
                 Messias's
                 name
                 Gen.
                 49.
                 10.
                 for
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Silo
                 comes
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Silan
                 ,
                 whence
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Silenus
                 .
              
               
                 2.
                 
                 Neither
                 does
                 Silenus
                 agree
                 with
                 Silo
                 ,
                 the
                 
                   Jewish
                   Messias
                
                 ,
                 in
                 Name
                 only
                 ,
                 but
                 also
                 in
                 Genealogie
                 ,
                 according
                 to
                 that
                 of
                 
                   Diodorus
                   lib.
                
                 3.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   
                     The
                     first
                     that
                     ruled
                     at
                     Nysa
                     was
                     Silenus
                     ;
                     whose
                     Genealogie
                     is
                     unknown
                     by
                     all
                     ,
                     by
                     reason
                     of
                     his
                     antiquitie
                     .
                  
                
                 
              
               
                 1.
                 
                 As
                 for
                 Nysa
                 ,
                 where
                 Silenus
                 reigned
                 ,
                 it
                 seems
                 either
                 the
                 same
                 with
                 
                   Mount
                   Sina
                
                 (
                 by
                 the
                 transposition
                 of
                 S.
                 and
                 N.
                 )
                 the
                 
                 place
                 where
                 God
                 delivered
                 the
                 law
                 to
                 Moses
                 ,
                 who
                 therefore
                 was
                 said
                 to
                 reign
                 there
                 ,
                 as
                 Vossius
                 ;
                 or
                 else
                 Nysa
                 is
                 the
                 same
                 with
                 the
                 place
                 where
                 
                   Moses
                   ,
                   Exod.
                
                 17.
                 15.
                 built
                 an
                 Altar
                 ,
                 and
                 called
                 the
                 name
                 of
                 it
                 
                   Jehovah
                   Nissi
                
                 .
                 as
                 C.
                 5.
                 
                 §
                 3.
                 
                 Whence
                 Nysa
                 according
                 to
                 Bochart
                 ,
                 as
                 before
                 .
                 And
                 that
                 which
                 makes
                 this
                 more
                 evident
                 is
                 ,
                 that
                 this
                 Nysa
                 ,
                 where
                 Silenus
                 reigned
                 ,
                 is
                 the
                 same
                 with
                 that
                 of
                 Bacchus
                 ,
                 who
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 
                   God
                   of
                   Nysa
                
                 from
                 that
                 of
                 
                   Moses
                   ,
                   Exod.
                
                 17.
                 15.
                 
                 
                   Jehovah
                   Nissi
                
                 .
                 For
                 Bacchus
                 and
                 Silenus
                 are
                 made
                 by
                 the
                 Poets
                 to
                 be
                 
                   inseparable
                   companions
                
                 as
                 C.
                 3.
                 
                 §
                 .
                 3.
                 
              
               
                 2.
                 
                 As
                 for
                 
                   Silenus's
                   Genealogie
                   ,
                   Diodorus
                
                 also
                 tels
                 us
                 ,
                 
                   that
                   it
                
                 
                 
                   was
                   unknown
                   to
                   all
                   by
                   reason
                   of
                   its
                   Antiquitie
                
                 or
                 Eternitie
                 :
                 which
                 answers
                 to
                 the
                 Hebrews
                 account
                 of
                 their
                 
                   Messias
                   ,
                   Hebr.
                
                 7.
                 3.
                 
                   without
                   father
                   ,
                   without
                   mother
                   ,
                   having
                   neither
                   beginning
                   of
                   daies
                   ,
                
                 &c.
                 the
                 character
                 of
                 Melchisedek
                 ,
                 the
                 type
                 of
                 Christ
                 .
              
               
                 3.
                 
                 There
                 is
                 yet
                 a
                 more
                 exact
                 Parallel
                 betwixt
                 Silenus
                 and
                 
                 the
                 Hebrew
                 Silo
                 or
                 Shiloh
                 ,
                 as
                 to
                 Attributes
                 ,
                 and
                 Offices
                 :
                 for
                 1.
                 
                 Of
                 Silo
                 't
                 is
                 said
                 Gen.
                 49.
                 10.
                 
                   and
                   to
                   him
                   shall
                   be
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   Doctrine
                   of
                   the
                   people
                
                 ,
                 or
                 the
                 
                   Congregation
                   of
                   the
                   people
                
                 ,
                 to
                 be
                 endoctrinated
                 .
                 Thus
                 Silenus
                 is
                 also
                 made
                 by
                 the
                 Poets
                 to
                 be
                 the
                 
                   greatest
                   Doctor
                
                 of
                 his
                 Age
                 :
                 for
                 he
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Bacchus's
                   Praeceptor
                
                 ,
                 i.
                 e.
                 according
                 to
                 
                 Vossius's
                 account
                 ,
                 Bacchus
                 was
                 Moses
                 ,
                 and
                 Silenus
                 was
                 Silo
                 or
                 Christ
                 ,
                 who
                 instructed
                 Moses
                 on
                 Mount
                 Sina
                 or
                 Nysa
                 ,
                 the
                 place
                 where
                 Bacchus
                 and
                 Silenus
                 were
                 said
                 to
                 be
                 .
                 Again
                 Tertullian
                 ,
                 de
                 Anima
                 cap.
                 2.
                 makes
                 
                 Silenus
                 
                   to
                   be
                   a
                   Phrygian
                   ,
                   who
                   being
                   brought
                   by
                   the
                   Pastors
                   to
                   Midas
                   the
                   King
                   ,
                   he
                   lent
                   him
                   his
                   great
                   Asses
                   ears
                   .
                
                 Vossius
                 (
                 de
                 Idololat
                 .
                 lib.
                 1.
                 cap.
                 21.
                 )
                 thus
                 deciphers
                 this
                 fable
                 .
                 
                   It
                   is
                   no
                   wonder
                   that
                   Midas
                   is
                   said
                   to
                   lend
                   Silenus
                   his
                   
                     Asses
                     ears
                  
                   ;
                   because
                   he
                   was
                   the
                   most
                   intelligent
                   of
                   his
                   Age
                   both
                   in
                   nature
                   and
                   Antiquitie
                   .
                   The
                   import
                   is
                   ;
                   that
                   Midas
                   listened
                   greatly
                   to
                   him
                   as
                   his
                   Instructor
                   .
                
                 I
                 suppose
                 Silenus
                 is
                 said
                 to
                 be
                 a
                 Phrygian
                 ,
                 because
                 the
                 Phrygians
                 were
                 some
                 of
                 the
                 first
                 great
                 Mythologists
                 ,
                 who
                 traduced
                 fables
                 into
                 Greece
                 ,
                 particularly
                 this
                 of
                 Silenus
                 ,
                 from
                 the
                 Phenicians
                 and
                 Hebrews
                 .
              
               
               
                 2.
                 
                 Another
                 Attribute
                 given
                 to
                 Silenus
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                 carried
                 for
                 the
                 most
                 part
                 on
                 an
                 Asse
                 :
                 and
                 hence
                 Silenus
                 had
                 a
                 particular
                 remarque
                 for
                 riding
                 on
                 an
                 Asse
                 :
                 which
                 Bochart
                 refers
                 to
                 that
                 prophecie
                 of
                 Silo
                 Gen.
                 49.
                 11.
                 
                   binding
                   his
                   Asses
                   colt
                   to
                   the
                   choice
                   Vine
                   .
                
                 3.
                 
                 The
                 Mythologists
                 fable
                 
                   Silenus
                   ,
                   camrade
                
                 of
                 Bacchus
                 ,
                 to
                 be
                 imployed
                 in
                 treading
                 out
                 the
                 Grapes
                 .
                 This
                 Bochart
                 refers
                 to
                 Gen.
                 49.
                 11.
                 
                   he
                   washed
                   his
                   garments
                   in
                   wine
                   ,
                   and
                   his
                   cloths
                   in
                   the
                   blood
                   of
                   Grapes
                   ,
                
                 which
                 is
                 explicated
                 Esa
                 .
                 5.
                 of
                 such
                 as
                 tread
                 out
                 the
                 grapes
                 .
              
               
                 4.
                 
                 They
                 characterize
                 Silenus
                 ,
                 as
                 
                   one
                   that
                   was
                   alwaies
                   drunk
                
                 ;
                 
                 as
                 't
                 is
                 supposed
                 from
                 what
                 followes
                 Gen.
                 49.
                 12.
                 
                 
                   His
                   eyes
                   shall
                   be
                   red
                   with
                   wine
                   :
                
                 which
                 Solomon
                 makes
                 the
                 character
                 of
                 one
                 overcome
                 with
                 wine
                 ,
                 Prov.
                 23.
                 29
                 ,
                 30.
                 to
                 whom
                 rednes
                 of
                 eyes
                 ,
                 &c.
                 5.
                 
                 They
                 ascribe
                 to
                 Silenus
                 for
                 his
                 meat
                 ,
                 
                   Cows
                   Milk
                
                 :
                 which
                 Bochart
                 
                 makes
                 to
                 be
                 traduced
                 from
                 Gen.
                 49.
                 12.
                 
                   and
                   his
                   teeth
                   white
                   with
                   Milk.
                
                 Whence
                 he
                 concludes
                 thus
                 :
                 
                   The
                   Devil
                   could
                   have
                   imagined
                   nothing
                   more
                   abominable
                   whereby
                   to
                   profane
                   the
                   most
                   holy
                   misteries
                   of
                   our
                   Religion
                   ,
                   and
                   to
                   expose
                   it
                   to
                   the
                   cavils
                   of
                   most
                   wicked
                   men
                   ,
                   &c.
                   
                
              
               
                 6.
                 
                 That
                 Silenus
                 had
                 his
                 original
                 traduction
                 from
                 Silo
                 the
                 
                   Jewish
                   Messias
                
                 will
                 farther
                 appear
                 from
                 that
                 of
                 Pausanius
                 Eliacon
                 .
                 2.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   The
                   monument
                   of
                   Silenus
                   remains
                   in
                   the
                   Countrey
                   of
                   the
                   Hebrews
                   ,
                
                 i.
                 e.
                 all
                 the
                 Traditions
                 of
                 Silenus
                 came
                 from
                 the
                 Hebrews
                 ,
                 whose
                 Messias
                 he
                 was
                 .
                 I
                 know
                 ,
                 that
                 
                   Sandfordus
                   de
                   Descensu
                   Christi
                
                 l.
                 1.
                 
                 §
                 .
                 21.
                 
                 supposeth
                 Balaam
                 to
                 be
                 Silenus
                 .
                 
                   Nothing
                   ,
                   saith
                   he
                   ,
                   hinders
                   ,
                   but
                   that
                   Balaam
                   should
                   be
                   Silenus
                   ;
                   namely
                   ,
                   he
                   who
                   was
                   so
                   famous
                   for
                   his
                   Asse
                   ,
                   and
                   Prophecie
                   .
                   The
                   Ancients
                   fable
                   ,
                   that
                   Bacchus
                   gave
                   a
                   reward
                   to
                   a
                   certain
                   Asse
                   that
                   he
                   should
                   speak
                   with
                   human
                   voice
                   ,
                   with
                   which
                   the
                   Giants
                   ,
                   which
                   were
                   Bacchus's
                   enemies
                   ,
                   were
                   terrified
                   .
                   Whence
                   came
                   these
                   things
                   but
                   from
                   the
                   sacred
                   Scriptures
                   ?
                   Numb
                   .
                   22.
                   28.
                   the
                   Lord
                   opened
                   
                   
                     the
                     mouth
                     of
                     the
                     Asse
                  
                   ,
                   &c.
                   which
                   being
                   divulged
                   far
                   and
                   near
                   ,
                   we
                   need
                   not
                   doubt
                   but
                   that
                   the
                   Moabites
                   were
                   terrified
                   thereat
                   .
                
                 
                 So
                 
                   Stilling
                   fleet
                   ,
                   Origin
                   .
                   S.
                   Book
                   .
                   3.
                   cap.
                   5.
                   sect
                   .
                
                 11.
                 makes
                 this
                 whole
                 fable
                 of
                 Silenus
                 to
                 be
                 taken
                 from
                 the
                 storie
                 of
                 Balaam
                 ,
                 to
                 whom
                 he
                 seems
                 parallel
                 ;
                 in
                 that
                 both
                 were
                 noted
                 for
                 their
                 skill
                 in
                 Divination
                 ;
                 both
                 taken
                 by
                 the
                 water
                 ,
                 Numb
                 .
                 22.
                 5.
                 both
                 
                 noted
                 for
                 riding
                 on
                 an
                 Asle
                 ,
                 &c.
                 
                 Though
                 t
                 is
                 possible
                 ,
                 that
                 many
                 Branches
                 of
                 
                 Silenus's
                 storie
                 may
                 be
                 referred
                 to
                 that
                 of
                 Balaam
                 ,
                 yet
                 I
                 should
                 rather
                 refer
                 the
                 main
                 of
                 it
                 to
                 Silo
                 ,
                 Gen.
                 49.
                 10.
                 according
                 to
                 that
                 of
                 
                   Bochart
                   (
                   Can.
                   lib.
                   1.
                   cap.
                   18.
                   fol.
                
                 482.
                 )
                 
                   The
                   first
                   of
                
                 Bacchus's
                 
                   companions
                   is
                
                 Silenus
                 ,
                 
                   whose
                   fable
                   took
                   its
                   original
                   from
                   the
                   prophecie
                   of
                
                 Silo
                 ,
                 Gen.
                 49.
                 10.
                 
                   in
                   a
                   monstrous
                   manner
                   detorted
                
                 &c.
                 
                 This
                 may
                 be
                 farther
                 evinced
                 by
                 what
                 follows
                 ,
                 of
                 Pan
                 ,
                 which
                 some
                 make
                 the
                 same
                 with
                 Silenus
                 .
              
               
                 §
                 .
                 3.
                 
                 That
                 Pan
                 ,
                 whom
                 the
                 Poets
                 feign
                 to
                 be
                 the
                 
                   God
                   of
                
                 
                 Shepherds
                 ,
                 was
                 parallel
                 to
                 ,
                 and
                 ,
                 as
                 t
                 is
                 presumed
                 ,
                 originally
                 traduced
                 from
                 the
                 Jewish
                 Messias
                 ,
                 stiled
                 the
                 
                   Shepherd
                   of
                   Israel
                
                 ,
                 may
                 be
                 evinced
                 from
                 their
                 parallel
                 
                   Names
                   ,
                   Attributes
                
                 ,
                 and
                 Offices
                 .
                 1.
                 
                 As
                 for
                 the
                 origination
                 of
                 
                   Pan
                   ,
                   Bochart
                   (
                   Can.
                   lib.
                   1.
                   cap.
                   18.
                   fol.
                   483.
                   )
                
                 groundedly
                 draws
                 it
                 from
                 the
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Pan
                 ,
                 which
                 signifies
                 such
                 an
                 one
                 as
                 is
                 struck
                 ,
                 or
                 strikes
                 with
                 
                   astonishing
                   fears
                
                 ,
                 and
                 
                   stupifying
                   terrors
                
                 ,
                 as
                 Psal
                 .
                 88.
                 16.
                 and
                 the
                 reason
                 of
                 this
                 notation
                 is
                 considerable
                 :
                 for
                 Pan
                 being
                 supposed
                 to
                 be
                 one
                 of
                 
                   Bacchus's
                   Commanders
                
                 ,
                 is
                 said
                 to
                 have
                 sent
                 
                   astonishing
                   fears
                
                 on
                 all
                 their
                 enemies
                 ;
                 whence
                 that
                 proverbial
                 speech
                 ,
                 of
                 
                   Pannick
                   fears
                
                 .
                 This
                 seems
                 to
                 allude
                 to
                 the
                 storie
                 of
                 
                 Israel's
                 being
                 conducted
                 in
                 the
                 wildernesse
                 by
                 Christ
                 ,
                 the
                 
                   Shepherd
                   of
                   Israel
                
                 ,
                 who
                 cast
                 
                   Pannick
                   fears
                
                 on
                 all
                 their
                 Enemies
                 :
                 according
                 to
                 that
                 confession
                 of
                 Rahab
                 ,
                 Joshua
                 2.
                 9.
                 
                 
                   Your
                   terror
                   is
                   fallen
                   upon
                   us
                   ,
                
                 &c.
                 so
                 v.
                 24.
                 
                 
                 
                   The
                   inhabitants
                   of
                   the
                   countrey
                   do
                   faint
                   because
                   of
                   us
                   .
                
                 The
                 like
                 Joshua
                 5.
                 1.
                 
                 
                   Their
                   heart
                   melted
                   ,
                   neither
                   was
                   their
                   spirit
                   in
                   them
                
                 
                 
                   any
                   more
                   ,
                   because
                   of
                   the
                   children
                   of
                   Israel
                   .
                
                 2.
                 
                 Pan
                 is
                 called
                 also
                 by
                 the
                 Latines
                 ,
                 Sylvanus
                 :
                 which
                 some
                 derive
                 from
                 Sylvis
                 ;
                 but
                 other
                 ,
                 on
                 more
                 probable
                 conjecture
                 ,
                 make
                 it
                 the
                 same
                 with
                 the
                 
                 Greek
                 Silenus
                 ,
                 or
                 Silas
                 :
                 and
                 so
                 in
                 Scripture
                 the
                 same
                 person
                 ,
                 who
                 is
                 called
                 Sylvanus
                 ,
                 1
                 Thes
                 .
                 1.
                 1.
                 is
                 stiled
                 Silas
                 ,
                 Act.
                 17.
                 4.
                 as
                 Grotius
                 ,
                 
                 and
                 Deodati
                 .
                 Now
                 Silas
                 is
                 the
                 same
                 with
                 Silenus
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Silo
                 ,
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Silan
                 .
                 3.
                 
                 That
                 which
                 makes
                 this
                 farther
                 evident
                 ,
                 
                 is
                 the
                 identitie
                 betwixt
                 Pan
                 and
                 Faunus
                 ;
                 which
                 
                   Bochart
                   Can.
                   lib.
                
                 1.
                 cap.
                 18.
                 asserts
                 in
                 these
                 words
                 .
                 
                   Faunus
                   ,
                   amongst
                   the
                   Latines
                   ,
                   is
                   the
                   same
                   God
                   ,
                   and
                   of
                   the
                   same
                   original
                   with
                   Pan
                   :
                   for
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   with
                   some
                   sounds
                   Fun.
                   
                
                 Thence
                 Ovid
                 ,
                 in
                 Phaedra
                 ;
                 
                   
                     —
                     Faunique
                     Bicornes
                  
                   
                     Numine
                     contactas
                     attonuere
                     —
                  
                
              
               
                 And
                 
                   Bochart
                   (
                   can
                   .
                   lib.
                
                 1.
                 cap.
                 33.
                 )
                 affirmes
                 ,
                 that
                 many
                 make
                 Faunus
                 to
                 be
                 the
                 same
                 God
                 with
                 Sylvanus
                 ,
                 and
                 both
                 the
                 same
                 with
                 Pan
                 :
                 and
                 then
                 he
                 addes
                 ,
                 
                   And
                   truely
                   ,
                   
                     Evander
                     Arcas
                  
                   was
                   the
                   first
                   that
                   brought
                   the
                   worship
                   of
                   Faunus
                   into
                   Latium
                   ,
                   out
                   of
                   Arcadia
                   ,
                   where
                   Pan
                   was
                   worshipped
                   .
                
                 4.
                 
                 Yea
                 
                   Vossius
                   de
                   Idololatr
                   .
                   lib.
                
                 1.
                 cap.
                 8.
                 seems
                 to
                 make
                 Satyrus
                 the
                 same
                 with
                 Pan
                 ,
                 
                 Faunus
                 ,
                 and
                 Silenus
                 :
                 and
                 the
                 main
                 difference
                 he
                 makes
                 between
                 them
                 is
                 onely
                 this
                 ;
                 
                   That
                   whereas
                   
                     Pan
                     ,
                     Faunus
                     ,
                     Silenus
                  
                   ,
                   and
                   Satyrus
                   ,
                   are
                   all
                   
                     wood
                     Deities
                  
                   ,
                   the
                   name
                   Satyrus
                   is
                   more
                   general
                   ,
                   and
                   usually
                   attributed
                   to
                   the
                   younger
                   ;
                   whereas
                   that
                   of
                   Silenus
                   was
                   given
                   to
                   the
                   more
                   ancient
                   .
                
                 That
                 which
                 makes
                 for
                 this
                 affirmation
                 is
                 ,
                 that
                 
                   Pan
                   ,
                   Faunus
                   ,
                   Satyrus
                
                 ,
                 and
                 Silenus
                 are
                 all
                 reckoned
                 as
                 companions
                 of
                 Bacchus
                 in
                 his
                 expedition
                 .
                 
                   Bochart
                   (
                   Can.
                   lib
                   :
                   1.
                   cap.
                   18.
                   fol.
                
                 483.
                 )
                 derives
                 Satyr
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Sair
                 ,
                 which
                 amongst
                 the
                 Hebrews
                 signifies
                 both
                 a
                 Goat
                 and
                 Devil
                 ;
                 (
                 as
                 Maimonides
                 )
                 because
                 the
                 Devil
                 oft
                 presents
                 himself
                 in
                 the
                 forme
                 of
                 a
                 Goat
                 &c.
                 But
              
               
                 2.
                 
                 To
                 passe
                 from
                 names
                 to
                 the
                 thing
                 it self
                 .
                 Pan
                 is
                 said
                 to
                 be
                 an
                 Egyptian
                 God
                 ,
                 who
                 came
                 up
                 with
                 Bacchus
                 to
                 fight
                 against
                 the
                 Giants
                 .
                 So
                 
                   Diodorus
                   Sic.
                   Bibl.
                
                 1.
                 
                 
                   Unto
                   this
                   God
                   Pan
                   the
                   natives
                   not
                   onely
                   erect
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Images
                 in
                 every
                 Temple
                 ;
                 but
                 also
                 
                   they
                   have
                   a
                   citie
                   in
                   Thebais
                   ,
                   which
                   they
                   call
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 [
                 i.
                 e.
                 
                 Cham's
                 
                   citie
                   ,
                   ]
                   but
                   interpret
                   it
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   citie
                   of
                   Pan.
                
                 By
                 which
                 it
                 is
                 evident
                 ,
                 that
                 Pan
                 was
                 an
                 Egyptian
                 God
                 ,
                 and
                 ,
                 as
                 we
                 may
                 presume
                 ,
                 the
                 same
                 with
                 the
                 Hebrew
                 Messias
                 ,
                 who
                 conducted
                 Moses
                 (
                 the
                 
                   Egyptian
                   Bacchus
                
                 )
                 and
                 the
                 Israelites
                 out
                 of
                 Egypt
                 ,
                 unto
                 Canaan
                 ,
                 
                 striking
                 terrors
                 into
                 the
                 Cananites
                 ,
                 as
                 before
                 .
                 That
                 Pan
                 ,
                 the
                 
                 God
                 of
                 Shepherds
                 ,
                 and
                 those
                 many
                 fabulous
                 Attributes
                 and
                 Offices
                 given
                 unto
                 him
                 ,
                 were
                 originally
                 borrowed
                 from
                 the
                 
                   Jewish
                   Messias
                
                 ,
                 held
                 forth
                 in
                 the
                 old
                 Testament
                 under
                 the
                 Embleme
                 of
                 a
                 Shepherd
                 ,
                 is
                 proved
                 at
                 large
                 by
                 Jackson
                 ,
                 in
                 his
                 discourse
                 of
                 the
                 
                   Divine
                   Autoritie
                
                 of
                 
                   sacred
                   Scripture
                   ,
                   fol.
                
                 31.
                 where
                 he
                 cites
                 a
                 relation
                 out
                 of
                 Plutarch
                 ,
                 touching
                 the
                 mourning
                 of
                 the
                 Demoniack
                 Spirits
                 ,
                 for
                 the
                 death
                 of
                 their
                 great
                 God
                 Pan
                 ,
                 and
                 the
                 ceasing
                 of
                 all
                 their
                 Oracles
                 thereupon
                 :
                 which
                 was
                 truely
                 and
                 onely
                 verified
                 in
                 Christ
                 ,
                 whose
                 death
                 put
                 a
                 period
                 to
                 all
                 Heathen
                 Oracles
                 ,
                 as
                 both
                 sacred
                 and
                 pagan
                 stories
                 relate
                 .
                 But
                 to
                 finish
                 this
                 Genealogie
                 of
                 
                   Pan
                   ,
                   Bochart
                
                 (
                 in
                 the
                 Preface
                 to
                 his
                 
                   Phaleg
                   fol.
                
                 2.
                 )
                 reduceth
                 his
                 original
                 to
                 Abel
                 .
                 
                   The
                   Greeks
                   (
                   saies
                   he
                   )
                   when
                   they
                   
                   write
                   of
                   the
                   first
                   Inventors
                   of
                   things
                   ,
                   substitute
                   Pan
                   the
                   Arcadian
                   unto
                   Abel
                   ,
                   the
                   Prince
                   of
                   Pastors
                   ,
                   &c.
                   
                
                 
                   Sandford
                   ,
                   de
                   descensu
                   Christi
                   l.
                
                 1.
                 
                 §
                 .
                 19.
                 supposeth
                 Pan
                 to
                 be
                 the
                 same
                 with
                 the
                 
                 
                   Patriarch
                   Israel
                
                 ,
                 or
                 Jacob.
                 His
                 words
                 are
                 these
                 :
                 
                   for
                   Joseph
                   is
                   that
                
                 
                 
                   old
                   Osyris
                   ,
                   nourished
                   by
                   Pan
                   ,
                   whom
                
                 I
                 
                   conceive
                   to
                   be
                   Israel
                   .
                   Dickinson
                   ,
                   Delph
                   ,
                   Phoenciz
                   .
                   cap.
                
                 4.
                 makes
                 Pan
                 the
                 same
                 with
                 Cham
                 :
                 which
                 he
                 indeavors
                 to
                 prove
                 from
                 that
                 of
                 
                   Diodor.
                   Sicul.
                   l.
                
                 1.
                 where
                 the
                 same
                 citie
                 in
                 Egypt
                 ,
                 which
                 is
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 i.
                 e.
                 
                   the
                   citie
                   of
                   Cham
                
                 ,
                 is
                 interpreted
                 by
                 the
                 Natives
                 ,
                 the
                 citie
                 of
                 Pan.
                 We
                 need
                 not
                 exclude
                 either
                 of
                 these
                 Parallels
                 with
                 Pan
                 ;
                 because
                 we
                 find
                 that
                 the
                 Mythologists
                 were
                 ,
                 according
                 to
                 their
                 different
                 humors
                 ,
                 very
                 difforme
                 and
                 different
                 in
                 the
                 application
                 of
                 their
                 Fables
                 .
                 Only
                 ,
                 I
                 suppose
                 ,
                 the
                 great
                 Pan
                 ,
                 so
                 much
                 idolized
                 by
                 the
                 Poets
                 as
                 the
                 God
                 of
                 Shepherds
                 ,
                 refers
                 chiefly
                 to
                 the
                 Jewish
                 Messias
                 ,
                 the
                 great
                 Shepherd
                 of
                 Israel
                 ,
                 as
                 before
                 .
              
               
                 §
                 .
                 4.
                 
                 We
                 now
                 proceed
                 to
                 Prometheus
                 ,
                 and
                 his
                 Genealogie
                 ,
                 
                 Names
                 ,
                 and
                 Attributes
                 ,
                 with
                 their
                 parallel
                 in
                 
                   sacred
                   storie
                
                 and
                 persons
                 .
                 There
                 is
                 some
                 difference
                 among
                 Philologists
                 about
                 the
                 Traduction
                 of
                 Prometheus
                 ;
                 some
                 reducing
                 him
                 to
                 Noah
                 ,
                 others
                 to
                 Magog
                 ,
                 Japhet's
                 son
                 :
                 which
                 controversie
                 may
                 be
                 ,
                 with
                 much
                 ease
                 ,
                 reconciled
                 ,
                 by
                 taking
                 in
                 both
                 reductions
                 .
                 For
                 its
                 certain
                 
                 that
                 the
                 old
                 Mythologists
                 were
                 no
                 way
                 uniforme
                 or
                 conforme
                 in
                 the
                 application
                 of
                 those
                 fables
                 ,
                 they
                 gleaned
                 up
                 in
                 the
                 Oriental
                 parts
                 .
                 Therefore
                 to
                 begin
                 with
                 those
                 who
                 make
                 Prometheus
                 the
                 same
                 with
                 Noah
                 :
                 as
                 
                   Vossius
                   de
                   Idololatr
                   :
                   lib.
                
                 1.
                 cap.
                 18.
                 pag.
                 141.
                 
                 
                   The
                   Patriarch
                   Noah
                   (
                   saies
                   he
                   )
                   is
                   adumbrated
                   to
                   us
                   ,
                   not
                   onely
                   in
                   Saturne
                   ,
                   but
                   also
                   in
                   Prometheus
                   ,
                   whose
                   Feast
                   is
                   called
                   at
                   Athens
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   in
                   which
                   there
                   is
                   a
                   contest
                   of
                   Lamps
                   ;
                   also
                   an
                   Altar
                   in
                   the
                   Academie
                   ,
                   on
                   which
                   the
                   Lamps
                   are
                   wont
                   to
                   be
                   kindled
                   in
                   this
                   Contest
                   ;
                
                 as
                 t
                 is
                 attested
                 by
                 Harpocration
                 ,
                 &c.
                 
                 Thus
                 Vossius
                 .
                 This
                 Rite
                 ,
                 consecrated
                 to
                 Prometheus
                 ,
                 I
                 presume
                 ,
                 had
                 its
                 original
                 Idea
                 from
                 the
                 Lamps
                 which
                 burned
                 in
                 the
                 Temple
                 at
                 Ierusalem
                 ,
                 and
                 from
                 the
                 fire
                 on
                 the
                 Altar
                 :
                 whence
                 also
                 that
                 fable
                 of
                 
                 Prometheus's
                 stealing
                 fire
                 from
                 Heaven
                 :
                 (
                 which
                 may
                 allude
                 to
                 
                 Elijah's
                 praying
                 for
                 fire
                 ,
                 which
                 descended
                 from
                 Heaven
                 ,
                 &c.
                 )
                 But
                 as
                 to
                 the
                 parallel
                 betwixt
                 Prometheus
                 and
                 Noah
                 ,
                 take
                 these
                 particulars
                 .
                 1.
                 
                 As
                 under
                 Noah
                 ,
                 so
                 also
                 under
                 Prometheus
                 ,
                 the
                 
                   great
                   Floud
                
                 was
                 supposed
                 to
                 happen
                 .
                 So
                 
                   Diodorus
                   ,
                   lib.
                
                 1.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 &c.
                 
                   They
                   say
                   that
                
                 Nilus
                 
                   having
                   broken
                   down
                   its
                   bounds
                   ,
                   overwhelmed
                   a
                   great
                   part
                   of
                
                 Egypt
                 ,
                 
                   especially
                   that
                   part
                   where
                
                 Prometheus
                 
                   reigned
                   ,
                   which
                   destroyed
                   the
                   greatest
                   part
                   of
                   men
                   in
                   his
                   Territorie
                   .
                
                 Whereas
                 some
                 may
                 object
                 ,
                 that
                 this
                 is
                 meant
                 onely
                 of
                 a
                 particular
                 Deluge
                 in
                 Egypt
                 ,
                 under
                 Prometheus
                 &c.
                 
                 T
                 is
                 replied
                 ,
                 that
                 as
                 the
                 Grecians
                 attributed
                 the
                 general
                 Floud
                 to
                 Deucalion
                 ,
                 so
                 the
                 Egyptians
                 attributed
                 the
                 same
                 to
                 Prometheus
                 ,
                 or
                 ,
                 as
                 Eusebius
                 ,
                 to
                 Ogyges
                 ;
                 whereas
                 all
                 these
                 fabulous
                 Deluges
                 ,
                 were
                 but
                 broken
                 Traditions
                 of
                 the
                 real
                 universal
                 Deluge
                 under
                 Noah
                 .
                 And
                 particularly
                 ,
                 that
                 this
                 under
                 Prometheus
                 was
                 the
                 same
                 with
                 that
                 of
                 
                   Noah
                   ,
                   Vossius
                
                 endeavors
                 to
                 prove
                 from
                 the
                 notation
                 of
                 the
                 name
                 :
                 for
                 (
                 saies
                 he
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   signifies
                   one
                   who
                   is
                   so
                   wise
                   ,
                   as
                   to
                   foresee
                   evil
                   ;
                   whereas
                   on
                   the
                   contrary
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   is
                   one
                   ,
                   who
                   is
                   too
                   late
                   ,
                   or
                   after-wise
                   :
                   which
                   agrees
                   to
                
                 Noah
                 ,
                 
                   who
                   being
                   divinely
                   taught
                   ,
                   foresaw
                   the
                   floud
                   ,
                   and
                   so
                   preserved
                   himself
                   and
                   his
                   .
                
                 2.
                 
                 Prometheus
                 is
                 said
                 to
                 rebuild
                 and
                 restore
                 
                   human
                   kind
                
                 after
                 the
                 floud
                 :
                 which
                 exactly
                 answers
                 
                 to
                 Noah
                 ,
                 the
                 father
                 of
                 Man-kind
                 ,
                 &c.
                 3.
                 
                 
                   Herodot
                   :
                   lib.
                
                 4.
                 tels
                 us
                 ,
                 that
                 
                 Prometheus's
                 wife
                 was
                 called
                 Asia
                 .
                 And
                 indeed
                 ,
                 
                 Noah's
                 wife
                 was
                 no
                 other
                 than
                 Asia
                 ,
                 or
                 Asiatica
                 ,
                 an
                 Asiatick
                 .
                 But
                 whereas
                 it
                 may
                 be
                 objected
                 ,
                 that
                 Prometheus
                 is
                 made
                 to
                 be
                 the
                 son
                 of
                 Iapetus
                 ,
                 and
                 therefore
                 cannot
                 be
                 Noah
                 ,
                 but
                 must
                 be
                 his
                 Grandchild
                 ;
                 Vossius
                 replies
                 ,
                 that
                 t
                 is
                 no
                 wonder
                 ,
                 if
                 in
                 Ages
                 so
                 remote
                 ,
                 posteritie
                 miscalled
                 the
                 Father
                 and
                 the
                 son
                 ,
                 and
                 so
                 confounded
                 one
                 with
                 t'other
                 .
              
               
                 2.
                 
                 Bochart
                 ,
                 to
                 avoid
                 this
                 contradiction
                 ,
                 makes
                 Prometheus
                 to
                 
                 be
                 Magog
                 the
                 son
                 of
                 Iapetus
                 ,
                 or
                 Japhet
                 .
                 So
                 
                   Bochart
                   Phaleg
                   lib.
                
                 1.
                 cap.
                 2.
                 fol.
                 11.
                 also
                 lib.
                 3.
                 cap.
                 13.
                 where
                 he
                 proves
                 ,
                 that
                 Prometheus
                 is
                 the
                 same
                 with
                 Magog
                 .
                 1.
                 
                 In
                 that
                 he
                 is
                 stiled
                 the
                 son
                 of
                 Iapetus
                 ;
                 as
                 Magog
                 was
                 the
                 son
                 of
                 Japhet
                 .
                 2.
                 
                 From
                 the
                 eating
                 of
                 
                 Prometheus's
                 heart
                 ;
                 which
                 fable
                 sprang
                 from
                 the
                 name
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Magog
                 ;
                 which
                 ,
                 being
                 applied
                 to
                 the
                 heart
                 ,
                 implies
                 its
                 consumtion
                 ,
                 or
                 
                   wasting
                   away
                
                 .
                 3.
                 
                 Prometheus
                 is
                 said
                 to
                 have
                 his
                 seat
                 ,
                 and
                 to
                 lie
                 in
                 Caucasus
                 ;
                 because
                 Magog
                 ,
                 and
                 his
                 posteritie
                 seated
                 themselves
                 there
                 .
                 4.
                 
                 They
                 fable
                 ,
                 that
                 fire
                 and
                 metals
                 were
                 invented
                 by
                 Prometheus
                 ,
                 (
                 as
                 formerly
                 by
                 Vulcan
                 :
                 )
                 because
                 there
                 are
                 many
                 
                   subterraneous
                   fires
                
                 and
                 metals
                 in
                 these
                 places
                 .
                 
                   Stillingfleet
                   ;
                   Orig.
                
                 S.
                 book
                 3.
                 cap.
                 5.
                 
                 §
                 9.
                 &c.
                 follows
                 Bochart
                 herein
                 .
              
               
                 §
                 .
                 5.
                 
                 From
                 Prometheus
                 we
                 passe
                 to
                 Neptune
                 ;
                 which
                 is
                 indeed
                 
                 a
                 name
                 rather
                 appellative
                 and
                 common
                 ,
                 than
                 proper
                 .
                 For
                 as
                 in
                 ancient
                 times
                 ,
                 especially
                 before
                 the
                 
                   Trojan
                   wars
                
                 ,
                 they
                 stiled
                 all
                 illustrious
                 Kings
                 ,
                 Jupiter
                 ,
                 and
                 all
                 renowned
                 Captains
                 ,
                 Mars
                 ,
                 or
                 Hercules
                 ;
                 so
                 also
                 they
                 called
                 every
                 Insular
                 Prince
                 by
                 the
                 name
                 of
                 Neptune
                 :
                 whence
                 multitudes
                 partook
                 of
                 one
                 and
                 the
                 same
                 name
                 ;
                 which
                 made
                 their
                 characters
                 and
                 stories
                 the
                 more
                 fabulous
                 and
                 ambiguous
                 :
                 yet
                 are
                 we
                 not
                 without
                 evident
                 ideas
                 and
                 notices
                 of
                 their
                 Traduction
                 ,
                 originally
                 ,
                 from
                 some
                 
                   sacred
                   person
                
                 or
                 storie
                 ,
                 as
                 has
                 been
                 already
                 demonstrated
                 by
                 a
                 large
                 enumeration
                 of
                 particulars
                 ;
                 which
                 will
                 farther
                 appear
                 by
                 the
                 genealogie
                 and
                 storie
                 of
                 Neptune
                 ,
                 who
                 according
                 to
                 the
                 general
                 consent
                 of
                 the
                 Learned
                 ,
                 was
                 originally
                 Japhet
                 the
                 son
                 of
                 Noah
                 .
                 For
                 look
                 ,
                 as
                 the
                 
                 memorie
                 of
                 Noah
                 was
                 preserved
                 in
                 Saturne
                 ;
                 and
                 of
                 Shem
                 (
                 whose
                 posteritie
                 possessed
                 the
                 septentrional
                 and
                 oriental
                 Asia
                 )
                 
                 in
                 Pluto
                 ;
                 and
                 also
                 of
                 Cham
                 (
                 whose
                 progenie
                 seated
                 in
                 the
                 Meridional
                 ,
                 Asia
                 ,
                 &
                 Africa
                 )
                 in
                 
                   Jupiter
                   Hammon
                
                 :
                 so
                 also
                 the
                 memorie
                 and
                 storie
                 of
                 Japhet
                 was
                 continued
                 in
                 Neptune
                 ,
                 as
                 Philologists
                 generally
                 accord
                 ,
                 and
                 that
                 one
                 these
                 
                   rational
                   conjectures
                
                 :
                 1.
                 
                 From
                 the
                 very
                 name
                 Neptune
                 ;
                 which
                 Bochart
                 derives
                 from
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Niphtha
                 ,
                 which
                 belongs
                 to
                 Niphal
                 ,
                 or
                 the
                 
                   Passive
                   Conjugation
                
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Patha
                 to
                 enlarge
                 ;
                 whence
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Japhet
                 ,
                 according
                 to
                 the
                 allusion
                 of
                 Noah
                 Gen.
                 9.
                 27.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Japht
                 
                 
                   Elohim
                   lejaphet
                
                 ,
                 i.
                 e.
                 
                   God
                   shall
                   enlarge
                   Japhet
                
                 .
                 Proportionable
                 whereto
                 Neptune
                 was
                 called
                 by
                 the
                 Greeks
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ;
                 which
                 
                 Grammarians
                 in
                 vain
                 attempt
                 to
                 deduce
                 from
                 the
                 Greek
                 tongue
                 ;
                 seeing
                 ,
                 as
                 Herodotus
                 in
                 Euterpe
                 assures
                 us
                 ;
                 the
                 name
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   was
                   at
                   first
                   used
                   by
                   none
                   ,
                   but
                   the
                   Libyans
                   or
                   Africans
                   ,
                   who
                   alwaies
                   honored
                   this
                   God.
                
                 Namely
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 the
                 same
                 with
                 the
                 
                   Punick
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   Pesitan
                
                 ;
                 which
                 signifies
                 Expanse
                 or
                 broad
                 ;
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Pesat
                 to
                 dilate
                 ,
                 or
                 expand
                 .
                 Whence
                 it
                 appears
                 ,
                 that
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 Japhet
                 are
                 Synonymous
                 ;
                 and
                 both
                 derived
                 from
                 Radix's
                 ,
                 signifying
                 latitude
                 :
                 which
                 well
                 suits
                 with
                 
                 Neptune's
                 Character
                 ;
                 who
                 is
                 stiled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 latè
                 imperans
                 and
                 latifonans
                 ;
                 as
                 also
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 one
                 that
                 has
                 a
                 large
                 breast
                 ,
                 &c.
                 
                 See
                 more
                 of
                 this
                 
                   Bochart
                   ,
                   Phaleg
                   .
                   lib.
                   3.
                   cap.
                
                 1.
                 2.
                 
                 From
                 the
                 Genealogie
                 of
                 Neptune
                 ;
                 whom
                 the
                 Mythologists
                 make
                 to
                 be
                 
                   Saturnes
                   son
                
                 ;
                 as
                 Japhet
                 was
                 son
                 to
                 Noah
                 ,
                 who
                 passed
                 for
                 Saturne
                 .
              
               
                 3.
                 
                 Neptune
                 was
                 fabled
                 to
                 be
                 the
                 
                   God
                   of
                   the
                   Sea
                
                 ,
                 and
                 Instructor
                 
                 of
                 Navigation
                 ;
                 So
                 Diodorus
                 lib.
                 5.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 &c.
                 
                 
                   The
                   Cretenses
                   say
                   ,
                   that
                   amongst
                   other
                   Gods
                   borne
                   of
                   Saturne
                   and
                   
                     Rhea
                     ,
                     Neptune
                  
                   first
                   began
                   to
                   mannage
                   the
                   Affairs
                   of
                   the
                   Sea
                   ,
                   and
                   to
                   instruct
                   for
                   Navigation
                   ;
                   he
                   having
                   obtained
                   this
                   prefecture
                   from
                   Saturne
                   ,
                   whence
                   it
                   came
                   to
                   passe
                   ,
                   that
                   in
                   after
                   time
                   the
                   common
                   Vogue
                   so
                   far
                   obtained
                   ,
                   that
                   whatever
                   
                   was
                   done
                   at
                   Sea
                   ,
                   was
                   said
                   to
                   have
                   been
                   in
                   the
                   power
                   of
                   Neptune
                   ,
                   and
                   therefore
                   the
                   Mariners
                   sacrificed
                   unto
                   him
                   .
                
                 Thus
                 Diodorus
                 .
                 All
                 which
                 seems
                 to
                 have
                 been
                 taken
                 up
                 from
                 the
                 real
                 storie
                 of
                 Japhet
                 ,
                 &
                 his
                 Posteritie
                 ,
                 their
                 possessing
                 the
                 Ilands
                 in
                 the
                 midland
                 Sea
                 ,
                 Greece
                 ,
                 &c.
                 So
                 
                   Bochart
                   Phaleg
                   lib.
                   1.
                   cap.
                
                 2.
                 
                 
                   Japhet
                   (
                   saies
                   he
                   )
                   passed
                   for
                   Neptune
                   the
                   God
                   of
                   the
                   Sea
                   ;
                   because
                   his
                   portion
                   was
                   in
                   the
                   Ilands
                   and
                   Peninsules
                   .
                   In
                   the
                   Ilands
                   are
                   
                     Britannie
                     ,
                     Ireland
                     ,
                     Thule
                     ,
                     Crete
                     ,
                     Sicilie
                     ,
                     Sardinia
                     ,
                     Corsica
                     ,
                     Baleares
                     ,
                     &c.
                     
                  
                
                 In
                 the
                 peninsules
                 are
                 
                   Spain
                   ,
                   Italie
                   ,
                   Greece
                   ,
                   Asia
                   minor
                   ,
                   &c.
                   
                
                 So
                 
                   Lactantius
                   de
                   falsa
                   Relig.
                   l.
                   1.
                   c.
                   11.
                   
                   All
                   the
                   maritime
                   places
                   ,
                   with
                   the
                   Ilands
                   ,
                   belonged
                   unto
                   Neptune
                   ,
                   &c.
                   
                
                 This
                 suits
                 with
                 Plato's
                 origination
                 of
                 Neptunes
                 Greek
                 name
                 ;
                 who
                 (
                 in
                 his
                 Cratylus
                 )
                 deriveth
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   from
                   his
                   giving
                   drink
                
                 ,
                 i.
                 e.
                 the
                 Sea
                 and
                 Water
                 unto
                 all
                 :
                 which
                 argues
                 thus
                 much
                 ,
                 that
                 they
                 looked
                 on
                 Neptune
                 as
                 the
                 
                   God
                   of
                   the
                   Sea
                
                 ,
                 and
                 that
                 in
                 allusion
                 to
                 Japhets
                 possessing
                 the
                 maritime
                 parts
                 of
                 
                   Europe
                   ,
                   &c.
                
                 
              
               
                 4.
                 
                 Neptune
                 was
                 also
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Equestris
                 :
                 which
                 is
                 thus
                 explicated
                 by
                 
                   Diodorus
                   lib.
                
                 5.
                 where
                 having
                 spoken
                 of
                 Neptune
                 as
                 God
                 of
                 the
                 Sea
                 ,
                 he
                 addes
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   They
                   adde
                   also
                   this
                   of
                   Neptune
                   ,
                   that
                   he
                   was
                   the
                   first
                   that
                   tamed
                   horses
                   ;
                   and
                   that
                   the
                   Science
                   of
                   Horsemanship
                   was
                   first
                   delivered
                   by
                   him
                   ;
                   whence
                   he
                   was
                   stiled
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   a
                   
                     good
                     horseman
                  
                   .
                
                 This
                 also
                 Vossius
                 applies
                 to
                 
                   Japhet
                   :
                   (
                   Vossius
                   de
                   Idolol
                   lib.
                   1.
                   cap.
                   15.
                   pag.
                
                 118.
                 )
                 his
                 words
                 are
                 these
                 :
                 
                   Japhet
                   had
                   for
                   his
                   portion
                   the
                   Mediterranean
                   Ilands
                   ,
                   and
                   the
                   European
                   continent
                   :
                   wherefore
                   his
                   posteritie
                   had
                   need
                   of
                   a
                   twofold
                   Science
                   ,
                   1.
                   
                   Of
                   Nautick
                   ,
                   to
                   direct
                   them
                   in
                   their
                   Navigation
                   ,
                   2.
                   
                   Of
                   Horsemanship
                   to
                   conduct
                   themselves
                   in
                   those
                   rude
                   and
                   wild
                   countries
                   ,
                   thorow
                   which
                   they
                   were
                   to
                   passe
                   into
                   the
                   Northerne
                   and
                   Westerne
                   parts
                   of
                   Europe
                   .
                   This
                   I
                   conjecture
                   was
                   the
                   cause
                   why
                   Neptune
                   ,
                   whom
                   I
                   interpret
                   Japhet
                   ,
                   was
                   made
                   to
                   be
                   the
                   God
                   of
                   Nautick
                   Science
                   and
                   sea
                   Affairs
                   ,
                
                 as
                 
                 also
                 of
                 Horsemanship
                 ,
                 &c.
                 
                 But
                 touching
                 the
                 Parallel
                 'twixt
                 Japhet
                 and
                 Neptune
                 ,
                 see
                 more
                 
                   Bochart
                   Phaleg
                   .
                   lib.
                   3.
                   cap.
                
                 1.
                 
              
               
                 §
                 6.
                 
                 As
                 for
                 the
                 Theogonie
                 of
                 Janus
                 and
                 his
                 parallel
                 ;
                 if
                 
                 we
                 consider
                 him
                 historically
                 ,
                 and
                 according
                 to
                 the
                 Mythologie
                 of
                 the
                 Poets
                 ,
                 so
                 he
                 refers
                 to
                 the
                 storie
                 of
                 Noah
                 ,
                 or
                 Javan
                 .
                 That
                 which
                 inclines
                 some
                 to
                 make
                 him
                 Parallel
                 with
                 Noah
                 ,
                 is
                 1.
                 
                 The
                 cognation
                 of
                 his
                 Name
                 ,
                 with
                 the
                 Hebrew
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   jain
                   wine
                
                 ;
                 whereof
                 Noah
                 was
                 the
                 first
                 Inventor
                 ,
                 according
                 to
                 Vossius
                 .
                 Again
                 ,
                 2.
                 
                 Janus
                 was
                 pictured
                 with
                 a
                 double
                 forhead
                 ;
                 because
                 he
                 saw
                 a
                 double
                 world
                 ,
                 that
                 before
                 and
                 after
                 the
                 Floud
                 :
                 as
                 Noah
                 .
                 3.
                 
                 As
                 the
                 beginning
                 and
                 propagation
                 of
                 mankind
                 ,
                 after
                 the
                 Floud
                 ,
                 was
                 from
                 Noah
                 ;
                 so
                 also
                 they
                 ascribe
                 the
                 beginnings
                 of
                 all
                 things
                 unto
                 Janus
                 :
                 whence
                 the
                 entrance
                 to
                 an
                 house
                 is
                 called
                 by
                 the
                 Romans
                 ,
                 Janua
                 ;
                 and
                 the
                 entrance
                 to
                 the
                 year
                 Januarie
                 .
                 Whence
                 some
                 make
                 the
                 name
                 Xisythrus
                 ,
                 given
                 by
                 the
                 Assyrians
                 to
                 Noah
                 ,
                 (
                 as
                 in
                 the
                 storie
                 of
                 the
                 Floud
                 Book
                 .
                 3.
                 chap.
                 6.
                 
                 §
                 .
                 4.
                 )
                 to
                 signifie
                 an
                 entrance
                 or
                 door
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ziz
                 a
                 post
                 or
                 threshold
                 of
                 a
                 door
                 ;
                 as
                 
                   Vossius
                   .
                   4.
                   
                   Latium
                
                 ,
                 where
                 
                 Janus's
                 seat
                 was
                 ,
                 (
                 whence
                 part
                 of
                 old
                 Rome
                 was
                 called
                 Janicule
                 )
                 was
                 called
                 Oenotria
                 .
                 Now
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 comes
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Wine
                 .
                 Thus
                 much
                 for
                 
                 Janus's
                 parallel
                 with
                 Noah
                 .
                 Others
                 refer
                 the
                 origination
                 
                 (
                 both
                 name
                 and
                 person
                 )
                 of
                 Janus
                 to
                 Javan
                 the
                 son
                 of
                 Japhet
                 ,
                 the
                 parent
                 of
                 the
                 Europeans
                 .
                 For
                 1.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Javan
                 is
                 much
                 the
                 same
                 with
                 Janus
                 .
                 2.
                 
                 Thence
                 that
                 of
                 
                   Horat.
                   l.
                   1.
                   3.
                   
                   Japeti
                   Genus
                   .
                
                 So
                 
                   Voss
                   .
                   Idol
                   .
                   l.
                   2.
                   c.
                   16.
                   
                
                 Janus's
                 name
                 taken
                 historically
                 is
                 the
                 contract
                 of
                 Javan
                 .
              
               
                 §
                 .
                 7.
                 
                 To
                 Janus
                 we
                 might
                 subjoin
                 Aeolus
                 ,
                 the
                 God
                 of
                 the
                 winds
                 
                 and
                 King
                 of
                 the
                 
                   Aeoliar
                   Ilands
                
                 ,
                 with
                 notices
                 of
                 his
                 Traduction
                 from
                 the
                 Phenicians
                 and
                 Hebrews
                 .
                 But
                 we
                 shall
                 touch
                 only
                 on
                 his
                 name
                 ,
                 which
                 seems
                 to
                 be
                 a
                 good
                 key
                 or
                 Index
                 to
                 decipher
                 his
                 
                   fabulous
                   Office.
                
                 This
                 fable
                 of
                 Aeolus
                 ,
                 the
                 God
                 of
                 the
                 winds
                 ,
                 is
                 supposed
                 to
                 have
                 been
                 first
                 brought
                 into
                 Greece
                 by
                 Homer
                 ;
                 who
                 had
                 it
                 from
                 the
                 Phenicians
                 ;
                 with
                 whom
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 aol
                 (
                 as
                 the
                 Greek
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 signifies
                 a
                 storme
                 or
                 tempest
                 :
                 which
                 the
                 
                   Chaldee
                   Paraphrase
                
                 more
                 fully
                 expresseth
                 by
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 alol
                 :
                 and
                 the
                 King
                 
                 Aeolus
                 is
                 thought
                 ,
                 by
                 the
                 Phenicians
                 ,
                 to
                 be
                 the
                 King
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 aolin
                 of
                 Tempests
                 :
                 as
                 
                   Bochart
                   Can
                   lib.
                   1.
                   cap.
                   33.
                   fol.
                
                 658.
                 
              
               
                 §
                 .
                 8.
                 
                 Having
                 discoursed
                 ,
                 at
                 large
                 ,
                 touching
                 the
                 chief
                 of
                 the
                 
                 
                   Grecian
                   Gods
                
                 ,
                 and
                 their
                 Traduction
                 from
                 the
                 
                   sacred
                   Oracles
                
                 ;
                 we
                 shall
                 briefly
                 touch
                 on
                 sundry
                 of
                 their
                 Goddesses
                 ,
                 and
                 their
                 derivation
                 from
                 the
                 same
                 sacred
                 fountain
                 ,
                 1.
                 
                 Noah
                 is
                 called
                 Gen.
                 29.
                 20.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   a
                   husband
                   of
                   the
                   earth
                
                 ,
                 i.
                 e.
                 
                   a
                   husband
                   man.
                
                 Whence
                 the
                 Mythologists
                 made
                 Saturne
                 ,
                 i.
                 e.
                 Noah
                 ,
                 the
                 husband
                 of
                 Rhea
                 ,
                 i.
                 e.
                 the
                 Earth
                 .
                 Some
                 derive
                 Rea
                 ,
                 by
                 an
                 easy
                 anagrammatisme
                 ,
                 from
                 Era.
                 So
                 
                   Sandford
                   Descens
                   .
                   l.
                
                 1.
                 
                 §
                 .
                 26.
                 
                 
                   The
                   Greeks
                   refer
                   Era.
                   (
                   Heb.
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ere
                   's
                   .
                   )
                   i.
                   e.
                   the
                   Earth
                   ,
                   unto
                   the
                   number
                   of
                   their
                   Gods
                   :
                   by
                   what
                   ceremonie
                   ?
                   Namely
                   according
                   to
                   the
                   old
                   Grammarian
                   rule
                   ,
                   changing
                   Era
                   into
                   Rea.
                   After
                   the
                   same
                   manner
                   Aer
                   began
                   to
                   be
                   Hera
                   :
                
                 for
                 this
                 origination
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 we
                 have
                 from
                 Plato
                 .
                 I
                 should
                 rather
                 derive
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 from
                 the
                 Chaldee
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Hera
                   ,
                   Libera
                
                 ,
                 which
                 was
                 Juno
                 her
                 name
                 ;
                 whence
                 also
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Cora
                 ,
                 or
                 Hora
                 ,
                 and
                 Ceres
                 as
                 before
                 ,
                 C.
                 2.
                 
                 §
                 .
                 1.
                 
                 &
                 C.
                 5.
                 
                 §
                 .
                 1.
                 &c.
                 
              
               
                 2.
                 
                 As
                 for
                 
                   Minerva
                   ;
                   Vossius
                   (
                   de
                   Idololatr
                   .
                   lib.
                   1.
                   cap.
                
                 17.
                 )
                 
                 makes
                 her
                 to
                 be
                 the
                 same
                 with
                 
                   Naamah
                   ,
                   Tubalcains
                
                 sister
                 ,
                 Gen.
                 4.
                 22.
                 
                 Her
                 name
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Stephanus
                 makes
                 to
                 be
                 Phenician
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 which
                 Bochart
                 derives
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 to
                 move
                 war
                 ;
                 whence
                 the
                 Oncean
                 Gates
                 at
                 Thebes
                 .
                 The
                 fable
                 of
                 
                   Minerva
                   her
                   being
                   borne
                   out
                   of
                   Jupiters
                   head
                   ,
                
                 they
                 generally
                 refer
                 to
                 the
                 generation
                 of
                 Christ
                 ,
                 the
                 
                   Divine
                   wisdome
                
                 .
              
               
                 3.
                 
                 Ceres
                 is
                 by
                 Bochart
                 substituted
                 ,
                 and
                 made
                 parallel
                 to
                 Adam
                 ,
                 
                 or
                 Cain
                 ,
                 the
                 first
                 tillers
                 of
                 ground
                 .
                 4.
                 
                 Niobe
                 is
                 by
                 some
                 made
                 
                 the
                 same
                 with
                 
                   Lots
                   wife
                
                 ,
                 who
                 was
                 turned
                 into
                 a
                 
                   pillar
                   of
                   Salt
                
                 ,
                 i.
                 e.
                 of
                 
                   Sulphureous
                   ,
                   bitumenous
                
                 ,
                 and
                 salty
                 matter
                 ;
                 wherein
                 she
                 was
                 partaker
                 of
                 Sodoms
                 judgement
                 ,
                 which
                 overtook
                 her
                 :
                 whence
                 the
                 fable
                 of
                 Niobe
                 ,
                 her
                 being
                 turned
                 into
                 a
                 pillar
                 of
                 stone
                 ,
                 &c.
                 5.
                 
                 As
                 for
                 the
                 Sirenes
                 ,
                 (
                 which
                 according
                 to
                 the
                 fable
                 were
                 in
                 number
                 three
                 ,
                 partly
                 Virgins
                 ,
                 partly
                 Birds
                 ,
                 whereof
                 one
                 
                 sung
                 with
                 voice
                 ,
                 the
                 other
                 by
                 pipe
                 ;
                 and
                 tother
                 by
                 Harpe
                 )
                 
                 
                   Bochart
                   (
                   Can.
                   lib.
                   1.
                   cap.
                
                 28.
                 )
                 makes
                 the
                 name
                 to
                 be
                 purely
                 Phenician
                 ,
                 or
                 Hebrew
                 ;
                 in
                 which
                 tongue
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Sir
                 ,
                 signifies
                 a
                 song
                 ,
                 (
                 whence
                 
                 Solomon's
                 
                   Song
                   of
                   songs
                
                 ,
                 )
                 thence
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Siren
                 ,
                 a
                 
                   singing
                   monster
                
                 ,
                 &c.
                 6.
                 
                 As
                 for
                 Juno
                 ,
                 &
                 Jana
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 thence
                 also
                 
                   Diana
                   ,
                   Astarte
                   ,
                   Venus
                
                 ,
                 &c.
                 we
                 have
                 fully
                 handled
                 them
                 before
                 ,
                 chap.
                 2.
                 
              
               
                 §
                 .
                 9.
                 
                 Thus
                 much
                 for
                 the
                 Theogonie
                 of
                 the
                 Grecian
                 and
                 
                   Roman
                   Gods
                
                 ,
                 and
                 Goddesses
                 ,
                 which
                 will
                 receive
                 farther
                 evidence
                 from
                 what
                 follows
                 touching
                 the
                 Genealogie
                 of
                 the
                 Phenician
                 and
                 
                   Egyptian
                   Gods.
                
                 For
                 that
                 the
                 former
                 were
                 but
                 the
                 product
                 of
                 the
                 later
                 ,
                 is
                 evident
                 .
                 Thus
                 
                   Sandford
                   de
                   descensu
                   l.
                
                 1.
                 
                 §
                 .
                 6.
                 
                 
                   We
                   may
                   not
                   fetch
                   the
                   names
                   of
                   the
                   Gods
                   from
                   the
                   Grecians
                   ,
                   but
                   from
                   the
                   Phenicians
                   or
                   Egyptians
                   .
                   It
                   remains
                   therefore
                   that
                   we
                   treat
                   of
                   the
                   Apotheosis
                   of
                   the
                   
                     Barbarian
                     names
                  
                   ,
                   which
                   among
                   those
                   Ancients
                   had
                   not
                   one
                   and
                   the
                   same
                   origination
                   .
                   For
                   either
                   some
                   thing
                   was
                   coined
                   out
                   of
                   
                     forrein
                     letters
                  
                   ,
                   the
                   name
                   being
                   relinquisht
                   :
                   or
                   the
                   name
                   ,
                   together
                   with
                   the
                   thing
                   ,
                   was
                   traduced
                   unto
                   some
                   mysteries
                   of
                   Religion
                   .
                   This
                   again
                   was
                   accomplisht
                   two
                   manner
                   of
                   waies
                   ;
                   either
                   when
                   a
                   
                     forrein
                     Name
                  
                   ,
                   (
                   so
                   far
                   as
                   the
                   nature
                   of
                   the
                   Tongue
                   would
                   admit
                   it
                   )
                   the
                   right
                   order
                   of
                   the
                   Letters
                   being
                   relinquisht
                   ,
                   was
                   referred
                   unto
                   the
                   Gods
                   ;
                   or
                   else
                   the
                   Letters
                   being
                   transposed
                   or
                   changed
                   ,
                   a
                   new
                   name
                   was
                   composed
                   out
                   of
                   the
                   old
                   ;
                   which
                   thence
                   ,
                   according
                   to
                   the
                   same
                   laws
                   of
                   Tongues
                   ,
                   was
                   invested
                   with
                   the
                   Rite
                   of
                   some
                   Deitie
                   .
                   Thus
                   all
                   those
                   appellations
                   of
                   the
                   Gods
                   ,
                   which
                   Greece
                   borrowed
                   from
                   the
                   Barbarians
                   ,
                   may
                   be
                   digested
                   into
                   3
                   ranks
                   .
                   1.
                   
                   Either
                   they
                   flow
                   from
                   the
                   sole
                   explication
                   of
                   Nature
                   ;
                   as
                   from
                   Abaddon
                   sprang
                   Apollon
                   ;
                   or
                   if
                   you
                   will
                   rather
                   ,
                   according
                   to
                   the
                   sacred
                   Phraseologie
                   ,
                   Apolluon
                   :
                   or
                   2.
                   from
                   the
                   pronunciation
                   of
                   the
                   name
                   ;
                   thus
                   from
                   Japhet
                   was
                   made
                   Iapetos
                   :
                   or
                   lastly
                   from
                   an
                   Enallaxis
                   of
                   the
                   Letters
                   ;
                   according
                   to
                   which
                   for
                   me
                   it
                   is
                   as
                   clear
                   as
                   the
                   light
                   ,
                
                 that
                 from
                 Adamah
                 first
                 sprang
                 Hadam
                 ,
                 and
                 hence
                 Hadan
                 .
                 Thus
                 Sandford
                 of
                 the
                 origination
                 of
                 the
                 
                   Grecian
                   Gods
                
                 from
                 the
                 
                   Egyptian
                   ,
                   Phenician
                
                 ,
                 or
                 Hebrew
                 names
                 .
                 See
                 more
                 of
                 this
                 Chap.
                 7.
                 
                 §
                 .
                 12.
                 
              
            
             
               
               
                 
                   CHAP.
                   VII
                
                 .
                 The
                 Theogonie
                 of
                 the
                 Phenician
                 and
                 Egyptian
                 Gods
                 ,
                 with
                 their
                 Hebrew
                 origination
                 .
              
               
                 
                   Baal
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   Bel
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     El.
                     Beelsamen
                  
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   Beelzebub
                   ,
                   2
                   King.
                   1.
                   2.
                   
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   
                     Baal
                     Peor
                  
                   ,
                   Pf.
                   106.
                   28.
                   
                   Numb
                   .
                   25.
                   1
                   ,
                   2
                   ,
                   3.
                   
                   Moloch
                   the
                   same
                   with
                   
                     Baal
                     .
                     Adramelech
                  
                   and
                   Anamelech
                   .
                   2
                   King.
                   17.
                   31.
                   
                   Esa
                   .
                   30.
                   33.
                   
                   Tophet
                   and
                   
                     Gehinnom
                     ,
                     whence
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   The
                   
                     Samothracian
                     Cabiri
                     ,
                     Phenician
                  
                   Gods.
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   God's
                   name
                   ,
                   Ps
                   .
                   119.
                   137.
                   
                   Cabiri
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   Axieros
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   Axiokersos
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                   Cadmilus
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   the
                   
                     minister
                     of
                     God.
                     Eliun
                  
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   God's
                   name
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   Jud.
                   8.
                   33.
                   
                   
                   Plautus's
                   
                     Paenulus
                     :
                     Alonim
                  
                   &c.
                   from
                   Gen.
                   14.
                   19.
                   
                   Ilus
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   whence
                   also
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   Heliogabalus
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   Elohim
                   .
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   Gen.
                   28.
                   18.
                   
                   The
                   Egyptian
                   Gods
                   ,
                   their
                   original
                   
                     Hebrew
                     .
                     Apis
                  
                   ,
                   a
                   symbol
                   of
                   Joseph
                   ;
                   so
                   Serapis
                   ,
                   from
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                     Gen.
                     45.
                     8.
                     
                     Osiris
                  
                   the
                   same
                   with
                   Moses
                   or
                   Adam
                   ,
                   as
                   Isis
                   with
                   Eve
                   ,
                   from
                   
                     Ischa
                     .
                     Mnevis
                  
                   the
                   same
                   with
                   Joseph
                   .
                   Of
                   
                     Orus
                     ,
                     Remphan
                  
                   ,
                   &c.
                   The
                   Metamorphoses
                   of
                   the
                   Gods
                   in
                   Egypt
                   .
                   The
                   causes
                   of
                   Mythologick
                   Theologie
                   ▪
                
              
               
                 §
                 .
                 1.
                 
                 HAving
                 gone
                 through
                 Hellenisme
                 ,
                 or
                 the
                 Grecian
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                 we
                 now
                 passe
                 on
                 to
                 the
                 
                   Oriental
                   Gods
                
                 ,
                 with
                 endeavors
                 to
                 demonstrate
                 how
                 their
                 
                   Genealogie
                   ,
                   Names
                
                 ,
                 and
                 Attributes
                 ,
                 received
                 their
                 derivation
                 from
                 the
                 
                   sacred
                   Language
                
                 and
                 Oracles
                 :
                 We
                 shall
                 begin
                 with
                 the
                 
                   Phenician
                   Gods
                
                 ,
                 which
                 were
                 the
                 first
                 ,
                 if
                 not
                 as
                 to
                 time
                 ,
                 yet
                 as
                 to
                 dignitie
                 ;
                 whence
                 the
                 Grecians
                 traduced
                 
                 the
                 chiefest
                 of
                 their
                 Gods.
                 And
                 amongst
                 the
                 
                   Phenician
                   Gods
                
                 ,
                 the
                 chief
                 was
                 
                   Baal
                   ,
                   Bel
                
                 ,
                 or
                 Belus
                 ;
                 concerning
                 which
                 there
                 is
                 some
                 difference
                 amongst
                 Philologists
                 ;
                 yet
                 all
                 unanimously
                 concur
                 
                 in
                 this
                 ,
                 that
                 its
                 origination
                 was
                 from
                 some
                 Hebrew
                 and
                 sacred
                 name
                 ;
                 which
                 will
                 evidently
                 appear
                 from
                 the
                 notation
                 thereof
                 .
                 Damascius
                 ,
                 in
                 the
                 life
                 of
                 Isidore
                 ,
                 mentioned
                 by
                 Photius
                 ,
                 tels
                 us
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   The
                   Phenicians
                   and
                   Syrians
                   call
                   Saturne
                   El
                   ,
                   Bel
                   ,
                   and
                   Bolathen
                   .
                   Vossius
                
                 makes
                 Bel
                 the
                 contract
                 of
                 Beel
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Baal
                   ,
                   the
                   Lord
                
                 ,
                 which
                 name
                 belonged
                 originally
                 to
                 God
                 ,
                 as
                 it
                 appears
                 from
                 Hosea
                 2.
                 16
                 ,
                 17.
                 
                 But
                 Servius
                 ,
                 on
                 Virgil
                 ,
                 supposeth
                 Bel
                 to
                 come
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 El
                 ,
                 
                 Gods
                 name
                 ;
                 whence
                 the
                 
                   Greek
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   El
                
                 ,
                 and
                 the
                 Digamma
                 being
                 added
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Bel
                 ,
                 and
                 so
                 
                   Belus
                   .
                   Bochart
                
                 ,
                 in
                 a
                 personal
                 conference
                 he
                 favored
                 me
                 with
                 ,
                 gave
                 me
                 a
                 good
                 conciliation
                 of
                 these
                 two
                 opinions
                 ,
                 by
                 affirming
                 ,
                 that
                 there
                 was
                 originally
                 a
                 twofold
                 Belus
                 ,
                 the
                 one
                 Assyrian
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Heb.
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 originally
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Assyrian
                 God
                 ;
                 whence
                 Nimrod
                 ,
                 the
                 first
                 of
                 the
                 
                   Assyrian
                   Monarchie
                
                 ,
                 was
                 called
                 Belus
                 :
                 the
                 other
                 Belus
                 was
                 a
                 Phenician
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Baal
                 ,
                 the
                 Phenician
                 God
                 ;
                 whence
                 Ithobaal
                 ,
                 King
                 of
                 Tyre
                 ,
                 and
                 Jezabel
                 his
                 daughter
                 ;
                 as
                 also
                 many
                 of
                 the
                 Phenician
                 Kings
                 ,
                 who
                 were
                 called
                 Belus
                 .
                 T
                 is
                 true
                 ;
                 Bochart
                 makes
                 the
                 
                   Phenician
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   Baal
                
                 ,
                 to
                 have
                 had
                 its
                 original
                 from
                 the
                 first
                 Phenician
                 King
                 of
                 that
                 name
                 ;
                 but
                 yet
                 I
                 conceive
                 it
                 not
                 improbable
                 ,
                 but
                 that
                 the
                 first
                 Phenician
                 King
                 ,
                 might
                 be
                 so
                 called
                 from
                 their
                 Gods
                 name
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Baal
                 ;
                 which
                 was
                 the
                 title
                 they
                 gave
                 the
                 Sun
                 ,
                 from
                 his
                 office
                 ,
                 Gen.
                 1.
                 16.
                 as
                 he
                 was
                 reputed
                 the
                 
                   Lord
                   of
                   Heaven
                
                 :
                 or
                 else
                 ,
                 which
                 seems
                 most
                 probable
                 ,
                 we
                 may
                 suppose
                 the
                 Phenicians
                 to
                 have
                 had
                 various
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Baalim
                 ;
                 some
                 supreme
                 ,
                 which
                 they
                 stiled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   natural
                   and
                   immortal
                   Gods
                
                 ;
                 such
                 were
                 the
                 Sun
                 and
                 Moon
                 :
                 others
                 ,
                 which
                 they
                 stiled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   mortal
                   Gods
                
                 ,
                 viz.
                 the
                 souls
                 of
                 their
                 great
                 Heroes
                 and
                 Kings
                 .
                 As
                 for
                 the
                 former
                 
                   supreme
                   natural
                   Gods
                   ,
                   ▪
                
                 they
                 called
                 the
                 Sun
                 Baal
                 ,
                 and
                 the
                 Moon
                 Baaltis
                 or
                 Beltis
                 ,
                 that
                 is
                 ,
                 in
                 the
                 Scripture
                 language
                 ,
                 the
                 
                   Queen
                   of
                   Heaven
                
                 .
                 As
                 for
                 the
                 mortal
                 or
                 
                   made
                   Baalim
                
                 ,
                 they
                 were
                 no
                 other
                 than
                 the
                 Souls
                 of
                 their
                 chief
                 Heroes
                 ,
                 or
                 Princes
                 ,
                 which
                 after
                 their
                 death
                 received
                 an
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Deification
                 ;
                 and
                 so
                 became
                 a
                 kind
                 of
                 
                   midling
                   Gods
                
                 ,
                 or
                 Mediators
                 betwixt
                 the
                 
                   supreme
                   
                   Gods
                
                 and
                 men
                 ,
                 (
                 which
                 the
                 Greeks
                 called
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Demons
                 )
                 whereof
                 we
                 find
                 frequent
                 mention
                 in
                 Scripture
                 as
                 Jud.
                 10.
                 6.
                 
                 13.
                 
                 The
                 Phenicians
                 stiled
                 their
                 
                   supreme
                   Baal
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   Baal
                   Samen
                
                 .
                 So
                 Sanchoniathon
                 ,
                 according
                 to
                 the
                 Version
                 of
                 
                   Philo
                   Byblius
                   ,
                   in
                   Eusebius
                   praepar
                   .
                   lib.
                   1.
                   cap.
                
                 7.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   A
                   drought
                   happening
                   ,
                   they
                   lift
                   up
                   their
                   hands
                   to
                   heaven
                   ,
                   to
                   the
                   Sun.
                   For
                   this
                   (
                   saies
                   Sanchoniathon
                   )
                   they
                   account
                   the
                   only
                   God
                   ;
                
                 calling
                 him
                 Belsamen
                 ,
                 the
                 Lord
                 of
                 Heaven
                 .
                 Beelsamen
                 here
                 ,
                 according
                 to
                 Philo
                 Byblius's
                 explication
                 ,
                 is
                 in
                 the
                 Phenician
                 Tongue
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 beelsamen
                 i.
                 e.
                 
                   the
                   Lord
                   of
                   Heaven
                
                 :
                 whence
                 
                   Philo
                   Byblius
                
                 immediately
                 subjoins
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   which
                   is
                   in
                   the
                   Phenician
                   Tongue
                   ,
                   Lord
                   of
                   heaven
                   .
                
                 To
                 which
                 he
                 addes
                 :
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   but
                   in
                   the
                   Greek
                   tongue
                   ,
                   he
                   is
                   zeus
                   Jupiter
                   .
                
                 So
                 that
                 Belsamen
                 is
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Jupiter
                   Olympius
                
                 .
                 So
                 
                   Vossius
                   ,
                   de
                   Idolol
                   .
                   lib.
                   2.
                   cap.
                
                 4.
                 
                 
                   This
                   (
                   saies
                   he
                   )
                   we
                   may
                   confirme
                   from
                   the
                   Hebrew
                   Tongue
                   ,
                   which
                   differs
                   in
                   dialect
                   only
                   from
                   the
                   Phenician
                   .
                   For
                   what
                   the
                   Phenicians
                   pronounce
                   Beelsamen
                   ,
                   the
                   Hebrews
                   write
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     baal
                     Schamaim
                  
                   ,
                   i.
                   e.
                   
                     Lord
                     of
                     heaven
                  
                   &c.
                   
                
                 Thus
                 also
                 
                   Bochart
                   (
                   Can.
                   lib.
                   1.
                   cap.
                
                 42.
                 )
                 And
                 indeed
                 all
                 this
                 touching
                 
                   Belsamen
                   ,
                   Sanchoniathon
                
                 seems
                 to
                 have
                 evidently
                 traduced
                 from
                 that
                 function
                 or
                 Office
                 ,
                 which
                 God
                 had
                 laid
                 on
                 the
                 Sun
                 ,
                 mentioned
                 
                   Gen.
                   1.
                   16.
                   the
                   greater
                   light
                   to
                   rule
                   the
                   day
                
                 as
                 Psal
                 .
                 136.
                 8.
                 
              
               
                 §
                 .
                 2.
                 
                 This
                 Phenician
                 God
                 Beelsamen
                 ,
                 the
                 Jews
                 called
                 Beelzebub
                 ,
                 
                 as
                 2
                 
                   King.
                   1.
                   2.
                   
                   Baalzebub
                   the
                   God
                   of
                   Ekron
                   .
                
                 Concerning
                 the
                 Etymon
                 of
                 Baalzebub
                 ,
                 various
                 are
                 the
                 conjectures
                 of
                 the
                 Learned
                 .
                 The
                 additament
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 zebub
                 signifies
                 a
                 flie
                 :
                 whence
                 some
                 think
                 it
                 was
                 added
                 by
                 the
                 Jews
                 in
                 a
                 way
                 of
                 opprobium
                 ,
                 or
                 scorne
                 ;
                 as
                 if
                 one
                 should
                 say
                 ,
                 
                   the
                   Lord
                   of
                   a
                   flie
                
                 .
                 It
                 is
                 most
                 probable
                 ,
                 that
                 this
                 name
                 Beelzebub
                 was
                 given
                 this
                 
                   Idol
                   God
                
                 ,
                 not
                 by
                 the
                 Accaronites
                 or
                 Phenicians
                 ,
                 but
                 by
                 the
                 Jews
                 ;
                 and
                 that
                 from
                 a
                 great
                 contempt
                 and
                 just
                 hatred
                 of
                 the
                 
                   Accaronitick
                   Idolatrie
                
                 .
                 
                 Yea
                 Vossius
                 (
                 de
                 Idolol
                 .
                 lib.
                 2.
                 cap.
                 4.
                 )
                 following
                 the
                 conjecture
                 of
                 learned
                 
                   Jos
                   .
                   Scaliger
                
                 herein
                 ,
                 thinks
                 that
                 this
                 name
                 Beelzebub
                 was
                 curtaild
                 by
                 the
                 Jews
                 ;
                 who
                 ,
                 by
                 an
                 easy
                 mutation
                 ,
                 turned
                 the
                 Accaronitick
                 name
                 (
                 according
                 to
                 Scaliger
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   baal
                   zebahim
                   ,
                   the
                   Lord
                   of
                   Sacrifices
                   ,
                
                 into
                 the
                 contemptuous
                 Title
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Baal
                   zebub
                   ,
                   the
                   Lord
                   of
                   flies
                   ,
                
                 i.
                 e.
                 a
                 God
                 that
                 regarded
                 only
                 flies
                 ;
                 or
                 that
                 could
                 not
                 drive
                 away
                 the
                 flies
                 ,
                 by
                 reason
                 of
                 their
                 multitude
                 ,
                 from
                 the
                 Sacrifices
                 .
                 This
                 name
                 Beelzebub
                 is
                 ,
                 in
                 the
                 New
                 Testament
                 ,
                 changedinto
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Beelzebul
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 being
                 made
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 zebul
                 ,
                 for
                 greater
                 contempt
                 sake
                 :
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 signifies
                 dung
                 or
                 abominable
                 ,
                 by
                 which
                 name
                 the
                 
                   Gentile
                   Gods
                
                 are
                 
                   characterized
                   ,
                   2
                   King.
                
                 23.
                 24.
                 whence
                 this
                 name
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 in
                 the
                 New
                 Testament
                 
                 applied
                 to
                 the
                 
                   Prince
                   of
                   the
                   Devils
                
                 :
                 as
                 indeed
                 this
                 
                   Accaronitick
                   Beelzebub
                
                 was
                 the
                 chief
                 of
                 their
                 Idols
                 .
                 Hence
                 also
                 Hell
                 was
                 by
                 the
                 Greeks
                 called
                 Accaron
                 ,
                 according
                 to
                 that
                 of
                 the
                 poet
                 ,
                 
                   Acheronta
                   movebo
                
                 ;
                 because
                 Beelzebub
                 the
                 Prince
                 of
                 those
                 
                   Demon
                   Idols
                
                 ,
                 was
                 God
                 of
                 Accaron
                 ,
                 as
                 M●de
                 and
                 Bochart
                 .
                 The
                 like
                 
                   Glassius
                   (
                   lib.
                   4.
                   
                   Grammat
                   .
                   S.
                   Tract
                   .
                   3.
                   observ
                   .
                   4.
                   )
                
                 
                   The
                   name
                   
                     Baalzebub
                     2.
                     
                     Kin.
                     1.
                     2.
                     which
                     in
                     the
                  
                   New
                   Testament
                   is
                   written
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   
                   B
                   being
                   changed
                   into
                   L.
                   
                     Mat.
                     12.
                     24.
                     
                     Luk.
                  
                   11.
                   15.
                   refers
                   
                   to
                   the
                   Idol
                   of
                   Ekron
                   ,
                   and
                   signifies
                   the
                   
                     Lord
                     of
                     a
                     flie
                  
                   or
                   flies
                   :
                   peradventure
                   because
                   it
                   was
                   thought
                   to
                   drive
                   away
                   those
                   pernicious
                   flies
                   which
                   infested
                   the
                   Ekronitish
                   countrey
                   ,
                   as
                   Hercules
                   was
                   stiled
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   from
                   his
                   driving
                   away
                   Locusts
                   ,
                   and
                   Apollo
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   from
                   dispersing
                   the
                   Phrygian
                   mice
                   .
                   —
                   The
                   Jews
                   traduced
                   the
                   name
                   of
                   this
                   Idol
                   to
                   expresse
                   the
                   Devil
                   by
                   ,
                   and
                   moreover
                   changed
                   Beelzebub
                   into
                   Beelzebul
                   ,
                
                 which
                 signifies
                 the
                 
                   Lord
                   of
                   dung
                
                 .
                 See
                 more
                 of
                 this
                 in
                 
                   Selden
                   de
                   Diis
                   .
                   Syrum
                   Syntag.
                   2.
                   p.
                
                 211.
                 
                 That
                 Beelzebub
                 was
                 the
                 same
                 with
                 Beelsamen
                 &c.
                 
                 See
                 
                   Owen
                   de
                   Idolol
                   .
                   lib.
                   5.
                   c.
                
                 5.
                 
              
               
                 §
                 .
                 3.
                 
                 This
                 
                   Phenician
                   Baal
                
                 passed
                 amongst
                 the
                 Moabites
                 and
                 
                 Midianites
                 under
                 the
                 Name
                 of
                 
                   Baal
                   Peor
                
                 .
                 So
                 
                   Numb
                   .
                   25.
                   2
                   ,
                   3
                   ,
                   6.
                   
                   Psal
                   .
                   106.
                   28.
                   
                   Hos
                   .
                
                 9.
                 10.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Baal
                   peor
                
                 ,
                 which
                 the
                 LXX
                 render
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 He
                 was
                 called
                 Baalpeor
                 from
                 the
                 mountain
                 
                 Peor
                 ,
                 where
                 he
                 was
                 worshipped
                 as
                 Num.
                 23.
                 28.
                 
                 So
                 Apollinaris
                 
                 
                   (
                   Catena
                   patrum
                   Graecorum
                
                 )
                 on
                 Psa
                 .
                 106.
                 28.
                 
                 And
                 they
                 were
                 joined
                 to
                 
                   Baal
                   peor
                
                 ]
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 
                   The
                   Idol
                   of
                   Baal
                   is
                   in
                   the
                   place
                   of
                   Peor
                   ;
                   but
                   the
                   Greeks
                   call
                   Baal
                   Belus
                   ,
                
                 whom
                 they
                 affirme
                 also
                 to
                 be
                 
                   Saturne
                   .
                   Joseph
                   Scaliger
                
                 makes
                 
                   Baal
                   Peor
                
                 to
                 signifie
                 the
                 same
                 with
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   Thundering
                   Jupiter
                   .
                   Jerom
                
                 on
                 
                   Hos
                   .
                   9.
                   lib.
                
                 2.
                 tels
                 us
                 ,
                 that
                 
                   Baal
                   peor
                
                 the
                 Idol
                 of
                 the
                 Moabites
                 ,
                 is
                 the
                 same
                 with
                 Priapus
                 .
                 So
                 
                   Isidorus
                   Orig.
                   lib.
                   8.
                   cap.
                
                 11.
                 
                 
                   
                     Baal
                     peor
                  
                   (
                   saies
                   he
                   )
                   is
                   interpreted
                   an
                   image
                   of
                   ignominie
                   ;
                   for
                   it
                   was
                   an
                   Idol
                   of
                   Moab
                   ,
                   sirnamed
                   Baal
                   ,
                   on
                   the
                   mount
                   of
                   Peor
                   ,
                   which
                   the
                   Latins
                   call
                   Priapus
                   ,
                   the
                   God
                   of
                   Gardens
                   ,
                   &c.
                   
                
                 That
                 this
                 
                   Baal
                   peor
                
                 was
                 the
                 same
                 with
                 the
                 
                   Grecian
                   Priapus
                
                 ,
                 seems
                 evident
                 by
                 their
                 
                   parallel
                   sacrifices
                
                 and
                 worship
                 .
                 For
                 ,
                 as
                 fornication
                 was
                 a
                 main
                 piece
                 of
                 worship
                 ,
                 they
                 performed
                 to
                 their
                 lascivious
                 God
                 Priapus
                 ,
                 so
                 we
                 find
                 the
                 same
                 performed
                 to
                 
                   Baal
                   peor
                
                 ,
                 even
                 by
                 the
                 Israelites
                 .
                 So
                 Numb
                 .
                 25.
                 1.
                 
                 Israel
                 is
                 said
                 
                   to
                   commit
                   whoredom
                
                 
                 
                   with
                   the
                   daughters
                   of
                   Moab
                
                 :
                 which
                 is
                 explicated
                 v.
                 2.
                 by
                 
                   bowing
                   down
                
                 to
                 their
                 Gods
                 ]
                 .
                 i.
                 e.
                 in
                 a
                 way
                 of
                 fornication
                 :
                 whence
                 't
                 is
                 said
                 vers
                 .
                 3.
                 
                 Israel
                 
                   joined
                   himself
                   to
                   Baal
                   peor
                
                 ]
                 i.
                 e.
                 worshipped
                 him
                 by
                 fornication
                 .
                 We
                 have
                 it
                 expressed
                 in
                 the
                 same
                 manner
                 ,
                 Psal
                 .
                 106.
                 28.
                 
                 By
                 ,
                 
                   joining
                   themselves
                   to
                   Baal
                   peor
                
                 ,
                 is
                 ment
                 their
                 
                 worshipping
                 him
                 by
                 fornication
                 :
                 and
                 by
                 
                   eating
                   the
                   sacrifices
                   of
                   the
                   dead
                
                 we
                 must
                 understand
                 (
                 with
                 Austin
                 on
                 this
                 place
                 )
                 
                   their
                   sacrificing
                   to
                   dead
                   men
                   ,
                   as
                   to
                   Gods
                   or
                   Baalim
                   .
                
                 They
                 worshipt
                 
                   Baal
                   peor
                
                 ,
                 their
                 
                   chief
                   God
                
                 ,
                 (
                 which
                 Vossius
                 makes
                 to
                 be
                 the
                 Sun
                 )
                 by
                 fornication
                 and
                 sacrifices
                 :
                 or
                 else
                 we
                 may
                 refer
                 these
                 sacrifices
                 of
                 
                   the
                   dead
                
                 to
                 those
                 they
                 performed
                 to
                 their
                 
                   inferior
                   Baalim
                
                 ,
                 which
                 were
                 but
                 some
                 
                   noble
                   Heroes
                
                 or
                 Princes
                 ;
                 who
                 after
                 their
                 death
                 were
                 deifyed
                 ,
                 and
                 so
                 became
                 
                   midling
                   Gods
                
                 or
                 Mediators
                 ;
                 as
                 elsewhere
                 .
                 But
                 thus
                 much
                 for
                 
                   Baal
                   peor
                
                 ,
                 concerning
                 whom
                 ,
                 see
                 more
                 
                   Vossius
                   de
                   Idololatr
                   .
                   lib.
                
                 2.
                 c.
                 7.
                 
              
               
                 §
                 .
                 4.
                 
                 The
                 
                   Phenician
                   Baal
                
                 passed
                 amongst
                 the
                 Ammonites
                 
                 under
                 the
                 name
                 of
                 Moloch
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Melek
                 ,
                 the
                 King.
                 So
                 
                 1
                 King.
                 11.
                 7.
                 
                 Moloch
                 is
                 stiled
                 the
                 
                   Abomination
                   of
                   Ammon
                
                 ,
                 
                 which
                 v.
                 5.
                 is
                 stiled
                 Milcom
                 ,
                 &c.
                 So
                 Lev.
                 18.
                 21.
                 
                 Lev.
                 20.
                 2
                 ,
                 3
                 ,
                 4
                 ,
                 5.
                 2
                 
                 Kings
                 23.
                 10.
                 
                 Thus
                 Amos
                 5.
                 26.
                 with
                 the
                 parallel
                 ,
                 Act.
                 7.
                 43.
                 we
                 find
                 mention
                 of
                 the
                 
                   Tabernacle
                   of
                   Moloch
                
                 ;
                 where
                 Iunius
                 and
                 Tremelius
                 subjoin
                 this
                 exegetick
                 Note
                 :
                 
                   You
                   have
                   ministred
                   in
                   shew
                   in
                   the
                   Tabernacle
                   of
                   the
                   Living
                   God
                   ;
                   but
                   you
                   have
                   worshipped
                   really
                   Moloch
                   ,
                   the
                   God
                   of
                   the
                   Ammonites
                   ,
                   (
                   which
                   by
                   your
                   impietie
                   you
                   have
                   made
                   yours
                   )
                   and
                   other
                   Gods
                   of
                   the
                   Heathens
                   ,
                   Synecdochically
                   .
                   This
                   God
                   of
                   the
                   Ammonites
                   the
                   Prophet
                   ,
                   in
                   this
                   place
                   onely
                   ,
                   mentions
                   ,
                   because
                   the
                   Ammonites
                   being
                   their
                   neighbors
                   ,
                   he
                   would
                   more
                   sharply
                   strike
                   at
                   their
                   Idolatrie
                   .
                   Tarnovius
                
                 saies
                 ,
                 that
                 the
                 Affixe
                 in
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 notes
                 ,
                 
                   that
                   the
                   Israelites
                   framed
                   an
                   Idol
                   proper
                   to
                   themselves
                   ,
                   according
                   to
                   the
                   forme
                   of
                   the
                   Ammonitick
                   Idol
                   .
                
                 See
                 more
                 
                   Glassius
                   Gram.
                   S.
                   lib.
                   4.
                   
                   Tract
                   .
                   3.
                   observ
                   .
                   17.
                   (
                   pag.
                   867.
                   edit
                   .
                   2
                   
                   2.
                   )
                
                 That
                 Moloch
                 is
                 the
                 same
                 with
                 Baal
                 or
                 Belus
                 ,
                 appears
                 1.
                 from
                 the
                 parallel
                 import
                 of
                 the
                 names
                 :
                 for
                 as
                 Baal
                 signifies
                 Lord
                 ,
                 so
                 Moloch
                 King.
                 2.
                 
                 We
                 find
                 them
                 also
                 both
                 joined
                 in
                 one
                 word
                 ,
                 
                   Malech
                   Belus
                
                 ,
                 i.
                 e.
                 
                   Lord
                   King.
                
                 3.
                 
                 Their
                 identitie
                 is
                 farther
                 evident
                 from
                 the
                 image
                 of
                 Moloch
                 ;
                 which
                 consisted
                 of
                 7
                 conclaves
                 ,
                 relating
                 to
                 the
                 
                   Sun
                   ,
                   Moon
                
                 ,
                 and
                 5.
                 
                 Planets
                 ;
                 answerable
                 to
                 that
                 of
                 
                   Baal
                   .
                   4.
                   
                   Baal
                
                 and
                 Moloch
                 had
                 also
                 the
                 same
                 reference
                 :
                 for
                 as
                 Baal
                 passed
                 for
                 the
                 Sun
                 and
                 Saturne
                 ,
                 so
                 Moloch
                 .
                 5.
                 
                 Their
                 Identitie
                 is
                 farther
                 apparent
                 from
                 the
                 samenes
                 of
                 their
                 worship
                 .
                 So
                 
                   Owen
                   (
                   de
                   Idololatr
                   .
                   lib.
                   cap.
                   7.
                   )
                   That
                   Moloch
                
                 (
                 saies
                 he
                 )
                 
                   is
                   the
                   same
                   with
                
                 Baal
                 ,
                 
                   seems
                   to
                   be
                   evident
                   from
                   the
                   samenes
                   of
                   their
                   worship
                   :
                   for
                   they
                   sacrificed
                   also
                   their
                   sons
                   to
                
                 Baal
                 
                   and
                   that
                   in
                   the
                   valley
                   of
                
                 Hinnom
                 ,
                 as
                 Jer.
                 7.
                 31.
                 
                 &c.
                 As
                 for
                 the
                 worship
                 performed
                 to
                 Moloch
                 ,
                 we
                 have
                 a
                 general
                 account
                 thereof
                 in
                 the
                 Scriptures
                 above
                 named
                 ;
                 namely
                 ,
                 
                   that
                   the
                   Parents
                   in
                   honor
                   of
                   this
                   Idol
                   God
                   ,
                   were
                   wont
                   to
                   traduce
                   their
                   children
                   through
                   the
                   fire
                   .
                
                 This
                 Traduction
                 ,
                 as
                 
                   Vossius
                   (
                   de
                   Idolo
                   .
                   lib.
                   2.
                   cap.
                   5.
                   )
                
                 will
                 have
                 it
                 ,
                 was
                 not
                 a
                 burning
                 of
                 them
                 ,
                 but
                 februation
                 ,
                 i.
                 e.
                 purgation
                 of
                 them
                 ;
                 or
                 a
                 certain
                 kind
                 of
                 expiation
                 ,
                 wherein
                 the
                 children
                 were
                 led
                 or
                 drawn
                 by
                 the
                 Priests
                 ,
                 or
                 parents
                 ,
                 through
                 a
                 space
                 
                 between
                 two
                 great
                 fires
                 ,
                 &c.
                 
                 This
                 he
                 conceives
                 is
                 the
                 meaning
                 of
                 all
                 these
                 Scriptures
                 which
                 mention
                 
                   their
                   passing
                   through
                   the
                   fire
                
                 ,
                 not
                 their
                 combustion
                 .
                 Though
                 he
                 denies
                 not
                 ,
                 but
                 that
                 ,
                 besides
                 this
                 kind
                 of
                 Februation
                 ,
                 there
                 were
                 also
                 expiations
                 made
                 by
                 burning
                 of
                 persons
                 in
                 times
                 of
                 calamitie
                 ,
                 &c.
                 
                 This
                 explication
                 of
                 that
                 Learned
                 man
                 seems
                 not
                 to
                 answer
                 fully
                 the
                 mind
                 and
                 import
                 of
                 those
                 Scriptures
                 ,
                 which
                 mention
                 the
                 sacrificing
                 their
                 children
                 to
                 Moloch
                 :
                 for
                 Psal
                 .
                 106.
                 37
                 ,
                 38.
                 t
                 is
                 said
                 ,
                 
                   they
                   sacrificed
                
                 
                 
                   their
                   sons
                   and
                   daughters
                   to
                   Devils
                   ,
                
                 and
                 
                   shed
                   innocent
                   bloud
                
                 ,
                 the
                 bloud
                 of
                 their
                 sons
                 &c.
                 
                 Unto
                 Moloch
                 we
                 may
                 refer
                 the
                 Gods
                 of
                 
                   Sepharvajim
                   ,
                   Adramelech
                
                 ,
                 and
                 Anamelech
                 ;
                 to
                 whom
                 also
                 
                 they
                 burned
                 their
                 sons
                 ,
                 as
                 2
                 King.
                 17.
                 31.
                 
                 Adramelech
                 ,
                 from
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 signifies
                 the
                 great
                 and
                 
                   valiant
                   Moloch
                
                 ,
                 or
                 
                   King.
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   Addir
                
                 is
                 an
                 attribute
                 given
                 unto
                 God
                 ,
                 which
                 signifies
                 properly
                 
                   potent
                   ,
                   valiant
                   ,
                   great
                   ,
                   excellent
                   ,
                
                 as
                 Psal
                 .
                 93
                 4.
                 
                 Anamelech
                 imports
                 the
                 oracle
                 ,
                 or
                 answer
                 of
                 Moloch
                 :
                 for
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 implies
                 an
                 answer
                 .
                 Or
                 else
                 it
                 may
                 be
                 derived
                 from
                 the
                 Arabick
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 signifies
                 rich
                 ,
                 as
                 
                   Voss
                   .
                   lib.
                   2.
                   c.
                   5.
                   
                   Bochart
                   (
                   Can.
                   lib.
                   1.
                   cap.
                   28.
                   fol.
                   584.
                   )
                
                 tels
                 us
                 ,
                 
                   that
                   Adranus
                   is
                   the
                   name
                   of
                   a
                   Syrian
                   or
                   
                     Phenician
                     God
                  
                   ,
                   as
                   the
                   Compound
                   Adra-melech
                   ,
                   2
                   King.
                   17.
                   31.
                   which
                   Idol
                   ,
                   some
                   of
                   the
                   Hebrews
                   make
                   to
                   have
                   the
                   effigies
                   of
                   a
                   Mule
                   ,
                   others
                   of
                   a
                   Peacock
                   .
                
                 This
                 Adramelech
                 signifies
                 a
                 
                   magnifick
                   King
                
                 ,
                 &c.
                 
                 I
                 shall
                 conclude
                 this
                 of
                 Moloch
                 ,
                 with
                 that
                 account
                 I
                 find
                 of
                 him
                 in
                 
                   Bochart
                   ,
                   (
                   Can.
                   lib.
                   1.
                   cap.
                   28.
                   fol.
                   528.
                   )
                
                 
                   Tophet
                   ,
                   amongst
                   the
                   Hebrews
                   ,
                   is
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   
                     the
                     fire
                     of
                     Gehinnom
                  
                   ,
                   i.
                   e.
                   the
                   valley
                   of
                   
                   Hinnom
                   ,
                   or
                   Hell
                   ,
                   as
                   they
                   take
                   it
                   Job
                   .
                   17.
                   6.
                   and
                   Esa
                   .
                   30.
                   33.
                   the
                   translation
                   being
                   taken
                   from
                   the
                   valley
                   of
                   Tophet
                   ,
                   which
                   is
                   also
                   Gehinnom
                   ;
                   in
                   which
                   they
                   were
                   wont
                   to
                   cast
                   their
                   children
                   alive
                   into
                   the
                   fire
                   ,
                   in
                   honor
                   of
                   their
                   Idol
                   Moloch
                   ,
                   as
                   2
                   King.
                   23.
                   
                   10.
                   and
                   Jer.
                   7.
                   31.
                   32.
                   which
                   custome
                   the
                   Phenicians
                   usurped
                   before
                   
                   Moses's
                   time
                   ;
                   as
                   it
                   appears
                   Levit.
                   18.
                   21.
                   
                   Deut.
                   18.
                   10.
                   and
                   the
                   Carthaginians
                   reteined
                   this
                   impious
                   superstition
                   even
                   unto
                   
                   Hannibal's
                   time
                   .
                
                 Thus
                 Bochart
                 .
                 
              
               
                 §
                 .
                 5.
                 
                 Amongst
                 the
                 Phenician
                 Gods
                 we
                 may
                 reckon
                 the
                 fourseth
                 
                 
                   the
                   Sinceritie
                   and
                   Fidelitie
                   of
                   God
                   ,
                   in
                   giving
                   Laws
                   with
                   severe
                   Prohibitions
                   against
                   sin
                   ,
                   Promises
                   and
                   Invitations
                   unto
                   Sinners
                   to
                   repent
                   ,
                
                 &c.
                 
                 To
                 this
                 first
                 branch
                 of
                 their
                 Objection
                 we
                 shal
                 answer
                 more
                 distinctly
                 and
                 in
                 its
                 parts
                 in
                 what
                 follows
                 ,
                 §
                 .
                 3
                 ,
                 4
                 ,
                 5.
                 at
                 present
                 let
                 this
                 general
                 Response
                 suffice
                 ,
                 that
                 the
                 Sinceritie
                 and
                 Faithfulnesse
                 of
                 God
                 is
                 sufficiently
                 vindicated
                 ,
                 in
                 that
                 Gods
                 Commands
                 ,
                 Promises
                 ,
                 and
                 Invitations
                 unto
                 Sinners
                 ,
                 flow
                 from
                 his
                 
                   complacential
                   ,
                   legislative
                   Wil
                
                 ,
                 which
                 is
                 the
                 Measure
                 ,
                 Rule
                 ,
                 and
                 Reason
                 of
                 our
                 dutie
                 and
                 actings
                 towards
                 God
                 ;
                 but
                 his
                 Predeterminative
                 Concurse
                 flows
                 from
                 his
                 
                   Beneplacite
                   Decretive
                   Wil
                
                 ,
                 the
                 Rule
                 and
                 Measure
                 of
                 his
                 own
                 actings
                 towards
                 his
                 Creature
                 :
                 Now
                 these
                 two
                 wils
                 ,
                 albeit
                 they
                 are
                 not
                 repugnant
                 each
                 to
                 other
                 ,
                 because
                 they
                 are
                 not
                 
                   ad
                   idem
                
                 ,
                 yet
                 they
                 are
                 disparate
                 and
                 diverse
                 :
                 the
                 things
                 commanded
                 by
                 God
                 may
                 be
                 repugnant
                 to
                 the
                 things
                 predetermined
                 by
                 him
                 ,
                 yet
                 his
                 wil
                 commanding
                 is
                 not
                 repugnant
                 to
                 his
                 wil
                 predetermining
                 .
                 Indeed
                 Gods
                 preceptive
                 wil
                 is
                 only
                 in
                 an
                 analogic
                 ,
                 figurative
                 improper
                 sense
                 termed
                 the
                 wil
                 of
                 God
                 ,
                 as
                 significative
                 of
                 his
                 soverain
                 pleasure
                 for
                 the
                 Government
                 of
                 his
                 Creature
                 ;
                 and
                 therefore
                 Gods
                 predetermining
                 men
                 to
                 the
                 material
                 act
                 of
                 what
                 is
                 sinful
                 ,
                 implies
                 not
                 the
                 least
                 shadow
                 of
                 repugnance
                 to
                 his
                 Sinceritie
                 and
                 Fidelitie
                 in
                 giving
                 Laws
                 and
                 Prohibitions
                 against
                 Sin
                 ,
                 or
                 Promises
                 to
                 penitent
                 Sinners
                 .
                 Yea
                 ,
                 there
                 is
                 nothing
                 that
                 our
                 Adversaries
                 can
                 urge
                 against
                 us
                 for
                 asserting
                 a
                 predeterminative
                 Concurse
                 ,
                 but
                 may
                 be
                 retorted
                 against
                 them
                 for
                 asserting
                 an
                 immediate
                 previous
                 Concurse
                 to
                 the
                 substrate
                 mater
                 of
                 Sin
                 :
                 Yea
                 ,
                 let
                 them
                 but
                 grant
                 ,
                 as
                 they
                 do
                 ,
                 Gods
                 certain
                 prescience
                 of
                 sin
                 ,
                 and
                 the
                 same
                 black
                 Imputations
                 which
                 they
                 lode
                 us
                 with
                 ,
                 wil
                 al
                 fal
                 with
                 as
                 much
                 weight
                 on
                 themselves
                 ,
                 as
                 before
                 Chap.
                 5.
                 
                 §
                 .
                 2.
                 
              
               
                 2.
                 
                 As
                 for
                 what
                 they
                 urge
                 from
                 the
                 
                   Justice
                   of
                   God
                   ,
                   that
                   our
                
                 
                 
                   Hypothesis
                   is
                   contradictory
                   thereto
                   ,
                   in
                   that
                   he
                   cannot
                   in
                   Justice
                   punish
                   that
                   Sin
                   ,
                   which
                   he
                   predetermines
                   men
                   unto
                   ,
                
                 we
                 answer
                 ,
                 (
                 1
                 )
                 That
                 Gods
                 Predetermination
                 lays
                 no
                 violent
                 force
                 or
                 compulsion
                 on
                 the
                 wil
                 to
                 sin
                 :
                 he
                 doth
                 only
                 as
                 the
                 first
                 cause
                 and
                 God
                 of
                 Nature
                 sweetly
                 though
                 potently
                 applie
                 the
                 wil
                 to
                 its
                 act
                 .
                 (
                 2
                 )
                 The
                 wil
                 doth
                 in
                 the
                 very
                 same
                 moment
                 ,
                 wherein
                 it
                 is
                 predetermined
                 by
                 God
                 ,
                 voluntarily
                 and
                 freely
                 ,
                 as
                 a
                 deficient
                 depraved
                 facultie
                 ,
                 elect
                 the
                 very
                 act
                 it
                 is
                 predetermined
                 unto
                 ;
                 so
                 that
                 it
                 doth
                 as
                 freely
                 ,
                 deliberately
                 ,
                 and
                 fully
                 espouse
                 the
                 act
                 ,
                 as
                 if
                 there
                 were
                 no
                 Predetermination
                 on
                 Gods
                 part
                 :
                 and
                 what
                 more
                 just
                 than
                 
                 that
                 the
                 Sinner
                 should
                 be
                 severely
                 punished
                 for
                 that
                 sinful
                 act
                 which
                 he
                 doth
                 deliberately
                 and
                 voluntarily
                 exert
                 ?
                 (
                 3
                 )
                 Here
                 is
                 in
                 this
                 objection
                 a
                 poor
                 Sophisme
                 ,
                 which
                 they
                 cal
                 
                   No-cause
                   for
                   a
                   cause
                
                 :
                 For
                 Gods
                 predeterminative
                 Concurse
                 is
                 not
                 the
                 cause
                 of
                 mens
                 sins
                 ,
                 albeit
                 mens
                 sins
                 be
                 a
                 necessary
                 consequent
                 thereof
                 .
                 (
                 4
                 )
                 The
                 same
                 difficulties
                 ,
                 which
                 our
                 Adversaries
                 urge
                 us
                 with
                 in
                 point
                 of
                 Divine
                 Justice
                 ,
                 return
                 on
                 them
                 ,
                 who
                 assert
                 an
                 immediate
                 previous
                 Concurse
                 to
                 the
                 Mater
                 of
                 Sin
                 ;
                 neither
                 can
                 they
                 without
                 apparent
                 violence
                 to
                 their
                 own
                 Reason
                 impute
                 this
                 objection
                 to
                 us
                 ,
                 which
                 their
                 own
                 Hypothesis
                 is
                 as
                 much
                 obnoxious
                 unto
                 .
              
               
                 3.
                 
                 They
                 urge
                 us
                 with
                 an
                 Imputation
                 on
                 the
                 Clemence
                 and
                 Mercie
                 
                 of
                 God
                 ,
                 in
                 that
                 predeterminative
                 Concurse
                 to
                 the
                 entitative
                 Act
                 of
                 Sin
                 ,
                 makes
                 the
                 blessed
                 God
                 to
                 be
                 cruel
                 towards
                 his
                 poor
                 Creature
                 ;
                 and
                 this
                 two
                 ways
                 :
                 As
                 (
                 1
                 )
                 
                   In
                   that
                   it
                   makes
                   God
                   absolutely
                   to
                   predestine
                   or
                   reprobate
                   men
                   to
                   eternal
                   Punishment
                   ,
                   without
                   regard
                   to
                   their
                   Sins
                   .
                   (
                   2
                   )
                   In
                   that
                   it
                   supposeth
                   the
                   blessed
                   God
                   to
                   threaten
                   and
                   punish
                   Sin
                   with
                   eternal
                   Torments
                   ,
                   and
                   yet
                   irresistibly
                   to
                   predetermine
                   yea
                   impel
                   men
                   thereto
                   ,
                
                 as
                 
                   Baron
                   .
                   Metaph.
                
                 p.
                 151.
                 
                 This
                 Objection
                 our
                 Adversaries
                 adorne
                 and
                 exaggerate
                 with
                 many
                 specious
                 and
                 plausible
                 pretextes
                 for
                 the
                 Vindication
                 of
                 Divine
                 Clemence
                 and
                 Mercy
                 ,
                 as
                 they
                 pretend
                 ,
                 and
                 for
                 our
                 confusion
                 ;
                 Yet
                 we
                 no
                 way
                 dout
                 but
                 to
                 make
                 it
                 appear
                 ,
                 that
                 al
                 is
                 but
                 as
                 emty
                 vapor
                 before
                 the
                 Meridian
                 Sun.
                 Therefore
                 to
                 answer
                 ,
                 (
                 1
                 )
                 to
                 the
                 first
                 branch
                 of
                 the
                 Objection
                 ,
                 
                   That
                   our
                   Hypothesis
                   makes
                   God
                   absolutely
                   to
                   predestine
                   or
                   reprobate
                   men
                   to
                   eternal
                   Punishment
                   ,
                   without
                   regard
                   to
                   their
                   sins
                   ,
                
                 [
                 1
                 ]
                 We
                 grant
                 ,
                 that
                 the
                 Decree
                 of
                 Reprobation
                 is
                 ,
                 and
                 must
                 be
                 according
                 to
                 our
                 Hypothesis
                 ,
                 absolute
                 ,
                 because
                 there
                 is
                 an
                 adequate
                 commensuration
                 between
                 absolute
                 Predefinition
                 and
                 Predetermination
                 ,
                 as
                 our
                 Adversaries
                 also
                 maintain
                 ;
                 of
                 which
                 before
                 Chap.
                 5.
                 
                 §
                 .
                 3.
                 
                 [
                 2
                 ]
                 Yet
                 we
                 peremtorily
                 denie
                 ,
                 that
                 God
                 reprobates
                 or
                 predestines
                 men
                 to
                 eternal
                 punishment
                 without
                 any
                 regard
                 to
                 their
                 sins
                 .
                 Divines
                 say
                 ,
                 that
                 albeit
                 sin
                 be
                 not
                 the
                 motive
                 or
                 ground
                 moving
                 God
                 to
                 reprobate
                 men
                 ,
                 yet
                 it
                 is
                 considered
                 in
                 the
                 Decree
                 of
                 Reprobation
                 as
                 that
                 for
                 which
                 God
                 wil
                 at
                 last
                 condemn
                 men
                 .
                 It
                 's
                 true
                 ,
                 the
                 
                   Supralapsarian
                   Divines
                
                 ,
                 who
                 make
                 man
                 as
                 labile
                 the
                 object
                 of
                 Reprobation
                 ,
                 differ
                 somewhat
                 from
                 those
                 of
                 the
                 sublapsarian
                 perswasion
                 ,
                 who
                 make
                 the
                 
                   corrupt
                   masse
                
                 ,
                 or
                 
                   lapsed
                   man
                
                 the
                 object
                 of
                 Election
                 and
                 Reprobation
                 ;
                 yet
                 they
                 both
                 take
                 in
                 the
                 consideration
                 
                 of
                 sin
                 in
                 the
                 Decree
                 of
                 Reprobation
                 ;
                 and
                 they
                 both
                 make
                 the
                 Decree
                 of
                 Reprobation
                 in
                 it self
                 absolute
                 :
                 for
                 the
                 Sublapsarians
                 make
                 sin
                 only
                 a
                 commun
                 condition
                 of
                 the
                 corrupt
                 Masse
                 ,
                 not
                 distinctive
                 or
                 discriminative
                 of
                 Reprobates
                 from
                 the
                 Elect
                 ;
                 as
                 
                   Davenant
                   ,
                   Animadvers
                   .
                   on
                   Gods
                   Love
                   ,
                
                 p.
                 84.
                 proves
                 ,
                 
                   That
                   the
                   Supralapsarians
                   charge
                   not
                   Gods
                   Reprobation
                   with
                   mans
                   destruction
                
                 ;
                 Though
                 he
                 himself
                 goes
                 the
                 Sublapsarian
                 way
                 .
                 But
                 ,
                 [
                 3
                 ]
                 Here
                 lies
                 the
                 bitter
                 root
                 of
                 this
                 forged
                 Imputation
                 affixed
                 on
                 us
                 by
                 our
                 Adversaries
                 ,
                 that
                 they
                 consider
                 the
                 Decree
                 of
                 Reprobation
                 as
                 an
                 act
                 of
                 Divine
                 Justice
                 ,
                 which
                 regards
                 the
                 object
                 as
                 already
                 constituted
                 ,
                 and
                 not
                 the
                 constitution
                 thereof
                 .
                 This
                 is
                 incomparably
                 wel
                 observed
                 by
                 judicious
                 Davenant
                 in
                 his
                 answer
                 to
                 
                   Hoard
                   ,
                   Animadvers
                
                 .
                 p.
                 229.
                 
                 
                   For
                   those
                   Inferences
                   therefore
                   ,
                   
                     That
                     if
                     absolute
                     Reprobation
                     be
                     granted
                     ,
                     God
                     may
                     be
                     properly
                     called
                     a
                     Father
                     of
                     Crueltie
                     ,
                  
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   I
                   marvel
                   how
                   
                     he
                     trembled
                     to
                     thinke
                     of
                     them
                     ,
                  
                   and
                   how
                   he
                   never
                   trembled
                   to
                   utter
                   them
                   .
                   That
                   wherein
                   he
                   perpetually
                   is
                   mistaken
                   ,
                   is
                   ,
                   the
                   making
                   of
                   Non-election
                   or
                   Negative
                   Reprobation
                   a
                   
                     Vindicative
                     act
                  
                   ,
                   the
                   confounding
                   it
                   with
                   the
                   judicial
                   Sentence
                   of
                   Damnation
                   ,
                   the
                   conceiving
                   it
                   to
                   worke
                   in
                   the
                   Non-elect
                   an
                   invincible
                   necessitie
                   of
                   committing
                   Sin
                   ,
                   with
                   such
                   like
                   monstrous
                   fansies
                   ,
                   which
                   he
                   takes
                   for
                   Principles
                   needing
                   no
                   proof
                   ,
                   whereas
                   they
                   are
                   such
                   grosse
                   errors
                   as
                   need
                   no
                   confutation
                   .
                
                 (
                 2
                 )
                 The
                 second
                 part
                 of
                 the
                 Objection
                 ,
                 which
                 supposeth
                 
                   the
                   blessed
                   God
                   to
                   threaten
                   and
                   punish
                   Sin
                   with
                   eternal
                   torments
                   ,
                   and
                   yet
                   irresistibly
                   to
                   predetermine
                   and
                   impel
                   men
                   thereunto
                   ,
                
                 has
                 been
                 sufficiently
                 refuted
                 in
                 what
                 precedes
                 ,
                 §
                 .
                 1.
                 and
                 indeed
                 throughout
                 this
                 whole
                 Discourse
                 ,
                 and
                 wil
                 also
                 come
                 under
                 consideration
                 in
                 what
                 follows
                 .
              
               
                 4.
                 
                 Our
                 Adversaries
                 charge
                 also
                 our
                 Hypothesis
                 with
                 a
                 Repugnance
                 
                 to
                 the
                 Sanctitie
                 and
                 Puritie
                 of
                 the
                 Divine
                 Nature
                 ,
                 in
                 that
                 ,
                 by
                 asserting
                 
                   Gods
                   predeterminative
                   Concurse
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   ,
                   we
                   make
                   the
                   act
                   of
                   sin
                   to
                   be
                   wel-pleasing
                   to
                   God.
                
                 This
                 objection
                 is
                 greatly
                 aggravated
                 by
                 a
                 Reverend
                 Divine
                 among
                 our selves
                 ,
                 who
                 in
                 the
                 confutation
                 of
                 Twisse
                 ,
                 argues
                 thus
                 :
                 
                   If
                   God
                   willeth
                   that
                   sin
                   existe
                   by
                   his
                   Permission
                   ,
                   (
                   1
                   )
                   He
                   willeth
                   Sin.
                
                 Yea
                 ,
                 (
                 2
                 )
                 
                   God
                   wils
                   sin
                   as
                   much
                   as
                   man.
                
                 Yea
                 ,
                 (
                 3
                 )
                 
                   This
                   makes
                   God
                   equally
                   to
                   wil
                   Sin
                   and
                   Holiness
                   .
                
                 Yea
                 ,
                 (
                 4
                 )
                 
                   Then
                   God
                   takes
                   complacence
                   in
                   Sin.
                   Answer
                   .
                
                 These
                 are
                 high
                 charges
                 indeed
                 ,
                 and
                 if
                 they
                 could
                 be
                 made
                 good
                 against
                 us
                 ,
                 we
                 should
                 not
                 deserve
                 protection
                 from
                 any
                 wel-governed
                 Kingdome
                 or
                 State
                 :
                 for
                 what
                 more
                 inconsistent
                 
                 with
                 civil
                 Government
                 ,
                 than
                 to
                 make
                 the
                 Supreme
                 Rector
                 and
                 Governor
                 of
                 Mankind
                 equally
                 to
                 wil
                 Sin
                 and
                 Holinesse
                 ?
                 But
                 these
                 Calumnies
                 and
                 Reproches
                 are
                 not
                 of
                 yesterday
                 ,
                 but
                 have
                 been
                 time
                 out
                 of
                 mind
                 imputed
                 to
                 the
                 assertors
                 of
                 Efficacious
                 Concurse
                 ,
                 and
                 therefore
                 we
                 have
                 been
                 more
                 large
                 in
                 the
                 refuting
                 of
                 them
                 ,
                 §
                 .
                 1.
                 of
                 this
                 Chapter
                 .
                 Thus
                 
                   Bradwardine
                   ,
                   De
                   Caus
                   .
                   l.
                   2.
                   c.
                
                 28.
                 p.
                 572.
                 
                 
                   When
                   it
                   is
                   argued
                   ,
                   saith
                   he
                   ,
                   
                     that
                     the
                     sinful
                     act
                     doth
                     please
                     God
                     Wel
                     ,
                  
                   (
                   1
                   )
                   The
                   Adverbe
                   Wel
                   may
                   determine
                   the
                   Verbe
                   
                     to
                     please
                     God
                  
                   ,
                   in
                   regard
                   of
                   the
                   Divine
                   complacence
                   ,
                   and
                   so
                   there
                   is
                   no
                   dout
                   ,
                   but
                   that
                   as
                   the
                   evil
                   Act
                   [
                   entitatively
                   considered
                   ]
                   doth
                   please
                   him
                   ,
                   so
                   it
                   is
                   highly
                   wel-pleasing
                   to
                   him
                   :
                   or
                   (
                   2
                   )
                   in
                   regard
                   of
                   the
                   Act
                   that
                   is
                   wel-pleasing
                   ;
                   and
                   that
                   either
                   in
                   regard
                   of
                   the
                   substance
                   of
                   the
                   act
                   ,
                   or
                   in
                   regard
                   of
                   its
                   vitiositie
                   :
                   [
                   1
                   ]
                   If
                   we
                   regard
                   the
                   act
                   naturally
                   ,
                   so
                   it
                   's
                   true
                   ,
                   that
                   it
                   is
                   wel-pleasing
                   to
                   God
                   ,
                   but
                   if
                   we
                   regard
                   it
                   morally
                   ,
                   so
                   it
                   's
                   false
                   .
                   [
                   2
                   ]
                   If
                   we
                   regard
                   the
                   vitiositie
                   of
                   the
                   act
                   ,
                   so
                   it
                   is
                   not
                   properly
                   effected
                   by
                   man
                   ,
                   nor
                   yet
                   by
                   God
                   ,
                   it
                   being
                   not
                   properly
                   an
                   effect
                   ,
                   but
                   pure
                   Privation
                   only
                   .
                
                 An
                 acute
                 and
                 excellent
                 Decision
                 of
                 this
                 Controversie
                 ,
                 were
                 not
                 the
                 minds
                 of
                 men
                 eaten
                 out
                 with
                 Prejudices
                 ;
                 the
                 sum
                 whereof
                 is
                 this
                 ,
                 The
                 Act
                 of
                 sin
                 entitatively
                 and
                 substantially
                 considered
                 is
                 naturally
                 good
                 ,
                 and
                 so
                 wel-pleasing
                 unto
                 God
                 ,
                 the
                 Author
                 of
                 Nature
                 ;
                 yet
                 if
                 we
                 consider
                 it
                 morally
                 in
                 regard
                 of
                 its
                 Vitiositie
                 ,
                 so
                 it
                 is
                 infinitely
                 displeasing
                 to
                 God.
                 This
                 is
                 as
                 a
                 Key
                 to
                 open
                 the
                 dore
                 to
                 a
                 more
                 ful
                 solution
                 to
                 al
                 objections
                 against
                 us
                 :
                 so
                 that
                 at
                 present
                 we
                 need
                 say
                 no
                 more
                 than
                 this
                 ,
                 that
                 our
                 Hypothesis
                 is
                 no
                 more
                 obnoxious
                 to
                 these
                 aspersions
                 ,
                 than
                 that
                 of
                 our
                 Adversaries
                 .
                 Is
                 not
                 the
                 Divine
                 Sanctitie
                 as
                 illustrious
                 in
                 Gods
                 predetermining
                 to
                 the
                 substrate
                 mater
                 of
                 Sin
                 ,
                 as
                 if
                 we
                 held
                 only
                 with
                 our
                 Adversaries
                 an
                 immediate
                 previous
                 concurse
                 thereto
                 ?
                 Are
                 not
                 those
                 very
                 Acts
                 ,
                 which
                 are
                 morally
                 evil
                 as
                 to
                 the
                 Sinner
                 ,
                 both
                 naturally
                 and
                 morally
                 good
                 as
                 to
                 God
                 ?
                 Suppose
                 he
                 predetermine
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 yet
                 must
                 we
                 thence
                 necessarily
                 conclude
                 ,
                 that
                 he
                 predetermines
                 men
                 to
                 sin
                 formally
                 considered
                 ?
                 Must
                 not
                 the
                 sinful
                 qualities
                 of
                 al
                 moral
                 effects
                 be
                 imputed
                 to
                 the
                 second
                 particular
                 cause
                 ,
                 and
                 not
                 to
                 the
                 first
                 universal
                 cause
                 ?
                 It
                 's
                 true
                 ,
                 the
                 Sinner
                 comes
                 short
                 of
                 the
                 Divine
                 Law
                 ,
                 and
                 therefore
                 sins
                 ,
                 but
                 doth
                 God
                 come
                 short
                 of
                 any
                 Law
                 ?
                 Has
                 not
                 his
                 Wil
                 the
                 same
                 Rectitude
                 which
                 his
                 Nature
                 is
                 invested
                 with
                 ,
                 and
                 therefore
                 whatever
                 he
                 wils
                 must
                 be
                 right
                 and
                 holy
                 ,
                 even
                 because
                 he
                 wils
                 it
                 ?
                 The
                 sin
                 which
                 he
                 governs
                 ,
                 
                 is
                 it
                 not
                 only
                 sin
                 in
                 regard
                 of
                 the
                 Creatures
                 wil
                 ,
                 not
                 in
                 regard
                 of
                 his
                 wil
                 ?
                 It
                 is
                 confest
                 ,
                 that
                 God
                 and
                 the
                 Sinner
                 concur
                 to
                 the
                 same
                 sinful
                 act
                 materially
                 considered
                 ;
                 but
                 yet
                 is
                 their
                 Concurse
                 the
                 same
                 ?
                 Yea
                 is
                 there
                 not
                 morally
                 an
                 infinite
                 distance
                 between
                 the
                 one
                 and
                 the
                 other
                 ?
                 Doth
                 Sin
                 as
                 to
                 Gods
                 Concurse
                 ,
                 include
                 any
                 more
                 than
                 a
                 natural
                 act
                 ,
                 which
                 is
                 in
                 regard
                 of
                 God
                 and
                 the
                 conducibilitie
                 it
                 has
                 to
                 his
                 glorie
                 morally
                 good
                 ?
                 but
                 doth
                 it
                 not
                 ,
                 as
                 to
                 mans
                 Concurse
                 ,
                 speake
                 moral
                 vitiositie
                 ?
                 Again
                 ,
                 what
                 doth
                 Gods
                 permission
                 of
                 sin
                 implie
                 ,
                 but
                 a
                 natural
                 or
                 judiciary
                 Negation
                 of
                 that
                 Grace
                 he
                 is
                 no
                 way
                 obliged
                 to
                 give
                 ?
                 But
                 doth
                 not
                 sin
                 as
                 to
                 the
                 sinner
                 denote
                 a
                 moral
                 privation
                 or
                 deficience
                 of
                 that
                 rectitude
                 which
                 ought
                 to
                 be
                 in
                 his
                 act
                 ?
                 Is
                 there
                 any
                 thing
                 in
                 the
                 world
                 purely
                 ,
                 simply
                 ,
                 and
                 of
                 it self
                 sinful
                 ,
                 without
                 some
                 substrate
                 mater
                 naturally
                 good
                 ?
                 What
                 reason
                 therefore
                 can
                 our
                 Adversaries
                 allege
                 ,
                 why
                 God
                 may
                 not
                 predetermine
                 the
                 wil
                 to
                 the
                 said
                 substrate
                 mater
                 ,
                 without
                 prejudice
                 to
                 his
                 Sanctitie
                 ?
              
               
                 §
                 .
                 3.
                 
                 We
                 descend
                 now
                 to
                 a
                 third
                 objection
                 taken
                 from
                 the
                 
                 Word
                 of
                 God
                 ,
                 both
                 Preceptive
                 and
                 Promissive
                 ,
                 which
                 divine
                 Predetermination
                 of
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 doth
                 ,
                 according
                 to
                 the
                 Antithesis
                 of
                 our
                 Adversaries
                 ,
                 render
                 
                   uselesse
                   ,
                   impossible
                
                 ,
                 yea
                 collusive
                 and
                 unsincere
                 .
                 For
                 say
                 they
                 ,
                 
                   Gods
                   Precepts
                   ,
                   Promises
                   and
                   Comminations
                   ,
                   whereof
                   mans
                   Nature
                   is
                   capable
                   ,
                   should
                   be
                   al
                   made
                   Impertinences
                   ,
                   through
                   his
                   constant
                   overpowering
                   those
                   that
                   should
                   neglect
                   them
                   .
                
              
               
                 1.
                 
                 As
                 to
                 Gods
                 Laws
                 and
                 Prohibitions
                 they
                 urge
                 ,
                 
                   That
                   our
                
                 
                 
                   Hypothesis
                   renders
                   them
                   altogether
                   uselesse
                   ,
                   yea
                   naturally
                   and
                   simply
                   impossible
                   .
                
                 This
                 they
                 exaggerate
                 with
                 many
                 fine
                 words
                 and
                 rhetoric
                 flourishes
                 ,
                 which
                 are
                 the
                 best
                 armes
                 they
                 have
                 to
                 defend
                 their
                 declining
                 cause
                 with
                 .
                 But
                 having
                 God
                 and
                 Truth
                 ,
                 though
                 naked
                 and
                 simple
                 ,
                 on
                 our
                 side
                 ,
                 we
                 no
                 way
                 dout
                 but
                 to
                 stand
                 our
                 ground
                 against
                 al
                 their
                 fiery
                 ,
                 or
                 venimous
                 darts
                 .
                 And
                 in
                 answer
                 to
                 the
                 first
                 part
                 of
                 their
                 Objection
                 from
                 the
                 Impossibilitie
                 of
                 divine
                 Precepts
                 and
                 Prohibitions
                 ,
                 we
                 answer
                 ,
                 (
                 1
                 )
                 That
                 our
                 Adversaries
                 greatly
                 please
                 themselves
                 in
                 their
                 false
                 sophistic
                 Ideas
                 and
                 Notions
                 of
                 what
                 is
                 possible
                 ,
                 or
                 impossible
                 ;
                 which
                 we
                 have
                 endeavoured
                 to
                 clear
                 from
                 that
                 ambiguitie
                 and
                 confusion
                 ,
                 Chap.
                 1.
                 
                 §
                 .
                 4.
                 with
                 endeavors
                 to
                 explicate
                 what
                 is
                 possible
                 and
                 what
                 impossible
                 to
                 corrupt
                 Nature
                 ,
                 as
                 to
                 divine
                 Commands
                 .
                 (
                 2
                 )
                 We
                 are
                 to
                 know
                 ,
                 that
                 the
                 Laws
                 of
                 God
                 in
                 their
                 Second
                 Edition
                 were
                 primarily
                 intended
                 to
                 subserve
                 the
                 ends
                 of
                 the
                 Gospel
                 
                 as
                 to
                 the
                 heirs
                 of
                 Salvation
                 ,
                 to
                 whom
                 they
                 are
                 by
                 Grace
                 in
                 an
                 Evangelic
                 way
                 made
                 possible
                 .
                 The
                 Law
                 is
                 said
                 to
                 be
                 given
                 in
                 and
                 by
                 the
                 hands
                 of
                 the
                 Mediator
                 ,
                 
                   i.
                   e.
                
                 to
                 subserve
                 his
                 ends
                 ,
                 which
                 principally
                 regard
                 the
                 Elect.
                 (
                 3
                 )
                 Yet
                 we
                 grant
                 ,
                 that
                 the
                 Law
                 is
                 also
                 of
                 great
                 use
                 even
                 unto
                 Reprobates
                 ,
                 [
                 1
                 ]
                 In
                 that
                 it
                 lays
                 a
                 great
                 restraint
                 on
                 them
                 ,
                 not
                 only
                 as
                 to
                 wicked
                 actions
                 ,
                 but
                 also
                 as
                 to
                 lusts
                 in
                 some
                 measure
                 ,
                 as
                 Exod.
                 34.
                 24.
                 
                 The
                 Autoritie
                 and
                 Majestie
                 of
                 Divine
                 Precepts
                 ,
                 backed
                 with
                 many
                 severe
                 Curses
                 ,
                 leaves
                 a
                 great
                 awe
                 and
                 restraint
                 sometimes
                 on
                 the
                 most
                 debaucht
                 spirits
                 ,
                 and
                 so
                 keeps
                 their
                 lusts
                 from
                 open
                 violences
                 .
                 [
                 2
                 ]
                 The
                 Precepts
                 are
                 so
                 far
                 useful
                 to
                 Reprobates
                 ,
                 albeit
                 they
                 have
                 no
                 power
                 to
                 observe
                 them
                 ,
                 in
                 that
                 they
                 are
                 thereby
                 instructed
                 ,
                 how
                 much
                 obedience
                 is
                 wel-pleasing
                 to
                 God
                 ,
                 and
                 how
                 ungrateful
                 they
                 are
                 in
                 not
                 performing
                 of
                 it
                 :
                 whereby
                 they
                 are
                 left
                 without
                 al
                 Apologie
                 or
                 Excuse
                 .
                 The
                 Precept
                 shews
                 us
                 what
                 we
                 ought
                 to
                 do
                 ,
                 not
                 what
                 we
                 can
                 do
                 :
                 it
                 is
                 always
                 imperative
                 ,
                 albeit
                 not
                 always
                 operative
                 :
                 and
                 may
                 not
                 the
                 Soverain
                 Lord
                 require
                 of
                 man
                 the
                 payment
                 of
                 his
                 debts
                 ,
                 although
                 by
                 reason
                 of
                 his
                 profligate
                 bankrupt
                 humor
                 he
                 hath
                 disabled
                 himself
                 from
                 the
                 payment
                 of
                 them
                 ?
                 What
                 excuse
                 is
                 it
                 for
                 the
                 Sinner
                 to
                 say
                 ,
                 it
                 is
                 impossible
                 for
                 him
                 to
                 obey
                 the
                 Precept
                 ,
                 whenas
                 the
                 impossibilitie
                 lies
                 in
                 his
                 own
                 wil
                 ,
                 not
                 in
                 any
                 force
                 or
                 defect
                 on
                 Gods
                 part
                 ?
                 Doth
                 he
                 not
                 in
                 that
                 very
                 moment
                 ,
                 wherein
                 he
                 is
                 predetermined
                 by
                 God
                 to
                 the
                 entitative
                 act
                 of
                 Sin
                 ,
                 voluntarily
                 espouse
                 and
                 wil
                 that
                 act
                 ?
                 And
                 doth
                 not
                 this
                 leave
                 him
                 without
                 al
                 shadow
                 of
                 Excuse
                 ?
                 Where
                 can
                 he
                 loge
                 the
                 blame
                 of
                 his
                 Sin
                 but
                 on
                 his
                 own
                 crooked
                 depraved
                 wil
                 ,
                 which
                 electively
                 and
                 freely
                 determines
                 it self
                 to
                 the
                 Sin
                 ,
                 in
                 the
                 same
                 moment
                 of
                 time
                 ,
                 though
                 not
                 of
                 nature
                 ,
                 that
                 it
                 is
                 predetermined
                 by
                 God
                 to
                 the
                 entitative
                 act
                 ?
                 (
                 4
                 )
                 We
                 affirme
                 ,
                 that
                 Gods
                 certain
                 Prescience
                 of
                 Mens
                 sins
                 ,
                 with
                 the
                 conditional
                 Decree
                 of
                 Reprobation
                 ,
                 Gods
                 immediate
                 previous
                 Concurse
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 and
                 mans
                 universal
                 impotence
                 to
                 perform
                 what
                 is
                 spiritually
                 good
                 ,
                 which
                 are
                 al
                 granted
                 by
                 our
                 Adversaries
                 ,
                 bring
                 sinners
                 under
                 as
                 great
                 impossibilitie
                 of
                 obeying
                 Gods
                 Commands
                 ,
                 as
                 absolute
                 Reprobation
                 and
                 predeterminative
                 Concurse
                 to
                 the
                 mater
                 of
                 Sin
                 asserted
                 by
                 us
                 .
                 This
                 is
                 wel
                 demonstrated
                 by
                 a
                 judicious
                 and
                 awakened
                 Author
                 in
                 his
                 late
                 Letter
                 touching
                 Gods
                 Providence
                 about
                 sinful
                 Acts
                 ,
                 &c.
                 from
                 p.
                 67.
                 to
                 74.
                 
                 But
                 because
                 he
                 is
                 a
                 party
                 ,
                 I
                 shal
                 mention
                 only
                 the
                 Response
                 of
                 
                   Davenant
                   ,
                   Animadv
                
                 .
                 p.
                 341.
                 
                 
                   As
                   
                   for
                   Gods
                   Law
                   ,
                   
                     which
                     cannot
                     be
                     kept
                     without
                     supernatural
                     Grace
                     ,
                  
                   we
                   say
                   ,
                   that
                   men
                   are
                   as
                   capable
                   of
                   any
                   supernatural
                   Grace
                   ,
                   considered
                   under
                   the
                   absolute
                   Decrees
                   maintained
                   by
                   S.
                   Augustine
                   ,
                   and
                   by
                   the
                   Church
                   of
                   England
                   ,
                   as
                   considered
                   under
                   the
                   conditional
                   Decrees
                   of
                   late
                   framed
                   by
                   Arminius
                   .
                
                 And
                 p.
                 418.
                 he
                 strongly
                 proves
                 ,
                 
                   That
                   Divine
                   eternal
                   Prescience
                   of
                   future
                   Actions
                   or
                   Events
                   infers
                   as
                   absolute
                   a
                   necessitie
                   of
                   such
                   events
                   and
                   impossibilitie
                   of
                   the
                   contrary
                   ,
                   as
                   the
                   Decrees
                   of
                   absolute
                   Predestination
                   and
                   Reprobation
                   do
                   ▪
                
                 of
                 which
                 hereafter
                 ,
                 §
                 .
                 8.
                 
              
               
                 2.
                 
                 As
                 for
                 the
                 later
                 part
                 of
                 our
                 Opponents
                 Objection
                 ,
                 From
                 
                 
                   the
                   Promisses
                   and
                   Invitations
                   of
                   God
                   ,
                   which
                   are
                   made
                   uselesse
                   and
                   collusive
                   by
                   our
                   supposed
                   divine
                   Predetermination
                   to
                   the
                   substrate
                   mater
                   of
                   Sin
                   ,
                
                 we
                 answer
                 ,
              
               
                 (
                 1
                 )
                 That
                 al
                 Gods
                 Promisses
                 and
                 evangelic
                 Invitations
                 ,
                 which
                 
                 are
                 but
                 branches
                 of
                 the
                 Covenant
                 of
                 Grace
                 ,
                 are
                 primarily
                 intended
                 for
                 the
                 elect
                 Heirs
                 of
                 Salvation
                 ,
                 to
                 whom
                 they
                 are
                 many
                 ways
                 useful
                 ,
                 notwithstanding
                 Divine
                 Predetermination
                 :
                 For
                 the
                 blessed
                 God
                 promiseth
                 life
                 and
                 happinesse
                 on
                 the
                 condition
                 of
                 Repentance
                 and
                 Believing
                 ,
                 not
                 as
                 if
                 there
                 were
                 any
                 potence
                 or
                 abilitie
                 in
                 corrupt
                 nature
                 ,
                 by
                 its
                 own
                 free-wil
                 ,
                 to
                 accept
                 of
                 these
                 offers
                 ,
                 or
                 performe
                 the
                 Condition
                 on
                 which
                 the
                 offers
                 depend
                 ,
                 but
                 thereby
                 convincing
                 the
                 Soul
                 of
                 its
                 extreme
                 impotence
                 ,
                 he
                 doth
                 together
                 with
                 the
                 offer
                 and
                 invitation
                 made
                 conveigh
                 Grace
                 into
                 the
                 elect
                 Soul
                 ,
                 for
                 the
                 inabling
                 of
                 it
                 to
                 performe
                 the
                 Condition
                 :
                 So
                 that
                 these
                 general
                 and
                 conditional
                 Promisses
                 are
                 in
                 reference
                 to
                 the
                 Elect
                 ,
                 for
                 whom
                 they
                 are
                 primarily
                 designed
                 ,
                 operative
                 of
                 Grace
                 ,
                 albeit
                 as
                 to
                 others
                 they
                 are
                 only
                 exactive
                 of
                 dutie
                 :
                 whence
                 the
                 impossibilitie
                 which
                 attends
                 corrupt
                 Nature
                 is
                 taken
                 off
                 as
                 to
                 the
                 Elect
                 by
                 Divine
                 Grace
                 .
              
               
                 (
                 2
                 )
                 Neither
                 are
                 those
                 general
                 evangelic
                 Promisses
                 and
                 Invitations
                 
                 uselesse
                 as
                 to
                 Reprobates
                 :
                 for
                 ,
                 [
                 1
                 ]
                 They
                 declare
                 the
                 infallible
                 and
                 essential
                 connexion
                 which
                 there
                 is
                 between
                 the
                 condition
                 and
                 the
                 thing
                 promised
                 therein
                 ,
                 namely
                 ,
                 Life
                 and
                 Salvation
                 .
                 And
                 to
                 make
                 this
                 more
                 clear
                 ,
                 we
                 are
                 to
                 remember
                 ,
                 that
                 both
                 Logic
                 and
                 rectified
                 Reason
                 assures
                 us
                 ,
                 that
                 a
                 conditional
                 enunciation
                 doth
                 not
                 always
                 note
                 a
                 possibilitie
                 of
                 the
                 Antecedent
                 ,
                 and
                 Consequent
                 ,
                 but
                 only
                 their
                 necessary
                 connexion
                 :
                 that
                 in
                 al
                 conditional
                 Propositions
                 ,
                 on
                 which
                 evangelic
                 Exhortations
                 and
                 Invitations
                 are
                 founded
                 ,
                 there
                 cannot
                 be
                 supposed
                 an
                 indifferent
                 and
                 indeterminate
                 possibilitie
                 of
                 the
                 Antecedent
                 and
                 Consequent
                 ,
                 
                 but
                 only
                 the
                 connexion
                 of
                 the
                 Antecedent
                 with
                 the
                 Consequent
                 ,
                 is
                 evident
                 from
                 that
                 of
                 our
                 Lord
                 ,
                 
                   John
                   15
                   6.
                   
                   If
                   a
                   man
                   abide
                   not
                   in
                   me
                   he
                   is
                   cast
                   forth
                   ,
                
                 &c.
                 
                 Whence
                 it
                 is
                 apparent
                 ,
                 that
                 a
                 solid
                 and
                 serious
                 Invitation
                 unto
                 Sinners
                 may
                 be
                 built
                 on
                 a
                 Condition
                 in
                 some
                 mode
                 impossible
                 :
                 The
                 God
                 of
                 al
                 grace
                 has
                 ,
                 by
                 his
                 evangelic
                 Constitution
                 and
                 Covenant
                 ,
                 established
                 an
                 inviolable
                 connexion
                 between
                 Faith
                 and
                 Salvation
                 ,
                 so
                 that
                 this
                 Proposition
                 is
                 infallibly
                 true
                 ,
                 
                   If
                   thou
                   believest
                   ,
                   thou
                   shalt
                   be
                   saved
                   :
                
                 and
                 the
                 holy
                 God
                 has
                 given
                 his
                 Ministers
                 Commission
                 to
                 preach
                 it
                 to
                 al
                 Mankind
                 ,
                 neither
                 is
                 there
                 the
                 least
                 collusion
                 or
                 fraudulent
                 intention
                 on
                 Gods
                 part
                 ,
                 albeit
                 he
                 doth
                 predetermine
                 the
                 Most
                 of
                 men
                 to
                 the
                 substrate
                 mater
                 of
                 Unbelief
                 :
                 for
                 the
                 sinceritie
                 of
                 Gods
                 intention
                 appears
                 in
                 the
                 realitie
                 of
                 the
                 offer
                 ,
                 which
                 consistes
                 in
                 the
                 infallible
                 connexion
                 of
                 the
                 Consequent
                 with
                 the
                 Antecedent
                 ,
                 grounded
                 on
                 the
                 evangelic
                 Pactum
                 or
                 Ordination
                 ,
                 as
                 Davenant
                 wel
                 observes
                 ,
                 
                   Animadvers
                   .
                   on
                   Gods
                   Love
                
                 ,
                 p.
                 377.
                 where
                 he
                 shews
                 ,
                 
                   That
                   the
                   Decree
                   of
                   God
                   ,
                   permitting
                   Pharaoh
                   to
                   abuse
                   the
                   gifts
                   of
                   God
                   to
                   his
                   own
                   destruction
                   ,
                   was
                   not
                   contrary
                   unto
                   the
                   end
                   or
                   use
                   whereunto
                   those
                   gifts
                   and
                   actions
                   of
                   God
                   had
                   a
                   fitting
                   ordination
                   in
                   their
                   own
                   nature
                   .
                   So
                   p.
                   387
                   ,
                   388.
                   he
                   demonstrates
                   ,
                   That
                   Divine
                   eternal
                   Decrees
                   ,
                   whereupon
                   may
                   infallibly
                   be
                   inferred
                   the
                   abuse
                   of
                   Grace
                   temporally
                   offered
                   ,
                   do
                   not
                   crosse
                   the
                   end
                   for
                   which
                   such
                   Grace
                   is
                   administred
                   to
                   persons
                   not
                   elected
                   .
                
                 And
                 he
                 gives
                 this
                 reason
                 for
                 it
                 ,
                 p.
                 352.
                 
                 
                   God
                   meaning
                   must
                   be
                   always
                   interpreted
                   according
                   to
                   the
                   known
                   nature
                   of
                   the
                   Means
                   ,
                   and
                   not
                   according
                   to
                   the
                   unknown
                   Wil
                   of
                   God
                   concerning
                   the
                   infallible
                   event
                   or
                   successe
                   of
                   the
                   Means
                   .
                   Gods
                   meaning
                   ,
                   when
                   he
                   offers
                   any
                   Grace
                   unto
                   men
                   ,
                   is
                   that
                   they
                   should
                   performe
                   such
                   actions
                   whereunto
                   such
                   grace
                   conduceth
                   :
                   and
                   his
                   meaning
                   when
                   he
                   promiseth
                   glory
                   unto
                   any
                   man
                   ,
                   
                     if
                     he
                     believe
                     and
                     persevere
                  
                   ,
                   is
                   truely
                   to
                   performe
                   it
                   if
                   he
                   so
                   do
                   .
                   But
                   it
                   is
                   not
                   always
                   Gods
                   absolute
                   wil
                   to
                   cause
                   men
                   to
                   use
                   his
                   Grace
                   to
                   their
                   own
                   good
                   .
                   —
                   If
                   the
                   Remonstrants
                   wil
                   have
                   nothing
                   termed
                   
                     Gods
                     meaning
                  
                   but
                   his
                   absolute
                   Wil
                   ,
                   in
                   their
                   opinion
                   as
                   wel
                   as
                   in
                   ours
                   it
                   wil
                   follow
                   ,
                   that
                   God
                   had
                   no
                   meaning
                   to
                   give
                   Cain
                   or
                   Judas
                   saving
                   Grace
                   or
                   Glorie
                   .
                
                 Lastly
                 ,
                 p.
                 392
                 ,
                 393
                 ,
                 394.
                 he
                 proves
                 ,
                 
                   That
                   God
                   doth
                   by
                   his
                   wil
                   of
                   Approbation
                   and
                   Complacence
                   unfeignedly
                   wil
                   what
                   he
                   commands
                   and
                   exhorts
                   men
                   to
                   ,
                   albeit
                   he
                   decree
                   the
                   contrary
                   event
                   .
                
                 Hence
                 ,
                 [
                 2
                 ]
                 These
                 general
                 Promisses
                 and
                 Invitations
                 have
                 this
                 use
                 also
                 as
                 to
                 Reprobates
                 ,
                 that
                 it
                 leaves
                 
                 them
                 without
                 the
                 least
                 shadow
                 of
                 pretence
                 or
                 Excuse
                 for
                 their
                 unbelief
                 :
                 for
                 if
                 God
                 doth
                 by
                 such
                 Promisses
                 and
                 Invitations
                 declare
                 his
                 real
                 intention
                 to
                 save
                 men
                 if
                 they
                 believe
                 ,
                 and
                 withal
                 an
                 expectation
                 that
                 they
                 accept
                 his
                 offers
                 ,
                 yea
                 ,
                 his
                 complacence
                 in
                 such
                 an
                 acceptation
                 in
                 order
                 to
                 life
                 ,
                 with
                 a
                 provision
                 of
                 al
                 means
                 necessary
                 thereto
                 ,
                 what
                 excuse
                 can
                 men
                 have
                 for
                 unbelief
                 ?
                 Wil
                 they
                 say
                 ,
                 that
                 Gods
                 predetermining
                 men
                 to
                 the
                 entitative
                 act
                 of
                 unbelief
                 contradicts
                 such
                 a
                 real
                 intention
                 ?
                 Take
                 the
                 Replie
                 of
                 
                   Davenant
                   ,
                   Animadv
                
                 .
                 p.
                 271.
                 
                 
                   We
                   answer
                   ,
                   that
                   God
                   is
                   no
                   otherwise
                   said
                   to
                   intend
                   outward
                   events
                   ,
                   than
                   by
                   providing
                   orderly
                   means
                   for
                   the
                   producing
                   such
                   events
                   .
                   Non-election
                   provideth
                   no
                   means
                   of
                   making
                   men
                   sin
                   ,
                   and
                   therefore
                   it
                   includeth
                   no
                   intention
                   of
                   God
                   to
                   make
                   men
                   sin
                   ,
                   though
                   it
                   include
                   a
                   prevision
                   of
                   sinful
                   Events
                   ,
                   and
                   a
                   Decree
                   to
                   permit
                   them
                   ,
                   &c.
                   
                
              
               
                 (
                 3
                 )
                 The
                 Hypothesis
                 of
                 our
                 Adversaries
                 in
                 granting
                 Predetermination
                 
                 to
                 what
                 is
                 good
                 ,
                 and
                 Divine
                 Prescience
                 of
                 sinful
                 acts
                 ,
                 doth
                 as
                 much
                 dispirit
                 and
                 destroy
                 the
                 use
                 of
                 Divine
                 Promisses
                 and
                 Invitations
                 as
                 ours
                 .
                 For
                 ,
                 [
                 1
                 ]
                 In
                 that
                 they
                 assert
                 none
                 can
                 performe
                 the
                 condition
                 required
                 ,
                 and
                 so
                 embrace
                 the
                 evangelic
                 offer
                 made
                 ,
                 without
                 efficacious
                 predeterminative
                 grace
                 ,
                 do
                 they
                 not
                 leave
                 al
                 Reprobates
                 under
                 as
                 great
                 an
                 impossibilitie
                 of
                 Believing
                 as
                 we
                 do
                 ?
                 Are
                 not
                 al
                 offers
                 ,
                 for
                 want
                 of
                 this
                 predeterminative
                 Grace
                 ,
                 altogether
                 uselesse
                 to
                 them
                 ,
                 for
                 whom
                 it
                 never
                 was
                 intended
                 ?
                 [
                 2
                 ]
                 So
                 also
                 as
                 to
                 Gods
                 certain
                 Prescience
                 of
                 their
                 Sins
                 ,
                 did
                 not
                 God
                 ,
                 according
                 to
                 their
                 Concessions
                 ,
                 certainly
                 foreknow
                 ,
                 that
                 they
                 would
                 never
                 ,
                 yea
                 never
                 could
                 accept
                 of
                 the
                 offers
                 made
                 to
                 them
                 ,
                 without
                 predeterminative
                 Grace
                 ,
                 which
                 he
                 decreed
                 never
                 to
                 give
                 them
                 ?
                 Hence
                 doth
                 not
                 this
                 certain
                 Prescience
                 infer
                 as
                 natural
                 and
                 absolute
                 impossibilitie
                 ,
                 as
                 our
                 predeterminative
                 Concurse
                 to
                 the
                 entitative
                 act
                 of
                 Sin
                 ?
                 This
                 is
                 wel
                 argued
                 by
                 
                   Davenant
                   ,
                   Animadv
                   .
                   p.
                
                 242.
                 
                 
                   His
                   [
                   
                   Hoard's
                   ]
                   nibbling
                   at
                   the
                   
                     Synod
                     of
                     Dort
                  
                   ,
                   and
                   charging
                   them
                   with
                   mantaining
                   
                     a
                     fatal
                     Decree
                  
                   ,
                   is
                   to
                   little
                   purpose
                   .
                   If
                   he
                   cal
                   that
                   fatal
                   ,
                   which
                   is
                   certain
                   and
                   immutable
                   ,
                   we
                   are
                   not
                   afraid
                   to
                   affirm
                   ,
                   that
                   al
                   Gods
                   eternal
                   Decrees
                   are
                   certain
                   and
                   immutable
                   ;
                   and
                   that
                   very
                   eternal
                   Decree
                   of
                   Reprobation
                   ,
                   which
                   he
                   imagines
                   to
                   follow
                   upon
                   the
                   foresight
                   of
                   mens
                   final
                   impenitence
                   ,
                   is
                   as
                   absolute
                   and
                   immutable
                   ,
                   and
                   in
                   this
                   sense
                   as
                   fatal
                   as
                   that
                   which
                   we
                   defend
                   .
                
                 Thus
                 also
                 p.
                 332.
                 
                 
                   The
                   Remonstrants
                   (
                   we
                   adde
                   also
                   the
                   New
                   
                   Methodists
                   )
                   dare
                   not
                   promise
                   Salvation
                   to
                   any
                   persons
                   reprobated
                   ,
                   according
                   to
                   their
                   decree
                   founded
                   upon
                   the
                   prevision
                   of
                   their
                   final
                   Infidelitie
                   and
                   Impenitence
                   ,
                   but
                   under
                   these
                   Conditions
                   ,
                   
                     Si
                     crediderint
                     &
                     poenituerint
                     ,
                     if
                     they
                     shal
                     believe
                     and
                     repent
                     :
                  
                   we
                   assure
                   them
                   of
                   Salvation
                   under
                   the
                   same
                   conditions
                   ,
                   notwithstanding
                   the
                   absolute
                   Decree
                   of
                   their
                   Non-election
                   ,
                
                 we
                 adde
                 ,
                 and
                 Gods
                 Predetermination
                 to
                 the
                 entitative
                 act
                 of
                 Sin.
                 
              
               
                 (
                 4
                 )
                 To
                 put
                 a
                 period
                 to
                 the
                 vain
                 Cavils
                 of
                 our
                 Adversaries
                 ,
                 
                 we
                 grant
                 ,
                 that
                 even
                 Reprobates
                 ,
                 notwithstanding
                 Gods
                 absolute
                 Reprobation
                 ,
                 and
                 Predetermination
                 unto
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 stil
                 retain
                 a
                 remote
                 radical
                 power
                 and
                 Indifference
                 of
                 wil
                 to
                 embrace
                 the
                 good
                 things
                 offered
                 in
                 the
                 Gospel
                 .
                 For
                 neither
                 doth
                 the
                 natural
                 corruption
                 of
                 the
                 wil
                 ,
                 nor
                 yet
                 Divine
                 Predetermination
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 take
                 away
                 the
                 
                   radical
                   Indifference
                
                 or
                 Flexibilitie
                 of
                 the
                 Wil
                 ,
                 or
                 the
                 
                   passive
                   ,
                   natural
                   remote
                
                 power
                 it
                 is
                 naturally
                 invested
                 with
                 ,
                 as
                 a
                 rational
                 elective
                 facultie
                 ,
                 to
                 embrace
                 whatever
                 good
                 ,
                 whether
                 natural
                 or
                 spiritual
                 ,
                 that
                 is
                 absolutely
                 or
                 conditionally
                 tendered
                 to
                 it
                 :
                 and
                 this
                 sufficeth
                 to
                 ground
                 divine
                 Exhortations
                 and
                 Invitations
                 on
                 ;
                 for
                 the
                 Propositions
                 and
                 Offers
                 being
                 made
                 to
                 rational
                 Creatures
                 ,
                 they
                 might
                 ,
                 were
                 they
                 but
                 willing
                 ,
                 embrace
                 the
                 things
                 that
                 belong
                 to
                 their
                 peace
                 tendered
                 to
                 them
                 ;
                 but
                 here
                 lies
                 the
                 Plague
                 of
                 their
                 hearts
                 ,
                 
                   Joh.
                   5.
                   40.
                   
                   They
                   wil
                   not
                   ,
                   &c.
                   
                
                 So
                 that
                 the
                 blessed
                 God
                 making
                 such
                 gracious
                 offers
                 ,
                 so
                 suitable
                 to
                 the
                 needs
                 of
                 a
                 rational
                 creature
                 ,
                 and
                 having
                 given
                 him
                 a
                 remote
                 ,
                 passive
                 ,
                 natural
                 power
                 of
                 understanding
                 and
                 wil
                 suited
                 thereto
                 ,
                 doth
                 not
                 this
                 suffice
                 to
                 leave
                 him
                 without
                 al
                 excuse
                 for
                 his
                 wilful
                 Impenitence
                 and
                 Infidelitie
                 ,
                 notwithstanding
                 the
                 predeterminative
                 Concurse
                 of
                 God
                 to
                 the
                 entitative
                 act
                 of
                 his
                 Sin
                 ?
                 And
                 that
                 this
                 is
                 the
                 Doctrine
                 of
                 the
                 Calvinists
                 and
                 Church
                 of
                 England
                 ,
                 we
                 are
                 assured
                 by
                 
                   Davenant
                   ,
                   Animadv
                
                 .
                 p.
                 257
                 :
                 
                   They
                   confesse
                   ,
                   that
                   under
                   the
                   Evangelical
                   Covenant
                   ,
                   
                     Si
                     credideris
                     ,
                     salvus
                     eris
                     ,
                     If
                     thou
                     believe
                     ,
                     thou
                     shalt
                     be
                     saved
                     ,
                  
                   every
                   man
                   hath
                   a
                   true
                   claim
                   to
                   Eternal
                   Life
                   :
                   They
                   confesse
                   ,
                   that
                   wheresoever
                   is
                   Christs
                   Church
                   ,
                   there
                   is
                   such
                   a
                   sufficient
                   administration
                   of
                   Grace
                   as
                   would
                   have
                   saved
                   the
                   Non-elect
                   ,
                   had
                   they
                   not
                   opposed
                   a
                   malignant
                   voluntary
                   act
                   of
                   their
                   own
                   wil
                   against
                   the
                   motions
                   and
                   operations
                   of
                   Divine
                   Grace
                   ;
                   according
                   to
                   those
                   words
                   of
                   our
                   Saviour
                   ,
                   
                     Joh.
                     3.
                     17.
                     
                     &
                     12.
                     47
                     ,
                     48.
                     
                     &
                     Act.
                     13.
                     46.
                     
                     Calvin
                  
                   saith
                   as
                   much
                   ,
                   
                     in
                     
                     Joh.
                     3.
                     
                     Mundi
                     nomen
                     iterum
                     iterumque
                     repetit
                     ,
                     ne
                     quis
                     omnino
                     arceri
                     se
                     putet
                     ,
                     modò
                     fidei
                     viam
                     teneat
                     .
                  
                   He
                   therefore
                   ,
                   as
                   wel
                   as
                   the
                   Remonstrants
                   ,
                   grants
                   a
                   conditional
                   possibilitie
                   of
                   Grace
                   and
                   Salvation
                   to
                   al
                   men
                   ;
                   but
                   we
                   say
                   ,
                   the
                   non-elect
                   are
                   always
                   permitted
                   to
                   fail
                   in
                   the
                   performance
                   of
                   the
                   condition
                   .
                
                 And
                 doth
                 not
                 this
                 sufficiently
                 vindicate
                 the
                 sinceritie
                 of
                 God
                 in
                 al
                 his
                 Evangelic
                 promisses
                 ,
                 invitations
                 ,
                 and
                 tenders
                 of
                 grace
                 and
                 happinesse
                 ,
                 yea
                 every
                 way
                 as
                 much
                 as
                 the
                 new
                 Method
                 of
                 our
                 Adversaries
                 ,
                 who
                 grant
                 certain
                 prescience
                 and
                 predetermination
                 to
                 what
                 is
                 good
                 ?
              
               
                 §
                 .
                 4.
                 
                 Another
                 Objection
                 urged
                 by
                 our
                 Opponents
                 against
                 predetermination
                 
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 is
                 ,
                 
                   that
                   is
                   overthrows
                   al
                   Religion
                   ,
                   and
                   makes
                   mens
                   faculties
                   ,
                   whereby
                   they
                   are
                   capable
                   of
                   moral
                   government
                   ,
                   remisse
                   ,
                   sluggish
                   ,
                   uselesse
                   and
                   vain
                
                 ;
                 yea
                 they
                 stick
                 not
                 to
                 avouch
                 ,
                 
                   that
                   this
                   our
                   Hypothesis
                   opens
                   the
                   dore
                   to
                   Familisme
                   ,
                   Enthusiasme
                   ,
                   and
                   the
                   most
                   prodigiose
                   impieties
                   and
                   enormities
                   :
                
                 This
                 they
                 aggravate
                 with
                 many
                 rhetoric
                 aggravations
                 .
                 Answer
                 ,
                 This
                 Objection
                 is
                 grounded
                 on
                 the
                 same
                 false
                 Hypothesis
                 with
                 the
                 precedent
                 ,
                 namely
                 ,
                 
                   that
                   the
                   wil
                   predetermined
                   by
                   God
                   is
                   moved
                   only
                   by
                   an
                   inward
                   violent
                   impulse
                   ,
                   which
                   makes
                   al
                   Gods
                   precepts
                   ,
                   promisses
                   ,
                   and
                   comminations
                   mere
                   impertinencies
                   ,
                   and
                   mens
                   faculties
                   uselesse
                   and
                   vain
                   .
                
                 What
                 a
                 grosse
                 Sophisme
                 this
                 is
                 ,
                 and
                 how
                 much
                 the
                 Hypothesis
                 of
                 our
                 Adversaries
                 fals
                 under
                 the
                 force
                 of
                 it
                 ,
                 as
                 wel
                 as
                 ours
                 ,
                 we
                 have
                 already
                 ,
                 in
                 what
                 precedes
                 ,
                 sufficiently
                 demonstrated
                 ,
                 and
                 shal
                 do
                 again
                 in
                 what
                 follows
                 .
                 We
                 shal
                 only
                 adde
                 at
                 present
                 an
                 excellent
                 demonstration
                 and
                 solution
                 given
                 by
                 judicious
                 
                   Davenant
                   ,
                   Animadv
                   .
                   pag.
                
                 418.
                 
                 
                   For
                   the
                   second
                   branch
                   of
                   this
                   reason
                   ,
                   whereby
                   he
                   goeth
                   about
                   to
                   prove
                   that
                   absolute
                   predestination
                   and
                   reprobation
                   destroy
                   both
                   Hope
                   and
                   Fear
                   ;
                   it
                   is
                   grounded
                   upon
                   an
                   error
                   confuted
                   and
                   rejected
                   by
                   the
                   commun
                   consent
                   of
                   al
                   Divines
                   ,
                   namely
                   that
                   the
                   eternal
                   Decrees
                   of
                   God
                   concerning
                   future
                   events
                   make
                   the
                   contrary
                   events
                   impossible
                   ,
                   do
                   make
                   the
                   temporal
                   and
                   immediate
                   Agents
                   to
                   do
                   al
                   they
                   do
                   out
                   of
                   an
                   absolute
                   necessitie
                   ,
                   having
                   no
                   libertie
                   
                     in
                     modo
                     agendi
                  
                   to
                   abstain
                   from
                   so
                   doing
                   ,
                   or
                   to
                   do
                   the
                   contrary
                   .
                   Were
                   this
                   true
                   ,
                   the
                   Remonstrants
                   ,
                   who
                   acknowlege
                   eternal
                   and
                   absolute
                   Decrees
                   ,
                   upon
                   a
                   presupposal
                   of
                   an
                   eternal
                   absolute
                   prescience
                   ,
                   should
                   by
                   their
                   Doctrine
                   destroy
                   hope
                   and
                   fear
                   (
                   the
                   nerves
                   of
                   Religion
                   )
                   as
                   wel
                   as
                   we
                   .
                
                 But
                 more
                 of
                 this
                 in
                 answer
                 to
                 the
                 next
                 Objection
                 .
              
               
                 §
                 .
                 5.
                 
                 The
                 last
                 Objection
                 we
                 shal
                 mention
                 ,
                 (
                 which
                 is
                 indeed
                 first
                 
                 in
                 order
                 of
                 nature
                 )
                 is
                 ,
                 
                   that
                   our
                   Hypothesis
                   overthrows
                   the
                   libertie
                   of
                   
                   the
                   wil
                   ,
                   introduceth
                   a
                   fatal
                   necessitie
                   ,
                   and
                   is
                   the
                   darling
                   of
                
                 Hobbes
                 ,
                 with
                 the
                 like
                 unjust
                 and
                 scandalous
                 reproches
                 .
                 This
                 is
                 much
                 urged
                 by
                 
                   Strangius
                   ,
                   Baronius
                
                 ,
                 and
                 some
                 of
                 name
                 among
                 our selves
                 .
                 Answer
                 ,
                 (
                 1
                 )
                 In
                 this
                 I
                 confesse
                 the
                 spirits
                 and
                 principal
                 forces
                 of
                 
                 al
                 their
                 Objections
                 centre
                 ,
                 and
                 that
                 which
                 the
                 Defendents
                 of
                 efficacious
                 concurse
                 have
                 been
                 in
                 al
                 Ages
                 urged
                 with
                 by
                 the
                 Pelagians
                 and
                 Patrones
                 of
                 free
                 wil.
                 Thus
                 Augustin
                 was
                 ever
                 and
                 anon
                 upbraided
                 by
                 the
                 Pelagians
                 with
                 a
                 designe
                 to
                 introduce
                 a
                 
                   fatal
                   necessitie
                
                 :
                 the
                 like
                 the
                 Synod
                 of
                 Dort
                 has
                 been
                 reproched
                 with
                 by
                 the
                 Arminians
                 :
                 and
                 now
                 ,
                 because
                 the
                 name
                 of
                 Hobbes
                 sounds
                 very
                 harsh
                 in
                 Christians
                 ears
                 ,
                 therefore
                 that
                 is
                 fastened
                 on
                 us
                 .
                 But
                 this
                 is
                 no
                 new
                 method
                 ,
                 but
                 long
                 since
                 invented
                 by
                 the
                 
                   Accuser
                   of
                   the
                   Brethren
                
                 ,
                 for
                 the
                 oppressing
                 of
                 this
                 suffering
                 truth
                 .
                 (
                 2
                 )
                 What
                 the
                 true
                 Idea
                 and
                 notion
                 of
                 Libertie
                 includes
                 ,
                 and
                 thence
                 how
                 little
                 our
                 Hypothesis
                 doth
                 infringe
                 the
                 same
                 ,
                 we
                 have
                 sufficiently
                 demonstrated
                 in
                 the
                 explication
                 of
                 the
                 libertie
                 of
                 the
                 wil
                 ,
                 Chap.
                 1.
                 
                 §
                 .
                 3.
                 
                 (
                 3
                 )
                 We
                 answer
                 with
                 
                   Bradwardine
                   ,
                   lib.
                   3.
                   cap.
                   29.
                   pag.
                
                 739.
                 that
                 God
                 violently
                 impels
                 no
                 man
                 to
                 sin
                 ,
                 albeit
                 he
                 spontaneously
                 impels
                 or
                 draws
                 the
                 wil
                 voluntarily
                 to
                 the
                 substance
                 of
                 that
                 act
                 which
                 has
                 sin
                 annexed
                 to
                 it
                 ;
                 of
                 which
                 see
                 what
                 precedes
                 Chap.
                 4.
                 
                 §
                 .
                 2.
                 
                 (
                 4
                 )
                 Our
                 Adversaries
                 seem
                 herein
                 very
                 unjust
                 ,
                 in
                 that
                 they
                 fasten
                 their
                 false
                 Ideas
                 of
                 predeterminative
                 concurse
                 and
                 libertie
                 on
                 us
                 ,
                 and
                 so
                 make
                 us
                 to
                 hold
                 what
                 follows
                 upon
                 their
                 sentiments
                 .
                 For
                 they
                 placing
                 the
                 wils
                 libertie
                 in
                 an
                 actual
                 indifference
                 and
                 indetermination
                 ;
                 as
                 also
                 making
                 al
                 predeterminative
                 concurse
                 to
                 acte
                 by
                 violent
                 impulses
                 on
                 the
                 wil
                 ,
                 which
                 being
                 so
                 impelled
                 remains
                 no
                 longer
                 free
                 ,
                 but
                 is
                 acted
                 as
                 a
                 machine
                 ,
                 &c.
                 it
                 's
                 no
                 wonder
                 ,
                 if
                 from
                 such
                 false
                 principes
                 their
                 forged
                 consequence
                 and
                 conclusion
                 follows
                 naturally
                 .
                 Thus
                 
                   Strangius
                   ,
                   lib.
                   2.
                   cap.
                   11.
                   p.
                
                 243.
                 makes
                 Gods
                 predetermination
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 to
                 be
                 an
                 impulsion
                 to
                 sin
                 .
                 The
                 like
                 is
                 urged
                 by
                 one
                 and
                 another
                 Divine
                 of
                 name
                 among
                 us
                 ,
                 who
                 wil
                 allow
                 no
                 predetermination
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 ,
                 but
                 what
                 is
                 violent
                 impulsion
                 .
                 It
                 's
                 true
                 
                   Bradwardine
                   ,
                   lib.
                   9.
                   cap.
                   29.
                   pag.
                
                 739.
                 useth
                 the
                 word
                 impel
                 for
                 Gods
                 predetermining
                 concurse
                 ,
                 and
                 the
                 like
                 Twisse
                 ;
                 but
                 then
                 they
                 limit
                 it
                 to
                 such
                 a
                 spontaneous
                 voluntary
                 impulsion
                 ,
                 as
                 is
                 no
                 way
                 prejudicial
                 to
                 the
                 wils
                 libertie
                 :
                 But
                 our
                 Adversaries
                 make
                 al
                 predeterminative
                 concurse
                 ,
                 even
                 in
                 the
                 supernatural
                 acts
                 of
                 Grace
                 ,
                 to
                 be
                 by
                 violent
                 impulses
                 ,
                 such
                 as
                 leave
                 the
                 wil
                 no
                 more
                 power
                 to
                 acte
                 in
                 a
                 contrary
                 way
                 ,
                 than
                 a
                 mere
                 Machine
                 ,
                 which
                 is
                 impelled
                 
                 by
                 a
                 
                   vis
                   impressa
                   ,
                   a
                   force
                   impressed
                
                 from
                 some
                 extrinsec
                 efficient
                 :
                 for
                 thus
                 they
                 expresse
                 themselves
                 ,
                 that
                 to
                 be
                 predetermined
                 even
                 in
                 the
                 supernatural
                 acts
                 of
                 Grace
                 ,
                 
                   is
                   to
                   be
                   constantly
                   managed
                   as
                   mere
                   Machines
                   that
                   know
                   not
                   their
                   own
                   use
                   .
                
                 I
                 must
                 confess
                 had
                 we
                 such
                 Ideas
                 of
                 predeterminative
                 concurse
                 ,
                 it
                 would
                 necessarily
                 follow
                 ,
                 that
                 the
                 human
                 wil
                 is
                 thereby
                 divested
                 of
                 al
                 its
                 libertie
                 ;
                 neither
                 can
                 I
                 see
                 how
                 our
                 Adversaries
                 wil
                 be
                 ever
                 able
                 to
                 defend
                 themselves
                 against
                 the
                 Pelagians
                 and
                 Arminians
                 on
                 their
                 principes
                 ,
                 which
                 suppose
                 al
                 predetermination
                 to
                 be
                 a
                 violent
                 impulsion
                 like
                 that
                 of
                 Machines
                 .
                 I
                 ever
                 disliked
                 the
                 Cartesian
                 Hypothesis
                 ,
                 which
                 makes
                 the
                 souls
                 of
                 Brutes
                 to
                 be
                 but
                 Machines
                 ;
                 but
                 to
                 make
                 the
                 human
                 soul
                 and
                 wil
                 of
                 man
                 to
                 be
                 but
                 a
                 Machine
                 in
                 the
                 reception
                 of
                 predeterminative
                 grace
                 or
                 concurse
                 introduceth
                 that
                 
                   fatal
                   necessitie
                   the
                   darling
                   of
                
                 Hobbes
                 ,
                 which
                 is
                 injustly
                 fathered
                 on
                 us
                 .
                 We
                 say
                 ,
                 that
                 predeterminative
                 concurse
                 is
                 as
                 to
                 its
                 principe
                 and
                 mode
                 of
                 working
                 the
                 same
                 as
                 to
                 natural
                 and
                 supernatural
                 acts
                 ;
                 neither
                 doth
                 it
                 in
                 the
                 one
                 or
                 t'other
                 at
                 al
                 infringe
                 the
                 libertie
                 of
                 the
                 wil
                 ,
                 but
                 fortifie
                 and
                 confirme
                 the
                 same
                 ,
                 in
                 that
                 it
                 workes
                 sweetly
                 according
                 to
                 the
                 indigence
                 of
                 the
                 wil.
                 And
                 this
                 I
                 shal
                 with
                 much
                 confidence
                 assert
                 ,
                 that
                 we
                 can
                 with
                 as
                 much
                 reason
                 defend
                 the
                 conciliation
                 of
                 human
                 libertie
                 with
                 Divine
                 predetermination
                 of
                 the
                 wil
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 ,
                 as
                 our
                 Adversaries
                 the
                 New
                 Methodists
                 can
                 defend
                 the
                 conciliation
                 of
                 human
                 libertie
                 with
                 Divine
                 predetermination
                 to
                 the
                 supernatural
                 acts
                 of
                 Grace
                 :
                 for
                 albeit
                 the
                 termes
                 produced
                 be
                 different
                 ,
                 the
                 one
                 a
                 supernatural
                 ,
                 the
                 other
                 only
                 natural
                 good
                 ;
                 yet
                 predetermination
                 as
                 to
                 its
                 principe
                 the
                 Divine
                 wil
                 ,
                 as
                 also
                 as
                 to
                 its
                 manner
                 of
                 working
                 ,
                 which
                 is
                 agreable
                 to
                 the
                 condition
                 and
                 libertie
                 of
                 the
                 wil
                 ,
                 admits
                 no
                 difference
                 .
                 And
                 this
                 Baronius
                 was
                 sufficiently
                 apprehensive
                 of
                 ,
                 and
                 therefore
                 denied
                 al
                 predetermination
                 ;
                 and
                 I
                 no
                 way
                 dout
                 but
                 that
                 in
                 the
                 issue
                 our
                 Adversaries
                 wil
                 be
                 forced
                 to
                 denie
                 al
                 predetermination
                 ,
                 or
                 to
                 grant
                 us
                 what
                 we
                 contend
                 for
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 .
                 Yea
                 ,
                 (
                 5
                 )
                 we
                 shal
                 yet
                 ascend
                 a
                 degree
                 higher
                 and
                 affirme
                 ,
                 
                   That
                   Gods
                   certain
                   prescience
                   of
                   sin
                   ,
                
                 which
                 our
                 Adversaries
                 generally
                 allow
                 ,
                 infers
                 as
                 much
                 a
                 necessitie
                 on
                 the
                 wil
                 ,
                 as
                 predeterminative
                 concurse
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 .
                 This
                 we
                 have
                 sufficiently
                 demonstrated
                 ,
                 Chap.
                 5.
                 
                 §
                 .
                 2.
                 and
                 therefore
                 shal
                 here
                 only
                 superadde
                 an
                 excellent
                 demonstration
                 of
                 judicious
                 
                   Davenant
                   ,
                   Animadv
                   .
                   pag.
                
                 418
                 ,
                 419.
                 
                 
                   For
                   the
                   Divine
                   eternal
                   prescience
                   of
                   future
                   actions
                   or
                   events
                   inferreth
                   as
                   absolute
                   a
                   certaintie
                   ,
                   immutabilitie
                   ,
                   
                   necessitie
                   of
                   such
                   events
                   ,
                   as
                   the
                   Decrees
                   of
                   absolute
                   Predestination
                   and
                   Reprobation
                   do
                   ;
                
                 (
                 we
                 may
                 adde
                 ,
                 by
                 a
                 paritie
                 of
                 reason
                 ,
                 predetermination
                 which
                 is
                 adequate
                 to
                 absolute
                 Decrees
                 )
                 
                   And
                   therefore
                   the
                   Schole-men
                   are
                   as
                   much
                   troubled
                   in
                   answering
                   the
                   Question
                   ,
                   
                     Whether
                     the
                     Divine
                     prescience
                     ,
                     or
                     providence
                     brings
                     a
                     necessitie
                     to
                     the
                     things
                     foreknowen
                     ?
                  
                   as
                   in
                   the
                   other
                   ,
                   
                     Whether
                     Divine
                     predestination
                     imposeth
                     a
                     necessitie
                     on
                     things
                     ?
                  
                   And
                   the
                   Philosophers
                   ,
                   who
                   never
                   dreamed
                   of
                   Predestination
                   or
                   Reprobation
                   ,
                   were
                   yet
                   much
                   troubled
                   to
                   shew
                   ,
                   how
                   any
                   thing
                   could
                   be
                   fortuitous
                   or
                   contingent
                   ,
                   admitting
                   an
                   eternal
                   and
                   infallible
                   prescience
                   of
                   al
                   future
                   events
                   in
                   God
                   —
                   So
                   that
                   if
                   this
                   Author
                   ,
                   or
                   any
                   other
                   Remonstrant
                   ,
                   wil
                   but
                   take
                   the
                   pains
                   to
                   consider
                   ,
                   how
                   the
                   Schole-Divines
                   clear
                   the
                   eternal
                   and
                   infallible
                   prescience
                   ,
                   wil
                   ,
                   and
                   providence
                   of
                   God
                   from
                   imposing
                   fatal
                   necessitie
                   upon
                   events
                   foreseen
                   ,
                   willed
                   ,
                   provided
                   ,
                   he
                   may
                   with
                   the
                   same
                   facilitie
                   know
                   how
                   to
                   clear
                   the
                   eternal
                   absolute
                   Decrees
                   of
                   Predestination
                   and
                   Reprobation
                   from
                   imposing
                   on
                   mens
                   actions
                   any
                   fatal
                   irresistible
                   necessitie
                   .
                   As
                   Gods
                   absolute
                   prescience
                   doth
                   not
                   take
                   away
                   the
                   possibilitie
                   of
                   the
                   contrary
                   action
                   or
                   event
                   ,
                   no
                   more
                   doth
                   his
                   absolute
                   Decree
                   .
                
                 Thus
                 our
                 judicious
                 Davenant
                 ,
                 in
                 vindication
                 of
                 the
                 absolute
                 Decree
                 of
                 Reprobation
                 ,
                 which
                 holds
                 most
                 true
                 also
                 of
                 Divine
                 predetermination
                 as
                 to
                 the
                 substrate
                 mater
                 of
                 sin
                 :
                 for
                 according
                 to
                 the
                 confession
                 of
                 our
                 Adversaries
                 ,
                 Strangius
                 and
                 others
                 ,
                 absolute
                 Reprobation
                 necessarily
                 infers
                 Divine
                 predetermination
                 as
                 to
                 the
                 entitative
                 act
                 of
                 sin
                 .
              
            
             
               
                 CHAP.
                 VII
                 .
                 The
                 genuine
                 Hypotheses
                 of
                 the
                 Predeterminants
                 ,
                 with
                 the
                 Antitheses
                 of
                 their
                 Adversaries
                 ,
                 particularly
                 the
                 New
                 Methodists
                 .
              
               
                 
                   (
                   1
                   )
                   
                     The
                     genuine
                     Hypotheses
                     of
                     the
                     Predeterminants
                     ,
                     with
                     the
                     false
                     Hypotheses
                     and
                     consequents
                     imposed
                     on
                     them
                     by
                     the
                     Molinists
                     ,
                     Arminians
                     ,
                     and
                     New
                     Methodists
                     .
                     (
                     2
                     )
                     The
                     Antitheses
                     of
                     the
                     New
                     Methodists
                     ,
                     with
                     their
                     dangerous
                     consequents
                     .
                  
                
              
               
                 §
                 .
                 1.
                 
                 IT
                 has
                 been
                 the
                 practice
                 of
                 our
                 Adversaries
                 in
                 al
                 Ages
                 to
                 clothe
                 our
                 Hypothesis
                 of
                 efficacious
                 predeterminative
                 Concurse
                 with
                 the
                 
                   Bears
                   skin
                
                 of
                 many
                 false
                 Ideas
                 and
                 black
                 ugly
                 consequences
                 ,
                 
                 but
                 their
                 own
                 Antithesis
                 with
                 the
                 
                   sheeps
                   clothing
                
                 of
                 many
                 fair
                 and
                 colorable
                 pretextes
                 ;
                 wherefore
                 to
                 vindicate
                 our selves
                 and
                 unmasque
                 them
                 ,
                 we
                 shal
                 adde
                 ,
                 as
                 a
                 Coronis
                 to
                 this
                 Discourse
                 ,
                 the
                 genuine
                 sentiments
                 of
                 such
                 as
                 defend
                 Divine
                 predetermination
                 ,
                 &c.
                 as
                 also
                 the
                 proper
                 Antitheses
                 of
                 their
                 Adversaries
                 .
                 
                   
                     
                       
                         
                           The
                           genuine
                           Hypotheses
                           of
                           of
                           the
                           Predeterminants
                           .
                        
                         
                           1.
                           
                           THere
                           is
                           nothing
                           future
                           but
                           dependently
                           on
                           some
                           absolute
                           Decree
                           of
                           God
                           ,
                           either
                           effective
                           or
                           permissive
                           .
                        
                         
                           2.
                           
                           The
                           Futurition
                           of
                           the
                           entitative
                           act
                           of
                           that
                           which
                           is
                           sinful
                           ,
                           is
                           from
                           the
                           effective
                           wil
                           of
                           God.
                           
                        
                         
                           3.
                           
                           The
                           Futurition
                           of
                           sin
                           is
                           from
                           the
                           permissive
                           wil
                           of
                           God
                           ,
                           efficaciously
                           decreeing
                           to
                           leave
                           men
                           unto
                           sin
                           .
                        
                         
                           4.
                           
                           The
                           actual
                           existence
                           of
                           sin
                           is
                           the
                           consequent
                           ,
                           but
                           not
                           the
                           effect
                           of
                           Reprobation
                           .
                        
                         
                           5.
                           
                           God
                           absolutely
                           decreed
                           to
                           permit
                           Adams
                           Fal
                           ,
                           
                             Strang.
                             858.
                             
                             Davenant
                             ,
                             Animadv
                             .
                             p.
                          
                           322
                           ,
                           323.
                           
                        
                         
                           6.
                           
                           Gods
                           Decree
                           to
                           permit
                           sin
                           is
                           not
                           otiose
                           ,
                           but
                           efficacious
                           .
                        
                         
                           7.
                           
                           God
                           efficaciously
                           decrees
                           to
                           permit
                           sin
                           for
                           the
                           manifestation
                           of
                           his
                           own
                           Glorie
                           .
                        
                         
                         
                           8.
                           
                           Gods
                           absolute
                           Decree
                           of
                           Reprobation
                           impels
                           no
                           man
                           to
                           sin
                           ,
                           
                             Ward
                             ,
                             pag.
                          
                           132.
                           
                        
                         
                           9.
                           
                           There
                           is
                           no
                           act
                           so
                           substantially
                           and
                           intrinsecally
                           evil
                           ,
                           but
                           the
                           vitiositie
                           thereof
                           may
                           be
                           separated
                           from
                           the
                           entitative
                           act
                           .
                        
                         
                           10.
                           
                           God
                           doth
                           not
                           predetermine
                           ,
                           much
                           lesse
                           impel
                           any
                           man
                           to
                           the
                           least
                           sin
                           .
                        
                         
                           11.
                           
                           God
                           doth
                           not
                           predetermine
                           the
                           wil
                           to
                           any
                           sinful
                           act
                           ,
                           as
                           it
                           morally
                           refers
                           to
                           its
                           object
                           ,
                           but
                           only
                           physically
                           ,
                           
                             Alvarez
                             ,
                             refer
                             .
                             Strang.
                          
                           240
                           —
                           242.
                           
                        
                         
                           12.
                           
                           Gods
                           predetermining
                           the
                           wil
                           to
                           the
                           material
                           entitative
                           act
                           ,
                           whereunto
                           sin
                           is
                           annexed
                           ,
                           doth
                           not
                           bespeak
                           him
                           the
                           Author
                           of
                           Sin.
                           
                        
                         
                           13.
                           
                           God
                           ,
                           by
                           his
                           efficacious
                           wil
                           and
                           actuose
                           providence
                           permits
                           the
                           wil
                           to
                           sin
                           ,
                           but
                           is
                           no
                           moral
                           efficient
                           thereof
                           .
                        
                         
                           14.
                           
                           God
                           ,
                           by
                           predetermining
                           the
                           wil
                           to
                           the
                           entitative
                           act
                           of
                           sin
                           ,
                           doth
                           not
                           temt
                           men
                           to
                           sin
                           ,
                           Jam.
                           1.
                           13.
                           
                        
                         
                           15.
                           
                           In
                           sinful
                           acts
                           God
                           predetermines
                           the
                           wil
                           only
                           to
                           the
                           entitative
                           act
                           ,
                           not
                           to
                           its
                           sinfulnesse
                           ;
                           but
                           in
                           good
                           acts
                           ,
                           God
                           predetermines
                           the
                           wil
                           not
                           only
                           to
                           the
                           act
                           ,
                           but
                           also
                           to
                           the
                           goodnesse
                           thereof
                           .
                        
                         
                           16.
                           
                           Sin
                           is
                           committed
                           against
                           Gods
                           wil
                           of
                           complacence
                           and
                           approbation
                           ,
                           but
                           not
                           against
                           his
                           wil
                           of
                           natural
                           permission
                           .
                        
                         
                         
                           17.
                           
                           Predetermination
                           to
                           the
                           natural
                           entitative
                           act
                           of
                           sin
                           is
                           very
                           wel
                           consistent
                           with
                           the
                           natural
                           libertie
                           of
                           the
                           wil
                           ,
                           and
                           its
                           
                             natural
                             ,
                             passive
                             ,
                             remote
                          
                           power
                           of
                           receiving
                           Laws
                           ,
                           and
                           obeying
                           the
                           same
                           .
                        
                         
                           18.
                           
                           Gods
                           predetermination
                           to
                           the
                           natural
                           entitative
                           act
                           of
                           sin
                           may
                           very
                           wel
                           be
                           reconciled
                           with
                           his
                           wisdome
                           ,
                           veracitie
                           ,
                           and
                           sinceritie
                           in
                           the
                           prohibition
                           and
                           punishment
                           of
                           sin
                           .
                        
                         
                           19.
                           
                           God
                           punisheth
                           one
                           sin
                           by
                           leaving
                           men
                           to
                           another
                           ,
                           yet
                           without
                           being
                           guilty
                           of
                           the
                           least
                           sin
                           .
                        
                         
                           20.
                           
                           Sin
                           by
                           Divine
                           wisdome
                           is
                           made
                           a
                           means
                           accidentally
                           utile
                           and
                           subservient
                           to
                           Divine
                           glorie
                           ,
                           albeit
                           it
                           hath
                           no
                           moral
                           bonitie
                           in
                           it
                           .
                        
                         
                           21.
                           
                           Al
                           Gods
                           invitations
                           ,
                           comminations
                           ,
                           exhortations
                           ,
                           and
                           promisses
                           argue
                           in
                           God
                           a
                           real
                           wil
                           of
                           approbation
                           ,
                           and
                           Evangelic
                           intention
                           that
                           Sinners
                           repent
                           and
                           live
                           ,
                           albeit
                           they
                           never
                           repent
                           .
                        
                         
                           22.
                           
                           Gods
                           physic
                           complacence
                           is
                           towards
                           the
                           entitative
                           natural
                           act
                           of
                           sin
                           ,
                           and
                           yet
                           his
                           moral
                           displicence
                           is
                           against
                           its
                           obliquitie
                           and
                           vitiositie
                           .
                        
                      
                    
                  
                
                 
                   
                   
                     
                       
                         
                           The
                           false
                           Hypotheses
                           and
                           Consequents
                           imposed
                           on
                           the
                           Predeterminants
                           ,
                           by
                           Molinists
                           ,
                           Arminians
                           ,
                           and
                           New
                           Methodists
                           .
                        
                         
                           1.
                           
                           GOds
                           absolute
                           Decrees
                           ,
                           which
                           give
                           futurition
                           to
                           things
                           ,
                           take
                           away
                           al
                           power
                           from
                           the
                           creature
                           of
                           acting
                           contrarily
                           ,
                           yea
                           make
                           the
                           contrary
                           naturally
                           ,
                           and
                           simply
                           impossible
                           .
                        
                         
                           2.
                           
                           The
                           futurition
                           of
                           sin
                           is
                           from
                           the
                           effective
                           wil
                           of
                           God
                           ,
                           yea
                           very
                           God
                           ,
                           
                             Str.
                             631
                             ,
                             632
                             ,
                             635.
                             
                             Le
                             Bl.
                             Concord
                             .
                             Libert
                             .
                             par
                             .
                             1.
                             
                             Thes
                             .
                             55
                             ,
                             &c.
                             p.
                             454.
                          
                           as
                           before
                           ,
                           c.
                           5.
                           
                           §
                           .
                           1.
                           
                        
                         
                           3.
                           
                           The
                           Decree
                           of
                           God
                           giving
                           futurition
                           to
                           sin
                           necessitates
                           men
                           to
                           sin
                           .
                        
                         
                           4.
                           
                           The
                           existence
                           of
                           sin
                           is
                           from
                           Reprobation
                           as
                           the
                           proper
                           cause
                           thereof
                           .
                        
                         
                           5.
                           
                           God
                           impelled
                           and
                           necessiated
                           Adam
                           to
                           fal
                           ,
                           
                             Baron
                             .
                             Metaphys
                             .
                             150
                             ,
                             151.
                             
                          
                        
                         
                           6.
                           
                           Gods
                           efficacious
                           Decree
                           to
                           permit
                           sin
                           makes
                           him
                           the
                           Author
                           of
                           sin
                           .
                        
                         
                           7.
                           
                           God
                           wils
                           and
                           decrees
                           sin
                           as
                           sin
                           ,
                           yea
                           simply
                           wils
                           and
                           intendes
                           the
                           damnation
                           of
                           Sinners
                           .
                        
                         
                         
                           8.
                           
                           Gods
                           absolute
                           Decree
                           of
                           Reprobation
                           impels
                           men
                           to
                           sin
                           .
                        
                         
                           9.
                           
                           In
                           acts
                           intrinsecally
                           evil
                           the
                           vitiositie
                           cannot
                           be
                           separated
                           from
                           the
                           entitative
                           act
                           considered
                           in
                           its
                           individual
                           nature
                           .
                        
                         
                           10.
                           
                           Predeterminative
                           concurse
                           brings
                           men
                           under
                           a
                           fatal
                           and
                           Hobbian
                           necessitie
                           of
                           sinning
                           .
                        
                         
                           11.
                           
                           In
                           acts
                           intrinsecally
                           evil
                           God
                           predetermines
                           the
                           wil
                           to
                           the
                           act
                           as
                           sinfully
                           relating
                           to
                           its
                           object
                           ,
                           
                             Strangius
                             ,
                             pag.
                             206
                             ,
                             234
                             ,
                             240
                             ,
                             &c.
                             
                          
                        
                         
                           12.
                           
                           Gods
                           predetermining
                           the
                           wil
                           to
                           the
                           material
                           entitative
                           act
                           of
                           sin
                           makes
                           him
                           the
                           cause
                           of
                           sin
                           ,
                           
                             Strang.
                             pag.
                             341
                             ,
                             342.
                             
                             Baron
                             .
                             Metaph.
                             150
                             ,
                             151.
                             
                          
                        
                         
                           13.
                           
                           The
                           Sinner
                           doth
                           not
                           determine
                           himself
                           to
                           any
                           sinful
                           act
                           any
                           other
                           way
                           than
                           God
                           ,
                           
                             Strang.
                             pag.
                             242
                             ,
                             243.
                          
                           
                        
                         
                           14.
                           
                           God
                           doth
                           more
                           than
                           temt
                           men
                           to
                           sin
                           ,
                           in
                           that
                           he
                           predetermines
                           the
                           wil
                           thereto
                           ,
                           
                             Strang.
                             pag.
                             269.
                          
                           
                        
                         
                           15.
                           
                           Predeterminative
                           concurse
                           to
                           the
                           entitative
                           act
                           of
                           sin
                           maketh
                           God
                           to
                           afford
                           as
                           much
                           influence
                           and
                           concurrence
                           to
                           the
                           worst
                           of
                           actions
                           as
                           to
                           the
                           best
                           ,
                           
                             Strang.
                             pag.
                             277.
                          
                           
                        
                         
                           16.
                           
                           God
                           doth
                           not
                           only
                           permit
                           sin
                           ,
                           but
                           approve
                           of
                           it
                           ,
                           yea
                           take
                           complacence
                           in
                           it
                           .
                        
                         
                         
                           17.
                           
                           Predetermination
                           to
                           the
                           natural
                           entitative
                           act
                           of
                           sin
                           ,
                           destroys
                           the
                           libertie
                           of
                           the
                           wil
                           ,
                           introduceth
                           a
                           fatal
                           necessitie
                           ,
                           and
                           makes
                           the
                           mater
                           of
                           al
                           Gods
                           Laws
                           to
                           Adam
                           and
                           his
                           posteritie
                           ,
                           a
                           natural
                           ,
                           simple
                           ,
                           and
                           absolute
                           impossibilitie
                           ,
                           
                             Strang.
                             567.
                             
                             Bar.
                             Metaph.
                             150.
                             
                          
                        
                         
                           18.
                           
                           Gods
                           predetermination
                           to
                           the
                           entivative
                           act
                           of
                           sin
                           is
                           irreconcileable
                           with
                           his
                           wisdome
                           and
                           sinceritie
                           in
                           prohibiting
                           and
                           punishing
                           sin
                           ,
                           
                             Baron
                             .
                             Metaphys
                             .
                             pag.
                             151.
                             
                          
                        
                         
                           19.
                           
                           God
                           ,
                           in
                           punishing
                           sin
                           by
                           efficacious
                           dereliction
                           or
                           leaving
                           men
                           to
                           sin
                           ,
                           becomes
                           guilty
                           of
                           sin
                           .
                        
                         
                           20.
                           
                           God
                           wils
                           sin
                           and
                           approves
                           of
                           it
                           as
                           a
                           means
                           naturally
                           and
                           morally
                           conducing
                           to
                           his
                           glorie
                           .
                        
                         
                           21.
                           
                           That
                           Gods
                           predeterminative
                           Concurse
                           to
                           the
                           substrate
                           mater
                           of
                           sin
                           makes
                           him
                           not
                           really
                           to
                           intend
                           what
                           he
                           pretends
                           to
                           by
                           al
                           his
                           invitations
                           ,
                           promisses
                           ,
                           comminations
                           ,
                           and
                           exbortations
                           to
                           repent
                           :
                        
                         
                           22.
                           
                           God
                           takes
                           not
                           only
                           physic
                           complacence
                           in
                           the
                           entitative
                           act
                           ,
                           but
                           moral
                           complacence
                           in
                           sin
                           ,
                           by
                           predetermining
                           the
                           wil
                           to
                           the
                           entitative
                           act
                           thereof
                           .
                        
                      
                    
                  
                
              
               
                 §
                 .
                 2.
                 
                 Having
                 given
                 the
                 proper
                 Hypotheses
                 of
                 the
                 Predeterminants
                 ,
                 
                 with
                 the
                 false
                 Hypotheses
                 and
                 consequences
                 imposed
                 on
                 them
                 by
                 their
                 Adversaries
                 ,
                 we
                 now
                 procede
                 to
                 lay
                 down
                 the
                 proper
                 Antitheses
                 of
                 the
                 Antipredeterminants
                 ,
                 and
                 more
                 particularly
                 of
                 the
                 New
                 Methodists
                 ,
                 and
                 the
                 dangerous
                 consequences
                 which
                 naturally
                 result
                 therefrom
                 .
                 
                   
                   
                     
                       
                         
                           The
                           Antitheses
                           of
                           the
                           New
                           Methodists
                           and
                           Antipredeterminants
                           .
                        
                         
                           1.
                           
                           THE
                           Futurition
                           of
                           althings
                           is
                           not
                           from
                           the
                           Divine
                           wil
                           and
                           decree
                           ,
                           Strang.
                           628
                           ,
                           631.
                           
                        
                         
                           2.
                           
                           The
                           futurition
                           of
                           althings
                           is
                           not
                           simple
                           ,
                           but
                           complexe
                           ,
                           Strang.
                           640.
                           
                        
                         
                           3.
                           
                           The
                           futurition
                           of
                           althings
                           is
                           not
                           eternal
                           .
                        
                         
                           4.
                           
                           The
                           same
                           particular
                           cause
                           that
                           gives
                           existence
                           to
                           any
                           thing
                           gives
                           futurition
                           to
                           it
                           .
                        
                         
                           5.
                           
                           The
                           futurition
                           of
                           the
                           entitative
                           act
                           of
                           sin
                           is
                           not
                           from
                           the
                           wil
                           of
                           God
                           ,
                           but
                           the
                           wil
                           of
                           man
                           ,
                           Strang.
                           585
                           ,
                           628
                           ,
                           631
                           ,
                           632.
                           
                           
                             Le
                             Blanc
                          
                           ,
                           454.
                           
                        
                         
                           6.
                           
                           Whatever
                           God
                           wils
                           he
                           approves
                           :
                           or
                           complacence
                           is
                           essential
                           to
                           al
                           acts
                           of
                           Gods
                           wil
                           ,
                           Strang.
                           546
                           ,
                           548.
                           
                        
                         
                           7.
                           
                           God
                           decrees
                           not
                           the
                           entitative
                           act
                           unto
                           which
                           sin
                           is
                           intrinsecally
                           appendent
                           ,
                           Strang.
                           562
                           ,
                           587.
                           
                        
                         
                           8.
                           
                           There
                           is
                           a
                           twofold
                           Decree
                           in
                           God
                           ,
                           one
                           absolute
                           ,
                           the
                           other
                           respective
                           ,
                           conditionate
                           ,
                           and
                           consequent
                           ,
                           Strang.
                           546.
                           
                        
                         
                           9.
                           
                           Al
                           Gods
                           Decrees
                           are
                           not
                           particular
                           ,
                           but
                           some
                           general
                           only
                           ,
                           Strang.
                           558.
                           
                        
                         
                         
                           10.
                           
                           Reprobation
                           is
                           not
                           absolute
                           ,
                           but
                           conditional
                           ,
                           dependent
                           on
                           the
                           prevision
                           of
                           mens
                           actual
                           sins
                           .
                        
                         
                           11.
                           
                           Gods
                           prescience
                           of
                           mens
                           sins
                           is
                           conditional
                           ,
                           and
                           dependent
                           on
                           mens
                           free-wil
                           ,
                           not
                           on
                           the
                           Decree
                           of
                           God
                           ,
                           Strang.
                           642
                           ,
                           647.
                           
                        
                         
                           12.
                           
                           Gods
                           permission
                           of
                           sin
                           is
                           only
                           privative
                           and
                           inefficacious
                           ,
                           
                             Baron
                             .
                             Metaphys
                          
                           .
                           157
                           ,
                           158.
                           
                        
                         
                           13.
                           
                           God
                           wils
                           only
                           his
                           own
                           permission
                           of
                           sin
                           ,
                           not
                           the
                           existence
                           of
                           sin
                           by
                           his
                           permission
                           ,
                           Arminius
                           .
                        
                         
                           14.
                           
                           There
                           is
                           a
                           twofold
                           Concurse
                           of
                           God
                           ,
                           the
                           one
                           predeterminative
                           ,
                           the
                           other
                           only
                           general
                           .
                        
                         
                           15.
                           
                           It
                           doth
                           not
                           belong
                           to
                           the
                           perfection
                           of
                           Gods
                           Providence
                           absolutely
                           to
                           predefine
                           and
                           predetermine
                           al
                           free
                           acts
                           of
                           the
                           human
                           wil
                           ,
                           
                             Baron
                             .
                             Metaphys
                          
                           .
                           147.
                           
                           Strang.
                           568
                           ,
                           584.
                           
                        
                         
                           16.
                           
                           Al
                           positive
                           real
                           Beings
                           and
                           acts
                           are
                           not
                           from
                           God
                           as
                           the
                           first
                           cause
                           of
                           Nature
                           ,
                           Strang.
                           584
                           ,
                           630.
                           
                        
                         
                           17.
                           
                           God
                           predetermines
                           to
                           what
                           is
                           good
                           ,
                           but
                           not
                           to
                           the
                           material
                           entitative
                           act
                           of
                           that
                           which
                           is
                           intrinsecally
                           evil
                           .
                        
                         
                         
                           18.
                           
                           What
                           is
                           predetermined
                           is
                           naturally
                           and
                           simply
                           impossible
                           .
                        
                         
                           19.
                           
                           Man
                           in
                           his
                           lapsed
                           state
                           has
                           a
                           moral
                           power
                           to
                           close
                           with
                           Divine
                           exhortations
                           and
                           offers
                           .
                        
                         
                           20.
                           
                           Unregenerate
                           men
                           may
                           prepare
                           themselves
                           for
                           the
                           entertainment
                           of
                           Grace
                           .
                        
                         
                           21.
                           
                           To
                           predetermine
                           the
                           wil
                           to
                           the
                           entitative
                           act
                           of
                           sin
                           is
                           to
                           impel
                           men
                           to
                           sin
                           .
                        
                         
                           22.
                           
                           Divine
                           predetermination
                           to
                           the
                           entitative
                           act
                           of
                           sin
                           puts
                           an
                           end
                           to
                           human
                           libertie
                           .
                        
                         
                           23.
                           
                           Some
                           human
                           acts
                           are
                           indifferent
                           
                             in
                             individu●
                          
                           ,
                           and
                           so
                           neither
                           good
                           nor
                           evil
                           .
                        
                         
                           24.
                           
                           Some
                           human
                           acts
                           are
                           so
                           intrinsecally
                           evil
                           ,
                           that
                           the
                           vitiositie
                           cannot
                           be
                           separated
                           from
                           the
                           entitative
                           act
                           .
                        
                      
                    
                  
                
                 
                   
                   
                     
                       
                         
                           The
                           dangerous
                           Consequents
                           of
                           those
                           Antitheses
                           .
                        
                         
                           1.
                           
                           NOthing
                           is
                           certainly
                           and
                           infiallibly
                           future
                           .
                        
                         
                           2.
                           
                           Complexe
                           Propositions
                           are
                           in
                           order
                           of
                           Nature
                           before
                           their
                           simple
                           termes
                           .
                        
                         
                           3.
                           
                           God
                           did
                           not
                           from
                           al
                           Eternitie
                           foresee
                           althings
                           future
                           .
                        
                         
                           4.
                           
                           Nothing
                           is
                           future
                           before
                           it
                           is
                           existent
                           ,
                           at
                           least
                           in
                           its
                           particular
                           causes
                           .
                        
                         
                           5.
                           
                           The
                           futurition
                           of
                           sinful
                           acts
                           is
                           a
                           mere
                           contingence
                           to
                           God.
                           
                        
                         
                           6.
                           
                           There
                           is
                           in
                           God
                           a
                           velleitie
                           ,
                           or
                           imperfect
                           conditional
                           volition
                           which
                           never
                           takes
                           effect
                           .
                        
                         
                           7.
                           
                           There
                           is
                           something
                           in
                           Nature
                           which
                           was
                           never
                           decreed
                           by
                           the
                           God
                           of
                           Nature
                           .
                        
                         
                           8.
                           
                           God
                           hath
                           a
                           general
                           antecedent
                           conditional
                           love
                           and
                           desire
                           of
                           the
                           Salvation
                           of
                           al
                           men
                           .
                        
                         
                           9.
                           
                           Some
                           Decrees
                           of
                           God
                           may
                           be
                           frustrated
                           and
                           never
                           come
                           to
                           passe
                           .
                        
                         
                         
                           10.
                           
                           The
                           reason
                           why
                           God
                           hated
                           Esau
                           and
                           loved
                           Jacob
                           must
                           not
                           be
                           resolved
                           into
                           the
                           〈◊〉
                           or
                           good
                           pleasure
                           of
                           God
                           ,
                           but
                           into
                           his
                           prescience
                           of
                           Esau's
                           actual
                           and
                           final
                           disobedience
                           and
                           Jacobs
                           obedience
                           .
                        
                         
                           11.
                           
                           There
                           is
                           
                             Scientia
                             media
                          
                           ,
                           or
                           
                             middle
                             Science
                          
                           in
                           God
                           ,
                           dependent
                           on
                           mans
                           ambulatory
                           wil
                           ,
                           and
                           so
                           only
                           conjectural
                           and
                           uncertain
                           .
                        
                         
                           12.
                           
                           God
                           as
                           an
                           idle
                           Spectator
                           looks
                           on
                           the
                           wicked
                           world
                           ,
                           but
                           doth
                           not
                           ,
                           neither
                           can
                           omnipotently
                           rule
                           ,
                           dispose
                           and
                           order
                           their
                           sinful
                           acts
                           for
                           his
                           glorie
                           .
                        
                         
                           13.
                           
                           When
                           it
                           's
                           said
                           ,
                           that
                           God
                           wils
                           the
                           permission
                           of
                           sin
                           ,
                           it
                           must
                           be
                           understood
                           only
                           of
                           the
                           effect
                           .
                        
                         
                           14.
                           
                           Al
                           Divine
                           Concurse
                           is
                           not
                           particular
                           ,
                           total
                           ,
                           immediate
                           and
                           efficacious
                           .
                        
                         
                           15.
                           
                           The
                           creature
                           is
                           in
                           some
                           natural
                           acts
                           independent
                           and
                           the
                           first
                           cause
                           of
                           its
                           own
                           acts
                           :
                           or
                           ,
                           the
                           second
                           cause
                           can
                           act
                           without
                           being
                           applied
                           and
                           actuated
                           by
                           the
                           first
                           cause
                           .
                        
                         
                           16.
                           
                           God
                           can
                           make
                           a
                           creature
                           ,
                           which
                           by
                           having
                           its
                           capacitie
                           preserved
                           and
                           made
                           habile
                           ,
                           can
                           of
                           itself
                           act
                           without
                           immediate
                           efficacious
                           concurse
                           ,
                           
                             Baron
                             .
                             131.
                          
                           
                        
                         
                           17.
                           
                           Supernatural
                           good
                           is
                           from
                           God
                           ,
                           but
                           not
                           al
                           natural
                           good
                           .
                        
                         
                         
                           18.
                           
                           Efficacious
                           grace
                           in
                           Conversion
                           destroyeth
                           human
                           libertie
                           .
                        
                         
                           19.
                           
                           Gods
                           efficacious
                           Concurse
                           is
                           in
                           the
                           power
                           of
                           mens
                           natural
                           free
                           wil
                           ,
                           either
                           to
                           use
                           or
                           refuse
                           the
                           same
                           .
                        
                         
                           20.
                           
                           God
                           vouchsafeth
                           to
                           al
                           men
                           sufficient
                           grace
                           ,
                           which
                           if
                           wel
                           improved
                           ,
                           he
                           wil
                           reward
                           with
                           efficacious
                           grace
                           ,
                           
                             Strang.
                             229.
                          
                           
                        
                         
                           21.
                           
                           Al
                           Predetermination
                           impels
                           the
                           wil
                           ,
                           and
                           acts
                           it
                           as
                           a
                           mere
                           Machine
                           .
                        
                         
                           22.
                           
                           There
                           is
                           a
                           twofold
                           libertie
                           ,
                           one
                           essential
                           to
                           the
                           wil
                           ,
                           but
                           lesse
                           proper
                           ,
                           the
                           other
                           accidental
                           ,
                           consisting
                           in
                           indifference
                           ,
                           which
                           is
                           most
                           proper
                           .
                        
                         
                           23.
                           
                           Alhuman
                           acts
                           ought
                           not
                           to
                           be
                           performed
                           for
                           Gods
                           glorie
                           .
                        
                         
                           24.
                           
                           The
                           vitiositie
                           of
                           sin
                           is
                           essential
                           to
                           some
                           human
                           natural
                           acts
                           ,
                           as
                           natural
                           .
                        
                      
                    
                  
                
              
               
                 We
                 do
                 not
                 produce
                 the
                 consequents
                 here
                 drawen
                 from
                 the
                 Antitheses
                 of
                 Antipredeterminants
                 ,
                 as
                 their
                 proper
                 sentiments
                 ,
                 at
                 least
                 not
                 of
                 al
                 that
                 espouse
                 those
                 Antitheses
                 ,
                 but
                 only
                 as
                 such
                 as
                 may
                 be
                 naturally
                 and
                 logically
                 deduced
                 from
                 their
                 Antitheses
                 ,
                 albeit
                 they
                 do
                 not
                 formally
                 assent
                 to
                 al
                 of
                 them
                 .
              
            
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           ERRATES
           .
        
         
           
             BOOK
             II.
             
          
           
             PAge
             489.
             l.
             31.
             for
             God
             read
             us
             .
          
        
         
           
             BOOK
             III.
             
          
           
             Page
             10.
             l.
             33.
             for
             drive
             r.
             denie
             .
          
           
             p.
             22.
             l.
             26.
             after
             elswhere
             put
             a
             period
             .
          
           
             Item
             l.
             36.
             dele
             by
             .
          
           
             p.
             23.
             l.
             32.
             r.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             p.
             24.
             l.
             39.
             dele
             and.
             
          
           
             p.
             28.
             l.
             1.
             dele
             
               and
               stating
            
             .
          
           
             p.
             42.
             l.
             36.
             r.
             
               that
               God
               only
            
             .
          
           
             p.
             76.
             l.
             19.
             r.
             same
             .
          
           
             p.
             79.
             l.
             38.
             r.
             
               to
               Gods.
            
             
          
           
             p.
             80.
             l.
             31.
             for
             like
             ,
             r.
             agreable
             .
          
           
             p.
             86.
             l.
             7.
             r.
             Tarnovius
             .
          
           
             p.
             89.
             l.
             3.
             for
             
               is
               he
            
             ,
             r.
             
               he
               is
            
             .
          
           
             p.
             111.
             l.
             18.
             for
             Baronius
             r.
             Bellarmine
             .
          
           
             p.
             119.
             l.
             16.
             r.
             c.
             34.
             
          
           
             p.
             129.
             l.
             23.
             r.
             
               This
               he
            
             .
          
           
             p.
             142.
             l.
             5.
             dele
             who
             .
          
           
             p.
             145.
             l.
             2.
             r.
             
               so
               not
            
             .
          
           
             p.
             166.
             l.
             26.
             r.
             Compton
             .
          
           
             p.
             170.
             l.
             9.
             r.
             
               it
               workes
            
             .
          
           
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A41639-e9950
           
             The
             Origine
             of
             the
             Controversie
             .
          
           
             The
             method
             of
             our
             procedure
             .
          
           
             The
             explication
             of
             the
             Termes
             .
          
           
             Of
             Sin
             ▪
             
          
           
             1.
             
             It
             s
             Origine
             .
          
           
             2.
             
             It
             s
             substrate
             mater
             .
          
           
             Quod
             malum
             est
             per
             vitium
             ,
             bonum
             est
             per
             naturam
             ,
             
               Aug.
               contra
               Advers
               .
               Leg.
               &
               Prophet
               .
               cap.
            
             5.
             
          
           
             Absurdum
             esset
             ,
             si
             diceretur
             ,
             ullum
             defectum
             aut
             peccatum
             ,
             aut
             ullum
             peccatum
             aut
             defectum
             ,
             posse
             per
             se
             existere
             ,
             cùm
             nullum
             detur
             separatum
             malum
             ,
             sed
             omne
             malum
             sit
             in
             bono
             ,
             
               Strang.
               de
               Volunt
               .
               l.
               3.
               c.
               19.
               p.
            
             629.
             
          
           
             Al
             Acts
             in
             their
             generic
             nature
             indifferent
             .
          
           
             Actio
             seorsim
             per
             se
             &
             physicè
             considerata
             indifferens
             est
             moraliter
             ,
             nec
             minùs
             virtuti
             quàm
             vitio
             substerni
             potest
             .
             
               Al
               moral
               constitution
               from
               the
               Divine
               Law.
               
            
          
           
             Sin
             as
             to
             its
             formal
             nature
             a
             privation
             .
          
           
             Actions
             modally
             sinful
             .
          
           
             Actions
             intrinsecally
             evil
             .
          
           
             The
             Libertie
             of
             the
             Wil.
             
          
           
             The
             new
             coined
             distinction
             of
             Libertie
             largely
             and
             strictly
             taken
             .
          
           
             The
             True
             Idea
             of
             Libertie
             .
          
           
             f
             Libertas
             voluntatis
             in
             genere
             nihil
             aliud
             esse
             videtur
             ,
             quàm
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             spontaneum
             intellectuale
             .
             
               Strang.
               l.
               3.
               c.
               14.
               p.
            
             686.
             
          
           
             Moral
             Libertie
             or
             free-wil
             to
             good
             .
          
           
             Necessitie
             ,
             impossibilitie
             and
             possibilite
             what
             .
          
           
             In
             libero
             arbitrio
             est
             simultas
             potentiae
             ad
             opposita
             ,
             sed
             non
             potentia
             simultatis
             ,
             Alvarez
             .
          
           
             The
             wil
             of
             God
             ,
             its
             distributions
             ,
             &c.
             
          
           
             Of
             Divine
             Concurse
             .
          
           
             Immediate
             Concurse
             what
             .
          
           
             Efficacious
             and
             predeterminant
             concurse
             .
          
           
             Efficacions
             concurse
             what
             .
          
           
             Eph.
             1.
             19.
             
          
           
             Ephes
             .
             3.
             7.
             
          
           
             Phil.
             3.
             21.
             
          
           
             1
             Cor.
             12.
             6
             ,
             11.
             
          
           
             Rom.
             7.
             5.
             2
             
             Cor.
             4.
             12.
             1
             
             Cor.
             12.
             11.
             
          
           
             Eph.
             1.
             11.
             
          
           
             Determinative
             Concurse
             what
             .
          
           
             Act.
             17.
             26.
             
          
           
             Heb.
             4.
             
             ●
             .
          
           
             Luke
             22.
             22.
             
          
           
             Acts
             2.
             23.
             
          
           
             
               Predeterminative
               concurse
               what
               in
               Scripture
            
             .
             1
             Cor.
             2.
             7.
             
             Rom.
             8.
             29
             ,
             30.
             
             Eph.
             1.
             5
             ,
             11.
             
             Acts
             4.
             28.
             
          
           
             Predeterminative
             Concurse
             active
             and
             passive
             .
          
           
             Predetermination
             physic
             and
             moral
             .
          
           
             Praedeterminare
             voluntatem
             est
             applicare
             voluntatem
             ad
             agendum
             ,
             &
             facere
             ut
             faciat
             ,
             Strang.
             
          
           
             Wherein
             we
             and
             our
             Opponents
             agree
             .
          
           
             Volitiones
             pure
             conditionales
             sunt
             alienae
             à
             sapientia
             &
             prudentia
             Dei
             ,
             
               Ruiz
               .
               de
               Volunt
               ▪
               Dei
               ,
               Disp
               .
            
             20.
             
             §.
             1.
             
          
           
             Wherein
             our
             Opponents
             differ
             among
             themselves
             .
          
           
             Their
             differences
             1.
             about
             Gods
             Prescience
             .
          
           
             2.
             
             The
             futurition
             of
             sin
             .
          
           
             3.
             
             Divine
             Concurse
             .
          
           
             4.
             
             Gods
             permission
             of
             sin
             .
          
           
             5.
             
             The
             nature
             of
             sin
             .
          
           
             difnew
             
          
           
             1.
             
             As
             to
             Gods
             Decrees
             .
          
           
             2.
             
             The
             Futurition
             of
             sin
             .
          
           
             3.
             
             Gods
             permissive
             Decree
             .
          
           
             4.
             
             Gods
             prescience
             of
             sin
             .
          
           
             5.
             
             Divine
             Predetermination
             .
          
           
             6.
             
             Human
             Libertie
             .
          
           
             7.
             
             God
             not
             the
             Author
             of
             Sin.
             
          
           
             Scriptural
             Demonstrations
             .
          
           
             1.
             
             God
             the
             first
             Cause
             of
             al
             natural
             Actions
             and
             Things
             .
          
           
             Esa
             .
             26.
             12.
             
          
           
             Rom.
             11.
             36.
             
          
           
             *
             Nam
             &
             vitiorum
             nostrorum
             non
             est
             auctor
             Deus
             ,
             sed
             tamen
             ordinator
             est
             .
          
           
             Eph.
             1.
             11.
             
          
           
             Psal
             .
             33.
             15.
             
          
           
             Prov.
             21.
             1.
             
          
           
             Hab.
             3.
             4.
             
          
           
             Act.
             11.
             21.
             
          
           
             Act.
             17.
             28.
             
          
           
             Jam.
             4.
             15.
             
          
           
             Si
             Dii
             volunt
             ,
             volentibus
             Diis
             ,
             
               Cic.
               in
               Offic.
            
             
          
           
             Act.
             18.
             21.
             1
             
             Cor.
             4.
             19.
             
          
           
             God
             doth
             predetermine
             natural
             actions
             to
             which
             sin
             is
             annexed
             .
          
           
             1
             Arg.
             from
             Josephs
             Vendition
             ,
             Gen.
             45.
             5
             ,
             7
             ,
             8.
             
          
           
             Non
             refert
             in
             Deum
             peccatum
             fratrum
             ,
             sed
             transitum
             suum
             in
             Aegyptum
             .
             Erasm
             .
          
           
             Act.
             7
             ▪
             9
             ▪
             
          
           
             The
             Objections
             against
             Josephs
             Vendition
             answered
             .
          
           
             2.
             
             Arg.
             from
             the
             Crucifixion
             of
             Christ
             .
          
           
             Mat.
             26.
             24.
             
          
           
             Luk.
             22.
             22.
             
          
           
             Act.
             4.
             28.
             
          
           
             Joh.
             19.
             10
             ,
             11
             ▪
             
          
           
             Act.
             2.
             23.
             
          
           
             Act.
             4.
             28.
             
          
           
             Our
             Adversarie
             ▪
             evasions
             examined
             .
          
           
             1.
             
             Evasion
             touching
             active
             and
             passive
             Crucifixion
             .
          
           
             2.
             
             Evasion
             .
          
           
             Strangius
             '
             
               s
               Evasions
            
             .
          
           
             Answer
             .
          
           
             Quum
             Pater
             tradiderit
             Filium
             ,
             &
             Christus
             Corpus
             suum
             ,
             &
             Judas
             Dominum
             ,
             cur
             in
             hac
             traditione
             Deus
             est
             justus
             &
             homo
             reus
             ,
             nisi
             quia
             in
             re
             una
             quam
             fecerunt
             ,
             causa
             non
             est
             una
             ob
             quam
             fecerunt
             .
             
               August
               .
               Epist
               ,
               48.
               ad
               Vinc.
               
            
          
           
             1.
             
             Gods
             punishing
             his
             sinful
             People
             by
             wicked
             Instruments
             .
          
           
             Esa
             .
             10.
             5
             ,
             6
             ,
             7.
             
          
           
             Jerem.
             16.
             16.
             
          
           
             2.
             
             Gods
             afflicting
             his
             righteous
             Servants
             by
             wicked
             Instruments
             .
          
           
             Job
             1.
             21.
             
          
           
             Psal
             .
             105.
             25.
             
          
           
             4.
             
             Gods
             immediate
             hand
             in
             the
             Acts
             of
             sin
             .
          
           
             2
             Sam.
             12.
             11.
             
          
           
             2
             Sam.
             16.
             22.
             
          
           
             Shimei
             '
             
               s
               cursing
            
             David
             ,
             
               how
               from
               God.
            
             2
             Sam.
             16.
             10
             ,
             11.
             
          
           
             2
             Sam.
             24.
             1.
             
          
           
             1
             Sam.
             26.
             19.
             
          
           
             1
             King.
             11.
             31
             ,
             37.
             
             &
             12.
             15
             ,
             24.
             
          
           
             2
             Kings
             9.
             3.
             
             &
             10.
             30.
             
          
           
             Answer
             .
          
           
             1
             Kings
             22.
             23.
             
          
           
             Rev.
             17.
             17.
             
          
           
             Gods
             efficacious
             Permission
             of
             Sin.
             
          
           
             1
             Sam.
             2.
             25.
             
          
           
             Job
             12.
             16
             ,
             17.
             
          
           
             
               h.
               e.
            
             Justo
             judicio
             permittit
             errare
             &
             seduci
             ,
             Vatablus
             .
          
           
             Esa
             .
             63.
             17.
             
          
           
             Gods
             judicial
             hardening
             Sinners
             .
          
           
             Psal
             .
             81.
             12.
             
          
           
             Psal
             .
             69.
             22.
             
          
           
             Rom.
             11.
             10.
             
          
           
             Esa
             .
             6.
             10.
             
          
           
             Esa
             .
             29.
             10.
             
          
           
             Rom.
             11.
             8.
             
          
           
             Esa
             .
             19.
             14.
             
          
           
             Esa
             .
             44.
             18
             ,
             19.
             
          
           
             Esa
             .
             60.
             2.
             
          
           
             Rom.
             1.
             28.
             
          
           
             2
             Thes
             .
             2.
             11.
             
          
           
             The
             false
             comments
             of
             Adversaries
             refuted
             .
          
           
             Gods
             Concurse
             to
             the
             individual
             act
             which
             is
             sinful
             .
          
           
             How
             God
             judicially
             hardens
             men
             without
             being
             the
             cause
             of
             sin
             .
          
           
             Gods
             efficacious
             ordering
             mens
             sins
             for
             his
             own
             glorie
             .
          
           
             Exod.
             9.
             14
             ,
             15
             ,
             16.
             
          
           
             Vitiorum
             nostrorum
             non
             est
             auctor
             Deus
             ,
             sed
             tamen
             ordinator
             ,
             August
             .
          
           
             Rom.
             9.
             17.
             
          
           
             Rom.
             9.
             18.
             
          
           
             Prov.
             16.
             4.
             
          
           
             Rom.
             9.
             21
             ,
             22.
             
          
           
             1
             Pet.
             2.
             8.
             
          
           
             Jude
             4.
             
          
           
             The
             Assertors
             of
             Gods
             predeterminative
             Concurse
             to
             the
             substrate
             mater
             of
             Sin.
             
          
           
             Augustin
             .
          
           
             Si
             ergo
             servi
             sunt
             peccati
             ,
             quid
             se
             jactant
             de
             libero
             arbitrio
             ?
             
               August
               .
               libr.
               de
               Spirit
               .
               &
               lit
               .
               c.
            
             30.
             
          
           
             Prosper
             and
             Fulgentius
             .
          
           
             Such
             as
             succeeded
             the
             Fathers
             .
          
           
             Anselme
             .
          
           
             Hugo
             de
             Sancto
             Victore
             .
          
           
             *
             Malum
             esse
             vult
             Deus
             ,
             &
             tamen
             malum
             non
             vult
             :
             vult
             esse
             malum
             ,
             quia
             bonum
             est
             malum
             esse
             ;
             non
             vult
             ipsum
             malum
             ,
             quia
             bonum
             non
             est
             ipsum
             malum
             .
          
           
             Deum
             malas
             voluntates
             praesidendo
             ,
             occultâ
             &
             invisibili
             operatione
             ad
             suum
             arbitrium
             temperare
             &
             inclinare
             .
          
           
             Aquinas
             .
          
           
             Praedeterminare
             voluntatem
             est
             applicare
             voluntatem
             ad
             agendum
             ,
             &
             facere
             ut
             faciat
             ,
             
               Strang.
               l.
               2.
               c.
               11.
               p.
            
             244.
             
          
           
             Scotus
             .
          
           
             Scotistae
             nihil
             hujusmodi
             physicum
             &
             intrinsecum
             creaturae
             inditum
             esse
             volunt
             ,
             sed
             eam
             dicunt
             per
             decretum
             Dei
             extrinsecum
             ,
             absolutum
             ,
             &
             efficax
             ad
             agendum
             applicari
             ,
             ac
             determinari
             ,
             
               Carleton
               .
               Philos
               .
               Disp.
               30.
               sect
               .
               1.
               pag.
            
             327.
             
          
           
             Gregorius
             Ariminensis
             .
          
           
             Object
             1.
             
          
           
             Object
             .
             2.
             
          
           
             Holcot
             .
          
           
             Altissiodorensis
             
          
           
             
               Thomas
               Bradwardine
            
             his
             character
             and
             zele
             for
             efficacious
             Grace
             .
          
           
             His
             zele
             for
             efficacious
             Concurse
             to
             the
             substrate
             mater
             of
             sin
             .
          
           
             How
             God
             wils
             Sin.
             
          
           
             Non
             quia
             quod
             dicitur
             non
             bene
             dicitur
             ,
             sed
             quia
             quod
             bene
             dicitur
             ,
             non
             bene
             intelligītur
             .
             Hugo
             .
          
           
             How
             the
             entitative
             act
             is
             from
             Gods
             Predeterminative
             Concurse
             .
          
           
             How
             God
             spontaneously
             impels
             men
             to
             the
             entitative
             act
             of
             Sin.
             
          
           
             The
             Dominicans
             sentiments
             .
          
           
             Alvarez
             .
          
           
             The
             Doctrine
             of
             Jansenius
             concordant
             with
             our
             Hypothesis
             .
          
           
             C.
             T.
             
               p.
               3.
               p.
            
             93.
             
          
           
             The
             Jansenists
             sentiments
             .
          
           
             The
             Roman
             Catechisme
             .
          
           
             Non
             solùm
             Deus
             universa
             quae
             sunt
             providentiâ
             suâ
             tuetur
             atque
             administrat
             ,
             verùm
             etiam
             quae
             moventur
             &
             agunt
             aliquid
             ,
             intimâ
             virtute
             ad
             motum
             atque
             actionem
             ita
             impellit
             ,
             ut
             quamvis
             secundarum
             causarum
             efficientiam
             non
             impediat
             ,
             praeveniat
             tamen
             ,
             cùm
             ejus
             occultissima
             vis
             ad
             singula
             pertinear
             ,
             
               Sapient
               .
               8.
               1.
               
               Act.
            
             17.
             
          
           
             The
             sentiments
             of
             Reformed
             Divines
             .
          
           
             Wiclef
             .
          
           
             Calvin
             .
          
           
             Interdum
             bonâ
             voluntate
             hominem
             velle
             aliquid
             ,
             quod
             Deus
             non
             vult
             .
             Rursus
             fieri
             posse
             ,
             ut
             idem
             velit
             homo
             voluntate
             malâ
             ,
             quod
             Deus
             vult
             bonâ
             ,
             
               Calv.
               ix
               August
            
             .
          
           
             Zuinglius
             .
          
           
             Umim
             igitur
             atque
             idem
             facinus
             ,
             quantum
             Dei
             est
             Authoris
             ,
             Motoris
             ,
             ac
             Impulsoris
             ,
             opus
             est
             ,
             crimen
             non
             est
             ;
             quantum
             autem
             hominis
             est
             ,
             crimen
             ac
             scelus
             est
             .
             Ille
             enim
             ▪
             lege
             non
             tenetur
             ,
             hic
             autem
             lege
             etiam
             damnatur
             ,
             
               Zuing.
               prov
               .
               cap.
               2.
               pag.
            
             365.
             
          
           
             Beza
             .
          
           
             Chamiers
             Difence
             of
             our
             Hypothesis
             .
          
           
             The
             Testimonie
             of
             
               Lud.
               Crocius
            
             .
          
           
             Illam
             [
             
               scil
               .
               actionem
            
             ]
             non
             verò
             hanc
             ,
             [
             
               scil
               .
               malitiam
            
             ]
             Deus
             vult
             ac
             decernit
             :
             hanc
             ,
             non
             illam
             ,
             permittit
             .
          
           
             The
             Synod
             of
             Dort.
             
          
           
             The
             Church
             of
             ▪
             England
             .
          
           
             Davenant
             .
          
           
             Ward
             .
          
           
             George
             Abbot
             .
          
           
             Dr.
             Holland
             ,
             Prideaux
             ,
             Barlow
             .
          
           
             Such
             as
             denie
             Gods
             Concurse
             to
             the
             substrate
             mater
             of
             sin
             .
          
           
             Dicebat
             [
             Pelagius
             ]
             Deum
             ,
             collato
             semel
             libero
             arbitrio
             ,
             ulteriùs
             nobis
             ad
             operandum
             :
             non
             esse
             necessarium
             .
             
               Hieronym
               .
               ad
               Ctesiph
            
             .
          
           
             Durandus
             against
             Gods
             immediate
             Concurse
             .
          
           
             The
             Jesuites
             and
             Molinists
             .
          
           
             Lud.
             à
             Dola
             
               his
               following
            
             Durandus
             .
          
           
             
             Arminius's
             Sentiments
             .
          
           
             The
             Remonstrants
             and
             their
             Sectators
             .
          
           
             The
             Anabaptists
             of
             Germanie
             that
             fel
             in
             with
             the
             Remonstrants
             .
          
           
             The
             New
             Methodists
             .
          
           
             John
             Camero
             .
          
           
             
               Quod
               negem
            
             ,
             omne
             ens
             est
             à
             Deo
             tanquam
             à
             causa
             efficiente
             immediata
             ,
             
               Ep.
               ad
               Jac.
               Gallovaeum
            
             .
          
           
             Moses
             Amyraldus
             .
          
           
             Placeus
             .
          
           
             Le
             Blanc
             .
          
           
             Baronius
             .
          
           
             Strangius
             .
          
           
             How
             these
             New
             Methodists
             fel
             into
             their
             new
             Model
             .
          
           
             Who
             of
             the
             new
             Methodists
             may
             be
             estimed
             orthodox
             .
          
           
             Arguments
             for
             Predetermination
             to
             the
             substrate
             mater
             of
             al
             sin
             .
          
           
             1.
             
             Arg.
             from
             the
             futurition
             of
             althings
             .
          
           
             Objections
             against
             this
             Argument
             solved
             .
          
           
             2
             Arg.
             from
             the
             Certitude
             of
             Divine
             Prescience
             .
          
           
             3
             Arg.
             from
             the
             Decree
             of
             Reprobation
             ▪
             
          
           
             
             Davenant's
             Hypotheses
             about
             absolute
             Reprobation
             .
          
           
             4.
             
             Arg.
             from
             Divine
             Concurse
             .
          
           
             1.
             
             It
             s
             Principe
             .
          
           
             Cùm
             voluntas
             Divina
             sit
             efficacissima
             ,
             non
             solùm
             sequitur
             ,
             quòd
             fiant
             ea
             quae
             Deus
             fieri
             vult
             ,
             sed
             quòd
             eo
             modo
             fiant
             ,
             quo
             Deus
             ea
             fieri
             velit
             ,
             
               Aquin
               .
               part
            
             .
             1.
             
          
           
             2.
             
             It
             s
             Nature
             .
          
           
             1.
             
             Totalitie
             .
          
           
             Adeò
             ut
             tota
             actio
             pendeat
             à
             Deo
             ,
             &
             tota
             à
             Creatura
             .
          
           
             2.
             
             Vniversalitie
             .
          
           
             3.
             
             Particularitie
             .
          
           
             4.
             
             Immediation
             .
          
           
             5.
             
             Prioritie
             .
          
           
             6.
             
             Absolute
             Independence
             .
          
           
             3.
             
             
               The
               efficace
               of
               Divine
               Concurse
               proves
               predetermination
               .
            
             Nos
             autem
             eo
             nomine
             ,
             [
             sc
             .
             influxus
             communis
             ]
             non
             determinationem
             seu
             praedeterminationem
             intelligimus
             ,
             sed
             vim
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             efficaciam
             Dei
             ,
             quâ
             causas
             secundas
             sibi
             subordinat
             ,
             &c.
             
             
               Strang.
               l.
            
             1.
             c.
             11.
             1.
             
             
               Efficacious
               Concurse
               as
               to
               natural
               acts
               .
            
          
           
             Non
             solùm
             sunt
             ea
             quae
             Deus
             vult
             fieri
             ,
             sed
             etiam
             eo
             modo
             fiunt
             quo
             Deus
             vult
             fieri
             ,
             
               Strang.
               l.
               2.
               c.
               11.
               p.
            
             266.
             
          
           
             Act.
             2.
             23.
             
          
           
             Et
             sic
             quantum
             ad
             concursum
             attinet
             dicimus
             ,
             Deum
             concurrere
             eodem
             modo
             ad
             generationem
             ex
             legitimo
             matrimonio
             &
             adulterio
             ,
             quia
             physicè
             eadem
             est
             specie
             utrobique
             actio
             .
             
               Strang.
               l.
               2.
               c.
               ●
               .
               p.
            
             254.
             
          
           
             2.
             
             Efficacious
             Concurse
             as
             to
             supernatural
             Acts
             and
             Effects
             ,
          
           
             5.
             
             Arg.
             from
             the
             Nature
             of
             Sin.
             
          
           
             1.
             
             It
             s
             mater
             .
          
           
             Fatemur
             quidem
             ,
             malitiam
             non
             sequi
             actum
             peccati
             ut
             est
             actus
             ,
             alioqui
             omnis
             actus
             esset
             peccatum
             ,
             
               &c.
               Strang.
            
             
          
           
             2.
             
             From
             the
             formal
             reason
             of
             sin
             .
          
           
             6.
             
             Arg.
             from
             Gods
             Permission
             of
             Sin.
             
          
           
             Mars's
             his
             parallel
             with
             Nimrod
             .
          
           
             Vulcan
             the
             same
             with
             Tubalcain
             Gen.
             4.
             22.
             
          
           
             
               Vade
               nisi
               à
               Tubalcain
               Vulcanus
            
             .
             Sandf
             ▪
             de
             Desc
             .
             l.
             1.
             
             §.
             21.
             
          
           
             Gen.
             4.
             22.
             
          
           
             Silenus
             the
             same
             with
             Silo.
             
               Gen.
               49.
               10.
            
             
          
           
             Nysa
             where
             Silenus
             reigned
             the
             same
             with
             Sina
             ,
             or
             Nissi
             .
          
           
             Silenus's
             Genealogie
             ,
             as
             Silo's
             unknown
             .
             Heb.
             7.
             3.
             
          
           
             Silenus
             and
             Silo
             agrees
             in
             offices
             .
             Gen.
             49.
             10.
             
          
           
             Silenus
             the
             great
             Doctor
             ;
             as
             Silo
             is
             stiled
             .
          
           
             Silenus's
             riding
             on
             an
             Asse
             ,
             from
             Silo's
             Gen.
             49.
             11.
             
          
           
             Silenus's
             being
             filled
             with
             wine
             ,
             from
             Gen.
             49.
             12.
             
          
           
             Silenus's
             meat
             Cows
             milk
             ,
             from
             Gen.
             49.
             12.
             
          
           
             Silenus's
             parallel
             with
             Balaam
             .
          
           
             Num.
             22.
             28.
             
          
           
             Num.
             22.
             5.
             
          
           
             The
             Theogonie
             of
             Pan
             ,
             and
             his
             parallel
             with
             the
             Jewish
             Messias
             .
          
           
             Josh
             .
             2.
             9
             ,
             24.
             
          
           
             Josh
             .
             5.
             1.
             
          
           
             Pan
             the
             same
             with
             Silenus
             .
          
           
             Pan
             the
             same
             with
             Faunus
             .
          
           
             Satyrus
             the
             same
             with
             Pan
             and
             Silenus
             .
          
           
             Pan
             a
             falle
             of
             the
             Messias
             .
          
           
             Pan
             Abel
             .
          
           
             Pan
             Israel
             .
          
           
             Israel
             Patriartha
             verus
             sortē
             Pan
             Gentilium
             .
             Park
             .
             ex
             Sandf
             .
             Pan
             Cham.
             
          
           
             Prometheus
             his
             Theogonie
             and
             parallel
             with
             Noah
             .
          
           
             2.
             
             Prometheus's
             parallel
             with
             Magog
             .
          
           
             Neptune
             the
             same
             with
             Japhet
             .
          
           
             Unde
             etiam
             Japetus
             nisi
             à
             Japhet
             .
             Sandf
             .
             
               Desc
               .
               l.
               1.
               
               §.
               22.
               
            
          
           
             The
             parallel
             'twixt
             Japhet
             and
             Neptune
             .
          
           
             Gen.
             9.
             27.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             same
             origination
             with
             Japh
             .
             ●
             .
          
           
             Neptune
             the
             God
             of
             the
             Sea
             ,
             from
             Japhets
             possessing
             the
             Islands
             .
          
           
             Janus's
             Theogonie
             and
             Parallel
             1.
             
             With
             Noah
             .
          
           
             2.
             
             With
             Javan
             .
          
           
             Of
             Aeolus
             his
             Origination
             .
          
           
             Grecian
             Goddesses
             of
             Phenician
             and
             Hebrew
             extract
             .
             1.
             
             Rhea
             from
             Gen.
             29.
             20.
             
          
           
             2.
             
             Minerva
             .
          
           
             3.
             
             Ceres
             .
          
           
             4.
             
             Niobe
             .
          
           
             5.
             
             Sirenes
             .
          
           
             The
             Theogonie
             of
             the
             Phenician
             Gods
             Hebraick
             .
          
           
             
               Of
               Baal
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               Bel
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
          
           
             Hos
             .
             2.
             16
             ,
             17.
             
          
           
             The
             Supreme
             Baal
             stiled
             Beelsamen
             .
          
           
             The
             Theogonie
             of
             Baalzebub
             .
             2
             King.
             1.
             2.
             
          
           
             2
             Kings
             23.
             24.
             
          
           
             2
             Kings
             1.
             2.
             
          
           
             Mat.
             12.
             24.
             
          
           
             The
             Theogonie
             of
             Baal
             Peor
             Hebraick
             .
             Num.
             25.
             2
             ,
             3
             ,
             6.
             
             Hos
             .
             9.
             10.
             
          
           
             Psal
             .
             106.
             28.
             
          
           
             Num.
             25.
             1
             ,
             2
             ,
             3.
             
          
           
             Psal
             .
             106.
             28.
             
          
           
             Moloch
             amongst
             the
             Ammonites
             the
             same
             with
             Baal
             .
          
           
             1
             King.
             11.
             7.
             
             Lev.
             18.
             21.
             
             Lev.
             20.
             2
             ,
             3
             ,
             4
             ,
             5.
             2
             
             Kings
             23.
             10.
             
             Amos
             5.
             26.
             
             Act.
             7.
             43.
             
          
           
             Ps
             .
             106.
             37.
             38.
             
          
           
             Adramelech
             and
             Anamelech
             .
             2
             King.
             17.
             31.
             
          
           
             Job
             .
             17.
             6.
             
             Esa
             .
             30.
             33.
             
          
           
             2
             King.
             23.
             10.
             
             Jer.
             7.
             31
             ,
             32.
             
          
           
             The
             Samothracian
             Cabiri
             ,
             Phenician
             Gods.
             
          
           
             2.
             
             From
             Divine
             Justice
             .
          
           
             3.
             
             From
             Gods
             Clemence
             and
             Mercie
             .
          
           
             4.
             
             From
             Divine
             Sanctitis
             .
          
           
             
               Object
               .
               3.
            
             
             From
             Gods
             word
             .
          
           
             ●
             .
             Preceptive
             .
          
           
             2.
             
             From
             Gods
             Promisses
             and
             Invitations
             .
          
           
             (
             1
             )
             Al
             Promisses
             primarily
             intended
             for
             the
             Elect.
             
          
           
             (
             2
             )
             The
             use
             of
             evangelic
             Promisses
             as
             to
             Reprobates
             .
          
           
             (
             3
             )
             
               The
               Antithesis
               of
               Antipredeterminants
               destroyeth
               the
               use
               of
               Promisses
               ,
            
             &c.
             
               as
               much
               as
               our
               Hypothesis
            
             .
          
           
             4.
             
             What
             Power
             we
             allow
             to
             Reprobates
             .
          
           
             
               Object
               .
               4.
            
             
             From
             the
             overthrow
             of
             Religion
             .
          
           
             
               Object
               .
               5.
            
             
             From
             the
             libertie
             of
             the
             Wil.
             
          
           
             The
             injustice
             of
             the
             New
             Methodists
             in
             urging
             this
             objection
             ,
             and
             its
             inconsistence
             with
             their
             own
             sentiments
             .
          
           
             The
             Antitheses
             of
             the
             New
             Methodists
             and
             Antipredeterminants
             ,
             with
             their
             consiquents
             .