IMPRIMATUR, hic Liber, cui Titulus (The Reconcileableness of God's Prescience of the Sins of Men, with the Wisdom and Sincerity, etc.)  
Apr. 19 1677. Guil. Sill. R. P. D. Henr. Epis. Lond. à Sacris Domest.   

THE RECONCILEABLENESS OF God's Prescience OF THE SINS of MEN, WITH THE WISDOM and SINCERITY OF HIS COUNSELS, EXHORTATIONS, And Whatsoever other Means He uses to prevent them.  
In a Letter to the Honourable Robert boil Esq.  
LONDON: Printed for Brabazon Aylmer, at the three Pigeons, over against the Royal Exchange in Cornhill. 1677.   

  

THE RECONCILEABLENESS OF God's Prescience, etc.  
Sir,  
THe veneration I have long had for your Name, could not permit me to apprehend less obligation than that of a Law, in your recommending to me this subject. For within the whole compass of intellectual employment and affairs, none but who are so unhappy as not at all to know you, would dispute your right to prescribe, and give Law.  
And taking a nearer view of the Province you have assigned me, I must esteem it alike both disingenuous and undutiful, wholly to have refused it. For the less you could think it possible to me to perform in it, the more I might perceiv of kindness allaying the Authority of the imposition; And have the apprehension the more obvious to me that you rather designed in it mine own advantage, than that you reckoned the cause could receiv any, by my undertaking it.  
The doubt, I well know, was mentioned by you as other men's, and not your own; whose clear mind, and diligent enqiry leave you little liable to be encumb'red with greater difficulties.  
Wherefore that I so soon divert from you, and no more allow these papers to express any regard unto you, till the shutting of the discourse, is only a seeming disrespect or indecorum, put in the stead of a real one. For after you have given them the countenance, as to let it be understood, you gave the first rise and occasion to the business and design of them; I had little reason to slur that stamp put upon them, by adding to their (enough other) faults, that of making them guilty of so great a misdemeanour, and impertinency, as to continue a discourse of this length, to one that hath so little leisure or occasion to attend to any thing can be said by them.  
WHat there is of difficulty in this matter I cannot pretend to set down in those most apt expressions wherein it was represented to me, and must therefore endeavour to supply a bad memory out of a worse invention.  
So much appears very obvious, That, ascribing to the ever blessed God, among the other Attributes which we take to belong to an every way Perfect Being, a knowledge so perfect as shall admit of no possible accession or increase; and conseqently the Prescience of all future events (as whereof we doubt him not to have the distinct knowledge when they shall have actually come to pass.) Since many of those events are the sinful actions or omissions of men, which he earnestly counsels and warns them against; This matter of doubt cannot but arise hereupon, viz.  
How it can stand with the wisdom & rity which our own thoughts do by the earliest anticipation challenge to that ever happy Being, to use these (or any other means) with a visible design to prevent that, which, in the mean time appears to that allseeing eye, sure to come to pass.  
So that, by this representation of the Case, there seem to be committed together. Either 1 st. God's wisdom with this part of his knowledge. For we judge it not to consist with the wisdom of a man, to design and pursue an end, which he foreknows he shall never attain: Or 2 lie. the same foreknowledge with his sincerity and uprightness, that he seems intent upon an end, which indeed he intends not.  
The matter than comes shortly to this sum. Either the holy God seriously intends the prevention of such foreseen sinful actions and omissions or he doth not intend it. If he do, His wisdom seems liable to be impleaded, as above. If he do not, his uprightness and Truth.  
My purpose is not, in treating of this affair, to move a dispute concerning the fitness of the words [prescience] or [foreknowledge] Or to trouble this discourse with notions I understand not, of the indivisibility, and unsuccessivenes of eternal duration, Whence it would be collected there can be no such thing as first or second fore-or after-knowledg in that duration. But be contented to speak as I can understand, and be understood. That is, to call that foreknowledge which is the knowledge of somewhat that as yet is not, but that shall sometime come to pass. For it were a mere piece of legerdemain only to amuse enqirers whom one would pretend to satisfy. Or to fly to a cloud for refuge from the force of an argument, and avoid an occurring difficulty by the present reliefless shift of involving one-self in greater.  
Nor shall I design to myself so large a field as a Tractate concerning the divine Prescience. So as to be obliged to discourse particularly whatsoever may be thought to belong to that Theological Topick. But confine the discourse to my enjoined subject. And offer only such considerations as may some way tend to expedite or alleviate the present difficulty.  

§. II.  
II. It were one of the greatest injuries to Religion, a subversion indeed of its very foundations. And then by doing which, we could not more highly gratify atheistical minds, instead, and under pretence of ascribing perfections to the nature of God, to ascribe to it inconsistencies, or to give a self-repugnant notion of that adorable Being, The parts whereof should justle and not accord with one another. And yet eqal care is to be taken, lest while we endeavour to frame a consistent notion of God, we reject from it any thing that is truly a perfection, and so give a maimed one. Whereby we should undo our own design, and by our over much caution to make our conception of him agree with itself, make it disagree to him. For to an absolutely perfect Being, no other can agree than that, which not only is not made up of contradictions, but which also comprehends in it all real perfections either explicitly, or which leaves room for all, by not positively excluding any of them. Which to do, and afterward, to assign that as the proper notion of God, were, itself, the greatest contradiction. We need therefore to be very wary, lest we pronounce too hastily concerning any thing, which to our most sedate thoughts, appears simply a perfection in itself, that it carries with it a repugnancy to somewhat else, necessary to be ascribed to him.  
We are first to suspect (as there is greatest cause) and enqire whether the ail be not wholly in our own minds. Which in this and such like cases, we certainly shall upon due reflection, find labouring under the natural defect of that incomprehensive narrownes, that is, in some degree, unavoidably followed with confusion and indistinctnes of thoughts. And may perhaps find cause to accuse them of the more culpable evils, both of slothfulness, that withholds them from doing what they can, and self-conceit by which they imagine to themselves an ability of doing what they cannot.  
It cannot be unobserved by them that have made themselves any part of their own study, that it is very incident to our minds, to grasp at more than they can compass; and then, through their own scantines (like the little hand of a child) to throw away one thing that hath pleased us, to make room for another, because we cannot comprehend both together.  
It is not strange, that our so straight limited understandings, should not be able to lodge commodiously the immense perfections of a Deity. So as to allow them liberty to spread themselves in our thoughts in their entire proportions. And because we cannoot, we complain, when we feel ourselves a little pinched, that the things will not consist; when the matter is, that we have unduly crowded and huddled them up together, in our incomprehensive minds, that have not distinctly conceived them.  
And though this consideration should not be used for the protection of an usurped liberty of fastening upon God, arbitrarily and at random, what we please (As indeed what so gross absurdity might not any one give shelter to by such a misapplication of it?) We ought yet to think it seasonably applied, when we find ourselves urged with difficulties on one hand and the other; and apprehend it hard, with clearness and satisfaction, to ascribe to God, what we also find it not easy not to ascribe.  
Nor would it be less unfit to apply it for the patronage of that slothfulness wherein our discouraged minds are sometimes too prone to indulge themselves.  
To which purpose I remember somewhat very apposite in Minucius Felix, That many through the mere tediousness of finding out the truth, do rather, by a mean succumbency, yield to the first specious show of any opinion whatsoever than be at the trouble, by a pertinacious diligence, of applying, themselves to a thorough search.  
Tho the comprehension of our Minds be not infinite, it might be extended much further than usually it is, if we would allow ourselves with patient diligence to consider things at leisure, and so as gradually to stretch and enlarge our own understandings. Many things have carried the appearance of contradiction and inconsistency, to the first view of our straitened minds, which afterwards, we have, upon repeated consideration and endeavour, found room for, and been able to make fairly accord, and lodge together.  
Especially we should take heed lest it be excluded by overmuch conceitedness, and a self-arrogating pride, that disdains to be thought not able to see through every thing, by the first and slightest glance of an haughty eye; and peremptorily determines that to be unintelligible, that an arrogant uninstructed mind hath only not humility enough to acknowledge difficult to be understood. Whence it is too possible some may be over-prone to detract from God what really belongs to him, lest any thing should seem detracted from themselves, and impute imperfection to him rather than confess their own. And may be so over-ascribing to themselves, as to reckon it a disparagement not to be endured, to seem a little puzzled for the present; to be put to pause, and draw breath a while, and look into the matter again and again; which if their humility and patience would enable them to do; It is not likely that the Author of our faculties would be unassisting to them, in those our enqiries which concern our duty towards himself.  
For though in mats of mere speculation, we may be encountered with difficulties, whereof perhaps no mortal can ever be able to find out the solution (which is no great prejudice, and may be gainful and instructive to us) Yet as to what concerns the object of our Religion, it is to be hoped we are not left in unextricable entanglements; Nor should think we are till we have made utmost trial. The design being not to gratify our curiosity, but to relieve ourselves of uncomfortable doubtfulness in the matter of our worship, and (in a dutiful zeal towards the blessed object thereof) to vindicate it against the eavils of ill-minded men.   

§. III.  
But if the unsuccessfulnes of often repeated endeavours make us despair of being able, with so full satisfaction, to reconcile some things which we have thought were to be attributed to God; It will be some relief to us, if we find the things about which the doubt lies, are not of the same order, nor such as with eqal evidence and necessity are to be affirmed of him.  
And when we make a comparison, we may find ourselves at a certainty concerning those his Attributes which most commonly, and at the first view, approve themselves to every man's understanding.  
Among which we little hesitate, (as we are most concerned not to do,) about those which carry with them the import of moral goodness; and which render the object of our Religion, at once, both most venerable and lovely. For none do more naturally obtain for common notions concerning him; so as even to prevent rationcination or argument, with whomsoever the apprehension of his existence hath place.  
Every man's mind, it being once acknowledged that there is a God, refuses to conceive otherwise of him, than that he is holy, just, merciful, true, etc. And rejects with abhorrency the notion of an impure, unrighteous, cruel, deceitful Deity.  
As for those that, by a long train of our own more uncertain and lubricous reasonings, we endeavour to deduce; If we find ourselves constrained any where to admit a diffidence, It were rather to be placed here. For it is at first sight evident, since God is most certainly willing to be known of them that are sincerely willing to know him; that what is a natural impression, stamped by his own hand on every man's mind, hath more of absolute certainty, than what depends on metaphysical subtlety; whereof so very few are capable, and whereby divers pretenders thereto, do so freqently, (and perhaps very dangerously) ensnare themselves. And it is of far greater importance, such a notion of God be entertained, as whereby he may be rendered amiable, and an inviting object of love (the very life and soul of all Religion) than such as shall be the result, and entertainment, only of Scholastic wit.  
Yet also since it is very manifest that Man is now become a degenerate Creature, and in an Apostasy from God: He is very little to be trusted with the framing his own Idea of him; being certainly most unapt to allow any thing a place in it, that would have an unfavourable aspect upon his vicious inclinations and his guilty state. And the contagion of man's sinfulness having spread itself as far as he hath propagated his own Nature; so as no notion in his Mind can be more common than the perversion and distemper of his mind itself; The possibility and danger is very obvious, of mistaking a dictate of depraved nature for an authentic common notion. And though these are not impossible to be distinguished, and in some cases very easy, as when men find it imposed unavoidably upon them, to apprehend and acknowledge some things which they are very unwilling should be true (In which case their sentiments have the same right to be believed as the testimony of an enemy on the opposite party's behalf.) We have yet no reason to neglect any other means, whereby we may be more certainly directed how to conceive of God, or what we are to attribute to him, and what not.   

§. IV.  
Nor can we be at a greater certainty, than in admitting such things to belong to the Blessed God as he plainly affirms of himself; or any way, by his Word, evidently discovers to belong to him. 
1 Cor. 2.  For as none knows the things of a man, but the spirit of a man that is in him, so the things of God are known to none but the Spirit of God.  
Taking therefore his own Word for our measure in the present case (which I will suppose the Reader not to think it unreasonable to appeal to; And what is here said, is intended only for those that have that estimate of the Writings wont to go under that name) what it says of him (much more what it proves) will no doubt be admitted for certain truth. Though, if it say such things, as, to us, seem not so manifestly to agree with one another, Our endeavour must be the more earnest and solicitous (as also it ought to be the more modest) to discuss, and remove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or whatsoever semblance of disagreement.  
And whosoever concern themselves to peruse that venerable Book, will find every where, on the one hand, proclaimed and magnified in it (what our own minds cannot but have been prepossessed of) the most exqisite Wisdom of God, whereby he forms and contrives the methods of all his dispensations, and disposes them in the aptest subserviency to his own great and most important ends. 
Deut. 32.  That all his ways are judgement; and that he worketh all things according to the counsel of his Will. 
Eph. 1.  In sum, that all wisdom is appropriated to him, that he is celebrated in the style of God, 
Rom. 16. ult.  only Wise. Nor are we therefore to think it strange, if, many times, we are not able to trace him out, or understand the reason of every thing he thinks fit to do. For the paths of the more perfect wisdom, must therefore be expected to be the more abstruse, and remoter from common apprehension.  
How often do we find ourselves so far outgone by wise and designing men, as that we are sometimes constrained to confess and admire their great prudence and conduct (when they have effected their purposes) in those managements, which we have before beheld, either with silent ignorance, or perhaps, not without censure. How much less should the wisest of men regret it, to find all their conjectures exceeded by the infinite Wisdom. In the contemplation whereof, we find the great Apostle (notwithstanding the vast capacity of his divinely enlightened understanding) exclaiming in a transport. 
Rom. 11. 33.  O the depths!  
And when our eyes tell us, from so manifest stupendous effects, how far we are exceeded by him in power, it were reasonable to expect he should surpass us proportionably in the contrivances of his Wisdom also.  
And whereas the conjunction is rare, among men, of deep political wisdom, with integrity and strict righteousness; This proceeds from the imperfection and insufficiency of the former in great part, that they know not how to compass their designs, unless often, by supplying their want of wisdom, out of the spoil and violation of their justice and honesty. Otherwise, these are things not so altogether out of credit in the world, but that men would rather accomplish their purposes by fair and unexceptionable means, if they could tell how. Only the respect and deference they have for them is less, than what they bear to their own interests and ends.  
But besides the natural inflexible rectitude of the divine Will, we are secured, from his all-sufficiency, that we shall never be fraudulently imposed upon by any of his declarations unto the children of men. For there is nothing to be gained by it: And we cannot conceive what inducement he should have, to make use of any so mean and pitiful shifts for the governing of his Creatures, whom he spontaneously raised out of nothing, and hath so perfectly within his power.  
Unless we should be so most intolerably injurious to him, as to imagine a worse thing of him than we would of the worst of men, that he loved falsehood for its own sake. And that, against his so constantly professed detestation of it, the declared repugnancy of it to his Nature, and the even tenor of his Word (every where agreeing with itself herein) so often describing him by that property, God that cannot lie. And, with the same positivenes, avowing his own uprightness, and reqiring it, expressing his great love to it, and the high delight he takes to find it in his (intelligent) creatures. 
Ps. 11. 7.  The righteous God loveth righteousness, and with his countenance doth he behold the upright.  
Nor is his testimony the less to be regarded for that it is laudatory, and of himself. For we are to consider the Prerogative of him that testifies, and that if he were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he were not God. Besides that his giving us this, or any, representation of himself (to whom it were enough to enjoy his own Perfections) is a vouchsafement, and done of mere grace and favour to us, that we may by it be induced to place with satisfaction, our unsuspicious trust and confidence in him. As also, that he says, in all this, no other thing of himself, than what our own minds, considering him as God, must acknowledge most worthy of him, and agreeing to him with the most apparent necessity.  
This part, therefore, of the Idea of God hath so firm a foundation, both in the natural complexion of our own minds, and the report which his Word makes of him, that on this hand we are hemmed in as by a wall of Adamant: And cannot have the thought of defending his Prescience, by entrenching upon his Wisdom and Truth, without offering the highest violence both to him and ourselves.   

§. V.  
On the other hand also, as it cannot but seem to us an higher perfection to know all things at once, than gradually to arrive to the knowledge of one thing after another; and so proceed from the ignorance of some things to the knowledge of them; and that nothing is more certain, than that all possible perfection must agree to God; So we find his own Word asserting to him that most perfect knowledge which seems to exclude the possibility of increase; or that any thing should succeed into his knowledge. For how plainly is it affirmed of him that he knows all things. And even concerning such future things as about which our present enqirie is conversant, The affirmation is express and positive. 
Isai. 46. 9, 10. with Ch. 41. 22, 23.  I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done.  
Nor is the affirmation naked, and unfortifyed. For, in the same sacred records, we have the same thing both affirmed and proved: Inasmuch as we find, in a great part thereof, are contained things foretold by most express Prophecy, unto which the Events recorded in other parts (and many of them in other unqestioned Writings besides) have so punctually corresponded, as to leave no place for doubt or cavil. Instances are so plain and well known that they need not be mentioned. And surely what was so expressly foretold could not but have been foreknown.  
It seems then an attempt also eqally hopeless and unrelieving, as it were adventurous and bold, to offer at the protection of his Wisdom and Sincerity, by assaulting his Prescience or certain foreknowledge of whatsoever shall come to pass.  
And that their defence is not to be attempted this way, will further most evidently appear from hence, That it is not impossible to assign particular instances of some or other most confessedly wicked actions; against which God had directed those ordinary means of counselling and dehorting men, and which yet it is most certain he did foreknow they would do. As, though it was so punctually determined even 
* Exod. 12. 41.  to a day, and was (though not so punctually) 
† Gen. 15. 3.  foretold unto Abraham, how long, from that time, 
* What there is of difficulty or doubt about this Prophecy, see fully cleared in the late Letter to the Deist.  his seed should be strangers in a Land that was not theirs; Yet how freqent are the counsels and warnings sent to Pharaoh to dismiss them sooner; Yea how often are Moses and Aaron directed to claim their liberty, and exhort Pharaoh to let them go, and at the same time told, 
Exod. 4. etc.  he should not hearken to them. Nor indeed is it most seldom said that the Lord hardened Pharaoh's heart, lest he should. Tho it may be a doubt whether those passages be truly translated. For the gentler meaning of the Hebrew idiom being well known, it would seem more agreeable to the Text, to have expressed only the intended sense, than to have strained a word to the very utmost of its literal import, and manifestly beyond what was intended.  
After the like manner is the Prophet Ezekiel sent to the revolted Israelites. 
Ch. 3. v. 4.  And directed to speak to them with Gods own words, The sum and purport whereof was to warn and dehort them from their wicked ways lest they should die; when as yet it is plainly told him, But the house of Israel will not hearken to thee, for they will not hearken to me.  
Unto which same purpose it is more pertinent, than necessary to be added, That our Saviour's own plain assertions that he was the Son of God, the many Miracles by which he confirmed it, and his freqent exhortations to the Jews to believe in him thereupon, had a manifest tendency to make him be known and believed to be so, and conseqently to prevent that most horrid act of his crucifixion (for it is said, and the matter speaks itself, 
1 Cor. 2.  that, if they had known they would not have crucified the Lord of Glory.) Notwithstanding that it was a thing which Gods hand and counsel had determined before to be done. 
Act. 4. 28.  That is, foreseeing wicked hands would be prompt and ready for this tragic enterprise, his Sovereign Power and Wise Counsel concurred with his foreknowledge, so only, and not with less latitude, to define or determine the bounds and limits of that malignity, than to let it proceed unto this Execution. And to deliver him up (not by any formal resignation, or surrender, as we well know, but permitting him) thereunto. Tho 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, him that was to propitiate, and him who was to be propitiated. In which respect our Saviour is also said to have given himself for the same purpose; 
Tit. 2. 14.  Which purpose it was determined not to hinder prepared hands to execute in this way.  
Now if it did appear but in one single instance only, that the Blessed God did foreknow, and dehort from the same act, It will be plainly consequent, that his warnings and dehortations from wicked actions in the general, can with no pretence be alleged as a proof against his universal Prescience. For if the argument [he dehorted from the doing such an action, therefore he did not foreknow it] would be able to conclude any thing, it must be of sufficient force to conclude universally; which it cannot do, if but a single instance can be given, wherein it is apparent, he did both dehort and foreknow. It can only pretend to raise the doubt which we have in hand to discuss, how fitly, and with what wisdom and sincerity, he can be understood to interpose his counsels and monitions in such a case.   

§. VI  
Wherefore nothing remains but to consider how these may be reconciled, and made appear to be no way inconsistent with one another.  
Nor are we to apprehend herein so great a difficulty, as it were to reconcile his irresistible predeterminative concurrence to all actions of the creature, even those that are in themselves most malignantly wicked, with the wisdom and righteousness of his Laws against them, and severest Punishments of them according to those Laws.  
Which sentiments must, I conceive, to any impartial understanding, leave it no way sufficiently explicable, how the influence and concurrence, the holy God hath to the worst of actions, is to be distinguished from that which he affords to the best; Wherein such inherently evil actions are less to be imputed to him who forbids them, than to the malicious tempter who prompts to them, or the actor that does them, or wherein not a great deal more. And leave it undeniable, that the matter of all his Laws, in reference to all such actions that ever have been done in the world, was a simple and most strictly natural impossibility. Nothing being more apparently so, than either not to do an action whereto the agent is determined by an infinite Power; or to separate the malignity thereof, from an intrinsically evil action; And that this natural impossibility of not sinning was the ineluctable fate of his (at first) innocent Creatures. Who also (as the case is to be conceived of with the Angels that kept not their first station) must be understood irreversibly condemned to the suffering of eternal punishment, for the not doing of what it was (upon these terms) so absolutely impossible to them to avoid.   

§. VII.  
This too hard Province the present design pretends not to intermeddle in, As being neither apprehended manageable, for those briefly mentioned considerations, and many more that are wont to be insisted on in this argument.  
Nor indeed at all necessary; For though many considerations have been with great subtlety, alleged and urged to this purpose, by former and some Modern Writers, (Which it is besides the design of these Papers severally to discuss) These two, which seem the most importunate and enforcing, will, I conceive, be found of little force; and then the less strength which is in others, will be nothing formidable; viz:  
That it necessarily belongs to the Original and Fountain-Being, to be the first Cause of whatsoever Being; And consequently, that what there is of positive Being in any the most wicked action, must principally owe itself to the determinative productive influence of this first and sovereign Cause. Otherwise it would seem there were some Being that were neither Primum, nor a primo.  
And again (which we are more concerned to consider, because it more concerns our present subject) that it were otherwise impossible God should foreknow the sinful actions of men (many whereof, as hath been observed, he hath foretold) if their futurition were a mere contingency, and depended on the uncertain will of the subordinate agent, not determined by the Supreme.  
But neither of these seem able to infer the dismal conclusion of God's concurring by a determinative influence unto wicked actions.  
Not the former; for it may well be thought sufficiently to salve the rights and privilege of the first Cause, to assert that no action can be done but by a power derived from it; which, in reference to forbidden actions, intelligent Creatures may use or not use as they please, without overasserting, that they must be irresistibly determined also, even to the worst of actions done by them. Besides, that it seems infinitely to detract from the Perfection of the ever Blessed God, to affirm he was not able to make a Creature, of such a nature, as, being continually sustained by him, and supplied with power every moment suitable to its nature, should be capable of acting; unless whatsoever he thus enables, he determine (that is, for it can mean no less thing, impel) it to do also.  
And except it were affirmed impossible to God to have made such a Creature, (that is, that it employed a contradiction, which certainly can never be proved) there is no imaginable pretence why it should not be admitted he hath done it: Rather than so fatally expose the Wisdom, Goodness, and Righteousness of God, by supposing him to have made Laws for his reasonable Creatures, impossible, through his own irresistible counter-action, to be observed: and afterwards to express himself displeased, and adjudge his Creatures to eternal punishments, for not observing them.  
I am not altogether ignorant what attempts have been made to prove it impossible, Nor again, what hath been done to manifest the vanity of those attempts. But I must confess a greater disposition to wonder, that ever such a thing should be disputed, that dispute so plain a case. And that a matter whereupon all moral Government depends, both humane and divine, should not have been determined at the first sight.  
'Tis not hard for a good Wit to have somewhat to say for any thing. But to dispute against the common sense of Mankind, we know before hand, is but to trifle; as the essay to prove the impossibility of local motion.  
The notion of the goodness and righteousness of God, methinks, should stick so close to our minds, and create such a sense in our Souls, as should be infinitely dearer to us than all our senses and powers. And that we should rather choose to have our sight, hearing, and motive power, or what not besides, disputed, or even torn away from us, than ever suffer ourselves to be disputed into a belief, that the holy and good God should irresistibly determine the wills of men to, and punish, the same thing. Nor is it difficult to urge more puzzling sophisms against the former, than for this latter.  
But the efforts of a sophistical Wit against sense, and more against the sense of our Souls, and most of all against the entire sum and substance of all Morality, and Religion, at once, are but like the attempt to batter a Wall of Brass with straws and feathers.  
Nor is the assault, on this part, more feeble and impotent, than the defence is wont to be of the other. For I would appeal to the qick refined sense of any sober and pious mind, after serious, inward consultation with itself; being closely urged, with the horror of so black a conception of God [that he should be supposed irresistibly to determine the will of a man to the hatred of his own most Blessed Self, and then to exact severest Punishments for the offence done] what relief it would now be to it, to be only taught to reply, [That Man is under the Law, and God above it.]  
A defence that doubles the force of the assault. What! that God should make a Law, and necessitate the violation of it! and yet also punish that violation! And this be thought a sufficient Salvo, that himself is not subject to any Law! Will a qick-sented, tender spirit, wounded by so unsufferable indignity, offered to the holy God, be any whit eased or relieved, by the thin sophistry of only a collusive ambiguity in the word [Law?] Which sometimes signifies the declared pleasure of a Ruler to a Subject, in which sense any eye can see God can be under no law, having no superior. But not-seldome also, an habitual fixed principle and rule of acting after one steady tenor. In which sense how manifest is it, that the perfect rectitude of God's own holy gracious Nature is an eternal Law to him, infinitely more stable, and immutable, than the Ordinances of day and night!  
Or what relief is there in that dream [of the supposed possibility of God's making a reasonable Creature with an innocent aversion to himself?] For what can be supposed more repugnant? Or what more impertinent? If innocent, how were it punishable? A Law already made in the case, how can it be innocent?  
But whatsoever strength there may be in arguments, and replies, to and fro, in this matter. That which hath too apparently had greatest actual efficacy, with many, hath been the authority and name of this or that man of reputation; and the force of that art of imputing a doctrine, already under a prejudicial doom, to some or other ill-reputed former Writer.  
I profess not to be skilled in the use of that sort of weapons. And what reputation ought to be of so great value with us, as that of God and Religion!  
Tho if one would take that invidious course, it were easy to evince, that such a predeterminative influx to the production of all whatsoever actions, is the dearly espoused notion of one, of as deservedly an ill character, as ever had the name of a Christian Writer. And whether he would not take that name for a dishonour to him, I pretend not to know.  
But let us take this sober account of the present case, [That in this temporary state of trial, the efficacious grace of God is necessary to actions sincerely good and holy; which therefore all aught undespairingly to seek and pray for. But that in reference to other actions, he doth only supply men with such a power, as whereby, they are enabled, either to act, or, in many instances (and especially when they attempt any thing that is evil) to suspend their own action.  
And surely it carries so unexceptionable a face and aspect with it, that no man, that is himself sober, will think the worst name, of whosoever shall have said the same thing, were a prejudice to it; Or should more oblige him to reject it, than we would think ourselves obliged throw away Gold, or Diamonds, because an impure hand hath touched them; Or to deny Christ, because the Devils confessed him.  
Tho also, if any should impute the so stating of this matter, to any Author, that hath been wont to go under an ill name and character, in the Christian Church; There were a great oversight committed (to say no harder thing of it.)  
For the Writers whose names would be supposed a prejudice, have neither said the same thing, nor with the same design.  
They would have this indetermination of the power afforded to the creature, to be so universal, as to extend eqally to evil actions and to good. And have asserted it with a manifest design to exclude efficacious grace, in reference to the best actions.  
Whereas this account would make it not of so large extent. (As it were very unreasonable any should) For though it may well be supposed extendible to many actions, besides those that are intrinsically evil, or to any that are not spiritually good, yet nothing enforces (nor can it be admitted) that it should actually, and always extend so far. For who can doubt but God can overrule the inclinations and actions of his creature, when he pleases; and, as shall best consist with his Wisdom, and the Purity of his Nature, either lay on, or take off his determining hand.  
Nor is it here asserted with any other design, than to exempt the Blessed God, as far as is possible; from a participation in the evil actions of his Creatures: In the mean time entitling him, most entirely, to those that are sincerely good. Tho it must be left imputable to men themselves (it being through their own great default) if they have not the grace, which might effectually enable them, to do such also.  
And as for the latter. This supposed indetermination of the human will, in reference, especially, to wicked actions, is far from being capable of inferring, that God cannot therefore foreknow them; Or any thing more, than that we are left ignorant of the way, how he foreknows them. And how small is the inconvenience of acknowledging that? Yea and how manifest the absurdity of not acknowledging the like, in many cases? Since nothing is more certain, than that God doth many things besides, whereof the manner, how he does them, we can neither explicate nor understand! For neither is it difficult to assign instances, more than enough, of actions done by ourselves, of the manner whereof, we can give no distinct account, as those of vision, intellection, with sundry other.  
Some have been at great pains we well know to explain the manner of God's foreknowledge of these futurities, otherwise than by laying the foundation thereof in his (supposed) efficacious will or decree of them. They that can satisfy themselves with what Thomas and Scotus have attempted, and the followers of them both; That can understand what it is, with the one, for all things to be eternally present to the Divine intellect in esse real, and not understand by it, the World to have been eternal. Or what, with the other, that they be all present only in esse representativo, and not understand by it barely that they are all known, and no more, (which seems like the explication of the word invasion, by invasion) let them enjoy their own satisfaction.  
For my own part I can more easily be satisfied to be ignorant of the modus or medium of his knowledge, while I am sure of the thing; And I know not why any sober-minded man might not be so too. While we must all be content to be ignorant of the manner, yea and nature too, of a thousand things besides, when that such things there are, we have no doubt. And when there are few things, about which we can, with less disadvantage, suffer our being ignorant; or, with less disreputation, profess to be so.  
It cannot therefore be so affrightful a thing, to suppose God's foreknowledge of the most contingent future actions, well to consist with our ignorance, how he foreknows them, as that we should think it necessary, to overturn and mingle Heaven and Earth, rather than admit it.   

§. VIII.  
Wherefore waving that unfeasible, unnecessary, and unenjoyned task, of defending God's predeterminative concourse unto sinful actions; Our encounter must only be of the more superable difficulty, to reconcile his Prescience of them, with his provisions against them, i. e. how fitly the Wise and Holy God can have interposed his precautions and dissuasions, in their own nature, aptly tending to withhold and divert men, from those evil actions, which he yet foresees they will do.  
And it is, in the first place, evident, there can be no pretence to allege, that there is any such repugnancy in the matter, as shall amount to a contradiction, so much as virtual, or which the things signified, on the one part and the other, can be understood any way to import, That indeed there should be a direct and explicit contradiction between foreknowing and dehorting, we may, at first sight, perceive the terms cannot admit; For there is nothing enuntiated (affirmed or denied) in either. But let the sense of both be resolved into Propositions, capable of being confronted to one another, And all that can be made of the former, will only come to this] you will do such a thing] and of the latter, no more but this [you ought not to do it] These are at as great distance, as can be imagined, from grating upon, or jarring with one another.  
And wherein is the indecorum of it, that both these effata should proceed from the same mouth, viz. of a Governor, or one that hath authority over others.  
We will, for discourse sake, suppose a Prince, endowed with the Gift or Spirit of Prophecy. This, most will acknowledge a great perfection, added to whatsoever other his accomplishments. And suppose we this his Prophetic ability so large, as to extend to most events that shall fall out within his dominions. Is it hereby become unfit for him to govern his Subjects by Laws? or any way admonish them of their duty? Hath this Perfection so much diminished him as to depose him from his Government?  
It is not indeed to be dissembled, that it were a difficulty to determine, whether such foresight were, for himself, better or worse. Boundless knowledge seems only in a fit conjunction with as unbounded power. But it is altogether unimaginable that it should destroy his relation to his Subjects. As what of it were left, if it should despoil him of his Legislative Power, and capacity of governing according to Laws made by it?  
And to bring back the matter to the Supreme Ruler. Let it for the present be supposed only, that the Blessed God hath, belonging to his Nature, the universal Prescience whereof we are discoursing; We will, surely, upon that supposition, acknowledge it to belong to him as a Perfection.  
And were it reasonable to affirm that by a perfection he is disabled for Government? Or were it a good consequence [He foreknows all things, he is therefore unfit to govern the World!]   

§. IX.  
And, that we may consider the matter more narrowly; Would the supposition of such foreknowledge, in God, make that cease to be Man's duty, which had otherwise been so? and take away the differences of good and evil? Would it nullify the obligation of God's Law, and make Man's own inclination his only rule? Or, if it be said, because it is foreknown, Man will do such a thing, therefore he may, where is the connection? For what influence can foreknowledge have, to alter, or affect, any way, either the nature of the thing foreknown, or the temper of the person that shall do it; any more than the present knowledge of the same thing, now in doing? Which knowledge none would deny to God: And which, when it occurs to a man, is no more understood to make an evil action innocent, than the action makes the eye guilty, of him that beholds it only, and detests it at once. Surely what is, in its own nature, whether, good, or evil, can never not be so, be it foreknown or not foreknown.  
But if what was otherwise man's duty, be still his duty, what can make it unfit that it be declared, and made known to him to be so? And how is that otherwise to be done, than by these disputed means? Yea (for this is the case) what can make it less fit, than it would be that God should cease to rule over the World? and qit the right of his Government to his revolted creatures, upon no other reason, than only that he foresees they have a mind to invade it?  
It may now, perhaps, be said, All this reasoning tends indeed to establish the contrary assertion, [that notwithstanding God do foreknow man's sin, it is however necessary he forewarn him of it] but it answers not the objected difficulty. viz. How reasonably any such means are used for an unattainable end. As it is manifest, the end, Man's Obedience, cannot be attained when it is foreknown he will not obey.   

§. X.  
It may here, before we proceed further, not be unseasonable to consider (A matter, as is known, wont to be much vexed in the Schools) how God may be said to act for any end at all. And it appears very certain, that he, who is so every way absolutely perfect, and happy, cannot be thought to intend, and pursue an end, after the same manner as we are wont to do.  
We being conscious to ourselves of indigency, or, at the best, of obligation to the Author of our Being's, are wont to design this or that end for the relieving of ourselves, or the approving ourselves to him. And, our satisfaction depending upon the attainment of it, we solicitously deliberate about the fittest means to attain it; and are tosed with various Passions, of desire, and hope, and fear, and joy, and grief, according as the end is apprehended more or less excellent, or likely to be attained; varying often our course upon new emergencies, as this or that may probably promote, or hinder the success of our pursuit. In short, we pursue ends, as being both impatient of disappointment, and uncertain of their attainment.  
The Blessed God, being indigent of nothing, nor under obligation to any one, cannot be supposed to propound an end to himself as that whereupon his satisfaction depends, which were inconsistent with his already-compleat felicity, and would argue him but potentially happy. But acting always from an immense Self-sufficient fullness of life, and of all perfections, doth ever satisfy himself in himself, and take highest complacency in the perfect goodness, congruity and rectitude of his own most Holy Will and Way.  
And again, as he doth not seek a yet-unattained satisfaction, in any end he can be supposed to propound to himself; So nor can he be thought to deliberate, as we are wont to do, concerning the means of effecting any. For deliberation would imply doubtfulness and uncertainty, which his absolute Perfection cannot admit; Nor doth need, the whole frame and compass of things intended by him, in their distinct references and tendencies, being, at once, present to his all-comprehending view; so that there can be no place for any intermediate knowledge with him, or for any new resolves thereupon. Known to the Lord are all his Works from the beginning of the World. 
Acts 15.    

This being premised; It is now further to be considered, that howsoever one end oftentimes is not attained, unto which the publicly extant declarations of the Divine Will have a visible aptitude, viz. the obedient compliance of men with them; another, more noble end was, however, attainable, not unbecoming the designment of the Divine Wisdom, and which it was every way most worthy of God to be more principally intent upon.  
It is fit the mention of this be preface with an obvious remark; That the misapprehension of the state of things between God and Man doth, in great part, owe itself, to our aptness to compare unduly, the Divine Government with that of Secular Rulers; and our expectation to find them in all things agreeing with each other. Whereas there cannot but be a vast difference, between the constitution, and end of God's Government over (his Creatures, and more especially) Mankind, and that of Man over his fellow Creatures of the same kind.  
The Government of secular, humane Rulers, can never be, in the constitution of it, altogether absolute, nor aught, in the design of it, primarily to intend the personal advantage of the Ruler himself, who as much depends upon his Subjects, and hath (at least) as great, need of them, as they can be understood to have of him. But as to the Blessed God the matter is apparent, and hath its own triumphant evidence, that since he is the Original and Root of all Being, that all things are mere dependencies upon his absolute pleasure, and entirely of him, and by him, all aught to be to him that he alone might have the glory. 
Ro. 11.   
Wherefore, it must be asserted, and cannot fail of obtaining to be acknowledged, by every impartial, and sober considerer of things, that there is a much more noble and important end, that all God's public Edicts, and Declarations to men (the instruments of his Government over them) do more principally aim at, than their advantage, viz. the dignity and decorum of his Government itself. And that he may be found in every thing to have done as became him, and was most worthy of himself. And what could be more so, than that he should testify the aversion of his own Pure, and Holy Nature, to whatsoever was unholy and impure, his love of righteousness and complacency to be imitated herein, together with his steady, gracious Propension to receive all them into the communion of his own Felicity or Blessedness (for the Redeemer's sake) who should herein comply with him?  
Nor are we to understand that he herein so designs the reputation of his Government, as men are often wont to do things out of design for their interest, in that kind, that are otherwise, against their (overruled) inclination. But we are to account these his declarations (although they are acts of an intelligent Agent, and the products of wisdom and counsel, yet also) the spontaneous emanations of his own holy, and gracious Nature, such as wherein he most fully agrees, and consents with himself. And is it now to be expected, that, because he foresees men will be wicked, and do what shall be unworthy of them, he must therefore lay aside his Nature, and omit to do what shall be worthy of himself?   

§. XII.  
And hereupon it may be expected, the more ingenuous, and candid, will allow themselves to think the matter tolerably clear, in reference to the former part of the proposed difficulty; i. e. will apprehend this way of dealing with men not imprudent, or inconsistent with the Divine Wisdom, since, though one end, in a great part, fail, yet another, more valuable, is attained.  
But yet, as to the latter part, the difficulty may still urge, viz. how it can stand with sincerity, whereas that end also which fails, seems to have been most directly intended, that the Blessed God should seem so earnestly intent upon it. Since it is hardly conceivable, that the same thing should be, at once, seriously intended as an end, and yet, at the same time, give the eye, which seems to design it; no other prospect, than of a thing never to be brought to pass.  
Wherefore we are next to consider, that we may proceed gradually, And not omit to say what is in itself considerable; though it is not all (which cannot be said at once) that is to be said; That the public declarations of the Divine Will, touching man's duty, do attain that very end [his obedient compliance therewith] in great part, and as to may (although it be foreknown they will prove ineffectual with the most) and are the no less successful, than the apt means of attaining it.  
Nor, certainly, if it were foreknown the World would be so divided, as that some would obey, and others not obey, was it therefore the fittest course, that these two sorts should, by some extraordinary act of Providence, be carefully severed from each other; and those be dealt withal apart from the rest: But rather, that the Divine Edicts should be of an universal tenor, and be directed to all as they are; the matter of them being of universal concernment, and eqally suitable to the common case of all men.   

§. XIII.  
Neither yet was it necessary, that effectual care should be taken, they should actually reach all, and be applied to every individual person. Since it is apparently to be resolved into the wickedness of the World, that they do not so; and that there is not an universal diffusion of the Gospel into every part.  
For it being evident to any one's reflection, that men are in a state of apostasy and defection from their Maker and common Lord, and therefore subject to his displeasure; Whereas the Merciful God hath done his own part, and so much beyond what was to be expected from him; issued out his Proclamations of Peace, and Pardon, upon so easy and indulgent terms, as are expressed in his Gospel; if, hereupon, men also did their part, behaved themselves suitably to the exigency of their case, and as did become reasonable Creatures, fallen under the displeasure of their Maker, (whereof their common condition affords so innumerable, so pregnant proofs) The Gospel, wheresoever it should arrive, would have been entertained with so great a transport of joy, and so ready and universal acceptance, as very soon to have made a great noise in the World: And being found to be of an universal tenor and concernment, and that what is says to one Nation, it eqally says the same to every one; It could not but be, that Messengers would interchangeably have run from Nation, to Nation; some to communicate, others to enqire after those strange tidings of great joy unto all people, lately sent from Heaven; concerning the Emmanuel, God with us; God, again upon his return to Man, and now in Christ reconciling the World to himself. And thus how easily, and even naturally, would the Gospel soon have spread itself through the World? Especially the merciful God having so provided, that there should be an office constituted, and set up; a sort of men, whose whole business it should be, to propagate, and publish those happy tidings.  
But that men should so indulge their sensual, terrene inclination, as not at all to use their understandings, and considering power, about other matters than only what are within the sight of their eye, when by so easy and qick a turn of thoughts they might feel and find out who made them, and was the Original of their life and being, and that things are not right, and as they should be, between him and them; and so by what is within the compass of natural revelation, be prepared for what is supernatural. And not that only, but to that stupidity, by which they are unapt to enqire after, and receive, to add that obstinate malignity, by which they are apt to reject, and oppose the merciful discoveries, and overtures of their offended, reconcileable Creator, and Lord: How manifestly doth this devolve the whole business, of the little, slow progress of the Gospel in the World, upon themselves only!  
As suppose we a Prince of the greatest Clemency, Benignity, and Goodness, from whom a whole Country of his Subjects have made a most causeless defection; hereupon to send, to the whole Body of the Rebels, a gracious Proclamation of free Pardon, upon their return to their allegiance, and duty; and it only from hence comes to pass, that every individual person of them, distinctly understands not what the Message from their Prince did import; because, they that heard it would not, many of them, allow themselves to consider and regard it; and others of them, with despiteful violence, fell upon the Heralds, barbarously but chering some of them, and ignominiously repulsing the rest. Who would not say, that Prince had fully done his part, and acqitted himself answerably to the best Character, though he should send to the Rebels no further overtures. Much more, if, through a long tract of time, he continue the same amicable endeavours for their reducement; notwithstanding the constant experience of the same ill success? Who would not cast the whole business of the continued ill understanding, between him, and the revolters, upon themselves. And reckon it impossible, any should be ignorant, of his kind and benign inclinations and intentions, if an implacable enmity, and disaffection to him, and his Government, were not their common temper?  
Tho, so infinitely do the Mercies of God, exceed those of the most Merciful Prince on Earth, as well as his knowledge and power; that wheresoever there are any exempt cases, we must conceive him, eqally able, and inclined, to consider them distinctly. And so vastly different, may we well suppose, the degrees of happiness and misery to be, in the other World; as that there may be latitude enough, of punishing and rewarding men, proportionably to the degrees of light they have had, and the more or less malignity, or propension to reconciliation, was found with them thereupon.   

§. XIV.  
Nor again was it at all incongruous, or unbecoming, that the Blessed God, this being the common temper, and disposition of all men, to reject his gracious tenders, should provide, by some extraordinary means, that they might not be finally rejected by all. For what can be more appropriate to Sovereignty (even where it is infinitely less absolute) than, arbitrarily, to design the objects of special favour? Who blames a Prince, for placing special marks of his Royal bounty, or clemency here and there, as he thinks fit? or that he hath some peculiar favourites, with whom he familiarly converses, whom he hath won, by some or other not-common inducements, and assured their loyal affection: though there be thousands of Persons in his dominions besides, of as good parts, dispositions, and deserts as they? It belongs to Sovereignty, only so, to be favourable to some, as, in the mean time, to be just towards all.  
Yea and it must be acknowledged, such are the dispensations of the holy God towards the whole community of mankind, as import, not only strict righteousness, but great clemency and mercy also.  
Tho they might easily understand themselves to be offenders, and liable to the severities of his Justice, they are spared by his patience, sustained by his bounty, protected by his power, Their lives and properties are fenced by his own laws. And whereas they are become very dangerous enemies to one another: and each one his own greatest enemy; It is provided by those laws, even for the worst of men, that none shall injure them, that all love them, and seek their good. He interposes his authority on their behalf; and, if any wrong them, he takes it for an affront done to himself. By the same laws, they are directed to industry, frugality, Sobriety, temperance, to exercise a Government over themselves, to bridle and subdue their own exorbitant lusts and passions, their more immediate tormentors, and the sources of all the calamities and miseries, which befall them in this World. By all which evidences of his great care, and concern for their welfare, They might understand him to have favourable propensions towards them, and that, though they have offended him, he is not their implacable enemy; And might, by his goodness, be led to repentance.  
Yea and moreover; he hath sent them a Redeemer, his own Son, an incarnate Deity, who came down into this World, full of grace and truth, upon the most merciful errand. (And they have some of them been in transports, when they have but fancied such a descent, for the doing them, only, some lighter good turn; as upon the cure of the Cripple. 
Act. 14.  The Gods (say they) are come down in the likeness of Men!)  
He being filled with the glorious fullness of the Godhead, hath been a voluntary sacrifice for the sins of men; And if they would believe and obey him, they would find that sacrifice is accepted, and available for them.  
And though they are disabled to do so, only by their own wicked inclination, even against that also they have no cause to despair of being relieved, if they would (which they might) admit the thoughts of their impotency, and the exigency of their case, and did seriously implore Divine help.   

XV.  
Now with whom these methods succeed well, there is no suspicion of insincerity; Let us see what pretence there can be for it, with the rest.  
It is to be considered, that, as to them, he doth not apply himself to every (or to any) person immediately, and severally, after some such tenor of speech as this, I know thee to be a profligate, hopeless wretch, and that thou wilt finally disregard whatsoever I say to thee, and conseqently perish and become miserable. But however (though I foresee most certainly thou wilt not, yet) I entreat thee to hear, and obey, and live. Indeed sending a Prophet to a promiscuous people, he foretells him of such ill success 
* Ezekiel. Ch. 3. 7. . But it is not told him he should succeed so ill universally, and it is employed, he should not. 
† V. 21.   
But the Course the great God takes, is only to apply himself to these (as hath been said) in common with the rest. For if it be said he also applies himself to them by the private dictates of his Spirit; He doth not, by it, make form speeches to men. But as to those its common motions, whereby it applies itself unto them, doth only solicit, in a stated manner of operation, in and by their own reason and consciences (as he concurres with our inferior faculties, and with the inferior Creatures, suitably to their natures and capacities) speaking no other, than their own language, as they are instructed out of his Word, or by other means. Which he usually continues to do, till, by their resistencies, they have sealed up their own Consciences, and conseqently (according to its more ordinary fixed course, and laws of access and recess) shut out the Holy Spirit both at once. Nor is it more to be expected, he should universally alter that course; than that he should alter the courses of the Sun, Moon, and Stars, and innovate upon universal nature.  
So that what is endeavoured for the reducement of such, as finally refuse to return, by particular applications to this or that person, and beyond what is contained in the public declarations of his written Word, is by substituted Ministers, and inferior Agents, that know no more of the event, than they do themselves.  
And that this was the fittest way of dealing with reasonable Creatures, who, that will use his own reason, sees not?   

§. XVI.  
That our disqisition may be here a little more strict, we shall enqire both,  
What may be supposed possible to be alleged out of God's Word, in reference to them that persist in wickedness till they finally perish, which it can be thought not consistent with sincerity to have inserted, upon the supposed foresight of so dismal an issue.  
And what more convenient course we can think of, which sincerity (as we apprehend) would have reqired.  
As to the former. It may, perhaps, be alleged, that he professes to will the salvation of all men. 
1 Tim. 2. 4.  Not to desire the death of him that dyeth. 
Ezek. 18. 32.  Yea and professes himself grieved that any perish. 
Ps. 81. 12, 13.  Now these things, compared with his public declarations, and tenders, directed, in an universal tenor, to all men, carry that appearance and show with them, as if he would have it believed, his end were to save all. Wherewith his foresight of the perdition of so many, seems ill to agree. For, how can that end be seriously intended, which it is foreseen will not be brought about? And how can it be thought to consist with sincerity, that there should be an appearance of his having such an end, unto which, a serious real intention of it doth not correspond?  
Wherefore we shall here examine, what appearance such expressions as those above recited, can, by just interpretation, be understood to amount unto.  
And then show that there is really with the Blessed God, what doth truly and fully correspond to that appearance. And very agreeably too, with the hypothesis of his foreseeing how things will finally issue, with very many.  
And first, that we may understand the true import of the expressions which we have mentioned, and others of like sound and meaning. We are to consider, that (though being taken severally and apart, they are not capable of a sense, prejudicial to the cause, the defence whereof we have undertaken, which we shall afterwards more distinctly evince, yet) it were very injurious, to go about to affix a sense, unto a single expression, without weighing the general design of the writings, whereof it is a part.  
It were qite to frustrate the use of words, when a matter is to be represented, that is copious, and consists of many parts and branches; which cannot be comprehended in one, or a few sentences, if we will pretend to estimate, and make a judgement of the Speakers full meaning, by this or that single passage, only, because we have not patience, or leisure, to hear the rest; or perhaps have a greater disposition to cavil his words, than understand his meaning.  
If a Course resembling this should be taken, in interpreting the Edicts, or Laws of Princes, and States (suppose it were a Proclamation of Pardon to delinqent Subjects) and only this or that favourable clause be fastened upon, without regard to the inserted Provisoes and Conditions; The (concerned) interpreters might do a slight, temporary, and easily remedible wrong to the Prince; but are in danger, more fatally, to wrong themselves.  
The Edicts of the great God, that are publicly extant to Mankind (the universal publication whereof, they partly withstand, and which they too commonly deprave, and perversely misinterpret, where they do obtain) carry no such appearance with them, as if he had ever proposed it to himself, for his end, to save all men, or any man, let them do what they please, or how destructive a Course soever they take, and shall finally persist in.  
If that were supposed his design, his so seemingly serious counsels, and exhortations, were as ludicrous, as they could be thought, if it were as peremptorily determined all should perish. For what God will, by Almighty Power, immediately work, without the subordinate concurrence of any second cause, must be necessarily. And it is eqally vain, solicitously to endeavour the engaging of subordinate Agents, to do that which without them is absolutely necessary, as it were to endeavour that, by them, which is absolutely impossible.   

§. XVII.  
That which his declarations to men do amount unto, is, in sum, thus much, That, whereas they have, by their defection, and revolt from him, made themselves liable to his Justice, and very great conseqent miseries; he is willing to pardon, save and restore them to a blessed state, upon such terms as shall be agreeable (the recompense due to his injured Law, being otherwise provided for, at no expense of theirs) to the nature of that Blessedness they are to enjoy, the Purity of his own Nature, and the Order, and Dignity of his Government. That is, that they seriously repent, and turn to him, Love him as the Lord their God, with all their Heart and Soul, and Might, and Mind; and one another as themselves. (being to make together one happy Community, in the participation of the same Blessedness) Commit themselves by entire Trust, subjection and devotednes to their great and merciful Redeemer, according to the measure of light, wherewith he shall have been revealed and made known to them; Submit to the motions and dictates of his Blessed Spirit, whereby the impression of his own holy Image is to be renewed in them, and a Divine Nature imparted to them; And carefully attend to his Word as the means, the impressive instrument or seal, by which, understood and considered, that impression shall be made, and the very seed out of which that Holy Nature, and the entire frame of the New Creature shall result and spring up in them; so as to make them apt unto the obedience that is expected from them, and capable of the Blessedness they are to expect. That if they neglect to attend to these external discoveries, and refuse the ordinary aids and assistances of his good Spirit, and offer violence to their own Consciences, they are not to expect he should overpower them, by a strong hand, and save them against the continuing dis-inclination of their own wills.  
Nor (whatsoever extraordinary acts he may do upon some, to make them willing) is there any universal Promise in his Word; or other encouragement, upon which any may reasonably promise themselves that; in the neglect and disuse of all ordinary means, such power shall be used with them, as shall finally overcome their averse disaffected hearts.   

§. XVIII.  
'Tis true that he frequently uses much importunity with men, and enforces his Laws with that earnestness, as if it were his own great interest to have them obeyed; Wherein, having to do with men, he doth like a man, solicitously intent upon an end which he cannot be satisfied till he attain. Yet withal, he hath interspersed, every where in his Word, so frequent, Godlike Expressions of his own Greatness, All-sufficiency and Independency upon his Creatures, as that if we attend to these his Public declarations, and manifests of himself entirely; So as to compare one thing with another, we shall find the matter not at all dissembled; but might collect this to be the state of things, between him, and us; that he makes no overtures to us, as thinking us considerable, or as if any thing were to accrue to him from us. But that, as he takes pleasure in the diffusion of his own goodness, so it is our interest to behave ourselves suitably thereunto, and, according as we comply with it, and continue in it, or do not, so we may expect the delectable communications of it, or taste, otherwise, his just severity. That, therefore, when he exhorts, obtests, intreats, beseeches that we would obey and live; speaks as if he were grieved at our disobedience, and what is like to ensue to us therefrom; These are merciful condescensions, and the efforts of that goodness, which chooseth the fittest ways of moving us, rather than that he is moved himself, by any such Passions, as we are wont to feel in ourselves, when are pursuing our own designs. And that he vouchsafeth to speak in such a way as is less suitable to himself, that it may be more suitable to us, and might teach us, while he so far complies with us, how becoming it is that we answerably bend ourselves to a compliance with him. He speaks, sometimes, as if he did suffer somewhat humane, as an apt means (and which to many proves effectual) to bring us to enjoy, at length, what is truly divine. We may, if we consider, and lay things together, understand these to be gracious insinuations; Whereby, as he hath not left the matter liable to be so misunderstood, as if he were really affected with solicitude, or any perturbation concerning us (which he he hath sufficiently given us to understand his Blessed Nature cannot admit of.) So nor can they be thought to be disguises of himself, or misrepresentations, that have nothing in him corresponding to them. For they really signify the obedience, and blessedness of those his Creatures that are capable thereof, to be more pleasing and agreeable to his Nature, and Will; than that they should disobey and perish. (which is the utmost that can be understood meant, by those words, God will have all men to be saved and come to the knowledge of the truth) But withal, that he so apprehends the indignity done to his Government, by their disobedience, that if they obey not (as the indulgent constitution and temper of his Law, and Government now are, in and by the Redeemer) they must perish. And that he hath also such respect to the congruity and order of things, as that it shall not be the ordinary method of his Government over reasonable Creatures, to overpower them into that obedience, by which it may come to pass that they perish not. All which may be collected from those his own plain words, in that other recited Text (and many besides of like import.) When, with so awful solemnity, he professes, 
Ezek. 33.  that as he lives he takes no pleasure in the death of sinners, but that they may turn and live; and adds, Turn ye, turn ye, why will you die? That is, that their repentance, and consequent welfare, would be more grateful to him, than their perdition, upon their persevering in destructive ways. But yet, that if they were not moved to repent, by these his plead and expostulations used with them, they should die, and were therefore concerned, to attend and hearken, to such his reasonings and warn, as the apt means to work their good; not expecting he should take extraordinary courses with them, in order to it. And that the real respect he had thereunto, should never induce him, to use any indecorous course, to bring it about; but that he had a more principal respect to the rules of Justice, and the order of his Government, than to their concernments. And that he, notwithstanding, expresses himself aggrieved that any finally perish; If we consider and recollect, what notices he hath furnished our Minds with, of the Perfections of a Deity, and what he hath remonstrated to us of his own Nature, so plainly, in his Word; we cannot understand more by it, than the calm dispassionate resentment and dislike, which most perfect Purity, and Goodness have, of the sinfulness and miserable ruin, of his own Creatures.  
In all which we have a most unexceptionable Idea of God, and may behold the comely conjuncture of his large Goodness, strict Righteousness, and most accurate Wisdom all together. As we are also concerned, in making our estimate of his ways, to consider them. And not to take our measure of what is suitable to God, by considering him according to one single Attribute only; but as they all are united, in his most Perfect Being. And in that blessed harmony, as not to infer with him a difficulty what to do, or what not. Which sometimes falls out with men, where there is an imperfect resemblance of those Divine Excellencies, not so exactly contempered together. As it was with that Spartan Prince and General in Plutarch, when, finding a necessity to march his Army, and taking notice of one, for whom he had a peculiar kindness, that, through extreme weakness, was not possibly to be removed, he looked back upon him, expressing his sense of that exigency, in those emphatical words, How had a matter is it at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exercise pity and be wise!  
God's own Word misrepresents him not, but gives a true account of him, if we allow ourselves to confer it with itself, one part of it with another. Nor doth any part of it, taken alone, import him so to have willed the happiness of men, for any end of his, that he resolved he would, by whatsoever means certainly effect it; As we are wont, many times, with such engernes to pursue ends upon which we are intent, as not to consider of right or wrong, fit or unfit in our pursuit of them, and so let the cost of our means, not seldom, eat up our end. Nor did that belong to him, or was his part as our most benign, wise, and righteous Governor, to provide that we should certainly not transgress, or not suffer prejudice thereby; but that we should not do so, through his omission of any thing, which it became him to do to prevent it.   

§. XIX.  
It may therefore be of some Use further to take notice, that a very divers consideration must be had, of the ends which shall be effected by Gods own action only, and of those which are to be brought about (in concurrence, and subordination to his own) by the intervenient action of his Creatures. Especially (which is more to our purpose) such of them as are intelligent, and capable of being governed by Laws.  
As to the former sort of these ends, we may be confident they were all most absolutely intended, and can never fail of being accomplished.  
For the latter, It cannot be universally said so. For these, being not entirely his ends, But partly his, and partly prescribed by him, to his reasonable Creatures, to be theirs. We are to conceive he always, most absolutely, intends to do, what he righteously esteems congruous▪ should be his own part; which he extends and limits, as seems good unto him. And sometimes, of his own good Pleasure, assumes to himself the doing of so much, as shall ascertain the end; Effectually procuring, that his Creature shall do his part also. That is, not only enacts his Law, and adds exhortations, warnings, promises, to enforce it, but also emits that effectual influence, whereby the inferior wheels shall be put into motion, the powers and faculties of his governed Creature excited and assisted, and (by a spirit in the wheels) made as the Chariots of a willing people. At other times and in other instances, he doth less, and meeting with resistance, sooner retires; follows not his external Edicts and Declarations, with so potent and determinative an influence; but that the Creature, through his own great default, may omit to do his part, and so that end be not effected.  
That the course of his Oeconomy towards men on earth is, de facto, ordered with this diversity, seems out of qestion. Manifest experience shows it. Some do sensibly perceive that motive influence, which others do not. The same persons, at sometimes, find not that, which at other times they do. His own Word plainly asserts it. He works in us to will and to do, of his own good pleasure. Where he will, he, in this respect, shows mercy; where he will, he hardeneth, or doth not prevent but that men be hardened. And indeed, we should be constrained to raze out a great part of the Sacred Volume, if we should not admit it to be so.  
And as the eqity and fitness of his making such difference (when it appears he doth make it) cannot without profaneness be doubted, so it is evident, from what was before said, they are far removed from the reach and confines of any reasonable doubt; since he forsakes none, but being first forsaken.  
Nor have men any pretence to complain of subdolous dealing, or that they are surprisingly disappointed, and lurcht of such help, as they might have expected; inasmuch as this is so plainly extant in God's open manifests to the World, that he uses a certain arbitrarines, especially in the more exuberant dispensation of his grace; and is inserted to that purpose, that they may be cautioned not to neglect lower assistences; and warned, because he works to will and to do of his own pleasure, 
Phil. 2. 12, 13.  therefore to work out their own salvation with fear and trembling. Whereupon, elsewhere, after the most persuasive alluring invitations. 
Prov. 1.  Turn ye at my reproof, I will pour out my Spirit to you, I will make known my words to you, It is presently subjoined, Because I called and ye refused, I stretched out my hand and no man regarded. But ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh.  
From all which it is plainly to be understood, that the general strain and drift of God's external revelation of his Mind to Man, in his Word, and the aspect of even those passages, that can, with most colour, be thought to signify any thing further, do amount to nothing more than this, that he doth so far really will the salvation of all, as not to omit the doing that which may effect it, if they be not neglectful of themselves, but not so as to effect it by that extraordinary exertion of Power, which he thinks fit to employ upon some others.   

Nor is it reasonably to be doubted, (such a will being all that can be pretended to be the visible meaning of the passages before noted) whether there be such a Will in God or no. And so somewhat really corresponding (the next thing promised to be discoursed) to the aspect and appearance hereof, which is offered to our view. For what should be the reason of the doubt? He, who best understands his own Nature, having said of himself what imports no less; why should we make a difficulty to believe him? Nor indeed can any notices we have of the Perfections of the Divine Nature be less liable to doubt, than what we have of his unchangeable veracity; whence, as it is impossible to him to lie, it must be necessary, that he be really willing of what he hath represented himself so to be.  
I must here profess my dislike of the terms of that common distinction the voluntas beneplaciti, et signi in this present case. Under which, such as coined, and those that have much used it, have only rather, I doubt not, concealed a good meaning, than expressed by it an ill one. It seems, I confess, by its more obvious aspect, too much to countenance the ignominious slander, which profane and atheistical dispositions would fasten upon God, and the course of his procedure towards men; and which it is the design of these Papers to evince of as much absurdity and folly, as it is guilty of impiety and wickedness: As though he only intended to seem willing of what he really was not; That there was an appearance to which nothing did subesse. And then why is the latter called voluntas? unless the meaning be he did only will the sign, which is false and impious; and if it were true, did he not will it with the will of good pleasure? And then the members of the distinction are confounded. Or, as if the evil actions of men were, more truly, the objects of his good Pleasure, than their forbearance of them.  
And of these faults the application of the distinction of God's secret Will, and revealed, unto this case, though it be useful in many, is as guilty.   

§. XXI.  
The truth is (unto which we must esteem ourselves obliged to adhere, both by our assent, and defence) that God doth really and complacentially will (and therefore doth with most unexceptionable sincerity declare himself to will) that to be done and enjoyed by many men, which he doth not, universally, will to make them do, or irresistibly procure that they shall enjoy. Which is no harder assertion, than that the impure will of degenerate sinful Man is opposite to the Holy Will of God; and the malignity of Man's will to the benignity of his. No harder than that there is sin and misery in the World, which how can we conceive otherwise, than as a repugnancy to the good and acceptable Will of God?  
Methinks it should not be difficult to us to acknowledge, that God doth truly, and with complacency, will, whatsoever is the holy righteous matter of his own Laws. And if it should be with any a difficulty, I would only make this supposition. What if all the World were yet in innocence, yielding entire, universal obedience to all the now extant Laws of God, which have not reference to Man as now fallen (as those of repentance, Faith in a Mediator, etc.) would it now be a doubt with any, Whether God did truly and really will, and were pleased with the holiness and righteousness which were every where to be found in the World? Surely we would not, in this case, imagine the creatures will more pure and holy than the Divine; or that he were displeased with men for their being righteous and holy. Now again suppose the World revolted, what then is that holy Will of God changed? will we not say it remains the same holy Will still? And stands the same Rule of righteousness and duty that it was? Doth the change of his Rebel-Creatures infer any with him? Or do only the declarations of his former Will remain to be their rule, and keep them still obliged, his Will itself being become another from what it was? Surely he might as easily have changed his Laws.  
And if we say his Will is changed, how should we know it to be so? If we know it not, surely such a thing should not be said or thought. If we know it, how should those yet-extant Laws and Declarations continue to oblige, against the Lawgivers known will? And then the easy expedient to nullify the obligation of a Law, that were thought too restrictive, were to disobey it. And men might, by sinning once, licence themselves to do the same thing (though then we could not call it sinning) always. And so the Creatures should be the supreme, and ruling will. Nor had it been a false suggestion, but a real truth, that Man, by becoming a sinner, might make himself a God.  
Or, if it shall be thought fit to say, that the Divine Will would not, in that supposed case, be said to be changed; but only, that now, the event makes it appear not to have been, what we thought it was; That were to impute both impurity and dissimulation to the Holy Blessed God, as his fixed Attributes. And what we thought unfit, and should abhor, to imagine might have place with him one moment, to affix to him for perpetuity.   

§. XXII.  
And whereas it may be thought to follow hence, that hereby we ascribe to God a liablenes to frustration, and disappointment. That is without pretence. The resolve of the Divine Will, in this matter, being not concerning the event what Man shall do, But concerning his duty what he should, and concerning the connection between his duty, and his happiness. Which, we say, he doth not only seem to will, but wills it really and truly. Nor would his Prescience of the event, which we all this while assert, let frustration be so much as possible to him. Especially, it being at once foreseen, that his Will, being crossed in this, would be fulfilled in so important a thing, as the preserving the decorum of his own Government. Which had been most apparently blemished, beyond what could consist with the Perfections of the Deity, if either his Will concerning Man's duty, or the declarations of that Will, had not been substantially, the same that they are.  
We are, therefore, in assigning the object of this or that act of the Divine Will, to do it entirely, and to take the whole object together, without dividing it, as if the Will of God did wholly terminate upon what indeed is but a part (and especially if that be but a less considerable part) of the thing willed. In the present case, we are not to conceive that God, only, wills either Man's duty or felicity, or that herein his Will doth solely and ultimately terminate. But, in the whole, the determination of God's Will is, That Man shall be duly governed, that is, congruously both to himself, and him. That such and such things, most congruous to both, shall be Man's duty, by his doing whereof, the Dignity and Honour of God's own Government might be preserved, which was the thing principally to be designed; and in the first place. And, as what was secundary thereto, that hereby Man's felicity should be provided for. Therefore, it being foreseen a violation would be done to the sacred rights of the Divine Government, by Man's disobedience, it is resolved, they shall be repaired and maintained by other means. So that the Divine Will hath its effect; as to what was its more noble and principal design, the other part failing, only, by his default, whose is the loss.  
And if yet it should be insisted, that in asserting God to will what by his Laws he hath made become Man's duty, even where it is not done, we shall herein ascribe to him, at least, an ineffectual and an imperfect Will, as which doth not bring to pass the thing willed.  
It is answered, that imperfection were with no pretence imputable to the Divine Will, merely for it's not effecting every thing, whereto it may have a real propension. But it would be more liable to that imputation, if it should effect any thing, which it were less fit for him to effect, than not to effect it. The absolute Perfection of his Will stands in the proportion, which every act of it bears, to the importance of the things, about which it is conversant. Even as, with men, the perfection of any act of will is to be estimated, not by the mere peremptory sturdines of it, but by its proportion to the goodness of the thing willed. Upon which account, a mere velleity (as many love to speak) when the degree of goodness in the object claims no more, hath unconceivably greater perfection in it, than the most obstinate Volition.  
And since the Event forbids us to admit that God did ever will the obedience and felicity of all, with such a Will as should be effective thereof; if yet his plain Word shall be acknowledged the measure of our belief, in this matter, which so plainly asserts him someway to will the salvation of all men, 'tis strange if, hereupon, we shall not admit rather of a will not-effective of the thing willed, than none at all.  
The Will of God is sufficiently to be vindicated from all imperfection, if he have sufficient reason for all the propensions, and determinations of it, whether from the value of the things willed, or from his own Sovereignty who wills them.  
In the present case, we need not doubt to affirm, that the obedience and felicity of all men, is of that value, as whereunto a propension of will, by only simple complacency is proportionable. Yet, that his not procuring, as to all (by such courses as he more extraordinarily takes with some) that they shall, in event, obey and be happy, is upon so much more valuable reasons (as there will be further occasion to show ere long) as that, not to do it was more eligible, with the higher complacency, of a determinative will.  
And since the public declarations of his good will, towards all men, import no more than the former, and do plainly import so much; Their correspondency to the matter declared is sufficiently apparent.  
And so is the congruity of both with his prescience of the event.  
For though, when God urges and incites men, by exhortations, promises, and threats, to the doing of their own part (which it is most agreeable to his holy gracious Nature to do) he foresee, many will not be moved thereby; but persist in wilful neglect, and rebellions till they perish: He, at the same time, sees that they might do otherwise, and that, if they would comply with his methods, things would otherwise issue with them. His prescience, no way, imposing upon them a necessity to transgress. For they do it not because he foreknew it, but he only foreknew it because they would do so. And hence he had, as it was necessary he should have, not only this for the object of his foreknowledge, that they would do amiss and perish. But the whole case in its circumstances, that they would do so, not through his omission, but their own. And there had been no place left for this state of the case; if his public Edicts and Manifests, had not gone forth, in this tenor as they have.  
So that the consideration of his prescience, being taken in, gives us only, in the whole, this state of the Case, That he foresaw men would not take that course, which he truly declared himself willing they should (and was graciously ready to assist them in it) in order to their own well-being. Whence all complaint of insincere dealing is left without pretence.   

§. XXIII.  
Nor (as we also undertook to show) could any course (within our prospect) have been taken, that was fit, in itself, and more agreeable to sincerity.  
There are only these two ways to be thought on, besides. Either that God should wholly have forborn to make overtures to men in common.  
Or, that he should efficaciously have overpow'red all into a compliance with them. And there is little doubt, but, upon sober consideration, both of these will be judged altogether unfit.  
The former; Inasmuch as it had been most disagreeable to the exact measures of his Government, to let a race of sinful Creatures persist, through many successive Ages, in apostasy and rebellion, when the characters of that Law, first written in Man's heart, were in so great measure outworn, and become illegible; without renewing the impression, in another way; and reasserting his right and authority, as their Ruler and Lord; To the Holiness of his Nature, not to send into the World such a declaration of his Will, as might be a standing testimony against the impurity, whereinto it was lapsed; To the goodness of it, not to make known upon what terms, and for whose sake, he was reconcileable; And to the truth of the thing, since he really had such kind propensions towards men in common not to make them known. That it had, itself, been more liable to the charge of insincerity, to have concealed from men what was real truth, and of so much concernment to them. And he did, in revealing them, but act his own Nature; the goodness whereof is no more lessened, by men's refusal of its offers, than his Truth can be made of none effect by their disbelief of its assertions. Besides the great use such an extant revelation of the way of recovery, was to be of, to those that should obediently comply with it, even after they should be so to do.   

§. XXIV.  
And the latter we may also apprehend very unfit too; though, because that is less obvious, it requires to be more largely insisted on.  
For it would seem that if we do not effect any thing which we have a real will unto, it must proceed from impotency, and that we cannot do it, which who would say of the great God?  
Herein, therefore, we shall proceed by steps. And gradually offer the things that follow to consideration.  
As, that it were, indeed, most repugnant to the notion of a Deity, to suppose any thing, which includes in it no contradiction, impossible to God, considered according to that Single Attribute of Power, only.  
But yet we must add, That this were a very uneqal way of estimating what God can do, that is to consider him as a mere Being of Power. For the notion of God so conceived, were very inadeqate to him, which taken entirely, imports the comprehension of all Perfections. So that they are two very distant qestions, What the Power of God alone could do; And, What God can do. And whereas to the former the answer would be, Whatsoever is not in itself repugnant to be done. To the latter, it must only be, Whatsoever it becomes, or is agreeable to a Being every way perfect to do. And so it is to be attributed to the excellency of his Nature, if amongst all things not simply impossible, there be any, which it may be truly said be cannot do. Or, it proceeds not from the imperfection of his Power, but from the concurrence of all other Perfections in him. Hence his own Word plainly affirms of him, that he cannot lie. And by common consent it will be acknowledged, that he cannot do any unjust act whatsoever.  
To this I doubt not we may with as common suffrage (when the matter is considered) subjoin, that his Wisdom doth as much limit the exercise of his Power, as his Righteousness or his Truth doth. And that it may with as much confidence, and clearness, be said and understood, that he cannot do an unwise, or imprudent act as an unjust.  
Further, That as his Righteousness corresponds to the Justice of things, to be done or not done, so doth his Wisdom to the congruity or fitness. So that he cannot do what it is unfit for him to do, because he is Wise; and because he is most Perfectly & Infinitely Wise, therefore nothing that is less-fit. But whasoever is fittest, when a comparison is made between doing this or that, or between doing and not doing, that the Perfection of his Nature renders necessary to him, and the opposite part impossible.  
Again, that this measure must be understood to have a very large and most general extent unto all the affairs of his Government, the object it concerns being so very large. We, in our observation, may take notice, that fewer qestions can occur concerning what is right or wrong, than what is fit, or unfit. And whereas any man may in a moment be honest, if he have a mind to it; very few (and that by long experience) can ever attain to be wise. The things about which Justice is conversant being reducible to certain rules, but Wisdom supposes very general knowledge of things scarce capable of such reduction. And is, besides, the primary reqisite, in any one that bears rule over others. And must therefore most eminently influence all the managements of the Supreme Ruler.   

§. XXV.  
It is moreover to be considered, that innumerable congruities lie open to the Infinite Wisdom, which are never obvious to our view or thought. As to a well-studied Scholar, thousands of coherent notions, which an illiterate person never thought of. To a practise't Courtier, or well-educated Gentleman, many decencies and indecencies in the matter of civil behaviour, and conversation, which an unbred rustic knows nothing of. And to an experienced Statesman, those importancies, which never occur to the thoughts of him who daily follows the plough. What Government is there that hath not its arcana, profound mysteries and reasons of State that a vulgar wit cannot dive into? And from whence, the account to be given, why this or that is done or not done, is not, always, that it would have been unjust it should be otherwise, but it had been imprudent. And many things are, hereupon, judged necessary not from the exigency of Justice, but reason of State. Whereupon, men of modest and sober minds, that have had experience of the wisdom of their Governors, and their happy conduct, through a considerable tract of time; when they see things done by them, the leading reasons whereof they do not understand, and the effect and success comes not yet in view, suspend their censure; while as yet all seems to them obscure, and wrapped up in clouds and darkness. Yea though the course that is taken have, to their apprehension, an ill aspect. Accounting it becomes them not, to make a Judgement of things so far above their reach, and confiding in the tried wisdom of their Rulers, who, they believe, see reasons for what they do, into which they find themselves unable to penetrate.  
With how much more submiss, and humble veneration, ought the methods of the Divine Government to be beheld & adored, upon the certain assurance we have, that all things therein, are managed by that Wisdom, which could never in any thing mistake its way. Whereas, there was never any continued administration of human Government, so accurate and exact, but that, after some tract of time, some or other errors might be reflected on therein.  
Again, it may further be said, without presuming beyond due bounds, That though infinite congruities must be supposed to lie open to the Divine Understanding, which are concealed from ours, yet that these two things in the general are very manifestly congruous to any sober attentive Mind, that directly concern, or may be applied to the case, under our present consideration, viz.  
That the course of God's Government over the World, be, for the most part, steady, and uniform; not interrupted by very freqent, extraordinary and anomalous actions. And again,  
That he use a royal liberty, of stepping out of his usual course, sometimes, as he sees meet.  
It cannot but appear to such as attend, highly incongruous, should we affirm the antithesis to either of these; or lay down counter-positions to them, and suppose the course of the Divine Government to be managed agreeably thereunto.   

§. XXVI.  
For, as to the former; what confusion would it make in the World, if there should be perpetual innovations upon Nature; continual, or exceeding freqent impeditions, and restraints of second Causes. In the sphere of Nature, the Virtues and proper qalities of things, being never certain, could never be understood, or known. In that of Policy, no measures, so much as probable, could ever be taken. How much better is it, in both, that second Causes, ordinarily follow their inclinations? And why is it not to be thought congruous, that, in some degree, things should be proportionably so, in the sphere of Grace? (whereto by and by we shall speak more directly.)  
We pray, when our Friends are sick, for their recovery. What can be the sober meaning and design of such prayers? Not that God would work a Miracle for their restitution, (for then we might as well pray for their revival after death) But, that God would be pleased so to cooperate, in the still and silent way of Nature, with second Causes, and so bless means, that they may be recovered, if he see good. Otherwise that they, and we may be prepared to undergo his Pleasure. And agreeable hereto ought to be the intent of our Prayers, in reference to the public affairs, and better posture of the World.  
And we may take notice the Divine Wisdom lays a very great stress upon this matter, the preserving of the common order of things; and cannot but observe a certain inflexiblenes of Providence, herein. And, that it is very little apt to divert from its wont course. At which weak minds are apt to take offence. To wonder, that, against so many prayers and tears, God will let a good man die; or one whom they love; Or that a Miracle is not wrought to prevent their own being wronged at any time; Or, that the Earth doth not open and swallow up the person that hath done them wrong. Are apt to call for fire from Heaven, upon them that are otherwise minded, and do otherwise, than they would have them. But a Judicious person would consider, if it be so highly reasonable that my desires should be complied with, so extraordinarily, than why not all mens? And then were the World filled with Prodigies and confusion. The inconveniencies would soon be to all, eqally discernible, and intolerable (as the Heathen Poet takes notice, Should Jupiter's Ear be over-easy) Yea and the impossibility were obvious of gratifying all, because of their many counter-desires.  
And for the other, it were no less incongruous, if the Supreme Power should so tie its own hands, and be so astricted to rules and methods, as never to do any thing extraordinary, upon never so important occasion. How ill could the World have wanted such an effort of Omnipotency, as the restriction upon the flames from destroying Shadrach, Meshach, and Abednego? Or the Miracles wrought in our Saviour's and the next following Days? Such things are never done; but when the all-comprehending Wisdom sees it most congruous. And that the cause will over-recompense the deflection from the common course. If no such thing did ever fall out, what a Temptation were it to mankind, to introduce into their belief an unintelligent fate instead of a Deity? Besides that the convincing testimony were wanting, which we see is so necessary for the confirmation of any particular revelation from God, which comes not within the compass of nature's discovery (upon which account, also, it is as apparently necessary such extraordinary works should not be over-frequent, for than they become ordinary, and useless to that special end) so that here the exertions both of the ordinate and absolute power God (as some distinguish) have their so appropriate, and so visibly apt, and congruous uses, that they are discernible to a very ordinary understanding, how much more to the infinite Wisdom of God   

§. XXVII.  
Now hereupon we say further, There is the like congruity, upon as valuable (though not altogether the same) reasons that, in the affairs of Grace, There be somewhat correspondent. That, ordinarily, it be sought and expected, in the use of ordinary means. And that, sometimes, its sovereignty show itself in preventing exertions. And in working so heroically, as none have, before hand, in the neglect of its ordinary methods, any reason to expect.  
And we may fitly add, That where Sovereignty is pleased thus to have its exercise and demonstrate itself, It is sufficient that there be a general congruity, that it do so sometimes, as an cedent reason to the doing of some such extraordinary things, but that there should be a particular leading congruity or antecedent reason, to invite these extraordinary operations of grace, to one person more than another, is not necessary. But it is most congruous, that, herein, it be most arbitrary. Most agreeable to the Supremacy of God; to the State of Sinful Man, who hath infinitely disobliged him, and can deserve nothing from him; Yea, and even to the nature of the thing. For, where there is a parity, in any objects of our own choice, there can be no leading reason to this, rather than that. The most prudent man, that is wont to guide himself by never so exquisite wisdom, in his daily actions, where there is a perfect indifferency, between doing this thing or that, is not liable to censure, that he is not able to give a reason why he did that, not the other. Wisdom hath no exercise in that case.  
But that the Blessed God doth ordinarily proceed in these affairs, by a steady rule, and, sometimes, show his liberty of departing from it, is to be resolved into his infinite wisdom, it being, in itself, most fit, he should do both the one, and the other; and therefore to him most necessary. Whereupon, the great Apostle Saint Paul, discoursing upon this subject, doth not resolve the matter into strict justice, nor absolute sovereignty (both which have their place too, in his proceedings with men, as the sacred writings do abundantly testify) but we find him in a transport, in the contemplation of the divine wisdom, that, herein, so eminently shines forth. 
Rom. 11. 33. see to the same purpose, c. 16. 25, 26, 27. And Eph. 1. 5, 6, 7, with the 8.  O the depths of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out!   

§. XXVIII.  
To sum up all, we conclude it obvious to the apprehension of such as consider, that it was more congruous the general course of God's Government, over man, should be by moral instruments.  
And, howsoever it were very unreasonable, to imagine, that God cannot in any case, extraordinarily oversway the inclinations, and determine the will of such a creature, in a way agreeable enough to its nature, (though we particlarly know not, as we are not concerned to know, or curiously to enqire in what way) And highly reasonable to admit that in many cases he doth.  
It is notwithstanding manifest, to any sober reason, that it were very incongruous, this should be the ordinary course of his conduct towards Mankind, or the same persons at all times.  
That is, that a whole order of intelligent creatures should be moved, only by inward impulses; That God's precepts, promises and comminations, whereof their nature is capable, should be all made impertinencies, through his constant overpowering those that should neglect them; That the faculties, whereby men are capable of moral Government, should be rendered, to this purpose, useless and vain; And that they should be tempted to expect, to be constantly managed as mere machine's, that know not their own use.  
Nor is it less apprehensible, how incongruous it were also, on the other hand, to suppose that the exterior frame of God's Government, should be totally unaccompanied with an internal vital energy; or exclude the inward motions, operations, and influences, whereof such a creature is also fitly capable. Or that God should have barred out himself, from all inward access to the spirits of men, or commerce with them. That the supreme universal, paternal mind (as an heathen called it) should have no way for efficacious communications, to his own offspring, when he pleases; that (so unsutably to sovereignty) he should have no objects of special favour, or no peculiar ways of expressing it.  
It is manifestly congruous that the divine Government, over man, should be (as it is) mixed or composed of an external frame of laws, with their proper sanctions, and enforcements, and an internal effusion of power, and vital influence, correspondent to the several parts of that frame; and which might animate the whole, and use it, as instrumental, to the begetting of correspondent impressions on men's spirits.  
That this Power be put forth, not (like that of a natural Agent) ad ultimum (which if we would suppose the Divine Power to be, new Worlds must be springing up every moment) but gradually, and with an apt contemperation to the subject, upon which it is designed, to have its operations, and withal, arbitrarily, as is becoming the Great Agent from whom it proceeds, and to whom it, therefore, belongs, to measure its exertions, as seems meet unto him. That it be constantly put forth (though most gratuitously, especially the disobligation of the Apostasy being considered) upon all, to that degree, as that they be enabled to do much good, to which they are not impelled by it. That it be ever ready (since it is the Power of Grace) to go forth in a further degree than it had yet done, wheresoever any former issues of it have been duly complied with. Tho it be so little supposable that Man should hereby have obliged God thereto, that he hath not any way obliged himself; Otherwise, than that he hath employed a readiness, to impart unto Man what shall be necessary to enable him to obey, so far as, upon the Apostasy, is reqisite to his relief: If he seriously endeavour to do his own part, by the Power he already hath received. Agreeably to the common saying, homini facienti qod in se est, etc. That, according to the Royal Liberty, wherewith it works, it go forth, as to some, with that efficacy, as notwithstanding whatever resistance, yet to overcome, and make them captives to the authority and love of Christ.   

§. XXIX.  
The universal continued rectitude of all intelligent creatures had, we may be sure, been willed, with a peremptory, efficacious will if it had been best.  
That is, if it had not been less congruous than to keep them, some time (under the expectation of future confirmation and reward) upon trial of their fidelity, and in a state wherein it might not be impossible to them to make a defection. And so it had easily been prevented, that ever there should have been an apostasy from God, or any sin in the world.  
Nor was it either less easy, by a mighty irresistible hand, universally to expel sin, than prevent it; or more necessary or more to be expected from him.  
But if Gods taking no such course, tended to render his Government over the world more august, and awful, for the present, and the result, and final issue, of all things more glorious at length, and were consequently, more congruous; that could not be so willed, as to be effectually procured by him.  
For whatsoever obligation strict justice hath upon us, that congruity cannot but have upon him. And whereas it would be concluded, that whatsoever any one truly wills, they would effect if they could, we admit it for true, and to be applied in the present case. But add,  
That as we rightly esteem that impossible to us, which we cannot justly do, so is that to him, not only, which he cannot do justly, but which, upon the whole matter he cannot do, most wisely also. That is, which his infinite wisdom doth not dictate, is most congruous and fit to be done.  
Things cohere, and are held together, in the course of his dispensation, by congruities as by adamantine bands, and cannot be otherwise. That is, comparing and taking things together, especially the most important. For otherwise, to have been nicely curious about every minute thing, singly considered, that it might not possibly have been better (as in the frame of this or that individual animal or the like) had been needlessly to interrupt the course of Nature, and therefore, itself, to him an incongruity. And doth, in them that expect it, import more of a trifling disposition, than of true Wisdom.  
But To him whose Being is most absolutely Perfect to do that, which, all things considered, would be simply best, i.e. most becoming him, most honourable, and Godlike, is absolutely necessary. And conseqently, it is to be attributed to his Infinite Perfection, that, unto him, to do otherwise, is absolutely impossible.  
And if we yet see not all these congruities which, to him, are more than a Law; it is enough that they are obvious to his own eye, who is the only competent Judge.  
Yet, moreover, it is finally to be considered, that the methods of the Divine Government, are, besides his, to be exposed to the view, and judgement of other Intellects than our own, and we expect they should to our own, in another state. What conception thereof is, already, received and form in our Minds, is but an Embryo, no less imperfect than our present state is.  
It were very unreasonable to expect, since this World shall continue but a little while, that all God's managements, and ways of procedure, in ordering the great affairs of it, should be attempered, and fitted to the judgement, that shall be made of them in this temporary state, that will so soon be over: And to the present apprehension and capacity of our (now so muddied and distempered) Minds. A vast and stable eternity remains, wherein, the whole Celestial Chorus shall entertain themselves, with the grateful contemplation, and applause, of his deep Counsels. Such things as now seem perplex, and intricate to us, will appear most irreprehensibly fair, and comely to angelical minds, and our own, when we shall be vouchsafed a place amongst that happy Community. What discovery God affords of his own glorious Excellencies, and Perfections is principally intended to recommend him, in that state; wherein he, and all his ways and works, are to be beheld with everlasting, and most complacential approbation.  
Therefore though now we should covet the clearest and most satisfying account of things, that can be had; we are yet to exercise patience, and not precipitate our judgement of them before the time: As knowing our present conceptions will differ more, from what they will be hereafter, than those of a Child, from the maturer thoughts of the wisest man. And that many of our conceits, which we thought wise, we shall, then, see cause to put away, as childish things▪  
The disorder (Sir,) of this heap (rather than frame) of thoughts and discourse, as it cannot be thought more unsuitable to the subject, than suitable to the Author; and the less displease, by how much it could less be expected to be otherwise, from him, even in the best circumstances; So it may lay some claim to your easier pardon, as having been, mostly, huddled up in the intervals of a troublesome, long Journey. Wherein he was rather willing to take what opportunity the inconveniencies and hurry of it could allow him; Than neglect any, of using the earliest endeavour to approve himself (as he is your great admirer)  
Most honoured Sir, Your most obedient humble Servant, H. W.    

Contents.  
Sect. I. 
THe Proposal of the difficulty to be discused. Disqisition concerning the words Prescience, or Foreknowledge waved. pag. 1.  Sect. II. 
Great care to be taken lest we ascribe to God inconsistencies, under the pretence of ascribing all Perfections. Eqal care, lest we deny to him any Perfection, upon the first appearance of its not-agreeing with somewhat else, which we have found it necessary to ascribe. Our own Minds to be suspected. And endeavoured with to the utmost, before we conclude what is, or is not to be ascribed to God; if we meet with a difficulty. p. 5.  Sect. III. 
Such Divine Attributes as agree to the Deity by the Common Suffrage of all considering men, to be distinguished from those that are only concluded to belong to him upon the subtle reasonings of but a few. Yet the danger to be carefully avoided, of mistaking any dictate of Corrupt affection, for a Common notion. p. 11.  Sect. IU. 
His own Word, therefore, our surest measure, by which we are to judge what belongs to him, and what not. Which plainly asserts both his Wisdom, and Sincerity. As our own Minds do also naturally suggest to us. p. 16.  Sect. V. 
It also seems plainly both to assert and prove his Universal Prescience. Particularly of such things from which he dehorts. Whence his dehorting is no proof of his not- foreknowing. p. 24.  Sect. VI. 
These therefore to be reconciled. Which not so difficult as to reconcile his dehortations from sinful actions, with his predeterminative concurrence thereto. This undertaking waved as not manageable. p. 31.  Sect. VII. 
Nor necessary. The principal Arguments that are brought for it, not concluding. That every thing of positive Being must be from God. That otherwise he could not foreknow such actions. The former considered. How we are to satisfy ourselves about the latter. p. 34.  Sect. VIII. 
The undertaken difficulty weighed. Nothing in it of contradiction. Nothing of indecorum. p. 50.  Sect. IX. 
God's supposed foreknowledge of contingent actions, altars not the natural goodness or evil of them. p. 54.  Sect. X. & XI. 
How God may be said to act for any end? His public declarations to men have a more principal end, than their obedience, and felicity. Which is attained, though this fail. The difficulty, therefore, concerning the Divine Wisdom vanishes. p. 57 & 60.  Sect. XII. 
That, concerning the Sincerity of God considered. That other End, Man's obedient compliance, attained in great part. p. 64.  Sect. XIII. 
God not obliged to procure his published Edicts should reach every Individual person. 'Tis owing to the wickedness of the World that they generally do not so. p. 67.  Sect. XIV. 
He shows special favour to some Nations herein without being injurious to others. Yea expresses much Clemency, and Mercy to all. p. 74.  Sect. XV. 
Where his gracious Methods succeed not, To be considered he Only applies himself to them in Common with the rest. p. 78.  Sect. XVI. 
Proposed to be Enqired; What can be alleged out of his Word, that seems less-consistent with sincerity, towards them with whom things do not finally issue well? What fit course could be thought of more consistent therewith? As to the former, What appearance such alleged Passages can be justly said to have? Propounded to be (afterwards) shown; that the Truth of the thing corresponds to that appearance. p. 81.  Sect. XVII. 
What his declarations to men amount unto? What they are, by them, encouraged to expect? p. 87.  Sect. XVIII. 
Expressions of passionate earnestness, how to be understood? p. 90  Sect. XIX. 
The Ends to be brought about by God's own action only; And those which should be brought to pass by the intervenient action of Man, to be distinguished. God's Word represents him not as so willing the salvation of all men, as that it shall be effected whatsoever course they take. p. 99  Sect. XX. 
Such a Will as it represents him to have of man's welfare we ought to believe is in him. The distinction of his Will of Good Pleasure, and of the Sign. Of his secret Will, and revealed (as applied to this matter) animadverted on. p. 105.  Sect. XXI. 
God truly wills the matter of his own Laws, and their welfare for whom he made them. p. 108.  Sect. XXII. 
Is not made liable to disappointment hereby. Nor can hence an imperfect will be ascribed to him. pag. 112.  Sect. XXIII. 
The 2d Head (proposed Sect. XVI.) discussed; That no other fit course could be taken, that can be pretended more agreeable to sincerity. Two only to be thought on. To have pnblisht no written Word. To have overpow'red all by strong hand into compliance therewith. The former not fit. p. 121.  Sect. XXIV. 
The latter unfit also. The Congruity of things makes them necessary, with God. The incongruity, impossible. p. 123.  Sect. XXV. 
Innumerable Congruities obvious to the Divine Understanding not perceivable by ours. Two things manifestly congruous, to our apprehension. That the Course of God's Government be, for the most part, steady, and uniform, That he sometimes vary. p. 128.  Sect. XXVI. 
Both these many ways represented congruous, in reference to matters within the sphere of Nature, and Policy. p. 132.  Sect. XXVII. 
Eqally congruous, that matters be in some degree correspondently managed, within the sphere of Grace. p. 138.  Sect. XXVIII. 
The Congruity of both these in the matters of Grace more distinctly expressed. p. 141  Sect. XXIX. 
The Conclusion. p. 147   
FINIS.