and Decrees of god, &e. 113 653. And it is falle that he faith, that God is equally file catsfè that men hate him, ifhe will theXI hypothetically, ineffec%-aally anddetermi-, nobly by anthers will, as if be Willed it efficaciarafly. - And fo when he rnaketh the Doariire of Univerúal Concurfe and Caufation, as aúilty as his predetermining spre-motion. As if God could not makeman a free - veiller and agent, and as the fpring of Nature, enable him,and concu e to his A/ as an Ad, in genere, without cauftng it to terminate on the forbidden object in /pecie. As. if it were impoffible for the Sun CO be an linivcrral carol, of the ftinking of a Dunghill and Weed, without being thefpecied: or as ifGod mull be made the caufe of every blafphemy, unless he will make the biafphemer fpeechl:fs, and of every villany, rnlefs he will ftrike men dead to prevent it. This is not reverent and holy judging of themolt holy God the Judge of all. 654..The funirn of all his.Vindication of God from being the chief Author of all fin (Fag. 387. t- palm) is but this one reafon, God ïs render no Law. But if this be all, why do you not fpeak out what you s mean, . but hold that which you darenot name, 'viz. [That God rs the chief 5°4,13.270, infuperable caufe of all the fin ofDevils and men for which he damneth them, and that both as tothe matter and form; but yetthuf to do is no ; fn in -God himfelf, bacaufe he is under no :Law. ] This is your molt plain undoubted fettle, or elfe your Book is non-fenfe s What need we then any further enquiry what you hold e It is delufion to pretend that you are accufed for making God a fgoer. We charge no fuch thing on you : But only for making him the chief infuperable mule of all thefins ofmen andDevils. 655. Pag. 400. he plainly profeffeth that . the will as a phyfacal agent is the caufe of the acl as phyrical, and as under a Law, and that ail is iagainfl' the Law, fo he is the carafe of the Maiitia atL s, and culpahle. So that God caufing by his own confef ion both Art and Law, there is pomodelt fubterfuge left for his not openly profeffing that he affèrtethGod to be the mule ofall fin,theprincipal caufe, both as to matter and form. 656. The refs ofthat Difputation firiketh me with fuch horror in she reading, that d confefs I have not the patience to proceed any further in it, nor Thal further thus eitercife my Readers patience. The cafe is plain. Either wobbi, or Free will permitted, mutt carry the caufe in the cafe of fin: There is nomiddle way. He that will read Ruiz and Ru- therfords anfwcr impartially, needeth no store of mine for the confutati- on of his vain refponfes. 657. But cap. 29. p. 484. he falleth alfo on our molt Learned and JudiciousDr. Field; besaufe in his lib. 3. c. 3. of the Church he contra- difìeth his opinion and it mull move juif indignation in the Reader that he addeth [Wipe probare cana*úr contra reformats: Ecclefisx.] Unworthy injury to the Reformed Churches; more than to the worthy Dr. Field! How fàlllq are they intereffed in your unhappy caufe ! See the Synodof Dort, where there is not aword for it.. Is one?wits withhis Rutherford, or Maácovius, or a few fuch, the Reforied Churches?, Let the Reader perufe the Articles of theehiirthes of England, scötland, France, and all the reft, and feewhere he can find your Db6ìrine of Predetermination unto fin. Evenfanfeniess himfelf is ägaitift it atneng the Papifts, when his Dominican Predeceffors art the Fathersof it. Nothingmore common with Englifh Divines than ( as you did before Your (ell) to explicate Gods carding the acts of finners, by the fimilitude of theRiders fpnrring Is haltingHorfe, Or theSuns making aDunghill ffink; which only fpeak the caufe which we call aniverfai, and is the verything which we affert., And. añis in Z. 5. 23. së 27a. roluntas boulais mala eft delta 0S- rent alum odii Dei fins soda rations , immò rostra legem Dei ; Deus aaron bons valuatato volt feri ilium aim, permit- teas deflation caufa fecns- da in ipfo , ut inde ali- quote malus bosomfacial which is true of the aft in genere, but not as it is odium Dei. For fo if he will it and taule ir, he doth more than per- mit : and the defeûus comfit fecunda is thatvery odium as agaiiifi God. And dothGod caute the greateft to that he may do good by it ? He can do as much good with- out caùfing the evil;
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