Of the 5/ature, I(nordedge, Will SECT. XVIII. A Confutation of Dr. Twiffe's Digr. 5.1. 2. felt. I. Vind. Grat. j75. T Comenow to confider of what is faid by them that go further about Gods will or Caufalityas to fin. Andbecaufe Dr. Twrffl. hath a peculiar Digreffion (Vindic. Grat. li. 2. p. I. Drgr. 4. ) I will fomewhat animadvert upon it. He beginneth [ sententia noflra hrc efl, Deum batlentis dici poffe Velle peccatum gaatenus volt ut peccatum at viz ipfopermittente: And fo he maketh the queflion, AnDeus Velit ut peccatumeveniat ipfo permittente ? Arminius thought Godwilled only Insown Permi /on of the fin: Mille faith, that he willed that fin fhould come to.pafs, God permitting it. Arminius his conceffion cannot Eoutvent.Loi.d.46.q.3. be proved ( as I havefhewed;) But -Twiffes muff be difproved. And very plainly gdhtett, ly t. I will give you our Reafons againftit. [Maio fOri floats,. be- 576. Let the Reader remember, that what the Author, faith ofGods oe dAi dfee bone tvillin , he alfo in the point of Predetermination faith of his working : the difference between viz, that he caufeth as much as he willeth: But Ipats that by now becaufe caufa, cafres ér Occafio, he I have largely confutedit elfewhere. And to fpeak to one is CO (peak to faith that caufa eft proce- both. dens dr intendent : cafes privat Intentionem fed non 577. I. All fober Chriftians are agreed, on what fide foever, that op:rationem : occalio pri- God is not the Caufeof fin, except force odd prefumers who are con- vat. utrumque. And he diüinguifhethOccaßonin- demned by the generality : One ortwo fpoke fomehard words that way to that which bath rati- in Belgic, whom the Synod of Dort rejeEîed : Mr. Archers Book was ahem Attivi eb excitat burnt for it by theParliament or min er Synod. Reza himfelf in agentem; and that which JJy j`e y hatlh but rationempaLvi, Rom. 8.28'. Cipalm) âbhorre it as intolerable blafphemy. But this asonethyhamriercoáo Doitrine in queftion plainly áaketh God the wilier and Caufe offin good. And alfobetween Yea more, verymuch more thanwicked men or Devils are : which is not the evil and the ordina- true. Meet' to .good. And cafio 578. For theymake Men andDevilsto be but a fecond re-moved re= the evil tsbut dhenccafin p p pgiva of the good, and determinedCaufe of the All (of Vòlition and Execution) whence the the ratio boni gnat fob- formal obliquity neceffarily refulteth : But T. God is certainly the Caufe fornicar, is òccafio aliquo modo activa - Vidè of the Nature which is the Agent: z. Heis the Caufe of the Law-which locum. maketh the ad in fpecie to be fin : His faying, Thou (halt not commit Adultery or Murder, maketh Adultery and Murder to be fin, when they are committed, which they would not be without the Law. 3. God caufeth and ordereth all the objecis and occafions. 4. And now they alto fay that Godwilleth át peccatum fiat, (and is the firft predetermining Caufe, even the total Caufe, of all that is in the all and all its circum- fiances, without which predetermination it could not be.) So that man loth but will what God firft willeth, and all what God firft moveth him unavoidablytoad, as the pen in myhand: 5. And the Law and the Aci being put in being, the Relative obliquity is but the neceffary refult, and bath no other caufe. 579. And note here what Eflius before cited (after Aquinas) faith that towill that peccatum fit vel fiat, is all that the Sinner himfelfdoth, when he willeth fin. And therefore it's a vain thing here to diflinguit h between willing fin, and willing the eventfuturity and exi ence of it, ut peccatum fiat vel eveniat : < Though I confefs I was long detained in fufpenfe if not deceived by that. diftin&ion,) For he willethfin, who willeth the exiftenceof it, or that it be or come to pals. 580. And
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