4 Of Predegination. I. On theone fide, I undertake not the Reconciliationof the Prede-, terminantr, who hold, That [ Free-will is nothing bast will as related ta. Rearm, Lubentia juxta rationem 5 and that all its a&ls are as trulyneceffi- tated by the efficacious premotion of God, as is the motion of a Clock, or, other Engine , or of a Bruit (though they will needscall them free, be- caufe they areVolitious, as ifwilling and free-willing were words of the famefignification : ) and that is deifying of mans Will or anyCreature, to fay, that it can move ór determine it felf to this Objelt rather than another, without a Phyfcal perdetermining efficient premotion by God, as theßrff: total Caufe, notwithfanding Godfhould uphold its natural power, and as the caufeof Nature afford his neceffary univerfal Concourfe; and that to think that a Will thus predetermined by Godcould have forborn its alt, is to deifie It alfa.] They that think that God cannot make a Creature, whofe Will can determine itfelfwithout his predetermination to that aEl as circum- fiantiated, though God uphold all itspowers , and all natural concurrents elfe , andthat afelf-determined, not predetermined bypremotion is a God, or a ContradiEtion, I am to confute, andnot to reconcile, A. Howwill you confute them ? B. That is tobe the workofa Difputation on that Point. It fhall now fuffice tomindyou, that it feemeth to me very plainly tofubvert Chriftianity, ifnot all Religion. For whenAdam's fin and all the fin in the World of Men or Devils, is refolved into the abfolute unrefiftible Will and efficiency of God, as thefirft total Caufe, and that it had been as impoffibletohave done otherwife as to be Gods, or to Conquer God ; it's eafie toperceive whether God hate fuch fin, and whether Chrift died to fignifie his hatredof it ; and whether he will damn men for not be- ing Gods; and whether he that is Paid unrefflibly to predetermine by immediate efficiency the thought, will and tongue of every Lyar toevery lye that ever wasfpoken, canhave any word, delivered by man, which we can bePure is true. In aword, ifthis Opinion hold, it will allow no other Religionin the World, but this much, [Tobelieve that moralGood and Evil are but like natural Good and Evil, which Goddoth caufe as afree Eenefatior, dìferencing his Gifts in various proportions, as heTeeth meet; as he differencethStars from stones, and Men from Dogs, and equally caufeth the wifdomof Man, and the poyfon of the Toad or Serpent ; andfo will make fuch differences in this World, and the next (if there be any) aspleafeth him , as hedoth here betweenone Horfe that's pampered, and ano- ther that is tiredout with labour. Well may they cry down the Dot nine of Merit and Demerit that go this way. It hathpleated God, by per- mittingHobbs to reduce this Principleof the Wills necefjtation unto its proper praótice, thereby to calf more Blameupon it in our Times for this Authors fake, than we could have expetted, if none but fuch ex- cellent perlons as Alvarez * and hisBrethren, Dr. Twiffe and Ruther- * and more plainly, yet fordhad maintained it. Butas Davenant wellfaith, It is an Opinion of Bradmaráine Who ma- theDominicans, which Protellants have no mind toown. keth the necen}iel caufe ofSin andHell, And there are two fortsthat thus fubjelt theWill toabfolutecaufid ne that God will have itfo, ce tt I. Thofe aforefaid, the Dominicans, who affiff the predeternii and nonecan refill him. y and free. 2. Thofenthat makeheaW "ill as muchnecefïtated by a train of natural fecondCaisles, which is Hobbshis way, ( and alas, the way of great and excellent healing Camero). For theyhold, That theWillis neceffitated by the Intélle 1, and the Intellebt by the Objeét; and God made both Will, and Intellelt, and Objebt, (and Lam ). Andfo Camero bathnothing to refolve the necef itating caufe of Adams fin into, but the Devviilffi
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