Preddiiinntion.' God is thus the moral Ruler of Mankind, or King of the World ; yon: deny him to beGod, and overthrow all Religion andMorality. °' C. But whatfayyoutó all the Texts,that tell us, ' that God willed and s ° caufed that which ra illtedmen did 5' as tn'the cafe' of Pharaoh, Sihon, Re- 'C hoboam, Abfolom,,the death ofChrifl, and manyothers. B. Oneof the greafr over-fights of them thatthus Obje&, is, that they dillinguïf7i not lïétt e-ln the fin, and the effètt of the (in; or the forbidden Will and AOóf theSinner as of him,. and the reception ofthis Mt in pas, inthe reéîpietic. God canmany ways concur to the canting of the reception and 'the é ect wtthdtìt`caufing the Volition or Al as -Agents by a föecifying deterhiination.' { Efpecial y' when Cuftom corn- prizeth both in one name; dull wits are eafily here deceived. As the words, Murder, Theft, Adultery, Drunkeñüefs, &c.'do:fignifie both the Volition and Ail of the Agent,and 'the Reception or Effea. Now God can many ways make thefninl Volitionana Ati of every fuch Sinner, to produce that effe& which the word Murder, Theft; Adultery, Druniten- nef , &c. connoteth or includeth , withoutéaufing the Volitionor A& forbidden determiningly. " C. Iprayyou fbew me how ? B. s. He can by Providence order or fet the Obje& in theirway. a: He can fit the- Receptive difpofition ofthe Patient to the effe`&:` Moff of the wonderful Varieties in the World area' diverfa recipientium difpo ftione, TbátA'ft'vyill producean Efië&on a difpofedmatter, which will noton anothe-. 3. He cán'rule the Sinners Initruments ofA&ion. ,¢.He Can removeother Ob)eels out of the way. 'S. He can' remove impediments. 6. He canputin fome goodthought or defier into the Sinners mind, which (hall determine theEffe & 7. He canfufpend forge concurfe of his own, whichwill tend to this effeet rather thananother. C. Give meforne Infiancesto make it plain. B. You need no other than the inflance of the Murder Of Chrift : s. When his timewas come, he that before ofie ..tired into the Wilder- nefs, and lived in Galilee, came up to'erufai@m in their way. a. He was willing himfelf to die for man, and fo did not avoid it. 'And he went into theplace,where Judas could findhim. And he fpake the words whichhe knew that they would call Blafphemy, &e. 3. God dire&ed the Souldiers Spear to the Regionof Chrifcs heart, which their intent or aimalone elfe hadnot done. And heprovided a Crois, and a Simon to- bear it, etc. 4. God did not open to them effe&wally thole Reafons which fhould have moved themmore to defire the death of Barrabbae. S. Abundance of Impediments God could have Jet in their way (as the peoples tumult,'Pilate's refi tance,e - c.)which yet hedid not. 6. God put into their minds (by moralmeans at lean) the true apprehenfion of the probability thattheRomans hearing of aKing of the Jews, would turn their jealoufie and fury againft them, and takeaway their place and Na- tion. 7, He fufpended that preferving operation by which he could have kept Chrift alive on the Croft, and healed his Wounds, and caufed him to come down from the Croft, when they promifedhim thento be- lieve in him s and he reflrained the Souldiers from breaking his bones, &e. And in all this, there is no Decree, Volition or Caufation oftheir finful Wills or Deeds. So in the cafe of Abfalora's Inceft (or any finful Generation,) r. God order'd it fo, that his Fathers Concubins were jufr inhis way. a. They had an inviting pulchritude; and an impotency of refitting. 3. The Crate of his affairs was filch, as that the a&ion had an appearance of F a tendency 5.
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