OfSufficient died Efeatta Grp___ But whether it be by means ornot, it muttbe fomewhat different from Gods own Effence, which is imprintedor communicated. And to get a formal conception of it, what it is, if it be not the Power, Difpofition, Alt or habit, is paft mans reach. Whatfoever it is,this is certain,r.That God doth not give an Act as a thing pre-exiftent y but giving Faith is but caufìng us to believe, or do that ad our (elves; which was none till we performed it. 2. That gnoad effatint difpofed.Power and Alt nr. Fa¿r¡az, o¡ rbe a tk,, alto , are more than Power and Difpofitión without the ad. 3. Un- Rc. of th world, pag. s, doubtedly the famedegreeof imprefs,or influx, orforce, whichcaufeth 6,q, &c. [ ThoughGod one man tobelieve or ad, is not fufftcient to caufe any other .worfe dit- be the Maker of every y Being that isphyffcYye o; poled man to believe or ad: nor the fame man when he is more ill itfollows nor that he is difpofed and hindered. 4. If we put thecafe of men equally difpofed, ° of everfoBeingíshae it is impoflibly toprove that any twomen in the world are equally dif- ,tough that God is the pored 5 Nay it is molt probable that they arenot : Theirminds having á Maker of (the h the far greater variety of thoughts tocaufe a difference, than their counte- good, may fpring from nances haveof particles, making the wonderful diverfity which we fee. him,) etrc. [ All that Nor is the fame man long equally difpofed. g. Men equally difpofed G, eave`ús atos our ( if fuch therewere ) may have unequal impediments without, and in fetes, to bring it forth their bodies, and temptations, whichmay caufe them to need unequal if wCwill :and > o ofdriving on to it, ás a helpof Grace. 6. Thefame individual imprefs which caufeth nomore fellow-helper or pro - thana Power, caufeth not the Ad alto 5 For that is acontradiction 5 to cdartaawr from it,u and to- caufe theAd and not tocaufe it. 7. But a left degreeof impulfe or help wards the good, with may caufe the actin one, when a greater degree caufeth it not in ano- uneñtabable endear,: ther. 8. Awonderful difference therefore is made in this as well as in drives from it by for- all other diverfities in the World, by thediverfe receptive defpofitions of bidding theEvil with all the Patient. Which made Jon. sarisberienfs (in Nxgis Curial.) and ,hreatningr `wh` ch may ha many School<meuto liken God ( with force . acknowledged difference) beget in manthentmoft- in hisOperations to the Sun, which by one invaried efflux ofmotive nets ofdread : Nor fi het p y t any nearer the phyfical illuminative and calefattive power, caufeth innumerable varieties of ef- caufeof it, than to give feds, asall the particular Creatureshave various Natures and receptive ishnot goodpuw ratall Difpoftions. 9. But allgood difpofition or preparationis of God 5 But as it looks towards him: by fuchwaysof operation aswe are fearchingafter. But all ill dilpofi- ñei5 ágthe$ this the Lionis from our felves. to. Toconclude, God givethmen fometimes theevil is done, as much as muchpower toWill or Alt, when they do not, as they have when they chat not dothettgrcr do. But ( ufually) not an equal predifpofition , force having more fore he is not the caufe indifpofed themfelves 5 which is to be changed by contraryads. But at au. whether defallo men equally enabled, predifpofed, helped and hindered, not only goon,Rbut alto do yet without any caufe but theirown free-will it felfad or will varl- needful: For though the oufl is a ueffion that there Controverfies need not come to: That the po theon of the y q Will in the next life, fuch (were there fuch in the World) could do it, I take for granted, sill alikeot be in Good rng what-ever they do. Evil but only in a felf- The Controverfie is well known which Hobbes hath railed in the willingnefs .to Good World, who faith, That tobefree and tobe willing is all one 5 and that mainiy`áoeef i think lit every ad of the Will is as truly neceflitated by phyfical premotion, as For th s is a life of do- or believing , as is the motions of any Engine are 5 And that we talk of liberty and con- ing looks on to reward id that to come : and that is a life of rewarding as it looks back to doing or believing here, &c. ] [Hence we may anfwer the old nG,s ,è. auti t Foras fin isa moral thing, &c. unboundedWifdomand Goodnefs having laid out endlefs happinefs as a reward for Obedience, and endlefs wrerchednefs as punilitment for fin ; without this Obe- dience there could be no Heaven : without SinnoHell. And without apwwer, not todo in both, there could be neither: So then, that God may have leave tomake man happy for holinefs, manmull needshavepower to make himfeif wretched for' fin : That evil fhould always flow from evil in a chainofBreeders isa great mifünderflanding. ] ®bled. Then manmay thank himfelf toofor all thegood he does that Being, as much of him as the other, be. An¡tr: It follows not : For r. Of all the good that man doth, God *fill the moral Caufe, egging on to it by all, èac. z. And the fame Almighty. Hand that barely upheld while Sin was, done, doth over and above further the thing that good is by en- lightning the Mind, renewing the Will, healing the fpring;n man of that ail which inbred Sin bath brought upon ir; and in a word, making it everyway more itfelf,God muff be more anOwner than man ; And thence the thing done falls in with the DivineWill, becaufe it flowed from Divine Goodnefs. [ That which is good in man by way of Offfptía;, being' To in God by way of Well-fpring. ] ibid. p. ra. tingeney
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