I 5 2 OfSufficient and EffeEfatal Grace. tingency in the dark , not that there is any fuch thing indeed, but when we know not the trainofCaufes, we ufe thofe names, which fignifie but our ignorance : And that the firft Caufe and other fuperior Caufes do by premotion as much neceffitate each volition, as the Atcher doth the motionofhis Arrow. And the Dominicans predetermination, and Ca- mero's neceffitation by a train offecond canter is thefame I think. But I think God hath made avery goodufe ( by his over ruling ordination ) of the Do&rive of Hobbes, learnedly and timeroufly, or cauteloufly feconded byGafndus, and improved byBenediflus spinofa, an Apoftate Inv in his7ra1latus Politico-theologicess.) For thegoodnef: and learning of fuch worthymen as were Alvarez, Twiffe, Camero, ( in all other points moderate and admirably judicious ) bathbeen the grand temptation to the Church to receive that Doctrine, which Hobbes and spinofa having plainly and nakedly propounded, is now detefted by almoft all good men. Forfrom thence they have plainly inferred the fubverfion of all morality as diftind from phyfical motion, and confequently of all true Religion. I deny not that I find my Pelf the Controverfie in it felf exceeding difficult 5 and that I have not beenwithout temptations to their Opinion, nor yet am: And that indeed, all pretended middle ways between Hobbes, his NeceffitationPhyftcal, and true Free-will, arebut fanciesas far as I can perceive. And ifI leave true Free-will, I muff turn to their neceffitation. I confefs their arguing is very plaufible 5 that there is no Effect without a Caufe 5 and that when ever the Will choofeth one thing, and refufeth another, there is Come antecedent Caufe in the power, difpofition, or external things : and that the fame CauC in the fame ftate andmode, having no difference in it felt, doth always produce the fame effect: Otherwife thediverfity fhould have no caufe : Andthat the Will being in the fame difpofition, and having allthe fame objects, helps, impedi- ments and other circumftances, will have the fameads. All this is plaufible : But r. If I receive it, I muff let go almoft all Religion (as well as Chriftianity) 5 of the truthof which I havea bet- terproof than they can give for their Opinion. And we muff not re- duce certainties to the obfcureftunfearchable uncertainties. 2. And inGod himfelf their foundation is confuted : For he that is the firft Caufe eodemmodo fe habens fineulla divert tate, unites pinrima, immo omnia canfit. Therefore their Principle is falfe. 3. And finding man made after theImage ofGod, not only as holy, but asman, (Gen. 6.) I have great reafonto think thatFree-will is part of his natural Image , and that as God is a caufa ;mica plurimorum, fo may Free-will be : And that as a God is caufa prima entinen, fo Free-will may be a kindof caufa prima (not aflionis qua talis, but) of the com- parative moral fpeciesof itsown ads, (as choofing thisthing rather than that) which is noaddition to real entity, but a wonderful mode of it, which mancannot tell whether he fhould callfomethingor nothing. ç. I fay therefore that here is no Effe&without a Caufe: Free-will may be the caufe of various Effects, without a various predifpofi- tion. C. "Doth not theWill all as it is difpofed toall ? B. That it að notalways according toHabits,which are more than difpofition, is certain by experience. For objects oft prevailagainft habits 5 and habits do not neceflitate. C. `°' That
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