A post-script to the late letter of the reconcileableness of God's prescience, &c. by John Howe ...
         Howe, John, 1630-1705.
      
       
         
           1677
        
      
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             A post-script to the late letter of the reconcileableness of God's prescience, &c. by John Howe ...
             Howe, John, 1630-1705.
          
           [2], 52 p.
           
             Printed for Brabazon Aylmer ...,
             London :
             1677.
          
           
             Reproduction of original in Cambridge University Library.
          
        
      
    
     
       
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         eng
      
       
         
           Howe, John, 1630-1705. -- Reconcileableness of God's prescience of the sins of men.
           God -- Attributes.
           God -- Omniscience.
        
      
    
     
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           A
           Post-Script
           To
           the
           late
           LETTER
           OF
           THE
           RECONCILEABLENESS
           OF
           
             God's
             Prescience
          
           ,
           &c.
           
        
         
           By
           
             John
             Howe
          
           ,
           the
           Author
           of
           that
           Letter
           .
        
         
           
             
               
                 
                   Imprimatur
                   ,
                
                 
                   
                     
                       Aug.
                       3.
                       1677.
                       
                    
                  
                   
                     Guil.
                     Sill.
                     
                  
                
              
            
          
        
         
           LONDON
           :
           Printed
           for
           
             Brabazon
             Aylmer
          
           ,
           at
           the
           three
           Pigeons
           ,
           over
           against
           the
           
             Royal
             Exchange
          
           in
           Cornhil
           .
           1677.
           
        
      
    
     
       
         
         
         
           A
           POST-SCRIPT
           TO
           The
           late
           Letter
           of
           the
           Reconcileableness
           of
           God's
           Prescience
           ,
           &c.
           
        
         
           FInding
           that
           this
           Discourse
           of
           the
           
             Reconcileableness
             of
             God's
             Prescience
             of
             the
             sins
             of
             Men
             ,
             with
             the
             wisdom
             and
             sincerity
             of
             his
             Counsels
             ,
             Exhortations
             ,
          
           &c.
           hath
           been
           mis-understood
           and
           mis-represented
           ;
           I
           think
           it
           reqisite
           to
           say
           somewhat
           briefly
           in
           reference
           thereto
           .
        
         
         
           I
           wrote
           it
           upon
           the
           motion
           of
           that
           honourable
           Gentleman
           to
           whom
           it
           is
           inscribed
           ;
           who
           apprehended
           somewhat
           of
           that
           kind
           might
           be
           of
           use
           to
           render
           our
           Religion
           less-exceptionable
           to
           some
           persons
           of
           an
           
             enqiring
             disposition
          
           ,
           that
           might
           perhaps
           be
           too
           sceptical
           and
           pendulous
           ,
           if
           not
           prejudic't
           .
        
         
           Having
           finisht
           it
           ,
           I
           thought
           it
           best
           the
           Author's
           Name
           should
           pass
           under
           some
           disguise
           ,
           supposing
           it
           might
           ,
           so
           ,
           better
           serve
           its
           end
           .
           For
           knowing
           my
           Name
           could
           not
           give
           the
           cause
           an
           advantage
           ,
           I
           was
           not
           willing
           it
           should
           be
           in
           a
           possibility
           of
           making
           it
           incur
           any
           disadvantage
           .
           And
           therefore
           ,
           as
           I
           have
           observed
           some
           ,
           in
           such
           cases
           ,
           to
           make
           use
           only
           of
           the
           
             two
             last
             Letters
          
           ,
           I
           imitated
           some
           other
           ,
           in
           the
           choice
           
           of
           the
           penultimate
           .
           But
           perceiving
           that
           Discourse
           now
           to
           fall
           under
           Animadversion
           ,
           I
           reckon
           it
           becoming
           to
           be
           no
           longer
           concealed
           .
        
         
           It
           was
           unavoidable
           to
           me
           ,
           if
           I
           would
           ,
           upon
           reasonable
           terms
           ,
           apply
           my self
           to
           the
           consideration
           of
           the
           matter
           I
           had
           undertaken
           ,
           of
           shewing
           the
           consistency
           of
           God's
           
             Prescience
             of
             the
             sins
             of
             men
             ,
          
           with
           the
           
             Preventive
             methods
          
           we
           find
           him
           to
           have
           used
           against
           them
           ,
           to
           express
           somewhat
           of
           my
           sense
           of
           (
           what
           I
           well
           knew
           to
           have
           been
           asserted
           by
           divers
           Schoolmen
           )
           God's
           
             Predeterminative
             Coucurrence
          
           to
           the
           sins
           of
           men
           also
           .
        
         
           For
           it
           had
           been
           (
           any
           one
           may
           see
           )
           very
           idle
           ,
           and
           ludicrous
           trifling
           ,
           to
           offer
           at
           reconciling
           those
           methods
           with
           
             God's
             Prescience
          
           ,
           
           and
           have
           waved
           that
           (
           manifestly
           )
           greater
           difficulty
           of
           reconciling
           them
           with
           his
           
             Predeterminative
             concourse
          
           ,
           if
           I
           had
           thought
           there
           had
           been
           such
           a
           thing
           .
           And
           were
           a
           like
           case
           ,
           as
           if
           a
           Chirurgeon
           ,
           undertaking
           a
           wounded
           person
           ,
           should
           apply
           himself
           ,
           with
           a
           great
           deal
           of
           diligence
           and
           address
           ,
           to
           the
           cure
           of
           a
           Finger
           slightly
           scratch't
           ;
           and
           totally
           neglect
           a
           wound
           (
           feared
           to
           be
           mortal
           )
           in
           his
           Breast
           .
        
         
           And
           whereas
           I
           reckon'd
           
             God's
             Prescience
          
           of
           all
           whatsoever
           futurities
           ,
           and
           ,
           conseqently
           ,
           of
           the
           sins
           of
           men
           ,
           
             most
             certain
          
           ,
           and
           demonstrable
           (
           tho
           it
           was
           not
           the
           business
           of
           this
           Discourse
           to
           demonstrate
           it
           ,
           but
           ,
           supposing
           it
           ,
           to
           shew
           its
           reconcileableness
           with
           what
           it
           seemed
           not
           so
           well
           to
           agree
           )
           if
           I
           had
           believed
           his
           
           
             Predeterminative
             concurrence
          
           to
           the
           sins
           of
           men
           to
           be
           
             as
             certain
          
           ;
           Perfect
           despair
           of
           being
           able
           to
           say
           any
           thing
           to
           purpose
           
             in
             this
             case
          
           ,
           had
           made
           me
           resolve
           to
           say
           nothing
           
             in
             either
          
           .
        
         
           For
           ,
           to
           shew
           how
           it
           might
           stand
           with
           the
           Wisdom
           and
           Sincerity
           of
           the
           Blessed
           God
           ,
           to
           counsel
           men
           not
           to
           sin
           ,
           to
           profess
           his
           hatred
           and
           detestation
           of
           it
           ,
           to
           remonstrare
           to
           men
           the
           great
           danger
           they
           should
           incur
           by
           it
           ;
           with
           so
           great
           appearance
           of
           seriousness
           to
           exhort
           ,
           warn
           ,
           expostulate
           with
           them
           concerning
           it
           ,
           express
           his
           great
           displeasure
           and
           grief
           for
           their
           sinning
           ,
           and
           conseqent
           miseries
           ;
           and
           yet
           all
           the
           while
           act
           them
           on
           thereto
           ,
           by
           a
           secret
           ,
           but
           mighty
           and
           irresistible
           influence
           ,
           seem'd
           to
           me
           an
           utterly
           hopeless
           and
           
             impossible
             undertaking
          
           .
           
           The
           other
           ,
           without
           this
           (
           supposing
           ,
           
             as
             to
             this
          
           ,
           the
           case
           to
           have
           been
           as
           some
           have
           thought
           it
           )
           a
           very
           
             vain
             one
          
           .
        
         
           But
           being
           well
           assured
           ,
           that
           what
           seem'd
           the
           greater
           difficulty
           ,
           and
           to
           carry
           most
           of
           terrour
           and
           affright
           in
           the
           face
           of
           it
           ,
           was
           only
           a
           Chimera
           .
           I
           reckoned
           the
           other
           very
           superable
           ,
           and
           therefore
           directed
           my
           Discourse
           thither
           ,
           according
           to
           the
           first
           design
           of
           it
           ,
           which
           was
           in
           effect
           but
           to
           justifie
           God's
           making
           such
           a
           creature
           as
           Man
           ,
           and
           governing
           him
           agreeably
           to
           his
           Nature
           .
        
         
           Now
           judging
           it
           reqisite
           ,
           that
           he
           who
           should
           read
           that
           Discourse
           concerning
           
             this
             designed
             Subject
          
           ,
           with
           any
           advantage
           ,
           should
           have
           the
           same
           thoughts
           
             of
             the
             other
             ,
             which
             was
             waved
             ,
          
           that
           I
           had
           ;
           I
           apprehended
           it
           necessary
           
           to
           communicate
           those
           thoughts
           concerning
           that
           ,
           as
           I
           did
           .
           Not
           operously
           ,
           and
           as
           my
           business
           ,
           but
           only
           on
           the
           By
           ,
           and
           as
           was
           fit
           in
           reference
           to
           a
           thing
           that
           was
           to
           be
           waved
           ,
           and
           not
           insisted
           on
           .
        
         
           Now
           I
           perceive
           that
           some
           persons
           ,
           who
           had
           formerly
           entertained
           that
           strange
           opinion
           
             of
             God's
             Predeterminative
             concurrence
             to
             the
             wickedest
             actions
             ,
          
           and
           not
           purged
           their
           minds
           of
           it
           ,
           have
           been
           offended
           with
           
             that
             Letter
          
           ,
           for
           not
           expressing
           more
           respect
           unto
           it
           .
           And
           yet
           offered
           nothing
           ,
           themselves
           (
           which
           to
           me
           seems
           exceeding
           strange
           )
           for
           the
           solving
           of
           that
           great
           difficulty
           and
           encumbrance
           ,
           which
           it
           infers
           upon
           our
           Religion
           .
        
         
           Nor
           do
           I
           much
           wonder
           ,
           that
           this
           opinion
           of
           
             Predeterminative
             
             concourse
             ,
             to
             sinful
             actions
             ,
          
           should
           have
           some
           stiff
           adherents
           among
           our selves
           .
           For
           having
           been
           entertained
           by
           certain
           Dominicans
           ,
           that
           were
           apprehended
           ,
           in
           some
           things
           to
           approach
           nearer
           us
           ,
           than
           others
           of
           the
           Roman
           Church
           ;
           it
           came
           to
           receive
           favour
           and
           countenance
           from
           some
           of
           our
           own
           ,
           of
           considerable
           note
           for
           piety
           and
           learning
           ,
           whose
           Name
           and
           Authority
           cannot
           but
           be
           expected
           to
           have
           much
           influence
           ,
           on
           the
           minds
           of
           many
           .
        
         
           But
           I
           somewhat
           wonder
           ,
           that
           they
           who
           have
           had
           no
           kindness
           for
           
             this
             Letter
          
           ,
           upon
           the
           account
           of
           its
           dissent
           from
           them
           ,
           in
           this
           particular
           ,
           should
           not
           allow
           it
           
             common
             justice
          
           .
           For
           because
           it
           hath
           not
           said
           every
           thing
           they
           would
           have
           had
           it
           say
           ,
           and
           that
           would
           have
           been
           grateful
           to
           
           themselves
           ,
           they
           impute
           to
           it
           the
           having
           said
           what
           it
           said
           not
           ,
           and
           what
           they
           apprehended
           would
           be
           most
           ungrateful
           to
           all
           pious
           and
           sober
           men
           .
        
         
           The
           sum
           is
           ,
           they
           give
           out
           concerning
           it
           ,
           that
           it
           denies
           the
           Providence
           of
           God
           about
           sin
           ,
           which
           all
           good
           men
           ought
           to
           abhor
           from
           ;
           and
           insinuate
           that
           it
           falls
           in
           with
           the
           sentiments
           of
           Durandus
           ,
           which
           they
           know
           many
           think
           not
           well
           of
           .
        
         
           All
           that
           I
           intend
           to
           do
           ,
           for
           the
           present
           ,
           upon
           this
           occasion
           ,
           shall
           be
           to
           shew
           wherein
           
             the
             Letter
          
           is
           mis-represented
           ,
           and
           charged
           with
           what
           it
           hath
           not
           in
           it
           .
           To
           remark
           what
           is
           said
           against
           
             that
             supposed
             sense
             of
             it
          
           ,
           and
           give
           the
           
             true
             sense
          
           of
           what
           it
           says
           touching
           this
           matter
           ;
           with
           a
           further
           account
           of
           the
           Author's
           mind
           
           herein
           ,
           than
           it
           was
           thought
           fit
           to
           insert
           into
           so
           transient
           and
           occasional
           a
           Discourse
           as
           that
           part
           of
           
             the
             Letter
          
           was
           .
           Whereby
           it
           may
           be
           seen
           ,
           wherein
           he
           agrees
           with
           those
           of
           that
           opposite
           persuasion
           ,
           and
           what
           the
           very
           point
           of
           difference
           is
           .
           Further
           than
           this
           ,
           I
           yet
           intend
           not
           to
           go
           ,
           till
           I
           see
           further
           need
           .
        
         
           There
           have
           two
           Discourses
           come
           to
           my
           view
           that
           have
           referred
           to
           that
           Letter
           .
           The
           one
           in
           Manuscript
           only
           ;
           which
           ,
           because
           it
           is
           uncertain
           to
           me
           ,
           whether
           the
           reputed
           Author
           of
           it
           will
           own
           it
           or
           no
           ;
           and
           ,
           because
           it
           says
           little
           or
           nothing
           ,
           by
           way
           of
           argument
           ,
           against
           the
           
             true
             sense
          
           of
           the
           Letter
           ,
           I
           shall
           take
           no
           further
           present
           notice
           of
           .
           The
           other
           is
           Printed
           ,
           and
           offers
           at
           somewhat
           of
           argument
           ,
           which
           
           therefore
           I
           shall
           more
           attentively
           consider
           .
        
         
           It
           doth
           
             this
             Letter
          
           an
           honour
           ,
           whereof
           its
           Author
           never
           had
           the
           least
           ambition
           or
           expectation
           ,
           to
           insert
           the
           mention
           of
           it
           into
           the
           close
           of
           a
           very
           learned
           ,
           elaborate
           Work
           †
           ;
           with
           which
           it
           might
           ,
           yet
           ,
           easily
           be
           imagined
           ,
           its
           simplicity
           ,
           and
           remoteness
           from
           any
           pretence
           to
           learning
           ,
           would
           so
           ill
           agree
           ,
           that
           a
           qarrel
           could
           not
           but
           ensue
           .
           It
           is
           from
           one
           ,
           who
           having
           spent
           a
           great
           part
           of
           his
           time
           in
           travelling
           thorough
           some
           Regions
           of
           literature
           ,
           and
           been
           peaceable
           ,
           as
           far
           as
           I
           have
           understood
           ,
           in
           his
           Travels
           ;
           it
           might
           have
           been
           hoped
           would
           have
           let
           this
           Pamphlet
           alone
           ,
           when
           ,
           for
           what
           I
           can
           observe
           ,
           he
           finds
           no
           fault
           with
           it
           but
           what
           he
           makes
           ;
           and
           is
           fain
           to
           accuse
           
           it
           of
           what
           is
           no
           where
           to
           be
           found
           in
           it
           ,
           lest
           it
           should
           be
           innocent
           .
        
         
           It
           is
           an
           unaccountable
           pleasure
           which
           men
           of
           some
           humours
           take
           ,
           in
           depraving
           what
           is
           done
           by
           others
           ,
           when
           there
           is
           nothing
           attempted
           that
           doth
           interfere
           with
           them
           ;
           nothing
           that
           can
           ,
           righteously
           ,
           be
           understood
           to
           cross
           any
           good
           end
           ,
           which
           they
           more
           openly
           pretend
           to
           ,
           nor
           the
           more
           concealed
           end
           (
           if
           they
           have
           any
           such
           )
           of
           their
           own
           glory
           .
        
         
           Common
           edification
           seems
           less
           designed
           ,
           when
           every
           thing
           must
           be
           thrown
           down
           ,
           which
           is
           not
           built
           by
           their
           own
           hands
           ,
           or
           by
           their
           own
           line
           and
           measure
           .
        
         
           I
           plead
           nothing
           of
           merit
           in
           this
           little
           Essay
           ,
           only
           I
           say
           for
           
           it
           ,
           that
           I
           know
           not
           what
           it
           can
           be
           guilty
           of
           towards
           this
           
             learned
             man
          
           ,
           that
           can
           have
           occasioned
           this
           assault
           upon
           it
           by
           his
           Pen.
           By
           how
           much
           the
           less
           it
           keeps
           his
           road
           ,
           the
           more
           I
           might
           have
           thought
           it
           out
           of
           the
           way
           of
           his
           notice
           .
           I
           am
           sure
           it
           meant
           him
           no
           harm
           ,
           nor
           had
           any
           design
           to
           pilfer
           from
           him
           any
           part
           of
           his
           Collections
           .
        
         
           But
           he
           says
           ,
           
             he
             may
             not
             let
             it
             pass
             .
          
           Then
           there
           is
           no
           remedy
           .
           But
           I
           wonder
           what
           he
           should
           mean
           by
           
             he
             may
             not
          
           .
           It
           must
           either
           mean
           ,
           that
           
             he
             thought
             it
             unlawful
          
           to
           let
           it
           pass
           ,
           or
           that
           he
           had
           
             a
             mighty
             strong
             and
             irresistible
             inclination
          
           to
           sqabble
           a
           little
           with
           it
           .
           The
           former
           cannot
           be
           imagined
           .
           For
           then
           ,
           for
           the
           same
           reason
           ,
           he
           would
           have
           attempted
           sundry
           others
           of
           former
           and
           
           later
           days
           ,
           that
           have
           said
           much
           to
           the
           purpose
           ,
           which
           
             this
             Letter
          
           doth
           but
           touch
           obiter
           ,
           and
           on
           the
           By
           ;
           in
           its
           way
           to
           another
           design
           .
           But
           those
           were
           Giants
           ,
           whom
           it
           was
           not
           so
           safe
           to
           meddle
           with
           .
           Therefore
           he
           could
           very
           wisely
           
             let
             them
             pass
          
           ,
           tho
           they
           have
           wounded
           his
           beloved
           Cause
           ,
           beyond
           all
           that
           it
           is
           in
           the
           power
           of
           his
           ,
           (
           or
           any
           )
           Art
           to
           Cure.
           
        
         
           Whence
           it
           is
           conseqent
           ,
           that
           the
           whole
           business
           must
           be
           resolved
           
             into
             the
             latter
          
           .
           And
           this
           inclination
           cannot
           but
           owe
           it self
           to
           some
           peculiar
           aspect
           and
           reference
           he
           had
           to
           the
           Author
           .
           Whom
           ,
           tho
           he
           was
           
             in
             incognito
          
           ,
           yet
           (
           as
           I
           have
           been
           informed
           )
           he
           professes
           to
           have
           discourst
           with
           upon
           the
           same
           Subject
           many
           times
           .
           And
           so
           ,
           therefore
           ,
           he
           
           might
           once
           more
           before
           this
           public
           rancounter
           ,
           if
           he
           had
           thought
           sit
           ,
           and
           Nature
           could
           have
           been
           repel'd
           a
           while
           .
        
         
           It
           is
           true
           ,
           he
           hath
           found
           me
           not
           facile
           to
           entertain
           his
           Sentiments
           in
           this
           matter
           .
           And
           indeed
           I
           have
           deeply
           dreaded
           the
           portentous
           imaginations
           which
           I
           found
           had
           more
           lightly
           tinctur'd
           his
           Mind
           ,
           as
           to
           this
           thing
           ,
           concerning
           the
           Blessed
           God.
           Than
           which
           ,
           upon
           deliberation
           ,
           I
           do
           believe
           ,
           no
           human
           Wit
           can
           ever
           devise
           worse
           .
           As
           I
           have
           often
           freely
           told
           divers
           of
           my
           Friends
           ,
           and
           't
           is
           very
           likely
           ,
           among
           them
           ,
           himself
           .
           Tho
           I
           do
           not
           suspect
           the
           contagion
           to
           have
           infected
           his
           vitals
           ;
           By
           a
           priviledg
           ,
           vouchsaf't
           to
           some
           ,
           that
           they
           may
           possibly
           drink
           some
           deadly
           thing
           that
           shall
           not
           hurt
           them
           .
        
         
         
           But
           why
           must
           an
           impatiency
           of
           this
           dissent
           break
           out
           into
           so
           vindictive
           an
           hostility
           ?
           I
           will
           not
           say
           I
           expected
           more
           friendly
           dealing
           .
        
         
           For
           ,
           as
           I
           do
           well
           know
           it
           was
           very
           possible
           such
           a
           public
           contest
           might
           have
           been
           manag'd
           with
           that
           candour
           and
           fairnes
           ,
           as
           not
           at
           all
           to
           intrench
           upon
           friendship
           .
           So
           ,
           as
           it
           is
           ,
           I
           need
           not
           own
           so
           much
           weaknes
           ,
           as
           ,
           upon
           many
           years
           experience
           ,
           not
           to
           be
           able
           to
           distinguish
           ,
           and
           understand
           there
           are
           some
           tempers
           less
           capable
           of
           the
           ingenuities
           that
           belong
           to
           that
           pleasant
           relation
           .
        
         
           But
           it
           was
           only
           a
           charitable
           errour
           of
           which
           I
           repent
           not
           ,
           that
           I
           expected
           a
           more
           righteous
           dealing
           .
        
         
           He
           pretends
           to
           give
           my
           sense
           ,
           in
           other
           words
           .
           And
           then
           gravely
           
           falls
           to
           combating
           his
           own
           man
           of
           straw
           which
           he
           will
           have
           represent
           me
           ,
           and
           so
           I
           am
           to
           be
           tortured
           
             in
             Effigie
          
           .
        
         
           [
           It
           can
           never
           be
           proved
           ,
           that
           it
           implies
           a
           contradiction
           ,
           for
           God
           to
           make
           a
           Creature
           ,
           which
           should
           be
           capable
           of
           acting
           without
           immediate
           Concourse
           .
           ]
        
         
           This
           he
           puts
           in
           a
           different
           character
           ,
           as
           if
           I
           had
           said
           so
           much
           .
        
         
           And
           why
           might
           not
           my
           own
           words
           be
           allowed
           to
           speak
           my
           own
           sense
           ?
           But
           that
           his
           understanding
           and
           eyes
           ,
           must
           then
           have
           conspired
           to
           tell
           him
           ,
           that
           the
           sense
           would
           have
           been
           qite
           another
           ?
           It
           is
           only
           a
           
             [
             predeterminative
             ]
             concurrence
             to
             all
             actions
             ,
             even
             those
             that
             are
             most
             malignantly
             wicked
             ,
          
           p.
           32.
           
           And
           again
           ,
           
             Gods
             concurring
             ,
             by
             a
             [
             determinative
             ]
             influence
             unto
             wicked
             actions
             ,
          
           p.
           36.
           
           
           Which
           is
           the
           only
           thing
           I
           speak
           of
           ;
           as
           what
           I
           cannot
           reconcile
           with
           the
           Wisdom
           and
           Sinceritie
           ,
           of
           his
           Counsels
           and
           Exhortations
           ,
           against
           such
           actions
           .
        
         
           And
           if
           he
           had
           designed
           to
           serve
           any
           common
           good
           end
           ,
           in
           this
           undertaking
           of
           his
           ,
           why
           did
           he
           not
           attempt
           to
           reconcile
           them
           himself
           ?
           But
           the
           Wisdom
           and
           Sinceritie
           of
           God
           are
           thought
           fit
           ,
           (
           as
           it
           would
           seem
           )
           to
           be
           sacrificed
           to
           the
           reputation
           of
           his
           more
           peculiarly
           admired
           Schoolmen
           .
           If
           there
           be
           such
           an
           universal
           determination
           ,
           by
           an
           irresistible
           Divine
           influence
           ,
           to
           all
           even
           the
           wickedest
           actions
           (
           which
           God
           forbid
           !
           )
           methinks
           such
           a
           difficulty
           should
           not
           be
           so
           easily
           past
           over
           .
           And
           surely
           the
           reconciling
           such
           a
           
             determinative
             influence
          
           with
           the
           
             Divine
             Wisdom
             and
             Sinceritie
          
           ,
           
           had
           been
           a
           performance
           worth
           all
           his
           learned
           labours
           besides
           ,
           and
           of
           greater
           service
           to
           the
           Christian
           name
           and
           honour
           .
        
         
           But
           it
           seems
           the
           denying
           concurrence
           by
           such
           
             predetermining
             influence
          
           ,
           is
           the
           denying
           of
           
             all
             immediate
             concurrence
          
           .
           And
           I
           am
           sent
           to
           the
           
             Thomists
             ,
             Scotists
             ,
             Jesuites
          
           ,
           and
           Suarez
           ,
           more
           especially
           to
           be
           taught
           otherwise
           .
           As
           if
           all
           these
           were
           for
           
             determinative
             concourse
          
           .
           Which
           is
           very
           pleasant
           ,
           When
           the
           very
           Heads
           of
           the
           two
           first-mentioned
           Sects
           were
           against
           it
           ,
           as
           we
           shall
           see
           further
           anon
           ,
           the
           third
           generally
           ,
           and
           Suarez
           particularly
           ,
           whom
           he
           names
           ,
           have
           so
           industriously
           and
           strongly
           opposed
           it
           .
           Yea
           and
           because
           I
           assent
           not
           to
           the
           Doctrine
           of
           
             predeterminative
             concourse
          
           ,
           I
           am
           represented
           (
           which
           was
           the
           last
           
           spite
           that
           was
           to
           be
           done
           me
           )
           as
           a
           favourer
           of
           the
           Hypothesis
           of
           Durandus
           .
           And
           he
           might
           ,
           as
           truly
           ,
           have
           said
           of
           
             Henry
             Nicholas
          
           ,
           but
           not
           so
           prudently
           ,
           because
           he
           knowes
           whose
           opinions
           have
           a
           nearer
           alliance
           to
           that
           Family
           .
        
         
           Now
           I
           heartily
           wish
           I
           had
           a
           ground
           for
           so
           much
           charity
           towards
           him
           ,
           as
           to
           suppose
           him
           ignorant
           that
           
             immediate
             concourse
          
           ,
           and
           determinative
           ,
           are
           not
           wont
           to
           be
           used
           by
           the
           Schoolmen
           ,
           in
           this
           controversie
           ,
           as
           terms
           of
           the
           same
           signification
           .
           If
           he
           do
           ,
           himself
           ,
           think
           them
           to
           be
           all
           one
           ,
           what
           warrant
           is
           that
           to
           him
           to
           give
           the
           same
           for
           
             my
             sense
          
           ?
           When
           't
           is
           so
           well
           known
           they
           are
           not
           commonly
           so
           taken
           ,
           and
           that
           determinative
           concourse
           is
           so
           voluminously
           written
           against
           ,
           where
           immediate
           is
           expresly
           asserted
           .
           Let
           
           him
           but
           soberly
           tell
           me
           ,
           what
           his
           design
           was
           ,
           to
           dash
           out
           the
           word
           
             [
             determining
          
           ]
           from
           what
           he
           recites
           Of
           that
           Letter
           ,
           and
           put
           in
           
             [
             immediate
             ]
          
           .
           Which
           he
           knowes
           is
           not
           to
           be
           found
           in
           any
           of
           the
           places
           he
           refers
           to
           in
           it
           .
           Or
           what
           was
           the
           spring
           of
           that
           confidence
           that
           made
           him
           intimate
           the
           
             Scotists
             ,
             Thomists
          
           ,
           The
           Jesuites
           ,
           and
           particularly
           Suarez
           ,
           to
           be
           against
           what
           is
           said
           in
           the
           Letter
           ,
           in
           this
           thing
           ?
           If
           he
           could
           procure
           all
           the
           Books
           in
           the
           World
           to
           be
           burnt
           ,
           besides
           those
           in
           his
           own
           Library
           ,
           he
           would
           yet
           have
           an
           hard
           task
           to
           make
           it
           be
           believed
           in
           the
           next
           Age
           ,
           that
           all
           these
           were
           for
           
             God's
             efficacious
             determination
             of
             the
             Wills
             of
             men
             unto
             wicked
             actions
             .
          
        
         
           I
           need
           not
           ,
           after
           all
           this
           ,
           concern
           my self
           ,
           as
           to
           what
           he
           saies
           
           about
           the
           
             No
             Medium
          
           between
           the
           extreams
           of
           his
           disjunctive
           proposition
           .
           
             Either
             the
             human
             will
             must
             depend
             upon
             the
             Divine
             independent
             Will
             of
             God
             ,
          
           &c.
           (
           as
           he
           phrases
           it
           in
           the
           excess
           of
           his
           caution
           ,
           lest
           any
           should
           think
           the
           
             Will
             of
             God
          
           was
           not
           a
           
             Divine
             Will
             )
             Or
             God
             must
             depend
             on
             the
             human
             will
             ,
          
           &c.
           
           Unles
           he
           can
           shew
           that
           the
           human
           will
           cannot
           be
           said
           to
           depend
           on
           the
           Divine
           ,
           
             as
             being
             enabled
             by
             it
          
           ,
           except
           it
           be
           also
           determined
           and
           impelled
           by
           it
           ,
           to
           every
           wicked
           action
           .
           A
           created
           Being
           that
           was
           entirely
           from
           God
           ,
           with
           all
           the
           powers
           and
           faculties
           which
           belong
           to
           it
           ;
           That
           hath
           its
           continual
           subsistence
           in
           him
           ,
           and
           all
           those
           powers
           continued
           ,
           and
           maintained
           by
           his
           influence
           every
           moment
           ;
           That
           hath
           those
           powers
           made
           habile
           ,
           and
           apt
           for
           
           whatsoever
           its
           most
           natural
           motions
           and
           operations
           ,
           by
           a
           sutable
           influence
           ,
           whensoever
           it
           moves
           or
           operates
           .
           Can
           this
           creature
           be
           said
           
             not
             to
             depend
          
           ,
           as
           to
           
             all
             its
             motions
             and
             operations
          
           ,
           unles
           it
           be
           also
           unavoidably
           impelled
           to
           do
           every
           thing
           to
           which
           it
           is
           thus
           sufficiently
           enabled
           ?
        
         
           I
           again
           say
           ,
           Was
           it
           impossible
           to
           God
           to
           make
           such
           a
           creature
           that
           can
           ,
           in
           this
           case
           ,
           
             act
             or
             not
             act
          
           ?
           It
           is
           here
           odly
           enough
           said
           ,
           
             that
             the
             Author
             gives
             no
             demonstration
             hereof
             .
          
           Of
           what
           ?
           
             Why
             that
             it
             can
             never
             be
             proved
          
           (
           as
           the
           reference
           to
           the
           foregoing
           word
           shewes
           )
           
             that
             it
             implies
             a
             contradiction
          
           ,
           &c.
           
           It
           seems
           it
           was
           expected
           that
           Authour
           should
           have
           proved
           by
           demonstration
           ,
           
             that
             it
             can
             never
             be
             proved
             ,
             that
             it
             implies
             a
             contradiction
             ,
             for
             God
             to
             make
             a
             Creature
             ,
             
             which
             should
             be
             capable
             of
             acting
          
           (
           as
           he
           feigns
           him
           to
           have
           said
           )
           
             without
             immediate
             concourse
          
           .
           By
           what
           rule
           of
           reasoning
           was
           he
           obliged
           to
           do
           so
           ?
           But
           if
           the
           proving
           there
           is
           such
           a
           creature
           ,
           as
           ,
           in
           the
           case
           before
           expressed
           ,
           can
           act
           without
           
             determinative
             concourse
          
           ,
           will
           serve
           turn
           to
           prove
           ,
           that
           it
           cannot
           be
           proved
           ,
           it
           implies
           a
           contradiction
           there
           should
           be
           such
           a
           One
           :
           I
           may
           think
           the
           thing
           was
           done
           .
           And
           may
           think
           it
           sufficiently
           proved
           ,
           that
           there
           is
           such
           a
           creature
           ;
           If
           it
           appear
           (
           whereof
           there
           is
           too
           much
           proof
           )
           that
           there
           are
           such
           actions
           done
           by
           creatures
           ,
           as
           ,
           for
           the
           reasons
           that
           were
           before
           alledged
           ,
           it
           could
           not
           stand
           with
           the
           Nature
           of
           God
           to
           determine
           them
           unto
           .
        
         
           And
           was
           nothing
           said
           tending
           
           to
           prove
           this
           ,
           that
           it
           could
           not
           consist
           with
           the
           Nature
           of
           God
           ,
           to
           determine
           men
           unto
           all
           the
           wicked
           actions
           they
           commit
           ?
           It
           seems
           unles
           it
           were
           put
           into
           mood
           and
           figure
           ,
           't
           is
           no
           proof
           .
           Nor
           was
           it
           the
           design
           of
           those
           Papers
           to
           insist
           upon
           that
           subject
           ;
           but
           there
           are
           things
           suggested
           
             in
             transitu
          
           ,
           as
           such
           a
           discourse
           could
           admit
           ,
           that
           (
           whether
           they
           are
           demonstrative
           or
           no
           )
           would
           puzzle
           a
           considering
           person
           .
           
             That
             God
             should
             have
             as
             much
             influence
             ,
             and
             concurrence
             to
             the
             worst
             actions
             ,
             as
             to
             the
             best
             .
             As
             much
             ,
             or
             more
             than
             the
             sinner
             or
             the
             tempter
             .
             That
             the
             matter
             of
             his
             Lawes
             to
             Adam
             ,
             and
             his
             posterity
             ,
             should
             be
             a
             natural
             impossibilitie
             .
          
           And
           I
           now
           add
           ,
           the
           
             irreconcileablenes
             of
             that
             determination
             ,
             with
             God's
             Wisdom
             and
             Sinceritie
             ,
          
           &c.
           
           These
           I
           shall
           
           reckon
           demonstrations
           ,
           till
           I
           see
           them
           well
           answered
           .
        
         
           However
           if
           mine
           were
           a
           bad
           opinion
           ,
           why
           was
           it
           not
           as
           confutable
           without
           the
           mention
           of
           Durandus
           ?
           But
           that
           was
           ,
           with
           him
           ,
           an
           odious
           name
           ;
           and
           fit
           ,
           therefore
           ,
           to
           impress
           the
           brand
           ,
           which
           he
           desired
           I
           should
           wear
           for
           his
           sake
           .
           This
           is
           a
           likely
           way
           to
           clear
           the
           truth
           .
           Yet
           if
           it
           serve
           not
           one
           design
           ,
           it
           will
           another
           ,
           he
           thinks
           ,
           upon
           which
           he
           was
           more
           intent
           .
        
         
           Are
           all
           for
           
           Durandus's
           way
           that
           are
           against
           a
           
             predeterminative
             influence
          
           to
           wicked
           actions
           ?
           I
           could
           tell
           him
           who
           have
           shewn
           more
           strength
           in
           arguing
           against
           Durandus
           ,
           than
           I
           find
           in
           all
           his
           Arguments
           ;
           who
           yet
           have
           written
           ,
           too
           ,
           against
           determinative
           concourse
           
             to
             such
             actions
          
           ,
           more
           than
           
           ever
           he
           will
           be
           able
           to
           answer
           ,
           or
           any
           man.
           
        
         
           The
           truth
           is
           ,
           when
           I
           wrote
           that
           Letter
           ,
           I
           had
           never
           seen
           Durandus
           .
           Nor
           indeed
           did
           I
           consult
           any
           Book
           for
           the
           writing
           of
           it
           ,
           (
           as
           I
           had
           not
           opportunity
           ,
           if
           I
           had
           been
           so
           inclined
           )
           except
           ,
           upon
           some
           occasions
           ,
           the
           Bible
           .
           Not
           apprehending
           it
           necessary
           ,
           to
           number
           votes
           ,
           and
           consider
           how
           many
           mens
           thoughts
           were
           one
           way
           ,
           and
           of
           how
           many
           the
           other
           ,
           before
           I
           would
           adventure
           to
           think
           any
           of
           my
           own
           :
           But
           ,
           I
           have
           this
           day
           ,
           upon
           the
           view
           of
           his
           Animadversions
           ,
           taken
           a
           view
           of
           Durandus
           too
           .
           And
           ,
           really
           ,
           cannot
           yet
           guess
           ,
           what
           should
           tempt
           him
           to
           parallel
           my
           conceptions
           with
           
           Durandus's
           ,
           but
           that
           he
           took
           his
           ,
           for
           somewhat
           
           an
           ill-favoured
           name
           .
           
           Durandus
           ,
           flatly
           ,
           in
           several
           places
           denies
           God's
           
             immediate
             concourse
          
           to
           the
           actions
           of
           the
           Creatures
           .
           Which
           I
           never
           said
           nor
           thought
           .
           But
           do
           really
           believe
           his
           immediate
           concourse
           ,
           to
           all
           actions
           of
           his
           Creatures
           (
           both
           
             immediatione
             virtutis
          
           ,
           and
           suppositi
           ,
           that
           I
           may
           more
           comply
           with
           his
           Scholastic
           humour
           ,
           in
           the
           use
           of
           such
           terms
           ,
           than
           gratifie
           my
           own
           )
           Yet
           not
           
             determinative
             unto
             wicked
             actions
          
           .
        
         
           Again
           ,
           Durandus
           denies
           
             immediate
             concourse
          
           ,
           universally
           ,
           and
           upon
           such
           a
           ground
           ,
           as
           whereupon
           ,
           the
           denial
           must
           eqally
           extend
           to
           good
           actions
           as
           to
           bad
           ;
           
           viz.
           
             That
             't
             is
             impossible
             the
             same
             numerical
             action
             should
             be
             from
             two
             or
             more
             Agents
             immediately
             and
             perfectly
             ,
             except
             the
             same
             numerical
             
             vertue
             should
             be
             in
             each
             .
             But
          
           (
           he
           saies
           )
           
             the
             same
             numerical
             vertue
             cannot
             be
             in
             God
             and
             in
             the
             Creature
             ,
          
           &c.
           
           Whereas
           he
           well
           knowes
           the
           concourse
           or
           influence
           (
           for
           I
           here
           affect
           not
           the
           curiosity
           to
           distinguish
           these
           two
           termes
           ,
           as
           some
           do
           )
           which
           I
           deny
           not
           to
           be
           immediate
           to
           
             any
             actions
          
           ,
           I
           only
           deny
           to
           be
           determinative
           ,
           as
           
             to
             those
             which
          
           are
           wicked
           .
        
         
           Yea
           and
           the
           Authours
           he
           qotes
           (
           §
           .
           11.
           )
           Aqinas
           and
           Scotus
           ,
           tho
           every
           body
           may
           know
           they
           are
           against
           what
           was
           the
           notion
           of
           Durandus
           ,
           yet
           are
           as
           much
           against
           himself
           ,
           if
           he
           will
           directly
           oppose
           that
           Letter
           ,
           and
           assert
           determinative
           concourse
           to
           wicked
           actions
           .
           They
           held
           
             immediate
             concourse
          
           ,
           not
           
             determinative
             .
             The
             former
          
           ,
           tho
           he
           supposes
           
             Divine
             help
          
           in
           reference
           to
           the
           elections
           of
           the
           human
           
           will
           ,
           yet
           asserts
           the
           elections
           themselves
           to
           
             be
             in
             mans
             own
             power
          
           ,
           and
           only
           saies
           that
           
             in
             the
             executions
             of
             those
             elections
             men
             can
             be
             hindered
             .
          
           That
           (
           whatsoever
           influence
           he
           asserts
           of
           the
           first
           cause
           )
           men
           still
           ,
           
           
             habent
             se
             indifferentèr
             ad
             benè
             vel
             malè
             eligendum
             .
             The
             other
             ,
          
           tho
           he
           also
           excludes
           not
           the
           immediate
           efficiency
           of
           God
           in
           reference
           to
           the
           actions
           of
           men
           ,
           yet
           is
           so
           far
           from
           making
           it
           determinative
           ,
           that
           the
           reason
           he
           gives
           why
           ,
           in
           evil
           actions
           ,
           man
           sins
           ,
           and
           God
           doth
           not
           ,
           is
           ,
           that
           the
           former
           of
           these
           Causes
           ,
           
             posset
             rectitudinem
             dare
             actui
             qam
             tenetur
             eam
             dare
             ,
             tamen
             ,
             qantum
             est
             ex
             se
             ,
             daret
             ,
             si
             voluntas
             creata
             cooperaretur
          
           ;
           in
           the
           very
           place
           which
           himself
           refers
           to
           .
           Wherein
           they
           differ
           from
           
             this
             Authour
             toto
             Coelo
          
           ;
           and
           
             from
             me
          
           ,
           in
           that
           they
           make
           
           not
           determinative
           influence
           necessary
           in
           reference
           to
           good
           actions
           ,
           which
           I
           expresly
           do
           .
        
         
           Thus
           far
           it
           may
           be
           seen
           what
           pretence
           or
           colour
           he
           had
           to
           make
           
             my
             Opinion
          
           the
           same
           with
           
           Durandus's
           ,
           or
           ,
           his
           own
           ,
           the
           same
           with
           that
           of
           Thomas
           and
           Scotus
           .
        
         
           But
           if
           he
           knew
           in
           what
           esteem
           I
           have
           
             the
             Schoolmen
          
           ,
           he
           would
           hardly
           believe
           me
           likely
           to
           step
           one
           foot
           out
           of
           my
           way
           ,
           either
           to
           gain
           the
           reputation
           of
           any
           of
           their
           names
           ,
           or
           avoid
           the
           disreputation
           .
        
         
           He
           ,
           notwithstanding
           ,
           supposed
           his
           own
           reputation
           to
           be
           so
           good
           (
           and
           I
           know
           no
           reason
           why
           he
           might
           not
           suppose
           so
           )
           as
           to
           make
           it
           be
           believed
           I
           was
           any
           thing
           he
           pleased
           to
           call
           me
           ,
           by
           such
           as
           had
           not
           opportunity
           to
           be
           otherwise
           informed
           .
        
         
         
           And
           thus
           I
           would
           take
           leave
           of
           him
           ,
           And
           permit
           him
           to
           use
           his
           own
           reflections
           upon
           his
           usage
           of
           me
           ,
           at
           his
           own
           leisure
           .
           But
           that
           civility
           bids
           me
           (
           since
           he
           is
           pleased
           to
           be
           at
           the
           pains
           of
           catechising
           me
           )
           first
           to
           give
           some
           answer
           to
           the
           Qestions
           wherein
           he
           thus
           expostulates
           with
           me
           .
        
         
           Q.
           1.
           
           
           Whether
           there
           be
           any
           action
           of
           Man
           on
           earth
           so
           good
           ,
           which
           hath
           not
           some
           mixture
           of
           Sin
           in
           it
           ?
           And
           if
           God
           concur
           to
           the
           substrate
           matter
           of
           it
           as
           good
           ,
           must
           he
           not
           necessarily
           concur
           to
           the
           substrate
           matter
           as
           sinful
           ?
           For
           is
           not
           the
           substrate
           matter
           of
           the
           act
           ,
           both
           as
           good
           and
           sinful
           the
           same
           ?
        
         
           A.
           1.
           
           
           It
           seems
           then
           ,
           that
           God
           doth
           concur
           to
           the
           matter
           of
           an
           action
           
             as
             sinful
          
           .
           Which
           is
           honestly
           acknowledged
           ,
           since
           by
           his
           Principles
           ,
           it
           cannot
           be
           denied
           ;
           
           tho
           most
           ,
           of
           his
           way
           ,
           mince
           the
           business
           ,
           and
           say
           the
           concurrence
           is
           only
           to
           the
           action
           
             which
             is
             sinful
          
           ,
           not
           
             as
             sinful
          
           .
        
         
           2.
           
           This
           I
           am
           to
           consider
           as
           an
           argument
           for
           God's
           
             predeterminative
             concurrence
          
           to
           wicked
           actions
           .
           And
           thus
           it
           must
           be
           conceived
           .
           That
           if
           God
           concur
           by
           
             determinative
             influence
          
           to
           the
           imperfectly
           good
           actions
           of
           
             Faith
             ,
             Repentance
             ,
             Love
          
           to
           himself
           ,
           Prayer
           :
           Therefore
           to
           the
           acts
           of
           enmity
           against
           himself
           ,
           
             Cursing
             ,
             Idolatry
             ,
             Blasshemy
          
           ,
           &c.
           
           And
           is
           it
           not
           a
           mighty
           conseqence
           ?
           If
           to
           actions
           that
           are
           good
           
             qoad
             substantiam
          
           ,
           therefore
           to
           such
           as
           are
           in
           the
           substance
           of
           them
           evil
           ?
           We
           our selves
           can
           ,
           in
           a
           remoter
           kind
           ,
           concur
           to
           the
           actions
           of
           others
           :
           Because
           you
           may
           afford
           ,
           your self
           ,
           your
           
             leading
             concurrence
          
           to
           actions
           imperfectly
           
           good
           ,
           therefore
           may
           you
           to
           them
           that
           are
           down-right
           evil
           ?
           because
           to
           Praier
           ,
           therefore
           to
           Cursing
           and
           Swearing
           ?
           and
           then
           ruin
           men
           for
           the
           actions
           you
           induc't
           them
           to
           ?
           You
           'l
           say
           God
           may
           rather
           ,
           but
           sure
           he
           can
           much
           less
           do
           so
           than
           you
           .
           How
           could
           you
           be
           serious
           in
           the
           Proposal
           of
           this
           qestion
           ?
        
         
           We
           are
           at
           a
           loss
           how
           it
           should
           consist
           with
           the
           Divine
           Wisdom
           ,
           Justice
           ,
           Goodnes
           ,
           and
           Truth
           to
           design
           the
           punishing
           Man
           ,
           yet
           innocent
           ,
           with
           everlasting
           torments
           ,
           for
           actions
           which
           God
           ,
           himself
           ,
           would
           irresistibly
           move
           him
           to
           ;
           Whereas
           his
           making
           a
           Covenant
           with
           Adam
           in
           reference
           to
           himself
           and
           his
           posterity
           ,
           implied
           there
           was
           a
           possibility
           it
           might
           be
           kept
           ;
           at
           least
           that
           he
           would
           not
           make
           the
           keeping
           of
           
           it
           ,
           by
           his
           own
           positive
           influence
           ,
           impossible
           .
           And
           you
           say
           ,
           
             If
             he
             might
             concur
             to
             the
             substrate
             matter
             of
             an
             action
             as
             good
             ,
          
           (
           which
           tends
           to
           man's
           Salvation
           and
           Blessedness
           )
           he
           must
           necessarily
           conc●●●
           
             (
             and
             that
             by
             an
             irresistible
             determinative
             influence
             ,
             else
             you
             say
             nothing
             to
             me
             )
          
           to
           the
           substrate
           matter
           of
           all
           their
           evil
           actions
           ,
           
             as
             evil
          
           ,
           which
           tend
           to
           their
           ruine
           and
           misery
           ,
           brought
           upon
           them
           by
           the
           actions
           which
           God
           makes
           them
           do
           .
           I
           suppose
           S.
           Luk.
           6.
           9.
           with
           
             Hos.
             13.
          
           9.
           shew
           a
           difference
           .
           If
           you
           therefore
           ask
           me
           ,
           Why
           I
           should
           not
           admit
           this
           conseqence
           ?
           I
           say
           it
           needs
           no
           other
           answer
           ,
           than
           that
           I
           take
           Wisdom
           ,
           Righteousnes
           ,
           Goodnes
           ,
           and
           Truth
           ,
           to
           belong
           more
           to
           the
           Idaea
           of
           God
           ,
           than
           their
           contraries
           .
        
         
         
           Q.
           2.
           
           
           Is
           there
           any
           action
           so
           sinful
           that
           hath
           not
           some
           natural
           good
           as
           the
           substrate
           matter
           thereof
           ?
        
         
           A.
           
           True.
           And
           what
           shall
           be
           infer'd
           ?
           That
           therefore
           God
           must
           
             by
             a
             determinative
             influence
          
           produce
           every
           such
           action
           whatsoever
           reason
           there
           be
           against
           it
           ?
           You
           might
           better
           argue
           thence
           the
           necessity
           of
           his
           producing
           ,
           every
           hour
           ,
           a
           new
           World
           ;
           in
           which
           there
           would
           be
           a
           great
           deal
           more
           of
           
             positive
             Entity
          
           ,
           and
           
             natural
             goodnes
          
           .
           Certainly
           the
           natural
           goodnes
           that
           is
           in
           the
           Entity
           of
           an
           action
           ,
           is
           no
           such
           invitation
           to
           the
           Holy
           God
           by
           determinative
           influence
           to
           produce
           it
           ,
           as
           that
           he
           should
           offer
           violence
           to
           his
           own
           Nature
           ,
           and
           stain
           the
           Justice
           and
           Honour
           of
           his
           Government
           ,
           by
           making
           it
           be
           done
           ,
           
           and
           then
           punish
           it
           being
           done
           .
        
         
           Q.
           3.
           
           
           Do
           we
           not
           cut
           off
           the
           most
           illustrious
           part
           of
           Divine
           Providence
           in
           governing
           the
           lower
           World
           ,
           &c.
           
        
         
           A.
           
           What
           ?
           by
           denying
           that
           't
           is
           the
           stated
           way
           of
           God's
           Government
           ,
           to
           urge
           Men
           ,
           irresistibly
           ,
           to
           all
           that
           wickednes
           ,
           for
           which
           he
           will
           afterwards
           punish
           them
           with
           everlasting
           torments
           ?
           I
           should
           least
           of
           all
           ,
           ever
           have
           expected
           such
           a
           qestion
           to
           this
           purpose
           ,
           and
           am
           ashamed
           further
           to
           answer
           it
           .
           Only
           name
           any
           act
           of
           Providence
           ,
           I
           hereby
           deny
           ,
           if
           you
           can
           .
        
         
           In
           the
           next
           place
           ,
           That
           my
           sense
           may
           appear
           ,
           in
           my
           own
           words
           ;
           And
           that
           I
           may
           shew
           
             how
             far
          
           I
           am
           of
           the
           same
           mind
           
           with
           those
           that
           apprehend
           me
           at
           so
           vast
           a
           distance
           from
           them
           ;
           and
           where
           ,
           if
           they
           go
           further
           ,
           our
           
             parting
             point
          
           must
           be
           ;
           I
           shall
           set
           down
           the
           particulars
           of
           my
           agreement
           with
           them
           ,
           and
           do
           it
           in
           no
           other
           heads
           than
           they
           might
           have
           collected
           ,
           if
           they
           had
           pleased
           ,
           out
           of
           that
           Letter
           ,
           As
        
         
           1.
           
           That
           God
           exerciseth
           an
           universal
           Providence
           about
           all
           his
           Creatures
           ,
           both
           in
           sustaining
           and
           governing
           them
           .
        
         
           2.
           
           That
           ,
           more
           particularly
           ,
           he
           exerciseth
           such
           a
           Providence
           about
           Man.
           
        
         
           3.
           
           That
           this
           Providence
           about
           Man
           extends
           to
           all
           the
           actions
           of
           all
           men
           .
        
         
           4.
           
           That
           it
           consists
           not
           alone
           
             in
             beholding
          
           the
           actions
           of
           men
           ,
           
           as
           if
           he
           were
           a
           meer
           spectatour
           of
           them
           only
           ,
           but
           is
           positively
           active
           about
           them
           .
        
         
           5.
           
           That
           this
           active
           Providence
           of
           God
           about
           all
           the
           actiens
           of
           men
           consists
           not
           meerly
           in
           giving
           them
           the
           natural
           powers
           ,
           whereby
           they
           can
           work
           
             of
             themselves
          
           ,
           but
           in
           a
           real
           influence
           upon
           those
           powers
           .
        
         
           6.
           
           That
           this
           influence
           is
           in
           reference
           to
           holy
           and
           spiritual
           actions
           (
           whereto
           since
           the
           Apostacie
           ,
           the
           nature
           of
           Man
           is
           become
           viciously
           dis-inclined
           )
           necessary
           to
           be
           
             efficaciously
             determinative
          
           ;
           such
           as
           shall
           overcome
           that
           dis-inclination
           ,
           and
           reduce
           those
           powers
           into
           act
           .
        
         
         
           7.
           
           That
           the
           
             Ordinary
             ,
             appointed
          
           way
           for
           the
           communication
           of
           this
           
             determinative
             influence
          
           ,
           is
           by
           our
           intervening
           consideration
           of
           the
           inducements
           which
           God
           represents
           to
           us
           in
           his
           Word
           ,
           viz.
           the
           Precepts
           ,
           Promises
           ,
           and
           Comminations
           ,
           which
           are
           the
           moral
           instruments
           of
           his
           Government
           .
           No
           doubt
           but
           he
           may
           (
           as
           is
           intimated
           in
           
             the
             Letter
             ,
             p.
             141.
          
           )
           extraordinarily
           act
           Men
           ,
           in
           some
           rarer
           cases
           ,
           by
           inward
           impulse
           ,
           without
           the
           help
           of
           such
           external
           means
           ,
           (
           as
           he
           did
           Prophets
           or
           inspired
           persons
           )
           And
           when
           he
           hath
           done
           so
           ,
           we
           were
           not
           to
           think
           he
           treated
           them
           unagreeably
           to
           their
           natures
           ,
           Or
           so
           as
           their
           natures
           could
           not
           ,
           without
           violence
           ,
           admit
           .
           But
           it
           hath
           been
           the
           care
           and
           designment
           of
           
           the
           Divine
           Wisdom
           ,
           so
           to
           order
           the
           way
           of
           dispensation
           towards
           the
           several
           sorts
           of
           Creatures
           ,
           as
           not
           only
           not
           ,
           ordinarily
           ,
           to
           impose
           upon
           them
           ,
           what
           they
           could
           not
           conveniently
           be
           patient
           of
           ,
           but
           so
           as
           that
           their
           powers
           and
           faculties
           might
           be
           put
           upon
           the
           exercises
           whereof
           they
           were
           capable
           ,
           and
           to
           provide
           that
           neither
           their
           passive
           capacity
           should
           be
           overcharged
           ,
           nor
           their
           active
           be
           unemployed
           .
        
         
           And
           whereas
           the
           reasonable
           nature
           of
           Man
           renders
           him
           not
           only
           susceptible
           of
           unexpected
           
             internal
             impressions
          
           ,
           but
           also
           capable
           of
           being
           Governed
           
             by
             Laws
          
           ,
           which
           reqires
           the
           use
           of
           his
           own
           endeavour
           to
           understand
           &
           obey
           them
           ;
           And
           whereas
           we
           also
           find
           such
           Lawes
           are
           
             actually
             made
          
           for
           him
           ,
           
           and
           propounded
           to
           him
           with
           their
           proper
           enforcements
           .
           If
           it
           should
           be
           the
           fixed
           course
           of
           God's
           Government
           over
           him
           ,
           only
           to
           guide
           him
           by
           inward
           impulses
           ,
           This
           (
           as
           is
           said
           ,
           
             p.
             142
          
           )
           would
           render
           those
           Lawes
           and
           their
           Sanctions
           impertinencies
           ,
           His
           faculties
           whereby
           he
           is
           capable
           of
           Moral
           Government
           
             so
             far
          
           ,
           and
           
             to
             this
             purpose
          
           ,
           useless
           and
           vain
           .
           And
           would
           be
           an
           occasion
           ,
           which
           the
           depraved
           Nature
           of
           Men
           ,
           would
           be
           very
           apt
           to
           abuse
           into
           a
           temptation
           to
           them
           ,
           never
           to
           bend
           their
           powers
           to
           the
           endeavour
           of
           doing
           any
           thing
           that
           were
           of
           an
           holy
           and
           spiritual
           tendency
           (
           from
           which
           their
           aversion
           would
           be
           alwaies
           prompting
           them
           to
           devise
           excuses
           )
           more
           than
           a
           meer
           machine
           
           would
           apply
           it self
           to
           the
           uses
           which
           it
           was
           made
           for
           ,
           and
           doth
           not
           understand
           .
        
         
           Therefore
           ,
           lest
           any
           should
           be
           so
           unreasonable
           ,
           as
           to
           expect
           God
           should
           only
           surprize
           them
           ,
           while
           they
           resolvedly
           sit
           still
           and
           sleep
           ;
           he
           hath
           ,
           in
           his
           infinite
           Wisdom
           ,
           withheld
           from
           them
           the
           occasion
           hereof
           ;
           And
           left
           them
           destitute
           of
           any
           encouragement
           (
           whatsoever
           his
           extraordinary
           dealings
           may
           have
           been
           with
           some
           )
           to
           expect
           his
           influences
           ,
           in
           the
           neglect
           of
           his
           
             Ordinary
             Methods
          
           ,
           as
           is
           discoursed
           p.
           90.
           and
           at
           large
           in
           the
           following
           Pages
           .
           And
           which
           is
           the
           plain
           sense
           of
           that
           admonition
           ,
           Phil.
           2.
           12
           ,
           13.
           
           Yea
           and
           tho
           there
           be
           never
           so
           many
           instances
           of
           merciful
           surprisals
           ,
           preventive
           
           of
           all
           our
           own
           consideration
           and
           care
           ,
           Yet
           those
           are
           still
           to
           be
           accounted
           the
           
             Ordinary
             Methods
          
           which
           are
           so
           
             de
             jure
          
           ,
           which
           would
           actually
           be
           so
           ,
           if
           Men
           did
           their
           duty
           ,
           and
           which
           God
           hath
           obliged
           us
           to
           observe
           and
           attend
           unto
           
             as
             such
          
           .
        
         
           8.
           
           That
           in
           reference
           to
           all
           other
           actions
           which
           are
           not
           sinful
           ,
           tho
           there
           be
           not
           a
           sinful
           disinclination
           to
           them
           ,
           yet
           because
           there
           may
           be
           a
           sluggishnes
           ,
           and
           ineptitude
           to
           some
           purposes
           God
           intends
           to
           serve
           by
           them
           ,
           This
           influence
           is
           also
           alwaies
           determinative
           thereunto
           ;
           whensoever
           to
           the
           immense
           Wisdom
           of
           God
           shall
           seem
           meet
           ,
           and
           conducing
           to
           his
           own
           great
           and
           holy
           ends
           .
        
         
         
           9.
           
           That
           ,
           in
           reference
           to
           
             sinful
             actions
          
           ;
           by
           this
           influence
           God
           doth
           not
           only
           sustain
           men
           who
           do
           them
           ,
           and
           continue
           to
           them
           their
           natural
           faculties
           and
           powers
           ,
           whereby
           they
           are
           done
           ,
           but
           also
           ,
           
             as
             the
             first
             Mover
          
           ,
           so
           far
           excite
           and
           actuate
           those
           powers
           ,
           as
           that
           they
           are
           apt
           and
           habile
           for
           any
           congenerous
           action
           ,
           to
           which
           they
           have
           a
           natural
           designation
           ;
           and
           whereto
           they
           are
           not
           sinfully
           dis-inclined
           .
        
         
           10.
           
           That
           ,
           if
           men
           do
           then
           employ
           them
           to
           the
           doing
           of
           any
           sinful
           action
           ;
           by
           that
           same
           influence
           ,
           he
           doth
           ,
           as
           to
           him
           seems
           meet
           ,
           limit
           ,
           moderate
           ,
           and
           ,
           against
           the
           inclination
           and
           design
           of
           the
           sinful
           Agent
           ,
           over-rule
           and
           dispose
           it
           to
           good
           .
        
         
         
           But
           now
           ,
           if
           ,
           besides
           all
           this
           ,
           they
           will
           also
           assert
           ;
           That
           
             God
             doth
             ,
             by
             an
             efficacious
             influence
             ,
             move
             and
             determine
             men
             to
             wicked
             actions
             .
          
           This
           is
           that
           which
           I
           most
           resolvedly
           deny
           .
        
         
           That
           is
           ,
           in
           this
           I
           shall
           differ
           with
           them
           ,
           that
           I
           do
           not
           suppose
           God
           to
           have
           ,
           by
           internal
           influence
           ,
           as
           far
           ,
           an
           hand
           ,
           in
           the
           worst
           and
           wickedest
           actions
           ,
           as
           in
           the
           best
           .
        
         
           I
           assert
           more
           to
           be
           necessary
           to
           actions
           ,
           to
           which
           men
           are
           wickedly
           dis-inclin'd
           ;
           but
           that
           less
           will
           suffice
           for
           their
           doing
           of
           actions
           ,
           to
           which
           they
           have
           inclination
           more
           than
           enough
           .
           I
           reckon
           it
           sufficient
           to
           the
           production
           of
           this
           latter
           sort
           of
           actions
           ,
           that
           their
           powers
           be
           actually
           
           habile
           ,
           and
           apt
           for
           any
           such
           action
           ,
           in
           the
           general
           ,
           as
           is
           connatural
           to
           them
           ;
           supposing
           there
           be
           not
           a
           peccant
           aversion
           ,
           as
           there
           is
           to
           all
           those
           actions
           that
           are
           Holy
           and
           Spiritual
           ;
           which
           eversion
           a
           more
           potent
           (
           
             even
             a
             determinative
             )
             influence
          
           is
           necessary
           to
           overcome
           .
           I
           explain
           my self
           by
           instance
           .
        
         
           A
           man
           hath
           from
           God
           the
           powers
           belonging
           to
           his
           nature
           ,
           by
           which
           he
           is
           capable
           of
           loving
           or
           hating
           an
           apprehended
           good
           or
           evil
           .
           These
           powers
           ,
           being
           ,
           by
           a
           present
           Divine
           influence
           ,
           rendred
           habile
           ,
           and
           apt
           for
           action
           :
           He
           can
           now
           love
           a
           good
           name
           ,
           health
           ,
           ease
           ,
           life
           ,
           and
           hate
           disgrace
           ,
           sicknes
           ,
           pain
           ,
           death
           .
           But
           he
           doth
           also
           by
           these
           powers
           thus
           habilitated
           for
           action
           ,
           
           love
           wickednes
           ,
           and
           hate
           God.
           I
           say
           ,
           now
           ,
           that
           
             to
             those
             former
             acts
          
           God
           should
           over
           and
           besides
           determine
           him
           ,
           is
           not
           absolutely
           and
           alwaies
           necessary
           ;
           and
           ,
           
             to
             the
             latter
          
           ,
           is
           impossible
           .
           But
           that
           ,
           to
           hate
           wickednes
           
             universally
             ,
             and
             as
             such
          
           ,
           and
           to
           love
           God
           ,
           the
           depravednes
           of
           his
           nature
           ,
           by
           the
           Apostacie
           ,
           hath
           made
           the
           
             determinative
             influence
          
           of
           efficacious
           grace
           necessary
           .
           Which
           ,
           therefore
           ,
           he
           hath
           indispensable
           obligation
           (
           nor
           is
           destitute
           of
           encouragement
           )
           earnestly
           to
           implore
           and
           pray
           for
           .
        
         
           My
           meaning
           is
           now
           plain
           to
           such
           as
           have
           a
           mind
           to
           understand
           it
           .
        
         
           Having
           thus
           given
           an
           account
           
           wherein
           I
           agree
           with
           them
           ,
           And
           wherein
           ,
           if
           they
           please
           ,
           I
           must
           differ
           .
           It
           may
           perhaps
           be
           expected
           I
           should
           add
           further
           Reasons
           of
           that
           difference
           on
           my
           part
           .
           But
           I
           shall
           for
           the
           present
           forbear
           to
           do
           it
           .
        
         
           I
           know
           it
           may
           be
           alledged
           ,
           that
           some
           very
           Pious
           (
           as
           well
           as
           Learned
           )
           Men
           have
           been
           of
           their
           opinion
           .
           And
           I
           seriously
           believe
           it
           .
           But
           that
           signifies
           nothing
           to
           the
           goodnes
           of
           the
           opinion
           .
           Nor
           doth
           the
           badnes
           of
           it
           extinguish
           my
           Charity
           ,
           nor
           reverence
           towards
           the
           men
           .
           For
           I
           consider
           ,
           that
           as
           many
           hold
           the
           most
           important
           truths
           ,
           and
           which
           most
           directly
           tend
           to
           impress
           the
           Image
           of
           God
           upon
           their
           Soules
           ,
           that
           yet
           are
           never
           stamped
           with
           any
           such
           impression
           thereby
           ;
           so
           ,
           
           it
           is
           not
           impossible
           some
           may
           have
           held
           very
           dangerous
           opinions
           ,
           with
           a
           notional
           judgment
           ,
           the
           pernicious
           influence
           whereof
           hath
           never
           distilled
           upon
           their
           hearts
           .
        
         
           Neither
           shall
           I
           be
           willing
           without
           necessity
           to
           detect
           other
           mens
           infirmities
           .
           Yet
           if
           I
           find
           my self
           any
           way
           obliged
           further
           to
           intermeddle
           in
           this
           matter
           ,
           I
           reckon
           the
           time
           I
           have
           to
           spend
           in
           this
           World
           ,
           can
           never
           be
           spent
           to
           better
           purpose
           ,
           than
           in
           discovering
           the
           fearful
           conseqences
           of
           that
           rejected
           opinion
           ,
           the
           vanity
           of
           the
           subterfuges
           whereby
           its
           assertours
           think
           to
           hide
           the
           malignity
           of
           it
           ;
           and
           the
           inefficacie
           of
           the
           Arguments
           brought
           for
           it
           .
        
         
           Especially
           those
           two
           which
           the
           Letter
           takes
           notice
           of
           .
        
         
         
           For
           as
           so
           ill-coloured
           an
           opinion
           ought
           never
           to
           be
           admitted
           without
           the
           most
           apparent
           necessity
           ,
           So
           do
           I
           think
           it
           most
           apparent
           there
           is
           no
           necessity
           it
           should
           be
           admitted
           upon
           those
           grounds
           or
           any
           other
           .
           And
           doubt
           not
           but
           that
           both
           the
           Governing
           Providence
           of
           God
           in
           reference
           to
           all
           events
           whatsoever
           ;
           and
           his
           most
           certain
           foreknowledg
           of
           them
           all
           ,
           may
           be
           defended
           ,
           against
           all
           opposers
           ,
           without
           it
           .
        
         
           But
           I
           had
           rather
           my
           preparations
           to
           these
           purposes
           ,
           should
           be
           buried
           in
           dust
           and
           silence
           ;
           than
           I
           should
           ever
           see
           the
           occasion
           which
           should
           carry
           the
           signification
           with
           it
           of
           their
           being
           at
           all
           needful
           .
        
         
           And
           I
           shall
           take
           it
           for
           a
           just
           and
           most
           deplorable
           occasion
           ,
           if
           
           I
           shall
           find
           any
           to
           assert
           against
           me
           the
           contradictory
           to
           this
           Proposition
           ,
        
         
           That
           God
           doth
           not
           by
           an
           Efficacious
           Influence
           Vniversally
           move
           and
           determine
           men
           to
           all
           their
           Actions
           ;
           even
           those
           that
           are
           most
           wicked
           .
        
         
           Which
           is
           the
           only
           true
           ,
           and
           plain
           meaning
           ,
           of
           what
           was
           said
           ,
           about
           this
           busines
           ,
           in
           the
           before
           mentioned
           Letter
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A44686-e220
           
             †
             Court
             of
             the
             Gentiles
             ,
             part
             2.
             page
             522.
             
          
           
             L.
             2.
             
             Dist.
             1.
             
             Q.
             5.
             
             D.
             37.
             
             Q.
             1.
             
          
           
             Dist.
             1.
             
             Q.
             5.
             ut
             supr
             .
          
           
             1
             a.
             Q.
             83.
             
          
           
             Q.
             1.
             
          
           
             A.
             1.
             
          
           
             Q.
             2.
             
          
           
             Answ.
             
          
           
             Q.
             3.
             
          
           
             Answ.