Theomachia autexousiastikē: or, A display of Arminianisme. Being a discovery of the old Pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the maine errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their owne writings and confessions, and confuted by the Word of God. / By Iohn Owen, Master of Arts of Queens Colledge in Oxon.

CHAP. IIII.

Of the providence of God in governing the world diversly, thrust from this preheminence by the Arminian Idoll of Free-will.

I Come now to treat of that, betwixt which and the Pelagian Idoll, there is bellum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implaca∣ble warre and immortall hatred, absolutely destru∣ctive to the one side; to wit, the providence of God. For this, in that notion Christiantie hath hitherto embraced it: and that, in such a sence as the Arminians maintaine it can no more consist together, then fire and water, light and darknesse, Christ and Belial: and he that shall goe to conjoyne them, ploughs with an oxe, and an asse, they must be ti∣ed together with the same ligament quo ille mortua iungebat cor∣pora vivis, wherewith the tyrant tied dead bodies to living men. This strange advancement of the clay against the potter, not by the way of repining and to say why hast thou made me thus; but by the way of emulation, I wil not be so I wil advance my self, to the skie, to the sides of thy throne, was heretofore unknown to

the more refineda 1.1 Paganisme: as these of contingency, so they with a better error made a goddesse of providence; because as they faigned, she helped Latona to bring forth in the Ile of De∣los: intimating that Latona or nature though bigge and great with sundry sorts of effects, could yet produce nothing, without the interceding helpe of divine providence: which mythologie of theirs, seemes to containe a sweeter gust of divine truth, then any we can expect from their towring fancies,b 1.2 who are inclina∣ble to beleeve that God for no other reason, is said to sustaine all things but because he doth not destroy them: now that their proud God-opposing errors may the better appeare, according to my former method, I will plainly shew what the Scripture teacheth us concerning this providence, with what is agreeable to right, and Christian reason, not, what is dictated by tumultuating affe∣ctions.

Providence, is a word which in its proper signification may seeme to comprehend all the actions of God, that outwardly are of him: that have any respect unto his creatures, all his works that are not ad intra essentially belonging unto the Deitie: now because God worketh all things according to his decree or the counsell of his will, Ephes. 1. 11. for, whatsoever he doth now, it pleased him from the beginning, Psal. 115. seeing also that knowne unto God are all his works from eternitie, therefore three things concerning his providence are considerable. 1.c 1.3 His decree or pur∣pose, whereby he hath disposed of all things in order, and appoint∣ed them for certaine ends, which he hath foreordained: 2. His prescience, whereby, he certainly foreknoweth all things that shall come to passe: 3. His temporall operation, or working in time (My Father worketh hitherto, Ioh. 5. 17. whereby he actually executeth all his good pleasure: the first and second of these have been the subject of the former Chapters, the latter only now re∣quireth our consideration.

This then we may conceive, as an ineffable act or worke of Al∣mightie God: whereby he cherisheth, sustaineth, and governeth the world, or all things by him created, moving them agreeably to those natures, which he endowed them withall in the beginning, unto those

ends, which he hath proposed: to confirme this, I will first prove this position, that the whol world is cared for by God, and by him governed, and therein all men, good, or bad, all things, in particu∣lar, be they never so small and in our eyes inconsiderable: second∣ly, shew the manner, how God worketh all, in all things, and ac∣cording to the diversitie of secondary causes which he hath crea∣ted: whereof, some are necessary, some free, others contin∣gent, which produce their effects, nec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nec 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meerely by accident.

The providence of God in governing the world, is plentiful∣ly made knowne unto us, both by his works, and by his word. I will give a few instances of either sort. 1. in generall, that the Almightie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and framer of this whole universe, should propose unto himselfe no end in the creation of all things: that he should want either power, goodnesse, will, or wisdome, to or∣der, and dispose the works of his own hands is altogether impos∣sible. 2. Take a particular instance, in one concerning accident, the knowledge whereof by some means or other, in some degree or other hath spread it selfe throughout the world: and that is that almost universall destruction of all by the flood, whereby the whole world was well-nigh reduced to its primitive confusion, is there nothing but chance to be seene in this? was there any circumstance about it that did not show a God, and his provi∣dence? not to speake of those revelations, whereby God fore∣told that he would bring such a deluge: what chance for∣tune could collect, such a small number of individuals of all sorts, wherein the whole kinde might be preserved? what hand guided that poor vessell from the rocks, and gave it a resting place on the mountains? certainly, the very reading of that story, Gen. 7. having for confirmation, the Catholike tradition of all man∣kinde, were enough to startle the stubborne heart of an Atheist.

The word of God doth not lesse fully relate it, then his works doe declare it, Psal. 19. My Father worketh hitherto saith our Saviour, Ioh. 5. 17. but did not God end his worke on the seventh day, and did he not then rest from all his works? Gen. 2. 2. True; from his worke of creation by his omnipotence: but his worke

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of gubernation by his providence; as yet knows no end: yea, and divers particular things he doth, besides the ordinary course, only to make known that he thus worketh, Ioh. 9. 3. as he hath framed all things by his wisdome, so he continueth them, by his providence in excellent order; as is at large declared in that gol∣den Psal. 104. and this is not bounded to any particular places, or things, but his eyes are in every place beholding the evill, and the good, Prov. 15. 3. so that none can hide himselfe, in secret places, that he shall not see him: Ierem. 23. 24. Acts 17. 24. Iob 5. 10, 11. Exod. 4. 11. and all this he saith, that men may know from the ri∣sing of the Sun, and from the West, that there is none besides him, he is the Lord, and there is none else, he formeth the light, and crea∣teth darknesse, he maketh peace, and createth evill, he doth all these things, Isaiah 45. 7. in these and innumerable like places, doth the Lord declare that there is nothing which he hath made, that with the good hand of his providence he doth not govern and sustaine.

Now, this generall extent of his common providence to all, doth no way hinder, but that he may exercise certaine speciall acts thereof, towards some in particular: even by how much nee∣rer then other things they approach unto him, and are more assi∣milated unto his goodnesse. I meane his Church here on earth, and those whereof it doth consist: for what nation is there so great that hath God so nigh unto them, Deut. 4. 7. in the govern∣ment hereof he most eminently sheweth his glory, and exerciseth his power; joyne here his works, with his word, what he hath done, with what he hath promised to doe for the conservation of his Church, and people, and you will finde admirable issues of a more speciall providence: against this he promiseth, the gates of hell shall not prevaile: Mat. 16. 18. amiddest of those he hath promi∣sed to remaine, Matth. 18. 20. supplying them with an addition of all things necessary, Matth. 6. 33. desiring, that all their care might be cast upon him, who careth for them, 1 Pet. 5. 7. forbidding any to touch his anoynted ones: Psal. 105. 15. and that because they are unto him as the apple of his eye: Zach. 2. 8. now this speciall pro∣vidence hath respect unto a supernaturall end, to which that, and that alone is to be convayed.

For wicked men, as they are excepted from this speciall care

and government, so they are not exempted from the dominion of his Almightie hand: he who hath created them for the day of evill, Prov. 16. 4. and provided a place of their own, Acts 1. 25. for them to goe unto: doth not in this world, suffer them to live without the verge of his all-ruling providence: but by suffering and enduring their iniquities with great patience, and long-suffer∣ing, Rom. 9. 20. defending them oftentimes, from the injuries of one another, Gen. 4. 15. by granting unto them many tempo∣rall blessings: Matth. 5. 45. disposing of all their works, to the glory of his great name, Prov. 21. 1, 2. he declareth, that they al∣so live, and move, and have their being in him, and are under the government of his providence: Nay, there is not the least thing in this world to which his care and knowledge doth not descend: ill would it become his wisdome not to sustaine, order and dispose of all things by him created, but leave them to the ruine of un∣certaine chance:d 1.4 Hierome then was injurious to his providence, and cast a blemish on his absolute perfection, whilest he thought to have cleered his Maiestie, from being defiled with the knowledge and care of the smallest reptiles and vermine every moment and S^t. e 1.5 Austine is expresse to the contrary, who saith he, hath disposed the severall members of the flea, and gnat, that hath given unto them order, life, and motion, &c. even most agreeable to holy Scriptures, so Psal. 104. 20, 21. and 145. 15. Matth. 6. 26. He feedeth the fowles and cloatheth the grasse of the field, Iob 39. 1, ••. and Ionah. 4. 6, 7. sure it is not troublesome to God to take notice of all that he hath created: did he use that great power in the production, of the least of his creatures, so farre beyond the united activitie of men and Angels, for no end at all? doubtlesse even they also must have a well disposed order, for the manifestation of his glory, not a sparrow falls to the ground, without our Father: Matth. 10. 29, 30. even the haires of our head are numbred, he cleatheth the lillies and grasse of the field which is to be cast into the even, Luke 12. 27, 28. Behold his knowledge, and care of them, again he used frogs, and lice, for the punishment of the Egyptians, Exod. 8. with a gourd, and a worme he exercised his servant Ionah: Chap. 3. yea he cals the locusts his terrible Army, and shall not God know and take care of the number of his souldiers, the ordering of his dreadfull Hoast.

That God by his providence governeth and disposeth of all things by him created, is sufficiently proved; the manner how he worketh all in all, how he ordereth the works of his owne hands, in what this governing and disposing of his creatures doth chiefly consist, comes now to be considered. And here foure things are principally to be observed: First, the sustaining, pre∣serving and upholding of all things by his power. For he uphold∣eth all things by the word of his power: Heb. 1. 3. Secondly, his working together with all things, by an influence of causalitie, in∣to the agents themselves, for he also hath wrought all our works in us: Isaiah 26. 12. Thirdly, his powerfull over-ruling of all e∣vents, both necessary, free, and contingent, and disposing of them to certaine ends for the manifestation of his glory: So Ioseph tels his brethren, as for you, you thought evill against me, but God meant it unto good, to bring to passe, as it is at this day, to save much people alive, Gen. 50. 20. Fourthly, his determining and restrain∣ing second causes to such and such effects: even the Kings heart is in the hand of the Lord, as the rivers of water, he turneth it whi∣ther soever he will, Prov. 21. 1.

First, his sustentation or upholding of all things, is his power∣full continuing of their being, naturall strength and faculties be∣stowed on them at their creation; In him we live, and move, and have our being: Acts 17. So that he doth neither worke all him∣selfe in them, without any cooperation of theirs, which would not only turn all things into stocks, yea and take from stocks, their own proper nature, but also is contrary to that generall blessing he spread over the face of the whole world, in the beginning, in∣crease,* 1.6 and multiply: Gen. 1. 22. nor yet, leave them to a selfe subsistance, he in the meane time only not destroying them, which would make him an idle spectator of most things in the world, not to worke hitherto as our Saviour speaks: and grant to divers things here below, an absolute being, not derivative from him; the first whereof is blasphemous, the latter impossible.

Secondly, for Gods working in, and together with all second causes, for the producing of their effects: what part or portion in the worke, punctually to assigne unto him, what to the power

of the inferiour causes, seemes beyond the reach of mortals, nei∣ther is an exact comprehension thereof, any way necessary, so that we make every thing beholding to his power for its being, and to his assistance for its operation.

Thirdly, his supreame dominion, exerciseth it selfe in dispo∣sing of all things, to certaine and determinate ends for his owne glory: and is chiefly discerned, advancing it self over those things which are most contingent: and making them in some sort ne∣cessary, inasmuch as they are certainly disposed of to some propo∣sed ends: betweene the birth and death of a man, how many things meerely contingent doe occurre? how many chances; how many diseases, in their owne nature all evitable; and in re∣gard of the event not one of them but to some prove mortall: yet certaine it is, that a mans dayes are determined, the number of his moneths are with the Lord, he hath appointed his bounds which he cannot passe: Iob 14. 5. And oftentimes by things purely con∣tingent and accidentall, he executeth his purposes, bestoweth rewards, inflicteth punishments, and accomplisheth his judge∣ments; as when he delivereth a man to be slaine by the head of an axe, flying from the helve in the hand of a man cutting a tree by the way: but in nothing is this more evident, then in the ancient casting of lots, a thing as casuall and accidentall as can be imagined, hudled in the Cap at a venture; yet God overruleth them to the declaring of his purpose, freeing truth from doubts, and manifestation of his power, Prov. 16. 33. The lot is cast into the lap, but the whole disposing of it is from the Lord: as you may see in the examples of Achan: Iosh. 7. 16, 17. Saul, 1 Sam. 10. 21. Ionathan, 1 Sam. 14. 41. Ionah, chap. 1. 8. Matthias, Act. 1. 26. And yet this overruling act of Gods providence, (as no other decree or act of his) doth not rob things contingent of their proper nature: for cannot he who effectually causeth that they shall come to passe, cause also that they shall come to passe con∣tingently.

Fourthly, Gods predetermination of second causes, (which I name not last as though it were the last act of Gods providence about his creatures, for indeed it is the first that concerneth their

operation:) is that effectuall working of his, according to his eternall purpose, whereby though some agents, as the wils of men, are causes most free and indefinite, or unlimited Lords of their owne actions, in respect of their internall principle of ope∣ration, that is their owne nature, are yet all in respect of his de∣cree, and by his powerfull working determined to this or that effect, in particular: not that they are compelled to doe this, or hindered from doing that; but are inclined and disposed to doe this or that, according to their proper manner of working, that is most freely: For truly such testimonies are every where obvious in Scripture, of the stirring up of mens wils and minds, of bend∣ing and inclining them to divers things: of the governing of the secret thoughts and motions of the heart; as cannot by any means be referred to a naked permission, with a government of exter∣nall actions, or to a generall influence, whereby they should have power to doe this or that, or any thing else, wherein as some sup∣pose his whole providence consisteth.

Let us now joyntly apply these severall acts to free agents, working according to choyce, or relation, such as are the wils of men: and that will open the way to take a view of Arminian Heterodoxies, concerning this Article of Christian beliefe: and here two things must be premised: First, that they be not depri∣ved of their own radicall, or originall internall libertie: Secondly, that they be not exempt from the moving influence & guberna∣tion of Gods providence; the first whereof, would leave no just roome for rewards and punishments; the other, as I said before, is injurious to the majestie and power of God:f 1.7 S^t. Augustine judged Cicero worthy of special blame even among the heathens, for so attempting to make men free, that he made them sacrilegious: by denying them to be subject to an over-ruling providence: which grosse errour was directly maintained byg 1.8 Damascen, a learned Christian, teaching, things whereof we have any power not to depend on providence, but on our owne free-will: an opinion fit∣ter for a hogge of the Epicures heard, then for a Scholler in the Schoole of Christ: and yet, this proud prodigious error is now, though in other termes, stifly maintained. For what doe they else, who ascribe such an absolute independent libertie to the

will of man; that it should have in its owne power every circum∣stance, every condition whatsoever, that belongs to operation; so that all things required on the part of God, or otherwise to the performance of an action being accomplished: it remaineth solely, in the power of a mans owne will, whether he will doe it, or no: which supreame and plainely divine liberty, joyned with such an absolute uncontrollable power and dominion over all his actions, would exempt and free the will of man, not onely from all fore-determining, to the production of such and such ef∣ffects; but also, from any effectuall working or influence of the providence of God into the will it selfe, that should sustaine, helpe or co-operate with it, in doing or willing any thing: and therefore the authours of this imaginarie liberty, have wise∣ly framed an imaginary concurrence of Gods providence, answerable unto it: viz. a generall and indifferent influence, alwaies wayting, and expecting the will of man to determine it selfe to this, or that effect, good or bad: God being as it were alwaies ready at hand, to doe that small part which he hath in our actions, whensoever we please to use him: or, if we please to let him alone, he no way moveth us to the performance of any thing: now God forbid that we should give our consent to the choyce of such a Captaine, under whose conduct we might goe downe againe unto Paganisme; to the erecting of such an Idol, into the Throne of the Almightie: No doubtlesse; let us be most indulgent to our wils, and assigne them all the libertie that is competent unto a created nature, to doe all things freely according to election and foregoing counsell, being free from all naturall necessity, and outward compulsion: but for all this, let us not presume to denie Gods effectuall assistance, his particular powerfull influence, into the wils and actions of his creatures, di∣recting of them to a voluntary performance of what he hath de∣termined: which the Arminians opposing in the behalfe of their darling Free-will, doe worke in the hearts of men, an overween∣ing of their owne power, and an absolute independence of the providence of God. For:

First, they deny that God (in whom we live and move and have our being) doth any thing by his providence,h 1.9 whereby the

creature should be stirred up, or helped in any of his actions: that is, God wholly leaves a man in the hand of his owne counsell, to the disposall of his owne absolute independent power, without any respect to his providence at all: whence, as they doe, they may well conclude:i 1.10 That those things, which God would have to be done of us freely, (such as are all humane actions,) he cannot himselfe, will or worke, more powerfull and effectually, then by the way of wishing or desiring, as Vorstius speakes: which is no more, then one man can doe concerning another, perhaps farre lesse then an Angel: I can wish or desire that another man would doe, what I have a minde, he should: but truly to describe the provi∣dence of God by such expressions, seemes to me intollerable blasphemie: but thus it must be, without such helpes as these, Dagon cannot keepe on his head, nor the Idoll of uncontroulable Free-will enioy his dominion.

k 1.11 Hence Corvinus will grant, that the killing of a man by the slipping of an axes head from the helve, although contingent, may be said to happen according to Gods counsel, and determi∣nate will; but on no termes will he yeeld, that this may be applied to actions wherein the counsell and freedome of mans will, doe take place: as though, that they also, should have dependance, on any such overruling power: whereby, he absolutely excludeth the pro∣vidence of God, from having any soveraigntie within the terri∣tory of humane actions, which is plainly to shake off the yoke of his dominion, and to make men Lords paramount within themselves: so that they may well ascribe unto God, (as they doe)l 1.12 onely a deceiveable expectation, of those contingent things, that are yet for to come: there beeing no act of his owne, in the producing of such effects, on which he can ground any certainty: onely, he may take a conjecture, according to his guesse at mens inclinations: and indeed this is the Helena for whose enjoyment, these thrice tenne yeeres▪ they have maintained warfare with the hosts of the living God: their whole endeavour being to prove, that notwithstanding the performance of all things on the part of God required for the production of any action,m 1.13 yet the will of man remaines absolutely free, yea in respect of the event, as well as its manner of operation, to doe it, or not to doe it:* 1.14 that is, notwithstanding Gods decree that such an action shall be per∣formed,

and his fore-knowledge that it will so come to passe, notwithstanding his co-operating with the will of man (as farre as they will allow him) for the doing of it, and though he hath determined, by that act of man to execute some of his owne judgements:n 1.15 yet there is no kinde of necessitie, but that he may as well omit, as doe it: which is all one as if they should say, our tongues are our owne, we ought to speake, who is Lord over us? we will vindicate our selves into a libertie, of doing what, and how, we will: though for it we cast God out of his throne: and indeed if we marke it, we shall finde them undermining, and pul∣ling downe, the actuall providence of God, at the root and seve∣rall branches thereof. For:

First, for his conservation or sustaining of all things, they af∣firmeo 1.16 it to be very likely, that this is nothing but a negative act of his will, wherby he willeth or determineth, not to destroy the things by him created: and when we produce places of Scripture which affirme that it is an act of his power, they say, they are foolishly cited. So that truely let the Scripture say what it will, (in their conceit) God doth no more sustaine and uphold all his creatures, then I doe a house, when I doe not set it on fire, or a worme, when I doe not tread upon it.

Secondly, for Gods concurring with inferiour causes in all their acts, and working, they affirme it to be onelyp 1.17 a generall influence alike upon all, and every one, which they may use, or not use at their pleasure; and in the use, determine it to this or that ef∣fect, be it good or bad, so Corrinus, as it seemes best unto them: in a word, to the will of manq 1.18 it is nothing but what suffers it to play its owne part freely according to its inclination, as they ioyntly speake in their confession: observe also, that they account this in∣fluence of his providence, not to be into the agent, the will of man, whereby that should be helped or inabled to doe any thing, (no that would seeme to grant a selfe-insufficiencie,)r 1.19 but one∣ly into the act it selfe for its production, as if I should helpe a man to lift a logge, it becomes perhaps unto him so much the lighter, but he is not made one jot the stronger: which takes off the pro∣per worke of providence, consisting in an internall assistance.

Thirdly, for Gods determining, or circumscribing the will of man to doe this or that in particular: they absolutely explode it as a thing destructive to their adored libertie:s 1.20 It is no way con∣sistent with it, say they in their Apologie: so alsot 1.21 Arminius, The providence of God doth not determine the will of man to one part of the contradiction: that is, God hath not determined that you shall, nor doth by any meanes over-rule your wils, to doe this thing, rather then that; to doe this, or to omit it: so that the summe of their endeavour is to prove that the will of man, is so absolutely free, independent, and uncontrouleable, that God doth not, nay with all his power cannot determine it, certainly and infallibly to the performance of this or that particular action, thereby to accomplish his owne purposes, to attaine his owne ends: truly it seemes to me the most unfortunate attempt that ever Christians lighted on, which if it should get successe an∣swerable to the greatnesse of the undertaking, the providence of God in mens essence, would be almost thrust quite out of the the world: tantae molis erat: the new goddesse contingencie, could not be erected, untill the God of heaven was utterly dispoyled of his dominion over the sons of men, and in the roome thereof a home-bred Idol of selfe-sufficiencie set up, and the world per∣swaded to worship it: but that the building climbe no higher, let all men observe how the word of God overthrowes this Baby∣lonian tower.

First, in innumerable places it is punctuall, that his pro∣vidence doth not onely beare rule in the counsels of men, and their most secret resolutions, whence the Prophet inferreth that he knoweth that the way of man is not in himself, that it is not in man that walketh to direct his wayes: Ierem. 10. 23. And Solo∣mon, that a mans heart deviseth his way, but the Lord directeth his steps, Prov. 16. 9. David also having laid this ground, That the Lord bringeth the counsell of the heathen to nought, and maketh the devices of the people to be of none effect, but his owne counsell abideth for ever, and the thoughts of his heart to all generations: Psam. 33. 10, 11. proceedeth accordingly in his owne distresse to pray, that the Lord would infatuate, and makeu 1.22 foolish the counsell of Achitophel, 2 Sam. 15. 33. which also the Lord did, by working

in the heart of Absolom, to hearken to the crosse counsell of Hushai.

But also secondly, that the working of his providence is ef∣fectuall even in the hearts and wils of men, to turne them which way he will, and to determine them to this, or that in particular according as he pleaseth: The preparations of the heart, in man, and the answer of the tongue is from the Lord, saith Solomon, Prov. 16. 1. which Iacob trusted and relied on, when he prayed, That the Lord would grant his sonnes to finde favour and mercy, before that man, Gen. 43. 14. whom then he supposed to be some Atheistical Aegyptian; whence we must grant, if either the good old man, beleeved that it was in the hand of God, to incline and unalter∣ably turne and settle the heart of Ioseph, to favour his brethren, or else his prayer must have had such a senslesse sense as this: Grant O Lord, such a generall influence of thy providence, that the heart of that man, may be turned to good towards my sons, or else that it may not, being left to its own freedome; a strange request; yet how it may be bettered, by one beleeving the Ar∣minian doctrine I cannot conceive: Thus Solomon affirmeth, that the heart of the King is in the hand of the Lord, like the rivers of water he turneth it which way he will, Pro. 21. 1. If the heart of a King who hath an inward naturall libertie equall with others, and an outward libertie belonging to his state and condition a∣bove them, be yet so in the hand of the Lord, as that he alwaies turneth it, to what he pleaseth in particular, then certainly other men, are not excepted from the rule of the same providence: which is the plaine sense of these words, and the direct Thesis, which we maintaine, in opposition to the Arminian Idol of ab∣solute independent Free-will: So Daniel also reproving the Babylonian Tyrant, affirmeth that he glorified not God in whose hand was his breath, and whose were all his wayes, Dan. 5. 23. not onely his breath and life, but also all his wayes, his actions, thoughts and words, were in the hand of God.

Yea, Secondly, sometimes the Saints of God, as I touched be∣fore, doe pray that God would be pleased thus to determine their hearts, and bend their wils, and wholly incline them to some

one certaine thing, and that without any prejudice to their true and proper libertie: So David, Psal. 119. 36. Incline my heart unto thy testimonies, and not unto covetousnesse. This prayer being his, may also be ours, and we may aske it in faith, relying on the power, and promise of God in Christ, that he will performe our petitions, Iohn 14. 14. Now I desire any Christian to resolve, whether by these and the like requests, he intendeth to desire at the hand of God, nothing but such an indifferent motion to any good, as may leave him to his owne choice whether he will doe it or no; which is all the Arminians will grant him: or rather that he would powerfully bind his heart and soule unto his Testi∣monies, and worke in him an actuall embracing of all the waies of God, not desiring more libertie, but onely enough to doe it willingly: Nay surely the prayers of Gods servants requesting with Solomon, that the Lord would be with them, and encline their heart unto him to keepe his statutes, and walke in his▪ Comman∣dements, 1 Kings 8. 5. 7. And with David, to create in them a cleane heart, and renew a right spirit within them: Psal. 51. when according to Gods promises, they intreat him to put his feare in∣to their hearts: Ierem. 31. 32. To unite their hearts to feare his Name, Psal. 86. 11. to worke in them, both the will and the deed, an actuall obedience unto his law cannot possibly aime at any thing but a generall influence, enabling them alike, either to doe, or not to doe, what they so earnestly long after.

Thirdly, the certaintie of divers promises and threatnings of Almightie God, dependeth upon his powerfull determining, and turning the wils and heart of men which way he pleaseth: thus to them that feare him, he promiseth that they shall finde favour in the sight of man, Prov. 3. 4. Now if notwithstanding, all Gods powerfull operation in their hearts, it remaineth absolutely in the hands of men, whether they will favour them that feare him or no: it is wholly in their power whether God shall be true in his promises or no: surely when Jacob wrastled with God on the strength of some such promise, Gen. 32. 12. he little thought of any question, whether it were in the power of God to performe it: yea and the event shewed that there ought to be no such question, G••n. 33. for the Lord turned the heart of his brother

Esau, as he doth of others, when he makes them pitty his ser∣vants when at any time they have carried away captives, Psal. 106. 46. See also the same powerfull operation, required to the ex∣ecution of his judgements: Job 12. 17. and Chap. 20. 21, &c. In briefe, there is no prophesie nor prediction in the whole Scri∣pture, no promise to the Church or faithfull, to whose accom∣plishment, the free actions and concurrence of men is required, but evidently declareth, that God disposeth of the hearts of men, ruleth their wils, inclineth their affections, and determines them freely to choose, and doe, what he in his good pleasure hath de∣creed shall be performed; such as were the prophesies of deli∣verance from the Babylonish captivitie by Cyrus, Isa. 42. Of the conversion of the Gentiles, of the stabilitie of the Church, Matth. 16. Of the destruction of Ierusalem by the Romans, Matth. 24. with innumerable others: I will adde onely some few reasons for the close of this long discourse.

This opinion that God hath nothing but a generall influence into the actions of men, not effectually moving their wils, to this, or that, in particular.

First, it granteth a goodnesse of entitie or being unto divers things, whereof God is not the authour: as those speciall actions which men performe without his speciall concurrence; which is blasphemous: the Apostle affirmes that of him are all things.

Secondly,* 1.23 it denieth God to be the Authour of all morall good∣nesse: for an action is good in as much as it is such an action in particular: which that any is so, according to this opinion is to be attributed meerely to the will of man: the generall influence of God moveth him no more to prayer, then to evill communica∣tions tending to the corruption of good manners.

Thirdly, it maketh all the decrees of God, whose execution dependeth on humane actions, to be altogether uncertaine, and his fore-knowledge of such things to be fallible, and easily to be deceived: so that there is no reconciliation possible to be hoped for, betwixt these following and the like assertions.

S. S. In him we live and move and have our being, Act. 17. 28. He upholdeth all things by the word of his power, Heb. 1. 3. Thou hast wrought all our workes in us: Isa. 26. 12. My Father worketh hither∣to: Iohn 5. 17. The preparations of the heart in man and the answer of the tongue is from the Lord, Pr. 16. 1. The heart of the King is in the hand of the Lord, like the ri∣vers of water he turneth it which way he will: Prov. 21. 1. Incline my heart unto thy Te∣stimonies, and not unto covetous∣nesse: Psal. 119. 36. Vnite my heart to feare thy Name, Psal. 86. 11. Thou hast not glorified God in whose hand is thy breath, and whose are all thy wayes: Dan. 5. 23. See Matth. 27. 1. compared with Act. 2. 23. and chap. 4. 27, 28. Luk. 24. 26. Iohn 19. 34. 36. For the necessitie of other events, see Exod. 21. 17. Iob 14. 5. Matth. 19. 7. &c.

Lib. Arbit. Gods sustaining of all things is not an affirmative act of his power but a negative act of his will: Rem. apol. whereby he will not destroy them. God by his influence bestoweth nothing on the creature whereby it may be incited or helped in its actions: Corvinus. Those things God would have us freely doe our selves: he can no more effectually worke or will then by the way of wishing: Vor∣stius. The providence of God doth not determine the Free-will of man to this or that particular, or to one part of the contradicti∣on: Arminius. The will of man ought to be free from all kind of internall and externall necessitie in its actions: Rem. that is, God cannot lay such a necessitie upon any thing as that it shall infallibly come to passe as he intendeth: see the contrary in the places cited.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theophrastus a∣pud Picum: vid. Senecam. de Pro▪ vid. & Plotinum.
• b 1.2

  An actus divi∣nae providentiae omnium rerum conservatrix, sit affirmativus po∣tentiae, an tantum negativus volun∣tatis, quo nolit res creatas per∣dere: Rem. Apol. cap. 6.
• c 1.3

  Providentia seu ratio ordinis ad finem duo praecipue conti∣net: principium decernens seu ip∣sam rationem or∣dinis in mente divina, ipsi deo coaete••num, & principium exe∣quens, quo suo modo, per debi∣ta media, ipsa in ordine & numero disponit, Thom.
• d 1.4

  Majestatem Dei dedecet, sci∣re per momenta singula, quot na∣scantur culices, quae pulicum & muscarum in ter∣ra multitudo: Hieron. in cap. 1. Haback.
• e 1.5

  Quis disposuit membra pulicis ac culicis, ut ha∣beant ordinē su∣um, habeant vi∣tam suam, habe∣ant motum suum: &c. qui fecit in coelo angelum, ipse fecit in ter∣ra vermiculum, sed angelum in coelo pro habita∣tione coelesti, vermiculum in terra pro habita∣tione terrestri, nunquid angelum fecit repere in coeno, aut vermi∣culsi in coelo: &c. August. Tom. 8. in Psal. 148.
• * 1.6

  Rem. apol. cap. 6.
• f 1.7

  Qui sic homi∣nes voluit esse liberos ut fecit sacrilegos: Aug.
• g 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damascen.
• h 1.9

  Deus in•••••••••• suo nihil confert creaturae quo ad agendum incite∣tur ac adjuvetur. Cor. ad Mo∣lin. cap. 3. sect. 15. p. 35.
• i 1.10

  Quae Deus li∣bere prorsus et contingenter, à nobis fieri vult ••a potentius aut efficacius quam per modum voti aut desiderii, vel∣le non potest. Vorst. parasc. p. 4.
• k 1.11

  Deinde etsi in isto casu destina∣tum aliquod con∣silium ac volun∣tas Dei determi∣nata consideran∣da esset, tamen in omnibus acti∣onibus et in iis quidem quae ex deliberato homi∣num consilio et libera voluntate et male quidem fiunt ita se rem habere inde con∣cludi non possit, puta, quia hic nullum consilium et arbitrii liber∣tas locum habent Cor. ad Molin cap. 3. s. 14. p. 33.
• l 1.12

  Respectu con∣tingentiae quam res habent in se tum in divina sci∣entia Deo expec∣tatio tribuitur. Rem. defen▪ sent. in act. syn. f. 107.
• m 1.13

  Potentia vo∣luntatis, ab omni interna et exter∣na necessitate immunis debet manere. Rem. confess. cap. 6. sect. 3.
• * 1.14

  Vid. plura. Rem. apol cap. 6. fol. 69. a.
• n 1.15

  In arbitrio creaturae semper est vel influere in actum vel in∣fluxum suum suspendere, et vel sic, vel aliter influere. Corvin. ad Molin. cap. 3. sect. 15.
• o 1.16

  An conserva∣tio ista sit vis si∣ve actus poten∣tiae an actus me∣rus voluntatis negativus, quo vult res creatas non destruere aut annihilare, —posterius non sine magna veri specie affirma∣tur: lucus ad Heb. 1. 3. in∣epte adducitur. Rem. apol. cap. 6. sect. 1. fol 68. a.
• p 1.17

  Curandum di∣ligenter, ut Deo quidem univer∣salis, homini ve∣ro particularis influxus in actus tribuatur, quo universalem Dei influxum, ad par∣ticularem actum determinet: Cor∣vin. ad Mol. cap. 3. sect. 5.
• q 1.18

  Ita concurrit Deus in agendo, cum hominis vo∣luntate, ut ist∣am pro genio suo agere et li∣bere suas partes obire sinat. Rom. confes. cap. 6. sect. 3.
• r 1.19

  Influxus divi∣nus est in ipsum actum non in voluntatem: Ar∣min. Antip. alii passim.
• s 1.20

  Determinatio cum libertate ve∣ra nullo modo consistere po∣test: Rem. apol▪ cap. 7 fol. 82.
• t 1.21

  Providentia divina non de∣terminat volum tatem liberam ad unam contra∣dictionis vel contrarietatis partem: Armin. Artic. perpen.
• u 1.22

  Dominus dis∣sipavit consilium quod dederat Achitophel a∣gendo in corde Absolon ut tale consilium repu∣diaret, et aliud quod ei non ex∣pediebat elige∣ret: August▪ de grat. et lib. Arbit. cap. 20.
• * 1.23

  Qui aliquid boni à Deo non effici affirmat, ille Deum esse negat: si namque vel tantillum bo∣ni à Deo non est: jam non om∣nis boni effector est ••oque nec Deus: Bucer. in cap. 9. ad Rom.