much zeal but since the censure is altogether void of truth he must pardon me to say that the calumny is inexcusable but I love not to fling Dirt upon those who take the liberty to bespatter me with it it were easie to recriminate but our great Master never taught any such lesson BUT as I do not know of what Church the Author is a Member for it may be I oppose that Doctrin that is hotly taught in some particular Churches so neither do I know what Divines may be Orthodox in his account Sure I am that both the best and most learned Writers of this and former ages have maintained the sentiments I have embraced WHETHER the Authors opinion or mine does best agree with the humours of bad men needs but very little judgment to determin Pray how can it gratifie any wicked man to tell him that he may prolong his days a thing the most vitious and aptest to wish if he would obey the Laws of Heaven And upon the other hand that his days shall be shortened a heavy and unpleasant message to bad men who have no other heaven but what they enjoy upon Earth if he continues in his wickedness Methinks this principle is so far from encouraging men to sin that it quite opposeth it affording men most excellent encouragements to promote piety and to shun all manner of vices which lead down to the Chambers of Death BUT if we now enquire how the Doctrin of absolute and irresistible decrees do encourage men to be holy we shall weary our selves e're we find one reason to prove it There can be no Doctrine more pleasing to bad men for indeed hereby they labour to excuse themselves telling us that God has from Eternity absolutely determined every thing they should do and therefore they cannot help it O how luscious is the high relish of this Doctrin to bad men FROM all this it may appear that the Gentleman might have very well spared that Pathetick Query Shall we let it abroad to infect men without ever discovering the danger of it No sure Sir that were a great fault pray involve not your self by a sinful silence in so much guilt But alas if I should put the Author to tell me wherein lies the danger I could hazard ten to one that he should be puzled to tell But this must pass for current Coin and be as strongly believed as if it were proved by ten thousand Mathematical Demonstrations else we will be called credulous and not having so much Faith as a Grain of Mustard-Seed I CONFESS the Author pretends to be very unwilling to engage in the nice speculations of controversial Divinity but yet it seems he is of so good and condescending a nature that he cannot resist the great importunity of a noble Friend he will rather hazard one single look into things that as he says are hid than disoblige his Friend or and indeed this is a strong reason suffer the good cause to be ruined by his silence And thus we see that by his gracious condescension he luckily bestows a couple of favours one upon his friend and the other upon truth Sure never was there any man more fortunately happy but I forgot it was his fate to do so and no thanks to him for all this THE Gentleman needed not I think have troubled himself much with the state of the controversie since I had done it plainly enough and I leave you to guess if the Author has done it more clearly BUT passing lesser circumstances I come now to examin the Arguments he brings to prove that the Period of every man's life is unalterably fix'd by the Divine Decree this is the grand point he maintains a Doctrine long since introduced by the Stoicks and of a later date espoused by Mahomet and his followers AND yet if we will believe the Author this Doctrin is every whit consonant to Scripture and undoubtedly proved by reason Well then let us follow the Author in his search and see whether such an uncouth notion has a favourable aspect from either of the two AS for Scripture 1. he tells us there are many plain Texts which do upon that account express a kind of propriety that men may claim in this last Period O wonderful subtle disputer I know no man could argue so profoundly if not a Disciple of Voetius but let us consider the Texts of Scripture he brings to prove this the first is Eccl. 9. 12. Man also knoweth not his time Now the Author makes this to be the import of the words The Period says he of man's life is fixed by one absolute Decree and therefore he may call it his time This is indeed a very ingenious Comment only it is faulty in that it is singular for I dare promise few men ever thought this was the meaning of the Text If I had been in the Pulpit I had readily raised this Doctrin that the time of our Dying is very uncertain and I had proved it by Solomon's words man also knoweth not his time Another Text he brings is Psal. 39. 5. Lord make me to know mine end and the measure of my days But I remember I have already shewed how strangely this Text is brought to confirm a Doctrin it is utterly unacquainted with see The Period of Humane Life pag. 109. Edit 1. by this brief reply the Author may easily guess what strength is in these or the like Phrases to confirm his opinion THE next argument he urgeth is every whit as impertinent for it is an old and true saying Omnis similitudo claudicat this the Author seems to smell but he pretends that he is so wise as to press them no farther than the scope of the comparisons lead him but whether this be so or not I shall briefly examin First Scripture he says frequently compares the life of man to the Grass the flourishing and decaying of which is fixed and determined Answ. It will trouble the Author to prove that all Grass doth flourish in the Morning and decays in the Evening But I shall grant that there are some Flowers that do yet this can never prove that the Period of Humane Life is fatally determined If I remember well Commentators say such similitudes are made use of to denote the brevity of man's life I shall instance but one sacred Text to prove this is the import of the similitude the place is Iob 14. 1 2. Man that is born of a Woman is of few days and full of trouble he cometh forth as a Flower and is cut down Secondly He tells us that the life of man is compared to a Race Heb. 12. 1. Answ. It is so and that very aptly but not because the bounds are unalterably fixed but because of the noble price that is appointed for those who obey the Divine Precepts and who do not faint in well doing and the only intent of the comparison is that if we expect that Heavenly reward we must persevere in
well doing as those who run in a Race do not faint and give over if they expect to obtain the price Thirdly The life of man says he is compared to a shadow Answ. I know it is but sure not because it hath determined limits but because of its duration for as a shadow quickly passeth away so the days of man are but few Hence Iob tells us He fleeth as a shadow cap. 14. 2. and the Psalmist speaking of himself says I am gone like a shadow when it declineth But I have insisted too long in answering such trivial arguments I will now view if the plain as he calls them implying that the former were not Texts of Scripture he brings be urged to any better purpose THE first plain Text is Iob 14. 5. Seeing his days are determined c. this is indeed the most remarkable place of Scripture we have seemingly standing against us but in my former discourse I have fully shewn that it does no way contradict any position I defend I shall therefore now only consider what he urges against what I there replied and judge you which of us does succumb I cannot says he but admire the Author's impudence in making this Text the Basis of his discourse Good Sir is this the effect of a mild and gentle Spirit but I 'll pardon this since may be it is the result of your holy zeal but if you be not resolved to be an admirer I will endeavour to cure that distemper The reason then why I made choice of that Text was because I judged it the main place urged in defence of the opinion you maintain and if this were well cleared and duly explained and made to make nothing for you I easily foresaw how little difficulty there would be in answering other Texts LET us now view how artificially he draws Iob's words in a Syllogystick fear If God says he has so determined man's days that he cannot pass those prefixed bounds then the Period of Humane Life is not mutable but the first is unquestionable Ergo. Answ. If the Author had but remembred how he had stated the case he had never made use of this argument for he grants that both he and I may maintain that the Period of Humane Life is both mutable and immutable I did not deny but our days are determined see pag. 81. and the Author must know that all the debate is concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But says the Author I am heartily glad that he acknowledgeth the infinity of the Divine knowledge When I first did read this I thought the Author had forgot himself for he is but seldom in so good an humour but when I again viewed what follows I saw all was spoken Ironice which will make me ever afterwards suspect his Complements And if he kiss again I shall be upon my Guard that he do not betray HOW the Divine knowledge is not conjectural although it be not founded on an absolute Decree has been briefly manifested in the first Discourse But because I must follow the Author I shall forbear to speak of it here because it comes afterwards to be considered A SECOND plain Text of Scripture is Psal. 90. 3. Thou turnest man to destruction and sayest return ye Children of men I am the most deceived if this Text proves what it is brought for Sure the only intent of the Royal Psalmist here is to shew that God is the supream Lord and Master of the Universe who exerciseth an uncontrolable Dominion and who can according to his pleasure either shorten or prolong the days of man but there is not one word here of any absolute Decree A THIRD plain Text equivalent to the former is Psal. 68. 20. Unto God the Lord belong the passage to Death Now let us hear the Author's Comment that is says he the Period of every man's life is in the hand of God Now this is indeed very well said but he sees better than his Neighbours who says it is spoken to the purpose But further what if he and Voetius have given a bad Translation of the Text if I might hazard to our English which I think is one of the best Translations I dare say it is so for there we read Unto God the Lord belong the issues from Death THE last plain Text is Act. 17. 26. He hath determined the bounds of our Habitation Strange the Author can never find the word determine but he instantly concludes that we are to understand an absolute and irrespective Decree He knows well enough that I grant that the Period of Humane life is determined why then does he urge these Texts against me IN the next place the Author brings a great many instances to prove the Period of those mens lives who dye a casual and violent Death is fixed and determined but he needed not to have put himself to so much trouble since I never maintained that the World is left to its own casual revolutions If he had pleased he might have viewed pag. 76. where he will find I grant that the most seemingly usual periods of men are ordered by an infinite Wisdom and fall under the Divine Rule and Dominion NEITHER needs the Author redouble his NOW NOW we have the Author yielding because I said we never doubted but the great Governour of the World may make what reserved cases he pleases from the general Rule and the ordinary course of things pag. 111. This methinks is a very plain Truth but that I may do all I can to satisfie the Author I shall add that the reason why some mens lives may be unalterably determined and yet the Period of other mens may for ordinary be left mutable is because the supream Governour of the World thinks fit it should be so If this will not suffice the Author let him choose as he thinks best BUT to proceed since the first step says he and moment of our Beings is determined it is but reasonable to think that the last is also fixed Answ. It is extreamly reasonable only we must take heed that we do not wrest Scripture to patronize our own self-chosen opinions Now the Text brought to prove that the first moment of our Being is determined is Psal. 139. 16. which is a very odd Paraphrase of the Author's for the Psalmist there is not speaking of the Divine Decrees but of the infinity of the Divine knowledge which is a depth he confesses he cannot Fathom Now that God doth know both the first and last moments of our life is a Truth I am as ready to defend as the Author BUT I see the Author is resolved to dispute with me as if I were an enemy to a particular Divine Providence else to what purpose does he bring his following troop of Arguments As 1. All the actions and works all the ways and steps of man are ordered by God Answ. All this is confessed by me if he urgeth them against any other let those concerned make answer 2.
All other animate Beings says he are determined Answ. To what and how are they determined I know they have a Being and that they are all dependent Creatures But do you seriously think that God from Eternity did by an absolute Decree determin the Period of every Creature Can you without a certain reluctancy say that the supream and adorable Being of whom we ought to entertain noble and becoming thoughts did by an absolute Decree determin the particular Period of every Flea Pray consider Sir what you say 3. Inanimate Beings says he are also limitted Answ. When God first Created the World he put every thing in a fit and convenient Station and so exactly ordered every piece of the Creation that it should be subservient to the whole Hence he set bounds to the Waters and appointed the Sun Moon and Stars to be for Signs and for Seasons and for Days and Years and according to the Primitive Precept every thing Angels and Men excepted stands according as he ordered But yet these inanimate things are not so fixed as that upon extraordinary occasions he cannot alter their course 4. Do we not says he read of the determined Period of Kings and Kingdoms Answ. Undoubtedly we do but what then Do you imagin that God by an absolute Decree did determin the Periods of particular Kings and Kingdoms Pray consider what the Majesty of Heaven hath said 1 Kings 9. 4 5 6 c. If thou wilt keep my Statutes and Iudgments then I will Establish the Throne of thy Kingdom upon Israel for ever but if you will not keep my Commandments and my Statutes then will I cut off Israel c. Surely the most High ruleth in the Kingdom of men he putteth down one and setteth up another and according as men obey his Statutes so he dispenseth his favours to them 5. It is a dangerous thing says he to grant that the most inconsiderable thing is exempted from the Hand of Divine Providence Answ. I am very far from thinking that the Author is an Enemy to the Divine Providence but truly of the two opinions that which he maintains seems to enervate it more than mine for if God has from Eternity absolutely decreed every thing then a particular providence whereby he superintends and governs all things seems not to have any place but the opinion I maintain puts all things in the hands of God who may do in Heaven and in Earth as he thinks fit He may shorten or prolong my life he may do with me as he pleaseth for he is our Maker and we the work of his own hands This encourageth me to wait and depend upon him because I know he is the Governour of the World and has so absolute a Dominion that none can stay his hand or say unto him what dost thou HENCE not only those things which sustain and uphold men in Being but also the Period of every man's life depends upon God As he may either give or deny those necessary things so may he also shorten or prolong our life And thus there is no need of running to the absolute Decree 6. It is says he an old and unquestionable Maxim of Philosophers cujusque contradictionis altera pars determinatè vera est altera falsa Answ. The Maxim is very true but not very pertinently applied For supposing there had never been a World and so no Decree concerning any thing future yet this had been true both parts of a contradiction cannot be true But now if the Author means that the operations of free Agents are all absolutely determined this he must prove by some other medium than that Philosophick Maxim which only infers that one part of the contradiction is true but leaves us ignorant which of the two AFTER all this he comes at length to Catechise me most severely Will ye says he have your recourse to a Stoical fate or Turkish necessity No good Sir I assure you I will not but I am afraid some others may Will ye plead says he from the fortuitous concourse of Epicurean Atoms Or Pray Sir hold for it is so long since I was last examined that I have almost forgot the trick of answering If I should permit you to proceed I could only say No to all your Questions and I believe you knew well enough that I was as much an Enemy to all these as your self BUT I see what you have yet said are but slender attempts and only in order to a more noble and grand design It is well your small Shot discharged in these light Skirmishes have not hurt us Come let us proceed and see the event of the fight If God says he has not by an absolute Decree determined the Period of every man's life how can the certainty of the Divine foreknowledge be defended Answ. Could the Author be contented with it as the Scriptures leave it there need be little debate in the case The Gentleman is pleased to say that I seem to be like a Ship tossed with a great Storm but he might have more truly said that I think that it is a bold enquiry which concerns not us to know the depths of the Divine Wisdom are too profound for Mortals to measure and since Sacred Writ calls it a depth I am sure it is safest to break out into that extasie of admiration with the Apostle Rom. 11. 33. O the depth of the Riches both of the Wisdom and Knowledge of God! how unsearchable are his Iudgments and his ways past finding out For who hath known the mind of the Lord or who hath been his Counseller IF God had ever designed that we should know those secrets he had certainly disclosed them in his revealed Word but since Scripture is silent it is our Wisdom to forbear a curious search into things which he hath reserved within his own peculiar Jurisdiction BUT I see this will not serve the Author's turn he will have the very manner of Gods knowledge of future things determined and if I cannot tell yet he can unfold this Secret by saying that God has from Eternity absolutely Decreed every thing therefore he certainly knows every thing And now because this is the grand Doctrin he always repeats I shall without being very tedious first shew him that we have no ground to believe that every future action is absolutely decreed And secondly I shall endeavour to shew that the Divine knowledge is notwithstanding certain and infallible 1. WE have no ground to believe that every future action is absolutely decreed because God does certainly know all sinful and criminal actions and yet we cannot rationally conclude that he has absolutely decreed those actions for this doth neither agree with the justice nor goodness of God Do you think that a just and good God who is the Judge of all the Earth would punish men with everlasting Torments if he had by an absolute decree determined that they should commit all these Sins Methinks if this were the case of
and it is but reason we believe it but I assure the Author's application is not always allowable I shall make this out by considering how he applies this distinction In respect of the first says he Hezekiah ' s death might have been said to be certain Reply We are not to debate what might have been but what really was Now that denunciation Thou shalt certainly dye and not live was no conjecture taken from the danger of the disease but a prediction or prophecy revealed by God to his servant Isaiah ANOTHER instance I urged was Ier. 18. 7 8. where we have a lively proof of the vertue and efficacy of Prayer and Repentance To this he repeats his old answer That they are therefore efficacious because included in the Decree Reply If they be indeed as absolutely decreed as the end then they are truly efficacious but not as conditions required of us to perform but because they cannot but be efficacious because decreed And thus all things come to pass fatally A THIRD argument to prove that our lives may be extended or shortened I urged from the use of Medicaments To this he Answers That it is a precarious principle to separate the means from the end since the Decree is of both Reply If the Decree including both be absolute then both the means and the end must be But then as I already told the means are placed not in reference to the end but because they could not but be placed There were but two consequences which we have always alternatively urged namely if the Period of Humane life be absolutely determined then either Humane care and industry is needless since all the Medicaments of the World cannot prolong our life one moment beyond the Divine decree nor the neglect thereof shorten our life Or else those Medicaments we must use are likewise absolutely decreed and then we must of necessity use them And thus all care and choice all consultation and deliberation is quite destroyed The skillful Physitian upon this account deserves no praise nor the ignorant any challeng for the necessity that is placed excludes both NOW if the opinion the Author maintains does not condemn the use of Medicaments yet it introduceth a fatal necessity which is every whit as repugnant as the former and inconsistent with the principles of Reason and Religion AND thus Abraham could not neglect the care of his Son Isaac and Hezekiah could not but use the means notwithstanding he knew fifteen years should be added to his life for in the Author's judgment both were absolutely decreed 4. I TOLD Nothing is more evident than that there are several things which have a Physical efficacy both in the prolonging and shortening of our lives He Answers 1. That God does not hinder second causes from acting according to that power he hath implanted in them Reply Although this be no Answer to the argument yet I shall take notice of it as I have done of many things which did not much deserve to be regarded And 1. That God does not for ordinary hinder second causes from acting according to that power implanted in them in their Creation is true But yet in extraordinary cases the supreme Governor of the World may overpower the Wills of the free Agents and hinder them from acting what their Wills are bent to commit and he may impede natural Agents in acting what naturally they are determined to do But 2. How can the Author imagin this to be reconcileable with his opinion For it is the nature of a free Agent to elicit actions freely but if God has from the out-goings of Eternity absolutely decreed every thing they shall do they are no more left at liberty to dod or not do but they most of necessity elicit the act they are determined to But the Author adds That all things which conduce either to the prolonging or shortning of our life are included in the Decree Reply If they be indeed included in the Decree then it is not absolute but conditional and upon fore-sight of mens being placed in those circumstances but if he say that all circumstances are absolutely decreed then I again tell him that he must shew us how all things come not to pass by a Fatal necessity THE last argument I urged was That many Men had lived longer if they had not foolishly exposed themselves to danger To this he Answers That Mens exposing themselves to danger was included in the Decree Reply If the Author means that God did foresee all the circumstances which Men are placed in in time and then decreed the Period of their life he may indeed say that Mens exposing of themselves to danger is included in the Decree But if he thinks that God did decree that Men should be exposed to those dangers which put a Period to their lives then he entertains unbecoming thoughts of God and wherever he learned this Doctrin I am sure it hath no Foundation in Scripture See this more fully cleared Period of Humane Life pag. 133 134. THERE remains no more now but that I conclude with my earnest intreaty that Men would heartily comply with the last words of the Author's discourse namely That it is our wisdom and advantage to live as those who know that e're long a Period shall be put to their Beings If the Author be offended that I have considered his Answer I hope I shall please him by saying Non equidem vellem sed me mea Fata trahebant FINIS AN APPENDIX WHEREIN SEVERAL OBJECTIONS URGED In private Conferences are examined TOGETHER WITH A Survey of Mr. GALE'S severe but groundless charge THE great desire I have to clear all doubts which can be urged against the opinion I defend has engaged me in several private conferences to try what arguments men of better judgment than my self can produce But the truth is instead of arguments all I could hear urged was odious censures which as I have always accounted unquestionable evidences of a bad cause so do I apprehend that method very incongruous either to convince others or to find out the truth And although I have no great desire to put my hand into a Hornets Nest yet because I now intend to put a close to this debate I shall briefly examin all those particular charges I have met with hoping that henceforth men will shew more candor and ingenuity and not rashly and inconsiderately calumniate an Author they know not nor condemn an opinion with hard words when they can urge nothing of reason against it The first heavy charge I met with is that the opinion I defend is not Orthodox and that the Author is an Arminian this censure I have in part already considered I shall therefore now only desire to know by what rule they measure an opinion to be true or false If they will make Scripture judge I am sure their charge is false see Period of Humane Life pag. 118 119 c. Nay if they will but stand