B. You need no other than the instance of the Murder of Christ: 1. When his time was come, he that before oft retired into the Wilderness, and lived in Galilee, came up to Jerusalem in their way. 2. He was willing himself to die for man, and so did not avoid it. And he went into the place where Judas could find him. And he spake the words which he knew that they would call Blasphemy, &c. 3. God directed the Soldiers Spear to the Region of Christs heart, which their intent or aim alone else had not done. And he provided a Cross, and a Simon to bear it, &c. 4. God did not open to them effectually those Reasons which should have moved them more to desire the death of Barabbas. 5. Abundance of Impediments God could have set in their way (as the peoples tumult, Pilate's resistance, &c.) which yet he did not. 6. God put into their minds (by moral means at least) the true apprehension of the probability that the Romans hearing of a King of the Jews, would turn their jealousy and fury against them, and take away their place and Nation. 7, He suspended that preserving operation by which he could have kept Christ alive on the Cross, and healed his Wounds, and caused him to come down from the Cross, when they promised him then to believe in him; and he restrained the Soldiers from breaking his bones, &c. And in all this, there is no Decree, Volition or Causation of their sinful Wills or Deeds.
So in the case of Absalom's Incest (or any sinful Generation,) 1. God ordered it so, that his Fathers Concubines were just in his way. 2. They had an inviting pulchritude; and an impotency of resisting. 3. The state of his affairs was such, as that the action had an appearance of ⟨p. 36⟩tendency to his ends, by making him seem unreconcilable to his Father. 4. And for Ahithophel and Absalom to know the truth of this, was no sin. 5. Other diverting Objects and occasions are kept out of the way, &c. Yet in all this God neither willeth nor causeth that Will and Act of Absalom in specie; but the effect.
B. You need no other than the instance of the Murder of Christ: 1. When his time was come, he that before oft retired into the Wilderness, and lived in Galilee, came up to Jerusalem in their way. 2. He was willing himself to die for man, and so did not avoid it. And he went into the place where Judas could find him. And he spake the words which he knew that they would call Blasphemy, &c. 3. God directed the Souldiers Spear to the Region of Christs heart, which their intent or aim alone else had not done. And he provided a Cross, and a Simon to bear it, &c. 4. God did not open to them effectually those Reasons which should have moved them more to desire the death of Barrabbas. 5. Abundance of Impediments God could have set in their way (as the peoples tumult, Pilate's resistance, &c.) which yet he did not. 6. God put into their minds (by moral means at least) the true apprehension of the probability that the Romans hearing of a King of the Jews, would turn their jealousie and fury against them, and take away their place and Nation. 7, He suspended that preserving operation by which he could have kept Christ alive on the Cross, and healed his Wounds, and caused him to come down from the Cross, when they promised him then to believe in him; and he restrained the Souldiers from breaking his bones, &c. And in all this, there is no Decree, Volition or Causation of their sinful Wills or Deeds.
So in the case of Absalom's Incest (or any sinful Generation,) 1. God order'd it so, that his Fathers Concubins were just in his way. 2. They had an inviting pulchritude; and an impotency of resisting. 3. The state of his affairs was such, as that the action had an appearance of ⟨p. 36⟩tendency to his ends, by making him seem unreconcileable to his Father. 4. And for Achitophel and Absalom to know the truth of this, was no sin. 5. Other diverting Objects and occasions are kept out of the way, &c. Yet in all this God neither willeth nor causeth that Will and Act of Absalom in specie; but the effect.
