A55305:158
The divine will considered in its eternal decrees, and holy execution of them. By…
The divine will considered in its eternal decrees, and holy execution of them. By Edward Polhill of Burwash in Sussex Esquire
London : printed, and are to be sold by Thomas Shelmerdine, at the sign of the Rose-Tree in Little-Britain, 1695
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
To which I answer in three Propositions.
1. 'Tis true that upon Preterition and Permission final sin doth infallibly follow. When God gave them up to their own lusts, they walked in their own counsels, Psal. 18. 12. When he suffered all Nations to walk in their own ways, they did so, Acts 14. 16. If upon God's Permission Man's Sin follow not, then (which is very strange) God may permit that which yet will never be. But
2. Upon Preterition and Permission final Sin doth infallibly follow; but not as an Effect from a true Cause, but as a Consequent upon its Antecedent. Hence God is no more the Author of Sin, than the Sun is of the darkness which follows upon its departure. Also the Objectors may be asked, Doth not God foreknow that the Creature set in such a state and order of things will finally sin? Foreknowing this, doth not he willingly and actually set the Creature in that state and order? From or upon this setting the Creature in that state and order, doth not its final Sin infallibly follow? I suppose they will deny nothing of all this; yet they will by no means say that God is the Author of sin, neither need they say so; for in Sins following there is only sequela ordinis, ⟨p. 129⟩and not sequela causalitatis. Moreover, God, in Preterition and Permission, doth not subtract from men any Creature-due, but suspend such special effectual Grace as is undue unto them. This is clear; for Preterition and Permission respect men as sinners lying in the corrupt Mass, and to sinners God owes nothing but punishment. Verbum [Debet] venenum habet, nec Deo propriè competit, qui non est debitor nobis nisi fortè ex promisso, saith Peter Lombard. If God be bound to give special effectual Grace to all, show me a Promise for it; if he be not bound, the suspension of that Grace can in no wise make him the Author of Sin. Wherefore final Sin is indeed no fruit of God's Reprobating Will, but the proper issue of Man's perverse Will. And this is one grand difference between Election and Reprobation; Election doth effectually work final Faith and Holiness in the Elect, but Reprobation doth not effect the least drop of Sin or Malice in the Reprobate. Faith and Holiness come down from Heaven, out of the bosom of free Grace; but Sin and Malice grow at home in the Reprobate's own heart, Dea non operante sed permittente.