A careful and strict enquiry into the modern prevailing notions of that freedom of…

And yet this same Author allows, P. 30, 31. That a perfectly wise Being will constantly and certainly choose what is most fit; and says, P. 102, 103. I grant, and always have granted, that wheresoever there is such an antecedent superior Fitness of Things, God acts according to it, so as never to contradict it; and particularly, in all his judicial Proceedings, as a Governor, and Distributer of Rewards and Punishments. Yea, he says expressly, P. 42. That it is not possible for God to act otherwise, than according to this Fitness and Goodness in Things.

And yet this same Author allows, P. 30, 31. That a perfectly wise Being will constantly and certainly chuse what is most fit; and says, P. 102, 103. I grant, and always have granted, that wheresoever there is such an antecedent superior Fitness of Things, God acts according to it, so as never to contradict it; and particularly, in all his judicial Proceedings, as a Governor, and Distributer of Rewards and Punishments. Yea, he says expresly, P. 42. That it is not possible for God to act otherwise, than according to this Fitness and Goodness in Things.

So that according to this Author, putting these several Passages of his Essay together, there is no Virtue, nor any Thing of a moral Nature, in the most sublime and glorious Acts and Exercises of God's Holiness, Justice, and Faithfulness; and He never does any Thing which is in it self supremely worthy, and above all other Things fit and excellent, but only as a Kind of mechanical Medium of Fate; and in what he does as the Judge, and moral Governor of the World, He exercises no moral Excellency; exercising no Freedom in these Things, because He acts by moral Necessity, which is in Effect the same with physical or ⟨p. 238⟩natural Necessity; and therefore he only acts by an Hobbistical Fatality▪ as a Being indeed of vast Understanding, as well as Power and Efficiency (as He said before) but without a Will to choose, being a Kind of almighty Minister of Fate, acting under it's supreme Influence. For He allows, that in all these Things God's Will is determined constantly and certainly by a superior Fitness, and that it is not possible for Him to act otherwise. And if these Things are so, what Glory or Praise belongs to God for doing holily and justly, or taking the most fit, holy, wise and excellent Course, in any one Instance? Whereas, according to the Scriptures, and also the common Sense of Mankind, it don't in the least derogate from the Honour of any Being, that through the moral Perfection of his Nature, he necessarily acts with supreme Wisdom and Holiness: But on the contrary, his Praise is the greater: Herein consists the Height of his Glory.