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

Notwithstanding, I would further observe, that the Difficulty of reconciling the Sincerity of Counsels, Invitations and Persuasions, with such an antecedent known Fixedness of all Events, as has been supposed, is not peculiar to this Scheme, as distinguished from that of the Generality of Arminians, which acknowledge the absolute Foreknowledge of God: And therefore, it would be unreasonably brought as an Objection against my differing from them. The main seeming Difficulty in the Case is this: That God in counselling, inviting and persuading, makes a Show of aiming at, seeking and using Endeavours for the Thing exhorted and persuaded to; whereas, 'tis impossible for any intelligent Being truly to seek, or use Endeavours for a Thing, which he at the same Time knows most perfectly will not come to pass; and that it is absurd to suppose, he makes the obtaining of a Thing his End, in his Calls and Counsels, which he at the same Time infallibly knows will not be obtained by these Means. Now, if God knows this, in the utmost Certainty and Perfection, the Way by which he comes by this Knowledge makes no Difference. If he knows it by the Necessity which he sees in Things, or by some other Means; it alters not the Case. But it is in Effect allowed by Arminians themselves, that God's inviting and persuading Men to do Things, which he at the same Time certainly knows will not be done, is no Evidence of Insincerity; because they allow, that God has a certain Foreknowledge of all Men's sinful Actions and Omissions. And as this is thus implicitly allowed by most Arminians, so all that pretend to own the Scriptures to be the Word of God, must be constrained to allow it.— God commanded and counselled Pharaoh to let his People go, and used Arguments and Persuasions to induce him to it; he laid before him Arguments taken from his infinite Greatness and almighty Power (Exod. vii.16.) and forewarned him of the fatal Consequences of his Refusal, from Time to Time; (Chap. viii.1, 2, 20, 21. Chap. ix.1—5.13—17. and x.3, 6.) He commanded Moses, and the Elders of Israel, to go and beseech Pharaoh to let the People go; and at the same Time told 'em, he knew surely that he would not comply to it. Exod. iii.18, 19. And thou shalt come, thou and the Elders of Israel, unto the King of Egypt, and you shall say unto him; The Lord God of the Hebrews hath met with us;

Notwithstanding, I would further observe, that the Difficulty of reconciling the Sincerity of Counsels, Invitations and Persuasions, with such an antecedent known Fixedness of all Events, as has been supposed, is not peculiar to this Scheme, as distinguished from that of the Generality of Arminians, which acknowledge the absolute Foreknowledge of God: And therefore, it would be unreasonably brought as an Objection against my differing from them. The main seeming Difficulty in the Case is this: That God in counselling, inviting and persuading, makes a Shew of aiming at, seeking and using Endeavours for the Thing exhorted and persuaded to; whereas, 'tis impossible for any intelligent Being truly to seek, or use Endeavours for a Thing, which he at the same Time knows most perfectly will not come to pass; and that it is absurd to suppose, he makes the obtaining of a Thing his End, in his Calls and Counsels, which he at the same Time infallibly knows will not be obtain'd by these Means. Now, if God knows this, in the utmost Certainty and Perfection, the Way by which he comes by this Knowledge makes no Difference. If he knows it by the Necessity which he sees in Things, or by some other Means; it alters not the Case. But it is in Effect allowed by Arminians themselves, that God's inviting and persuading Men to do Things, which he at the same Time certainly knows will not be done, is no Evidence of Insincerity; because they allow, that God has a certain Foreknowledge of all Men's sinful Actions and Omissions. And as this is thus implicitly allowed by most Arminians, so all that pretend to own the Scriptures to be the Word of God, must be constrained to allow it.— God commanded and counsel'd Pharaoh to let his People go, and used Arguments and Persuasions to induce him to it; he laid before him Arguments taken from his infinite Greatness and almighty Power (