I Happened a while ago , to be present at a Discourse between two Gentlemen , concerning the fatal Period of Man's Life , or the fixed certainty of Future Events : The one affirming it , from the consideration of God's Foreknowledge ; the other denying it , from the evident certainty of Man's Free-will . The former urged ; what God Foresees , cannot but come to pass ; the latter pleaded , Man cannot choose , nor refuse , the doing of that , which is certain to be done . I thought there was truth in what they both grounded their Arguments upon , but certain inferences , pretended to be drawn from thence , which this Discourse produced , I could by no means approve of , I did therefore interpose a little for an accommodation , but with so ill success , that I have a mind to try , if I can do any better in this Paper . Not that I will presume to moderate betwixt two Persons , each of them better Learned , and of far greater Abilities than my self . But since their Discourse hath so fix'd the Subject in my mind , that I cannot easily remove it , I will only attempt to clear the Notion a little to my own Apprehension , by setting my thoughts in some kind of order in reference to this matter . I shall therefore endeavour these three things .

1. To assert from Scripture , that God foresees future Events ; and that nevertheless , Man is a free and voluntary Agent .

2. To shew , how these two things agree together ; and detect the fallacy of those Reasonings that represent them inconsistent .

3. To answer some of those Objections , that are wont to occur in this Debate .

I begin with the first , and easiest part of my Task , namely , to assert God's Foreknowledge , and Man's Free-will , out of the Scriptures . These are indeed two several subjects , and might challenge each of them a distinct Head of Discourse : yet I rather chose to manage them both in one , by linking Scriptures together in such sort , that of each couple , the one shall make out Divine Prescience , and the other Humane Freedom ; and being consider'd together , shall evince , that both these have oft-times been conversant about the same particular event ; that is , one Text shall prove God's Fore-knowledge of , and another shall evidence Mans Freedom in , doing or refusing the same individual Action .

But first , that I may clear my way as much as I can , I must explain the Terms , or give some account , at least , how I understand them . Some indeed except against the word Prescience , and tell us , that God doth not properly fore-see any thing , since he beholdeth all things as present ; but this I count is Criticism without Necessity ; for the word is frequently used , as 't is taken in this Discourse , and is proper enough with respect unto us , and to such things as are not yet in being . What shall be a thousand years hence , is indeed potentially in God , but not yet actually existent : So that his knowledge of such things , is not unfitly called Prescience , as also the respect and consideration of somewhat that is distant , is called Providence . Now as God's Omnipotence did vertually comprehend from Eternity , all the Creatures that were to be produced in Time ; So his Omniscience gives him an entire View and Prospect of all their Actions . They cannot act but by a Power derived from him ; how then should they do any thing unknown to him ? He knows what himself will bring to pass in spite of all opposition ; and he knows what Latitude he will allow his Creatures in their Actions . Since therefore God Almighty knows his own Will , and since Nothing can ever come to pass without his Will , either positive or permissive ; it must follow , that he sees and knows all things and events , which are to come , and not yet actually existent , with equal certainty as if they were present . And this is what I mean by Divine Prescience .

I must now fix my Notion of Free-will , and herein I shall carefully avoid all School Controversies about it , or about Common and Efficacious Grace : As also those Dominican Fancies about a thing they call Prov. Letters . Next Power , which is next to none , and Sufficient Grace , which some think altogether insufficient . These and such like questions I leave to be beaten into Atoms between the Jesuites and Jansenists .

And whereas some contend , that it is in every Man's power to do what the Gospel enjoyns : For should God require of any man what is impossible to be done by him , he must needs appear to be a hard Master .

Others deny that any man can , or ever will effectually believe and repent without special Grace , which wherever it comes , makes a thorow work of Conversion in the heart , and therefore can never be lost , nor the person in whom it is finally miscarry .

Others again say , there is a sufficiency of Grace , which with pious endeavours will bring a Man to happiness , yet under a possibility of Apostatizing , in which case God may and doth sometimes relinquish the Person to final Destruction .

And others , to name no more , say , there is a Common Grace , or Universal Talent given to all Men , which tho' of it self , it is by no means sufficient , yet upon a conscientious improvement thereof , with earnest Prayer for further daily Supplies , it will please God to bestow such a Measure , as shall be sufficient to Salvation ; whilst those who were intrusted with the same stock , having laid it up in a Napkin , are through their own Default , utterly ruin'd . Yet they add withal , that there are a certain Number , more peculiarly called the Elect , whom Efficacious Grace does seize upon , some in a high Carreer of Wickedness , others at first even against their Will , tho' in the day of Gods Almighty Power , they become a willing People , to that degree , that they desire nothing more than to lay out their lives , to spend and be spent ( as St. Paul said ) for the advancement of that Grace and Truth whereby they are subdu'd and purified : But these ( they say ) are not the Rule and Measure of God's dealing with Mankind in general , but are to be look 't upon , as certain high and noble Instances of the Freeness and Efficacy of Divine Grace , and of God's exercising an Almighty Prerogative in choosing a Raging Persecutor , or some Atheistical Debauchee , to be made a peculiar Favorite and chosen Vessel to himself .

Whereas ( I say ) there are these ( and perhaps some other ) Opinions , that are wont to fall under consideration , when the business of Free-will is in debate ; I shall not trouble my self to determine which is best , nor is it material to my design : 't is not impossible , but with a due Respect unto Persons , Times and Circumstances , there may be something of Truth in them all , and each of them perhaps may be good or bad , according as 't is manag'd . Truth and Errour I look upon as Gold and Dross : The one is a pure and splendid thing , but may be adulterated or abused , and seldom is without alloy ; the other , tho' base and ignoble , contains for the most part something of true mettal , if duly separated from the rest .

This only ( under submission ) I shall adventure to say as my own present thoughts about this matter , and so proceed ; namely , that most men , however under a state of Nature , may do much moral good , which shall not pass unrewarded , and something too ( for ought they can know to the contrary ) towards acceptance with God . That many men through the Divine Goodness shall be saved , that neither know punctually the time of their Conversion , nor certainly whether they be converted or not . That few there are who attain to that compleat assurance , as to banish at all times , all manner of Dubitation . That it is all mens duty to seek that they may find , and to wait upon God in the use of those means appointed by him in his word ; and we have his promise for success . And , that no man can truly say now , or shall be able to plead at the last day , that he hath used his utmost endeavours , and found them unsuccessful . These and the like considerations may be ground enough for men to be doing good at present , and for their Relyance upon the Goodness of God for the future . But on the other hand , since there is a spiritual as well as a fleshly Wickedness , and Satan is transform'd sometimes into an Angel of Light , and lest Man should be lifted up with an apprehension of certain fine things that he can do ; let him remember , that 't is God who worketh in him both to will and to do of his good pleasure ; that of himself he can do nothing , and that all his righteousness is but filthy raggs . And this will help to poise him at the Center between the two Extreams of fainting and presuming , and will discover a necessity of an humble attendance at the Throne of Grace , that God would supply unto him those Divine Aids , and Spiritual Powers , by which he may be enabled to encounter opposition , and find acceptance in Christ Jesus .

And herein perhaps may consist the narrowness of the way that leads to life . For one man , supposing he can do nothing acceptable to God , resolves to take his ease , until the Spirit , that Wind which bloweth where it list , breath upon him ; another thinks he is able and willing , to do all that God requires ; he admires his own good husbandry in the improvement of his Talent , and thanks God , he is not like other men . Now the way lying in the middle betwixt these Extremities , the least step towards a Carnal Liberty one the one hand , or a Pharisaical Righteousness on the other , must needs be a deviation from the right path , as this collateral Discourse is a digression from what I intend . But I now return , and do say , that let men establish what Doctrine they please concerning Grace , it will not import the matter in hand , since I shall confine my Notion of Free-Will to those things that are on all hands acknowledged to be within Man's power , supposing only the ordinary concurrence of God's providence thereunto .

I consider then , that Man above other Creatures hath knowledge to judge and distinguish of things commodious or inconvenient , beneficial or noxious to him , in the concerns of his Life ; and it would be a strange Solaecism in Nature , if he had not the Liberty of choosing the one , and refusing the other . What doth it advantage a Man , to know the difference between a Sheep and a Wolf , if he want the Power or the Will , to make a benefit of the one , and avoid the mischief of the other ? Nay I do not see , but this might render Man of all Creatures most miserable , since his knowledge of Good could be no other to him than Gall and Bitterness ; whilst he finds himself fatally carried on to Evil . And suppose he had been always predetermined to Good , his knowledge of Evil then had been in vain , or rather indeed it had been impossible ; since Man could not have come to the knowledge of Evil , but by doing it . And what could Man under a necessity of always doing good , signifie , more than a good Watch ? which tho' it moves regularly , yet is it altogether involuntary , cannot do otherwise , knows not that it moves at all ; and consequently is incapable of Praise or Encouragement , Reward or Punishment . Thus if we take away from Man his Faculties of Judging and Choosing , we make the Lord of the Creation the most contemptible thing in Nature , and put him under the Feet of those Brutes he was made to rule over . So that without voluntary Agency , that is , without a Will and the proper Exercise thereof , Man becomes little better than a Sensless Machine .

But now on the contrary , we see plainly , that , by the good Providence and Disposal of Almighty God , men have power to do many things , as namely , to cultivate the Earth , to build Houses , to provide against Hunger and Cold , to educate their Children , to exercise several Arts and Trades , for the Benefit of Humane Life , and to manage all these according to certain Rules , Methods and Observations , arising partly from Experience , and partly from Mens consulting one another . I say , in all these , and a thousand more particulars , Men do consider and deliberate , and then pursue their several Designs , some with greater , others with a lesser share of Prudence , but each Imploying his Measure , and accordingly determining to choose this , and refuse the other .

In short , I conceive , that God having indued Man with an Understanding to judge , and a Will to choose , and continually supplying him with power to act according to his Nature , he doth not ordinarily over-power , or impel his Faculties , but leaves him to the free Use and Exercise thereof in things within his proper Sphere . And this is what I mean by Free-will . Now I address to my Province , which is to assert this , together with God's Fore-knowledge of future Events from the Scriptures .

The first pair of Scriptures that I imploy for this Service , shall be out of Exodus , Chap. 3.18 . Chap. 3.19 . where Moses is appointed of God to go unto Pharaoh , and say unto him , Let us go , we beseech thee , into the Wilderness , &c. It is not easily to be imagined , but that Pharaoh had power to have granted this Request at first , and the very Request it self doth strongly imply a Liberty of granting it . No good Master will require any thing of his meanest Servant , with intention to punish him severely for not doing it , and yet secretly contrive means to prevent and disable him , that he cannot do it . To say , that God should send Moses to make a request unto Pharaoh , saying , Let us go , we pray thee , that he should destroy him at last for refusing , and in the mean time should bind up his heart by some irresistable influence , from all possibility of granting it : This would not only excuse Pharaoh from the guilt of sin , but make an odious representation of the Ever blessed God ; as if his Wisdom were exercis'd in laying snares for the innocent , and his power in their destruction . Should a Writing-Master guide his Scholars hand , to make a blot , or some ill Character , and then beat him for it , whereas being left to himself he would have done better , what could be thought of such behaviour in a Master ? and how just would be the Scholar's indignation against him ?

The sinfulness of an Action consists in this , that it is voluntary , and against the Command ; the nature of a voluntary action is , that 't is done out of choice and deliberation , when otherwise it might be forborn . Now , either Pharaoh sinn'd in detaining the People , or he did not ; if not , wherefore was he destroy'd ? Gen. 18.2 Shall not the Judge of all the Earth do right ? If he did , he acted out of Choice , and consequently he might have dismissed the Israelites sooner , if he had pleased . Hence it will also follow , that there could be no secret Influence , nor any predetermining Concourse from God , to bind his Faculties , or take away his Free-agency ; only the Pride of his Heart , despising God's Message to him , and his domineering Ambition to keep the People in Slavery , did out-weigh ( in his unjust Ballance ) the other Motives he had to dispense with them .

And herein consisteth the nature of Election , that of two things proposed , with Motives on either part , a man freely chooseth that which likes him best , in his present Apprehension , tho' at the same time ( if he thought good ) he might choose the other . Thus did Pharaoh choose to detain the People , there 's his Choice ; yet before ever the matter was propounded to him , God himself says , Exod . 3.19 . I am sure he will not let you go ; here is Fore-knowlege : Therefore Divine Prescience and Humane Liberty are consistent , and have been conversant about the same individual Action .

But here an Objection may arise from the seventh Chapter , and the third verse , where God says , Exod . 7.3 . He will harden Pharaoh's heart : From whence it might be supposed , that Pharaoh could not act voluntarily , nor be said to have any real Freedom of Will . To this I answer ,

1. I will not deny , but that in consideration of Pharaoh's former Wickedness , in dealing so barbarously with the People of Israel , God might forsake him , and give him over to hardness of Heart . But then ,

2. I deny that this hardness of heart , by whomsoever , or in what manner so ever it was wrought , could deprive him of the Liberty of doing a Civil Act within his power . He might for some self End , or with some ill design , have dismissed the Israelites , and yet still have retained his hard heart ; it was but a word speaking , and the business had been done . And it is observable , that while the smart was upon him , he could say , Exod . 9.27 , 28. I and my People are wicked ; and promised too , to let the Israelites go ; but still , as he found respite , ( thinking perhaps the storm was over ) he retracted . On the one hand , there was the danger of perishing , or having at least ) his Kingdom ruin'd by those Judgments God sent upon him : On the other hand , there was the lust of tyrannizing over an enslaved People , and the benefit of their Labours in making Brick . These two weights being opposed each to other in the Scales , sometimes the one , and then presently the other preponderates . And this purely is deliberation , the result whereof is choosing , and choosing is the undoubted property of a free Agent .

3. Concerning the hardening of Pharaoh's heart , the Apprehensions of Learned Men are different ; that which to me appears the most reasonable is to this effect , namely , that this induration is not to be understood as any positive Act , or immediate Efficiency from God , whereby Pharaoh's heart was made hard , ( much less his Will Predetermin'd ) directly and properly , no more than it is to be understood that our Saviours coming was directly and properly to fill the World with Dissentions , because he himself saith expresly , that Luke 12.51 , 52. He came not to bring peace on the Earth , but rather division . The primary intention of the Gospel , no doubt , was Peace and Good Will towards men ; but meeting with various tempers , and sundry degrees of Corruption in the hearts of men , it could not choose but occasion dissention and a sword upon the Earth . In like manner the primary intention of God's Judgments , is to reform the World , and bring men to Repentance , whilst in some Persons they have a quite contrary effect . So that , as the Gospel of Peace was the accidental cause of War , so might God's dealing with Pharaoh tend to harden his Heart , and yet to soften a less rebellious one , as the same Sun beam melteth Wax and hardeneth Clay . And as fin by the commandment becomes exceeding sinful , Rom. 7.11 , 13. in so much that the Commandment it self , which was ordained unto life , is found to be unto death : So Pharaoh's stubborness , under the Divine Hand , becomes the more exceeding stubborn ; and that Chastisement , which was ordained unto Reformation , did the more effectually promote his destruction . Hence it is highly probable , that , I will harden his heart , may import no more than this , I will bring such things to pass , and in such a manner , as shall through his own Corruptions , render him much more obdurate .

That the natural and direct tendency of God's dealing with Pharaoh was to convince him , seems very apparent from these Considerations : 1. He orders Moses to try him with Innocent Miracles , afterwards with smarting ones , by such degrees , till it come at last to the death of his First-born . 2. While the Plagues lay heavy upon him , he gave some signs of a yielding and relenting temper , but ever in the Intervals he contracted a greater obdurateness . 3. The Judgments of God had their proper Effect upon the Egyptians , so far , that they would gladly have the Israelites dismissed sooner and at last , were not only urgent to have them gone in haste , but willing to part with their Exod . 12.33 , 35. Jewels into the bargain . These considerations ( I say ) seem very much to favour the forementioned sense of the Place , but whether that be the only true meaning of it , I shall not contend , so long as I can make it good , that Pharaoh was a Free Agent in that particular thing which was foretold by God Almighty .

The next double Testimony shall be out of Ezek . 3.4 . Ezekiel , where the Prophet is sent to the Israelites , and words put into his Mouth , to warn and dehort them from their wicked ways , lest they should dye . Hence I argue thus ; either the House of Israel might have obeyed God's message to them by the Prophet , or else not : If not , how shall we clear the sincerity of God's dealings with them ? Or will his message to them appear any more than a Complement ? Let us have a Care of intrenching upon Blasphemy . But , if they might have humbled themselves at the Prophet's voice , as Nineveh did in the like case , it will follow , that they were not by any previous necessity divested of their Liberum Arbitrium , as is also evident from these words so often repeated in the Prophet's Commission , Whether they will hear , or whether they will forbear ? which is as much as to say , they have their free choice . And what follows ? Ezek . 3.7 . But the House of Israel will not hearken unto thee . God doth not only afford Liberty and Opportunity of Repentance , but he urges the same by strong pleadings and inducements ; and yet at the same time , he foresees a contrary Event . And this is what I undertook to assert from the Scriptures .

Again , in the 5th . of Hosea , Hos . 5.5 . God foretells , that Israel and Ephraim shall fall in their iniquity , Judah also shall fall with them ; yet in the 6th . Chapter Hol . 6.1 . he exhorts to Repentance . This indeed might have its proper effect too , upon some small remnant that should escape Ezek . 6.8 , 9. and remember God among the Nations whither they were to be carried captives . But now there is the same means afforded to those that should fall in their Iniquity , as to the few that should escape ; nor doth God's Fore-knowledge of the several Events impose a necessity upon either . He grants Liberty unto both , which he knows a Remnant will make good use of , whilst the greater Number will abuse it to their ruin . Thus it is evident , that Liberty and Prescience are consistent .

It is moreover prophesied , that by Hosea 13.1 . reason of Idolatry , they shall be as Chaff driven with a whirlewind out of the Floor , and as smoke out of the Chimney ; yet afterwards , we read in the same Chapter , O Israel thou hast destroyed thy self . We do not use to say , a man destroys himself , that is unwillingly run down by external force , or some inevitable necessity ; nor can he that ruines himself charge the fault upon another . If Israel destroys himself , he is surely the Agent of his own destruction ; and if so , he is either a Voluntary or an Involuntary Agent ; if Involuntary , he cannot be said to destroy himself , no more than a House burns it self when fire is set to it by an Incendiary . An Involuntary Agent , as a Sword or a Hammer , can only act as 't is mannag'd by Hands , and those govern'd by the Will . It remains then , that Israel was the voluntary Agent of his own Ruine ; and since this is foretold of God by the Prophet , it must follow ( if the Scriptures be true ) that Divine Prescience doth not any way infringe the Liberty , or Free-agency of rational Creatures .

God foresaw , that wicked Hands would be forward enough to deliver up the Divine Person unto Death , who was the Act. 2.23 . Lord of Life ; nay , his determinate Counsel did concur with his Fore-knowledge , so far as to let it proceed to Execution , as the Learned Mr. Howe observes . And our Saviour Mat . 20.17 . himself , not only describes particularly the manner and circumstances of his own Death , when yet it was not near at hand , but is said also to Jo . 18.4 . know all things that should come upon him . Yet if the Actors of this wickedness had been rightly informed what they were about , they would have left their work for other hands . That 's very strange ( says one of our Disputants ) here is an Event secur'd by the determinate counsel of God , here is the place where , the manner how , and the Persons by whom it should be brought to pass , describ'd before hand by our Saviour ; can any thing that is so infallibly certain admit of an If ? Yes , in St. Paul's account it may , and he is a person that deserves some regard , And indeed , his Assertion will appear highly reasonable , when we consider the Princes of this World , so sadly misinformed as they were , and impos'd upon by all the wicked Artifice imaginable , yet we do not find them very eager to be concern'd in the Blood of that just person , when the principal Agent pretends Mat . 27.24 . to wash his hands of it , and professes Luke 23.22 . he found no cause of death in him . And had it not been for the impetuous Clamours of a wretched People , and the danger of a Tumult , 't is probable that the malicious contrivance of the Priests , and their sham Evidence , would not have weighed against Pilate's Native Clemency . What must we then think had been done , in case of a right information ? Why the Apostle tells us ; 1 Cor . 2.8 . Had they known it , they would not have crucified the Lord of Glory . This puts it out of all doubt , that they were under no other force than the Result of their own Deliberation . On the one hand , there was the meekness of the Prisoner , the clemency of the Judge , and the disagreement of the Witnesses : On the other hand , there was the influence of the Priests , the ignorance of the Court , and cries of the Multitude ; which kept the business for a while in Equilibrio , but then the fear of a tumult superadded , cast the Scales . Nor were they under any further Necessity of crucifying our Saviour , by means of such a Divine Foresight , that he should be crucified , than they would have been under , in case it were to be supposed , that God had not so punctually foreseen , or foretold the same .