An
END
of
Doctrinal
CONTROVERSIES
Which
have
Lately
Troubled
the
Churches
BY
Reconciling
Explication
,
WITHOUT
MUCH
DISPUTING
.
Written
by
RICHARD
BAXTER
,
Psal.
120.
6
,
7.
My
Soul
hath
long
dwelt
with
him
that
hateth
Peace
:
I
am
for
Peace
;
but
when
I
speak
,
they
are
for
War
.
Luke
9.
46
,
49
,
50
,
54
,
55.
There
arose
a
reasoning
among
them
,
which
of
them
should
be
greatest
,
&c.
LONDON
,
Printed
for
Iohn
Salusbury
at
the
Rising
SUN
in
Cornhil
,
M.
DC
.
XCI
.
THE
PREFACE
.
WARS
are
most
dreaded
and
hated
by
the
Country
where
they
are
;
but
not
so
much
by
the
Souldiers
,
who
by
them
seek
their
Prey
and
Glory
,
as
by
the
suffering
Inhabitants
that
lose
thereby
their
Prosperity
and
Peace
,
who
yet
are
forced
,
or
drawn
to
be
siders
,
lest
they
suffer
for
Neutrality
.
Religious
(
irreligious
)
Wars
are
of
no
less
dismal
Consequence
,
being
about
God
himself
,
his
Will
,
and
Word
,
and
that
which
more
nearly
toucheth
our
Souls
and
everlasting
state
,
than
our
Houses
and
worldly
Welfare
does
:
And
yet
because
Men
are
more
sensible
of
their
corporal
than
their
spiritual
Concerns
,
these
Dogmatical
Wars
are
far
less
feared
,
and
too
commonly
made
the
Study
,
and
Delight
,
not
only
of
the
Military
Clergy
,
but
also
of
the
seduced
and
sequacious
Laity
:
Though
those
that
have
the
Wisdom
from
above
,
which
is
pure
and
peaceable
,
condole
the
Church's
Calamity
hereby
;
knowing
that
Envy
and
Strife
,
the
earthly
sensual
and
devilish
Wisdom
,
causeth
Confusion
,
and
every
evil
Work
:
And
it
is
a
heinous
Aggravation
,
that
the
Militants
,
being
Men
consecrated
to
Love
and
Peace
,
profanely
father
their
Mischiefs
upon
God
,
and
do
all
as
for
Religion
and
Church
.
Having
these
four
and
forty
Years
at
least
,
been
deeply
sensible
of
this
Sin
,
Danger
,
and
Misery
of
Christians
,
I
have
preach'd
much
,
and
written
more
against
it
:
To
confute
those
Extreams
which
cause
Divisions
,
and
to
reconcile
those
that
think
they
differ
where
they
do
not
;
sometime
also
using
importunate
Petitions
and
Pleas
for
Peace
,
to
those
that
have
power
to
give
it
,
or
promote
it
,
and
that
use
either
Word
or
Sword
against
it
.
And
with
the
Sons
of
Peace
it
hath
not
been
in
vain
:
But
with
those
that
are
engaged
in
Faction
and
malicious
strife
,
I
am
proclaimed
to
be
the
militant
Enemy
of
Concord
,
for
perswading
them
to
Concord
,
and
writing
many
Books
for
Peace
and
Love
,
is
taken
for
writing
them
against
these
.
Controversies
I
have
written
of
,
but
only
to
end
them
,
and
not
to
make
them
:
And
who
can
reconcile
them
that
never
mentioneth
them
?
or
arbitrate
in
a
Cause
unheard
and
not
opened
?
But
,
Readers
,
I
must
tell
you
,
that
my
title
An
End
of
Doctrinal
Controversies
]
is
●ot
intended
as
prognostick
,
but
as
ded●ctical
●nd
directive
.
I
am
far
from
expecting
an
end
●f
Controversies
,
while
consecrated
Ignorance
is
●y
worldly
Interest
,
Faction
,
and
Malice
,
mix●d
with
Pride
sublimated
to
an
envious
Zeael
(
Jam.
3.
15
,
16.
)
and
hath
set
up
a
Trade
of
slandering
all
those
that
are
true
Peace-ma
〈…〉
ers
,
and
concur
not
with
them
to
destroy
it
,
on
●retence
of
defending
it
,
by
their
impossible
per●icious
terms
.
He
that
will
now
be
taken
for
a
Peace-maker
,
must
be
content
to
be
so
called
by
a
few
,
even
by
the
Sect
that
he
chuseth
to
please
,
and
be
contrarily
judged
of
by
all
the
rest
.
And
this
satisfieth
some
,
because
their
Faction
seemeth
better
than
others
,
be
they
never
so
few
;
and
others
,
because
their
Faction
is
great
,
or
rich
,
or
uppermost
,
how
noxious
and
unpeaceable
soever
:
For
vespae
habent
favos
,
saith
Tertullian
,
&
Marcionitae
Ecclesias
:
We
could
wish
the
Bees
seldom
used
their
stings
,
for
it
is
their
Death
;
but
those
of
Wasps
and
Hornets
,
that
make
no
Honey
,
are
less
sufferable
.
It
is
partly
for
unprejudiced
Students
that
I
write
,
and
partly
for
the
times
to
come
,
when
the
Fruits
of
malignant
Faction
and
Wars
,
have
disgraced
them
,
and
made
the
world
a
weary
of
them
.
I
am
blamed
by
Dissenters
,
as
coming
too
near
by
Conciliatory
Explications
,
to
some
things
which
they
call
dangerous
Points
of
Popery
,
Arminianism
and
Prelacy
;
but
whether
it
be
by
Truth
or
by
Error
,
I
leave
to
trial
:
Sure
our
English
Universities
and
Canonists
are
not
like
to
receive
any
hurt
by
it
,
who
will
not
read
a
Book
that
they
see
my
Name
to
,
though
the
Doctrine
would
never
so
much
gratifie
them
.
And
others
(
at
home
and
Foreigners
)
are
satisfied
by
Knowledge
and
Prepossession
against
such
seeming
Danger
.
The
great
blemish
of
this
,
and
other
of
my
Writings
is
,
That
I
say
oft
the
same
thing
which
I
have
said
before
.
Much
of
this
Book
is
in
my
Catholick
Theology
,
and
my
Meth.
Theol.
and
my
Treatise
of
Iustifying
Righteousness
.
But
,
1.
Forgetfulness
in
Old
Men
that
have
written
so
much
,
is
no
wonder
.
2.
But
it
sheweth
that
I
have
not
forgotten
the
Matter
,
nor
take
it
up
suddenly
and
superficially
,
which
I
so
oft
repeat
.
3.
And
there
may
be
great
use
for
such
Repetitions
,
when
it
is
for
clearer
Method
,
or
for
epitomizing
larger
Writings
,
which
many
cannot
,
or
will
not
read
;
but
those
that
can
,
may
have
the
benefit
of
more
Explicatory
Copiousness
.
If
it
profit
the
Reader
,
I
am
not
sollicitous
for
the
Reputation
of
the
Writer
.
You
will
find
here
one
Chapter
answering
Exceptions
about
Futurity
;
concerning
which
you
must
know
,
that
my
Catholick
Theology
was
so
bold
and
large
an
attempt
to
reconcile
the
Calvinist
,
and
Lutheran
or
Arminian
,
and
the
Dominican
and
Jesuit
,
&c.
that
I
lookt
to
have
been
sharply
assaulted
for
it
by
many
:
But
after
many
Years
expectation
I
have
heard
of
nothing
written
or
spoken
against
it
,
save
one
MS.
Paper
of
Objections
about
the
Cause
of
Futurity
,
and
Physical
Predetermination
to
sin
,
by
Mr.
Polhill
a
Councellor
,
a
Man
of
extraordinary
Knowledge
,
and
Godliness
,
(
now
enjoying
the
Fruit
of
it
with
Christ
;
O
Blessed
England
,
if
its
Rulers
,
Senators
and
Lawyers
,
yea
,
or
Bishops
and
Teachers
,
were
all
such
men
)
having
many
Years
past
sent
him
my
Answer
,
(
and
having
no
Reply
)
as
to
the
question
,
I
refused
to
answer
the
second
,
having
said
so
much
to
it
in
my
Methodus
Theol.
and
lest
the
quality
of
the
Subject
should
make
my
Reply
seem
sharp
to
so
good
a
man
:
And
I
thought
it
meet
to
publish
this
,
because
it
is
an
unusual
Dispute
;
and
as
no
one
else
hath
called
me
to
it
,
so
I
know
not
where
the
Reader
that
differeth
from
me
,
will
find
so
much
for
him
;
nor
whither
to
refer
him
for
an
Answer
.
I
publish
not
Mr.
Polhill's
Paper
,
because
I
recite
so
much
of
it
as
may
tell
the
Reader
what
it
was
;
and
I
must
not
swell
the
Book
too
much
.
The
Glorious
Light
will
soon
end
all
our
Controversies
,
and
reconcile
those
that
by
unfeigned
Faith
and
Love
are
united
in
the
Prince
of
Peace
,
our
Head
,
by
love
dwelling
in
God
,
and
God
in
them
:
But
falsehearted
,
malignant
,
carnal
Worldlings
that
live
in
the
fire
of
wrath
and
strife
,
will
find
(
so
dying
)
the
woful
maturity
of
their
Enmity
to
holy
Unity
,
Love
,
and
Peace
;
and
the
causeless
shutting
the
true
Servants
of
Christ
out
of
their
Churches
,
which
should
be
the
Porch
of
Heaven
,
is
the
way
to
be
shut
out
themselves
of
the
heavenly
Jerusalem
.
If
those
that
have
long
reproached
me
as
unfit
to
be
in
their
Church
(
and
said
,
ex
uno
disce
omnes
,
with
their
Leader
)
find
any
unsound
or
unprofitable
Doctrine
here
,
I
shall
take
it
for
a
great
favour
to
be
confuted
,
even
for
the
good
of
others
excluded
with
me
,
when
I
am
dead
.
Jan.
21.
1691.
Richard
Baxter
.
THE
CONTENTS
.
-
Chap.
1.
HOW
to
conceive
of
GOD.
Pag.
i.
-
Chap.
2.
How
to
conceive
of
the
Trinity
in
Unity
.
p.
vii
.
-
Chap.
3.
How
to
conceive
of
the
Hypostatical
Union
and
Incarnation
.
p.
xxiii
.
-
Chap.
4.
How
to
conceive
of
the
Diversity
of
God's
Transient
Operations
.
p.
xxx
.
-
Chap.
5.
Whether
any
point
of
Faith
be
above
〈◊〉
contrary
to
Reason
.
p.
xxxii
.
-
Chap.
I.
Prefatory
.
Who
must
be
the
Iudge
of
Controversies
.
The
true
Causes
of
the
Divisions
of
Christians
about
Religion
.
p.
1●
-
Chap.
2.
The
Doctrines
enumerated
about
which
they
chiefly
disagree
.
p.
22
-
Chap.
III.
Of
God's
Will
and
Decrees
in
general
.
Th.
Terms
and
several
Cases
opened
.
p.
2●
-
Chap.
IV.
Of
God's
Knowledge
,
and
the
Differenc●
about
it
.
p.
4●
-
Chap.
V.
Of
Election
;
and
the
Order
of
Intentio●
and
Execution
.
p.
3●
-
Chap.
VI.
Of
Reprobation
,
or
the
Decree
of
Damnation
;
the
Objects
and
their
Order
.
p.
4●
-
An
Answer
to
Mr.
Polhill
of
Futurition
.
p.
4●
-
Chap.
VII
.
Of
God's
Providence
and
predetermining
Premotion
:
Of
Durandus's
way
.
p.
7●
-
Chap.
VIII
.
Of
the
Cause
of
Sin
:
What
God
doth
and
doth
not
about
it
.
p.
82
-
Chap.
IX
.
Of
Natural
Power
and
Free-will
.
p.
89
-
Chap.
X.
Of
Original
Sin
;
as
from
Adam
and
nearer
Parents
.
p.
94
-
Chap.
XI
.
Of
our
Redemption
by
Christ
,
what
it
doth
;
how
necessary
.
p.
89
-
Chap.
XII
.
Of
the
several
Laws
and
Covenants
of
God
.
p.
99
-
Sect.
1.
Of
the
Law
or
Covenant
of
Innocency
made
to
Adam
:
Divers
Cases
.
p.
113
-
Sect.
2.
Of
the
Law
of
Mediation
or
Covenant
with
Christ
:
When
and
what
it
was
.
p.
121
-
Sect.
3.
Of
the
Law
or
Covenant
of
Grace
in
the
first
edition
:
What
it
was
.
p.
126
-
Sect.
4.
Of
the
same
Law
with
Abraham's
Covenant
of
Peculiarity
,
and
the
Mosaical
Iewish
Law
of
Works
.
p.
132
-
Sect.
5.
Of
the
Law
or
Covenant
of
Grace
in
the
last
edition
;
the
Gospel
:
Divers
Cases
about
it
opened
.
p.
138
-
Chap.
XIII
.
Of
the
universality
and
sufficiency
of
Grace
.
What
Grace
is
:
How
far
universal
and
sufficient
.
p.
154
-
Chap.
XIV
.
Of
Man's
Power
and
Free-will
since
the
Fall
.
Adrian's
Saying
,
That
an
unjustified
man
may
love
or
chuse
God's
Being
before
his
own
.
What
to
ascribe
to
Grace
,
and
what
to
Free-will
in
good
.
p.
173
-
Chap.
XV.
Of
Effectual
Grace
;
and
how
God
giveth
it
.
Doubts
resolved
.
p.
181
-
Chap.
XVI
.
Of
the
state
of
Heathens
,
and
such
others
as
have
not
the
Gospel
:
What
Law
the
Heathen
World
is
under
,
and
to
be
judged
by
:
Whether
any
of
them
are
justified
or
saved
:
The
Heathens
were
the
Corrupters
of
the
old
Religion
,
and
the
Jews
of
the
Reformed
Church
,
Mal.
1.
14
,
15.
and
Sodom's
Case
,
&c.
considered
.
p.
188
-
Chap.
XVII
.
Of
the
necessity
of
Holiness
and
of
Moral
Virtue
.
p.
203
-
Chap.
XVIII
.
Of
the
necessity
of
Faith
in
Christ
,
where
the
Gospel
is
made
known
.
p.
212
-
Chap.
XIX
.
Of
the
state
of
Infants
as
to
Salvation
and
Church-membership
.
p.
216
-
Chap.
XX.
Of
the
nature
of
Saving-Faith
;
its
Description
and
Causes
.
p.
226
-
Chap.
XXI
.
Of
justifying
Righteousness
,
Iustification
and
Pardon
.
The
several
sences
of
the
words
,
and
several
sorts
of
them
:
Our
common
Agreement
about
them
.
p.
238
-
Chap.
XXII
.
Of
the
Imputation
of
Righteousness
.
Christ's
righteousness
,
in
what
sence
ours
and
imputed
;
and
in
what
sence
not
.
p.
256
-
Chap.
XXIII
.
How
Faith
justifieth
,
and
how
it
is
imputed
for
Righteousness
.
Several
questions
about
it
;
Repentance
,
&c.
resolved
.
p.
267
-
Chap.
XXIV
.
Of
Assurance
of
our
Iustification
,
and
of
Hope
.
What
Assurance
is
desirable
:
What
attainable
:
What
Assurance
we
actually
have
:
Who
have
it
:
The
nature
and
grounds
of
it
:
Whether
it
be
Divine
Faith
.
p.
279
-
Chap.
XXV
.
Of
Good
works
and
Merit
:
And
whether
we
may
trust
to
any
thing
of
our
own
.
1.
What
are
Good
Works
:
2.
Whether
they
are
necessary
to
our
Iustification
or
Salvation
:
3.
Whether
they
are
rewardable
or
meritorious
:
4.
What
is
their
place
,
use
and
necessity
:
5.
Whether
to
be
trusted
to
.
p.
282
-
Chap.
XXVI
.
Of
Confirmation
,
Perseverance
,
and
danger
of
falling
away
.
1.
Whether
all
Grace
given
by
Christ
be
such
as
is
never
lost
.
2.
Whether
that
degree
be
ever
lost
which
(
to
Infants
or
Adult
)
giveth
but
the
posse
credere
.
3.
Whether
any
lose
actual
justifying
Faith
.
4.
Or
the
Habit
of
Divine
Love
and
Holiness
.
5.
Whether
some
degree
of
this
may
be
lost
.
6.
If
Holiness
be
not
actually
lost
,
is
the
loss
possible
?
7.
Whether
there
be
a
state
of
Confirmation
above
the
lowest
Holiness
,
which
secureth
Perseverance
.
8.
Or
doth
Perseverance
depend
only
on
Election
and
God's
Will.
9.
Whether
all
,
most
or
many
Christians
are
themselves
certain
of
their
Perseverance
.
10.
I●
such
Certainty
fit
for
all
the
justified
?
11.
Is
it
unfit
for
all
,
and
doubting
a
more
safe
condition
?
12.
Doth
the
Comfort
of
most
Christians
rest
upon
the
Doctrine
of
Certainty
to
persevere
?
13.
Doth
the
Doctrine
of
eventual
Apostasie
inferr
Mutability
in
God
?
14.
Why
God
hath
left
the
point
so
dark
.
15.
What
was
the
Iudgment
of
the
ancient
Churches
herein
.
16.
Is
it
of
such
weight
as
to
be
necessary
to
our
Church-Communion
▪
Love
and
Concord
.
p.
300
-
Chap.
XXVII
.
Of
Repentance
;
late
Repentance
;
the
time
of
Grace
,
and
the
unpardonable
sin
.
p.
314
BOOKS
Printed
for
and
Sold
by
Iohn
Salusbury
at
the
Rising
Sun
in
Cornhil
.
A
Rational
Defence
of
Nonconformity
,
wherein
the
Practice
of
Nonconformists
is
vindicated
from
promoting
Popery
,
and
ruining
the
Church
,
imputed
to
them
by
Dr.
Stillingfleet
Bishop
of
Worcester
,
in
his
Unreasonableness
of
Separation
.
Also
his
Arguments
from
the
Principles
and
Way
of
the
Reformers
and
first
Dissenters
are
answered
:
And
the
case
of
the
present
Separation
truly
stated
;
and
the
blame
of
it
laid
where
it
ought
to
be
;
and
the
way
to
Union
among
Protestants
is
pointed
at
.
By
Gilbert
Rule
,
D.
D.
The
Christian
Laver
:
Being
two
Sermons
on
John
13.
8.
opening
the
nature
of
Participation
with
,
and
demonstrating
the
necessity
of
Purification
by
Christ
.
By
T.
Cruso
.
Six
Sermons
on
various
occasions
.
By
T.
Cruso
,
in
4●
.
The
Conformists
Sayings
;
or
,
the
Opinion
and
Arguments
of
Kings
,
Bishops
,
and
several
Divines
,
assembled
in
Convocation
.
A
new
Survey
of
the
Book
of
Common-Prayer
.
An
END
of
Doctrinal
Controversies
,
&c.
CHAP.
1.
How
we
may
and
must
conceive
of
GOD.
§
.
1.
A
True
Knowledge
of
God
is
necessary
to
the
Being
of
Religion
,
and
to
Holiness
and
Glory
.
No
man
can
love
,
obey
,
trust
,
or
hope
beyond
his
knowledge
:
Nothing
is
so
certainly
known
as
God
,
and
yet
nothing
so
defectively
known
:
Like
our
Knowledge
of
the
Sun
,
of
which
no
man
doubteth
,
Whether
it
be
a
glorious
igneous
Substance
,
endowed
with
the
Power
of
Motion
,
Light
and
Heats
:
And
yet
what
is
less
comprehended
?
And
no
man
hath
an
adequate
knowledge
of
it
,
or
of
the
least
part
of
it
.
§
.
2.
There
are
three
things
that
must
concurr
to
our
Conceivings
of
God
:
1.
Our
General
Conceptions
.
2.
Our
Metaphorical
Conceptions
by
way
of
Similitude
.
3.
Our
Negative
Conceptions
;
what
God
is
not
.
§
.
3.
I
have
opened
this
as
distinctly
as
I
am
able
in
my
Methodus
Theologiae
,
Cap.
4.
in
the
Table
called
Ontologia
,
the
beginning
to
which
I
must
referr
the
Reader
that
would
be
accurate
and
clear
.
I.
We
must
conceive
of
God
as
a
Substance
,
lest
we
think
him
to
be
nothing
:
And
as
a
spiritual
transcendent
Substance
,
not
univocally
the
same
with
created
Substance
,
nor
such
as
Man
can
reach
to
any
sensible
,
or
immediate
or
formal
Conception
of
:
But
by
the
Similitude
of
created
Substance
our
Conceptions
may
get
some
help
.
This
we
call
the
Fundamental
Conception
;
but
it
is
but
a
Conception
partial
and
inadequate
;
yet
necessary
,
fetcht
from
the
Similitude
of
the
Creature
,
whose
Matter
or
Substance
is
the
first
constitutive
Conception
.
§
.
4.
II.
We
must
conceive
of
God
as
the
prime
Essential
LIFE
:
And
though
God
be
not
compounded
of
Substance
and
Form
,
yet
from
Similitude
of
Creatures
,
we
must
as
inadequate
Conceptions
,
think
of
his
being
LIFE
,
as
the
form
of
his
Substance
,
not
divisible
or
compounding
,
but
as
a
distinguishing
Conception
.
And
formadat
esse
&
noment
.
§
.
5.
III.
Though
in
God's
Essence
there
be
no
Parts
,
Degrees
or
Accidents
,
yet
to
answer
the
Similitude
of
Parts
,
Degrees
or
Accidents
in
Man
,
we
must
put
in
general
Transcendent
Perfection
:
And
this
includeth
abundance
of
his
Perfective
Attributes
;
as
that
He
is
One
,
infinite
,
eternal
,
necessary
,
independent
,
uncompounded
,
unchangeable
,
and
all
the
rest
that
are
contained
in
Absolute
Perfection
.
§
.
6.
IV.
When
we
say
,
That
God
is
the
prime
essential
LIFE
,
we
mean
a
Life
of
Eminency
above
all
that
is
created
:
But
yet
such
as
must
be
known
by
Creature-similitude
:
And
therefore
from
the
Similitude
of
Man
,
we
must
think
of
the
Formal
Divine
LIFE
by
a
threefold
Conception
,
1.
As
Vital
Power
in
Act
,
2.
As
Eminent
Intellect
and
Will
,
called
Omnipotency
in
Act
,
Wisdom
and
Goodness
,
or
Love
.
Whether
these
be
the
FATHER
,
SON
and
HOLY
GHOST
,
is
after
to
be
opened
:
But
as
FATHER
,
SON
and
HOLY
GHOST
,
the
Scripture
teacheth
us
to
conceive
of
God
;
As
Three
in
One
God
,
and
One
God
and
Substance
in
these
Three
.
§
.
7.
V.
God
is
to
be
conceived
of
in
relation
to
the
Creation
in
general
,
as
OF
HIM
,
and
THROUGH
HIM
,
and
TO
HIM
are
all
things
:
As
He
is
the
Divine
Efficient
,
the
more
than
Constitutive
,
and
the
final
Cause
of
all
.
§
.
8.
VI.
He
is
especially
to
be
conceived
of
in
his
Relations
to
the
Reasonable
Creatures
,
as
their
absolute
Owner
,
supreme
Ruler
and
chief
Benefactor
and
amiable
attractive
Good
and
End
.
§
.
9.
VII
.
He
is
especially
to
be
conceived
of
●s
related
to
Man
;
As
our
Creator
and
Conserver
,
as
the
God
of
Nature
.
2.
As
our
Redeemer
by
Christ
and
the
God
of
Grace
.
3.
And
as
our
Perfecter
by
his
Spirit
,
and
the
God
of
Glory
:
And
as
related
to
his
Kingdom
of
Nature
,
Grace
and
Glory
.
§
.
10.
VIII
.
He
being
without
Passivity
a
pure
Act
,
must
be
conceived
of
,
as
,
1.
In
virtute
seu
potentia
Activa
.
2.
In
his
Acts
objectively
immanent
,
1.
Self-living
,
2.
Self-knowing
,
3.
Self-loving
.
3.
In
his
transient
Acts
or
Works
,
considered
both
ex
parte
agentis
,
and
as
the
Effects
.
§
.
11.
IX
.
He
is
negatively
to
be
known
,
by
the
d●nial
of
all
that
noteth
Imperfection
.
§
.
12.
X.
When
I
say
,
that
God
is
to
be
known
by
Similitudes
,
I
mean
,
that
though
nothing
be
fully
like
to
God
,
yet
somewhat
in
which
he
may
be
partly
known
,
appeareth
on
the
whole
frame
of
Nature
;
but
especially
on
the
Soul
of
Man
,
which
is
his
Image
.
Therefore
he
that
would
know
how
to
conceive
of
God
,
must
first
know
himself
,
and
what
his
own
Soul
is
:
The
true
Conceptions
of
your
Souls
must
be
the
prime
Helps
to
conceive
of
God
by
similitude
.
And
here
you
first
find
Intellective
,
Volitive
,
and
Executive
Acts.
2.
And
by
these
you
know
that
you
have
the
Power
so
to
act
;
for
no
one
doth
that
which
he
cannot
do
.
3.
And
hereby
you
know
that
your
Souls
are
Substance
:
For
all
Power
is
the
Power
of
some
Substance
:
Nothing
can
do
nothing
.
4.
And
by
this
you
know
that
an
intellectual
Spirit
is
a
Substance
so
impowered
:
And
that
others
are
such
as
well
as
you
:
And
knowing
what
a
Spirit
is
,
you
know
what
God
the
Father
is
transcendently
and
eminently
.
And
though
all
God's
Works
notifie
him
,
you
have
thus
the
most
intelligible
Similitude
within
you
.
§
.
13.
Therefore
I
know
not
how
you
can
better
conceive
of
God
,
than
as
MORE
THAN
A
SOUL
TO
ALL
THE
WORLD
,
but
especially
to
Saints
.
I
say
,
More
than
a
Soul
:
For
a
Soul
is
but
a
Part
and
C●●●●i●utive
;
but
God
can
be
no
Part
,
and
is
more
than
Constitutive
:
The
World
is
finite
,
but
God
is
infinite
,
therefore
he
is
more
than
a
Soul
of
the
World
:
●ass●ndus
calleth
the
World
Indefinite
,
but
seemeth
to
mean
Infinite
,
and
so
to
make
God
but
the
Soul
of
the
World
:
But
that
cannot
be
proved
:
Not
but
that
there
be
created
Souls
under
God
:
But
while
God
is
more
than
a
Soul
to
all
those
Souls
,
he
is
more
than
a
Soul
to
all
the
World
.
§
.
14.
It
is
lawful
and
useful
to
think
of
God
,
by
such
similitudes
as
he
hath
used
of
himself
in
his
Word
,
how
low
soever
.
Even
by
his
particular
Works
.
Three
Names
he
assumeth
;
Life
,
Light
,
and
Love
:
He
is
the
Living
God
;
He
is
Light
,
and
with
Him
is
no
Darkness
:
God
is
Love
;
saith
the
beloved
Apostle
.
GOD
is
said
to
cloath
himself
with
LIGHT
as
with
a
Garment
:
And
a
man
will
say
,
I
have
seen
the
KING
to
day
,
who
saw
him
but
in
his
Garments
:
And
if
he
saw
the
Skin
of
his
Face
,
how
little
of
the
King
did
he
see
?
In
Scripture
,
they
that
have
seen
Angels
are
said
to
have
seen
God
,
and
heard
his
Voice
by
them
.
When
we
see
the
Glory
of
the
Sun
,
that
diffuseth
its
Beams
to
all
the
surface
of
the
Earth
,
and
uniteth
it self
with
every
Eye
,
even
of
the
smallest
Worms
,
and
quickeneth
every
thing
that
liveth
;
this
giveth
us
by
similitude
some
low
resemblance
of
the
Divine
Life
and
Light
and
Glory
.
When
he
is
called
Our
FATHER
,
and
he
is
said
to
love
us
as
a
FATHER
his
Children
,
this
is
some
help
to
our
Conceptions
of
him
:
When
we
read
of
all
those
Visions
which
Iohn
had
in
the
Revelations
,
of
Christ's
glorious
Appearance
(
as
before
on
the
Mount
)
and
of
God
on
the
Throne
,
with
the
four
Beasts
and
seven
Spirits
,
and
the
thousand
thousands
of
glorious
Attendants
,
and
of
the
metaphorical
Description
of
the
Heavenly
Ierusalem
:
It
is
not
unlawful
nor
unuseful
to
us
to
make
use
of
such
Spectacles
of
Similitudes
in
our
Thoughts
of
God
,
while
we
exclude
all
the
Imperfections
of
such
Similitudes
.
§
.
15.
But
after
all
,
till
the
Love
of
God
be
shed
abroad
on
our
Hearts
by
the
Holy
Ghost
,
and
God
as
LOVE
look
on
us
with
his
attracting
and
exhilarating
Aspect
or
Communication
,
all
these
notions
will
be
dull
and
barren
,
and
will
leave
the
Soul
under
fears
and
despondency
:
It
is
Love
by
vital
Influence
warming
the
Affections
,
that
must
give
us
a
sweet
taste
of
what
we
know
,
and
overcome
the
fear
of
Death
and
Wrath
,
and
give
us
comfortable
Boldness
and
Courage
in
all
the
Dangers
that
we
must
go
through
.
And
seeing
Christ
telleth
Philip
,
If
thou
hast
seen
or
known
me
,
thou
hast
known
the
Father
;
we
must
by
Faith
see
the
Father
in
the
Son
incarnate
,
who
came
into
our
Nature
,
to
be
a
Mediator
of
our
Thoughts
and
Conceptions
of
God
,
and
especially
as
he
is
LIFE
and
LIGHT
and
LOVE
:
and
I
think
in
his
GLORY
will
in
Heaven
be
the
Mediator
of
our
LIFE
,
INTUITION
and
FRUITION
.
Come
Lord
Jesus
,
Amen
.
CHAP.
2.
Of
Trinity
in
Unity
.
§
.
1.
WHen
I
wrote
the
foregoing
Treatise
,
I
found
the
generality
of
Christians
(
Protestants
and
Papists
)
agreed
about
the
Trinity
;
but
Heresie
and
Debauchery
encreasing
together
,
the
Case
seemeth
partly
altered
;
And
the
ambitious
,
rich
and
worldly
sort
being
from
their
Childhood
bred
up
in
fleshly
pleasure
,
and
in
ignorance
and
contempt
of
serious
Christianity
,
having
really
no
true
Religion
,
but
a
Name
and
Image
of
it
,
at
last
by
their
Tongues
declare
what
is
in
their
Hearts
;
and
living
in
a
Land
where
Atheists
and
Sadducees
are
in
splendid
Dwellings
,
whilst
fear
of
sinning
maketh
Confiscations
,
Jails
and
Ruine
the
Lot
of
multitudes
who
are
zealous
Protestants
,
they
take
the
advantage
,
decrying
what
they
never
had
:
But
before
they
disown
all
true
Religion
,
and
declare
themselves
Sadducees
or
Brutes
,
they
begin
as
Disputers
,
at
the
points
where
they
think
Difficulty
will
excuse
them
;
and
especially
at
the
Trinity
,
and
the
Godhead
of
Christ
,
and
Socinian
Errors
.
§
.
2.
I
have
perhaps
over-tediously
and
prolixly
handled
the
Doctrine
of
the
sacred
Trinity
in
my
Latin
Methodus
Theologiae
,
opening
the
various
Opinions
about
it
,
reciting
the
words
of
the
Fathers
,
School-Doctors
,
and
Protestants
who
handle
it
:
And
through
the
whole
Book
I
have
shewed
,
That
the
Image
of
Trinity
in
Unity
is
imprinted
by
God
,
on
the
whole
known
frame
of
Nature
and
Government
,
or
Morality
▪
and
that
Doctrine
of
the
Trinity
,
which
to
the
ignorant
is
a
Stumbling-block
,
greatly
helpeth
to
confirm
my
Belief
of
the
truth
of
the
Gospel
and
Christianity
,
while
I
find
it
so
congruous
,
to
the
foresaid
Impress
,
and
attested
so
much
by
all
God's
Works
;
especially
on
Man
.
§
.
3.
It
is
a
truth
unquestionable
,
that
without
some
knowledge
of
God
there
can
be
no
true
Religion
,
no
Love
to
God
,
no
Trust
,
no
Hope
,
no
Obedience
,
no
true
Worship
of
him
,
Prayer
or
Praise
.
§
.
4.
And
it
is
as
certain
that
no
man
can
have
an
adequate
knowledge
of
God
;
that
is
adequate
which
comprehendeth
the
whole
Object
,
knowing
it
perfectly
,
and
leaving
nothing
of
it
unknown
.
And
with
such
an
adequate
Knowledge
we
know
nothing
,
not
a
pile
of
Grass
,
nor
a
Worm
or
a
Hair
:
Much
less
God
:
With
such
a
proper
Knowledge
nihil
scitur
is
true
,
and
yet
aliquid
rerum
is
known
of
all
.
§
.
5.
Yea
,
it
is
certain
,
that
of
God
,
who
is
incomprehensible
,
we
have
here
no
partial
Conception
that
reacheth
so
high
as
to
be
strictly
FORMAL
,
but
only
such
as
are
called
analogical
,
aequivocal
,
metaphorical
,
or
by
similitude
.
Neither
Substantia
,
Vita
,
Perfectio
,
Potentia
,
Actus
,
Intellectus
,
Voluntas
,
Love
,
Truth
,
Goodness
,
Mercy
,
&c.
are
formally
and
univocally
the
same
in
God
and
in
the
Creature
:
Scotus
excepteth
only
ENS
.
Which
is
true
,
as
ENS
is
only
a
Logical
term
,
signifying
no
more
than
EST
or
Quoddity
,
and
not
QUID
est
,
or
Quiddity
.
§
.
6.
Yet
this
Knowledge
by
similitude
is
not
●ull
or
vain
;
but
the
greatest
advancement
of
Man's
Understanding
:
All
that
which
is
formally
excellent
in
the
Creature
,
is
EMINENTLY
and
transcendently
in
God
.
Though
he
have
not
that
which
we
call
Knowledge
,
Will
,
Love
,
&c.
he
hath
that
which
is
infinitely
more
excellent
,
which
these
in
Man
have
some
likeness
to
,
whereby
we
know
him
.
§
.
7.
Man's
Knowledge
beginneth
at
our selves
and
not
at
God
:
We
do
not
first
know
God
:
But
first
we
perceive
our
own
Souls
Acts
,
and
thereby
we
know
our
Power
,
and
our
Substance
,
and
thereby
we
know
what
all
is
that
is
such
as
we
;
and
so
what
a
Spirit
is
,
and
so
what
GOD
is
.
As
by
seeing
,
hearing
,
feeling
we
perceive
that
we
see
,
hear
,
feel
,
&c.
every
Sense
having
essentially
a
self-perception
:
So
by
thinking
,
knowing
,
willing
,
●illing
,
loving
,
joying
,
we
perceive
that
we
do
it
essentially
;
yet
though
the
famosius
significatum
be
our
own
Act
as
to
formality
and
priority
,
it
is
God's
as
to
Eminency
and
Perfection
.
§
.
8.
It
is
certain
,
that
as
all
God's
Works
bear
some
notifying
Impress
of
his
own
Perfection
,
so
Man
is
especially
made
in
his
Image
;
and
therefore
our
Knowledge
of
God
must
there
begin
seeing
we
have
no
immediate
and
formal
knowledge
of
him
.
§
.
9.
As
God
is
the
God
of
Nature
,
Grace
,
and
Glory
,
so
he
hath
made
on
Man
the
Image
of
these
three
:
1.
The
natural
Faculties
of
his
Soul
,
are
his
natural
Image
on
Man
as
Man
:
For
which
it
is
said
,
Gen.
9.
that
blood
shall
be
punished
with
blood
,
because
Man
is
made
in
the
Image
of
God
.
2.
His
moral
gracious
Image
is
Holiness
,
of
Intellect
,
Will
and
executive
Power
.
3.
The
Image
of
his
Majesty
,
Glory
and
Greatness
,
is
,
1.
in
all
men
the
Dominion
over
the
lower
Creatures
:
2.
And
in
Governours
a
Power
over
Subjects
or
Inferiours
.
§
.
10.
To
begin
where
our
Perception
beginneth
,
1.
It
is
certain
,
that
the
mental
Nature
in
Man
hath
three
distinct
Faculties
in
one
undivided
Substance
;
That
is
,
1.
Vital
Active
Power
,
Intellect
and
Will
:
(
The
Vital
Power
being
considerable
,
first
as
exciting
Intellection
and
Will
,
and
after
as
Executive
)
.
The
same
Essence
or
Substance
is
this
vital
Activity
,
Intellect
and
Will
:
But
the
Active
Power
is
not
the
Intellect
,
nor
the
Intellect
the
Will
,
nor
the
Will
the
Intellect
,
&c.
And
as
Melanchton
told
his
Hearers
,
Intellect
,
&c.
§
.
11.
I
have
fully
proved
in
Methodo
Theol.
parte
1.
in
a
peculiar
Disputation
,
that
these
three
Faculties
are
not
Accidents
of
the
Soul
,
but
its
essential
form
in
a
triple
,
inadequate
Conception
,
and
fully
confuted
all
that
Zubarel
saith
to
the
contrary
,
who
epitomizeth
all
the
Thomists
Arguments
,
and
vindicated
Scotus
,
and
added
many
Arguments
of
my
own
,
and
therefore
must
thither
referr
the
doubtful
.
§
.
12.
Not
that
Man's
Soul
is
there
by
three
forms
;
for
all
are
but
one
form
:
But
Man's
narrow
Mind
cannot
conceive
of
them
but
by
three
Conceptions
;
which
yet
are
not
Fictions
,
but
as
Scotus
calis
them
,
FORMALITATES
,
and
as
Campanella
,
Primalities
or
Essentialities
;
or
as
the
Nominals
extrinseck
Denominations
,
and
Relative
by
connotation
of
the
Objects
and
Effects
:
He
that
hath
a
Wit
subtile
enough
to
conceive
of
Scotus
his
FORMALITIES
,
as
noting
only
a
fundamentum
objectivum
distinguendi
,
will
not
wonder
that
a
Soul
made
in
God's
Image
,
should
be
of
difficult
Conception
.
§
.
13.
II.
The
same
Soul
of
Man
hath
three
more
general
Faculties
,
that
is
,
mental
,
sensitive
,
and
vegetative
(
or
igneous
)
:
These
are
distinct
,
but
not
divided
,
yet
are
not
three
Souls
,
but
one
;
though
the
inferiour
Operations
(
at
least
)
may
be
alterable
according
to
Organs
and
Objects
;
and
some
uses
of
Senses
and
Vegetation
cease
.
§
.
14.
III.
The
sensitive
Soul
in
Brutes
hatk
the
Faculties
,
1
Vitally
active
,
2.
Sensibly
apprehensive
,
3.
Sensibly
appetitive
;
one
of
these
Faculties
is
not
the
other
,
yet
all
are
but
one
sensitive
Soul
.
§
.
15.
IV.
The
igneous
Nature
in
Plants
called
Vegetative
,
hath
three
Faculties
,
Motive
,
Discretive
(
differencing
its
proper
Nutriment
from
other
things
)
and
Attractive
(
which
is
assimilative
)
yet
all
are
but
one
substance
.
§
.
16.
V.
The
Sun
and
all
igneous
substances
,
have
their
formal
Powers
,
that
is
,
Motive
,
Illuminative
,
and
Calefactive
:
The
motion
(
in
power
or
act
)
is
not
formally
the
Light
,
nor
is
the
Light
the
Heat
,
nor
is
the
Heat
the
Light
or
Motion
:
Nor
are
these
three
Suns
or
Substances
,
but
one
Substance
is
in
all
three
,
whose
form
we
necessarily
conceive
of
by
this
triple
inadequate
Conception
.
And
thus
it
is
in
all
the
Creatures
of
Active
Nature
,
which
the
Receptivity
of
the
Passive
also
answer
;
and
as
I
have
proved
elsewhere
through
all
Morality
also
.
Melancthon
,
Loc.
Com.
per
Maulium
,
p.
3
,
4.
mentioneth
many
such
instances
in
the
Sun
,
in
Astronomy
,
in
Musick
,
in
Geometry
,
in
Grammar
,
in
Arithmetick
;
to
which
Logick
and
Politicks
might
be
added
,
All
Effects
have
only
three
Causes
,
which
in
the
general
of
Causality
are
one
;
that
is
,
the
Cause
efficient
,
Constitutive
,
and
Final
.
For
Matter
,
Receptive-disposition
(
called
Privation
)
and
Form
,
are
but
the
three
parts
of
the
Constitutive
Cause
.
My
M●th
.
Theol.
instanceth
in
many
more
.
§
.
17.
It
is
certain
that
the
three
grand
Attributes
,
Principles
,
Primalities
,
Essentialities
,
or
Formalities
(
as
men
diversly
call
them
)
of
which
the
three
Faculties
of
the
Soul
are
an
Image
,
are
in
God
,
not
univocally
the
same
as
in
Man
,
but
eminently
and
transcendently
.
And
his
other
Attributes
(
of
Truth
,
Mercy
,
Justice
,
&c.
)
are
these
variously
exercised
and
related
;
that
is
,
Vital-act
,
Intellect
,
and
Will
,
called
as
Perfect
,
Omnipotent
Activity
,
Omniscience
(
or
Wisdom
)
and
Goodness
or
Love
.
And
I
have
proved
(
ubi
supra
)
that
these
are
not
Accidents
in
God
,
but
his
Essence
,
in
a
threefold
formal
Conception
,
truly
distinguishable
;
some
say
Ratione
rationata
;
some
say
formaliter
,
and
some
,
ex
connotatione
&
relatione
ad
objecta
,
and
perhaps
all
little
differ
in
Sence
.
§
.
18.
All
Theologue
▪
agree
,
That
GOD
must
be
said
to
be
essential
Life
,
Self-knowledge
and
Self-love
,
to
be
essentially
sui-vita
,
se-scire
,
&
se-amare
;
and
that
these
are
best
exprest
by
Substantives
abstractly
,
and
not
only
in
the
Concrete
by
Adjectives
or
Verbs
,
sui-vita
,
sui-scientia
,
sui-amor
.
Thus
far
●●ere
is
no
doubtfulness
.
§
.
19.
As
in
man
we
must
conceive
inadequate●●
of
the
three
prime
Faculties
distinctly
(
not
●●paratingly
)
1.
As
in
virtute
vel
potentia
.
2.
As
〈◊〉
actu
immanente
ad
se.
3.
In
actu
trans●unte
ad
〈…〉
ia
,
so
must
we
inadequately
conceive
of
them
as
〈…〉
inently
in
God
.
§
.
20.
It
is
undeniable
,
that
GOD
is
CREATOR
,
REDEEMER
and
SANCTIFIER
;
the
God
of
Nature
,
Grace
,
and
Glory
:
Vitae
,
Medicinae
,
Salu
〈…〉
s.
And
though
Father
,
Son
and
Holy
Ghost
are
all
these
,
yet
usually
in
Scripture
,
Creation
is
said
to
be
the
Work
of
the
Father
(
by
the
Son
and
Spi●it
,
and
Redemption
the
Work
of
the
Son
(
sent
by
the
Father
)
and
Perfection
or
Sanctification
the
Work
of
the
Holy
Ghost
(
as
sent
by
the
Father
and
the
Son
.
)
Therefore
Baptism
,
which
is
our
Christening
,
bindeth
us
in
Covenant
to
God
,
as
in
these
three
Relations
(
which
I
hope
may
be
easilier
understood
,
than
all
the
Schoolmens
Disputes
of
the
Trinity
.
)
And
no
doubt
,
but
our
Baptism
is
a
practical
Covenant
.
Thus
the
Trinity
of
Principles
in
Unity
,
is
considerable
(
as
is
aforesaid
)
1.
Radically
in
virtute
Essentiae
.
2.
In
the
immanent
acts
of
self-living
,
self-knowing
and
self-loving
.
3.
And
exeunter
transiently
in
Creation
,
Redemption
and
Sanctification
,
considered
not
as
Effects
,
but
ex
parte
agentis
,
as
acting
them
.
§
.
21.
The
word
PERSON
,
by
the
custom
of
the
Church
,
having
been
so
commonly
used
,
is
not
to
be
disused
while
it
is
well
expounded
,
lest
we
seem
by
changing
the
word
to
change
the
Doctrine
.
But
the
Church
had
the
same
Faith
before
that
word
was
applied
to
the
Trinity
;
and
it
was
long
before
the
use
of
it
was
agreed
on
;
some
being
for
Hypostasis
,
and
some
for
Persona
,
and
some
excepting
against
both
,
but
not
knowing
what
word
to
substitute
.
And
is
it
any
Wonder
that
Humane
Language
wanteth
proper
words
to
signifie
that
of
God
,
which
is
so
far
above
our
comprehension
?
So
that
it
is
not
because
they
are
wiser
than
he
,
that
some
except
against
the
judicious
Dr.
Wallis
for
being
no
more
zealous
for
this
Name
,
nor
peremptory
for
any
substitute
,
but
because
they
understand
not
so
well
how
unfit
man
is
to
make
Names
for
God
,
which
he
hath
not
made
himself
,
and
taught
us
.
§
.
22.
The
bare
use
of
the
name
[
Person
]
by
one
that
knoweth
not
what
that
word
signifieth
,
doth
prove
no
man
Orthodox
,
but
only
that
he
useth
Orthodox
words
;
it
will
save
no
man
to
use
a
word
which
he
understands
not
.
And
the
dislike
of
that
word
(
or
the
word
Hypostafis
,
as
Hierome
did
)
will
condemn
no
man
who
believeth
the
thing
,
whi●h
those
that
understandingly
use
the
word
,
do
believe
:
The
Scripture
hath
all
necessary
names
of
the
Trinity
.
§
.
23.
Doubtless
the
word
PERSON
of
the
Trinity
,
is
of
very
different
signification
from
the
same
word
applied
to
Man
.
And
what
constituteth
a
PERSON
in
the
Trinity
,
none
have
so
curiously
searched
and
disputed
,
as
the
Schoolmen
;
yet
he
that
shall
read
but
what
I
have
recited
out
of
them
(
in
Method
.
Theol.
)
will
find
it
past
the
capacity
of
an
ordinary
Student
to
know
what
they
mean
,
and
impossible
to
reconcile
them
with
each
other
.
Certainly
their
sence
of
the
word
PERSON
was
never
made
necessary
to
the
Christian
Faith
.
§
.
24.
Many
Protestant
Doctors
take
up
with
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
whenas
the
usual
sence
both
of
that
Word
,
and
of
Persona
,
is
but
a
Relative
Person
,
(
not
Aquinas
and
such
others
Relation
,
which
is
a
substance
,
but
)
properly
the
same
Person
Natural
,
as
related
diversly
:
And
if
this
were
all
,
no
man
that
owneth
One
God
,
would
question
a
Plurality
of
Persons
;
so
one
man
may
have
the
relative
Person
of
a
King
,
a
Husband
,
a
Father
,
a
Captain
,
General
,
a
Physician
,
an
Astronomer
,
&c.
And
though
I
hold
not
this
Relative
Personality
is
all
that
we
are
to
acknowledge
in
the
Trinity
,
yet
I
see
no
reason
but
in
the
second
place
it
is
included
;
that
is
,
1.
The
Relations
which
the
Divine
Vitality
,
Intellect
and
Will
have
to
the
substantiality
,
and
to
each
other
.
2.
And
the
Relation
which
they
have
ad
extra
to
Effects
.
And
whereas
it
may
be
objected
,
that
so
God
hath
thousands
of
Relations
to
thousands
of
his
Works
;
I
answer
,
But
he
hath
three
grand
Relations
,
which
comprehend
all
the
rest
,
as
he
is
the
God
of
Nature
,
Grace
,
and
Clory
,
Creator
,
Redeemer
,
and
Perfecter
:
As
he
hath
the
three
grand
Attributes
,
which
comprehend
the
rest
.
But
undoubtedly
this
Trinity
of
essential
Attributes
which
are
said
to
be
related
to
the
substantiality
,
and
to
each
other
,
is
here
in
the
prime
Conceptus
.
§
.
25.
He
that
placeth
Personality
in
the
Trinity
in
SELF-CONSCIOUSNESS
,
leaveth
us
to
enquire
of
him
:
Q.
1.
Whether
it
be
by
him
presupposed
or
not
,
that
there
are
the
three
foresaid
Attributes
called
Essentialities
or
Formalities
in
one
Divine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
commonly
call
Substance
or
Spirit
?
Q.
2.
Whether
Conscire
being
scire
,
is
not
the
proper
Act
of
an
Intellect
,
and
not
of
a
Will
,
or
executive
Power
,
as
such
?
Q.
3.
Self-perception
indeed
is
a
first
and
essential
Act
of
every
sensible
Agent
:
But
doth
not
that
among
men
only
prove
sensible
Life
,
which
is
in
many
▪
Faculties
,
and
is
as
numerous
as
the
Acts
,
and
not
prove
many
persons
,
seeing
he
must
be
first
a
Person
who
shall
thus
act
?
By
seeing
,
I
perceive
that
I
see
,
and
by
hearing
,
that
I
hear
,
and
by
tasting
,
smelling
,
touching
,
that
I
taste
,
smell
,
and
touch
:
I
know
these
by
Intellection
,
but
I
perceive
them
first
by
essential
Sensation
;
and
so
by
understanding
,
I
immediately
perceive
that
I
understand
and
think
:
And
by
willing
I
immediately
(
not
know
,
but
)
by
a
sort
of
eminent
Sensation
perceive
that
I
will
:
And
by
vital
Action
I
perceive
that
I
act
.
Yet
these
are
not
distinct
Persons
,
but
the
acts
of
one
Person
.
Perception
is
essential
to
Vitality
or
Sense
,
but
not
constitutive
of
Personality
.
Q.
4.
Is
it
knowing
ones
self
,
or
knowing
another
,
or
another's
knowing
me
,
that
constituteth
Personality
?
I
know
not
my self
to
be
what
I
am
in
pri●●
〈◊〉
;
I
first
perceive
my
acts
,
and
by
the
Acts
I
know
that
I
have
an
active
Power
,
and
by
that
I
know
that
I
am
a
Substance
,
&c.
Which
of
these
maketh
me
a
Person
?
2.
God
knoweth
the
Acts
of
every
Creature
better
than
each
knoweth
his
own
;
yet
that
is
not
God's
Personality
,
as
distinct
from
his
Life
:
And
that
the
Creature
doth
not
equally
know
God
,
can
be
no
privation
of
Personality
to
God
,
whatever
it
be
to
the
Creature
:
And
God's
Personality
was
before
there
was
any
Creature
.
Q.
5.
To
say
,
That
they
are
three
Minds
,
or
Spirits
,
or
Substances
that
do
invicem
conscire
,
is
to
say
,
That
they
are
three
Gods
:
And
because
every
mental
Substance
hath
its
own
active
Power
,
Intellect
and
Will
,
it
supposeth
three
Trinities
instead
of
one
.
Q.
Though
God
be
said
to
be
purus
Actus
,
it
is
Actus
entit●tivus
including
potentiam
se●
virtutem
agendi
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Substantiality
,
is
a
necessary
prior
fundamental
Conception
;
for
it
doth
superare
captum
humanum
to
conceive
of
an
Act
that
is
not
alicujus
actus
.
He
that
causeth
all
substantiality
and
existence
,
is
eminently
existent
Substance
.
Many
have
made
it
a
Dispute
,
Whether
the
Creature
have
any
Entity
,
or
be
a
Shadow
;
but
none
whether
God
be
so
.
Obj.
To
be
self-conscious
,
proveth
Personality
;
and
to
be
conscious
of
the
act
of
another
,
proveth
one
the
same
Person
with
the
other
.
Ans.
To
be
self-perceptive
,
is
a
good
proof
of
a
Vital
Act
;
and
to
be
self-conscious
,
is
a
proof
of
an
Intellect
:
Indeed
in
GOD
the
Substance
and
Act
,
and
so
the
Personality
and
Self-perception
are
not
two
things
,
but
the
same
:
But
yet
inadequate
Conceptions
must
be
orderly
,
and
so
the
act
conceived
as
the
act
of
a
Power
and
of
a
Person
:
And
as
is
said
,
every
act
or
faculty
that
hath
self-perception
,
is
not
a
Person
.
2.
And
God's
consciousness
of
the
acts
of
Iudas
,
Herod
,
Nero
,
proveth
him
not
to
be
the
same
person
with
each
of
them
(
though
he
be
infinitely
more
.
)
§
.
26.
GOD
being
essential
Life
in
●ure
Act
,
without
any
passive
Power
,
meant
by
the
word
PERSON
by
the
Orthodox
,
may
be
better
spoken
of
his
Essential
Acts
(
the
active
Virtue
included
)
than
of
Mans.
If
it
be
the
Essence
,
why
may
not
the
proved
Trinity
of
objective
Conceptions
,
as
formal
,
be
called
Persons
or
Hypostases
?
(
Though
many
wise
Men
wish
that
a
Name
less
liable
to
mistake
,
had
been
used
.
)
§
.
27.
But
though
I
am
past
doubt
,
that
in
God
is
this
Trinity
of
essential
,
formal
,
inadequate
Conceptions
or
Primalities
,
and
that
the
impress
of
them
is
on
the
Soul
of
Man
,
which
is
his
image
,
and
on
the
whole
frame
of
Nature
and
Grace
;
yet
far
be
it
from
me
to
say
,
That
nothing
else
is
meant
by
the
Trinity
of
Persons
;
thus
much
we
are
sure
of
:
There
may
be
more
to
constitute
that
personality
,
than
is
to
us
comprehensible
;
and
I
doubt
not
but
there
is
more
,
because
thus
much
is
so
intelligible
;
seeing
the
Divine
Nature
is
so
infinitely
far
above
the
Comprehension
of
us
poor
Worms
:
But
what
we
know
not
,
we
cannot
describe
,
or
notifie
to
others
.
§
.
28.
There
are
of
late
some
of
great
Wit
and
Learning
,
who
have
adventured
upon
another
sort
of
Description
of
the
Trinity
;
Men
whose
parts
I
greatly
value
:
(
Peter
Sterry
,
Dr.
H.
More
,
Mr.
John
Turner
of
St.
Thomas
Hospital
;
and
before
them
some
in
Germany
went
some
such
way
▪
)
They
say
,
that
from
the
prime
Being
emaneth
,
say
some
,
or
is
created
,
say
others
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
second
Hypostasis
or
person
,
and
Matter
which
is
the
third
;
and
this
caused
Life
and
Matter
(
the
Son
and
Holy
Ghost
)
are
one
indivisible
,
(
though
distinguishable
)
Being
,
there
being
no
Spirit
(
saith
Dr.
M.
)
save
God
,
that
is
not
a
Soul
to
some
Body
.
Some
of
them
tell
us
not
whether
this
first
produced
LIFE
and
MATTER
,
be
the
Universal
Matter
of
the
World
,
animated
by
an
universal
Soul
;
or
whether
they
mean
only
some
prime
Soul
and
Matter
,
that
was
made
or
caused
before
the
rest
:
But
others
let
us
know
,
that
it
is
the
universal
that
they
mean
:
And
if
so
,
they
must
needs
hold
the
World
,
as
to
all
its
Spirit
and
Matter
,
to
be
eternal
,
(
though
in
Particles
alterable
)
and
to
be
God
himself
:
The
prime
Entity
,
the
Life
and
the
Matter
,
being
the
Father
,
Son
and
Spirit
:
But
they
that
hold
not
this
universal
Life
and
Matter
,
do
think
that
God
by
a
most
eminent
Life
and
Spirit
that
was
eternal
,
did
create
all
the
rest
,
as
inferiour
to
them
.
Dr.
More
's
Book
of
Transubstantiation
(
and
Mr.
Tho.
Beverley's
)
drew
me
to
write
some
Animadversions
on
this
Doctrine
,
as
moderating
between
Extreams
;
but
on
further
consideration
,
I
am
very
Ioth
to
be
so
venturous
in
a
Case
of
such
tremendous
Mystery
,
as
to
meddle
for
or
against
them
,
left
etiam
vera
dicere
de
Deo
si
incerta
,
sit
periculosum
.
Though
I
doubt
not
but
their
exposition
of
Ioh.
6.
is
unsound
,
while
they
make
the
Flesh
and
Blood
of
Christ
,
which
is
Transubstantiated
,
and
eaten
and
drunk
,
to
be
the
eternal
Flesh
and
Blood
of
Christ
,
a
Man
from
Eternity
.
§
.
29.
The
difficulty
of
the
Controversie
which
this
leadeth
to
,
Whether
the
World
be
an
eternal
Effect
of
an
eternal
Cause
,
or
God
from
all
Eternity
,
till
the
forming
of
this
lower
World
and
Adam
,
had
no
Being
but
Himself
?
Doth
deterr
me
from
meddling
with
it
,
lest
I
be
blinded
by
presuming
too
nearly
to
gaze
on
the
Light
that
should
guide
me
;
and
God
,
that
is
Love
,
should
for
my
boldness
be
to
me
a
Consuming
Fire
:
Things
revealed
only
as
for
our
search
.
§
.
30.
But
the
Conclusion
which
all
this
prepareth
for
,
is
this
;
That
whatever
else
besides
the
Trinity
of
Primalities
before
described
,
doth
constitute
the
Trinity
of
Persons
,
it
is
rendred
altogether
credible
to
an
implicit
Faith
,
by
the
full
Evidence
and
Certainty
of
the
aforesaid
Trinity
of
Faculties
or
Primalities
,
which
are
God's
Image
on
Man's
Soul
,
and
the
like
imprinted
on
the
whole
Creation
;
which
certainly
is
not
done
in
vain
.
§
.
31.
I
pass
by
the
rest
,
because
I
have
so
largely
handled
it
in
Method
.
Theolog.
And
among
the
numerous
Authors
there
cited
,
I
desire
the
Reader
especially
to
peruse
the
words
of
Guitmundus
(
A.
B.
)
Aversanus
,
Edmund
.
Cantuariensis
,
Richardi
ad
Bernard
,
Pothonis
Prumensis
,
with
whose
words
I
will
conclude
(
cited
pag.
103.
)
There
are
three
invisibles
of
God
,
Power
,
Wisdom
and
Benignity
,
of
which
all
things
proceed
,
in
which
all
things
subsist
,
by
which
all
things
are
ruled
.
The
Father
is
Power
,
the
Son
is
Wisdom
,
the
Holy
Ghost
is
Benignity
.
Power
createth
,
Wisdom
governeth
,
Benignity
conserveth
.
Power
by
Benignity
wisely
createth
,
Wisdom
by
Power
benignly
governeth
.
Benignity
by
Wisdom
powerfully
conserveth
;
As
the
Image
is
seen
in
the
Glass
,
so
in
the
state
of
the
Soul
by
Humane
Nature
,
&c.
To
this
Similitude
of
God
against
Man
approacheth
nearly
,
to
whom
God's
Power
giveth
Power
to
Good
,
and
his
Wisdom
to
Know
,
and
his
Benignity
●iveth
to
Will.
This
is
the
threefold
Force
of
the
Rational
Soul
,
posse
,
scire
,
velle
,
to
be
able
,
to
know
,
to
will
;
which
co-operate
to
Faith
,
Hope
,
and
Love
(
or
Charity
)
.
§
.
32.
Among
all
the
Attempts
that
are
published
for
our
Conceptions
of
the
Deity
and
Trinity
,
I
know
of
none
that
give
us
their
Notions
with
greater
Confidence
and
Pretence
of
Revelation
,
than
I.
P.
M.
D.
[
Dr.
Pordage
]
and
his
Leader
Iacob
Behmen
.
Many
other
of
the
German
Prophets
,
going
near
the
same
way
;
as
C.
Beckman
describeth
them
.
I.
P.
his
Mystica
Theologia
pretendeth
to
far
greater
discovery
of
the
Deity
and
Trinity
,
and
the
World
,
than
ever
Christ
,
Prophets
or
Apostles
gave
us
.
First
,
In
his
Globe
of
Eternity
,
or
the
Divine
Essential
World
pictured
by
,
1.
An
Eye
(
the
Father
)
,
2.
A
Heart
(
the
Son
)
;
3.
And
the
Effluvia
or
breathed
Beams
(
the
Holy
Ghost
)
with
the
innumerable
Progeny
of
such
Eyes
flowing
from
that
pregnant
Essence
,
differing
from
it
only
as
lesser
from
greater
,
each
an
Individual
,
yet
making
no
Composition
(
but
Unity
)
in
the
Deity
.
Secondly
,
In
his
Abyssal
Nothing
,
or
World
of
Potentialities
.
Thirdly
,
In
his
Eternal
Nature
,
and
the
septenary
included
Worlds
,
&c.
But
,
1.
I
consess
there
are
many
things
in
him
(
and
in
Peter
Sterry
)
which
Reason
left
to
its
conjectures
,
would
think
plausible
;
but
short
of
Aristotle
and
Plato
.
2.
And
he
is
so
high
in
his
Description
and
Defence
of
Trine-Unity
,
that
even
where
I
consent
not
,
I
dare
not
call
him
therein
unsound
.
3.
But
many
Passages
in
his
Description
of
Eternal
Nature
are
apparently
the
effects
of
Ignorance
,
and
erroneous
.
4.
And
he
goeth
further
in
his
making
this
Nature
eternal
,
and
a
World
,
that
is
the
Body
of
God
,
than
I
dare
do
.
5.
And
though
I
would
not
be
too
forward
,
to
contemn
men
that
pretend
to
know
such
Mysteries
by
Vision
and
Revelation
,
yet
I
resolve
to
take
Christ
for
my
sufficient
and
infallible
Teacher
;
and
to
pretend
to
know
no
more
of
the
Deity
and
unseen
World
,
than
he
hath
thought
meet
to
reveal
:
For
no
man
hath
seen
the
Father
at
any
time
,
but
the
only
begotten
Son
;
nor
doth
any
else
know
him
but
he
,
and
those
to
whom
he
revealeth
him
:
And
what
Christ
hath
not
revealed
of
God
,
I
think
it
is
because
it
is
fittest
for
us
to
be
yet
ignorant
of
it
,
as
a
necessary
difference
between
our
present
and
our
future
state
.
To
search
for
more
will
but
confound
and
lose
us
,
and
resting
practically
in
what
Christ
hath
revealed
,
and
for
the
rest
,
trusting
our selves
fully
in
his
Knowing
for
us
,
his
Love
to
us
,
and
his
Promise
for
us
,
may
safely
and
sufficiently
quiet
the
Mind
that
can
be
well
quieted
no
other
way
.
CHAP.
3.
Of
the
Incarnation
and
Hypostatical
Union
.
§
.
1.
NO
wonder
that
it
seemeth
hard
to
Man
,
to
understand
how
the
Divine
Nature
assumeth
the
Humane
into
Union
,
when
it
is
so
far
beyond
our
reach
to
conceive
how
God
is
near
to
all
his
Works
,
and
how
he
operateth
on
every
man
.
Christ
hath
told
us
,
That
we
know
not
how
a
man
is
born
of
the
Spirit
,
no
more
than
we
know
whence
the
Wind
cometh
and
whither
it
goeth
:
And
can
we
easilier
know
how
God
became
Man
?
§
.
2.
It
is
certain
,
that
God
being
infinite
,
is
as
near
to
us
as
is
possible
;
our
Souls
can
be
no
nearer
to
our
Bodies
,
nor
perhaps
to
themselves
.
And
though
Philosophers
dispute
,
Whether
Spirits
be
in
loco
,
and
whether
God
be
in
us
,
or
we
in
him
,
and
whether
he
be
quasi
locus
&
spatium
to
the
World
;
yet
it
is
past
question
,
that
he
is
omnipresent
,
and
intimately
proximus
to
all
things
.
§
.
3.
It
is
not
therefore
his
meer
Presence
or
Proximity
of
being
that
is
this
Hypostatical
Union
;
else
it
would
extend
to
all
the
World
.
It
is
harder
therefore
to
prove
,
that
God
is
not
as
nearly
united
to
all
,
than
to
prove
,
that
he
is
not
so
united
to
the
Humane
Nature
of
Christ
.
Which
caused
Peter
Sterry
and
such
others
,
to
hold
,
That
Christ
hath
three
Natures
;
that
is
,
That
the
Divine
Nature
first
produced
the
prime
,
superangelical
,
emanant
Nature
,
(
by
which
he
seemeth
to
mean
an
universal
Soul
to
the
Matter
of
the
World
▪
)
and
that
this
superangelical
Nature
did
unite
it self
to
all
,
but
eminently
to
the
humane
Nature
of
Christ
,
which
he
calleth
One
top-Branch
in
the
Tree
of
Beings
.
Some
say
the
superangelical
Nature
being
Christ's
only
Soul
assuming
but
a
Body
;
others
,
that
it
assumed
a
Body
and
Soul
.
§
.
4.
The
grand
difficulty
about
God's
Unity
with
the
World
,
and
the
World
with
God
,
is
how
to
solve
the
difficulty
that
hath
stalled
the
School-Doctors
;
That
if
the
Creature
have
no
Entity
distinct
from
God's
,
it
is
either
part
of
God
,
or
nothing
:
But
it
is
not
nothing
,
or
no
Substance
(
though
some
call
it
a
shadow
.
)
And
it
is
not
a
part
of
God
;
for
to
be
pars
,
is
to
be
imperfect
,
and
so
to
be
no
God
.
And
if
it
have
a
real
Entity
distinct
from
God's
Entity
,
then
there
would
be
more
Entity
in
God
and
the
Creature
,
than
GOD
alone
:
For
two
is
numerally
more
than
one
;
and
two
Entia
have
more
Entity
than
one
,
how
small
soever
the
lesser
be
.
And
then
God
should
be
put
part
of
Universal
Entity
,
which
is
Imperfection
.
To
say
that
the
Creature
hath
part
of
Created
Entity
,
but
not
of
Divine
Entity
,
seemeth
to
yield
,
that
God
is
but
part
of
Universal
Entity
.
To
avoid
which
,
many
Philosophers
take
up
the
Opinion
,
that
the
whole
being
of
all
Worlds
is
GOD
,
the
material
Part
being
his
Body
,
and
the
eternal
Spirit
the
Soul
.
What
shall
we
say
to
this
?
To
silence
it
will
not
silence
the
Objectors
.
And
sure
we
must
not
grant
them
,
That
the
World
is
God
;
or
that
it
is
part
of
God
;
or
that
God
is
but
a
part
of
Real
Substance
or
Entity
;
or
that
to
be
so
is
no
Imperfection
.
Is
there
no
other
sounder
way
?
Though
Divines
say
,
that
Dei
non
sunt
accidentiae
,
and
it
's
true
,
That
God
is
all
Essence
and
per
essentiam
operatur
,
yet
I
dread
to
assert
,
but
humbly
ask
,
Whether
rather
than
fall
into
any
of
the
former
Opinions
,
it
be
not
less
dangerous
to
say
,
That
as
God
hath
made
his
Works
in
his
likeness
,
and
no
Substance
is
without
all
Accidents
,
so
the
World
be
not
quasi
accidens
Dei
.
And
if
so
,
it
is
no
Part
of
Him
,
essential
or
integral
:
And
as
its
Substance
is
not
univocally
such
as
God's
,
so
such
as
it
is
,
it
is
so
totally
caused
by
and
dependent
on
God's
continual
Creatingwill
and
Emanation
,
that
its
Substance
and
Being
is
more
GOD's
(
though
not
GOD
)
than
its
own
,
and
so
is
no
Addition
of
Being
to
God's
Being
,
but
contained
in
him
,
and
flowing
from
him
:
A
man's
actual
thought
,
words
or
sensation
is
no
Addition
to
a
man's
substance
as
such
;
and
yet
they
are
not
nothing
.
A
man's
Hair
and
Nails
that
have
no
life
,
but
vegetative
,
are
substantial
Accidents
,
and
yet
no
part
of
the
man
:
And
yet
are
so
wholly
his
own
,
caused
by
his
Soul
,
as
heat
and
moisture
,
that
we
use
not
to
call
them
any
addition
to
the
man's
being
.
§
.
5.
Q.
But
wherein
then
lieth
the
Hypostatical
Union
,
if
God
be
equally
near
to
all
things
?
Ans.
He
doth
not
equally
operate
on
all
:
As
the
God
of
Nature
,
he
sustaineth
and
operateth
on
all
his
Creatures
:
As
the
God
of
Grace
,
he
worketh
Holiness
on
Believers
Souls
:
As
the
God
of
Glory
,
he
is
present
demonstratively
and
gloriously
to
the
Blessed
:
But
he
worketh
on
none
as
he
did
on
the
humane
nature
of
Christ
:
These
three
differences
I
conceive
make
this
proper
sort
of
Union
.
1.
Some
Works
God
doth
,
though
by
essential
Proximity
,
yet
not
without
the
use
and
operation
of
second
Causes
:
But
Christ's
assuming
the
humane
nature
by
the
divine
,
was
by
Conception
by
the
Holy
Ghost
,
as
the
immediate
Efficient
,
without
the
Causality
of
Man
or
Angel
,
the
Mother
affording
Matter
and
Aliment
to
the
foetus
.
2.
Divine
Operations
being
various
,
the
Divine
Nature
did
that
on
the
Humane
Nature
of
Christ
,
which
it
did
not
on
any
other
Creature
:
He
having
such
Work
to
do
,
as
no
other
Creature
was
to
do
,
the
divine
nature
fitted
the
humane
for
its
part
.
No
Angel
was
to
be
Mediator
between
God
and
Man
,
and
to
work
Miracles
as
he
did
,
and
in
our
nature
to
fulfill
all
Righteousness
,
and
be
a
Sacrifice
for
Sin
,
and
to
rise
from
the
Dead
,
and
to
send
down
the
Spirit
,
and
ascend
to
Glory
,
and
there
to
reign
and
to
judge
the
World
:
Therefore
he
was
qualified
for
all
this
work
.
3.
And
so
there
is
also
a
relative
difference
,
in
that
the
Divine
Nature
,
by
a
fixed
Decree
and
Will
,
united
it self
for
this
work
,
to
this
one
humane
nature
,
even
for
all
futurity
.
It
may
be
some
that
are
wiser
can
better
tell
wherein
the
Hypostatical
Union
consisteth
.
§
.
6.
As
to
the
Question
,
Whether
the
divine
and
humane
nature
be
two
or
one
,
it
is
to
ask
,
Whether
the
nature
of
God
and
his
Creatures
be
two
or
one
?
They
may
be
called
one
as
we
are
one
with
Christ
,
as
conjunct
,
related
and
consenting
:
But
not
one
and
the
same
essential
nature
.
§
.
7.
But
the
great
difficulty
is
,
whether
the
two
natures
constitute
one
Person
,
or
two
.
Nestorius
is
accused
(
Derodon
saith
falsly
,
citing
his
own
plain
words
)
to
have
held
,
That
Christ
was
two
Persons
,
divine
and
humane
.
But
what
is
to
be
held
,
the
School-Doctors
make
a
difficult
question
;
that
is
,
whether
the
humane
nature
be
either
a
Person
,
or
any
part
of
the
Person
of
Christ
.
1.
They
say
,
that
Christ
was
a
divine
Person
from
Eternity
,
and
therefore
began
not
to
be
such
at
his
Incarnation
.
2.
That
the
divine
nature
cannot
be
pars
personae
,
for
that
would
be
to
be
imperfect
and
not
divine
:
Therefore
that
the
humane
nature
is
no
part
,
but
an
adjunct
to
the
Person
of
Christ
.
(
And
if
the
humane
nature
be
an
Accident
to
the
divine
in
Christ
,
why
must
we
deny
Creatures
to
be
Accidents
of
God
?
)
But
most
plain
Christians
would
be
star●l●d
to
hear
a
Preacher
say
,
that
the
Humanity
is
no
part
of
the
Person
of
Christ
.
§
.
8.
I
have
no
answer
to
the
difficulty
,
unless
I
may
distinguish
of
the
sence
of
the
word
PERSON
,
and
say
,
that
in
the
sence
as
it
signifieth
a
Person
in
the
Essence
of
God
,
the
humane
nature
is
no
part
Nestorians
,
Eurychians
,
Monothelites
,
&c.
that
will
not
permit
●s
to
pass
by
these
points
.
of
it
.
But
as
to
a
Relative
Personality
,
(
as
a
King
,
a
Priest
,
a
Prophet
,
&c.
as
a
Husband
,
a
Father
,
&c.
are
Persons
)
so
there
is
one
Mediator
between
GOD
and
Man
,
the
Man
Christ
Jesus
:
And
the
humane
is
not
here
excluded
.
But
is
the
Divine
a
part
of
the
Person
of
a
Mediator
?
I
handle
such
things
with
fear
;
The
Lord
pardon
our
weakness
:
But
we
are
called
to
handle
them
by
men's
Presumptions
.
1.
As
God
is
not
a
part
of
the
World
,
or
universal
Substance
,
and
yet
is
eminenter
more
than
a
part
,
what
if
it
be
so
answered
here
?
2.
But
if
,
as
great
Doctors
now
maintain
,
Relations
may
be
ascribed
to
God
,
without
any
Composition
,
because
they
have
no
proper
reality
,
but
a
meer
objective
comparability
,
why
may
not
the
divine
nature
have
a
relative
part
in
the
Relation
of
Mediator
,
as
assuming
and
advancing
the
humane
,
and
operating
in
it
,
without
composition
?
And
as
according
to
this
ambiguity
,
Christ
may
have
two
persons
(
not
univocally
)
divine
and
mediatorial
,
so
the
divine
and
humane
may
make
one
Mediator
:
And
in
the
one
Person
of
a
Mediator
are
contained
many
Relative
Persons
of
Christ
,
as
King
,
Priest
,
Prophet
,
Son
of
Mary
,
&c.
The
Lord
pardon
what
is
amiss
in
these
Conceptions
,
and
rectifie
my
Judgment
,
and
give
me
that
practical
Faith
and
Knowledge
of
Him
,
which
constituteth
Christianity
,
according
to
the
Baptismal
Covenant
,
and
which
is
it
that
He
calleth
Eternal
Life
.
Amen
.
CHAP.
4.
How
to
conceive
of
the
Diversity
of
God's
Operations
,
seeing
he
is
immutable
,
and
intimately
near
to
every
Patient
.
§
.
1.
IT
is
certain
,
That
no
Change
wrought
by
God
,
signifieth
any
Change
in
God
;
and
that
no
diversity
of
Effects
signifieth
any
real
Multiplicity
or
Diversity
in
God
:
But
all
Diversity
●loweth
from
Unity
,
and
Change
from
Immut●bil●ty
.
§
.
2.
It
is
certain
,
That
God
is
intimately
present
in
Essence
with
every
Creature
,
and
every
Effect
,
and
so
all
his
Effects
are
immediatione
proxim●tatis
immediately
from
God
,
he
being
as
near
the
Effect
,
when
he
useth
second
Causes
,
and
having
as
much
Causality
in
producing
what
is
done
,
as
when
he
useth
none
.
§
.
3.
Yet
it
is
certain
,
That
God
useth
second
Causes
,
and
therefore
that
all
Effects
are
not
so
●mmediately
from
him
,
as
to
be
sine
med●is
:
and
the
highest
usually
work
on
the
lower
.
§
.
4.
Therefore
it
seemeth
plain
,
that
Energy
,
●r
utmost
transient
Operations
go
not
as
far
as
his
Essential
Presence
;
nor
are
equal
to
his
Omnipotency
:
He
doth
not
all
that
in
primo
instan●●
he
can
do
;
but
suspendeth
freely
such
Acts.
§
.
5.
Therefore
God
may
so
far
suspend
some
Operations
on
inferior
Patients
,
as
to
confine
them
to
the
Capacity
or
Aptitude
of
the
superior
created
Causes
,
as
he
doth
in
the
ordinary
Course
of
Nature
:
He
shineth
not
by
the
Moon
so
much
as
by
the
Sun
;
nor
in
a
cloudy
day
so
much
as
in
a
clear
;
nor
in
the
night
as
in
the
day
;
and
nourisheth
us
not
by
every
sort
of
Food
alike
,
nor
cureth
alike
by
all
Medicines
.
§
.
6.
As
God
doth
thus
in
Naturals
,
so
may
he
do
in
Morals
,
or
spiritual
Changes
:
As
he
is
the
God
of
Kingdoms
and
People
,
he
may
use
its
Mercies
and
Judgments
by
Kings
and
Magistrates
,
and
according
to
their
good
or
bad
Dispositions
,
as
he
did
in
the
Death
of
Christ
.
He
doth
not
use
to
govern
Nations
as
happily
by
wicked
,
tyrannical
,
in●i●el
Rulers
,
as
by
the
good
and
faithful
:
Pagan
Rome
was
more
unhappy
under
Nero
,
Domitian
,
Commodus
,
He●iogabulus
,
&c.
than
under
N●rva
,
Trajan
,
Adrian
,
Antonine
,
Alexander
Severus
:
And
the
Empire
was
delivered
by
the
fall
of
seven
Tyrants
,
by
a
Constantine
.
§
.
7.
So
God
usually
prospereth
or
afflicteth
Churches
and
particular
Souls
,
working
his
Grace
according
to
the
qualifications
of
the
Pastors
and
Teachers
;
and
fitting
them
to
be
meet
Instruments
of
the
intended
Good
,
though
he
do
not
always
so
confine
his
Operations
.
This
is
evide
〈…〉
in
the
different
successes
of
Ministers
that
are
skilful
or
unskilful
,
wise
or
ignorant
,
good
or
bad
▪
concordant
,
or
schismatical
:
And
it
is
notoriou●
in
the
success
of
the
Education
of
Youth
,
in
Schools
Universities
,
and
Families
.
§
.
8.
According
to
this
Method
,
we
may
judge
also
of
God's
working
according
to
variety
of
Company-helps
,
Temptations
,
and
Hinderances
,
and
how
much
of
God's
Work
of
Grace
is
thus
sapientially
and
mediately
exercised
;
though
as
to
the
internal
manner
of
the
Agency
of
his
Spirit
,
we
are
told
by
Christ
,
That
every
one
that
is
born
of
the
Spirit
,
is
as
the
Wind
bloweth
where
it
listeth
,
and
we
hear
the
sound
,
but
know
not
whence
it
cometh
,
and
whither
it
goeth
.
It
is
much
herein
to
know
a
little
.
§
.
9.
It
greatly
darkeneth
us
in
judging
of
God's
Providences
on
Earth
,
as
to
the
Welfare
or
Misery
of
Nations
and
Souls
,
Believers
and
Insidels
,
Peace
and
War
,
&c.
that
we
know
not
how
much
God
doth
here
by
Spirits
good
and
bad
;
and
how
far
such
Spirits
are
left
to
their
Free-will
,
as
Adam
was
,
in
their
Ministration
and
Executions
here
below
.
God
gave
Satan
power
over
Iob
,
and
power
on
the
Sabeans
that
robbed
him
,
and
power
on
the
Fire
that
fell
from
Heaven
on
his
Estate
.
Christ
said
,
This
is
their
Day
,
and
of
the
Power
of
Darkness
.
What
Laws
the
superiour
Worlds
are
under
,
as
to
us
,
and
one
another
,
is
much
unknown
to
us
;
yea
,
what
power
for
our
sins
Satan
may
have
against
(
not
only
the
wicked
,
but
)
even
those
that
fear
God
,
both
on
their
Bodies
by
Diseases
,
and
on
their
minds
by
troubling
and
seducing
Temptations
Sad
experience
●elleth
us
,
that
yielding
to
former
Temptations
,
giveth
him
advantage
for
easier
access
to
our
imaginations
,
and
to
more
dangerous
fresh
Assaults
.
§
.
10.
But
yet
we
may
be
sure
,
that
all
God's
Promises
shall
be
fulfilled
,
and
that
he
will
never
give
Satan
power
to
break
them
,
nor
suspend
his
Operations
so
much
on
any
second
Causes
,
as
to
violate
any
word
of
safety
,
and
hope
that
he
hath
given
us
to
trust
to
;
which
Assurance
may
serve
to
keep
us
in
Faith
,
and
Hope
;
and
Comfort
.
CHAP.
5.
Is
any
point
of
Faith
above
Reason
,
or
contrary
to
it
?
§
.
1.
I
Have
answered
this
at
large
in
Method
.
Theol.
It
is
a
confused
and
ill-worded
Question
.
Distinguish
,
1.
between
Faith
taken
objectively
,
and
Faith
subjectively
as
an
Act
,
or
Quality
.
2.
Between
that
which
is
required
of
all
men
to
be
believed
,
and
that
which
is
required
but
of
some
.
3.
Between
Reason
in
Faculty
,
and
Reason
in
Act
and
Habit.
4.
Between
Reason
advanced
by
improvement
,
and
Reason
unimproved
and
buried
in
Ignorance
.
5.
Between
Reason
that
hath
only
the
Revelation
of
common
Nature
,
and
Reason
that
hath
supernatural
Revelation
.
§
.
2.
I.
It
being
only
objective
Faith
that
is
meant
in
the
Question
;
that
is
no
Object
of
Faith
which
for
want
of
Revelation
,
a
man
is
not
bound
to
believe
.
There
are
Millions
of
Things
above
our
Reason
,
which
are
no
Objects
of
our
Faith
.
And
more
may
be
the
Object
of
one
Man's
Faith
,
than
of
anothers
that
had
it
no
way
revealed
to
him
.
§
.
3.
II.
Almost
all
the
matter
of
Faith
is
above
the
Reason
of
ignorant
Sots
that
never
improved
their
Reason
,
or
studied
the
Evidences
of
Truth
:
It
is
above
their
Reason
,
as
dispositive
and
active
,
though
not
above
the
possibility
of
their
Faculties
being
better
cultivated
and
disposed
hereafter
.
§
.
4.
III.
The
Doctrine
of
Faith
is
not
only
above
,
but
centrary
to
the
false
reasoning
of
ignorant
deceived
Fools
;
for
so
is
the
very
Being
of
God
,
and
such
are
many
that
boast
of
Reason
.
§
.
5.
IV.
The
Gospel
of
Christ
,
and
many
points
of
Faith
are
above
his
Reason
that
hath
only
such
natural
Light
as
the
Creation
can
give
him
,
without
any
Gospel
supernatural
Revelation
.
Who
can
know
in
India
that
never
heard
of
Christ
,
that
he
was
incarnate
,
and
rose
from
the
dead
,
and
ascended
,
&
c.
?
§
.
6.
V.
Nothing
that
God
commandeth
us
to
believe
,
is
either
contrary
to
,
or
above
Reason
(
that
is
the
reasoning
Intellect
)
informed
by
Evangelical
Revelation
or
Notice
,
and
honestly
and
soundly
qualified
to
judge
otherwise
,
as
Law
,
Physick
,
Astronomy
,
so
Divinity
is
above
the
Reason
of
the
unqualified
.
§
.
7.
This
is
apparent
,
1.
Because
we
have
●o
Faith
in
us
,
but
what
is
an
act
of
Reason
and
●●tional
Will
;
and
therefore
that
cannot
be
said
〈…〉
be
above
Reason
,
which
is
it self
essentially
●n
Act
of
Reason
.
By
what
Faculty
do
we
be●●eve
,
but
by
the
rational
Intellect
and
Will
?
●nd
this
Intellect
hath
but
two
sorts
of
Acts
,
●
.
Immediate
Self-perceptions
,
which
some
call
In
〈…〉
uitions
,
and
some
,
Eminent
Internal
Sensation
.
●
.
Abstrative
Knowledge
by
Reasoning
.
And
●he
first
way
we
perceive
nothing
but
our
own
●cts
:
Therefore
it
must
be
the
latter
,
or
not
at
all
.
§.
8.
2.
We
have
reason
to
know
that
God
●annot
lye
;
and
reason
to
know
by
certain
Proof
●hat
Scripture
is
his
Word
;
and
reason
to
know
●hat
that
Word
expresseth
.
Therefore
we
have
●eason
to
believe
that
it
is
true
,
and
consequently
●o
trust
it
.
§.
9.
3.
If
we
tell
Infidels
that
we
have
no
Reason
our selves
for
our
Faith
,
nor
any
Reason
●o
give
them
why
they
should
believe
Christ
more
●han
Mahomet
,
and
the
Scripture
more
than
the
Alcor●n
,
this
preaching
is
not
the
way
to
con●ince
the
World
,
nor
did
such
Preaching
gather
●he
Churches
.
§
.
10.
When
the
Apostles
added
Miracles
to
●heir
Testimony
of
Christ's
Resurrection
,
what
was
it
for
,
but
to
convince
Mens
Reason
,
that
what
God
so
attesteth
by
unimitable
Works
,
must
needs
be
true
:
It
is
by
reason
(
abused
)
that
Men
talk
against
reason
.
§
.
11.
Those
knowing
Divines
that
tell
the
Socinians
,
That
the
Matters
of
Faith
are
above
Reason
,
can
reasonably
mean
no
more
,
but
that
meer
Reason
by
natural
Light
,
could
not
have
known
them
without
Gospel
supernatural
Revelation
.
§
.
12.
This
Reason
is
unanswerable
.
That
is
certainly
true
which
God
obligeth
a
〈…〉
men
of
Reason
,
to
whom
it
is
revealed
,
to
believe
.
But
God
obligeth
all
Men
of
Reason
,
to
who●
it
is
revealed
,
to
believe
the
Life
to
come
,
and
that
Christ
is
the
Son
of
God
,
and
his
Wor●
true
.
Therefore
it
is
true
.
The
Major
is
proved
by
the
very
Being
an●
Perfection
of
God
;
to
say
that
God
bindeth
the
World
to
believe
a
Lye
,
and
so
is
the
great
Lyer
and
Deceiver
,
is
to
describe
him
like
Satan
,
and
to
deny
him
to
be
God
.
The
Minor
is
proved
;
God
bindeth
us
to
believe
that
which
being
of
greatest
everlasting
Consequence
,
is
attested
by
the
former
Prophecies
,
the
Essential
Impressions
of
God
,
the
multitude
of
uncontrolled
Miracles
,
and
the
continued
success
of
sanctifying
Souls
,
and
making
the
greatest
amendment
of
the
world
,
when
we
have
no
Disproof
of
it
;
and
to
trust
our
Souls
and
Hopes
on
this
,
when
we
have
such
sealed
Promises
,
and
no
other
sufficient
Hopes
.
But
such
is
the
Gospel
of
Christ
,
and
the
Life
to
come
—
Ergo
we
are
Sound
as
reasonable
,
by
God
to
believe
it
.
In
this
Belief
and
Hope
I
am
writing
this
,
under
the
sentence
of
Death
,
in
expectation
of
my
approaching
Change
.
Chap.
5
)
CHAP.
I.
Prefatory
.
Who
shall
be
Iudge
of
Controversies
,
and
of
the
Sence
of
Scripture
;
whether
all
the
People
,
or
who
else
.
Sect.
I.
EXperience
assuring
all
Men
,
that
we
are
born
without
actual
Knowledg
,
and
yet
with
Faculties
made
to
Know
,
obliged
to
Learn
,
desi●ing
Knowledg
,
needing
it
,
and
delighting
in
it
,
●o
wonder
if
Men
be
inquisitive
after
the
surest
●nd
easiest
way
to
attain
it
;
and
if
they
be
unwil●ing
to
be
deceived
,
no
wonder
they
love
Truth
as
Truth
,
and
hate
Lyes
as
Lyes
;
though
,
being
de●eived
,
they
hate
that
which
is
Truth
,
and
love
that
which
is
a
Lye
.
§
.
2.
Therefore
the
first
Apprehensions
of
the
mind
do
greatly
tend
to
the
introduction
of
those
that
follow
,
to
make
them
such
as
shall
agree
with
these
:
And
here
,
1.
Sense
,
and
2.
Education
have
the
great
advantage
.
1.
We
exercise
Sense
before
Reason
,
and
therefore
,
at
first
,
without
the
government
of
our
own
Reason
,
and
this
necessarily
,
strongly
,
and
constantly
,
as
the
Bruites
do
.
2.
And
being
therefore
governed
by
the
Reason
of
our
Parents
,
we
learn
Knowledg
of
them
,
and
from
sensible
Objects
,
●ut
drop
by
drop
,
by
slow
degrees
;
and
Sense
being
strong
,
inclineth
Children
strongly
to
desire
that
sort
of
Knowledg
,
which
will
most
serve
the
pleasure
of
Sence
and
Fleshly
Appetite
:
And
so
they
easily
learn
how
to
sport
,
and
after
how
to
seek
Pro●●ssion
(
by
Labour
and
Trades
,
and
Fla●tery
▪
〈…〉
.
)
t●
s●tisfi
the
Desires
of
the
Flesh.
But
the
〈…〉
dg
of
things
spiritual
and
everlastin●
which
are
beyond
the
reach
of
Sight
and
all
the
Se
ses
,
cometh
not
in
so
soon
▪
nor
till
Parents
o●
other
Teachers
tell
them
of
such
,
or
Reason
grow
up
to
m●turity
,
by
Experience
and
serious
Exercise
,
and
withal
,
the
Grace
of
God
to
bless
such
Help●
,
and
overcome
the
contrary
fleshly
inclinations
,
which
original
Pravity
and
customary
Sensuality
,
raise
up
against
the
Desires
of
,
Endeavours
for
,
and
Obedience
to
a
spiritual
and
more
excellent
Knowledg
.
Where
God
giveth
,
1.
A
Body
moderately
temperated
as
to
Sensuality
and
Ingenuity
;
2.
And
Parents
,
or
first-Teachers
,
wise
and
faithful
,
to
teach
Children
that
spiritual
Knowledg
which
they
have
learn●
themselves
;
and
,
3.
by
His
Grace
exciteth
Childrens
Minds
to
love
,
learn
,
and
obey
the
Truth
,
there
enter
the
beginnings
of
truest
Wisdom
:
But
where
these
are
wanting
,
they
grow
up
,
instead
of
saving
Wisdom
,
to
the
craftiness
of
a
Fo●
,
to
get
,
keep
,
and
devour
his
Prey
,
and
to
the
valour
and
felicity
of
the
Mastisse
,
to
be
Master
of
the
little
Dogs
;
and
at
last
,
to
the
subtilty
of
Devils
,
to
oppose
and
destroy
as
a
hated
thing
the
Holy
Wisdom
and
Practice
that
should
have
saved
them
.
§
.
3.
As
Knowledg
cometh
in
by
slow
degree●
▪
so
there
are
as
many
degrees
or
differences
of
it
,
in
the
World
,
as
there
are
Men
;
it
being
not
probeble
that
any
two
men
on
Earth
have
just
the
same
apprehensions
and
degrees
of
Knowledg
;
but
that
all
mens
mental
Complexions
differ
far
more
than
their
Vis●ges
do
.
So
that
if
the
same
degree
were
●he
measure
of
necessary
Church-Concord
,
and
●alvation
,
there
should
but
one
in
the
World
be
●●e
Church
or
be
saved
.
The
question
then
is
not
,
What
measure
is
desireable
,
but
what
is
necessary
to
Church-Unity
and
Communion
,
and
to
Salvation
.
And
what
God
will
do
with
those
that
have
not
the
Gospel
,
and
are
not
of
the
Christian
Church
,
but
only
believe
that
God
is
,
and
that
he
is
the
Re●●rder
of
them
that
〈…〉
tly
seek
him
,
and
that
in
every
Nation
do
fear
God
,
and
work
righteousness
]
belongeth
not
to
our
present
question
;
but
only
what
is
necessary
to
the
Christian
State
and
Hope
.
§
.
4.
And
here
it
is
first
to
be
decided
,
Whether
God
hath
by
●y
fixed
Law
or
Revelation
determined
so
●f
the
Measure
of
Christian
Knowledg
and
Faith
,
as
●hat
thereby
men
may
know
who
are
to
be
taken
as
Christians
and
of
the
Church
?
To
which
I
say
,
1.
We
●ust
distinguish
of
Faith
as
objective
and
as
Active
,
●r
as
to
the
matter
believed
,
and
as
to
the
Act
of
●elieting
or
knowing
.
2.
Between
the
Inward
Sincerity
and
the
Outward
Profession
:
And
remember
●hat
though
God
judge
of
Men
according
1.
to
inward
Sincerity
,
and
2.
expect
that
degree
of
Knowe●●g
and
Faith
in
Act
and
Habit
suitable
to
means
●njoyed
,
without
which
the
man
and
his
Faith
are
●ot
indeed
sincere
;
yet
the
Church
(
and
all
Men
)
●an
judge
of
others
,
but
1.
By
outward
Profession
,
●
.
extended
to
that
degree
of
Objective
Faith
,
which
God
hath
made
commonly
necessary
to
Christianity
or
to
the
acceptance
of
the
Church
It
is
therefore
here
a
deceiving
Consusion
,
to
●onfound
the
two
cases
,
what
is
necessary
to
God's
acceptance
into
Heaven
,
and
what
is
necessary
to
a
Man's
acceptance
into
the
Church
.
And
thence
some
conclude
that
no
man
can
tell
just
what
is
necessary
to
Individuals
.
§
.
5.
That
Christ
hath
stated
the
Essentials
of
Christianity
,
taken
objectively
should
be
so
far
past
question
,
as
our
Christianity
it self
is
,
at
least
.
For
if
he
have
not
,
then
he
is
not
the
Author
and
Finisher
of
our
Faith
:
And
if
he
be
not
who
is
▪
The
Apostles
delivered
it
as
received
from
him
.
If
it
were
not
then
made
and
determined
by
Christ
,
then
there
was
then
no
Christianity
,
and
so
no
Christians
.
And
if
it
was
made
since
then
,
who
wa●
the
Maker
of
Objective
Christianity
?
No
Man
o●
Company
of
Men
dare
or
do
pretend
to
it
.
If
they
should
,
whence
had
they
that
Power
?
And
did
●●
die
with
them
?
Or
may
others
after
them
make
also
a
new
Christianity
?
Paul
pronounceth
Angel
or
Man
accursed
that
should
bring
another
Gospel
than
that
which
he
had
received
and
preached
Gal.
1.
7
,
8.
1
Cor.
15.
3
,
4.
&c.
2.
And
if
the
Essentials
of
Christianity
and
Church-relation
and
Communion
were
not
determined
of
by
Christ
,
and
notified
in
the
Holy
Scriptures
,
then
there
could
be
then
no
Christian
Church
,
for
want
of
Church-Essentials
.
And
then
when
began
that
Church
,
and
who
made
it
.
3.
But
the
Gospel
hath
put
the
matter
out
of
doubt
,
telling
us
that
Christ
hath
actually
declared
and
determined
the
Essentials
of
Objective
Christianity
and
the
Church
:
even
in
his
Institution
o●
Baptism
,
which
is
our
Christening
,
which
in
his
preaching
he
expounded
,
and
so
did
his
Apostles
.
2.
And
as
his
Baptized
Disciples
were
called
Christians
,
so
he
commanded
them
to
Love
one
another
and
live
in
Concord
and
Communion
a●
Christians
:
and
could
any
obey
this
Command
,
of
Christianity
was
then
either
unmade
or
a
thing
that
could
not
be
known
?
§
.
6.
And
if
it
was
then
made
by
Christ
,
it
was
sur●ly
anchangeable
:
else
men
might
be
still
making
a
new
Christianity
,
from
Age
to
Age
,
and
when
should
we
have
an
end
?
And
who
hath
power
or
skill
to
make
a
better
than
Christ
made
〈…〉
that
attempted
it
,
thereby
is
an
accursed
Antichrist
?
§
.
7.
And
now
we
come
next
to
enquire
,
I.
What
are
the
Church-Controversies
to
be
decided
.
II.
And
who
are
the
Dissenters
that
differ
herein
.
III.
And
then
we
shall
easily
find
who
it
is
that
must
be
the
Judge
of
them
.
§
.
8.
And
1.
it
is
supposed
that
it
is
no
one
essential
part
o●
Objective
Christianity
that
is
in
Controversie
.
2.
And
that
it
is
not
among
Christians
that
any
such
point
is
controverted
.
For
he
that
denyeth
any
essential
part
,
denyeth
Christianity
and
the
Church
;
and
therefore
is
no
Christian
(
whatever
he
may
be
called
by
himself
or
others
.
)
And
though
Confounders
make
a
great
Controversie
of
it
,
whether
a
Heretick
be
a
Christian
and
a
part
of
the
Church
,
it
's
easily
resolved
;
if
we
dally
not
with
an
ambiguous
word
:
If
by
a
Heretick
be
meant
one
that
professeth
not
,
or
deny●d
any
essential
part
of
Christianity
or
the
Church
,
he
is
no
Christian
nor
part
of
that
Church
which
he
denyed
:
But
if
by
a
Heretick
be
meant
one
that
professeth
not
,
or
denyeth
only
something
that
is
of
the
melius
esse
of
Christianity
and
the
Church
,
he
is
a
Member
though
a
faulty
one
.
§
.
9.
But
it
will
be
said
,
that
more
than
the
Essentials
of
Christianity
is
necessary
to
Church-Communion
:
else
we
must
receive
Drunkards
,
Fornicators
,
Extortioners
,
Railers
,
with
whom
,
saith
St.
Paul
,
we
must
net
eat
.
Ans.
I
would
those
that
will
not
endure
tolerable
men
for
a
different
opinion
or
circumstance
,
could
as
little
endure
Drunkards
,
Fornicators
,
Extortioners
,
and
Railers
,
and
Covetous
,
&c.
But
the
Objectors
must
understand
,
That
as
I
said
,
The
Baptismal
Covenanting
Profession
of
Christianity
is
our
Church-title
to
its
Communion
.
And
that
Christianity
is
more
than
a
bare
Opinion
or
Notional
Assent
:
it
is
a
solemn
giving
up
our selves
by
Vow
and
Covenant
to
God
the
Father
,
Son
and
Holy
Ghost
,
as
our
God
and
Saviour
and
Sanctifier
,
to
be
Taught
and
Ruled
by
Christ
,
as
well
as
pardoned
,
adopted
,
and
glorified
;
which
essentially
containeth
Repentance
and
the
Renunciation
of
the
Dominion
of
the
Flesh
,
the
World
,
and
the
Devil
,
which
are
contrary
to
the
Government
of
Christ
.
And
it
must
be
remembred
that
a
Verbal
Profession
proved
counterfeit
and
false
by
inconsistent
contradiction
in
word
or
deed
,
is
indeed
not
valid
,
and
is
no
Profession
.
And
he
that
would
say
,
I
will
be
Ruled
by
Christ
,
but
I
will
be
a
Drunkard
,
a
Fornicator
,
an
Extortioner
,
&c.
would
thus
nullifie
his
Profession
by
a
gross
Contradiction
:
And
to
live
impenitently
in
these
sins
,
is
as
sure
a
proof
of
falshood
of
a
man's
Profession
,
as
contrary
words
would
be
.
And
if
a
man
once
and
again
commit
such
Sins
till
he
Repent
of
them
,
he
chooseth
them
and
liveth
in
them
:
And
while
he
chooseth
and
liveth
in
them
,
he
Repenteth
not
indeed
,
whatever
he
say
:
For
Repentance
is
a
change
of
Mind
and
Life
.
Therefore
we
here
distinguish
of
Mens
Right
to
Church-Communion
as
1.
unquestioned
,
2.
as
lost
or
null
,
3.
as
doubtful
and
under
tryal
.
1.
A
Baptismal
Profession
of
all
the
Essence
of
Christianity
,
and
not
disproved
,
is
a
Title
not
to
be
questioned
.
2.
Apostasie
,
or
the
denyal
by
word
or
deed
●f
any
essential
part
of
Christianity
,
justly
proved
,
nullifieth
Christianity
and
Church
Right
.
3.
But
if
a
man
speak
or
hold
some
bad
opinion
by
a
remote
u●see●
.
consequence
,
contrary
to
somewhat
essential
to
Christianity
,
or
if
he
commit
some
Sin
that
is
inconsistent
if
he
Repent
not
,
here
the
Church
must
try
whether
the
said
Error
be
indeed
so
held
,
as
that
the
contradicted
truth
is
really
not
held
,
or
only
be
held
on
a
mistake
of
consisten●●
,
the
person
professing
to
renounce
it
,
if
inconsistent
:
And
whether
the
said
Sinner
live
impenitently
in
that
Sin
,
as
that
which
he
chooseth
and
will
not
forsake
:
And
while
the
man
is
under
this
doubtful
Tryal
,
his
Title
is
doubtful
,
and
to
be
suspended
as
to
actual
Exercise
.
And
therefore
the
Church
hath
ever
used
Suspension
as
a
thing
different
from
a
full
or
proper
Excommunication
.
Suspension
and
some
disciplinary
restraints
,
have
been
called
Excommunicatio
minor
,
which
doth
not
cut
off
a
man
from
the
Church
:
When
the
proper
Excommunication
called
major
,
is
but
an
Authoritative
Declaring
that
a
man
hath
cut
off
himself
,
by
Apostasie
at
least
from
some
essential
part
of
Christian
Faith
or
Duty
:
without
which
self-abs●ision
,
other
mens
hath
no
place
,
and
is
but
a
Slander
of
the
innocent
.
God
hath
not
given
others
Power
to
unchristen
,
cut
off
or
damn
the
guiltless
.
§
.
10.
It
's
one
thing
to
be
cut
off
from
the
Church
or
Christ
,
2.
and
another
to
be
under
tryal
and
suspense
o●
actual
Communion
,
till
Repentance
prove
mens
Right
.
3.
And
it
's
another
to
be
at
present
only
denyed
Communion
(
not
with
the
Church
wholly
,
but
)
in
some
comfortable
Ordinances
,
till
the
removing
of
a
Scandal
have
made
the
person
capable
,
by
satisfying
the
scandalized
.
4.
And
it
s
another
thing
to
be
cast
down
from
a
higher
to
a
lower
station
,
and
denyed
Dignities
,
Preferments
,
and
special
Honour
.
Confound
not
these
.
§
.
11.
And
by
this
time
you
may
see
how
to
answer
the
ill-stated
question
,
Who
is
the
Iudge
of
Controversies
in
Religion
:
and
of
the
Sence
of
the
Scripture
:
and
whether
every
ignorant
Man
or
Woman
,
or
Child
must
be
Iudges
of
it
for
themselves
?
And
first
you
must
understand
the
foresaid
Distinctions
necessary
to
the
Solution
;
Ambiguities
and
Generalities
are
the
instruments
of
Deceit
.
And
secondly
I
shall
apply
them
to
the
case
.
§.
12.
1.
We
must
distinguish
Controverted
Essentials
of
Christianity
,
from
controverted
Integrals
,
and
Accidents
.
2.
Distinguish
Controversies
between
Christians
and
no-Christians
,
from
Controversies
among
Christians
.
3.
Distinguish
material
Objective
Christianity
(
Faith
and
Duty
)
from
internal
Subjective
.
4.
Distinguish
external
valid
Profession
of
Actual
Faith
not
disproved
,
from
internal
Sincerity
.
5.
Distinguish
between
what
is
necessary
to
God's
accepting
a
man
to
Justification
and
Salvation
;
and
what
's
necessary
to
the
Church's
accepting
a
man
to
Communion
.
6.
Distinguish
what
is
necessary
to
that
stated
Union
and
Communion
which
is
our
real
Church-Membership
and
Christianity
,
from
that
which
is
necessary
to
the
present
actual
exercise
of
such
Right
in
some
local
Priviledges
and
Acts
;
and
from
that
which
only
sitteth
men
for
Dignity
or
Office
.
7.
Distinguish
between
the
Case
de
esse
,
or
real
Truth
,
and
the
Case
de
scire
,
or
judging
of
it
.
8.
Distinguish
between
Judging
what
others
shall
Believe
about
things
controverted
,
and
governing
their
Practice
,
how
they
shall
behave
themselves
.
9.
Distinguish
a
private
Judgment
,
discerning
what
is
or
is
not
our
own
Duty
,
and
a
publick
Iudgment
in
Government
of
others
.
10.
Distinguish
the
Judgment
of
several
Governours
according
to
their
divers
Offices
,
and
Ends.
11.
Distinguish
a
limitted
Power
to
Judge
only
one
way
from
a
power
of
judging
obligatively
in
partem
utram
libet
,
this
way
or
that
.
12.
Distinguish
the
real
incomplexe
Matter
or
Objects
of
Faith
,
from
the
literal
complexe
words
which
signifie
them
.
And
so
these
conclusions
will
be
clear
past
doubt
.
Concl.
1.
All
Christians
are
agreed
in
the
Essentials
of
Christianity
:
Therefore
these
are
no
Church-controversies
for
any
to
be
the
Judges
of
▪
It's
only
Insidels
and
Men
without
our
Church
that
differ
from
us
in
these
.
And
Insidels
are
not
to
be
converted
by
the
Authority
of
a
humane
Judge
(
nor
ever
were
)
but
by
Teachers
shewing
the
Evidences
of
Truth
.
C.
II.
All
Christians
,
as
such
being
bound
by
Christ
to
love
one
another
,
and
live
in
Communion
as
Members
of
one
Body
,
notwithstanding
lesser
differences
,
it
followeth
that
Christian
Unity
,
Love
,
and
Communion
depend
not
on
the
question
,
Who
shall
be
Iudge
of
Controversies
;
as
being
presupposed
to
it
.
C.
III.
But
the
Baptizing
Pastors
of
the
Churches
are
by
office
the
Judges
,
whether
it
be
indeed
the
Essentials
of
Christianity
which
are
profest
by
the
Baptized
.
C.
IV.
And
therein
it
is
the
Real
incomplexe
Objects
that
are
propterse
essential
(
God
,
Christ
,
Grace
,
&c.
)
And
the
●●gnal
words
are
only
necessary
to
notifie
to
the
Church
what
men
believe
:
And
no
singular
words
only
are
necessary
:
Else
only
men
of
One
Language
could
be
Christians
:
But
any
words
will
serve
which
signifie
the
same
Matter
:
few
will
serve
for
some
:
and
others
must
use
more
.
The
words
of
Baptism
suffice
where
they
are
understood
:
But
the
Creed
,
Lord's
Prayer
,
and
Decalogue
,
as
the
sum
of
the
Credenda
,
Petenda
,
Agenda
,
have
by
the
Church
been
judged
a
sufficient
explication
,
for
the
Baptized
:
And
in
these
we
all
agree
.
C.
V.
Though
real
sincerity
of
active
Faith
and
Consent
be
necessary
to
Salvation
,
God
judging
the
Heart
;
yet
Profession
not
disproved
,
must
satisfie
the
Church
:
Who
therefore
are
not
put
to
judge
whether
mens
Knowledg
reach
the
degree
of
their
Helps
?
C.
VI.
The
Baptizing
one
into
the
Union
of
the
Church-Universal
,
obligeth
him
to
exercise
Christ's
instituted
Worship
in
particular
Churches
;
and
therefore
to
know
what
that
is
:
which
is
The
Pastor's
Teaching
the
Flock
Christ's
Gospel
;
officiating
in
the
administration
of
the
Lord's
Supper
,
Prayer
and
Praise
,
and
Disciplinary
Government
by
the
use
of
the
Church-Keys
:
Of
Mens
fitness
for
these
,
the
Pastors
are
the
Judges
,
and
the
Flock
must
obey
.
C.
VII
.
Christ
hath
in
Scripture
instituted
all
that
is
of
necessity
to
this
Communion
.
C.
VIII
.
Every
Governour
hath
a
governing
Judgment
(
called
Publick
)
suitable
to
his
Office
.
The
Pastours
are
Judges
who
is
capable
of
Baptism
and
Church-Communion
,
as
far
as
must
be
executed
by
the
Keys
.
The
Magistrate
is
Judge
who
is
by
him
to
be
countenanced
,
tolerated
,
or
punished
by
force
.
The
Parents
are
Judges
in
cases
about
their
Wives
and
Children
,
proper
to
Family-Government
But
every
reasonable
Creature
being
a
Governour
of
himself
,
is
necessarily
the
Discerner
of
his
own
Duty
.
And
God
being
the
Highest
Ruler
,
and
there
being
no
Power
but
of
Him
,
and
none
against
Him
,
no
Man
must
obey
any
against
him
:
and
all
must
use
their
Reason
to
judge
whether
Mens
Laws
be
against
God
or
not
:
If
this
were
not
so
,
1.
Men
were
governed
as
meer
Bruites
:
2.
And
must
curse
God
or
Christ
,
or
murder
,
or
do
any
Evil
that
Rulers
bid
them
.
3.
And
then
God
should
for
this
punish
none
but
Soveraigns
.
4.
And
then
all
Nations
must
be
of
the
King's
Religion
.
5.
And
then
men
must
not
judge
whether
it
be
the
Just
Prince
or
the
Usurper
that
they
must
obey
.
In
short
,
this
overthroweth
all
Religion
and
Humanity
.
C.
IX
.
No
men
have
Power
to
Judge
in
partem
utramlibet
,
or
against
any
Article
of
Faith
or
Divine
Obedience
;
the
Thing
is
True
or
False
before
they
judge
of
it
:
and
if
they
judge
against
Truth
,
their
Judgment
is
void
:
God
binds
as
not
to
believe
their
Lie
:
They
have
no
Power
to
judge
that
there
is
no
God
,
no
Christ
,
no
Holy
Ghost
,
that
the
Gospel
is
false
,
that
Men
may
commit
Idolatry
,
Perjury
,
Murder
,
Adultery
,
&c.
The
contrary
all
may
and
must
judge
;
but
some
as
Rulers
,
and
some
as
Subjects
.
But
in
cases
before
indifferent
,
(
where
Man's
Authority
may
make
Duty
▪
or
not
,
there
they
may
judge
it
Duty
or
not
accordingly
.
C.
X.
In
doubtful
cases
no
mens
bare
judgment
can
bind
or
make
others
to
Believe
things
Divine
with
a
Divine
Faith
:
man
is
not
God
.
But
1.
Teachers
that
are
credible
must
be
believed
with
a
human
Faith
according
to
the
degree
of
their
credibility
,
which
is
preparatory
to
Divine
Faith
.
2.
And
Rulers
may
Govern
Subjects
in
the
manner
of
expressing
and
using
their
controverted
Opinions
,
and
restrain
them
from
doing
hurt
.
C.
XI
.
While
true
Union
and
Love
are
secured
by
common
concord
in
things
essential
and
necessary
,
a
Judge
of
other
Controversies
is
not
needful
to
these
ends
before
secured
:
Christians
must
live
in
Love
that
understand
not
many
hundred
Texts
or
Controversies
.
C.
XII
.
It
is
worse
than
Madness
to
think
that
all
Controversies
will
on
Earth
be
ended
,
or
that
any
Men
can
do
it
.
But
they
that
say
it
do
most
deeply
damn
such
pretended
Judges
,
that
so
many
Volumes
being
written
of
Controversies
,
and
contrary
textual
Expositions
among
themselves
,
will
not
decide
them
to
this
day
.
Who
shall
decide
all
the
Controversies
between
General
Councils
,
and
all
the
present
Patriarchs
and
Churches
in
the
World
.
Thus
much
to
answer
the
question
,
Who
shall
be
Iudge
of
Controversies
and
Scripture
Sence
?
§
.
5.
If
Men
did
but
difference
points
necessary
to
Salvation
and
Christianity
,
from
those
that
are
only
needful
to
a
higher
Stature
in
the
Church
,
and
from
those
that
are
utterly
uncertain
and
unnecessary
;
and
,
2.
If
they
did
but
know
their
own
ignorance
and
liableness
to
Error
;
and
,
3.
If
they
considered
how
utterly
impossible
it
is
to
make
the
multitude
of
ignorant
People
,
yea
or
Ministers
,
to
be
all
of
a
mind
,
in
the
numerous
hard
Controversies
,
Opinions
,
and
dubious
or
indifferent
things
,
that
are
striven
about
in
the
World
;
certainly
instead
of
damning
,
or
despising
,
or
destroying
,
or
hateing
each
other
for
such
things
,
they
would
magni●ie
the
Wisdom
and
Mercy
of
Christ
,
who
hath
laid
the
Love
,
Unity
and
Peace
of
his
Church
on
a
few
plain
,
sure
and
needful
things
,
[
Even
the
Covenant
of
Christianity
,
with
the
Creed
,
Lord's
Prayer
and
Decalogue
,
and
so
much
of
Christ's
own
Precepts
,
as
the
universal
Church
hath
ever
bin
agreed
in
.
]
And
they
would
rather
honour
and
obey
St.
Paul
,
Rom.
14.
1
Cor.
12.
Ephes.
4.
1
,
to
16.
than
count
his
Dictrin
to
be
unpracticable
or
loose
.
§
.
6.
If
God
will
take
all
into
Heaven
that
practically
believe
the
Creed
,
and
obey
what
is
plainly
written
in
the
Scripture
,
why
may
not
such
live
in
Love
and
Peace
on
Earth
,
and
the
Key-bearers
of
the
Church
(
which
is
the
Seminary
of
Heaven
)
receive
such
,
as
Christ
receiveth
us
to
the
Glory
of
God
the
Father
,
Rom.
15.
16.
What
if
Men
confess
that
they
know
no
more
(
when
millions
called
Christians
know
not
so
much
)
will
they
destroy
them
for
not
knowing
more
than
they
can
know
?
Or
is
it
any
Virtue
or
Duty
to
lye
,
and
say
that
they
know
or
believe
what
they
are
utterly
ignorant
of
?
What
if
those
that
with
Ierome
misliked
the
word
Hypostasis
,
and
those
that
preferred
it
before
Persona
,
had
forborn
censuring
one
another
?
What
if
the
questions
,
Whether
Mary
should
be
called
the
Mother
of
God
,
or
rather
of
Him
who
is
God
?
Or
whether
Christ's
Will
and
Operations
should
be
said
to
be
One
or
Two
?
had
been
managed
with
mutual
forbearance
,
without
Zeno's
Henoticon
,
or
Anastasius's
forcible
Amursty
?
What
if
such
forbearance
had
spared
all
the
rage
and
bloodshed
at
Antioch
,
Alexandria
and
other
parts
?
What
if
Chrysostom
and
others
had
bin
permitted
to
silence
their
Thoughts
of
Origine
?
What
if
men
had
not
bin
put
to
declare
whether
the
tria
capitula
of
Theodoret
,
I●as
and
Theodore
Mopsuest
,
were
sound
or
unsound
,
and
said
,
What
is
it
to
us
?
Might
not
the
Church
have
lived
with
such
in
Peace
?
What
if
when
the
World
was
in
a
flame
about
Images
,
they
had
left
them
only
to
those
that
desired
them
?
Might
not
they
yet
have
lived
in
Love
,
that
agreed
in
all
the
Essentials
of
Christianity
?
What
if
yet
one
man
say
that
Christ's
Body
is
locally
present
in
the
Eucharist
;
and
another
say
that
,
Because
he
knoweth
not
how
far
his
spiritual
Glorified
Body
is
invisible
,
therefore
he
no
more
knoweth
whether
it
be
there
than
whether
an
Angel
be
there
,
but
believeth
that
the
Sacrament
is
truly
his
crucified
Body
representative
;
why
might
not
both
these
live
in
peace
?
What
if
one
think
that
Venial
Sin
must
be
punished
with
Purgatory
Fire
,
or
as
an
English
Dr.
that
some
men
must
pass
a
new
Life
of
Trial
,
in
their
Aireal
Vehicle
,
before
they
are
capable
of
an
Aethere●l
Vehicle
,
why
may
not
such
bear
with
one
that
saith
he
knoweth
no
such
thing
?
What
●f
one
man
think
that
he
may
pray
to
his
Angel
Guardian
and
another
saith
only
that
he
oweth
Angels
Love
,
Reverence
and
Gratitude
,
and
would
pray
to
them
if
he
knew
when
they
heard
him
,
and
knew
it
were
God's
will
,
what
hurt
will
it
do
to
the
other
man
to
bear
with
this
?
If
we
agree
of
all
points
that
put
men
into
that
state
in
which
Christ
commanded
to
Love
one
another
as
his
Disciples
;
if
others
differ
from
me
about
the
meaning
of
five
hundred
Texts
of
Scripture
,
why
may
notlbe
contented
with
my
Knowledg
and
Opinion
,
and
leave
them
to
theirs
?
Why
might
not
Nazianzene
and
the
Council
of
Constantinople
,
Hierome
and
Russinus
,
Chrysostom
and
Theophilus
and
Epiphanius
,
Prosper
and
Cassianus
and
Vincentius
,
(
to
pass
by
Augustine
and
Celestine
and
Iulianus
,
and
Hierome
and
Vigilantius
and
Iovinian
)
have
composed
their
differences
with
less
noise
and
strife
,
and
lived
in
love
and
peace
together
.
(
To
pass
by
also
the
doleful
Contentions
about
the
Councils
of
Ephesus
and
Calcedon
,
and
Const.
5
,
&
6.
and
Nice
2.
and
between
Ignatius
and
Photius
,
and
many
more
worse
stri●es
since
then
)
Why
might
not
the
Jesuites
and
Jansenists
have
differed
without
troubling
the
Popes
and
the
Church
,
by
mutual
forbearance
and
gentle
disputes
,
as
many
of
the
Schoolmen
did
before
them
?
I
quarrel
not
with
Erasmus
,
Faber
,
and
abundance
such
,
for
chiding
the
Schoolmen
as
Causers
of
Contention
,
by
raising
so
many
frivolous
questions
for
Dispute
:
But
verily
,
as
they
were
in
my
opinion
the
best
Philosophers
that
ever
the
World
had
,
(
and
no
wonder
when
they
studied
little
else
)
so
they
managed
their
Disputes
with
more
Scholar-like
candour
and
peaceable
moderation
than
most
that
went
before
them
,
or
that
have
followed
them
.
How
many
huge
Volumes
of
subtile
Disputes
do
they
write
,
with
very
few
railing
words
:
patiently
bearing
each
others
copious
Confutations
and
Contradictions
,
as
a
thing
to
be
expected
,
and
no
whit
wondring
at
the
Differences
of
Judgment
among
the
worthiest
men
?
How
many
Volumes
,
or
loads
of
Volumes
are
there
written
,
of
the
different
Opinions
of
the
Thomists
,
Scotists
,
Nominals
,
Durandists
;
and
yet
till
the
late
times
put
Virulency
into
the
Writings
of
Iesuites
,
Dominicans
and
Iansenists
,
&c.
there
was
little
reviling
to
be
found
in
all
these
long
Disputes
.
And
why
might
not
Luther
and
Caerolostadius
,
Zuinglius
and
Oecolampadius
;
and
many
Lutherans
and
Calvinists
have
lived
in
as
much
Love
and
Peace
as
Melan●thon
and
Erasmus
and
such
others
,
if
they
had
but
had
their
forbearing
Charity
and
Candour
?
How
sweet
are
the
Pacificatory
Writings
,
yea
and
how
judicious
,
of
Iunius
,
Ludov.
Crotius
,
Matth.
Martinius
,
Georg.
Calixtus
,
Conrad
.
Bergius
,
Iohannes
Bergius
,
Paraeus
,
Amyraeedus
,
Hottonus
,
Testardus
,
Camero
,
Lud.
Capellus
,
Plac●us
,
and
(
above
all
)
Vinc.
le
Blank
:
yea
and
of
moderate
Papists
,
Espencaeus
,
Ferus
,
Gerson
,
Cassander
,
and
especially
Erasmus
:
And
how
harsh
to
the
Lovers
of
Love
and
Peace
,
are
such
Writings
as
spit
Fire
and
Brimstone
,
Reproach
and
bitter
Censures
,
against
those
that
be
not
just
of
their
Opinions
?
it
puts
the
wisest
Divines
hard
to
it
,
how
far
they
may
pronounce
Damnation
on
all
those
Heathens
,
that
live
in
Sincerity
(
though
not
in
Perfection
)
according
to
that
measure
of
the
notification
of
God's
Will
which
they
are
under
,
that
come
to
God
in
the
belief
that
God
is
,
and
that
He
is
the
Rewarder
of
them
that
diligently
seek
him
,
and
that
in
every
Nation
they
that
fear
God
and
work
Righteousness
,
and
are
no
worse
than
such
Righteous
men
,
as
Abraham
thought
even
wicked
Sodom
had
had
fifty
of
,
are
accepted
of
him
.
And
shall
Christians
damn
,
curse
and
kill
all
that
understand
not
a
thousand
Controversies
,
which
perhaps
the
destroyers
as
little
understand
;
and
that
know
not
an
hundred
things
to
be
indifferent
or
lawful
,
which
the
destroyers
do
but
say
are
such
?
§
.
7.
It
hath
oft
grieved
me
to
read
in
Dr.
Heylin's
Life
of
Archbishop
Laud
how
great
a
hand
the
Controversies
then
called
Arminian
,
or
of
the
Five
Articles
,
had
in
the
Divisions
of
the
Church
of
England
,
between
those
that
he
maketh
Archbishop
Abbot
in
England
and
Archbishop
Usher
in
Ireland
to
Head
on
one
part
;
and
the
few
that
at
first
(
and
many
after
)
that
followed
Archbishop
Laud
in
England
,
and
Archbishop
Bramhall
in
Ireland
on
the
other
part
.
And
to
find
what
a
stress
the
many
Parliaments
that
feared
Popery
did
lay
on
the
thing
that
they
called
Arminianism
:
And
being
carried
down
by
the
stream
of
many
good
mens
Opinions
and
Fears
,
I
was
my self
some
years
confident
that
Arminianism
was
a
character
of
an
Enemy
to
the
Soundness
and
Safety
of
the
Church
.
But
when
I
had
set
my self
throughly
and
impartially
to
study
it
,
I
found
that
which
so
amazed
me
,
that
I
durst
scarce
believe
what
I
could
not
deny
;
even
that
from
the
beginning
of
the
Quarrel
between
Augustine
and
Pelugius
,
all
the
Voluminous
Contentions
of
the
Thomists
or
Dominicans
,
and
the
Iesuites
,
and
Franciscans
,
and
between
the
Lutherans
,
and
Zuinglians
(
herein
)
and
the
Synodists
and
Arminians
,
have
been
mostly
about
either
unsearchable
things
,
which
neither
side
understood
,
or
about
ambiguous
words
,
which
one
Party
taketh
in
one
sence
,
and
the
other
in
another
;
or
about
the
meer
methodizing
and
ordering
of
the
notions
which
both
sides
are
agreed
in
;
and
that
indeed
the
most
reach
not
the
very
point
of
the
difficulty
and
controversie
,
but
talk
before
they
understand
as
their
Leaders
have
taught
them
:
And
that
when
the
matter
is
distinctly
opened
,
it
is
found
that
multitudes
that
write
,
rail
and
plot
against
one
another
,
are
really
of
one
Opinion
De
rebus
,
and
did
not
know
it
:
And
that
the
few
remaining
Controversies
that
are
real
,
and
not
only
verbal
,
are
but
of
such
small
or
dubious
things
,
as
should
break
no
Love
nor
Communion
among
Christians
,
but
all
should
with
forbearance
love
each
other
in
that
liberty
of
judging
which
they
cannot
remedy
.
The
man
that
could
cure
all
mens
Errours
(
and
his
own
)
and
will
not
,
is
much
to
blame
:
And
he
that
would
but
cannot
,
is
little
better
,
if
he
will
kill
all
that
he
cannot
cure
;
and
no
doubt
hath
greater
than
any
of
theirs
uncured
in
himself
.
And
what
!
Do
I
in
all
this
take
part
with
Ignorance
,
Error
,
Heresie
or
any
Sin
?
No!
he
that
can
cure
it
,
let
him
:
But
is
he
a
fit
person
to
cure
it
,
that
hath
the
Errours
of
Ungodliness
,
Malice
,
Lying
,
and
Bloodthirstiness
in
himself
?
Or
will
killing
men
cure
them
?
The
Charity
of
these
men
saith
,
[
Burn
,
hang
or
kill
them
le●t
they
infect
others
:
]
Ergo
,
say
others
,
Kill
these
that
far
so
,
because
their
Errours
are
the
most
pernicious
,
lest
they
infect
others
with
the
Asps
and
Dragons
killing
Poyson
.
Nature
teacheth
Man
to
hate
and
kill
Wolves
,
Kites
,
Adders
,
and
all
that
live
on
the
Blood
of
harmless
Creatures
,
and
to
protect
Sheep
,
Doves
,
and
such
other
Creatures
as
cannot
protect
themselves
.
My
nature
grudgeth
to
live
on
the
Flesh
of
these
harmless
Creatures
,
though
God
hath
given
them
to
us
,
but
I
little
pity
a
Toad
,
a
Snake
,
a
Spider
,
or
a
devouring
Fox
:
But
regnante
Dia●olo
,
where
the
Devil
ruleth
,
he
will
have
his
Butchers
and
Shambles
;
and
as
Brutes
are
killed
for
Men
,
honest
men
shall
be
killed
by
these
as
for
God
:
And
because
God
himself
will
not
allow
the
murder
of
the
Innocent
and
Just
and
Pious
,
it
is
but
calling
them
,
Rogues
and
Knaves
,
and
as
Christ
,
an
Enemy
to
Caesar
,
and
as
to
Paul
,
A
Ring-leader
of
a
Sect
,
and
Mover
of
Sedition
among
the
People
,
(
real
crimes
where
there
is
real
Guilt
)
and
then
they
may
say
of
them
and
do
to
them
what
they
will
,
and
by
cheating
History
represent
Saints
as
Villains
to
ignorant
Posterity
.
But
O
blessed
be
the
final
,
Just
,
deciding
Judge
;
who
is
as
at
the
door
.
The
Leech's
Religion
,
that
cannot
live
without
Blood
,
is
against
the
reliques
of
Humanity
in
Mankind
,
so
much
,
that
even
they
that
for
worldly
interests
comply
with
it
,
do
secretly
suspect
it
to
be
indeed
Diabolism
.
§
.
8.
But
Satan
told
Christ
that
the
Kingdoms
of
the
World
and
the
glory
of
them
is
delivered
to
him
,
and
their
Power
is
his
Gift
which
he
giveth
to
whomsoever
he
will
;
and
that
shall
be
to
those
that
obey
and
worship
him
,
Luk.
4.
5
,
6.
Though
he
be
a
Lyer
,
too
much
of
this
is
proved
by
the
effects
.
And
doubtless
where
he
reigns
,
his
work
doth
denote
his
Power
and
Government
;
that
is
,
1.
Blind
Ignorance
,
Error
,
Lying
and
Deceit
.
2.
Malignant
Hatred
of
good
things
and
persons
.
3.
Bloodthirsty
and
destructive
wolvish
ways
.
And
when
he
transformeth
himself
into
an
Angel
of
Light
,
and
his
Ministers
as
into
Ministers
of
Righteousness
,
all
this
is
done
most
successfully
as
for
God
,
and
as
by
(
pretended
)
Commission
from
Christ
,
to
kill
the
most
conscionable
and
faithful
Christians
,
as
odious
Villains
,
and
that
as
for
the
Church
and
Christ
,
and
for
Unity
,
Order
and
Holy
ends
;
yea
to
kill
them
in
meer
Charity
,
(
though
they
love
not
such
charity
to
themselves
.
)
Such
is
the
Cainites
and
Cannibal
Religion
,
that
will
dye
if
it
be
not
fed
with
Blood
.
And
yet
is
so
impatient
of
its
own
name
,
and
to
hear
the
recital
of
its
own
Exercise
which
hath
maintained
it
a
thousand
years
,
that
it
is
a
mortal
crime
to
tell
men
that
they
do
that
which
they
openly
do
&
glory
in
.
Wonderful
!
that
it
should
be
a
necessary
Virtue
to
do
it
,
and
a
capital
Crime
to
say
they
do
it
:
To
know
what
such
do
,
goeth
for
worse
than
doing
it
.
Inscius
Acteon
,
&c.
§
.
9.
The
effects
of
these
Controversies
have
been
and
still
are
so
dismal
,
among
Papists
and
Protestants
,
that
sure
no
man
should
be
angry
with
a
Reconciler
that
is
not
in
love
with
Hatred
and
Destruction
.
I
confess
they
are
very
learned
men
of
the
Church
of
Rome
that
have
managed
them
against
each
other
.
And
so
are
some
of
the
Church
of
England
,
and
of
foreign
Protestants
:
But
I
must
testifie
that
the
most
that
I
hear
or
read
inveighing
reproachfully
against
others
about
them
,
are
men
that
tell
me
they
talk
after
their
Leaders
,
of
things
that
they
never
understood
.
I
am
ashamed
to
hear
of
't
in
the
Pulpits
:
one
Party
rendring
the
Doctrine
of
Predestination
as
odious
Blasphemy
,
and
another
Party
crying
down
Universal
Redemption
and
Free-will
and
Arminianism
,
as
an
Enemy
to
God's
Grace
;
and
neither
of
them
know
what
they
speak
against
.
One
Davenant
,
or
Camero
,
or
Le
Blank
,
sheweth
more
insight
into
the
Controversies
which
they
reconcile
,
than
forty
of
these
zealous
Railers
do
.
§
.
10.
I
meddle
not
in
this
Book
with
the
Controversies
about
Church-Government
or
Worship
:
A
settled
worldly
Interest
and
the
various
mental
dispositions
of
the
Contenders
,
convince
me
,
that
I
can
there
do
little
for
reconciliation
:
God
must
do
it
,
if
he
have
not
forsaken
this
world
.
But
meer
Doctrinal
Controversies
(
though
of
great
moment
)
methinks
should
not
be
so
linked
to
a
worldly
Interest
,
but
that
men
should
be
willing
to
know
the
Truth
or
to
endure
others
to
know
it
.
That
which
I
have
attempted
is
,
by
meer
and
clear
explication
,
without
much
argumentation
,
to
end
such
Controversies
:
And
to
make
men
understand
one
another
,
and
the
things
which
they
dispute
about
;
and
by
abbreviating
my
Catholick
Theology
,
to
make
the
Conciliation
fitter
for
all
Students
:
And
the
Success
of
that
Book
giveth
me
great
encouragement
,
which
hath
been
unanswered
to
this
day
,
when
I
looked
that
it
should
have
brought
the
Contentious
of
both
sides
about
my
ears
.
And
I
rejoice
in
the
Success
of
Le
Blank
's
Theses
which
I
publish'd
(
he
sent
them
to
me
to
publish
,
and
I
gave
them
to
my
Bookseller
to
print
,
and
he
sold
his
Copy
to
another
.
)
For
all
the
dismal
effects
that
the
History
of
the
low
Countries
,
and
Dr.
Heylin
in
Archbishop
Laud's
Life
mention
of
these
Controversies
,
I
rejoice
that
these
many
years
last
past
,
they
have
made
in
England
less
noise
than
ever
,
and
are
talked
of
with
more
peace
and
moderation
.
And
that
I
have
a
special
share
in
the
Comfort
of
this
effect
.
And
what
Names
soever
Peace-haters
and
Man-haters
and
Saint-haters
call
men
by
,
Christ
saith
,
Blessed
are
the
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
.
CHAP.
II.
The
Doctrines
about
which
they
chiefly
disagree
,
enumerated
.
§
.
1.
THE
forementioned
causes
of
Divisions
in
general
,
do
operate
among
Christians
,
1.
About
Church-Government
;
2.
About
God's
Worship
,
and
3.
About
Christian
Doctrine
in
particular
:
All
which
are
turned
into
the
matters
of
our
Discord
.
The
two
first
I
intend
not
to
meddle
with
in
this
Discourse
:
And
as
to
the
third
,
the
Controversies
about
Doctrine
which
most
trouble
the
Churches
,
are
,
1.
About
God's
Decrees
and
His
Will
in
general
.
2.
About
his
Foreknowledge
.
3.
About
Election
in
particular
.
4.
About
Reprobation
.
5.
About
his
Providence
and
Predetermination
of
all
actions
in
general
.
6.
About
his
causing
or
not
causing
Sin
.
7.
About
Natural
Power
and
Freewill
,
8.
About
original
Sin
.
9.
About
Redemption
by
Christ
.
10.
About
the
Laws
and
Covenants
of
Innocency
,
Works
and
Grace
.
11.
About
Universality
and
Sufficiency
of
Grace
.
12.
About
Man's
Power
and
Free-will
since
the
Fall
,
to
obey
the
Gospel
.
13.
About
effectual
Grace
,
and
how
God
giveth
it
.
14.
About
the
state
of
Heathens
that
have
not
the
Gospel
.
15.
About
the
necessity
of
Holiness
,
and
the
state
of
moral
Virtue
.
16.
About
the
necessity
of
Faith
in
Christ
where
the
Gospel
is
made
known
.
17.
About
the
state
of
Infants
as
to
Salvation
.
18.
About
the
nature
of
Saving
Faith
.
19.
About
the
nature
of
Pardon
and
Justification
.
20.
About
the
Imputation
of
Christ's
Righteousness
to
Believers
.
21.
About
the
manner
how
Faith
justifieth
us
,
and
how
Faith
is
imputed
to
us
for
Righteousness
.
22.
Of
Assurance
of
Justification
and
Salvation
,
and
of
Hope
.
23.
Of
Good
works
and
Merits
,
and
how
far
we
may
trust
to
any
thing
in
our selves
.
24.
Of
Confirmation
,
Perseverance
,
and
of
danger
and
falling
away
.
25.
Of
Repentance
,
late
Repentance
and
the
Day
of
Grace
,
and
the
unpardonable
Sin
.
26.
Of
our
Communion
with
Christ's
Glorified
Humanity
,
and
with
Angels
and
glorified
Souls
.
27.
Of
the
state
of
separated
Souls
.
28.
Of
the
Resurrection
and
Everlasting
Life
.
Of
each
of
these
I
shall
shew
the
pacifick
Truth
which
must
unite
us
,
and
shew
how
far
all
the
Reformed
Churches
are
therein
agreed
;
and
whether
the
Papists
are
or
will
be
agreed
with
us
,
I
shall
referr
to
their
own
consideration
.
CHAP.
III.
Of
God's
Will
and
Decrees
in
general
.
§
.
1.
THE
Will
of
God
]
signifieth
either
,
I.
His
own
Essence
,
and
that
,
1.
under
the
notion
of
a
Power
or
Virtue
analogically
to
the
Faculty
in
Man
;
or
2.
under
the
notion
of
an
Act
,
as
it
is
considered
only
ex
parte
agentis
without
the
effect
.
II.
Or
the
said
Essence
as
related
to
the
Effects
or
Objects
,
and
thence
denominated
.
III.
Or
the
Extrinsick
Objects
and
Effects
themselves
,
called
his
Will
,
because
willed
by
him
.
§
.
2.
These
later
are
,
I.
His
Works
of
eminent
Power
(
with
Wisdom
and
Goodness
)
viz.
Creation
,
Preservation
and
Natural
Motion
,
by
God
as
sons
naturae
.
II.
His
Works
of
Eminent
Wisdom
(
with
Power
and
Goodness
)
viz.
ORDER
,
and
specially
Moral
Government
;
the
parts
of
which
are
,
1.
Legislation
,
Antecedent
to
man's
actions
;
2.
Retribution
,
by
Judgment
and
Execution
,
consequent
to
them
:
especially
by
the
Redeemer
in
the
way
of
Grace
.
III.
His
Works
of
Eminent
Love
or
Goodness
(
with
Power
and
Wisdom
)
especially
Glory
begun
and
perfected
.
§
.
3.
By
[
God
's
Decrees
]
is
meant
his
Volitions
of
what
shall
be
;
which
are
but
his
Will
considered
as
in
such
acts
:
Now
concerning
all
these
sences
of
God's
Will.
§.
4.
I.
God's
Will
in
it self
considered
is
his
Essence
,
and
not
any
Accident
in
God
.
§
.
5.
II.
Yet
esse
&
Velle
are
not
Conceptions
of
the
same
sence
or
importance
;
but
are
distinct
inadequate
Conceptions
of
the
same
God
:
And
so
is
also
Intelligere
.
§
.
6.
III.
As
Posse
&
Agere
are
not
really
two
things
in
God
,
so
his
Will
as
a
Power
,
Faculty
or
Virtue
,
and
his
Will
as
an
Act
or
Volition
in
himself
,
are
not
two
things
;
but
two
inadequate
Conceptions
of
that
which
is
simple
Unity
in
God
;
for
Man's
narrow
mind
can
no
otherwise
know
him
.
§
.
7.
IV.
God
doth
operate
or
effect
immediately
by
his
Essence
;
and
not
by
any
Action
of
his
,
which
is
between
his
Essence
and
the
Effect
:
Whether
you
call
it
his
Agere
,
Intelligere
or
Velle
,
or
all
conjunct
by
which
he
effecteth
,
it
is
nothing
besides
his
Essence
which
is
so
called
:
For
there
is
nothing
in
rerum
natura
,
but
God
and
the
Creature
,
and
the
Creature
's
Actions
:
And
A●r●ol●s
,
that
stiffly
argueth
that
God's
Creating
Action
is
neither
God
nor
the
Creature
,
but
a
middle
thing
,
doth
satisfie
no
mans
Understanding
,
and
is
commonly
rejected
:
and
he
can
mean
with
sence
nothing
but
God
as
Agent
,
vel
in
hoc
modo
;
as
a
Creature
in
motion
differeth
modally
from
the
same
qui●sant
:
But
God
hath
no
Modus
which
is
not
Himself
,
though
not
an
adequate
Conception
of
himself
.
You
must
not
conceive
of
God
as
of
a
Creature
,
which
first
by
self-motion
altereth
it self
(
or
is
moved
by
another
)
and
then
moveth
another
thing
:
But
God
diversifieth
things
without
diversity
,
and
changeth
things
being
himself
unchanged
.
§
.
8.
V.
As
to
the
Controversie
,
Whether
God
make
and
move
things
only
Volendo
(
as
Brad●ardine
and
many
others
say
)
or
also
Executive
agend●
,
by
excited
Power
?
Quoad
re●●
both
are
true
;
because
Power
and
Will
in
God
are
really
the
same
:
But
as
to
our
Conception
and
Expression
,
it
is
a
fuller
expression
to
say
that
he
doth
it
by
Will
and
Power
,
because
our
Conception
of
m●er
Volition
is
as
of
quid
immanens
which
doth
not
efficiently
go
forth
of
it self
,
but
command
in
Man
the
executive
Faculties
;
and
so
conceiving
of
God
after
the
manner
of
men
,
Volition
is
not
an
adequate
conception
of
his
causing
Efflux
,
without
Active
Power
:
But
they
that
conceive
of
Volition
as
transient
and
potently
efficient
,
do
mean
the
same
thing
,
and
really
differ
not
from
others
.
§
.
9.
VI.
God's
Will
as
it
is
his
Essence
hath
really
no
parts
,
no
division
,
no
change
,
no
priority
or
posteriority
,
but
perfect
Simplicity
and
Eternity
.
§
.
10.
VII
.
God's
will
as
it
is
himself
hath
no
Cause
but
is
the
Cause
of
every
Creature
:
And
to
ask
a
Cause
of
the
first
Cause
is
absurd
.
§
.
11.
VIII
.
All
the
effects
of
God's
Will
ad
extra
,
have
their
divers
natures
,
orders
and
seasons
,
priority
,
posteriority
or
simultaneity
,
which
we
may
sobe●ly
enquire
after
.
§
.
12.
IX
.
God's
will
,
though
but
one
,
as
related
to
the
objects
and
effects
,
may
by
us
be
diversly
denominated
:
And
so
we
distinguish
of
his
Creating
will
,
and
his
Redeeming
will
,
his
will
to
Save
,
and
his
will
to
Damn
,
his
will
to
save
Peter
,
and
his
will
to
save
Iohn
,
and
so
of
all
the
rest
of
the
Objects
.
In
all
which
we
mean
not
a
Diversity
of
Essences
or
Faculties
in
God
,
or
Acts
ex
parte
agentis
,
really
differing
;
but
only
one
and
the
same
Will
diversly
conceived
of
and
denominated
by
reason
of
the
diversity
of
objects
or
effects
to
which
it
is
related
,
and
so
by
Connotation
the
Will
it self
is
thus
distinguished
.
§
.
13.
X.
This
distinction
and
denomination
of
God's
will
hath
extrinsick
Reasons
,
which
some
call
Causes
,
from
the
various
termini
;
as
the
same
Light
shining
into
several
Rooms
;
the
diversity
being
real
only
ex
parte
recipientis
.
And
so
God's
Will
may
be
said
in
this
Sence
to
begin
and
to
end
,
to
have
diversity
,
priority
and
posteriority
of
Acts
;
which
are
all
to
be
judged
of
by
the
Order
of
the
Objects
.
§
.
14.
XI
.
The
great
question
which
the
Schoolwits
trouble
themselves
with
,
and
Vasquez
,
with
abundance
more
,
pronounce
unsearchable
and
past
our
reach
,
is
,
What
is
the
Cause
that
God's
Will
is
terminated
thus
or
thus
,
on
this
Object
rather
than
on
that
?
To
which
I
take
the
boldness
to
answer
for
the
ending
of
that
Dispute
.
By
[
the
Reason
of
Termination
]
you
must
mean
either
,
1.
The
Reason
of
the
Being
of
that
Object
or
Terminus
rather
than
another
:
or
2.
The
reason
of
the
Relation
of
God's
Will
to
that
terminus
rather
than
another
,
and
so
of
the
denomination
:
or
3.
The
reason
of
the
being
of
that
Act
of
God
so
terminated
.
-
1.
For
the
first
,
the
cause
of
all
the
effects
of
God's
Will
,
is
his
Will
it self
:
And
so
of
all
the
diversities
effected
.
-
2.
The
reason
of
the
Relation
of
God's
Will
to
those
effects
,
and
so
of
the
connotation
and
denomination
,
is
the
Will
and
the
Effect
as
from
which
the
relation
doth
result
.
-
3.
And
the
Being
or
Act
of
the
Will
thus
terminated
,
is
God's
essence
,
which
hath
no
Cause
.
And
what
would
you
have
more
?
§
.
15.
But
this
satisfieth
not
Men
that
still
think
of
God
as
of
themselves
,
but
they
go
on
still
and
ask
,
What
is
the
Cause
that
God's
Will
〈…〉
to
make
this
World
or
Creature
rather
than
another
?
or
to
give
the
first
grace
rather
to
one
than
to
another
?
that
his
Will
is
terminated
rather
on
Peter
than
Judas
in
election
?
&c.
But
I
must
but
call
you
back
to
consider
again
distinctly
of
what
was
answered
before
.
1.
The
Cause
of
all
the
effects
of
Creation
,
&c.
is
God's
Will
:
2.
The
cause
why
his
Will
is
related
to
that
effect
à
posteriore
is
the
position
of
the
effect
with
God's
Will.
3.
The
cause
why
God
hath
such
a
Will
is
not
to
be
asked
,
for
God's
Will
hath
no
Cause
.
And
if
you
add
,
But
what
is
the
cause
that
,
à
priore
,
his
Will
is
thus
related
and
denominated
as
decreeing
this
or
that
?
I
say
,
A
priore
,
there
is
nothing
in
God's
Will
but
it self
,
which
hath
no
Cause
:
we
dream
of
priorities
and
posteriorities
and
varieties
in
him
,
when
we
think
of
the
following
effects
;
But
when
there
was
nothing
but
God
really
to
terminate
his
will
,
there
was
no
ground
for
any
real
relation
and
relative
difference
;
And
to
talk
of
Relationes
rationis
in
God
himself
as
to
non-existent
Creatures
,
and
ask
the
cause
of
them
,
is
●ash
presumption
;
while
we
know
that
there
was
nothing
in
God
but
God
,
who
hath
no
Cause
.
And
the
question
respecting
nothing
but
what
was
eternally
in
God
himself
,
whatever
you
will
call
his
Essential
Will
fore-related
to
the
future
Creature
,
you
must
needs
say
,
that
it
had
no
Cause
.
§
.
16.
But
if
the
question
go
further
,
Why
God
willeth
not
other
Creatures
,
or
other
effects
,
and
so
his
will
is
not
effectively
terminated
on
such
;
it
is
after
to
be
fullier
answered
;
and
now
it
is
enough
to
say
,
that
Nothing
hath
no
Cause
.
§
.
17.
And
when
we
say
,
that
God's
will
may
be
denominated
as
divers
,
prior
and
posterior
,
and
changeable
as
related
to
Objects
that
are
such
,
this
is
to
be
understood
only
of
those
acts
which
are
to
be
denominated
by
Connotation
of
what
is
divers
and
mutable
,
ex
parte
termini
,
still
remembring
that
ex
parte
Dei
there
is
really
no
diversity
or
mutation
.
And
therefore
such
denominations
are
given
of
God's
will
chiefly
as
related
to
existent
Objects
,
which
are
his
Acts
called
Love
and
Hatred
,
or
Complacency
and
Displacency
:
e.
g.
we
may
say
that
[
God
is
displeased
with
Paul
or
Manasseth
unconverted
]
and
[
he
is
pleased
with
them
when
converted
]
the
change
being
only
in
them
.
Yet
the
same
denomination
may
be
used
also
of
God's
purposing
Will
.
As
,
e.
g.
we
may
say
,
that
[
before
Christ's
Incarnation
,
God
had
this
Decree
;
I
will
send
my
Son
to
be
incarnate
,
and
die
for
Man's
redemption
.
]
But
now
it
is
not
fit
to
say
that
God
hath
yet
such
a
Decree
,
when
the
thing
decreed
is
past
:
nor
a
Decree
that
He
will
create
Adam
and
the
rest
of
the
World
,
which
is
created
.
§
.
18.
But
whoever
liketh
or
disliketh
any
of
these
modes
of
Speech
,
must
still
remember
that
Controversies
about
them
are
not
about
any
real
change
in
God
,
(
which
all
deny
)
but
only
about
the
connotative
and
respective
denomination
of
his
Will
from
the
changeable
Creature
.
And
while
that
is
confessed
,
sober
men
will
not
be
forward
to
fall
out
about
it
.
§
.
19.
Suffer
not
the
Quaerist
to
confound
the
three
forementioned
Sences
of
[
the
Will
of
God
,
]
and
you
may
resolve
almost
all
the
ordinary
questions
about
it
,
as
is
before
intimated
,
without
any
more
ado
.
As
,
e.
g.
Qu.
Is
God's
Will
resistible
?
Ans.
1.
God's
Will
,
as
it
is
his
Essence
,
cannot
come
into
the
Question
,
as
not
being
passive
,
and
so
not
properly
resistible
.
2.
As
God's
Will
is
taken
for
the
objects
and
effects
of
his
will
,
many
of
them
are
resistible
:
As
his
Commands
when
they
are
violated
are
resisted
morally
;
so
one
effect
of
God's
will
,
or
one
Creature
moved
by
him
naturally
,
may
resist
another
.
3.
If
the
question
be
only
whether
the
respective
Termination
of
God's
will
,
and
the
Denomination
of
it
as
thus
or
thus
terminated
,
can
be
resisted
?
I
answer
,
1.
Not
by
any
resistance
upon
the
Essential
will
of
God
so
terminated
.
2.
Not
by
making
God
to
be
willing
and
not
willing
of
the
same
thing
in
the
same
respect
at
the
same
time
;
for
that
is
a
contradiction
;
and
were
to
make
the
same
Object
to
be
and
not
to
be
at
the
same
time
,
Contra
necessitatem
existentiae
.
3.
Not
by
preventing
or
destroying
any
Object
or
Effect
which
God's
will
so
produceth
,
as
that
no
Creature
hath
power
to
hinder
.
4.
But
when
he
will
cause
one
sort
of
motion
,
and
himself
cause
a
greater
contrary
motion
,
or
enable
a
free
Agent
so
to
do
,
this
contrary
motion
resisting
the
other
motion
,
which
was
the
effect
of
God's
will
,
his
will
is
denominated
as
resisted
respectively
.
The
same
may
be
said
of
Passive
Resistance
.
§
.
20.
So
if
the
Question
be
[
Whether
God
gave
any
Conditional
Will
?
]
Ans.
1.
There
is
no
place
for
the
Question
about
God's
Essential
Will
in
it self
.
2.
Many
Objects
of
God's
will
and
effects
are
antecedently
conditional
.
1.
Quoad
●ormam
,
as
his
conditional
Promises
.
2.
Quoad
●ventum
,
as
when
he
suspendeth
any
Right
,
or
Benefit
on
a
condition
to
be
done
by
a
free
Agent
;
as
,
e.
g.
[
Adam
shall
live
if
he
sin
not
,
and
die
,
if
he
sin
.
]
But
here
Conditionality
implieth
no
uncertainty
as
to
God's
Knowledge
.
3.
Therefore
if
the
Question
be
only
,
whether
●b
objecto
any
Will
of
God
may
be
relatively
or
connotatively
called
Conditional
,
1.
Remember
that
the
Question
is
but
de
nomine
.
2.
The
same
will
of
God
may
be
called
Conditional
,
as
quid
conditionale
is
the
Object
of
it
;
and
also
Certain
and
Absolute
,
as
the
same
thing
is
to
him
certainly
future
,
which
yet
was
in
the
Order
of
Causing
,
conditionally
future
.
But
this
supposeth
the
certo
futurum
,
to
be
quid
volitum
;
and
not
Sin
,
which
is
certo
futurum
and
non
volitum
.
CHAP.
IV.
Of
GOD's
Knowledge
.
§
.
1.
AS
we
must
not
think
of
God's
Will
as
having
various
and
mutable
internal
acts
as
Man's
hath
;
but
as
One
Essential
Act
,
only
variously
denominated
from
the
relation
of
extrinsick
Objects
;
even
so
must
we
think
also
of
his
Knowledg
.
§
.
2.
God
knoweth
not
by
Reception
of
any
Light
or
Species
or
Idea
from
the
Object
without
him
,
but
as
beseemeth
the
perfection
of
the
Infinite
Intellect
and
first
cause
;
even
partly
by
a
productive
act
of
Intellection
,
and
partly
by
termination
on
the
Objects
known
.
(
N.
B.
)
I
am
fai●
all
along
to
use
the
name
of
[
Extrinsick
Objects
]
to
signifie
that
the
Creature
is
not
God
:
though
it
is
improper
to
say
that
any
thing
is
extra
Denm
:
but
we
want
better
words
.
§
.
3.
Many
of
the
Church-troubling
Disputes
about
God's
Knowledg
,
are
raised
from
that
prophane
supposition
,
That
God
knoweth
cogitand●
,
by
many
distinct
Cogitations
,
as
Man
doth
,
and
by
Idea's
or
received
Species
of
the
Creatures
.
And
on
the
false
Supposition
that
Man
can
comprehend
God's
way
of
Knowing
,
or
at
least
hath
formal
conceptions
of
it
,
and
must
speak
accordingly
.
From
whence
there
are
such
rash
Disputes
which
Act
is
first
,
and
which
cometh
after
.
§
.
4.
Most
of
these
Controversies
are
ended
by
the
right
applying
the
foresaid
distinctions
to
God's
Understanding
,
which
I
before
applied
to
his
Will.
As
,
e.
g.
Qu.
Hath
Gods
Knowledg
any
Cause
?
Ans.
1.
Not
as
it
is
his
Essence
.
2.
The
Objects
of
it
have
their
Causes
.
3.
The
denomination
of
his
Knowledg
as
such
,
from
the
Objects
respectively
,
hath
its
cause
,
such
as
a
Terminus
may
be
called
.
And
as
in
Man
the
Object
is
really
the
quasi
materiale
and
constitutive
cause
of
the
Act
,
not
as
an
Act
,
but
as
this
Act
in
specie
vel
individuo
thus
terminated
;
so
as
to
the
meer
connotation
and
relation
and
denomination
,
though
not
as
to
●ny
real
reception
,
we
may
speak
of
God
.
§
.
5.
So
if
the
question
be
,
Whether
God's
Knowledge
●ave
many
Acts
?
and
whether
one
be
before
or
after
others
?
Ans.
1.
God's
Essential
Knowledge
is
simply
one
.
2.
The
Objects
of
it
are
many
.
3.
Therefore
as
denominated
ab
extra
,
from
respect
to
the
Objects
,
we
may
distinguish
his
simple
Knowledge
,
and
mention
priority
and
posteriority
,
but
such
only
●s
resulteth
from
the
Order
of
Objects
:
And
these
being
but
Conceptions
and
Denominations
necessitated
by
our
weakness
,
without
any
real
diversity
●n
God
,
we
must
fear
and
abhorr
presumptuous
boldness
,
and
contentiousness
hereabout
.
§
.
6.
So
if
the
question
be
,
Whether
God's
Knowledge
be
mutable
?
Ans.
1.
His
Knowledge
essential
it self
is
not
.
2.
The
Objects
are
.
3.
And
therefore
the
Denominations
of
his
Knowledge
ab
extrae
oft
are
:
As
we
may
say
,
That
God
knew
from
Eternity
that
the
World
would
be
created
,
and
Christ
incarnate
,
as
future
.
But
now
he
knoweth
that
they
were
so
,
ut
praeterita
.
God
doth
not
now
know
,
that
Christ
will
be
born
,
that
Christ
just
now
is
crucified
,
that
Paul
is
preaching
on
Earth
:
but
once
he
knew
all
these
.
Yet
here
all
the
Change
is
in
the
object
,
and
none
in
God's
Knowledge
,
as
there
is
on
mans
.
§
.
7.
If
the
question
be
,
How
God
knoweth
future
contingents
?
Ans.
1.
God's
Essence
is
Knowledge
,
and
is
Infinite
,
and
therefore
extendeth
to
all
that
is
intelligible
:
And
if
they
be
not
objects
intelligible
,
it
belongeth
not
to
a
perfect
Intellect
to
know
them
.
But
if
they
are
,
it
is
rashness
to
ask
any
other
reason
of
God's
knowing
them
,
besides
his
Perfection
and
their
Intelligibility
:
But
all
Contingents
that
are
future
,
are
Certainties
to
God
as
well
as
Contingencies
,
in
several
respects
,
and
accordingly
known
:
But
the
shallow
Brain
of
Worms
doth
little
know
what
Futurity
signifieth
in
Eternity
to
God
.
2.
But
we
know
what
future
Contingents
are
to
us
.
3.
And
thence
we
know
that
God's
Intellect
may
be
denominated
by
imperfect
Man
,
as
in
its
perfection
comprehending
our
Futurities
and
Contingencies
,
and
human
Measures
,
tho'
not
as
Measures
to
God
.
§
.
8.
If
the
question
be
,
Whether
God
know
things
as
future
,
because
he
willeth
them
to
be
future
;
or
because
they
are
future
from
the
free
Agent
's
Will
▪
Ans.
1.
God's
Knowledge
,
ex
parte
sui
,
is
his
Essence
,
and
hath
no
Cause
,
for
it
is
no
Effect
.
God's
Understanding
,
Will
and
Power
are
essentially
One
,
but
as
various
,
inadequate
conceptions
,
they
only
make
up
▪
perfect
Unity
,
and
are
not
Causes
and
Effects
to
one
another
;
much
less
caused
by
any
Creature
.
2.
But
Futurity
is
caused
by
that
which
causeth
the
thing
future
:
And
therefore
the
futurity
of
Sin
is
caused
by
Man
that
causeth
Sin
,
so
far
as
it
is
capable
of
a
Cause
;
of
which
more
in
due
place
:
But
as
Futurity
is
not
Existence
,
so
it
needeth
not
an
existent
,
but
sometimes
only
a
future
cause
.
3.
And
God's
Intellect
is
terminated
on
things
as
Intelligible
,
and
that
is
as
they
are
:
And
so
on
things
that
are
future
by
his
own
will
,
as
such
;
and
on
things
future
by
Man's
Will
,
as
such
;
as
far
as
Futurity
is
an
object
of
an
eternal
mind
.
§
.
9.
The
many
Disputes
de
scientia
simplicis
intelligentiae
,
purae
visionis
&
mediae
,
I
think
best
abbreviated
according
to
the
forementioned
Principles
.
God's
essential
Understanding
is
but
One
:
Things
intelligible
are
many
;
God's
simple
Intellect
may
be
variously
denominated
as
related
to
and
terminated
on
various
intelligible
Objects
,
and
so
according
to
their
Order
:
But
this
signifieth
no
real
diversity
at
all
in
God
,
but
in
the
things
known
:
Nor
must
we
dream
,
that
Scientia
simplicis
intelligentiae
,
is
like
man's
,
a
knowledge
of
certain
Logical
Notions
or
Propositions
by
way
of
Thinking
,
as
to
know
that
[
This
is
possible
,
and
the
other
is
possible
,
and
that
is
convenient
,
]
as
if
God
needed
such
second
notions
to
know
by
;
but
it
is
infinitely
above
Man's
mode
of
knowing
:
His
Knowledge
is
first
effective
and
then
intuitive
,
and
this
without
diversity
or
change
in
God
.
§
.
10.
It
is
a
great
aggravation
of
the
Presumption
and
Prophaneness
of
many
voluminous
School-Disputes
,
about
the
unsearchable
nature
of
divine
Intellection
,
that
the
certain
Knowledge
of
our
own
great
ignorance
(
even
about
every
silly
Creature
)
and
of
God's
incomprehensibleness
and
infinite
distance
,
do
not
prevail
to
repress
such
audaciousness
,
and
bring
men
to
more
Modesty
and
Reverence
of
God
:
And
how
much
more
learned●y
and
wisely
doth
he
answer
abundance
of
their
Questions
,
who
saith
[
I
know
not
]
than
they
that
by
presumptuous
conclusions
take
on
them
to
know
what
they
do
not
,
nor
ever
will
do
,
in
this
World
?
CHAP.
V.
Of
ELECTION
.
§
.
1.
ELECTION
in
Scripture
sometimes
signifieth
God's
actual
choosing
or
taking
one
Man
or
People
from
among
others
to
himself
,
either
for
his
special
Complacency
and
Service
by
Sanctification
or
Conversion
;
or
to
some
special
Office
,
as
David
was
chosen
from
among
his
Brethren
.
And
sometimes
it
signifieth
God's
eternal
Will
or
Decree
so
to
choose
,
call
or
sanctifie
and
save
men
at
a
determinate
time
:
as
in
Eph.
1.
and
elsewhere
.
§
.
2.
God
will
convert
,
justifie
,
adopt
and
save
some
men
,
by
his
Grace
.
§
.
3.
Therefore
it
is
certain
that
God
from
Eternity
did
will
or
decree
so
to
do
:
For
the
event
in
time
,
maketh
it
fit
so
to
denominate
God's
etern●
will
:
Though
there
was
nothing
before
the
Creation
really
but
God
;
and
so
real
existent
Man
was
not
the
Object
of
his
Will
;
and
Man
in
esse
cognito
,
was
nothing
but
God
himself
,
there
being
nothing
else
from
Eternity
(
except
as
Eternity
comprehendeth
Time
.
)
§
.
4.
In
the
same
manner
as
God
bringeth
men
to
Grace
and
Glory
,
he
willeth
or
decreeth
to
do
it
:
For
his
Decree
to
do
it
,
is
no
real
Act
of
God
distinct
from
his
Essence
;
but
it
is
his
simple
essential
will
denominated
from
the
effect
related
to
it
.
Therefore
the
Controversies
about
Election
●re
resolved
into
those
about
the
giving
of
Grace
●nd
Salvation
;
and
there
will
be
clearlier
ope●ed
.
§
.
5.
Glorification
,
Perseverance
,
Adoption
,
●ustification
,
Sanctification
,
Faith
and
Repentance
●
or
Vocation
)
preparatory
common
Grace
,
and
●he
Gospel
,
and
other
means
of
Conversion
,
are
●everal
Gifts
of
God's
Grace
through
Christ
:
Therefore
God's
Decrees
to
give
them
may
be
●liversly
denominated
from
relation
to
the
effect
.
The
Decree
to
glorifie
may
be
distinguished
from
the
Decree
to
convert
,
to
justifie
,
●c
.
And
yet
where
all
these
are
really
conjoined
,
and
are
but
(
as
the
parts
of
one
Engine
)
the
several
gifts
which
make
up
One
Salvation
,
as
the
object
●or
effect
is
in
that
sence
One
,
so
may
God's
Decree
be
called
One
,
as
related
to
it
.
So
that
they
that
say
God's
Decrees
about
our
Salvation
are
many
,
and
they
that
say
They
are
one
,
do
both
speak
Truth
,
and
disagree
not
.
§
.
6.
They
that
will
denominate
God's
Volitions
or
Decrees
according
to
the
Order
of
Intention
,
must
not
mean
that
Ex
parte
Volentis
,
God
hath
really
many
thoughts
,
Volitions
or
Decrees
,
and
that
the
first
is
de
fine
,
and
the
next
de
mediis
.
But
only
that
in
the
order
of
real
Causation
,
one
of
God's
Gifts
or
Effects
is
made
to
be
a
Cause
or
Means
to
the
production
or
attainment
of
another
;
and
so
the
latter
is
to
be
Man's
End
intended
in
the
use
of
the
former
;
and
so
Man
is
first
to
intend
the
End
before
he
useth
the
Means
:
But
no
Gift
,
Work
or
Creature
is
to
be
called
God's
End
,
except
when
we
speak
Vulgarly
after
the
manner
of
Men
,
that
which
we
will
not
defend
as
proper
Speech
.
§
.
7.
Yet
God
may
be
said
to
will
and
n●●
One
thing
to
produce
or
Cause
another
;
whic●
importeth
only
that
it
is
a
second
Efficient
Caus●
of
that
Other
,
and
the
other
an
intended
Effect
;
and
also
that
the
other
is
to
man
to
have
ration●●
finis
,
and
so
may
be
called
finis
operis
,
&
operan●●●
secundarii
.
§
.
8.
God
is
not
an
Efficient
Cause
of
Himself
,
or
any
thing
in
Himself
,
and
therefore
not
properly
an
End
to
Himself
,
because
there
is
nothing
in
Him
Caused
.
But
if
any
will
speak
otherwise
,
as
if
there
were
in
God
himself
Eternal
Causatio●
Efficient
and
final
,
and
Eternal
Effects
,
and
thereby
explain
the
Doctrine
of
the
Trinity
,
let
them
remember
that
they
venture
on
singular
Expressions
,
and
such
as
favor
of
Imperfection
;
but
we
hope
that
they
differ
from
the
Commoner
way
,
but
in
a
Logical
Notion
,
rather
than
in
a
real
Conception
.
§
.
9.
If
we
may
not
say
that
God
is
his
ow●
End
(
for
every
End
hath
a
Means
,
and
there
is
no
Means
to
God's
Beings
or
Perfections
)
then
he
is
not
properly
said
to
have
any
End
.
For
nothing
but
Himself
can
properly
be
his
End
.
§
.
10.
Yet
when
by
an
End
we
mean
but
improperly
the
ultimate
Effect
,
and
not
any
thing
which
to
God
is
Causa
agendi
;
and
so
declare
that
we
take
the
words
End
and
Intention
equivocally
as
to
God
and
Man
,
the
phrase
may
be
used
:
And
in
that
sence
we
must
say
that
God's
will
as
Efficient
being
the
Beginning
of
all
things
,
God's
will
as
fulfilled
and
pleased
is
the
End
of
all
;
which
yet
signifieth
not
any
diversity
or
change
in
God
;
for
his
Will
is
always
fulfilled
,
though
not
always
by
the
same
means
:
And
the
fulfilling
of
his
will
must
●e
our
ultimate
proper
End
.
§
.
11.
And
because
that
the
excellency
of
God's
works
is
his
own
Image
or
Glory
shining
in
them
,
and
the
Perfection
of
the
whole
Universe
most
ful●y
containeth
that
Glory
,
therefore
we
may
say
that
God's
Glory
is
his
End
,
and
that
as
it
is
found
in
the
perfection
of
the
Universe
,
of
which
the
Glorified
Church
is
an
eminent
part
.
§
.
12.
Therefore
they
that
call
the
Glorifying
of
God's
Mercy
in
Saving
,
and
of
his
Iustice
in
Damning
men
,
his
End
,
and
all
that
tendeth
hereto
the
Means
,
do
name
a
means
,
(
and
that
not
the
highest
)
as
the
End
:
For
the
Glory
of
Mercy
and
justice
is
but
part
of
God's
created
or
caused
Glory
,
and
especially
as
it
is
on
this
or
that
Individual
:
But
the
perfection
of
Christ
,
Angels
,
Saints
,
Heaven
,
Earth
,
and
all
things
,
is
that
Glory
which
may
be
called
materially
God's
End
,
as
being
his
perfectest
Effect
;
as
the
Complacency
or
fulfilling
of
his
will
,
herein
is
the
most
formal
notion
of
it
.
But
God's
Glory
appeareth
in
every
Creature
and
every
providential
change
,
in
its
proportion
;
and
if
any
will
call
that
God's
End
,
we
must
not
make
a
strife
of
words
if
we
mean
the
same
thing
.
§
.
13.
According
to
this
explained
sence
of
Intention
,
the
distributing
of
God's
Decrees
juxta
ordinem
intentionis
,
will
make
no
considerable
Controversie
;
but
in
the
distribution
of
them
juxta
ordinem
Executionis
,
we
more
commonly
and
easily
agree
:
And
it
being
but
the
divers
denominations
of
God's
simple
will
from
the
effects
▪
it
is
from
the
Effects
●ure
that
they
are
fitlyest
distinguished
.
§
▪
14.
As
to
the
controversies
about
the
O●jects
of
God's
Decrees
,
meaning
the
Personal
o●
subjective
Object
as
distinct
from
the
effects
of
the
Volition
(
or
the
presupposed
State
of
him
that
God
Decreeth
the
gift
to
.
)
If
we
will
distribute
God's
Decrees
or
Volitions
as
the
parts
or
gifts
decreed
are
distributed
,
then
the
question
is
all
one
,
as
,
What
State
a
man
is
supposed
to
be
in
when
God
gives
him
such
or
such
a
Gift
;
which
is
a
thing
that
we
are
not
much
disagreed
about
.
§.
15.
e.
g.
The
Recipient
of
the
Gift
of
Glory
is
a
persevering
faithful
Saint
.
The
Receiver
of
the
Gift
of
Perseverance
is
a
true
Believing
Saint
:
The
Gift
of
Iustification
,
Adoption
,
and
the
Spirit
of
further
Sanctification
,
is
given
to
a
penitent
Believer
:
Faith
and
Repentance
are
given
usually
to
persons
prepared
by
a
more
common
Grace
,
having
the
means
of
Grace
,
and
for
ought
we
know
sometimes
suddenly
without
such
Preparation
.
And
so
on
to
the
beginning
.
CHAP.
VI.
Of
Reprobation
,
or
the
Decree
of
Damnation
.
§
.
1.
THough
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Scripture
signifieth
one
whose
existent
Pravity
rendereth
him
disapproved
,
loathed
and
rejected
of
God
,
yet
we
here
continue
the
word
Reprobation
as
ordinarily
used
,
for
the
Decree
of
rejecting
men
for
ever
,
that
we
may
be
understood
;
not
refusing
any
●itter
name
.
§
.
2.
God's
essential
Will
as
such
is
not
called
Reprobation
nor
a
Decree
of
Damnation
,
as
distinct
from
other
Volitions
:
Therefore
the
distinguishing
denomination
must
be
fetcht
from
the
effects
or
objects
which
it
hath
relation
to
.
§
.
3.
Therefore
where
there
is
no
effect
or
object
of
God's
Will
,
there
is
no
such
will
to
be
named
and
asserted
:
But
so
much
as
God
effecteth
in
or
towards
Mans
damnation
,
so
much
he
must
be
said
to
will
.
§.
4.
God
effecteth
no
mans
Sin
,
and
therefore
he
willed
not
or
decreed
not
to
effect
it
.
§
.
5.
He
effecteth
it
not
either
for
it self
,
or
as
a
means
to
something
better
:
Therefore
he
decreed
not
to
do
either
.
§
.
6.
God
effecteth
much
without
which
Sin
could
not
be
,
(
as
the
Life
and
Power
of
the
Sinners
,
his
abused
Mercies
,
Objects
,
&c.
)
Therefore
all
this
he
decreed
to
do
,
even
as
his
own
Works
,
which
Sinners
make
the
occasions
of
their
Sin
.
§
.
7.
If
it
be
said
that
God
permitteth
Sin
;
therefore
he
decreed
to
permit
it
:
These
things
must
be
answered
.
1.
Permission
is
an
ambiguous
word
:
Strictly
it
signifieth
in
Physicks
nothing
at
all
but
a
m●er
Negation
,
which
is
non
impedire
,
not
to
hinder
:
But
in
Politicks
it
oft
signifieth
a
positive
Licence
or
voluntary
Concession
of
Leave
for
a
man
to
do
or
possess
something
:
And
many
Divines
by
Permission
mean
not
bare
non-impedition
,
but
also
some
action
that
tendeth
to
the
procuring
of
the
event
.
In
the
first
and
proper
sence
▪
it
▪
followeth
not
that
God
decreed
to
permit
Sin
,
because
he
●●rmitteth
it
:
For
permitting
here
is
but
a
bare
verb
,
and
signifieth
nothing
:
Not-to-hinder
is
meerly
nothing
:
And
nothing
is
no
terminus
to
denominate
Gods
Decree
or
Will.
But
as
permitting
signifieth
any
positive
act
,
which
men
make
an
occasion
of
Sin
,
it
is
improperly
called
Permission
,
and
it
was
spoken
of
before
:
And
though
God's
general
Influx
be
presupposed
,
that
is
not
Permission
,
nor
part
of
Permission
.
And
as
Permission
signifieth
Leave
to
Sin
,
God
permitteth
none
;
for
it
is
not
Sin
if
so
permitted
.
2.
And
if
it
would
hold
that
God
Decreeth
his
Permission
of
Sin
,
it
followeth
not
that
he
decreeth
the
Sin
permitted
;
for
that
is
not
a
capable
object
of
his
Volition
.
§
.
8.
God
effecteth
punishment
,
even
in
Hell
(
at
least
,
part
of
it
,
of
which
in
due
place
)
therefore
he
decreeth
or
willeth
so
to
effect
it
.
§
.
9.
God
damneth
none
but
Sinners
:
Therefore
he
decreed
to
damn
none
but
Sinners
:
Therefore
a
Man
only
as
a
Sinner
is
the
object
of
the
Decree
of
Damnation
or
Punishment
,
seeing
the
Decree
is
denominated
from
the
effect
.
§
.
10.
It
is
not
a
Sinner
meerly
as
a
Sinner
that
God
will
damn
:
else
all
Sinners
should
be
damned
.
But
it
is
only
a
certain
sort
of
Sinners
,
who
prevalently
and
finally
reject
remedying
means
and
mercy
.
Therefore
it
is
only
such
that
are
the
Objects
of
the
particular
Decree
of
Damnation
.
§
.
11.
In
the
first
instant
we
are
Men
,
in
the
second
innocent
,
in
the
third
guilty
of
Sin
against
the
meer
Law
of
Innocency
;
in
the
fourth
we
are
brought
under
the
Law
of
Grace
upon
the
Promise
of
a
Redeemer
,
and
in
the
fifth
we
have
the
Common
Mercies
of
that
Law
and
Redemption
given
us
,
as
means
to
our
performance
of
the
Duty
which
that
Law
requireth
and
obtaining
further
Mercy
.
In
none
of
these
instants
is
a
man
the
object
of
the
Decree
of
Damnation
:
God
damneth
not
any
man
meerly
as
a
Man
,
or
as
Innocent
,
or
as
a
Sinner
against
the
meer
Law
of
Innocency
,
nor
as
redeemed
and
under
the
Law
of
Grace
,
nor
as
receiving
the
common
means
and
mercies
of
that
Covenant
;
Nay
,
nor
as
in
the
sixth
Instant
he
is
guilty
of
sinning
against
such
Mercies
;
(
for
else
all
that
do
so
should
perish
.
)
But
only
as
in
the
seventh
instant
he
is
found
a
prevalent
,
final
rejecter
of
the
special
Grace
,
and
abuser
of
the
common
Mercies
of
that
Covenant
.
And
therefore
the
Decree
is
to
be
accordingly
denominated
;
though
God's
essential
will
have
no
Cause
,
nor
Dependance
upon
any
Creature
.
§
.
12.
But
there
are
other
Acts
of
God's
justice
which
are
comprized
in
Reprobation
or
Rejection
as
the
word
is
commonly
understood
:
As
,
1
▪
Cutting
off
a
sinner
untimely
in
his
Impenitency
.
2.
Denying
him
some
inward
helps
of
Grace
which
once
he
had
,
or
was
fair
for
(
so
far
as
that
is
quid
positivum
)
and
depriving
him
positively
of
some
Means
of
Grace
;
for
his
sinful
refusal
or
abuse
,
or
for
abuse
of
other
Means
and
Mercies
.
And
all
these
punishments
God
so
far
decreeth
as
he
Executeth
;
which
is
upon
none
but
such
as
by
sin
against
the
Law
of
Grace
deserve
them
.
§
.
13.
But
where
Negations
are
no
Punishments
nor
Privations
,
they
fall
not
under
the
notion
of
Positive
Effects
or
Objects
,
and
so
are
not
fit
to
denominate
a
Positive
Decree
or
Will.
Therefore
when
it
is
not
a
Punishment
,
(
Not
to
give
Faith
,
Repentance
,
Preaching
,
&c.
)
is
no
act
of
Reprobation
:
As
not
to
give
that
Faith
,
Repentance
and
Pardon
which
he
needed
not
to
Adam
in
Innocency
;
not
to
give
them
in
act
to
Infants
,
&c.
§
.
14.
Yea
,
when
a
Penal
Privation
is
only
the
consequent
of
God's
not
Acting
,
and
not
of
any
Positive
Act
,
there
the
Ratio
Poenae
is
of
God
,
and
is
quid
positivum
,
and
God
causeth
it
by
that
Law
which
did
make
the
debitum
poenae
:
But
yet
the
Negation
or
Privation
in
which
it
consisteth
is
Nothing
,
or
nothing
of
God's
causing
,
and
therefore
not
fit
to
denominate
a
distinct
Decree
:
e.
g.
Not
to
give
special
Grace
,
Pardon
,
Iustification
,
Glory
,
to
Iudas
,
is
nothing
,
and
so
as
nothing
not
the
object
of
a
positive
Decree
:
But
both
the
positive
acts
by
which
any
Mercy
is
withdrawn
,
and
also
the
relation
of
Punishment
which
is
in
these
Nothings
or
Privations
is
caused
by
God
,
and
therefore
Decreed
by
him
.
As
if
God
say
,
This
shall
be
his
punishment
that
will
not
Eat
,
that
he
shall
die
of
Famine
:
Here
not
eating
is
nothing
,
but
the
penal
reason
which
is
in
Famine
,
which
is
but
the
privation
of
Meats
,
resulteth
from
the
Law
of
Nature
and
will
of
God
.
§
.
15.
By
all
this
it
appeareth
that
Election
and
Reprobation
go
not
pari
passu
,
or
are
not
equally
ascribed
to
God
.
For
in
Election
God
is
the
Cause
of
the
means
of
Salvation
by
his
Grace
,
and
of
all
that
truly
tendeth
to
procure
it
:
But
on
the
other
side
,
God
is
no
cause
of
any
sin
which
is
the
means
and
merit
of
Damnation
;
nor
the
Cause
of
Damnation
,
but
on
the
supposition
of
Man's
sin
:
So
that
sin
is
foreseen
in
the
Person
Decr●e'd
to
Damnation
,
(
but
not
Caused
)
seeing
the
Decree
must
be
denominated
from
the
Effect
and
Object
:
But
in
Election
God
decreeth
to
give
us
his
Grace
,
and
be
the
chief
Cause
of
all
our
Holiness
,
and
doth
not
elect
us
to
Salvation
on
foresight
,
that
we
will
do
his
Will
or
be
Sancti●ied
by
our selves
without
him
.
Therefore
Augustin
,
Prosper
and
Fulgentius
,
still
make
this
difference
,
That
the
decree
of
Damnation
goeth
on
foresight
of
sin
,
but
the
Decree
of
Salvation
containeth
a
Decree
to
give
that
Grace
that
shall
certainly
Save
us
.
An
ANSWER
TO
Mr.
Polehill's
Exceptions
about
Futurition
.
SIR
,
IAm
much
chidden
already
for
writing
many
Books
,
and
Answering
so
many
that
object
,
and
am
told
,
That
if
the
Case
well
Stated
will
not
satisfie
men
,
no
Answer
will
do
it
,
b●eause
it
is
for
want
of
their
Receptive
Capacity
,
which
long
and
right
Studies
must
help
them
to
,
and
not
a
meer
Answer
to
their
Objections
.
I
very
highly
value
the
worthy
Gentleman
whose
Papers
you
sent
me
,
hearing
of
few
,
if
any
,
among
us
more
commended
for
Knowledge
and
Piety
.
The
question
is
but
whether
it
be
he
or
I
that
by
half
confused
conceptions
of
the
matters
in
question
speaketh
in
the
Dark
,
or
which
of
us
hath
the
more
ripe
digested
and
ordered
thoughts
hereof
.
And
must
others
be
troubled
with
such
Cases
?
It
is
those
that
he
pleadeth
for
that
have
made
the
edge
of
the
Razor
so
thin
that
they
or
I
do
Cut
our
Fingers
with
it
,
and
have
spun
such
subtile
Notions
,
which
if
their
wits
when
they
have
done
be
not
subtile
enough
to
manage
,
they
will
oft
slip
through
or
be
as
Spiders
Webs
.
As
to
the
first
Controversie
of
Futurity
or
Possibility
,
this
Gentleman's
method
will
do
me
no
good
,
being
no
whit
fitted
to
that
which
I
expect
.
I
should
expect
from
him
that
he
had
taken
notice
of
my
Distinctions
and
Explications
●f
Futurity
,
and
that
he
had
directly
pleaded
only
for
that
sort
or
sence
which
I
deny
,
and
had
Answer'd
the
Reasons
which
both
in
the
First
and
Second
Part
I
bring
against
it
.
But
it
is
not
so
:
And
to
Dispute
at
such
rates
is
but
to
try
who
shall
live
longest
to
have
the
last
word
,
(
it
being
easie
at
this
rate
to
talk
against
one
another
as
long
as
we
live
)
which
I
cannot
expect
,
and
therefore
shall
give
any
man
herein
the
best
.
All
that
he
hath
said
against
me
is
materially
Answered
in
the
Book
already
,
and
if
he
perceive
it
not
,
how
can
I
help
that
?
More
Books
are
not
like
to
do
it
,
nor
have
I
leisure
for
such
tasks
:
Yet
briefly
I
return
,
I.
As
to
my
sence
of
the
words
(
Future
)
and
(
Possible
)
;
1.
As
they
are
predicated
of
the
thing
future
or
possible
,
they
are
termini
diminuentes
quod
realitatem
existentem
,
and
futurity
as
it
is
rei
ipsius
futuritio
is
nothing
.
2.
Whether
Time
be
any
thing
distinct
à
re
durante
or
Nothing
,
is
a
Controversie
,
which
I
conjecture
Mr.
P—'s
Pen
and
mine
are
never
like
to
decide
.
It
is
enough
for
me
now
to
say
,
that
I
take
it
for
nothing
Distinct
.
3.
Yet
shallow
man
that
seeth
not
uno
intuitu
the
Universe
,
as
God
doth
,
nor
hath
his
essential
Eternity
,
is
in
motion
,
where
there
is
mensura
motus
,
and
must
think
of
things
by
partial
Conceptions
,
and
must
make
past
,
present
,
and
future
his
differing
Notions
in
Duration
.
4.
The
internal
Concept●●
in
man
of
a
thing
as
future
(
that
it
will
be
)
is
quid
reale
;
for
it
is
an
act
of
the
mind
and
a
Ver●um
mentis
;
and
an
act
d●
ni●il●
:
A
mental
Negation
is
a
real
act
:
To
think
and
say
in
the
mind
(
the
World
was
not
from
Eternity
:
Darkness
,
Death
,
&c.
are
nothing
)
are
real
thoughts
.
5.
The
ver●●●
prolatum
ore
vel
scripto
(
sin
will
be
,
&c.
the
Su●
will
rise
,
&c.
)
is
quid
reale
:
It
is
a
Word
,
a
Proposition
.
6.
The
fundamentum
or
premises
,
from
which
such
a
Conclusion
may
be
fetch'd
,
i●
quid
reale
:
e.
g.
God's
Will
or
Knowledge
,
or
any
necessitating
Cause
.
7.
God
that
knoweth
man
,
knoweth
all
his
mental
Conceptions
and
his
Propositions
de
futuro
,
without
Imperfection
knowing
our
Imperfection
;
and
so
knoweth
whether
they
are
true
or
false
.
8.
God's
willing
and
knowing
that
things
were
,
are
or
will
be
,
are
all
one
ex
parte
Dei
,
being
nothing
but
his
simple
,
perfect
Essence
thus
knowing
and
willing
:
But
ex
parte
rei
cognitae
aut
volitae
,
there
is
difference
;
And
thence
by
Relation
,
Connotation
,
or
extrinsick
denomination
,
God's
internal
Acts
are
variously
named
,
as
de
praeterito
,
de
praesenti
,
de
futuro
.
9.
God's
Will
and
Knowledge
from
Eternity
,
that
there
shall
be
Time
,
Successions
,
Man
,
Propositions
,
and
that
things
shall
be
in
such
an
Order
,
are
a
foundation
of
the
verity
of
such
a
verbum
mentis
vel
oris
(
these
will
be
)
if
there
had
been
any
such
eternal
Words
or
Propositions
.
10.
Though
formaliter
there
was
no
such
thing
in
God
(
&
forma
denominat
)
;
yet
eminenter
that
perfect
intuition
of
God
,
which
is
the
knowledge
of
all
Intelligibles
,
comprehendeth
all
of
man's
Knowledge
,
which
is
any
part
of
Perfection
:
And
we
must
bear
with
the
naming
of
God's
perfect
Acts
by
the
same
names
that
signifie
our
imperfect
Acts
;
so
be
it
we
have
due
care
not
to
ascribe
to
him
the
Imperfection
;
nor
from
names
which
connote
Imperfection
in
●ersu
primo
,
to
infer
false
Doctrinal
Conclusions
of
God
.
11.
An
ipsum
nihilum
may
receive
in
●an's
partial
Conception
,
a
name
,
and
accordingly
many
and
divers
names
fetch'd
from
some
●easons
of
his
Conceptions
.
12.
Accordingly
we
●all
a
thing
that
is
really
nothing
,
but
as
in
the
Cogitation
to
be
possible
,
or
future
,
or
past
,
as
if
these
were
rerum
reales
affectiones
,
or
somewhat
●ow
Real
:
Whereas
the
Epithets
are
but
the
modes
of
our
own
Notions
or
Thoughts
,
and
raised
from
our
knowledge
of
other
things
.
And
the
proper
Language
is
but
this
,
(
God
can
do
this
:
God
will
do
this
)
which
suppose
it
not
done
.
As
(
God
can
make
the
world
)
would
have
been
a
true
word
from
Eternity
,
had
there
been
any
such
word
to
be
true
.
And
thence
we
say
(
The
World
was
possible
.
)
And
God's
perfect
Knowledge
being
eminenter
somewhat
infinitely
more
perfect
than
such
Thoughts
,
Words
,
and
Propositions
,
after
the
manner
of
weak
man
,
we
speak
of
God
and
of
Nothings
as
related
to
his
Will
that
they
shall
be
,
or
to
his
Knowledge
,
and
so
call
them
possible
and
future
.
II.
Now
I
expect
the
Confutation
of
the
Reasons
,
which
I
gave
(
As
that
there
was
nothing
Eternal
but
God
,
therefore
Eternal
possibility
and
futurition
can
be
nothing
but
Conception
of
God
himself
;
and
so
of
the
rest
.
)
III.
His
Exceptions
have
all
their
strength
from
the
meer
ambiguity
of
the
word
(
futurity
)
,
continuing
the
Confusion
after
all
my
Explication
.
I
have
not
time
to
Transcribe
all
his
words
,
and
therefore
must
suppose
you
to
have
his
Writing
by
you
,
which
I
shall
briefly
Answer
in
Order
.
Ad
1.
As
nothing
they
differ
not
,
but
〈◊〉
various
Conceptions
of
them
differ
,
as
do
〈◊〉
Reasons
of
those
Conceptions
and
Denominations
:
Sun
and
Moon
,
Angels
and
Men
,
were
equally
nothing
from
Eternity
:
And
yet
God's
simpl●
▪
Will
to
make
all
these
,
might
have
had
various
relative
or
extrinsick
Denominations
,
had
there
been
then
a
Created
Intellect
so
to
name
it
,
and
these
nothings
called
Future
,
Angels
,
Men
,
&c.
accordingly
.
Ad
2.
Nothing
as
nothing
hath
no
Parts
or
Distinctions
,
but
nothing
may
be
variously
named
;
or
to
speak
more
aptly
,
Before
Things
are
Any-things
a
purposing
and
fore-seeing
Agent
may
make
Names
and
Notions
for
them
before
▪
the
things
.
Greg.
Ariminea
copiously
disputeth
that
(
that
which
is
not
,
may
be
related
to
that
which
is
,
and
that
which
is
,
to
that
which
is
not
,
or
nothing
)
:
his
Reasons
are
subtile
.
Relation
is
rerum
referebilitas
or
Comparibilitas
.
If
an
Angel
Existed
before
the
Light
or
Sun
,
and
knew
that
God
would
make
the
Light
or
Sun
,
why
might
not
the
Angels
Intellect
refer
God's
Will
to
the
Light
or
Sun
,
which
he
would
make
,
while
it
was
nothing
?
Which
is
no
more
than
to
know
(
that
God
will
make
such
a
thing
which
is
yet
nothing
.
)
But
I
say
these
nothing's
relate
not
to
God
,
but
God's
Power
,
Knowledge
and
Will
,
may
by
an
Intelligent
Creature
be
considered
(
while
they
are
not
)
as
that
which
will
make
them
,
doth
foresee
them
,
&c.
which
is
to
be
referred
to
them
.
It
's
true
that
nothing
is
no
effect
,
and
will
be
nothing
without
God
(
which
is
that
I
said
)
.
It
's
true
that
the
Divine
Power
doth
not
make
meer
Possibility
to
be
any
thing
,
for
it
is
nothing
:
But
it
being
true
that
God
can
make
●hat
which
he
yet
hath
not
made
,
for
this
proper
Speech
(
God
can
make
it
)
man's
broken
thoughts
●ut
a
Name
or
Epithete
on
that
which
is
not
,
●nd
call
it
possible
for
Discourse
sake
,
and
for
the
ordering
of
our
thoughts
about
nothings
,
or
things
that
yet
are
not
(
yea
never
will
be
)
:
For
we
say
that
Millions
of
Millions
of
non
futura
are
possible
.
And
is
Possibility
then
any
thing
extra
m●ntem
Di●inam
&
humanam
?
Why
he
spake
of
things
being
possible
without
the
Divine
Power
I
know
not
.
●
take
Possibility
as
real
to
be
but
part
of
that
Ens
rationis
or
mental
Conception
which
by
Reasoning
we
take
up
of
Non-existents
,
because
God
can
make
them
that
yet
are
not
made
.
The
same
●
say
of
his
words
(
if
futures
be
futures
without
the
Divine
will
,
what
horrible
Fate
must
be
upon
God
?
)
Futures
are
nothing
,
and
no
good
will
ever
be
but
by
God's
Will.
And
because
he
willeth
it
,
we
have
the
just
ground
of
a
Conclusion
that
it
will
be
(
if
we
know
it
)
.
And
this
thought
or
word
is
therefore
true
,
and
had
we
been
from
Eternity
,
and
had
such
a
thought
,
it
would
have
been
true
.
And
while
there
was
no
Sun
or
Earth
,
we
should
have
said
,
They
are
futures
,
that
is
,
they
will
be
;
that
is
,
God
will
make
them
:
And
must
futurity
therefore
be
a
Thing
or
Being
?
Whence
then
came
the
supposition
of
Fate
,
imposing
on
the
summum
Ens
,
or
what
meaneth
it
?
Ad
3.
Nothing
indeed
hath
no
Verity
:
Futures
are
not
true
;
but
Conceptus
or
Propositions
,
that
such
things
will
be
,
are
true
.
How
God's
perfect
Knowledge
is
extrinsecally
denominated
the
Knowledge
that
such
things
will
be
(
which
we
call
Futurition
)
I
opened
in
the
Book
at
larg
〈…〉
You
know
,
I
suppose
,
how
commonly
it
is
●a
〈…〉
That
Nothings
and
Impossibles
and
Non-futurities
a
〈…〉
all
known
to
God
:
Must
therefore
Nothing
,
I
〈…〉
possibility
,
and
Non-futurity
be
Beings
,
lest
God
cannot
know
them
?
God
cannot
know
things
to
be
future
you
say
,
unless
they
are
such
:
The
word
〈…〉
(
are
such
)
sound
to
the
ignorant
,
as
if
they
signified
Entity
.
God
cannot
know
Nothings
to
be
Nothing
,
Impossibilities
,
Non-futurities
,
unless
they
are
such
;
that
is
,
unless
it
be
true
that
they
are
such
:
And
it
is
true
.
But
what
is
it
that
's
true
▪
The
verbum
mentis
vel
oris
,
that
they
are
nothing
,
&c.
Must
they
therefore
needs
be
something
▪
and
so
God
be
mistaken
?
But
he
saith
(
If
there
be
no
eternal
Futures
,
what
becometh
of
Divine
Prescience
?
)
Good
mens
Thoughts
may
wrong
God
,
while
they
think
they
honour
him
.
Augustine
tell
〈…〉
you
,
That
Prescience
differeth
not
in
God
from
Science
of
present
things
.
You
may
say
also
,
If
there
be
no
eternal
Nothings
,
Non-futures
,
how
can
God
know
them
?
But
must
Futurity
,
or
Non-futurity
,
or
Nothing
,
be
therefore
any
thing
?
God's
knowing
that
it
will
be
and
yet
is
not
,
proveth
that
the
thing
future
is
nothing
;
and
therefore
Futurity
,
no
modus
rei
,
but
a
Name
put
by
us
on
Nothing
from
God's
Will
to
make
it
.
(
Supposing
it
be
not
Sin
,
which
God
will
not
make
,
but
hath
another
Cause
.
)
I
had
thought
you
had
known
,
how
commonly
the
School-men
prove
,
That
things
that
are
not
may
be
certainly
known
by
God
;
yea
,
how
the
Nominals
prove
his
Knowledge
of
future
Contingents
from
his
meer
Perfection
;
so
that
Socinus
is
not
unanswered
in
those
things
,
and
ye●
Futures
and
Futurity
are
no
beings
.
At
least
,
you
may
see
Answer
enough
in
Strangius
and
Le
Blank
〈…〉
two
Authors
well
worth
your
reading
.
)
Those
〈…〉
hings
are
certo
futura
,
which
God
will
certainly
make
,
or
certainly
knoweth
will
be
done
;
and
〈…〉
et
Futurity
be
nihil
reale
.
I
would
you
had
told
me
,
whether
you
take
the
Reality
of
Futurity
to
be
〈…〉
n
esse
rei
extrinsecae
,
or
in
esse
objectivo
intrinseco
?
The
former
you
are
not
able
(
considerately
)
to
believe
;
(
that
nothing
can
have
any
real
mode
,
accident
,
or
affection
;
)
if
none
of
these
,
what
is
〈…〉
t
then
?
You
must
needs
hold
to
the
latter
;
and
then
in
man
,
the
futurity
of
things
is
nothing
real
,
●ut
the
mode
of
his
Cogitation
or
Conception
;
as
I
have
afore
said
,
we
may
have
real
thoughts
,
that
here
is
not
such
or
such
a
thing
,
but
will
be
;
in
which
we
frame
a
real
Idea
of
that
which
will
be
(
and
is
not
)
in
our
minds
(
from
the
helps
of
similitudes
or
words
)
and
so
say
,
Such
a
thing
(
thought
on
and
named
,
but
not
in
being
)
will
be
.
But
in
God
there
is
nothing
but
God
;
the
Creature
is
of
him
,
and
is
in
him
dependently
as
their
Cause
and
Comprehender
,
but
not
as
constituent
of
his
immanent
acts
.
Why
you
add
(
Suppose
nothing
to
have
some
Verity
)
is
above
my
reach
:
I
think
Nothing
hath
no
Verity
:
But
,
1.
God's
Knowledge
that
it
will
be
,
hath
Verity
.
2.
The
Proposition
(
This
will
be
)
may
have
Verity
.
3.
But
the
thing
future
hath
not
Veritas
rei
.
Futurity
as
in
re
hath
no
more
Entity
than
Possibility
:
But
to
will
or
know
that
quid
nominatum
can
be
,
and
that
it
will
be
,
are
two
real
acts
in
Man
,
and
two
extrinseck
Denominations
of
the
Divine
Will
and
Intellect
.
When
you
have
answered
what
I
said
of
Dr.
Twisse
,
I
may
review
it
.
Ad
4.
You
say
(
Future
is
nothing
;
ergo
,
●●thing
is
future
.
)
I
am
glad
that
the
Creed
a
〈…〉
Bible
are
not
thus
worded
:
Future
in
your
fir
〈…〉
Proposition
signifieth
the
Affection
or
somewh
〈…〉
real
of
the
thing
future
,
and
so
it
is
nothing
;
〈…〉
you
take
future
so
in
the
second
,
it
is
fu●ile
〈…〉
true
,
being
but
a
gross
expression
of
(
Nothing
hath
real
Futurity
,
which
is
aliquid
rei
.
)
But
according
to
common
use
,
your
second
Propositio
〈…〉
will
be
taken
for
a
denial
of
the
Saying
(
Somewhat
will
be
)
and
this
is
a
real
truth
.
You
say
th
〈…〉
Proposition
is
identical
,
as
(
Nothing
is
Nothing
.
)
We
speak
not
of
the
Being
or
truth
of
Propositions
or
Conceptions
,
but
of
futurity
it self
as
incomplexum
.
You
after
confess
I
told
you
so
May
you
not
equally
say
(
Negations
,
Non-existents
,
Non-futurity
are
nothing
;
ergo
Nothing
is
a
Negation
,
Non-existent
,
Non-future
?
)
Answer
one
and
you
answer
the
other
.
Negations
in
mente
are
Thoughts
,
and
in
the
Mouth
they
are
Words
,
but
in
re
negata
they
are
nothing
:
So
I
say
of
Non-futurity
and
Non-existence
.
Frail
Man
dreameth
that
the
mundus
naturalis
is
the
same
with
the
mundus
fantasticus
&
notionalis
in
his
Brain
;
and
Oh!
how
commonly
do
Words
and
Thoughts
go
in
Disputes
for
Extrinseck
Realities
?
Ad
5.
Because
God
decreeth
to
do
any
thing
,
you
and
I
,
when
we
know
it
,
may
truly
say
(
This
will
be
;
)
and
(
will
be
)
is
no
being
,
but
Gods
will
and
our
knowledg
and
our
words
are
.
Alas
,
that
so
much
skill
is
necessary
not
to
be
deceived
by
ambiguity
of
words
.
God's
Knowledg
and
your
Knowledge
and
your
Words
,
may
be
all
true
;
and
yet
Futurity
ex
parte
rei
futurae
,
hath
no
proper
Verity
,
metaphysical
,
physical
or
moral
,
being
no
subject
capable
of
any
such
.
You
say
[
Did
not
the
Futurity
of
the
World
result
from
a
Decree
?
]
It
's
〈…〉
earisome
at
every
Sentence
to
repeat
Distinction
and
open
Confusion
.
The
futurity
of
the
World
is
nothing
,
Extra
mentem
Divinam
&
humanam
,
&
extra
propositionem
de
futuritione
.
Why
talk
you
of
our
designing
another
Origin
,
when
we
are
proving
,
that
it
's
nothing
,
and
needs
no
Cause
?
And
why
answer
you
not
what
I
wrote
against
Dr.
Twisse
,
before
you
call
for
an
Answer
to
him
?
Or
at
least
,
why
answer
you
not
Strangius
,
but
impertinently
talk
of
the
Serpent
Socinus
?
If
Socinus
had
no
more
wit
than
to
take
the
Futurity
of
Sin
for
a
Being
,
(
Substance
,
Accident
or
Mode
)
no
wonder
if
he
knew
not
how
to
deny
that
God
is
the
Cause
of
it
.
And
why
do
you
not
attempt
to
answer
me
,
who
tell
you
,
That
if
you
take
it
to
be
a
real
Being
and
eternal
,
you
must
take
it
to
be
God
himself
;
for
nothing
else
is
eternal
.
But
I
pray
you
say
not
(
like
your
former
arguing
about
nothing
)
[
The
eternal
Futurity
of
Sin
is
God
himself
;
ergo
,
God
is
the
eternal
Futurity
of
Sin
.
]
The
Subject
and
Predicate
are
not
so
convertible
as
you
seem
to
make
them
.
You
say
,
if
we
say
,
Futurity
is
nothing
,
then
it
is
a
wonder
,
an
independent
on
God
and
his
Will
,
self-originated
and
unpreventable
,
&c.
You
write
no
wonders
to
me
,
this
rate
of
Discourse
being
common
in
the
World
,
and
hath
been
in
most
Ages
.
Is
Nothing
a
wonder
?
Is
it
a
wonder
for
nothing
to
be
independent
?
but
yet
that
which
hath
no
dependent
Being
,
may
so
far
as
a
Nothing
be
at
God's
will
,
that
he
continue
nothing
or
make
something
(
the
first
non
agendo
,
the
second
agendo
)
as
he
pleases
,
that
is
,
by
willing
or
not
willing
.
And
it
were
a
wonder
indeed
for
Nothing
to
be
self-originated
,
or
that
Nothing
should
spring
from
any
thing
as
an
efficient
Cause
:
But
reductively
some
Nothings
may
be
ascribed
to
God's
Non-agency
,
as
Beings
good
are
to
his
action
.
As
God
is
improperly
called
the
Cause
of
Darkness
,
because
he
there
maketh
not
Light
,
so
improperly
he
may
be
said
to
be
the
Cause
of
Nothings
,
because
he
made
not
the
contrary
Somethings
.
You
say
(
then
there
is
fatum
Stoicissimum
on
God
)
and
all
his
Works
,
and
this
Futurity
binds
the
Almighty
,
that
he
cannot
do
as
he
pleaseth
in
Heaven
and
Earth
.
This
is
a
wonder
indeed
that
Nothing
should
be
stronger
than
God
,
and
rule
him
and
the
World
.
If
Dr.
Twisse
hold
Sin
to
be
nothing
,
doth
it
follow
,
that
it
binds
God
,
because
it
's
nothing
?
Doth
Death
bind
God
,
because
it
is
but
the
privation
of
Life
;
or
vacuity
(
si
detur
vacuum
)
because
it
is
nothing
?
Or
when
there
was
nothing
but
God
,
did
Nothingness
bind
God
?
Is
that
God
bound
or
conquer'd
that
can
turn
Nothing
into
Something
at
his
pleasure
?
Non-futurity
is
nothing
:
therefore
it
hath
no
Cause
.
Is
this
Nothing
the
Ruler
of
God
and
All
things
,
because
he
causeth
not
that
which
is
not
causable
?
Alas
,
that
good
men
should
keep
up
dividing
Controversies
at
this
rate
of
reasoning
:
You
say
,
If
it
have
no
Cause
,
it
can
have
no
Impediment
,
and
so
there
is
Fatum
Stoicissimum
.
We
all
talk
at
the
rate
that
we
understand
.
The
World
was
nothing
before
it
was
made
,
and
so
had
then
no
Cause
in
the
esse
causae
,
as
being
no
effect
(
Relations
in
esse
being
simultaneous
)
:
Doth
it
follow
that
God
was
subject
to
Fate
?
There
was
no
Impediment
indeed
to
Nothingness
;
it
is
not
necessary
that
Nothing
be
hindred
,
lest
it
become
Something
.
God
can
make
somewhat
where
there
is
nothing
,
at
his
pleasure
,
and
can
make
a
future
Nothing
to
become
an
existent
Something
.
And
what
should
be
the
medium
I
wonder
that
tempted
you
to
think
otherwise
:
Did
the
nothingness
of
Angels
before
their
Creation
hinder
God
from
making
them
?
Or
can
nothing
have
a
ruling
Power
?
Ad
6.
Again
you
stick
not
at
the
repeating
of
the
contradiction
of
a
self-originated
Future
(
or
Nothing
)
and
think
God's
Decrees
endangered
by
nothing
,
because
it
hath
no
Cause
.
What
a
dreadful
thing
is
this
Nothing
!
To
be
self-originated
is
to
be
Something
of
it self
.
And
if
Futurity
be
nothing
,
then
it
is
something
of
it self
.
And
you
offer
not
a
Syllable
to
prove
these
Contradictions
.
You
add
(
To
what
purpose
shall
Decrees
be
?
)
Ans.
To
produce
the
thing
decreed
in
its
proper
time
and
place
,
and
not
to
make
them
something
before
they
are
any
thing
,
nor
to
make
an
ens
Rationis
to
be
a
real
extrinseck
Entity
.
You
strangely
say
(
To
decree
such
a
Futurity
is
a
nullity
,
for
it
can
never
come
to
pass
.
)
What
can
never
come
to
pass
?
Futurity
?
Say
also
(
To
decree
Non-futurity
,
or
that
there
shall
be
to
us
but
one
Sun
,
but
one
Saviour
,
is
a
nullity
,
because
Nothing
can
never
come
to
pass
.
)
What
is
it
for
Nothing
to
come
to
pass
?
It
is
come
to
pass
without
a
Cause
that
there
is
but
one
Sun
to
us
,
but
one
Saviour
,
and
other
Nothings
.
The
Decree
or
Will
of
what
shall
come
to
pass
is
no
nullity
:
for
it
shall
all
come
to
pass
;
and
yet
the
Decree
made
not
the
word
(
shall
be
)
to
signifie
a
real
Entity
,
distinct
form
or
model
of
the
thing
that
shall
be
.
The
Decree
that
there
shall
be
a
World
,
was
fulfilled
,
and
yet
(
shall
be
)
was
not
a
being
before
t
〈…〉
World
,
unless
it
was
God's
Essence
.
You
Phrase
importeth
as
if
Futurity
must
come
to
pass
as
a
thing
Decreed
,
and
question
whether
there
was
a
futurity
of
that
futurity
,
and
so
in
infinitum
.
For
the
word
(
Coming
to
pass
)
importeth
futurity
of
futurity
,
and
not
eternity
.
You
say
[
To
decree
in
compliance
with
it
,
is
below
God
over
All
—
for
it
will
come
to
pass
whether
God
decree
it
or
no.
]
Alas
,
that
Speaking
should
be
so
hard
an
Art
!
What
i●
it
to
decree
in
compliance
with
nothing
?
Hath
it
any
sence
?
How
is
it
that
Nothing
will
come
to
pass
?
It
's
true
,
that
Nothing
will
be
Nothing
without
a
Cause
,
and
therefore
without
a
Decree
.
And
therefore
let
the
reverence
of
God
make
you
consider
,
whether
it
be
meet
for
us
in
the
dark
to
ascribe
to
God
such
Decrees
of
nothing
▪
and
to
number
Nothings
,
and
make
as
many
Decrees
.
Such
a
dance
and
game
of
notions
we
may
more
boldly
use
about
our selves
than
about
God
,
till
we
know
him
better
.
You
add
(
God
in
decreeing
doth
not
decree
the
thing
into
being
in
the
instant
of
decreeing
,
but
He
decreeth
the
Futurity
of
it
,
and
if
that
be
nothing
,
he
decreeth
nothing
.
)
Ans.
Wrong
thoughts
will
have
wrong
words
.
All
that
you
should
have
inferred
,
is
,
[
That
His
Decree
effecteth
nothing
till
the
time
come
]
which
is
true
:
For
He
decreed
only
to
effect
it
at
such
a
time
:
But
doth
it
follow
,
that
God
decreeth
nothing
but
Futurity
,
because
the
thing
decreed
is
not
presently
done
?
Thus
you
must
say
,
That
God
decreed
not
the
World
,
nor
CHRIST
,
nor
Salvation
,
but
Futurity
only
.
The
Decree
or
Will
of
God
was
,
That
the
World
,
CHRIST
,
Resurrection
,
&c.
shall
be
at
such
a
time
:
(
shall
be
)
is
no
being
;
and
yet
it
is
a
being
when
existent
,
which
God
decreed
,
but
his
Decree
maketh
it
not
a
being
till
it
exist
.
Dr.
Twisse
will
over
and
over
tell
you
,
that
God's
immanent
acts
do
nihil
ponere
in
objecto
.
And
I
have
oft
told
you
truly
,
that
you
or
I
little
know
what
we
say
when
we
divide
God's
Eternity
into
parts
,
and
assign
him
his
praeteritum
&
futurum
.
And
it
would
put
you
hard
to
it
to
tell
me
clearly
and
surely
what
God's
Eternal
Decree
is
before
the
effect
exist
!
our
present
common-received
School-Divinity
will
call
us
Blasphemers
,
if
we
say
,
that
before
the
Creation
there
was
any
thing
but
God
,
and
any
thing
in
God
but
God
,
and
that
God
had
any
real
accidents
:
And
therefore
it
saith
,
that
he
doth
operari
per
essentiam
,
and
not
per
accidentia
.
And
therefore
that
God's
Decree
before
the
effect
was
nothing
but
his
Essence
.
But
it
is
his
Essence
denominated
(
not
as
such
,
but
)
as
related
to
the
things
decreed
,
though
yet
they
be
not
.
If
you
will
forsake
this
common
Theology
,
and
place
acts
in
God
,
which
ex
parte
agentis
,
are
but
Accidents
and
not
his
Essence
,
and
say
,
This
is
consistent
with
his
Simplicity
and
Perfection
,
you
will
let
in
a
Body
of
new
Divinity
,
and
we
shall
not
know
when
we
have
all
God's
Accidents
,
no●
how
to
order
them
.
His
freest
Acts
are
his
Essential
Will
freely
acting
;
but
those
free
acts
themselves
before
the
effect
are
nothing
but
God
himself
.
We
must
not
place
in
God
a
number
of
Thoughts
,
Images
,
Notions
,
Accidents
,
as
we
do
in
Man
.
But
your
Phrase
savoureth
of
other
Thoughts
.
Ad
7.
Here
you
are
for
yea
and
nay
:
you
will
suppose
no
Propositions
in
God
,
and
yet
you
argue
that
then
,
what
will
remain
of
a
Decree
.
I
said
,
But
that
God
knoweth
not
by
Propositions
,
b●●
yet
that
he
knoweth
Propositions
.
If
you
hold
,
That
God
knoweth
by
Propositions
and
Argumentations
,
say
so
,
that
I
may
know
what
to
speak
to
.
If
you
hold
,
That
He
hath
no
Decrees
,
what
is
it
that
you
plead
for
?
But
to
answer
your
Question
,
God's
Decree
is
not
a
forming
of
Propositions
in
his
mind
,
or
any
change
in
himself
,
or
addition
to
his
Being
:
But
it
is
His
simple
will
that
such
and
such
things
shall
be
,
emanative
,
communicative
,
productive
of
them
in
their
season
.
There
are
some
that
think
,
that
as
Time-Divisions
are
the
measures
of
imperfect
Creatures
,
and
God's
Eternity
hath
none
such
;
so
that
it
is
an
ascribing
Imperfection
to
God
,
to
say
,
That
he
hath
Decrees
de
futuris
distinct
from
a
productive
Volition
,
which
in
the
most
proper
sence
should
be
denominated
from
the
produced
Existent
as
such
.
But
in
this
I
interess
not
my self
,
as
knowing
that
we
must
speak
improperly
of
God
or
not
at
all
.
You
say
that
(
It
shall
be
,
is
a
Futurity
.
)
Ans.
What
's
that
?
A
(
shall
be
)
is
(
a
Futurity
)
,
and
(
a
futurity
)
is
a
(
shall
be
.
)
Ergo
a
shall
be
and
a
futurity
is
a
being
.
Would
I
knew
what
.
But
to
hope
for
that
from
you
is
too
great
Presumption
.
You
add
(
A
futurity
,
a
nothing
,
and
to
decree
nothing
is
not
to
decree
.
)
Ans.
Say
you
so
?
I
am
glad
you
say
no
worse
:
Then
if
those
be
in
the
right
(
as
most
)
that
think
Sin
is
nothing
(
no
more
than
Death
or
Darkness
)
you
will
grant
that
God
decreed
it
not
.
And
if
I
prove
that
Futurity
ex
parte
rei
,
is
nothing
,
you
will
grant
that
it
needeth
no
Decree
as
such
.
But
seeing
you
are
so
much
on
my
side
,
I
crave
your
help
to
confute
those
,
that
otherwise
you
defend
,
who
make
innumerable
Nothings
the
Objects
of
God's
Decrees
.
But
yet
I
would
not
follow
you
too
far
:
(
Not
to
give
Grace
to
an
Infidel
)
is
nothing
.
(
Not
to
give
the
Gospel
,
not
to
end
the
World
till
the
time
,
not
to
take
away
Grace
,
Gospel
,
Life
,
&c.
)
You
say
here
(
in
your
general
)
that
none
of
these
can
be
decreed
.
But
then
prepare
an
Answer
to
your
Friends
that
will
take
this
ill
of
you
.
I
have
fully
opened
my
sence
of
it
elsewhere
.
You
say
(
Abstract
futurity
from
the
Decree
and
it
will
be
nothing
.
)
Ans.
If
you
abstract
not
Futurity
as
a
real
Entity
from
the
Decree
,
you
will
abuse
God
by
presumptuous
false
Conceits
:
But
if
you
abstract
the
word
shall
be
)
from
the
humane
Conceptus
of
it
,
it
will
not
differ
from
a
Conceptus
de
praesente
.
And
though
I
more
reverence
you
,
I
may
say
of
some
other
Objecters
that
quibble
with
arbitrary
notions
,
that
if
you
except
Fatuity
and
Futility
,
from
what
they
say
for
the
entity
of
Futurity
,
it
is
all
nothing
.
You
add
(
That
if
in
time
only
the
thing
actually
exist
by
virtue
of
the
Decree
,
the
Decree
is
something
in
time
,
but
eternally
it
was
nothing
.
That
is
(
God's
will
to
effect
any
thing
is
nothing
till
it
do
effect
it
.
)
Yes
,
't
is
God's
Will
so
to
do
,
and
is
that
nothing
?
It
is
nothing
but
God's
essential
will
denominated
from
the
res
efficienda
;
but
that
is
not
nothing
:
if
God
be
nothing
,
there
is
Nothing
:
There
is
nothing
indeed
but
God
from
Eternity
.
If
you
think
otherwise
,
tell
us
what
it
is
.
Aureolus
indeed
pleadeth
,
That
Actus
Dei
creantis
is
neither
Creator
nor
Creatura
,
but
quid
medium
,
but
few
second
him
,
and
many
confute
him
.
It
seems
you
think
of
Futurity
as
our
Epicureans
,
and
our
new
Infidels
do
of
matter
,
That
it
is
an
eternal
effect
of
God
as
an
eternal
Cause
.
I
will
give
you
many
thanks
if
you
will
peruse
and
answer
Raymundus
Lullius's
Arguments
against
t●●
Eternity
of
any
Creature
,
where
he
argueth
,
That
whatsoever
hath
the
perfection
of
Eternity
,
must
needs
have
other
suitable
Perfections
,
and
so
be
God
.
Is
Futurity
a
more
excellent
Being
tha●
Spirit
,
Matter
and
Motion
,
to
be
capable
of
this
Divine
Attribute
?
I
pray
what
is
the
Verity
that
you
say
resulteth
eternally
?
Can
you
forgive
me
for
not
loving
Confusion
?
Is
it
,
1.
The
verit●
rei
futurae
?
2.
Or
the
veritas
conceptus
Divini
de
rerum
futuritione
?
3.
Or
the
Verity
of
a
Proposition
?
Are
these
all
one
with
you
?
The
first
being
a
Metaphysical
Verity
,
is
Affectio
entis
,
a●
unum
and
bonum
are
:
And
quod
non
est
,
non
est
unum
,
verum
aut
bonum
.
2.
As
to
the
third
,
is
it
a
divine
Proposition
,
or
a
humane
?
If
a
divine
,
prove
that
God
had
either
concept
as
vel
prolatas
,
eternal
Propositions
;
if
he
had
and
you
prove
it
,
I
never
denied
the
truth
of
such
propositions
.
If
humane
,
when
there
was
no
man
,
there
was
no
humane
propositions
.
All
that
you
can
say
is
but
what
I
oft
said
,
That
God's
Volitions
were
a
ground
that
would
have
made
such
propositions
(
These
things
will
be
)
certainly
true
,
if
there
had
been
any
such
eternal
propositions
.
And
as
to
the
second
,
it
is
not
denied
as
before
explained
.
God's
Will
and
Knowledge
were
certain
,
but
they
were
but
himself
,
who
gave
no
Being
to
eternal
Futurition
out
of
himself
.
You
ask
(
How
are
the
Promises
,
being
Propositions
,
true
signs
of
the
Divine
Will
,
where
there
are
none
?
)
Ans.
How
is
the
World
and
signa
naturalia
the
signs
of
God's
Will
,
and
how
are
Writings
and
Voices
signs
of
it
,
if
there
be
no
World
,
Writings
o●
Voices
in
God
?
God
willeth
that
which
is
not
〈…〉
himself
eternally
:
God
willeth
Creatures
and
God
willeth
Propositions
.
And
these
are
the
●roducts
of
his
Veracity
,
when
he
sendeth
them
●y
Revelation
:
and
true
,
because
they
come
from
●im
.
When
his
Will
is
to
give
the
world
an
〈…〉
carnate
Saviour
,
may
not
the
promise
of
this
●ruly
signifie
his
will
,
though
he
have
no
Proposition
in
his
mind
,
but
only
a
will
to
give
him
,
●nd
an
intuitive
Knowledge
?
But
I
say
again
,
●f
you
can
prove
,
that
God
thinketh
,
reasoneth
,
●r
talketh
eternally
,
and
knoweth
by
terminos
sim●lices
,
Propositions
and
Syllogisms
,
I
will
easily
confess
that
all
these
are
true
,
and
yet
not
grant
that
ex
parte
rei
,
Futurition
or
Non-futurition
,
Possibility
or
Impossibility
are
any
Beings
.
Ad
8.
You
meet
with
a
distinction
of
[
Futurity
as
nothing
,
and
a
Proposition
de
futuro
as
something
]
with
an
[
how
so
?
It
signifieth
only
futurity
,
and
that
is
just
nothing
.
]
Ans.
You
should
pardon
a
man
in
my
condition
,
if
he
be
●oth
to
write
new
Books
to
answer
all
Objecters
that
know
not
that
a
Proposition
de
nihilo
is
something
.
If
Atheists
say
,
There
is
no
God
,
They
shall
know
that
they
say
something
:
If
I
say
that
there
are
no
other
true
Gods
,
I
say
something
.
They
that
say
Datur
vacuum
say
something
.
You
say
(
But
was
it
not
true
before
:
)
what
is
your
(
it
)
?
The
Proposition
was
not
true
before
it
was
a
Proposition
,
Concepta
vel
prolat●
:
Futurity
had
not
the
Metaphysical
or
Physical
verity
of
an
Entity
;
for
it
was
nothing
.
The
res
futura
had
no
such
truth
;
for
it
was
not
res
dum
futura
tantum
.
What
mean
you
then
by
(
it
?
)
I
say
still
if
you
can
prove
that
there
was
an
Eternal
Proposition
de
future
in
God
,
it
was
true
and
was
God's
Essence
;
which
is
nothing
to
our
question
.
You
add
[
Not
true
before
,
nor
knowable
as
true
.
]
Ans.
You
seem
by
thi●
to
intimate
that
God
cannot
know
what
will
be
by
his
production
,
without
making
Mental
or
Oral
Propositions
,
and
knowing
them
to
be
true
Must
God's
Prescience
be
deplorate
,
if
he
know
not
by
your
Me●ns
and
Measures
?
You
may
ne●●
say
,
It
must
be
by
Sense
,
Fantasie
and
Species
▪
as
our
Souls
work
in
these
muddy
Brains
.
God
▪
s
Knowledge
receiveth
not
a
constitutive
Object
from
without
,
as
ours
doth
.
It
first
concurreth
with
his
Will
and
Power
in
making
all
things
what
they
are
(
All
flowing
from
it
,
and
it
receiving
from
none
:
)
And
in
s●cundo
instanti
;
it
discerneth
all
things
to
be
what
they
are
.
And
whe●
he
hath
made
Propositions
,
he
discerneth
the●
to
be
true
.
You
keep
your
way
and
say
[
Whe●
God
declares
things
to
come
,
he
declareth
something
▪
because
there
is
a
Proposition
:
But
when
he
foreknoweth
them
,
he
fore
knoweth
nothing
;
which
is
〈…〉
to
fore-know
.
]
Ans.
1.
When
God
declareth
by
Propo●●tions
things
to
come
,
the
Propositio●●
are
the
Declaration
it self
and
are
something
;
but
the
things
declared
are
nothing
,
till
they
are
Why
would
you
confound
these
?
and
When
he
foreknoweth
what
will
be
,
he
knoweth
that
it
is
not
:
Ergo
it
is
not
.
3.
How
prove
you
,
That
to
fore-know
from
Eternity
that
there
would
be
no
World
till
the
Creation
,
or
no
Deluge
,
Resurrection
,
&c.
till
the
time
,
is
no
fore-knowledge
?
I
do
not
Dispute
it
with
you
,
but
crave
your
proof
,
having
said
somewhat
my self
elsewhere
upon
that
Question
.
You
talk
of
[
a
thing
's
beginning
to
be
Future
before
it
's
put
into
a
Proposition
,
&c.
]
As
if
you
still
begg'd
the
Question
,
and
took
Futurity
extra
mentem
&
signa
,
to
be
something
ex
parte
rei
.
That
which
is
not
,
is
not
true
.
A
negatione
est
secundi
Adjecti
ad
negationem
Est
●ertii
valet
consequentia
,
saith
Dr.
Twisse
often
.
You
ask
[
Is
it
true
because
formed
into
a
Proposition
?
Then
all
Propositions
are
true
.
]
Ans.
Is
what
true
?
That
there
is
a
Futurum
?
Is
not
that
a
Proposition
?
What
is
it
antecedent
to
the
Proposition
that
you
call
true
?
Is
it
the
res
futura
?
That
's
false
.
Is
it
the
Realitas
futuritionis
ex
parte
●ei
?
That
is
it
I
deny
.
Futurum
,
saith
Dr.
Twisse
,
&
possibile
,
are
termini
diminuentes
,
signifying
that
the
thing
is
not
.
Is
it
the
Conceptus
Divinus
?
If
that
be
by
a
mental
Proposition
,
it
is
not
antecedent
to
it self
;
if
not
,
doubtless
God's
Knowledge
is
true
(
efficiently
,
it
will
make
the
thing
true
)
and
true
perfectively
and
denominatively
,
knowing
things
but
as
they
are
,
and
therefore
not
knowing
Futurity
Rei
to
be
a
Being
.
If
it
●e
human
Conceptions
,
they
are
mental
Propositions
,
not
eternal
nor
antecedent
to
themselves
.
All
Propositions
that
God
maketh
are
true
:
Because
true
Propositions
are
true
,
must
all
be
true
?
Because
it
is
a
word
or
Proposition
or
Syllogism
,
which
is
the
Subject
of
Logical
truth
,
doth
it
follow
that
all
Words
,
Propositions
or
Syllogisms
are
true
?
Ad
9.
Possible
is
a
notion
relative
from
God's
Power
;
Futurity
from
his
Will
,
or
any
certain
Cause
.
Neither
is
a
real
Entity
in
re
.
In
the
Conclusion
I
was
about
to
wish
that
you
would
have
done
somewhat
that
tended
to
my
Edification
,
and
when
you
had
all
this
while
talk'd
for
the
Entity
of
futurity
that
you
would
have
deigned
to
tell
me
what
it
is
;
if
it
be
anything
,
why
would
you
not
say
,
what
?
Is
it
a
Substance
or
an
Accident
?
What
Accident
(
or
mode
)
or
of
what
Substance
?
Could
you
forget
that
this
would
be
expected
from
you
?
And
whether
Futurity
be
annihilated
or
turned
into
somewhat
else
when
the
thing
existeth
.
But
I
find
that
you
have
made
a
kind
of
attempt
,
saying
[
Things
have
an
esse
intentionale
in
God's
will
,
though
not
an
esse
Reale
in
themselves
.
]
And
is
this
all
that
we
shall
have
instead
of
the
Definition
,
that
should
have
gone
before
,
and
instead
of
regarding
and
Answering
what
I
had
said
of
the
Point
?
1.
Here
then
you
intimate
that
Futurity
hath
no
esse
reale
in
it self
;
and
it
is
the
esse
reale
that
I
denied
▪
Why
lost
you
so
much
Labour
.
2.
Can
you
English
to
any
man
that
takes
words
for
means
of
understanding
things
,
what
it
is
for
[
Things
to
have
an
esse
intentionale
in
God
?
]
1.
Sure
the
commmon
Doctrine
of
esse
intentionale
in
man
,
needs
an
Oedipus
.
2.
But
alas
how
shall
I
know
what
esse
intentionale
is
in
God
?
3.
Much
less
how
millions
of
millions
of
Nothings
have
their
esse
intentionale
in
God
.
Qu.
1.
Is
that
esse
intentionale
any
thing
real
besides
God
himself
?
2.
Are
such
esse's
as
many
in
God
as
the
things
will
be
in
themselves
?
Hath
God
Accidents
,
and
so
many
millions
of
millions
of
Accidents
,
and
yet
most
simple
and
immutable
?
3.
What
are
all
these
things
in
God
from
eternity
in
proper
language
?
are
they
his
Volitions
or
Intellections
?
And
are
these
so
numerous
?
Or
are
they
Creatures
in
esse
intentionali
?
Do
not
you
confess
that
that
esse
is
non-esse
as
to
any
Creature
?
If
you
mean
Pl●●●onick
Idea's
,
are
not
Idea's
and
Species
,
as
they
are
called
,
in
man
,
the
notes
of
his
Imperfection
,
while
his
Soul
knoweth
,
ut
forma
,
in
a
Body
,
as
distinct
from
perfect
intuition
?
I
refer
you
to
what
I
have
said
of
Divine
Idea's
,
and
pray
you
to
seign
nothing
in
God
without
proof
.
But
if
you
do
prove
such
,
forget
not
the
next
time
,
that
I
denied
not
the
truth
of
any
Divine
Idea
or
Knowledge
.
Your
concluding
line
I
pardon
,
and
it
needs
no
more
.
All
that
is
said
in
this
Paper
on
this
point
is
materially
fully
answered
in
my
Book
;
and
I
even
now
asked
a
Friend
what
I
should
say
to
all
that
object
against
a
Book
which
containeth
sufficient
matter
of
answer
to
their
Objections
:
And
he
answered
,
Not
write
for
every
man
a
new
one
,
but
wish
them
to
read
the
former
better
.
Pardon
my
oft
repeating
to
you
my
sence
of
Futurity
,
with
which
I
conclude
.
To
man
,
Time
in
various
instants
,
and
the
narrowness
of
our
understandings
,
that
must
have
various
Conceptions
and
Organical
Notions
,
make
it
needful
to
us
to
use
names
,
even
for
things
that
are
not
(
or
nothings
)
.
When
God
(
or
any
certain
Cause
)
tells
what
will
be
hereafter
,
we
frame
an
image
of
that
thing
that
is
not
by
the
help
of
Words
and
the
similitude
of
Things
that
are
or
have
been
.
Then
we
put
a
name
on
that
imagined
thing
,
as
if
it
were
:
Then
we
make
use
in
our
discourses
of
that
name
,
and
turning
a
Verb
into
a
Noun
,
as
[
it
will
be
]
into
[
Future
]
,
and
then
an
Adjective
or
Participle
into
a
Substantive
,
[
Future
]
into
[
Futurity
]
our
poor
Fancies
run
on
with
it
,
as
if
we
had
by
the
name
made
or
mentioned
some
Substance
or
real
Being
.
When
all
is
nothing
but
a
Relative
notion
or
Ens
rationis
.
The
knowledge
that
a
thing
will
be
may
be
a
real
knowledge
:
And
instead
of
denominating
the
Act
we
denominate
the
Object
,
(
which
is
internally
an
Image
;
externally
Nothing
real
)
and
call
it
Future
,
and
thence
name
Futurition
:
As
Futurition
signifieth
improperly
the
relation
of
the
mental
act
to
the
thing
fore-known
,
it
is
a
real
mental
act
's
relation
:
As
the
Subject
is
the
thing
future
,
so
it
is
nothing
real
but
a
feigned
organical
Notion
,
by
which
we
discourse
instead
of
Verbs
.
The
Relatio
Conceptus
vel
nominis
,
is
the
relation
of
a
real
act
.
But
the
relation
of
the
thing
future
as
future
is
secundum
dici
,
but
feigned
instead
of
a
Verb.
And
of
God's
knowledge
,
I
shall
here
say
no
more
.
In
a
word
,
If
you
take
futuritio
rei
to
be
the
Name
of
any
immanent
eternal
Act
of
God
,
whatever
we
think
of
the
aptitude
of
your
Phrase
,
I
suppose
we
differ
not
about
the
thing
intended
,
as
long
as
you
hold
no
eternal
Accidents
or
Composition
in
God
,
and
that
nothing
is
eternal
but
himself
;
which
I
must
think
you
do
in
Charity
.
If
you
take
futuritio
rei
for
the
modus
or
relation
of
a
humane
Conception
or
Assertion
de
futuris
,
I
suppose
we
shall
not
differ
de
re
,
nor
will
you
say
that
it
is
eternal
.
3.
If
you
speak
but
suppositively
,
that
if
there
had
been
such
a
conceptus
or
Assertion
from
Eternity
,
it
would
have
been
true
,
we
differ
not
.
4.
If
you
take
Futurition
extra
mentem
,
to
be
any
thing
(
Substance
,
Mode
,
Accident
or
any
Reality
or
aliquid
rei
)
and
that
from
Eternity
,
I
deny
it
,
and
say
,
That
they
that
make
an
universal
Spirit
,
and
they
that
make
Matter
and
Motion
to
be
eternal
with
God
,
are
more
excusable
,
than
they
that
make
a
thing
called
Futurity
distinct
▪
from
God
;
yea
,
the
Futurity
of
Sin
to
be
eternal
,
and
God
the
eternal
Cause
of
that
eternal
Effect
.
I
purposed
at
the
first
glance
to
have
answered
the
second
Paper
also
about
God's
decreeing
Sin
;
but
when
I
had
read
it
I
was
unwilling
,
1.
Because
it
is
but
too
largely
answered
materially
in
my
Book
already
,
and
more
fully
in
old
Papers
that
lie
by
me
,
which
I
cannot
transcribe
.
2.
Because
I
hear
so
much
Good
of
the
worthy
Author
,
that
I
am
not
willing
to
be
drawn
to
dispute
a
Case
,
which
cannot
be
handled
justly
,
without
opening
so
much
Evil
in
that
which
I
must
oppose
,
as
will
sound
harsh
towards
one
that
I
so
much
honour
.
Men
are
so
apt
to
feel
that
as
touching
themselves
which
is
spoken
to
their
Cause
.
If
Hobbes
(
who
wrote
the
Treatise
of
Necessity
against
Bishop
Bramhall
)
had
sent
me
that
Paper
,
I
should
readily
have
answer'd
it
:
But
here
I
fear
it
.
Only
I
tell
the
Author
,
that
I
have
been
as
strongly
tempted
that
way
as
most
others
;
and
do
acknowledge
that
it
is
the
greatest
difficulty
in
all
these
Controversies
,
to
conceive
,
how
free
will
can
act
otherwise
than
God
doth
predetermine
it
:
But
I
am
satisfied
in
the
Solution
;
and
fully
satisfied
,
that
the
Predeterminant
Opinion
which
I
oppose
doth
certainly
inferr
the
Religion
of
Hobbes
,
the
denial
of
Christianity
,
and
leaves
us
no
Religion
;
but
that
Good
and
Evil
,
Happiness
and
Misery
are
Differences
all
made
by
God
himself
,
as
Light
and
Darkness
,
Angels
and
Serpents
are
made
to
differ
by
him
:
And
I
am
not
willing
to
let
go
Christianity
〈…〉
such
Objections
as
these
:
And
it
had
been
m
〈…〉
that
he
had
answered
what
I
have
said
to
Alvar●
Mr.
Sterry
,
&c.
on
this
Subject
,
and
taken
notice
of
my
Answers
to
the
most
of
his
.
His
talk
of
Casualty
is
his
sum
;
by
which
if
he
mean
that
which
had
not
a
predetermined
Cause
,
Sin
is
casual
,
till
the
Sinner
determine
his
own
will
.
But
if
he
mean
,
that
which
is
unknown
to
God
,
it
is
not
casual
:
And
the
Assertion
,
That
such
things
are
not
knowable
to
God
,
I
have
confuted
at
large
,
which
he
here
taketh
no
notice
of
.
If
I
shall
find
that
Necessity
make
it
my
duty
to
give
any
such
Paper
a
particular
Answer
,
if
I
have
time
,
I
may
do
it
.
But
I
think
enough
is
said
of
that
already
,
and
my
leisure
from
better
work
is
small
.
RI.
BAXTER
.
CHAP.
VII
.
Of
God's
Providence
,
and
predetermining
Premotion
and
Miracles
.
§
.
1.
THE
word
(
Providence
)
is
variously
used
by
Writers
:
Sometimes
as
comprehending
God's
fore-knowledge
and
decrees
themselves
:
Sometimes
as
comprehending
all
his
Works
:
Sometimes
as
comprehending
all
his
works
which
follow
the
Creation
:
And
sometimes
as
signifying
only
his
effective
disposal
of
Persons
and
Things
in
Motions
,
and
Alterations
,
as
dictinct
from
Legislation
,
which
only
maketh
Duty
and
Right
.
§
.
2.
In
CREATION
God
Glorified
his
Three
Essential
Principles
or
Attributes
:
1
His
Omnipotency
eminently
in
giving
BEING
to
all
things
.
2.
His
Wisdom
eminently
in
the
ORDER
and
Composure
of
all
▪
3.
His
Love
or
Goodness
eminently
,
in
the
GOODNESS
and
Wellfare
of
all
:
For
he
made
them
Good
,
and
then
Rested
:
Yet
so
as
that
all
these
Attributes
were
glorified
in
each
part
of
the
Effect
.
§
.
3.
From
hence
a
posteriore
he
is
in
the
one
Relation
of
CREATOR
Related
triply
to
the
World
,
and
specially
to
the
Rational
part
:
That
is
,
1.
As
the
MAKER
of
things
,
(
which
is
Creator
in
the
narrow
sence
)
.
2.
As
ORDINATOR
.
3.
As
BENEFACTOR
.
And
thus
he
is
the
Author
of
NATURE
.
§
.
4.
From
this
fundamental
Relation
of
CREATOR
,
and
the
nature
of
the
Creature
made
(
and
continued
by
Conservation
,
which
is
a
continued
Creation
or
Efficiency
)
there
resulteth
a
threefold
Right
and
further
Relation
to
God
.
1.
A
Ius
Dominii
,
or
Right
of
PROPRIETY
,
and
so
he
is
our
OWNER
,
and
may
do
with
all
things
what
he
will
,
and
must
be
the
disposer
of
Events
.
2.
His
Ius
Imperii
(
including
Doctrine
)
or
Right
of
Government
;
which
to
things
meerly
Natural
is
Natural
Government
,
and
to
Moral
Agents
it
is
Moral
Government
,
by
Doctrine
,
Laws
and
Executions
:
And
so
he
is
our
KING
or
RULER
.
3.
His
Ius
Amoris
ut
finis
;
or
Right
to
be
the
end
of
all
,
and
by
the
Rati●nal
Creature
to
be
chiefly
Loved
,
and
absolutely
for
Himself
,
as
the
Best
and
most
Amiable
,
and
so
he
is
our
ultimate
END
:
Where
LOVE
is
considered
not
only
as
an
act
of
Obedience
to
a
Rector
as
all
other
duties
are
;
but
eminently
as
it
is
the
final
perfective
Act
of
man
,
closing
with
the
final
Object
,
and
so
above
the
common
nature
of
meer
Obedience
.
§
.
5.
All
God's
after
-
works
and
all
our
Duties
to
him
must
be
observed
as
respecting
all
these
Relations
of
God
to
us
,
and
our
answerable
Relations
to
him
:
For
therein
is
the
Nature
,
Order
,
and
Harmony
of
them
discerned
to
be
Glorious
:
And
unskillful
confounding
them
is
a
spoiling
and
prophaning
or
dishonouring
of
them
.
And
thus
the
various
acts
of
Providence
must
be
set
each
in
its
proper
place
.
§
.
6.
God
being
the
fons
naturae
,
and
having
settled
the
frame
of
Nature
(
or
created
Beings
and
second
Causes
)
in
a
fixed
state
and
order
,
in
which
one
thing
is
united
to
another
,
and
adapted
to
its
proper
work
in
concurrence
with
the
whole
,
we
must
not
expect
that
God
do
ordinarily
violate
this
his
established
Course
:
For
his
Works
shall
shew
somewhat
of
his
Constancy
,
and
Experience
telleth
us
,
that
really
thus
He
doth
.
§
.
7.
But
we
must
not
dream
that
God
is
involuntarily
tied
to
his
own
Work
,
or
hindered
by
second
Causes
,
or
the
course
of
Nature
,
from
doing
what
He
would
;
but
His
free-will
delighteth
it self
in
this
Constancy
and
ordered
Course
of
Nature
,
and
use
of
second
Causes
,
which
have
still
all
their
being
,
force
and
order
continued
by
Him
.
§
.
8.
And
the
number
and
operations
of
second
Causes
are
so
unknown
to
us
,
that
when
things
seem
Miracles
to
us
,
it
is
hard
for
us
to
say
,
that
God
useth
no
second
Cause
in
effecting
them
.
But
it
is
enough
to
the
use
of
Miracles
to
know
that
their
extraordinary
production
hath
an
answerable
extraordinary
use
and
signification
of
God's
Will.
§.
9.
And
no
doubt
but
Nature
and
all
its
parts
are
absolutely
in
the
Power
and
Government
of
God's
Will
:
And
He
can
and
doth
turn
things
up
and
down
as
He
pleaseth
,
without
making
any
breach
in
his
established
Order
:
If
the
Husbandman
can
turn
the
course
of
Rivers
to
water
his
Grounds
,
by
meer
Impediments
and
Receptivities
,
without
any
alteration
of
the
natural
motion
of
the
Water
;
how
much
more
must
we
ascribe
to
God
,
in
using
Nature
without
overthrowing
it
?
§
.
10.
It
is
Atheistical
or
absurd
to
set
God
and
Nature
in
opposition
,
competition
or
separation
;
and
to
say
as
some
Philosophers
,
[
This
or
That
natural
Causes
can
do
without
calling
in
God
as
the
Determiner
.
]
Whereas
natural
Causes
are
nothing
,
and
do
nothing
but
by
God
:
And
there
is
no
less
of
God
in
the
effects
of
Nature
,
than
if
He
did
the
same
himself
alone
:
In
Him
we
Live
and
Move
,
and
Are.
§
.
11.
And
it
is
no
better
in
them
that
say
,
that
God
doth
not
operate
proximately
and
immediately
where
Nature
or
second
Causes
work
,
but
only
remotely
.
As
[
immediately
]
signifieth
[
without
any
medium
or
second
Cause
]
so
God
doth
not
then
work
immediately
:
But
as
it
signifieth
proximately
,
He
doth
:
For
an
infinite
being
cannot
be
essentially
distant
from
any
Creature
or
Effect
:
Nor
is
it
possible
that
the
second
Cause
can
be
nearer
to
the
Effect
than
God
;
who
is
as
near
as
if
he
used
no
such
Cause
.
§
.
12.
And
the
Dispute
,
Whether
God
do
proximately
effect
immediatione
suppositi
,
or
only
virtutis
,
seemeth
to
have
a
false
supposition
,
vi●
.
That
God's
Virtue
is
not
his
suppositum
,
and
that
the
virtus
divina
may
be
where
the
suppositum
is
no●
If
by
suppositum
they
mean
God's
Essence
as
Essence
existing
,
and
by
virtus
they
mean
his
Essence
under
the
formal
notion
of
Power
,
Wisdom
and
Love
,
then
they
are
but
two
inadequate
Conceptions
of
the
same
simple
Being
,
and
therefore
God
thus
ever
operateth
immediatione
essentiae
&
virtutis
essentialis
.
But
if
they
mean
,
that
God
hath
●
virtus
which
is
neither
his
Essence
nor
a
Creature
,
we
believe
them
not
.
§
.
13.
The
Controversie
between
Durandus
and
his
Followers
,
and
the
Jesuites
and
Dominicans
,
about
the
necessity
of
a
moving
Concourse
,
besides
the
support
of
Nature
,
seemeth
to
me
thus
reconcileable
.
-
1.
God
as
he
is
fons
naturae
,
is
the
Living
God
,
the
prime
Active
Principle
,
who
by
constant
vital
Activity
is
the
Spring
of
all
the
Action
in
the
World
;
and
is
not
to
be
dreamt
of
as
one
that
had
made
the
World
,
and
then
left
it
to
it self
,
and
withdrew
his
hand
and
is
fallen
asleep
.
-
2.
But
the
Living
God
moveth
not
all
things
alike
,
but
every
thing
according
to
its
nature
and
place
;
for
his
Influx
is
received
ad
modum
racipientium
.
-
3.
The
Nature
of
some
Creatures
is
essentially
Active
,
and
so
inclined
to
act
that
they
will
act
if
their
Nature
be
not
by
others
,
or
want
of
concurrent
Necessaries
,
hindered
.
Such
is
every
Soul
or
living
Principle
,
and
Fire
.
And
other
Creatures
are
naturally
Passive
only
ex
se
(
or
at
least
principally
)
.
So
that
for
God
to
continue
Fire
or
Souls
or
any
naturally-active
Principle
,
is
to
continue
a
nature
essentially
inclined
to
move
or
act
.
-
4.
It
is
supposed
that
these
Natures
are
not
solitary
,
but
parts
of
the
universe
,
and
are
continued
with
all
necessary
circumstant
Beings
and
Objects
;
and
that
the
whole
frame
of
Nature
and
cooperating
Causes
are
continued
:
e.
g.
That
the
Sun
doth
not
stand
still
,
while
the
Life
of
a
Plant
or
Brute
is
continued
.
-
5.
All
this
being
supposed
by
Durandus
,
Aureolus
,
a
Dola
,
and
all
sober
men
,
the
Question
debated
is
,
Whether
there
be
further
necessary
another
immediate
Divine
Motion
or
Concourse
to
every
motion
of
a
Creature
natural
or
free
,
besides
all
this
aforesaid
?
And
,
1.
Let
it
be
consider'd
,
that
God's
Essence
being
but
one
,
his
Act
,
which
ex
parte
agentis
,
is
his
Essence
,
is
not
distinguishable
,
saving
ex
connotatione
effectus
:
And
if
this
be
all
that
is
meant
,
That
as
ipse
motus
distinguitur
a
causis
,
so
God's
Will
,
Power
and
Agency
may
be
distinctly
denominated
,
1.
As
from
the
second
Causes
;
and
2.
also
from
the
Motion
it self
,
as
more
than
the
Causes
;
this
none
can
deny
,
nor
is
it
a
Controversie
.
But
if
the
question
be
of
the
necessity
of
another
distinct
way
of
Divine
Causation
of
the
motus
,
besides
that
by
second
Causes
before
mentioned
,
they
can
prove
no
such
necessity
.
For
is
it
mediate
or
immediate
Causation
or
Efficiency
which
they
mean
?
(
we
speak
not
of
immediate
as
it
signifieth
proximate
,
which
is
granted
,
but
as
signifying
sine
causis
secundis
.
)
If
it
be
mediate
by
second
Causes
that
God
must
further
concurr
,
those
are
natural
Causes
or
some
other
:
if
natural
,
it
's
a
contradiction
to
say
,
that
Besides
God's
moving
by
natural
Causes
(
which
is
granted
)
he
must
also
move
by
natural
Causes
;
as
if
Ide●
were
not
Idem
:
Unless
they
will
say
it
must
be
by
some
other
natural
Causes
,
which
they
do
not
,
nor
can
assign
;
nor
yet
any
other
that
are
not
natural
.
But
if
they
mean
,
that
to
every
motion
there
must
be
an
immediate
operation
of
God
to
it
witho●●
that
which
he
doth
by
second
Causes
,
even
by
God
alone
without
any
second
Cause
,
I
then
ask
,
Doth
God
move
any
thing
in
the
World
by
any
second
Cause
or
not
?
If
not
,
then
not
by
the
Sun
;
not
the
Coach
by
the
Horses
,
the
Arrow
by
the
Bow
,
the
Stone
by
the
Hand
,
the
Pen
by
the
Writer
,
&c.
If
yea
,
then
is
it
the
whole
or
part
only
of
that
motion
which
is
made
by
second
Causes
and
God
by
them
?
If
the
whole
,
habetur
quaesitum
:
If
part
,
how
prove
you
that
God
cannot
make
the
whole
motion
himself
by
second
Causes
,
as
well
as
part
,
but
must
needs
leave
the
other
part
of
the
same
motion
to
be
done
without
second
Causes
.
And
it
would
follow
that
no
second
Cause
,
no
not
the
noblest
in
the
World
(
as
the
Sun
)
and
God
as
acting
by
it
,
hath
and
exerciseth
à
vis
adequata
to
the
smallest
motion
even
of
a
Leaf
:
Whereas
God
in
Nature
maketh
natural
Power
,
with
his
own
,
as
he
is
fons
naturae
,
adequate
to
its
Actions
.
And
let
unbyassed
Reason
judge
,
Whether
if
a
Rock
should
be
held
up
in
the
Air
,
if
God
con●inue
the
natural
Gravity
of
it
,
with
all
the
rest
of
the
frame
of
Nature
,
could
not
that
Rock
fall
,
without
another
motion
of
God
which
is
without
any
second
Cause
,
to
thrust
it
down
?
If
He
continue
the
nature
of
Fire
,
was
it
not
a
greater
Miracle
,
that
it
burnt
not
the
three
Witnesses
,
Dan.
3.
than
to
have
burnt
them
,
or
than
its
ordinary
Action
?
Why
else
should
there
need
ten
thousand
fold
more
natural
Power
to
hold
up
the
said
Rock
,
or
to
quench
a
City
on
fire
,
or
to
stop
a
River
,
or
the
Winds
;
than
to
move
them
supposing
natural
Causes
,
if
there
need
an
Infinite
Power
moreover
to
the
act
,
and
none
to
the
cessation
?
And
by
this
Rule
it
would
follow
,
that
all
Motion
in
the
World
is
supernatural
:
For
if
God
cause
it
ut
sons
naturae
,
he
causeth
it
in
the
natural
course
:
if
he
do
not
,
it
's
all
supernatural
and
miraculous
.
Moreover
,
if
all
this
satisfie
not
Disputes
,
if
it
be
worth
the
Cost
,
they
may
try
the
Case
thus
:
Supposing
that
God
hath
told
no
man
his
Secrets
,
when
he
will
immediately
move
any
thing
without
second
Causes
,
and
that
no
second
Causes
,
nor
his
own
Operation
by
them
can
move
any
thing
without
another
immediate
Motion
,
Let
them
cut
down
the
Pillars
,
or
undermine
their
Houses
,
and
say
that
by
meer
natural
Causes
the
House
cannot
fall
:
Let
them
set
fire
on
their
Houses
,
and
say
that
by
meer
natural
Causes
they
cannot
be
burnt
:
Let
them
drink
Poison
,
and
say
,
By
meer
natural
Causes
it
cannot
hurt
us
:
Or
let
them
cut
their
Flesh
,
&c.
For
God
never
told
them
,
that
he
will
immediately
concurr
,
and
then
there
is
no
danger
.
Perhaps
they
will
say
,
That
Experience
telleth
us
that
God
doth
usually
concurr
with
them
:
I
answer
,
And
is
not
that
because
he
worketh
by
them
?
What
Experience
or
Reason
have
you
,
that
God
should
still
work
immediately
with
▪
them
,
and
yet
not
by
them
?
We
can
prove
that
He
worketh
as
the
first
Cause
.
But
if
you
will
prove
that
He
doth
it
not
as
the
first
Cause
moving
the
second
Causes
,
but
by
immediate
concomitancy
,
let
us
hear
your
proofs
.
Lastly
,
let
it
be
noted
,
that
when
they
that
affirm
all
Motion
to
be
by
immediate
concomitant
Concourse
or
Predetermination
,
do
pretend
that
they
do
it
lest
God's
Causality
should
be
denied
or
extenuated
,
it
is
a
meer
deceit
:
For
all
are
agreed
,
that
there
is
no
less
of
God
in
the
Operations
done
by
second
Causes
or
Nature
,
than
in
immediate
Operations
without
second
Causes
(
such
as
God
exerciseth
on
the
first
created
Motor
,
and
how
else
he
please
)
God
is
as
much
in
one
as
in
the
other
.
§
.
14.
For
the
understanding
of
the
nature
and
use
of
miraculous
acts
of
Providence
,
it
must
be
considered
,
1.
That
God
that
made
the
World
of
Natural
Agents
,
and
things
Passive
,
moved
by
the
Active
,
is
not
to
be
feigned
without
good
proofs
,
to
alter
any
of
the
Works
which
he
hath
made
,
which
we
see
he
continueth
in
the
course
that
he
made
them
without
any
mutation
of
their
Natures
.
§
.
15.
God
can
change
,
and
cross
,
and
use
as
he
pleaseth
the
Actions
of
Natural
Agents
without
changing
their
natures
and
inclinations
.
One
Natural
Agent
or
moved
Passive
,
may
be
resi●ed
and
turned
back
or
overcome
by
another
;
●nd
yet
there
may
be
nothing
but
natural
moti●n
in
them
all
:
A
stronger
Stream
may
drive
●ack
a
weaker
.
A
Canon
may
cross
the
ordi●ary
motion
of
the
Air
:
As
a
great
Dog
may
●aster
a
little
one
,
or
a
Woolf
devour
a
Lamb
,
●nd
a
Bird
a
Worm
or
Fly
;
and
yet
there
be
●one
but
natural
and
sensitive
motion
.
So
God
●an
dry
up
or
stop
the
Red
Sea
or
Iordan
;
and
●y
Winds
carry
Caterpillars
to
and
from
Aegypt
,
and
such
like
,
and
by
one
natural
●otion
overcoming
another
.
It
's
hard
for
us
●n
most
Miracles
to
say
that
God
doth
more
than
this
.
§
.
16.
But
it
is
certain
that
God
hath
a
rank
of
free
Agents
that
act
arbitrarily
,
and
that
these
have
a
great
measure
of
power
over
natural
and
necessary
Motions
:
As
man
is
a
free
Agent
and
driveth
his
Sheep
to
what
Pasture
he
pleaseth
,
and
guideth
his
Horses
and
Oxen
in
their
way
and
furrow
to
do
his
will
by
their
natural
and
sensitive
necessitated
motion
,
and
as
a
Miller
can
make
the
natural
course
of
the
Wood
and
Water
and
Mill-stones
,
and
Horse
,
all
to
serve
his
intention
,
without
changing
the
nature
of
any
one
of
them
,
so
much
more
can
God
and
free
Agents
under
God
,
attain
their
freely
chosen
ends
,
by
Ordering
and
not
Changing
Natural
and
Sensitive
Movers
.
§
.
17.
We
so
little
know
what
Arbitrary
Free
Agents
that
are
invisible
Spirits
God
hath
set
over
this
Passive
World
,
and
what
power
he
hath
given
them
to
use
Natural
Agents
as
they
themselves
freely
will
,
that
it
greatly
disableth
us
to
resolve
all
the
Difficulties
of
the
Cause
of
Sin
and
Misery
,
and
about
the
nature
of
Miracles
.
But
it
is
a
clear
truth
that
it
is
by
such
Free
Arbitrary
Agents
primarily
that
natural
Agency
is
crost
and
overcome
in
Miracles
,
the
one
Natural
Agent
be
employed
to
resist
another
,
(
as
to
quench
the
heat
of
Fire
,
to
stop
the
course
of
Winds
and
Water
,
&c.
)
Yet
it
is
some
voluntary
free
Agent
that
thus
useth
natural
Agents
against
each
other
.
Scripture
tells
us
,
that
God
useth
Angels
as
Rulers
and
Protectors
of
lower
Agents
:
And
that
there
is
a
kind
of
a
war
between
these
and
Devils
:
And
how
far
the
prevalent
Wills
of
good
and
bad
Angels
or
voluntary
Agents
may
be
the
Cause
of
Evil
,
or
be
the
Actors
of
Miracles
,
by
setting
one
moved
Agent
against
another
,
and
yet
all
but
Natural
motion
that
is
caused
by
these
free
Agents
,
Mortals
do
not
know
;
and
therefore
should
not
be
peremptory
in
judging
.
§
.
18.
But
though
we
know
not
that
in
Miracles
God
useth
not
second
Causes
,
some
natural
and
some
free
in
waies
unsearchable
to
us
,
yet
may
we
be
assured
by
Miracles
of
his
will
and
attestation
:
when
we
find
that
things
are
done
quite
out
of
the
way
of
his
ordinary
Providence
in
the
uncontrouled
confirmation
of
some
prophetical
Revelation
:
For
God
is
the
Governour
of
the
rational
World
;
and
his
moral
Government
must
be
by
the
intelligible
signification
of
his
will
de
debito
,
what
shall
be
due
from
us
,
and
to
us
:
And
if
Miracles
be
used
to
deceive
us
,
they
cannot
be
done
without
him
,
whatever
second
Cause
there
be
:
And
if
he
should
use
them
(
tho'
by
second
Causes
)
to
deceive
us
,
we
are
utterly
remediless
,
and
therefore
guiltless
.
And
God
that
〈…〉
at
h
neither
impotency
,
ignorance
nor
badness
,
cannot
need
a
Lye
to
govern
Man
,
when
he
hath
〈…〉
de
it
part
of
his
Image
,
on
Man
,
and
needful
to
Mens
Justice
to
each
other
to
hate
Lying
.
§
.
19.
A
Miracle
controuled
by
contrary
Evidence
,
is
no
notification
of
God's
Attestation
:
It
may
be
permitted
for
several
good
ends
:
For
God
by
controuling
it
giveth
us
sufficient
remedy
against
Deceit
.
And
there
are
two
waies
by
which
a
Miracle
may
be
controuled
:
First
,
by
greater
conquering
Miracles
used
for
some
contrary
Doctrine
or
Cause
;
so
the
Aegyptian
Magician's
Miracles
were
controuled
by
Moses
.
Secondly
,
when
it
is
some
unquestionable
Truth
or
Duty
or
Word
,
that
is
already
better
proved
,
which
that
Miracle
pretendeth
to
contradict
.
As
if
a
Miracle
were
done
by
a
Deceiver
,
to
prove
that
there
is
no
God
,
no
Life-to-come
,
or
against
Mercy
or
Justice
,
or
to
disprove
Christianity
;
the
greater
Miracles
which
have
confirmed
the
Gospel
,
and
the
evident
Light
of
Nature
,
which
proveth
the
Deity
and
Life-to-come
,
and
the
Duty
of
Love
and
Justice
,
do
controul
such
deceiving
Miracles
.
(
Therefore
a
Servant
of
Christ
may
most
comfortably
suffer
Martyrdome
for
his
testimony
to
the
Deity
,
Christianity
,
the
Life-to-come
,
or
Charity
and
Justice
against
Malice
and
Persecution
and
Cruelty
,
which
even
a
Miracle
would
not
justifie
;
more
than
for
a
disputable
Opinion
.
)
§
.
20.
It
's
a
great
Question
,
How
a
true
Prophet
might
be
known
antecedently
,
before
his
Prophecy
was
fulfilled
.
And
it
's
of
great
moment
to
consider
,
the
difference
between
a
Legislative
Prophet
,
and
a
meer
particular
Message
.
Moses
and
CHRIST
,
the
Legislators
,
confirmed
their
Laws
and
Word
by
multitudes
of
uncontrouled
Miracles
:
For
Life
and
Death
lay
upon
mens
Obedience
or
Disobedience
to
them
:
And
if
a
Prophet
did
reprove
any
Sin
against
that
Law
,
the
Miracles
that
confirmed
the
Law
did
justifie
them
.
But
if
it
were
but
a
Prophecy
about
some
other
temporal
Event
(
as
Ieremy's
of
the
Captivity
)
it
needed
no
Miracle
;
for
it
was
but
a
temporal
Suffering
that
followed
the
not
believing
them
.
The
Law
of
God
,
which
should
here
be
handled
,
I
shall
speak
of
CHAP.
VIII
.
Of
God's
causing
or
not
causing
Sin
.
§
.
1.
HOw
certainly
the
Doctrine
of
the
necessity
of
immediate
,
efficient
,
physical
,
predetermining
Premotion
,
doth
make
God
the
principal
Cause
of
all
Sin
,
I
have
so
oft
shewed
,
and
so
fully
proved
,
that
I
shall
here
be
very
short
upon
that
Subject
.
§
.
2.
To
say
,
that
God
is
the
principal
determining
Cause
of
every
sinful
act
with
all
its
Objects
and
Circumstances
(
called
the
materiale
peccati
)
and
also
the
Cause
of
the
Law
that
forbiddeth
it
,
and
the
Person
that
committeth
it
,
is
to
make
him
the
chief
Cause
of
Sin
,
as
far
as
it
is
capable
of
a
Cause
,
even
of
the
formal
Cause
.
§
.
3.
To
say
,
That
such
a
Cause
is
the
Cause
only
of
the
Act
,
but
not
of
the
Obliquity
,
is
absurd
;
because
the
obliquity
is
a
Relation
necessarily
resulting
from
the
Law
and
Act
with
all
its
modes
and
circumstances
:
And
the
obliquity
can
have
no
other
Cause
.
§
.
4.
To
say
,
That
God
willeth
and
loveth
and
causeth
Sin
,
not
as
Sin
,
but
for
good
ends
and
uses
,
is
,
to
say
no
more
for
God
than
may
be
said
for
wicked
men
,
if
not
for
Devils
;
save
only
that
God's
Ends
are
better
than
theirs
.
§
.
5.
To
say
,
That
God
willeth
not
Sin
,
but
the
Existence
and
Futurity
of
Sin
,
is
but
as
aforesaid
,
to
say
,
that
He
wills
not
Sin
as
Sin
,
or
sub
ratione
●ali
,
but
that
it
exist
for
better
ends
;
or
else
it
is
a
contradiction
:
For
to
will
or
cause
Sin
is
nothing
else
but
to
will
and
cause
the
existence
of
Sin
.
§
.
6.
They
that
say
,
That
God
willeth
the
Existence
of
Sin
,
as
it
is
summe
conducibile
,
to
the
Glory
of
his
Justice
and
Mercy
,
(
yea
,
and
that
per
se
,
and
not
only
per
accidens
)
do
wrong
the
Glory
of
God's
Holiness
and
Wisdom
.
A
Physician
can
love
his
own
skill
,
and
compassion
,
and
the
honour
that
cometh
to
him
by
curing
a
Disease
,
without
loving
or
willing
the
Disease
it self
,
but
only
supposing
it
as
an
Evil
which
he
can
turn
to
Good
.
§
.
7.
They
that
say
,
That
God
is
the
Cause
indeed
of
our
Sin
,
but
is
no
Sinner
himself
,
because
he
is
under
no
Law
,
say
nothing
in
the
latter
but
what
all
grant
,
and
nothing
in
the
former
but
what
God's
Church
doth
commonly
abhorr
,
excepting
some
few
singular
presumers
.
§
.
8.
They
that
hold
,
That
God
doth
by
immediate
physical
efficient
predetermining
Premotion
principally
and
unresistibly
cause
every
sinful
act
,
with
all
its
modes
and
circumstances
,
do
certainly
deny
all
certainty
of
Faith
,
and
so
subvert
all
Christianity
:
For
the
formal
Object
of
all
Divine
Faith
,
is
God's
Veracity
,
(
that
God
cannot
lye
)
if
God
could
lye
,
our
Belief
could
have
no
certainty
:
Now
God
speaketh
to
us
,
but
by
inspired
men
,
and
not
by
an
essential
voice
of
his
own
:
And
if
God
cause
,
as
aforesaid
,
all
the
Lyes
that
ever
were
spoken
by
Men
or
Devils
in
the
World
,
then
no
man
can
be
sure
that
he
doth
not
so
by
Prophets
and
Apostles
,
or
that
ever
they
say
true
:
And
God's
Veracity
then
is
gone
.
§
.
9.
They
that
think
●o
evade
this
Evidence
by
the
difference
of
Predetermination
and
Inspiration
,
and
say
God
inspireth
no
Lyes
though
he
predetermine
all
by
physical
Premotion
,
do
labour
in
vain
:
For
,
1.
No
man
can
ever
prove
that
any
Inspiration
doth
interest
God
more
in
the
Act
or
Lye
,
than
physical
Predetermination
doth
:
For
how
can
God
be
more
the
Author
of
any
Act
than
by
effectual
premoving
the
Creature
to
act
it
,
and
that
by
immediate
physical
Predetermination
?
What
doth
Inspiration
do
,
but
so
move
the
Mind
,
Will
and
Tongue
of
a
Prophet
?
No
man
can
name
more
that
Man
is
capable
of
.
2.
But
if
there
were
a
difference
,
we
are
not
capable
of
understanding
that
difference
so
well
,
as
to
prove
that
God
can
cause
all
the
Lyes
in
the
World
by
predetermining
Premotion
,
and
yet
can
cause
none
by
Inspiration
;
shall
none
believe
him
that
know
not
this
difference
?
3.
And
were
it
intelligible
,
it
would
be
only
to
inspired
men
themselves
.
So
that
I
am
past
doubt
that
we
must
part
with
all
Certainty
of
Christianity
,
and
of
all
Divine
Belief
,
if
we
receive
this
Doctrine
of
Predetermination
,
because
the
objectum
formals
fidei
is
then
gone
.
§
.
10.
They
that
say
,
that
if
we
make
not
God
the
Predeterminer
to
every
act
in
specie
morali
,
and
in
every
comparative
respect
and
mode
,
we
shall
make
Man
a
God
,
by
making
him
a
Causa
prima
,
do
thereby
as
much
conclude
God
to
be
the
first
and
principal
predetermining
efficient
Cause
of
every
wicked
Habit
(
as
of
Malignity
,
or
Hatred
of
God
,
&c.
)
because
a
Habit
hath
as
much
Entity
as
an
Act
:
Therefore
if
it
deifie
Man
,
to
make
him
the
first
Cause
,
e.
g.
of
a
Lye
or
Murder
,
in
specie
,
then
so
it
will
do
to
make
him
the
first
Cause
of
the
Habit.
§
.
11.
If
it
be
as
impossible
for
Man
to
do
any
thing
but
what
he
doth
,
or
not
to
do
all
that
he
doth
without
God's
foresaid
predetermining
Premotion
,
as
it
is
to
be
Gods
,
or
to
overcome
God
,
or
make
a
World
,
then
if
Men
are
counted
Sinners
,
and
condemned
,
it
is
for
not
doing
such
impossibilities
,
for
not
doing
what
God
alone
can
do
,
or
for
not
overcoming
Almighty
premoving
Power
.
§.
12.
●t
cannot
rationally
be
expected
,
that
they
that
believe
that
God
is
the
chief
Cause
and
Willer
of
all
Sin
,
should
think
it
very
bad
,
or
themselves
bad
for
it
;
or
that
when
God
hath
unresistibly
made
all
men
to
sin
,
he
yet
hateth
it
,
and
sent
his
Son
into
the
World
to
testifie
his
Hatred
by
dying
for
it
;
and
that
he
is
serious
in
all
that
he
saith
against
it
in
his
word
:
nor
that
such
men
should
hate
it
,
and
rather
die
than
sin
.
§
.
13.
Therefore
as
the
Church
of
God
hath
ever
abhorred
to
make
God
the
Cause
of
Sin
,
and
kept
up
the
sence
of
the
Evil
of
Sin
,
(
for
our
hatred
of
it
,
and
departing
from
it
,
and
our
Humiliation
)
as
a
necessary
part
of
our
Religion
,
so
must
we
resolutely
do
still
;
or
else
we
shall
be
worse
than
the
Light
of
Nature
teacheth
Heathens
themselves
to
be
.
§
.
14.
God
hath
many
waies
to
cause
the
Effects
of
Sin
,
without
causing
the
Sin
it self
;
as
by
impediments
to
other
waies
,
by
altering
Recipients
,
Objects
,
Concauses
,
and
many
others
,
which
I
have
elsewhere
enumerated
:
He
can
will
and
procure
,
that
Christ
shall
die
by
the
sinful
malice
and
action
of
the
Iews
,
without
willing
or
causing
their
malice
,
will
or
action
as
bad
:
As
he
can
procure
a
man
to
be
in
the
way
where
a
Murderer
cometh
with
a
disposition
to
murder
,
and
can
direct
the
Bullet
,
&c.
§
.
15.
When
one
and
the
same
word
doth
signifie
both
the
Sin
and
the
Effect
of
the
Sin
,
it
occasioneth
the
error
of
men
that
cannot
distinguish
:
And
so
if
the
Scripture
should
say
,
That
God
is
the
Cause
of
it
,
they
think
it
includeth
the
Sin
with
the
Effect
.
So
Murder
signifieth
both
the
will
and
action
of
the
Murderer
,
and
the
death
of
the
man
murdered
as
the
effect
:
Absolom's
Constuprations
signifieth
both
his
sinful
will
and
action
,
and
the
effect
of
both
:
The
revolt
of
the
Israelites
from
Ieroboam
;
the
giving
up
of
Kingdoms
to
the
Beast
,
and
many
such-like
,
in
Scripture
are
ascribed
to
God
as
the
Cause
,
not
as
the
words
signifie
the
sinful
will
and
action
of
the
Malefactor
,
but
only
the
produced
effect
of
both
(
saving
when
God's
permission
only
is
understood
.
)
§
.
16.
They
that
deride
it
as
absurd
,
that
God
should
decree
,
will
and
cause
the
Effect
,
and
not
the
Wills
forbidden
Act
,
are
too
bold
with
God
,
in
measuring
his
Counsels
and
Actions
by
the
rule
of
their
vain
Imaginations
:
Yet
many
give
us
,
instead
of
Scripture
and
Reason
,
but
such
a
confident
derision
,
and
say
,
[
How
absurd
is
it
to
say
that
God
willed
,
decreed
and
caused
that
Christ
should
be
murdered
,
and
yet
willed
,
decreed
or
caused
not
that
any
should
murder
him
?
That
God
should
will
and
cause
David's
Concubines
to
be
defiled
,
and
not
will
or
cause
that
Absolom
should
defile
them
?
That
He
should
will
and
cause
the
Kingdom
to
be
rent
from
Rehoboam
,
and
yet
not
cause
any
one
to
will
or
do
it
?
&c.
]
But
is
all
false
that
is
not
agreeable
to
their
imagination
?
Or
is
this
a
convincing
way
of
reasoning
?
It
is
not
from
imperfection
but
perfection
that
God
doth
not
will
or
cause
mens
Sin
:
But
it
is
from
his
perfection
that
he
causeth
the
effect
,
as
being
the
Lord
and
Ruler
of
the
World
.
Sin
is
not
a
capable
Object
of
God's
Volition
,
or
an
effect
which
he
can
cause
:
But
the
effect
is
,
God
cannot
love
or
cause
Iuda●'s
will
or
act
(
in
specie
)
of
betraying
Christ
,
nor
the
Iews
will
or
act
in
murdering
him
:
But
God
can
will
and
cause
,
that
Christ
shall
be
betrayed
and
killed
,
by
such
individual
persons
as
he
foreknew
were
by
their
wickedness
disposed
thereunto
.
§
.
17.
All
good
men
have
so
deep
a
hatred
of
Sin
,
and
zeal
for
God's
Holiness
,
and
confess
,
that
Sin
is
of
the
Devil
,
and
it
is
his
special
character
to
be
the
Author
of
it
,
that
when
zeal
against
an
Adversary
in
Disputation
can
yet
make
many
put
that
character
on
God
(
yea
,
as
the
prime
Efficient
,
which
is
more
than
a
Tempter
)
and
this
as
a
part
of
the
Honour
of
his
Providence
,
and
think
they
serve
God
and
his
Truth
,
by
bitter
reviling
the
contrary-minded
,
it
is
a
dreadful
instance
how
far
Faction
and
Contentious
Zeal
may
carry
men
.
And
yet
when
we
see
how
carefully
many
avoid
Sin
when
they
have
thus
honoured
it
as
God's
work
,
it
is
a
notable
instance
how
far
good
men
may
err
in
notions
,
and
yet
practically
hold
the
contrary
truth
,
and
what
great
notional
Errors
must
be
pardoned
to
each
other
,
as
they
are
pardoned
of
God
.
§
.
18.
God
punisheth
Sin
with
Sin
,
without
causing
that
Sin
at
all
;
that
is
,
1.
He
justly
demeth
his
Grace
to
the
rejecters
of
it
,
and
their
Sin
is
the
consequent
of
that
Privation
,
as
a
drunken
man's
wandering
is
to
ones
denying
to
lead
him
:
2.
God
maketh
it
a
punishment
when
man
hath
first
made
it
a
Sin
.
[
q.
d.
If
thou
wilt
commit
such
a
Sin
,
it
shall
have
this
penal
nature
and
effect
.
]
As
if
in
the
Law
of
Nature
God
decreed
,
that
excess
of
Drink
or
Meat
should
breed
Sickness
,
that
taking
a
sweet
Poison
should
torment
you
,
that
Venery
should
bring
the
Pox
,
that
Prodigality
shall
impoverish
men
,
&c.
Here
Man
first
maketh
it
a
Sin
,
and
then
God
maketh
it
a
Punishment
:
And
Sin
it self
being
the
deformity
and
misery
of
the
Soul
,
hath
two
relations
at
once
(
in
time
)
;
the
first
in
order
of
Nature
is
the
sinfulness
,
caused
by
Man
;
and
the
second
the
penal
relation
caused
by
God
;
whose
Act
indeed
was
antecedent
in
his
Law
(
of
Nature
)
,
making
Nature
such
,
that
it
should
so
suffer
if
it
will
so
do
)
;
and
yet
the
Effect
is
consequent
to
mans
Act.
CHAP.
IX
.
Of
Natural
Power
and
Free-will
.
§
.
1.
THE
Glory
of
God
on
his
Works
is
their
expression
of
his
Perfections
,
by
the
Impression
of
them
which
he
hath
made
.
And
He
hath
communicated
Being
and
Substantiality
as
the
substratum
,
and
therein
the
Virtues
of
Vital
Power
,
Wisdom
and
Goodness
(
or
Love
)
:
and
these
are
his
Image
upon
Man
.
§
.
2.
The
more
Power
therefore
a
Creature
hath
,
the
more
he
glorifieth
the
Power
of
God
:
And
the
most
powerful
Creatures
(
as
the
Sun
)
do
more
shew
forth
his
greatness
than
the
most
impotant
.
Therefore
to
deny
or
extenuate
any
Power
given
of
God
,
is
to
dishonour
him
in
his
works
:
So
absurd
is
it
to
think
that
the
Power
ascribed
to
Man
,
is
dishonourable
to
God
;
as
if
you
took
from
the
Workman
all
the
Praise
that
you
give
to
his
Works
.
§
.
3.
All
Man's
Power
is
passive
from
GOD
and
superiour
Causes
,
but
it
is
naturally
active
as
to
things
inferiour
,
and
in
it self
.
§
.
4.
God
endued
man
at
first
with
a
threefold
Power
,
1.
Natural
,
2.
Moral
,
3.
Political
,
which
is
a
Ruling
Power
over
Inferiours
.
§
.
5.
Man's
Power
was
partly
essential
or
inseparable
,
and
partly
accidental
or
separable
.
1.
To
have
the
three
Powers
or
Faculties
of
Vital
Activity
,
Intellection
and
Will
,
is
essential
,
and
Man
cannot
be
a
Man
without
them
:
But
to
have
these
in
promptitude
and
strength
,
is
but
as
health
or
strength
to
the
Body
;
a
separable
thing
.
2.
To
have
some
moral
Power
to
know
and
desire
and
practise
some
moral
Good
,
it
seemeth
is
inseparable
from
Man
in
via
;
for
all
men
naturally
have
some
notitiae
communes
,
and
differencing
sense
of
moral
Good
and
Evil
:
Else
men
should
be
as
bad
as
Devils
:
But
to
be
truly
Holy
was
separable
(
as
Health
)
and
so
was
lost
.
3.
To
have
some
superiority
over
Brutes
,
and
Parents
over
their
Children
,
it
seems
is
inseparable
,
or
is
not
separated
;
for
it
continueth
in
Nature
:
But
the
true
Majesty
of
this
superiority
was
lost
by
Sin
.
§
.
6.
No
Creature
hath
any
Power
but
what
is
totally
derived
from
God
and
dependent
on
him
,
and
still
upheld
by
him
and
used
under
him
.
§
.
7.
Though
some
would
have
more
Power
ascribed
to
Nature
,
and
others
appropriate
more
to
Grace
,
yet
in
this
it
is
no
Controversie
,
How
much
is
to
be
ascribed
to
God
:
For
both
Nature
and
Grace
,
and
the
Powers
of
both
are
totally
from
God
:
But
all
the
question
is
,
Which
way
God
giveth
it
to
man
.
§
.
8.
In
general
we
should
be
most
cautious
,
1.
That
we
disparage
not
any
Power
or
Endowment
which
is
God's
own
Work
,
whether
natural
or
gracious
.
2.
That
we
give
not
too
much
to
any
Work
that
is
proper
to
Man
.
§
.
9.
Natural
Power
,
of
Vital
Action
,
Intellection
and
Volition
,
is
supposed
by
God
as
Lawgiver
in
his
Subjects
;
that
is
,
that
we
are
Men.
§
.
10.
Every
act
of
Knowledge
,
Faith
,
Repentance
,
Love
and
Obedience
is
done
by
our
natural
Powers
or
Faculties
,
and
none
without
them
.
§
.
11.
The
word
[
Moral
Power
]
signifieth
,
1.
Sometimes
a
Power
to
moral
actions
,
(
and
so
natural
Power
in
Man
is
also
moral
in
some
degree
.
)
2.
Sometimes
a
Holy
Disposition
,
especially
in
the
Will
,
to
such
holy
moral
actions
;
which
is
the
Rectitude
of
our
natural
Powers
,
or
the
Health
of
them
in
a
saving
degree
or
sort
,
and
is
the
Gift
of
Grace
,
since
Sin
departed
.
3.
Most
frequently
I
use
the
words
for
such
a
degree
of
God's
helping
or
healing
Influx
or
Grace
,
as
is
short
of
a
Habit
for
promptitude
and
facility
,
but
yet
puts
the
soul
in
such
a
disposition
,
by
which
Man
can
do
the
Act
,
(
and
it
may
come
to
pass
without
more
Grace
whether
it
do
or
not
)
which
the
Dominicans
call
Sufficient
Grace
,
and
I
rather
call
Necessary
Grace
.
4.
Sometimes
it
is
meant
(
as
causa
moralis
)
for
that
which
is
Power
Reputatively
.
§
.
12.
Power
hath
several
degrees
:
some
can
act
easily
,
yea
,
is
hardly
restrained
:
some
can
act
with
difficulty
,
yet
constantly
:
some
difficultly
and
very
rarely
:
some
can
act
,
but
the
Impediments
are
so
great
,
and
its
weakness
such
,
as
that
it
never
will
do
what
it
can
:
And
these
we
call
a
moral
Impotency
;
as
being
reputative
impotency
,
in
these
three
last
degrees
.
§
.
13.
Sin
hath
debilituted
Man's
very
natural
Vivacity
and
Activity
to
things
spiritual
,
and
also
darkened
and
undisposed
his
Understanding
to
them
;
but
especially
dis●ffected
him
,
and
perverted
his
will
,
with
an
indisposition
,
averseness
and
enmity
to
God
.
And
none
of
these
are
cured
,
but
by
the
Grace
of
Christ
;
quickening
(
or
strengthening
and
awakening
)
illuminating
and
converting
the
Soul
.
(
Of
which
more
after
in
due
place
.
)
§
.
14.
Adam
had
Power
to
have
stood
when
he
fell
:
God
took
no
power
from
him
,
nor
let
out
such
a
Temptation
as
he
could
not
resist
:
But
Sin
entered
at
his
Will
,
and
corrupted
it
before
he
lost
his
Power
.
§
.
15.
There
is
therefore
in
〈…〉
,
such
a
thing
as
a
true
Power
,
to
do
more
good
and
less
evil
than
we
do
.
§
.
16.
And
there
was
such
a
Power
in
Adam's
Will
,
by
which
he
could
have
willed
what
he
did
not
●ill
,
and
by
which
he
could
have
rejected
the
Temptation
:
And
this
without
any
other
Grace
,
than
that
which
he
then
had
,
and
used
not
.
§
.
17.
Otherwise
all
the
sin
of
Adam
and
the
World
would
be
resolved
into
the
necessitating
Will
and
Work
of
God
,
and
so
all
Faith
would
be
subverted
.
§
.
18.
Therefore
Man's
Will
was
such
a
Faculty
as
could
be
a
causa
prima
,
of
the
moral
modification
or
specification
of
its
own
Acts
:
(
Not
a
causa
prima
simpliciter
,
but
thus
,
secundum
quid
.
)
For
else
God
must
be
the
causa
prima
of
Sin
,
which
is
the
ill
modification
of
that
Act.
§
.
19.
I
know
that
to
Nature
the
Reasonings
of
our
late
Infidels
,
to
prove
,
That
every
Act
of
the
Will
is
as
truly
necessitated
as
the
motions
of
a
Clock
,
do
seem
plansible
and
hard
●o
answer
;
because
it
seemeth
strange
,
that
in
any
mode
of
Action
Man
should
be
a
first
Cause
of
it
,
and
that
a
Creatures
Act
should
have
no
superiour
Cause
in
any
mode
:
But
on
the
other
side
the
Evidence
is
cogent
,
1.
That
God
is
able
to
make
a
self-determining
Power
,
that
can
thus
do
:
For
it
is
no
contradiction
.
2.
That
it
is
congruous
,
that
below
the
happy
Race
of
confirmed
Spirits
,
there
should
be
a
Race
of
such
undetermined
free
Agents
,
left
much
to
their
own
self-determining
Power
.
3.
And
Experience
perswadeth
us
de
facto
,
that
so
it
is
.
4.
And
they
that
deny
it
,
must
unavoidably
make
God
the
prime
Cause
of
all
Sin
,
in
a
higher
degree
than
it
is
or
can
be
ascribed
to
Satan
:
And
is
all
this
with
the
rejection
of
Christianity
more
eligible
,
than
the
Concession
that
God
can
and
doth
make
a
Creature
with
such
self-determining
Free-will
,
as
can
,
as
a
first
Cause
of
Methodus
Theologiae
,
and
Cath.
Theol.
its
modified
act
,
sin
without
God's
Predetermination
?
And
by
his
help
could
forbear
Sin
when
he
doth
not
.
The
Contest
is
,
Whether
GOD
or
Man
shall
be
counted
the
causa
prima
of
Sin
;
we
say
,
Man
is
the
first
Cause
,
and
GOD
is
none
at
all
:
Some
say
,
God
must
be
the
causa
prima
of
all
that
can
have
a
Cause
in
it
:
and
rather
than
deny
him
the
Honour
which
is
given
to
Satan
,
they
will
deny
Christianity
,
and
deny
him
to
be
holy
and
to
be
GOD.
§
.
20.
GOD
made
this
natural
Free-will
that
Man
might
be
a
governable
Creature
,
fit
to
be
morally
ruled
by
Laws
and
rational
Motives
,
and
as
part
of
God's
Image
on
Man
.
CHAP.
X.
Of
Original
Sin
.
§
.
1.
BY
one
man
Sin
entred
into
the
World
,
and
Death
by
Sin
,
and
so
Death
passed
upon
all
in
that
all
have
sinned
.
§
.
2.
We
were
not
in
Adam
distinct
Persons
really
;
for
our
Persons
then
existed
not
;
and
therefore
did
not
inexist
.
§
.
3.
God
doth
not
repute
us
to
have
been
what
we
were
not
;
for
he
judgeth
truly
,
and
is
not
mistaken
:
Therefore
he
judged
not
Peter
and
Iohn
to
have
been
those
Persons
in
Adam
then
,
nor
Adam's
person
the
same
with
theirs
.
§
.
4.
Therefore
we
were
not
then
when
he
sinned
persons
guilty
in
Adam
;
for
Non
existentis
non
sunt
accidentia
.
§
.
5.
We
were
Seminally
or
Virtually
in
Adam
when
he
sinned
:
Which
is
but
that
he
had
that
Virtus
generativa
from
which
we
naturally
sprang
in
time
;
But
to
be
Virtually
in
him
,
is
Not
to
be
personally
in
him
,
but
Potentially
,
it
being
as
to
Existence
terminus
diminuens
.
§
.
6.
As
soon
as
we
were
Persons
,
we
were
Persons
derived
by
Generation
from
Adam
:
Therefore
with
our
Persons
we
derived
Guilt
and
Pravity
:
For
he
could
beget
no
better
than
himself
.
§
.
7.
When
Adam
sinned
his
whole
Person
was
guilty
and
no
part
innocent
:
Therefore
his
very
Semen
prolificum
had
its
part
in
the
guilt
according
to
its
Capacity
;
And
though
it
was
not
a
guilty
Person
,
it
was
a
part
of
a
guilty
Person
;
and
a
part
that
was
the
Semen
personae
;
so
that
when
that
Semen
became
a
p●rson
(
Cain
)
it
became
a
guilty
person
,
the
guilt
following
the
subject
according
to
its
Capacity
:
And
so
downward
by
Propagation
to
this
day
.
§
.
8.
God
doth
not
impute
Adam's
he
will
do
it
,
without
any
real
participation
of
ours
;
no
nor
beyond
our
true
natural
participation
,
but
according
to
it
:
Otherwise
God
should
have
made
us
sinners
,
meerly
because
he
●ould
do
so
,
and
not
Adam
.
§
.
9.
We
receive
our
Original
Guilt
and
Pravity
immediately
from
our
next
Parents
,
and
but
remotely
from
Adam
:
It
could
never
have
come
to
us
but
through
them
from
whom
we
receive
our
Nature
,
from
them
we
receive
the
guilt
and
pravity
of
our
Nature
.
§
.
10.
Therefore
thus
far
at
least
our
next
Parents
communicate
Guilt
and
Pravity
to
us
,
and
not
Adam
only
:
In
which
we
see
that
God's
Imputation
goeth
along
with
real
Natural
Participation
.
§
.
11.
It
seemeth
to
me
a
strange
oversight
in
too
many
Divines
who
deny
(
or
observe
not
)
our
Guilt
of
all
the
rest
of
our
Parents
[
*
](A26923-e28520-b)
*
Of
this
I
have
published
a
Disputation
which
proveth
it
.
Sins
,
while
we
were
in
their
Loins
,
as
well
as
of
Adam's
;
seeing
1.
there
is
that
same
reason
of
both
,
save
what
the
change
of
the
Covenant
maketh
(
of
which
after
.
)
And
,
2.
Scripture
is
so
full
and
express
about
it
.
§.
12.
1st
,
If
I
have
a
guilty
and
deprayed
Soul
from
my
Parents
,
it
is
because
I
was
once
in
them
,
Virtually
or
Seminally
as
truly
and
naturally
as
I
was
in
Adam
:
And
had
not
the
Guilt
been
theirs
it
had
never
been
mi●e
:
And
if
it
be
mine
because
it
was
theirs
,
why
not
one
part
of
theirs
as
well
as
another
?
§
.
13.
It
will
be
said
,
Because
God
so
Covenanted
with
Adam
that
he
should
stand
or
fall
for
himself
and
his
Posterity
:
I
Answer
,
That
there
was
any
such
Covenant
that
if
he
stood
his
Posterity
should
all
stand
,
or
be
Confirmed
and
Saved
,
is
more
than
ever
I
found
in
Scripture
or
can
prove
,
or
do
believe
:
But
that
it
would
have
been
to
the
benefit
of
his
Posterity
I
doubt
not
.
And
that
his
fall
was
to
the
Guilt
and
Corruption
of
his
Posterity
I
doubt
not
;
but
(
as
I
said
)
not
without
and
beyond
their
natural
Interest
in
him
,
and
Derivation
from
him
as
the
reason
of
it
:
And
we
were
as
much
naturally
in
our
next
Parents
:
And
the
Covenant
of
Innocency
and
the
Covenant
of
Grace
do
not
so
far
differ
as
to
exempt
us
from
the
Guilt
of
our
next
Parents
sins
:
For
the
difference
lieth
not
in
this
,
That
the
first
only
made
Death
the
due
reward
of
all
Sin
,
nor
that
the
first
did
interest
Children
in
the
Guilt
of
their
Parents
sin
:
But
in
this
,
that
the
first
made
us
Guilty
without
a
Remedy
;
But
the
second
giveth
us
a
Remedy
presently
for
Pardon
and
Recovery
,
and
so
our
Guilt
is
not
so
full
,
because
it
is
but
a
half
Obligation
having
the
Pardon
annexed
.
The
first
Law
said
,
[
If
thou
sin
thou
shalt
be
filius
mortis
,
and
so
shall
those
that
are
Propagated
of
thee
.
]
The
second
Covenant
saith
,
[
For
thy
Original
and
Actual
Sin
death
is
thy
due
,
but
I
give
thee
a
Pardon
and
Remedying
Grace
procured
by
the
Righteousness
of
Christ
]
But
note
,
That
this
Covenant
pardoneth
our
Original
Sin
as
from
Adam
;
And
yet
it
followeth
not
that
we
had
none
because
it
is
pardoned
:
Even
so
it
pardoneth
our
guilt
of
our
next
Parents
sins
,
and
therefore
we
had
it
to
be
pardoned
:
Both
are
pardonable
to
us
;
therefore
we
had
both
.
§.
14.
2.
And
the
Scripture
is
more
copious
,
and
as
plain
in
making
punishment
due
to
Children
for
their
next
Parents
sins
,
as
for
Adam's
,
though
Adam's
only
was
the
Original
of
all
Sin
and
Misery
.
I
have
elsewhere
proved
it
at
large
:
The
Case
of
Cain's
Posterity
,
and
Cham's
,
and
Ishmael's
,
and
Esau's
,
and
Achan's
Family
,
and
Ahab's
,
and
many
more
do
fully
prove
it
:
And
more
fully
the
Second
Commandment
,
and
God's
declaration
of
his
Name
to
Moses
,
Exod.
34.
and
many
a
Threatning
to
the
Seed
of
the
Wicked
,
and
Christ's
express
Words
in
Matth.
23.
36.
so
that
Scripture
puts
us
out
of
doubt
.
§
.
15.
The
common
Objection
is
,
that
their
[
Guilt
would
be
greater
on
us
towards
the
End
of
the
World
,
than
on
them
at
the
Beginning
,
because
all
our
Ancestours
Guilt
would
be
ours
:
But
I
answer
,
1.
If
it
were
so
,
it
would
be
but
many
Obligations
to
the
same
Punishment
,
when
it
amounteth
to
that
which
God
seeth
our
Nature
capable
of
:
For
a
Finite
Worm
is
not
capable
of
more
Suffering
than
is
proportioned
to
his
Nature
.
2.
And
this
Objection
vainly
supposeth
,
that
none
of
our
Ancestours
Sins
were
pardoned
:
Whereas
all
are
pardoned
to
the
Faithful
and
their
Seed
,
and
much
Temporal
Punishment
is
pardoned
to
many
of
the
Unsanctified
:
And
God
himself
by
limiting
it
to
the
third
and
fourth
Generation
,
seemeth
to
set
bounds
to
his
own
Justice
.
3.
And
the
Guilt
of
our
Parents
Sins
being
of
a
more
Diminute
Nature
than
that
of
our
own
Actual
Sin
(
Coeteris
paribus
)
it
falleth
not
so
fully
on
us
,
as
it
did
on
the
Committers
themselves
,
nor
as
our
own
do
.
4.
And
God
offereth
us
the
full
pardon
of
our
own
and
all
together
:
And
as
long
as
the
Law
which
tells
us
of
our
desert
of
punishment
,
doth
also
give
us
a
free
pardon
,
we
have
no
Cause
to
complain
.
§
.
16.
That
we
have
all
Original
Sin
is
proved
,
in
that
else
Infants
should
be
saved
without
a
pardoning
Saviour
,
or
a
cleansing
Sanctifier
;
which
cannot
be
.
§
.
17.
He
that
seeth
the
universal
inclination
of
Mankind
to
Evil
even
in
their
Childhood
,
and
their
backwardness
to
Good
,
even
that
Evil
and
that
Good
which
Nature
it self
assureth
us
are
such
,
must
needs
believe
Original
Pravity
,
or
else
think
hardly
of
God's
Work
.
§
.
18.
He
that
seeth
still
that
Drunkenness
,
Gluttony
,
Lust
,
&c.
do
vitiate
both
the
Soul
and
Bodily
Temperament
of
the
Sinner
,
and
how
frequently
a
diseased
,
distempered
Body
,
inclining
Men
to
particular
Vices
,
and
an
extraordinarily
vitiated
Soul
,
is
in
their
Children
the
plain
fruit
of
the
Parents
Sin
,
may
the
easilier
believe
that
we
drew
down
Pravity
from
Adam
also
,
when
we
derive
so
much
from
nearest
Parents
.
§
.
19.
And
they
that
consider
,
that
Mans
Soul
being
made
Holy
,
for
God
,
this
unholiness
is
not
only
a
Negation
but
a
Privation
,
not
of
Sensitive
and
Natural
only
,
but
of
Moral
Rectitude
,
will
not
deny
but
that
the
name
of
Sin
or
Moral
Pravity
belongeth
to
it
.
§
.
20.
And
they
that
consider
,
that
Parents
Cause
not
Children
as
an
Artificer
maketh
an
Engine
,
but
by
Generation
,
which
is
a
Communication
of
their
own
Essence
,
and
what
Natural
Interest
Parents
and
Children
have
in
each
other
,
and
that
it
is
real
Sin
that
is
in
both
,
and
that
the
Moral
Privation
in
its
Nature
,
containeth
much
of
Mans
misery
,
will
easily
grant
that
it
is
both
a
Sin
and
Punishment
,
and
a
Moral
Cause
of
further
punishment
,
properly
enough
so
called
.
§
.
21.
They
that
lay
that
Reason
of
their
denying
Original
Sin
,
Generative
Traduction
of
Souls
,
and
yet
God's
present
,
yea
,
immediate
Causation
of
their
Essence
(
which
may
be
called
Creation
)
are
here
Consistent
▪
Which
here
I
must
not
now
repeat
:
Vid.
Meth.
Theol.
and
Reasons
of
Christian
Religion
.
CHAP.
XI
.
Of
our
Redemption
by
Christ
.
§
.
1.
SIN
having
made
Man
guilty
and
depraved
,
unfit
for
duty
and
felicity
,
odious
to
the
most
Holy
Righteous
God
,
and
lyable
to
his
Justice
,
the
eternal
Wisdom
and
Word
of
God
did
interpose
,
and
by
Mercy
did
save
Man
from
the
deserved
rigour
of
Justice
,
promising
Actual
Redemption
in
the
fulness
of
time
,
and
on
that
supposition
giving
fallen
Man
a
pardoning
and
saving
Law
(
or
Covenant
of
Grace
)
with
answerable
help
of
his
Spirit
and
Means
,
and
outward
Mercies
fitted
to
his
Recovery
and
Salvation
.
§
.
2.
But
God
would
not
have
this
Recovery
and
Salvation
to
be
perfect
at
the
first
;
but
gave
Man
a
certain
proportion
of
Common
Deliverance
and
Mercy
,
binding
him
to
a
Course
of
Duty
,
in
the
performance
of
which
he
should
receive
more
by
degrees
till
he
were
perfected
.
(
As
Phisicians
cure
their
Patients
.
)
§
.
3.
Therefore
God
did
enter
into
Judgment
with
fallen
Man
,
and
did
sentence
him
absolutely
to
some
degree
of
Punishment
,
even
to
Labour
,
Pain
,
the
penalty
of
the
Cursed
Earth
,
and
finally
to
Death
;
which
Temporal
Punishment
God
would
not
remit
,
nor
give
him
a
Saviour
to
procure
the
pardon
of
it
;
but
only
to
the
Faithful
,
to
turn
all
this
unto
their
Benefit
,
and
to
deliver
them
from
the
greater
everlasting
Sufferings
.
§
.
4.
And
their
own
sinful
pravity
and
privation
of
Holiness
,
and
communion
with
God
,
which
also
was
their
greatest
punishment
by
Consequence
,
God
would
not
at
once
,
nor
in
this
Life
perfectly
save
them
from
;
and
therefore
accordingly
pardoned
them
their
punishment
,
but
by
the
forementioned
degrees
.
For
he
is
not
perfectly
pardoned
or
saved
,
who
is
yet
left
under
so
much
penalty
.
§
.
5.
Some
thinking
it
hard
,
that
for
4000
Years
the
World
should
have
no
Existent
Mediator
,
and
that
an
Existent
Faith
in
the
future
Mediator
,
should
be
more
necessary
than
an
Existent
Mediator
and
his
Work
,
and
thinking
withal
that
it
would
solve
many
Textual
Difficulties
objected
by
the
Arians
,
and
explain
the
Appearances
of
Christ
to
the
Patriarchs
,
have
conceived
that
Christ
hath
a
threefold
Nature
,
viz.
The
Divine
Nature
,
a
created
Super-Angelical
Nature
to
which
the
Divine
Nature
was
united
before
the
Incarnation
,
and
the
Humane
Nature
assumed
at
the
Incarnation
;
and
that
so
we
had
an
Existent
Mediator
from
the
time
of
the
Fall
.
But
whatever
conveniences
this
Opinion
may
seem
to
have
,
I
find
no
satisfactory
proof
of
it
in
Scripture
,
nor
that
the
Christian
Church
did
ever
hold
it
.
And
it
is
overmuch
boldness
to
take
up
so
great
a
Doctrine
as
a
third
Nature
in
Christ
,
which
the
Church
of
Christ
was
never
acquainted
with
.
And
the
Texts
that
seem
to
be
for
it
,
are
capable
of
the
common
Exposition
.
§
.
6.
If
any
think
that
this
was
the
Judgment
of
abundance
,
yea
,
the
most
of
the
Antient
Writers
,
before
the
days
of
Arius
,
because
they
have
such
unhappy
expressions
of
Christ
,
which
the
Reader
may
find
truly
Collected
to
his
hand
by
Petavius
de
Trinitate
,
and
that
it
is
fitter
to
Expound
them
as
speaking
only
of
Christ's
second
Nature
,
than
to
account
them
all
Arians
,
or
to
honour
the
Arians
by
making
them
on
their
side
,
I
answer
,
I
leave
every
Man
to
his
own
judgment
upon
perusal
of
the
Fathers
words
,
allowing
all
Charity
that
hath
sufficient
ground
:
But
I
cannot
perceive
,
that
these
Writers
talk
of
any
more
Natures
in
Christ
than
two
,
and
pious
ends
must
be
served
by
no
Fictions
and
Untruths
:
I
think
that
we
must
rather
gather
with
Petavius
there
that
the
Votes
in
the
Nicene
Council
tell
us
,
that
then
the
greater
part
of
the
Church
were
against
Arius
,
and
therefore
they
were
so
before
,
because
they
held
(
in
so
great
a
point
)
the
Faith
which
they
had
received
from
their
Fathers
:
And
that
the
greater
part
of
Writers
,
might
differ
from
the
greater
part
of
the
Church
.
And
withal
,
these
Writers
having
more
than
other
men
to
do
with
the
Heathen
Philosophers
and
Orators
,
who
were
prejudiced
against
the
Doctrine
of
the
Trinity
,
did
shun
their
Offence
by
too
much
stretching
their
speeches
to
that
which
they
thought
they
could
easilier
digest
,
which
gave
Arius
his
advantages
.
The
Conclusions
either
way
are
harsh
and
sad
;
but
I
leave
others
better
to
avoid
them
.
§
.
7.
The
Deity
it self
may
not
unfitly
be
called
our
REDEEMER
before
the
Incarnation
,
though
not
so
fitly
a
MEDIATOR
,
and
though
Redemption
by
Christ's
Death
and
Merits
in
the
Flesh
was
not
then
wrought
:
Because
the
word
Redeeming
is
oft
taken
for
a
merciful
Delivering
,
though
without
a
price
;
and
also
because
the
Price
was
promised
from
the
beginning
.
But
thus
the
word
REDEEMER
is
equivocal
,
signifying
either
the
Deity
as
a
promising
,
undertaking
Saviour
,
or
the
Mediator
who
was
promised
,
and
who
performed
the
undertaken
means
.
§
.
8.
The
MEDIATOR
himself
being
purely
the
Gift
of
the
Divine
Love
and
Mercy
,
it
was
no
inconvenience
,
that
God
then
had
all
the
Glory
,
and
that
Faith
then
acknowledged
no
other
existent
Saviour
,
but
God
himself
the
infinite
Good
.
§
.
9.
It
troubleth
men
much
to
open
,
how
Christ
was
any
true
Cause
of
our
Pardon
and
Salvation
as
a
Mediator
,
before
his
Incarnation
?
And
what
his
merits
,
sacrifice
and
intercession
could
do
,
before
they
did
exist
?
And
the
common
Answer
is
,
That
Moral
(
though
not
Physical
)
Causes
may
cause
before
they
exist
,
and
so
operate
as
foreseen
,
foredecreed
or
willed
.
But
these
Logical
notions
must
not
be
used
to
put
off
the
Question
,
instead
of
satisfactorily
answering
it
.
This
tells
us
not
whether
by
a
Moral
Cause
they
mean
a
True
Cause
of
some
moral
Being
,
or
something
morally
called
a
Cause
which
indeed
is
not
so
,
but
quasi
causa
:
Nor
yet
whether
they
mean
a
Cause
efficient
,
final
or
constitutive
:
Nor
yet
whether
they
mean
a
Cause
of
any
thing
in
God
,
or
only
of
some
following
effect
.
§
.
10.
It
must
be
concluded
that
Christ's
merits
,
sacrifice
and
Intercession
make
no
real
Change
in
God
,
his
Understanding
or
Will
,
and
therefore
have
no
such
Causality
.
§
.
11.
But
God's
Promise
first
,
and
Christ's
Merits
and
Sacrifice
next
make
a
Change
in
the
state
of
things
,
laying
that
Ground-work
or
necessary
Antecedent
and
Condition
,
upon
which
it
becometh
meet
,
right
and
just
for
God
to
give
the
rest
of
his
mercy
which
this
is
the
Condition
of
,
and
the
true
meritorious
Cause
:
And
so
the
Change
was
neither
on
GOD
,
nor
immediately
on
Man
,
but
for
Man
on
the
state
of
things
which
God
and
man
were
both
concerned
in
:
It
is
a
causa
ordinis
,
while
that
is
done
first
,
which
is
prerequisite
to
what
is
to
follow
:
And
it
is
a
causa
rei
(
benefici●
)
while
it
not
only
removeth
moral
Impediments
of
our
Pardon
and
Salvation
,
but
also
setteth
matters
in
such
a
state
,
in
which
it
becometh
congruous
,
meet
,
right
and
just
for
God
to
pardon
and
save
us
;
which
is
a
remote
disposing
the
fall'n
sinner
to
be
a
due
Recipient
of
God's
following
promised
Grace
.
And
thus
it
is
in
both
senses
a
moral
Cause
,
as
it
is
a
Cause
of
our
Right
,
and
of
Congruity
,
and
as
it
is
,
though
not
indeed
,
yet
morally
,
reputatively
,
or
Quasi
causa
physica
realis
,
of
our
Pardon
,
Grace
and
Salvation
,
by
making
them
become
just
,
right
and
due
.
And
being
thus
far
a
Cause
of
the
effects
ad
extra
,
per
extrinsecam
denominationem
ex
connotatione
&
relatione
ad
objectum
,
it
may
be
called
(
with
cautelous
sobriety
)
a
Cause
of
God's
own
Intellections
and
Volitions
:
For
though
in
themselves
they
are
God's
Essence
,
yet
for
God
[
to
know
us
to
be
redeemed
and
to
will
our
present
Pardon
and
Salvation
as
Redeemed
ones
,
]
are
words
that
speak
more
than
God's
Essence
as
in
it self
,
and
include
the
termination
of
his
Acts
on
these
Objects
as
such
;
and
so
denominate
God's
Essence
distinctly
from
the
Objects
,
which
else
would
never
be
distinguished
,
nor
have
but
one
name
;
being
really
but
one
.
§
.
12.
Yet
all
these
diversifying
,
distinguishing
,
denominating
Causes
of
God's
Intellections
,
Volitions
and
Operations
,
must
not
(
even
denominatively
or
relatively
)
be
counted
or
called
Efficient
Causes
of
God's
Acts
,
nor
strictly
final
but
objective
.
And
therefore
here
it
must
be
considered
what
Cause
an
Object
is
,
which
Philosophers
are
not
well
agreed
in
.
But
I
think
I
may
safely
say
,
That
as
to
moral
acts
,
the
Object
is
to
be
reduced
to
such
a
cause
materialis
or
constitutiva
as
they
are
capable
of
,
not
of
the
Act
as
an
Act
,
but
as
this
act
,
in
specie
,
denominated
from
the
receptive
terminating
matter
or
object
.
And
though
to
Man
,
to
know
this
or
that
,
and
to
will
this
or
that
ad
extra
,
seem
somewhat
really
different
(
or
modally
at
least
)
from
knowing
and
willing
our selves
or
some
other
Object
,
yet
in
God
it
is
not
to
be
called
ex
parte
sui
,
a
real
or
modal
difference
at
all
.
§
.
13.
Yet
I
assert
not
that
the
Ratio
prima
of
all
these
Diversities
of
the
Divine
Acts
is
ex
terminis
seu
recipientibus
:
For
the
first
Reason
is
in
and
of
God
himself
:
For
it
is
God
that
maketh
all
diversities
of
Effects
and
Changes
;
and
so
it
is
from
those
divers
Effects
of
his
own
Will
,
that
his
Will
is
relatively
ex
connotatione
termini
diversly
denominated
.
But
that
in
God
which
is
the
Ratio
prima
diversitatis
,
is
not
divers
,
but
his
one
simple
essential
Will
;
so
that
it
is
the
diversity
of
Objects
which
is
the
immediate
Reason
of
distinguishing
God's
acts
,
(
of
which
before
)
.
§
.
14.
These
things
premised
,
I
come
nearer
to
the
Question
,
if
that
which
existeth
not
do
truly
cause
,
it
must
be
either
efficiently
,
constitutively
,
or
finally
.
The
two
first
are
denied
by
the
common
Reason
of
Mankind
.
That
which
is
not
,
cannot
effect
:
Nothing
can
do
nothing
.
And
to
say
it
is
not
,
is
to
say
,
it
constituteth
not
.
And
as
it
is
certain
,
that
causa
finalis
non
efficit
,
yea
,
is
but
causa
metaphorice
operans
,
so
it
is
certain
,
that
no
Creature
causeth
any
thing
in
God
,
no
not
finally
.
§
.
15.
Those
that
say
,
That
Christ
and
his
death
and
merits
did
not
cause
before
Existence
,
in
esse
existenti
,
but
in
esse
cognito
,
as
constituting
the
Divine
Idea's
,
1.
Must
remember
that
the
esse
cognitum
,
as
they
call
it
,
is
no
esse
rei
cognita
at
all
;
Therefore
if
only
the
esse
cognitum
do
cause
,
then
it
was
not
Christ
and
his
Merits
that
caused
.
2.
In
Man
for
an
esse
cognitum
,
to
cause
his
further
acts
,
is
but
for
one
Thought
to
cause
another
Thought
,
or
a
Volition
or
Nolition
.
And
these
Thoughts
and
Volitions
are
really
divers
,
and
constituted
by
reception
of
intromitted
Objects
:
But
God
is
no
Recipient
,
nor
knoweth
any
Object
as
we
do
by
intromission
;
Nor
hath
he
any
such
Thoughts
or
Idea's
of
Creatures
as
are
really
divers
ex
parte
Dei
,
but
only
by
extrinsick
denomination
.
§
.
16.
If
it
be
said
,
That
then
God
should
know
nothing
till
it
is
,
because
a
denomination
must
be
from
something
,
and
nothing
can
be
no
Object
or
terminus
;
and
so
of
his
Will.
I
Ans.
1.
God
doth
not
know
any
thing
as
existent
now
,
which
doth
not
exist
now
.
But
our
Now
is
in
his
Eternity
,
and
his
Eternity
without
partition
comprehendeth
all
our
Times
;
prae
and
post
,
ab
and
ad
are
Prepositions
of
no
signification
in
and
of
Eternity
;
but
only
[
In
]
.
And
therefore
as
Augustine
saith
,
his
Prescience
is
but
his
Science
so
denominated
from
the
Order
of
Objects
,
but
noteth
not
any
difference
in
him
,
who
hath
neither
prae
nor
post
.
How
this
is
to
be
understood
without
making
the
Creature
eternally
exist
,
I
have
elsewhere
fully
opened
.
§
.
17.
That
plain
truth
therefore
which
must
here
satisfie
us
is
,
That
God
,
who
is
the
first
efficient
and
ultimate
final
Cause
of
all
things
,
and
caused
by
none
,
did
of
his
free
abundant
Mercy
undertake
the
saving
of
sinful
Man
,
and
notwithstanding
his
Threatning
and
Man's
Defect
,
resolving
to
make
advantage
of
our
Sin
and
Misery
,
for
the
Glory
of
his
Wisdom
,
Love
,
Mercy
and
Justice
,
he
promised
that
the
Eternal
Word
should
in
due
time
assume
Man's
nature
,
and
therein
do
and
suffer
that
which
should
glorifie
him
more
than
Man's
Perdition
would
have
done
,
and
which
should
make
it
just
and
meet
for
him
to
save
the
Guilty
,
both
inceptively
at
the
present
under
the
Promise
(
for
4000
years
)
and
afterward
more
fully
at
Christ's
Incarnation
,
and
finally
to
perfect
all
in
Glory
.
So
that
the
Work
of
our
Salvation
is
one
entire
frame
,
composed
by
Divine
Wisdom
and
Love
;
where
one
part
is
the
Reason
of
another
,
though
none
be
the
Cause
of
any
thing
in
God
:
And
Christ's
Mediation
,
though
coming
after
4000
years
,
yet
was
then
to
do
that
which
should
make
it
meet
and
right
and
just
for
God
to
pardon
Sin
before
:
Even
as
in
a
Building
the
several
parts
may
be
the
reason
of
each
other
,
because
they
must
be
all
compaginated
and
fitted
to
their
relative
places
and
uses
:
And
though
the
Foundation
make
not
the
Superstructure
,
it
upholdeth
●it●
And
as
Aquinas
briefly
faith
,
Deus
non
propter
hoc
vult
hoc
,
sed
vult
hoc
esse
propter
hoc
;
nothing
is
the
Cause
of
God's
Will
,
but
it
is
God's
Will
that
one
thing
shall
be
for
another
:
And
when
all
his
Work
must
be
one
Frame
,
the
part
last
made
may
be
a
reason
of
the
former
.
And
so
Christ's
merits
and
sacrifice
,
though
after
4000
years
,
perform
that
for
which
it
became
just
and
meet
before
for
God
to
pardon
Sinners
.
For
though
it
was
not
then
existent
,
yet
(
besides
the
Decree
)
the
Promise
,
Prediction
and
Publication
made
it
useful
to
its
ends
,
in
respect
to
GOD
and
Man
.
§
.
18.
So
then
,
though
the
Cause
be
not
truly
a
Cause
till
it
exist
,
and
though
all
the
Pardon
and
Salvation
given
for
4000
years
,
was
before
the
existence
of
the
merits
and
sacrifice
of
Christ
,
yet
the
Promise
and
Notification
of
the
Mediator
and
his
merits
and
sacrifice
,
as
the
reason
of
this
Pardon
,
did
then
exist
,
and
was
the
cause
of
that
Pardon
,
which
Christ
was
afterward
to
merit
.
§
.
19.
It
is
therefore
no
absurdity
,
that
the
existence
of
Man's
Faith
and
Repentance
should
be
necessary
,
when
the
Mediator's
Existence
and
his
Merits
was
not
necessary
:
For
it
was
not
then
an
existent
Mediator
(
and
Sacrifice
,
&c.
)
that
was
the
Object
of
Faith
,
but
only
a
Promised
Mediator
.
§
.
20.
And
whereas
it
is
a
doubt
,
seeing
the
Head
is
essential
to
the
Church
,
and
the
Divine
Nature
only
was
Head
of
the
Church
before
the
Incarnation
,
and
the
Divine
and
Humane
united
was
afterward
the
Head
,
whether
it
follow
not
the
Church
before
the
Incarnation
and
after
(
and
so
Faith
and
Religion
)
were
divers
in
specie
,
and
not
the
same
?
I
answer
,
That
while
we
agree
all
de
re
,
that
so
much
difference
there
is
,
it
is
not
worth
our
trouble
to
strive
about
the
Name
or
Logical
Notion
of
[
Sameness
of
Species
.
]
§
.
21.
When
God
hath
chosen
to
save
Man
by
way
of
a
Mediator
,
and
by
his
Sacrifice
and
Merits
,
as
that
way
in
which
his
Wisdom
,
Love
,
Holiness
,
Mercy
and
Justice
are
eminently
glorified
,
it
seemeth
to
me
too
bold
Presumption
to
dispute
,
Whether
he
could
not
have
saved
us
otherwise
,
and
pardoned
Sin
without
a
Saviour
?
as
it
would
be
to
dispute
,
Whether
he
could
not
illuminate
the
Earth
without
the
Sun
?
He
wanteth
not
Power
to
do
whatsoever
is
meet
for
God
to
do
;
but
all
the
question
is
,
Whether
it
be
meet
,
supposing
Man's
Nature
and
Sin
to
be
what
they
are
?
§
.
22.
God
did
illuminate
the
World
without
the
Sun
,
till
the
Sun
was
made
:
But
it
was
the
imperfect
World
,
and
before
the
perfecting
of
his
Work
:
And
so
God
did
save
Man
without
an
Existent
Mediator
,
(
unless
God
may
be
called
a
Mediator
between
himself
and
us
,
which
is
a
harsh
Phrase
)
.
But
it
was
before
the
Work
of
our
Salvation
was
brought
to
maturity
;
for
the
Cure
of
Man
is
perfectest
at
last
.
§
.
23.
We
must
take
great
heed
,
that
in
considering
of
the
parts
of
our
Redemption
by
Christ
,
we
look
not
all
at
one
and
over-look
the
rest
,
nor
set
not
those
Works
of
Christ
in
opposition
which
must
be
taken
in
conjunction
:
But
his
Incarnation
,
Obedience
,
Contempt
of
the
World
,
Victory
over
Satan
,
Suffering
,
Resurrection
,
Ascension
,
Glory
,
Intercession
,
Reign
,
Raising
the
Dead
,
Judgment
,
glorifying
his
Church
,
must
be
all
conjoined
,
though
not
confounded
.
§.
24
The
Benefits
of
Redemption
,
or
recovering
Mercies
,
are
not
all
given
in
the
same
way
:
We
must
carefully
distinguish
of
those
that
God
giveth
absolutely
and
antecedently
;
that
is
,
before
any
Condition
or
Duty
on
Man's
part
,
and
those
that
he
giveth
consequently
upon
Man's
Duty
performed
as
the
means
of
Reception
.
§
.
25.
Antecedent
Mercies
are
some
common
to
all
men
,
and
some
proper
to
some
Countries
,
Ages
and
Persons
,
as
the
free
Benefactor
pleaseth
.
§
.
26.
Of
the
former
sort
is
the
Sustentation
of
Nature
,
reprival
from
deserved
miseries
,
the
Law
of
Grace
,
as
to
the
tenor
,
and
some
degree
of
promulgation
,
with
all
the
common
Mercies
,
Means
,
Duties
which
tend
to
Recovery
.
Of
the
later
sort
are
the
greater
degrees
of
such
mercies
and
means
,
which
God
freely
giveth
to
some
more
than
others
.
§
.
27.
Therefore
we
must
not
say
that
Infidels
or
wicked
men
have
no
Mercies
,
or
no
Right
to
what
they
do
possess
as
from
God
,
as
being
no
Consenters
to
the
Covenant
or
Performers
of
it
:
Because
there
are
Antecedent
Mercies
given
before
such
Consent
or
Performance
;
not
as
to
Covenanters
but
as
to
miserable
men
,
invited
to
enter
Covenant
with
God
in
Christ
.
Though
these
are
so
forfeited
by
their
refusal
,
that
they
have
no
assurance
of
their
continuance
,
but
God
may
soon
take
them
all
away
.
§
.
28.
The
consequent
Mercies
are
Pardon
,
Iustification
,
Adoption
,
the
Spirit
,
a
secured
filia●
Right
to
all
outward
Mercies
that
are
good
and
suitable
to
us
,
and
final
Glory
,
and
whatever
God
hath
promised
on
Conditions
by
us
to
be
performed
.
§
.
29.
The
question
of
universal
Redemption
,
and
special
,
I
shall
pretermit
till
I
speak
of
universal
Grace
.
§
.
30.
Seeing
Life
,
Health
,
Food
,
Hope
,
and
all
that
is
truly
good
,
were
forfeited
by
Sin
,
and
none
of
them
can
be
due
to
us
by
the
Law
of
Innocency
,
it
followeth
,
that
wherever
they
are
given
,
it
is
upon
other
terms
,
which
can
be
no
other
than
those
of
the
Law
of
Grace
,
as
fruits
of
our
Redeemer's
Mercy
(
antecedently
or
consequently
.
)
And
where
the
Fruits
are
apparent
,
we
may
know
the
Cause
.
§
.
31.
The
Fruits
of
Redemption
are
one
entire
frame
consisting
of
various
and
unequal
parts
,
to
divers
persons
(
yet
mutually
related
:
)
And
therefore
it
will
not
follow
,
that
nothing
but
what
certainly
inferreth
the
person's
Salvation
is
any
such
effect
of
Man's
Redemption
.
CHAP.
XII
.
Of
the
several
Laws
or
Covenants
of
God
.
§
.
1.
THough
the
order
of
the
matter
require
,
that
I
should
have
spoken
of
the
Law
of
Innocency
before
I
had
spoken
of
Sin
and
Redemption
,
yet
thinking
that
the
sort
of
Readers
for
whom
I
now
especially
write
,
will
best
understand
things
,
if
I
treat
of
all
God's
Laws
together
,
I
will
at
this
time
fetch
my
method
from
their
intended
benefit
.
§
.
2.
The
nature
of
a
Law
in
general
,
and
of
God's
Laws
in
special
,
I
have
elsewhere
so
oft
and
largely
spoken
of
(
pretending
somewhat
to
clear
up
that
Doctrine
from
several
mistakes
)
that
I
must
here
pretermit
it
.
§
.
3.
Though
the
word
[
Law
]
do
principally
signifie
the
regulating
Imposition
of
our
Duty
,
and
the
word
Covenant
doth
principally
signifie
a
mutual
Contract
;
yet
it
is
the
same
Divine
Instrument
,
which
is
meant
oft
and
usually
in
Scripture
,
by
both
these
Names
:
(
Of
which
see
Grotius
at
large
in
his
Preface
to
his
Annotations
in
Nov.
Testamentum
.
)
It
is
called
a
Law
in
one
respect
,
and
a
Covenant
in
another
,
but
the
thing
is
the
same
.
As
a
Law
,
the
parts
of
it
are
,
1.
The
Precept
(
and
Prohibition
)
constituting
our
Duty
.
2.
The
Retribution
,
Premiant
and
Penal
constituting
the
Dueness
of
Rewards
and
Punishments
,
as
the
duty
is
performed
or
neglected
.
As
it
is
a
Covenant
it
containeth
,
1.
The
Benefit
(
which
is
the
Reward
)
freely
given
,
yet
on
condition
of
a
due
and
suitable
Reception
and
use
of
prescribed
Means
:
2.
The
Condition
described
,
and
Means
prescribed
,
in
the
said
Preceptive
part
.
3.
And
the
Threatning
in
case
of
Ingratitude
,
Refusal
and
Disobedience
.
Which
are
the
same
things
as
in
the
Law
of
Grace
,
considering
the
Covenant
but
as
Instituted
and
Offered
:
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
John
14
,
&
15
,
&
16.
usually
but
the
Resolved
declared
terms
of
Life
and
Death
,
or
the
Divine
Ordination
by
which
he
will
Rule
and
Judge
us
.
And
so
it
is
oft
called
a
Covenant
before
Consent
by
Man
,
which
maketh
it
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Mutual
Contract
.
And
even
a
Law
as
Received
by
a
voluntary
subject
is
Consented
to
,
and
becometh
a
Contract
.
If
any
think
that
I
give
not
the
true
difference
of
God's
Laws
and
Covenants
,
let
him
tell
me
more
,
and
I
suppose
we
shall
agree
de
re
,
though
not
de
ratione
nominis
:
And
let
it
now
suffice
to
tell
you
how
I
would
be
understood
my self
:
Though
the
word
Law
be
some
time
taken
more
narrowly
,
and
the
word
Covenant
oft
for
Mutual
Contract
(
which
is
but
a
Law
consented
to
)
yet
being
to
speak
of
each
term
as
signifying
that
Regulating
Frame
by
which
God
Ruleth
us
and
will
Judge
us
,
and
by
which
he
giveth
us
his
Gifts
and
Rewards
,
I
mean
the
same
thing
,
in
several
respects
called
by
the
several
names
;
The
absolute
Antecedent
Gifts
of
our
Great
Benefactor
being
supposed
inclusively
in
both
.
SECT.
I.
Of
the
Law
or
Covenant
of
Innocency
made
to
Adam
.
§
.
1.
I
Shall
in
this
order
Treat
briefly
of
the
Divine
Laws
.
I.
Of
the
Law
of
Innocency
to
Adam
.
II.
Of
the
Law
of
Mediation
to
Christ
.
III.
Of
the
Law
of
Grace
to
fallen
Man
.
And
there
,
1.
As
in
the
first
Edition
to
Adam
and
Noah
:
2.
As
in
the
same
Edition
joined
with
the
Jewish
Law
of
Peculiarily
to
Abraham
,
and
of
Works
by
Moses
to
Abraham's
Seed
.
3.
Of
the
Law
of
Graces
as
in
the
second
Edition
by
Christ
:
§.
2.
1.
The
Law
of
Innocency
contained
a
Precept
and
Prohibition
,
and
a
Retributive
part
to
which
Adam
was
bound
to
be
a
Voluntary
Subject
,
and
therefore
to
Consent
(
which
will
allow
it
the
name
of
a
Covenant
.
)
But
here
the
brief
Narrative
in
the
Scripture
calleth
to
us
to
distinguish
of
things
certain
,
and
things
uncertain
(
whoever
assert
them
.
)
§.
3.
1.
The
Preceptive
part
was
revealed
by
Nature
,
or
Supernaturally
(
by
Voice
,
or
Inspiration
,
or
Vision
,
&c.
)
The
former
being
Lex
natura
integrae
,
the
Law
of
Intire
Nature
,
though
the
Chief
is
least
spoken
of
in
Gen.
because
it
is
supposed
legible
in
Nature
it self
.
§
.
4.
The
Law
of
Nature
,
properly
so
called
,
is
in
esse
Objectivo
,
that
signification
of
God's
Will
concerning
Man's
Duty
,
which
was
discernible
in
the
Universa
rerum
Natura
in
all
God's
Works
;
but
principally
in
Mans
own
Nature
,
as
related
to
God
and
all
Persons
,
and
Things
about
him
.
§
.
5.
But
Improperly
or
Metonymically
so
called
,
the
Law
of
Nature
is
in
esse
subjectivo
the
Communes
notitiae
,
which
Man
had
and
was
to
have
from
the
said
Objective
Law
of
Nature
.
But
properly
this
is
rather
the
Knowledge
of
the
Law
,
than
the
Law
it self
,
being
not
perfect
in
Adam
himself
at
first
,
but
was
to
be
perfected
as
he
came
to
know
more
and
more
of
the
Works
of
God
,
and
varying
much
now
in
several
Persons
.
Yet
may
it
well
be
called
God's
Law
written
in
the
Heart
,
when
we
have
the
Knowledge
and
Love
of
his
primary
proper
Law
.
§
.
6.
This
Law
of
Nature
bound
Adam
to
perfect
Devotedness
to
God
as
his
Owner
,
and
perfect
gratitude
to
God
as
his
Antecedent
Benefactor
,
and
to
perfect
Obedience
to
God
as
his
Ruler
,
and
to
perfect
Love
to
God
as
his
ultimate
most
amiable
End
.
And
this
perfect
Obedience
was
to
be
perpetual
.
§
.
7.
It
was
Adam
personally
that
the
Law
bound
to
this
perfect
perpetual
Obedience
,
and
not
another
for
him
,
or
that
he
should
obey
by
a
Representative
,
or
a
Delegate
,
a
Servant
,
or
by
any
other
.
§
.
8.
Nature
,
even
in
its
depraved
state
,
now
telleth
us
,
that
all
Sin
against
God
deserveth
Punishment
;
Therefore
the
Law
of
Nature
had
a
Penal
part
.
§
.
9.
It
is
a
great
doubt
with
many
Divines
whether
the
Law
of
Nature
had
any
premiant
part
or
promise
,
and
so
was
a
Covenant
;
because
,
say
they
,
Duty
obligeth
not
God
to
reward
us
.
But
it
seemeth
to
me
as
far
past
doubt
as
the
penal
part
.
For
the
question
is
not
,
what
our
Duty
performed
obligheth
God
to
,
much
less
in
point
of
Commutative
Iustice
,
where
no
Creature
can
Merit
of
God
,
Iob
35.
6
,
7
,
8.
If
thou
be
Righteous
,
what
givest
thou
him
,
&c.
But
it
is
presupposed
that
God
first
became
Man's
Benefactor
and
his
Ruler
,
and
his
Law
is
the
Instrument
of
his
Government
;
and
his
Promise
is
but
the
signification
of
his
Will
,
what
he
will
give
,
and
on
what
Terms
:
And
God
in
Nature
signified
his
Will
to
bless
the
Obedient
,
and
love
those
that
love
him
;
For
as
a
Ruler
he
is
Iust
;
and
if
he
differenced
not
the
Righteous
from
the
Sinner
,
what
were
his
Justice
?
Were
there
no
other
Reward
,
but
the
Continuance
of
the
Paradise-Blessing
freely
given
him
(
which
Sin
would
forfeit
)
it
would
have
been
a
great
Reward
:
And
if
God
equally
take
away
his
Gifts
from
Good
and
Bad
,
it
is
not
Governing
Iustice
,
though
as
the
Act
of
a
Proprietor
it
be
neither
Iust
nor
Unjust
,
so
that
the
very
essence
of
Undertaken
Government
,
containeth
a
discovery
of
God's
Rewarding
Will
;
which
is
the
promissory
or
premiant
part
of
the
Law
of
Nature
.
§
.
10.
The
Degree
and
Kind
of
the
Natural
Reward
,
must
be
gathered
,
1.
From
the
state
that
Man
was
in
.
2.
From
the
nature
of
his
Duty
.
3.
From
the
state
of
Perfection
which
his
Nature
was
made
inclined
to
desire
and
seek
.
§.
11.
1.
Man
being
freely
placed
in
the
state
of
Innocency
and
God's
Favour
in
the
Earthly
Pleasures
of
Eden
,
as
a
Sanctified
state
of
Communion
with
God
,
seeing
Sin
was
to
be
punished
with
the
privation
of
these
,
we
may
gather
,
that
the
Innocent
should
not
have
been
deprived
of
them
.
§.
12.
2.
Man's
great
Duty
being
to
Love
God
perfectly
(
according
to
his
present
Ability
)
and
to
please
him
,
and
delight
herein
,
we
may
gather
,
that
the
Innocent
should
have
the
felicity
which
is
herein
contained
,
even
in
the
Delights
of
loving
and
pleasing
God
.
§.
13.
3.
Man's
Nature
being
not
made
in
its
utmost
perfection
,
but
in
via
,
with
a
desire
of
knowing
God
,
loving
him
,
pleasing
him
,
and
delighting
in
him
yet
more
,
according
to
his
Capacity
,
we
may
gather
,
That
obedient
Man
should
have
attained
that
Perfection
:
For
God
maketh
not
the
capacities
,
dispositions
and
desires
of
Nature
in
vain
.
§
.
14.
But
whether
all
this
should
have
been
given
on
Earth
or
in
Heaven
,
is
not
so
clear
in
Nature
or
Scripture
:
But
,
1.
The
Translation
of
Henoch
and
Elias
maketh
it
probable
,
that
so
Man
should
have
been
translated
.
2.
And
so
doth
the
Glory
purchased
by
the
Redeemer
.
3.
And
the
matter
is
the
less
,
because
where-ever
the
place
be
,
the
same
state
of
Enjoyment
would
make
it
a
Heaven
to
such
a
person
.
§
.
15.
Neither
doth
Nature
now
tell
us
,
How
long
Man
must
have
obeyed
before
he
had
merited
the
full
Reward
of
his
Perfection
.
But
only
that
he
must
conquer
all
the
Temptations
that
God
would
try
him
with
,
and
must
persevere
till
God
should
please
to
translate
him
,
not
appointing
him
any
determinate
time
.
Nature
and
Scripture
favour
this
.
§
.
16.
There
are
some
who
considently
conclude
(
without
either
natural
or
Scripture-proof
)
That
had
Adam
performed
but
one
Act
of
Obedience
to
God
,
before
his
Sin
,
he
had
been
confirmed
is
the
Angels
,
as
his
Reward
:
And
what
a
Sinner
do
they
make
Adam
before
he
sinned
,
if
he
performed
not
one
Act
of
Love
and
Obedience
to
his
Maker
▪
This
Fancy
I
dismiss
.
§
.
17.
Others
say
,
That
if
he
had
overcome
one
Temptation
he
should
have
been
confirmed
;
but
I
find
no
Promise
or
Proof
of
it
in
Nature
,
nor
in
Scripture
;
and
I
suppose
they
feign
not
a
secret
conditional
Will
of
God
.
§
.
18.
Though
it
be
agreed
on
by
most
Protestants
,
That
Adam
had
been
an
Heir
of
Death
and
Hell
if
he
committed
the
least
Sin
,
even
an
idle
thought
or
word
,
though
he
had
not
eaten
the
forbidden
Fruit
,
and
so
that
the
Law
of
Nature
made
Hell
the
due
punishment
of
the
least
Sin
,
and
doth
so
still
if
it
be
not
pardoned
,
yet
the
Law
of
Nature
in
our
lapsed
state
is
herein
somewhat
dark
,
and
the
Scripture
not
so
clear
for
it
as
some
imagine
:
But
thus
much
methinks
Nature
it self
still
speaketh
.
§.
19.
1.
That
the
least
sin
deserveth
some
degree
of
Punishment
.
2.
That
God
hath
various
degrees
of
Punishment
,
suited
to
the
degrees
of
Sin
.
3.
That
the
least
Sin
hath
a
tendency
to
more
,
and
that
still
to
more
,
till
Man
be
utterly
miserable
.
And
that
both
in
its
own
Nature
,
and
in
the
forfeiture
of
some
measure
of
God's
Grace
or
Help
.
4.
That
if
you
suppose
that
vain
thought
or
word
to
consist
still
with
true
Love
to
God
,
God
could
not
immediately
hate
and
damn
that
Soul
that
so
loved
him
.
But
if
that
Person
perish
,
it
must
be
by
that
idle
thought
or
word
producing
worse
,
till
it
had
turned
his
love
from
God
to
the
Creature
.
5.
That
antecedently
to
Gods
undertaking
to
be
the
Ruler
of
Man
,
no
doubt
but
as
an
absolute
Owner
,
he
might
have
taken
away
all
that
he
gave
him
,
even
his
Life
and
Being
,
without
any
fault
in
Man
:
for
he
may
do
as
he
list
with
his
own
:
And
therefore
he
might
have
done
the
same
for
the
smallest
fault
,
which
he
might
have
done
without
it
.
And
therefore
he
might
have
inflicted
any
Pain
,
which
to
Man
is
not
worse
than
Annihilation
,
for
ever
.
But
whether
his
three
forementioned
Acts
;
1.
Antecedently
placing
Man
as
he
did
.
2.
Making
him
such
Duty
as
he
made
him
.
3.
And
such
Inclination
to
better
,
do
not
imply
that
God
would
not
punish
him
unless
he
sinned
,
and
then
but
according
to
the
degree
of
his
Sin
,
I
leave
to
Consideration
.
§
.
20.
But
whether
God
must
,
and
whether
he
might
,
punish
the
least
Sin
with
Hell
,
are
different
questions
:
Whether
by
the
Law
of
Nature
he
must
do
it
or
be
unjust
,
and
so
a
vain
thought
was
not
pardonable
by
or
under
that
Law
,
and
so
Adam
was
an
Heir
of
Hell
when
his
thought
first
failed
,
before
he
did
eat
or
consent
to
eat
the
forbidden
Fruit
,
are
questions
which
I
cannot
resolve
from
Nature
,
and
are
to
me
more
difficult
in
Scripture
than
to
wiser
men
.
§
.
21.
The
supernatural
part
of
the
Law
is
known
to
us
only
by
Scripture
,
but
perhaps
the
Fathers
before
the
Flood
might
know
more
of
it
by
Tradition
,
than
God
hath
thought
meet
to
write
for
our
times
.
§
.
22.
The
preceptive
part
was
the
not
eating
the
forbidden
Fruit
,
and
consequently
the
overcoming
all
Temptations
thereto
:
The
Law
of
Matrimony
and
the
Sabbath
also
,
are
partly
supernatural
(
called
Positive
.
)
§
.
23.
The
Penalty
is
called
Death
,
which
signifieth
Undoing
and
Misery
:
But
whether
it
was
only
temporal
Death
or
also
Hell
,
Divines
are
not
agreed
.
They
that
are
for
the
former
,
seem
chiefly
drawn
to
it
,
by
comparing
the
Law
with
the
Iudgment
and
Execution
,
thinking
it
indecent
to
say
,
that
God
fulfilled
not
his
Threatning
,
but
dispensed
with
it
:
And
therefore
seeing
Temporal
Death
only
is
in
the
Sentence
and
Execution
,
they
think
that
no
more
was
meant
:
And
consequently
that
Christ
did
not
by
Redemption
,
prevent
the
sentence
and
execution
of
that
Death
,
but
only
when
it
was
fulfilled
,
deliver
us
from
continuance
under
it
by
a
Resurrection
.
§
.
24.
But
I
would
have
such
remember
,
1.
That
the
Soul
was
made
naturally
immortal
,
that
is
,
not
tending
to
Annihilation
,
unless
God
should
against
Nature
or
settled
Course
annihilate
it
.
And
if
it
were
not
annihilated
,
it
must
be
in
some
state
,
good
or
bad
.
If
it
was
to
be
penally
annihilated
,
Christ
prevented
that
:
And
such
an
annihilation
is
as
little
desirable
as
a
tolerable
degree
of
Pain
.
2.
And
that
God's
Law
determining
directly
but
de
debito
poenae
,
what
should
be
Man's
due
,
and
not
absolutely
and
peremptorily
then
de
eventu
,
God
reserved
to
himself
a
pardoning
Power
,
so
it
were
done
upon
valuable
Considerations
,
more
fully
glorifying
him
and
his
Government
and
Law
,
than
Man's
Destraction
would
have
done
.
And
thus
to
dispense
with
his
Law
is
no
dishonour
to
God
.
§
.
25.
It
is
the
Wrath
to
come
that
Christ
delivereth
us
from
,
and
Hell
and
the
Power
of
Satan
that
he
redeemed
us
from
:
Therefore
it
seemeth
that
it
was
no
less
that
our
Sin
deserved
.
And
spiritual
death
is
contained
in
Sin
and
Apostacy
it self
.
§
.
26.
What
the
Reward
was
to
be
,
besides
what
I
said
before
from
Nature
,
it
is
not
easie
to
gather
out
of
Scripture
,
nor
to
find
there
any
plainer
a
Promise
of
Life
;
but
in
both
I
think
it
is
certainly
implied
.
§
.
27.
It
is
ordinary
to
say
,
That
the
Condition
of
Adam's
Confirmation
was
,
That
he
should
have
eaten
first
of
the
Tree
of
Life
:
But
to
find
that
among
the
Commands
,
much
less
the
Condition
with
a
Promise
of
Confirmation
,
requireth
more
discerning
than
I
have
;
notwithstanding
the
words
[
Lest
he
eat
and
live
,
&c.
]
from
which
they
gather
it
.
§
.
28.
How
far
this
Law
is
yet
in
force
,
is
also
difficultly
disputed
.
In
brief
,
1.
The
general
Command
of
perfect
Love
and
Obedience
for
the
future
,
and
the
Commands
of
the
unalterable
Duties
of
Nature
,
are
still
so
far
in
force
as
to
oblige
us
.
2.
But
whether
sub
poena
mortis
is
the
doubt
?
Punishment
is
due
either
absolutely
and
statedly
,
and
so
it
maketh
it
due
only
to
the
Impenitent
and
Unbelievers
.
Or
only
in
primo
instanti
,
inceptively
,
with
an
annexed
Remedy
:
And
so
every
Sin
maketh
Punishment
so
far
due
to
the
Faithful
,
as
that
they
have
need
of
the
Grace
of
Christ
,
and
the
new
Covenant
to
pardon
it
.
3.
But
the
premiant
part
of
the
Law
of
Innocency
,
from
whence
it
is
named
a
Covenant
,
is
now
truly
null
.
Which
maketh
our
Divines
say
,
That
the
Law
of
Nature
(
which
they
call
moral
)
bindeth
as
a
Rule
of
Duty
,
but
the
Covenant
ceaseth
.
§
.
29.
This
was
not
done
by
GOD
but
Man
,
who
ceased
to
be
a
capable
Subject
of
that
Covenant
,
Promise
or
Reward
:
And
so
the
Condition
(
Innocency
or
perfect
Obedience
)
being
become
naturally
impossible
,
we
must
not
feign
God
to
say
to
Sinners
[
On
condition
you
be
no
Sinners
you
shall
live
]
.
But
Cessante
capacitate
subditi
cessat
promissio
conditionalis
,
&
transit
in
sententiam
.
But
of
the
Cessation
of
the
Law
and
Covenant
of
Innocency
,
see
more
after
Sect.
5
,
§.
32
,
&c.
§
.
30.
They
pervert
this
Covenant
by
their
unproved
Fictions
,
who
say
,
that
the
sence
of
it
was
[
Thou
,
or
one
for
thee
,
shall
obey
,
and
if
thou
Sin
,
thou
or
Christ
shall
suffer
.
]
And
so
that
we
are
justified
by
this
same
Covenant
which
condemneth
us
,
as
having
been
innocent
and
perfectly
righteous
(
habitually
and
actually
)
in
and
by
Christ
.
SECT.
II.
Of
the
Law
of
Mediation
or
Covenant
with
CHRIST
.
§
.
1.
AS
the
Mediator
in
Person
and
Office
,
differed
from
all
other
Creatures
,
so
he
was
under
a
Law
and
Covenant
,
proper
to
himself
.
§
.
2.
This
Law
and
Covenant
was
made
to
and
with
Christ
incarnate
:
For
so
he
was
a
Subject
under
Law
.
It
is
too
bold
,
improper
and
offensive
a
Phrase
to
call
God's
eternal
Decree
of
Redemption
by
the
Name
of
a
Law
,
yea
,
or
a
Covenant
of
God
with
Himself
,
that
is
,
of
the
Father
with
the
Son
.
§
.
3.
Therefore
all
the
Descriptions
of
it
in
the
Old
Testament
,
are
but
Prophecies
and
Promises
containing
the
terms
of
the
future
Covenant
;
(
as
we
call
a
form
of
Prayer
,
a
Prayer
,
though
it
be
but
matter
fitted
to
be
a
Prayer
when
it
hath
the
formal
act
.
)
But
Christ
had
truly
a
Law
and
Promises
.
§
.
4.
The
Preceptive
or
imposed
part
was
,
in
general
,
that
he
do
the
Office
of
a
Mediator
:
particularly
,
1.
That
habitually
and
actually
he
perfectly
fulfill
all
the
Law
of
Nature
,
which
he
was
capable
of
.
2.
That
he
fulfill
also
the
Law
of
Moses
.
3.
That
he
also
do
those
things
proper
to
the
Mediator
,
in
his
Miracles
,
Sacrifice
,
Resurrection
,
Intercession
,
Tea●hing
,
Government
,
&c.
which
he
undertook
.
§
.
5.
Christ
took
the
Nature
of
Man
,
but
not
strictly
the
Real
or
Reputative
Person
of
any
man
,
but
himself
,
much
less
of
every
Man
or
every
Believer
:
I
mean
,
that
his
Person
was
not
the
natural
Person
of
any
other
,
nor
esteemed
of
God
so
to
be
;
nor
yet
was
he
the
full
and
proper
Representative
or
Civil
Person
of
any
man
,
much
less
of
all
men
;
that
is
,
One
that
the
Law
allowed
us
to
do
and
suffer
by
,
so
that
in
Law-sence
his
doing
and
suffering
should
be
reputed
ours
;
as
a
man
payeth
a
Debt
by
his
Servant
or
Substitute
;
which
is
morally
or
reputatively
his
Act
and
Deed
,
or
accepted
in
the
same
sort
and
to
all
the
same
effects
and
purposes
,
as
if
he
had
paid
it
with
his
own
hands
.
The
person
of
the
Mediator
was
not
in
Law-sence
,
nor
God's
account
,
nor
Christ's
undertaking
the
person
of
the
Sinner
himself
.
§
.
6.
Else
Christ
should
have
been
in
God's
account
a
Sinner
,
and
the
greatest
Sinner
in
the
World
,
and
hated
as
such
by
God
above
any
other
Sinner
;
which
whoever
shall
affirm
,
shall
speak
presumptuously
and
blasphemously
.
§
▪
7.
Yea
,
else
Christ
should
have
been
many
millions
of
persons
in
Law-sence
,
and
many
millions
of
Sinners
;
which
is
not
agreeable
to
God's
Word
.
§
.
8.
Christ
neither
was
a
Sinner
,
nor
reputed
a
Sinner
by
God
:
And
his
being
made
sin
for
us
,
signifieth
,
1.
That
he
was
made
a
Sacrifice
for
Sin
,
and
was
taken
and
used
by
God
as
one
that
undertook
to
suffer
for
our
sins
,
in
our
stead
,
though
not
in
our
person
.
2.
And
that
he
was
really
accounted
a
Sinner
by
those
that
crucified
him
,
and
used
as
such
.
§
.
9.
First
,
Christ
did
not
fulfill
the
Law
of
Innocency
in
our
several
persons
;
He
did
not
all
those
things
materially
that
Adam
was
obliged
to
do
;
nor
which
most
of
us
are
obliged
to
do
.
We
did
not
reputatively
fulfill
that
Law
by
him
,
so
as
that
his
Perfection
is
taken
as
ours
,
in
Habit
and
in
Act.
§
.
10.
Secondly
,
Christ
did
not
fulfill
the
Law
of
Moses
in
the
person
of
all
them
that
were
never
bound
themselves
to
fulfill
it
;
so
as
that
they
are
reputed
Fulfillers
of
it
in
and
by
Christ
:
For
since
his
Ascension
it
is
abrogated
even
to
the
Iews
themselves
,
and
now
bindeth
none
in
the
World
(
as
Mosaical
.
)
§
.
11.
Thirdly
,
Christ
did
not
work
Miracles
,
rise
,
ascend
,
intercede
,
reign
,
teach
,
give
Laws
,
and
Ministers
,
and
Grace
,
in
the
Person
of
every
or
any
other
,
but
only
in
his
own
Person
as
the
great
Mediator
and
Saviour
of
Man
.
§
.
12.
If
any
will
use
the
word
[
PERSON
]
in
a
private
,
narrow
and
improper
sence
,
and
say
,
That
[
He
who
undertook
in
the
person
of
a
Mediator
to
obey
and
merit
for
our
Iustification
,
and
to
suffer
in
our
stead
to
save
us
from
deserved
suffering
,
may
therefore
be
called
The
Person
of
every
one
that
he
merited
and
suffered
for
,
though
I
will
not
so
presume
to
thrust
Phrases
on
the
Church
which
Scripture
never
used
,
when
their
obvious
sence
is
pernicious
,
yet
if
that
man
will
by
Explication
of
the
word
PERSON
(
or
REPRESENTATIVE
)
notifie
to
the
World
,
that
he
taketh
it
in
a
sound
sence
,
I
will
not
quarrel
about
an
unfit
word
,
while
Religion
is
safe
.
§
.
13.
[
*
](A26923-e36940-b)
*
John
12.
32.
John
7.
39.
&
6.
60
,
61
,
62
,
63
,
54.
Joh.
5.
22
,
23
,
24
,
25.
Joh.
10.
2
,
3
,
4
,
7
,
8
,
11
,
14
,
15
,
16.
&
2.
16
,
&c.
Heb.
13.
20.
Joh.
6.
33
,
34
,
35
,
48
,
51
,
53
,
63.
&
8.
12
,
13.
&
10.
10.
&
11.
25.
&
14.
6
,
7.
&
20.
31.
Rom.
5.
17
,
18
,
19
,
20.
&
8.
1
,
2
,
3.
Col.
3.
3
,
4.
2
Tim.
1.
1.
Tit.
1.
2.
2
Pet.
1.
3.
Joh.
12.
25.
&
17.
2
,
3.
Tit.
3.
5
,
7.
1
Joh.
1.
2.
&
2.
25.
&
5.
11
,
12
,
13
,
20.
1
Tim.
1.
16.
Joh.
4.
14.
Gal.
6.
8.
Christ
undertook
not
only
to
merit
and
suffer
for
Man
,
but
also
to
draw
all
men
to
him
,
and
to
send
forth
his
Spirit
and
Ministry
,
and
to
gather
together
the
Elect
of
God
that
are
scattered
through
the
World
,
and
to
intercede
for
them
,
and
to
give
them
eternal
life
,
having
raised
them
up
at
the
last
day
.
§
.
14.
The
premiant
part
of
the
Law
of
Mediation
,
or
the
Promise
of
God
in
this
Covenant
to
Christ
,
was
,
That
All
Power
should
be
given
him
in
[
†
](A26923-e37040-b)
†
Mat.
28.
19.
Joh.
17.
1
,
2
,
3.
Rom.
14.
9
,
10.
Eph.
1.
20
,
23.
Phil.
2.
7
,
9.
Joh.
5.
22.
Col.
1.
Joh.
3.
16
,
38.
Mat.
28.
20.
Eph.
4.
7
,
8
,
&c.
Rom.
8.
9.
2
Tim.
1.
7.
Rom.
8.
1
,
●o
28
,
34.
Heb.
7.
25.
Rom.
8.
30
,
35.
Heaven
and
Earth
,
and
he
should
be
Lord
both
of
the
Dead
and
of
the
Living
,
and
Head
over
all
things
to
the
Church
,
and
that
he
should
be
glorified
at
God's
right
hand
,
and
have
a
Name
above
every
Name
,
at
which
every
knee
should
bow
,
and
that
Principalities
and
Powers
should
be
subject
to
him
.
That
he
be
authorized
to
give
Laws
to
the
World
,
(
all
Iudgment
being
committed
to
him
)
and
to
make
with
Men
a
Covenant
of
Grace
and
Life
,
and
send
forth
Ministers
to
proclaim
it
,
and
the
Spirit
to
effect
the
gathering
of
his
Church
;
that
his
Intercession
for
them
shall
be
accepted
,
and
that
he
shall
Iudge
all
the
World
,
and
justifie
and
glorifie
his
Chosen
according
to
the
tenor
of
his
Covenant
of
Grace
:
Which
is
all
accordingly
performed
.
§
.
15.
Though
if
Christ
as
a
Creature
had
sinned
,
he
had
deserved
Punishment
,
yet
the
supposition
being
of
a
thing
impossible
,
by
reason
of
the
Union
of
the
Divine
Nature
,
it
is
improper
to
talk
of
any
penal
part
of
the
Law
that
was
given
him
:
For
penal
Laws
are
for
those
that
have
need
by
fear
to
be
restrained
from
Sin
,
or
constrained
to
Duty
;
which
Christ
needed
not
.
§
.
16.
Christ's
entire
Righteousness
(
as
before
his
exaltation
)
habitual
,
active
,
passive
,
elevated
by
union
with
the
Divine
Perfection
,
was
his
performance
of
the
Condition
of
his
Covenant
with
the
Father
:
And
his
performance
of
that
Condition
was
his
meritorious
Title
to
God's
promised
Effects
:
And
that
as
it
was
one
entire
Righteousness
or
Condition
performed
:
And
our
Justification
and
Salvation
are
part
of
those
promised
Effects
:
Therefore
it
is
abusive
subtilty
to
divide
Christ's
Performance
into
little
Parcels
,
and
then
say
,
This
Parcel
is
imputed
to
me
for
this
use
,
and
that
for
that
use
,
and
by
one
he
merited
this
,
and
by
the
other
that
,
when
(
though
each
part
of
his
Condition
or
Duty
had
its
proper
reason
,
yet
)
it
was
only
the
entire
performance
that
was
the
Condition
of
the
Benefits
,
and
so
of
our
Iustification
and
Salvation
.
§
.
17.
But
I
say
,
[
before
his
Exaltation
]
because
the
Benefits
being
of
several
sorts
,
some
of
them
were
given
upon
Christ's
merit
presently
,
and
some
upon
Man's
believing
,
and
some
not
till
long
after
by
application
:
But
to
all
these
,
what
Christ
did
only
as
under
the
Law
of
Mediation
,
was
properly
his
merit
,
by
which
they
were
procured
:
But
his
[
undertaking
]
what
he
after
did
,
(
in
gathering
his
Church
and
interceding
and
ruling
)
may
be
numbered
with
the
parts
of
his
foresaid
merit
;
and
still
,
as
a
Creature
,
he
is
under
his
Creator's
Law
,
even
the
Law
of
perfect
uniting
Love
,
and
so
doth
eminently
merit
.
§
.
18.
It
was
neither
the
Covenant
nor
Will
of
the
Father
and
Son
,
that
we
should
either
have
full
possession
,
deliverance
,
or
right
thereto
,
immediately
upon
Christ's
Merit
and
Sacrifice
(
as
we
should
if
we
had
done
all
by
him
as
our
Person
)
:
But
that
we
and
all
things
being
delivered
to
Christ's
Power
and
Will
,
he
should
convey
the
Benefits
of
his
Death
and
Merits
,
upon
terms
,
and
in
an
Order
suitable
to
the
interest
of
his
Wisdom
,
Love
,
Mercy
,
and
Justice
,
even
by
a
Law
of
Grace
,
and
a
Ministry
and
Means
adapted
to
the
end
,
and
in
the
time
and
degrees
which
his
Wisdom
should
make
choice
of
:
Which
accordingly
is
done
.
This
Covenant
which
giveth
Right
and
Reward
to
Christ
,
is
not
it
that
giveth
any
Right
or
Reward
to
us
.
SECT.
III.
Of
the
Law
or
Covenant
of
Grace
in
the
first
Edition
.
§
.
1.
AS
God
delivered
the
Law
of
Innocency
partly
by
natural
and
real
,
and
partly
by
supernatural
and
verbal
significations
of
his
will
,
so
hath
he
done
the
Law
of
Grace
;
which
is
the
signification
of
his
Will
concerning
Pardon
and
Life
granted
to
guilty
Sinners
,
and
the
terms
thereof
.
§
.
2.
The
Promise
,
Gen.
3.
15.
The
seed
of
the
Woman
shall
break
the
Serpents
head
,
&c.
was
a
Breviate
of
the
supernatural
signification
;
but
it
is
not
unlikely
,
that
God
did
more
fully
acquaint
them
with
his
Law
of
Grace
and
Redemption
,
than
those
words
alone
could
make
us
understand
:
Because
we
find
in
their
sacrificing
,
some
such
intimation
;
(
and
in
other
signs
.
)
§
.
3.
God's
actual
Continuance
of
forfeited
Life
,
Liberty
,
Health
,
and
other
comforts
,
and
his
actual
Collation
of
many
great
Mercies
by
the
course
of
Nature
,
to
such
as
by
Sin
have
deserved
present
Damnation
,
is
a
degree
of
signification
of
his
pardoning
will
and
mercy
by
these
natural
signs
:
(
which
they
were
not
before
sin
and
forfeiture
.
)
§
.
4.
Man
being
after
guilt
of
death
,
thus
reprieved
and
enriched
with
manifold
Mercies
,
and
his
life
and
faculties
continued
with
many
instructing
providential
helps
and
means
,
the
very
Law
of
Nature
now
obligeth
him
to
love
and
thankfulness
to
God
that
sheweth
him
so
great
kindness
.
§
.
5.
And
the
same
Law
of
Nature
obligeth
him
to
take
that
God
still
for
a
God
of
Love
and
Mercy
,
and
to
believe
,
that
what
Mercy
he
hath
already
shewed
the
World
and
us
,
is
on
terms
which
he
knoweth
to
be
very
well
consistent
with
his
Holiness
,
Truth
and
Justice
:
And
it
obligeth
us
therefore
to
seek
to
him
for
Mercy
,
and
to
use
all
possible
means
for
further
hope
and
pardon
and
recovery
,
and
not
to
sit
down
in
despair
.
§
.
6.
The
common
sence
of
all
Mankind
from
Adam
to
this
day
,
acquainteth
us
by
that
experience
,
That
these
Hopes
and
Duties
are
found
in
the
Law
of
lapsed
Nature
:
For
all
the
World
that
never
heard
the
Gospel
,
do
yet
take
God
to
be
a
merciful
,
forgiving
God
,
and
take
themselves
to
be
under
some
duty
for
the
obtaining
of
further
mercy
,
recovery
and
felicity
.
§
.
7.
Though
want
of
the
sense
of
Sin
,
and
its
desert
,
and
Man's
misery
may
be
thought
by
some
to
be
the
only
cause
of
this
,
and
so
that
it
is
but
sinful
presumption
,
and
no
part
of
Nature's
obligation
;
yet
this
upon
trial
will
prove
false
.
(
Though
what
they
alledge
be
one
part
of
the
Cause
)
.
For
,
1.
These
men
do
acknowledge
themselves
Sinners
,
and
to
deserve
punishment
from
God
.
2.
They
find
some
misery
and
fear
more
.
3.
It
is
not
presumption
to
judge
God
to
be
merciful
,
when
they
and
all
the
World
do
find
him
so
.
4.
It
is
not
presumption
to
judge
,
that
he
can
and
will
pardon
Sin
,
when
full
Experience
assureth
us
,
that
he
hath
already
pardoned
much
.
To
remit
the
Sin
,
is
(
as
we
now
speak
of
it
)
to
remit
the
deserved
punishment
.
And
He
that
giveth
Man
forfeited
life
,
health
,
time
,
and
all
the
abundant
Mercies
which
the
World
is
full
of
,
doth
thereby
so
far
actually
forgive
Sin
:
Saith
Christ
,
Whether
is
it
easier
to
say
thy
sins
be
forgiven
thee
,
or
to
say
arise
,
take
up
thy
Bed
and
walk
,
that
is
,
Executively
to
forgive
them
,
which
is
the
full
forgiveness
,
by
taking
away
the
punishment
.
5.
It
is
no
presumption
to
believe
such
Duty
to
be
incumbent
on
us
,
as
the
remaining
Law
of
Nature
doth
oblige
us
to
.
6.
Nor
yet
to
take
God's
own
Encouragements
to
seek
our
own
recovery
and
felicity
.
§
.
8.
The
Light
and
Law
of
lapsed
Nature
doth
convince
men
of
the
duty
of
repenting
and
returning
to
God
,
and
oblige
them
to
it
.
So
that
as
Perfect
Obedience
was
the
duty
of
entire
Nature
,
so
Repentance
is
the
duty
of
laepsed
Nature
:
And
I
think
few
will
say
that
all
men
are
not
hereby
obliged
to
repent
,
and
that
in
hope
of
mercy
.
§
.
9.
Hence
it
is
that
it
is
found
among
the
Communes
notitiae
,
and
all
the
World
as
well
as
Christians
acknowledge
it
and
plead
for
it
.
§
.
10.
They
that
by
God's
Patience
and
Mercy
are
invited
to
Repentance
,
which
is
a
return
from
sin
to
God
,
and
are
by
Nature
obliged
to
it
,
ought
to
believe
that
it
is
not
made
their
Duty
in
vain
,
nor
shall
they
lose
by
it
if
they
perform
it
;
for
that
were
to
accuse
God
of
making
Mans
Duty
in
vain
,
or
to
his
loss
,
which
is
not
to
be
suspected
.
§
.
11.
Therefore
they
are
bound
not
to
despair
of
Pa●don
and
Salvation
;
for
an
obligation
to
use
means
as
tending
to
recovery
,
is
inconsistent
with
an
obligation
to
despair
.
Therefore
hope
of
Mercy
and
use
of
some
means
Mankind
is
obliged
to
by
the
Law
of
lapsed
Nature
.
§
.
12.
This
is
not
the
obligation
of
the
Law
or
Covenant
of
Innocency
;
for
that
Law
bound
us
only
as
Innocent
to
keep
our
Innocency
and
perfectly
therein
obey
:
But
it
giveth
no
pardon
,
nor
appointeth
Man
any
Duty
in
order
to
pardon
and
recovery
:
Whatever
doth
this
,
is
a
Law
of
Grace
.
§
.
13.
The
sum
of
that
Duty
which
the
Law
of
Nature
now
obligeth
Man
to
,
is
,
To
consider
of
all
the
Mercies
which
God
vouchsafeth
Sinners
,
and
thankfully
to
improve
them
;
to
repent
of
sin
,
and
turn
to
this
God
,
who
sheweth
himself
a
merciful
●ae●doni●g
God
;
To
resign
themselves
to
him
as
their
Owner
,
to
obey
him
as
their
Ruler
,
and
to
love
and
seek
him
as
their
ultimate
End
;
and
to
believe
that
his
Mercy
will
not
let
us
be
losers
in
so
doing
,
nor
to
do
it
in
vain
.
§
.
14.
But
the
Supernatural
Revelation
telleth
us
much
more
than
all
this
,
Of
the
promised
Seed
,
the
means
of
our
Salvation
,
and
of
our
Duty
in
believing
them
,
and
of
the
Certainty
and
Nature
of
the
Pardon
,
Deliverance
,
and
Blessedness
which
we
shall
attain
.
§
.
15.
The
●receptive
part
at
first
was
not
to
Believe
as
much
of
Christ
,
as
is
necessary
since
his
Ascension
;
but
to
Believe
what
God
promised
and
revealed
of
him
to
the
Church
at
that
time
.
§
.
16.
Even
under
the
Old
Testament
,
God
increased
his
Revelation
of
the
Messiah
gradually
:
The
Prophets
spake
plainlier
of
him
,
than
any
thing
written
before
.
Therefore
a
more
extensive
and
distinct
belief
,
was
needful
in
one
Age
than
in
a
former
.
§
.
17.
Yet
,
even
the
Apostles
were
in
a
state
of
Salvation
,
before
they
understood
and
believed
,
that
Christ
must
D●●
for
Sin
,
rise
again
,
Ascend
and
Intercede
in
Heaven
for
his
Elect.
§
.
18.
Yet
all
this
was
partly
revealed
before
by
the
Prophets
,
and
plainly
foretold
them
by
Christ
himself
:
Therefore
it
was
not
of
absolute
necessity
to
Salvation
then
,
to
believe
all
of
Christ
which
had
been
before
Revealed
,
though
it
was
a
duty
to
them
that
knew
it
.
§
.
19.
Therefore
under
the
Covenant
of
Grace
,
the
Condition
of
our
right
,
is
narrower
than
the
Duty
which
we
are
commanded
to
perform
.
§
.
●●
.
The
Promised
Benefits
(
presupposing
the
Common
Antecedent
Mercies
)
were
Summarily
,
Christ
and
Life
in
him
:
That
is
,
that
for
the
sake
of
Christ's
future
Merits
we
should
have
Pardon
,
Justification
,
Reconciliation
with
God
,
Adoption
,
Sanctification
and
Glory
,
and
all
necessary
Helps
and
Means
thereunto
.
§
.
20.
The
Penalty
was
,
1.
The
P●ivation
of
Recovery
;
2.
and
a
far
sorer
punishment
for
Ingratitude
and
contempt
of
Christ
and
Mercy
.
§
.
21.
This
Law
or
Covenant
in
this
first
Edition
was
made
with
Adam
as
the
Father
of
all
Mankind
,
and
so
with
all
Mankind
in
him
,
as
truly
and
as
much
as
the
Covenant
of
Innocency
was
:
For
,
1.
God's
Word
maketh
no
difference
.
2.
Adam
was
as
much
after
the
Common
Father
of
Mankind
,
and
all
we
as
much
in
him
,
as
before
the
Fall
.
And
he
that
will
say
that
God
arbitrarily
Judgeth
otherwise
of
us
,
must
prove
it
if
he
can
.
3.
The
express
Word
of
God
in
many
places
proveth
it
,
joyning
Children
with
their
Parents
in
such
Blessings
,
and
therefore
including
the
Children
of
Adam
.
§
.
22.
The
same
Covenant
with
some
positive
Additions
,
it
pleased
God
to
renew
to
and
with
Noah
,
because
he
was
as
a
second
Head
and
Father
to
the
generality
of
all
Mankind
,
all
coming
from
his
Loins
as
they
did
from
Adam's
.
§
.
23.
As
all
Mankind
was
made
the
Subjects
of
God
under
this
Law
of
Grace
,
so
by
it
they
were
all
to
be
Governed
and
Judged
,
allowing
a
diversity
of
Degrees
,
in
the
Promulgation
,
Mercies
and
Penalties
thereof
.
SECT.
IV.
Of
the
same
Law
with
Abraham's
Covenant
of
Peculiarity
,
and
the
Mosaical
Iewish
Law
of
Works
.
§
.
1.
ABraham
being
a
subject
to
this
same
Law
of
Grace
,
did
so
faithfully
Believe
and
Obey
it
,
that
it
pleased
God
to
reward
him
extraordinarily
,
by
,
1.
Renewing
the
Covenant
by
special
Application
to
him
,
and
by
the
promises
of
Peculiar
Privileges
to
him
and
his
seed
.
§
.
2.
Not
that
his
Infant
seed
was
the
first
that
was
taken
into
Covenant
.
For
the
Covenant
of
Grace
had
from
the
beginning
been
made
with
the
Faithful
and
their
Seed
,
as
well
as
the
Covenant
of
Innocency
was
.
§
.
3.
The
Peculiarities
of
this
Covenant
were
Initially
promulgate
to
Abraham
,
Isaac
and
Iacob
;
and
more
fully
to
the
Iews
as
a
Politick
Body
,
by
Moses
in
the
Law
;
with
some
particular
Sub-additions
by
David
and
the
Prophets
.
§.
4.
1st
.
The
Promise
to
Abraham
was
,
besides
the
Common
Covenant
of
Grace
,
renewed
.
1.
A
promise
of
peculiar
Favour
to
his
Seed
increased
to
a
political
Society
in
Canaan
,
and
differenced
by
special
Mercies
from
all
the
People
of
the
Earth
.
2.
A
promise
that
the
Messiah
should
be
of
his
Seed
.
§
.
5.
This
Covenant
did
not
Discovenant
the
rest
that
the
World
,
nor
put
them
into
any
worse
Condition
than
they
were
before
.
§
.
6.
The
peculiar
Precept
of
that
Covenant
was
,
That
by
Circumcision
as
a
Seal
and
Symbol
,
and
by
peculiar
Gratitude
and
Obedience
,
and
relinquishing
the
Sins
of
the
Degenerate
World
about
them
,
they
should
difference
themselves
from
others
,
as
God's
peculiar
People
.
§
.
7.
As
the
Covenant
of
Peculiarity
was
not
a
separated
state
,
but
an
additional
Privilege
and
Reward
to
Abraham
as
faithful
to
the
Common
Covenant
of
Grace
;
so
Circumcision
was
the
Symbol
neither
of
Abraham
as
under
the
Law
of
Grace
alone
,
nor
as
under
the
Covenant
of
Peculiarity
alone
(
for
that
was
never
alone
)
but
as
of
One
under
both
,
even
under
the
latter
as
a
Reward
for
his
special
Fidelity
in
the
former
.
And
so
it
was
●
Seal
of
the
Righteousness
of
the
Faith
in
the
Common
Covenant
of
Grace
,
which
he
had
being
yet
Uncircumcised
,
though
a
Symbol
also
of
his
after
Peculiarities
,
Rom.
4.
1
,
2
,
&c.
§
.
8.
Infants
interest
in
the
very
Covenant
of
Peculiarity
,
and
Iewish
Church-state
,
was
not
infeparable
from
Circumcision
.
As
Infants
were
ever
Members
in
the
Common
Church
and
Covenant
of
Grace
with
their
Parents
before
Circumcision
,
so
they
were
also
without
it
Members
of
the
Iewish
Church
,
when
as
all
the
Females
were
Members
,
and
all
the
Males
in
the
Wilderness
,
who
for
Forty
Years
were
Uncircumcised
:
Yet
is
it
called
,
The
Church
in
the
Wilderness
,
when
except
very
few
at
last
it
was
an
Uncircumcised
Church
,
Acts
7.
38.
§
.
9.
Much
less
did
God
lay
such
a
necessity
on
the
outward
Sacramental
Act
,
as
to
deny
Salvation
to
the
Uncircumcised
aforesaid
,
as
some
would
have
us
think
that
even
under
the
Gospel
he
doth
by
Sacraments
.
The
Covenant
was
still
necessary
as
consented
to
by
the
Adult
for
themselves
and
their
Infant
seed
,
but
not
alway
the
outward
sacrament
or
symbole
.
§
.
10.
The
gathering
of
Israel
into
a
Policy
by
Moses
,
as
a
Theocracy
,
and
their
receiving
a
Law
from
God
himself
as
a
Political
Body
,
was
but
the
full
Establishment
of
the
Covenant
of
Peculiarity
,
in
performance
of
what
God
had
promised
to
Abraham
,
and
in
Circumcision
had
begun
.
§
.
11.
This
Law
of
Moses
therefore
must
be
Considered
as
an
Affix
or
Appendix
to
the
Common
Law
of
Grace
,
and
so
either
as
related
to
it
,
or
as
considered
simply
and
distinctly
in
it self
without
that
relation
.
And
as
it
was
a
Divine
Political
Law
,
for
the
Government
of
a
Republick
as
such
.
§
.
12.
The
Common
Covenant
of
Grace
was
the
Soul
as
it
were
of
this
Political
Jewish
Law
;
and
therefore
was
really
expressed
in
it
,
in
the
Decalogue
and
other
parts
:
As
it
was
the
Soul
of
their
state
of
Peculiarity
,
which
was
the
Reward
of
Abraham's
Faithfulness
in
the
Common
Covenant
:
And
their
peculiar
Promise
to
Abraham's
Seed
as
the
Nations
Blessing
,
with
their
Types
and
Prophecies
all
led
them
to
Christ
more
plainly
than
he
was
revealed
to
others
.
§
.
13.
The
Law
as
such
an
Appendix
,
contained
Preceptively
the
Decalegue
as
the
Summary
and
stamina
,
and
the
particular
Determinations
under
it
,
as
belonging
to
the
First
and
Second
Table
;
For
all
those
(
not
accurately
distinguished
as
Moral
,
Political
and
Ceremonial
,
)
are
but
the
particular
Determinations
of
the
things
only
Generally
expressed
in
the
Decalogue
,
according
to
which
they
are
fitlier
distributed
.
§
.
14.
It
pleased
God
to
make
the
particular
Precepts
(
about
Worship
and
Political
Converse
)
so
many
,
and
the
Sacrifices
so
Costly
,
and
the
Penalties
so
Severe
,
as
that
it
became
a
very
operous
Employment
to
do
§
.
15.
It
may
seem
to
some
a
difficult
Question
whether
God
by
such
a
Law
made
them
Happier
or
Worse
than
the
rest
of
the
World
?
And
whether
Christ's
Abrogation
of
it
was
not
a
returning
them
to
the
common
,
easier
and
better
Condition
of
Mankind
?
Ans.
1.
You
must
know
,
that
though
God
made
a
common
Covenant
of
Grace
with
Mankind
,
the
rest
of
the
Nations
about
them
were
fall'n
into
Ignorance
and
Idolatry
;
and
the
Jewish
Law
much
tended
to
cure
both
,
and
to
make
them
better
know
God
and
the
meaning
of
the
Covenant
of
Grace
,
and
to
return
to
him
from
Idols
,
and
worship
him
aright
.
So
that
the
Jews
were
happier
than
other
Nations
.
2.
The
abuse
of
their
Law
was
through
their
fault
and
folly
,
and
the
Law
by
the
faithful
among
them
was
better
understood
and
used
.
3.
Christ
,
after
setting
up
a
better
Covenant
in
its
stead
,
did
bring
the
Church
into
a
better
state
than
the
Jews
were
:
But
the
Unbelievers
and
idolatrous
World
,
that
had
not
Christ's
better
Covenant
,
were
still
left
in
a
worse
state
than
the
Jews
were
before
Christ's
Incarnation
.
§
.
16.
And
God
by
this
operous
Law
would
humble
the
Jews
,
that
by
their
peculiarity
were
apt
to
be
puffed
up
with
Pride
▪
And
as
all
his
works
grow
to
Perfection
by
degrees
,
even
the
Works
of
Grace
in
particular
Souls
,
so
did
his
Means
of
Grace
,
and
the
welfare
of
his
Church
;
which
was
to
begin
at
their
Rudiments
,
and
grow
up
to
better
means
and
knowledge
:
yet
so
that
all
were
to
be
judged
according
to
the
Law
that
they
were
under
.
§
.
17.
It
is
this
operous
Law
of
Moses
which
Paul
meaneth
usually
by
the
[
Law
of
Works
,
and
the
old
or
former
Covenant
]
and
neither
the
Law
or
Covenant
of
Innocency
made
to
Adam
,
nor
yet
as
if
this
Law
of
Moses
were
of
the
same
Tenor
or
Conditions
,
and
so
called
a
Covenant
of
Works
,
as
making
Innocency
its
Condition
:
But
this
Law
which
was
an
Appendix
to
the
Law
of
Grace
,
and
was
a
peculiar
Law
of
Grace
it self
,
is
called
,
The
Law
of
Works
,
because
of
the
great
and
burdensome
and
costly
Externals
before
mentioned
,
and
because
as
a
political
Law
it
so
much
insisteth
comparatively
on
those
Externals
,
and
the
Doctrine
of
Grace
is
comparatively
more
obscure
in
it
than
in
the
Gospel
;
and
because
the
Jews
had
by
their
abusive
Interpretation
overvalued
the
Externals
and
operous
Ceremonies
and
Sacrifices
of
it
.
§
.
18.
The
mistake
of
Paul's
meaning
in
this
Phrase
[
the
Law
of
Works
,
or
old
Covenant
]
hath
led
some
men
to
a
new
frame
of
Theology
in
a
great
part
,
and
engaged
others
in
Errors
,
and
fruitless
Contentions
.
§
.
19.
By
the
words
[
He
that
doth
these
things
shall
live
by
them
]
as
distinguished
from
believing
,
Paul
meant
not
that
the
Condition
of
the
Jewish
Covenant
of
Peculiarity
or
Law
,
was
the
same
perfect
Innocency
as
was
required
in
the
first
Law
of
Adam
;
for
when
Man
was
actually
guilty
,
it
was
impossible
that
he
should
ever
become
one
that
had
not
sinned
:
And
we
must
not
put
such
a
scorn
on
the
infinitely
wise
and
righteous
Governour
of
the
World
,
as
to
suppose
him
to
have
such
a
Law
or
Covenant
as
this
[
If
you
that
are
sinners
are
not
sinners
you
shall
be
saved
]
,
much
less
to
make
this
a
Covenant
of
peculiar
favour
.
§
.
20.
Nor
doth
Paul
mean
,
That
the
Laws
Condition
was
[
If
you
will
never
sin
more
,
I
will
pardon
all
that
's
past
]
.
For
God
never
made
such
a
Law
with
man
;
not
to
sin
being
morally
impossible
to
them
,
and
Pardon
never
offered
on
such
terms
.
§
.
21.
To
put
all
out
of
doubt
,
1.
God
before
hand
proclaimed
the
Name
of
that
God
from
whom
they
received
their
Law
,
Exod.
34.
6
,
7.
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long
suffering
and
abundant
in
goodness
and
truth
,
keeping
Mercy
for
thousands
,
forgiving
iniquity
,
transgr●ssion
and
sin
,
though
he
will
by
no
means
clear
the
guilty
.
(
That
is
,
He
will
not
judge
a
Sinner
to
be
no
Sinner
,
nor
the
Wicked
to
be
Godly
,
nor
pardon
and
save
any
contrary
to
the
established
terms
of
his
Covenant
.
)
2.
And
the
Law
it self
hath
many
express
means
of
forgiveness
of
Sin
appointed
,
as
sacrificing
,
confessing
,
&c.
which
sheweth
that
it
was
a
Law
of
Grace
.
§
.
22.
By
the
Law
,
Paul
usually
meaneth
the
written
Law
of
Moses
,
as
contained
in
the
very
words
now
in
our
Bibles
:
As
by
the
Word
of
God
we
usually
mean
the
Scripture
.
Therefore
though
it
contain
much
of
the
Law
of
Nature
,
yet
as
a
written
Law
,
and
part
of
a
Law
of
Peculiarity
and
Policy
of
that
Nation
,
even
the
Decalogue
may
be
said
to
be
done
away
,
though
as
the
Law
of
Nature
and
of
Christ
it
still
remain
.
§
.
23.
By
the
Works
of
the
Law
then
,
which
Paul
mostly
disputeth
of
,
and
by
[
He
that
doth
these
things
shall
live
in
them
]
is
meant
,
That
this
Law
,
besides
the
sweet
and
easie
Precepts
of
faith
and
Love
,
did
as
part
of
the
Matter
of
the
Jews
Obedience
,
require
abundance
of
burdensome
Externals
,
and
he
that
would
not
do
all
those
must
die
(
for
Obedience
even
to
those
commanded
Tasks
was
then
made
necessary
by
God
)
:
And
as
to
temporal
death
,
it
was
not
by
that
Law
to
be
escaped
,
but
on
the
strict
terms
thereby
required
:
So
that
doing
these
things
,
was
necessary
to
life
temporal
,
(
and
to
eternal
in
sincerity
)
:
And
the
driving
on
the
People
by
temporal
punishments
to
these
externals
,
was
that
Body
of
the
Law
which
the
mistaking
Jews
had
separated
from
the
Soul
of
it
.
§
.
24.
And
he
saith
,
None
could
be
justified
by
the
Works
of
the
Law
,
because
this
written
political
Law
and
its
externals
,
were
in
this
Dispute
put
in
opposition
to
Christ
,
and
the
Law
taken
for
the
meer
Body
of
Moses's
Law
,
separated
from
the
Law
of
Grace
,
which
was
its
Soul
;
and
no
doubt
,
1.
It
is
Faith
in
the
Redeemer
and
Covenant
of
Grace
,
which
is
the
Condition
of
constituting
Men
Iust
,
(
which
they
must
have
before
any
Obedience
to
their
particular
Laws
could
be
sincere
and
acceptable
:
)
and
the
faithful
keeping
of
the
Law
of
Grace
,
which
is
made
the
Condition
of
salvation
.
2.
And
to
dream
that
legal
Strictness
,
Ceremonies
,
Sacrifices
,
or
other
legal
Works
,
would
justifie
them
without
Christ
and
Faith
in
him
,
or
any
otherwise
than
as
Acts
of
Obedience
to
their
Redeemer
,
by
which
their
fidelity
to
the
Covenant
of
Grace
was
to
be
expressed
while
that
Law
was
in
force
,
was
contrary
to
the
true
meaning
of
their
Law
it self
.
§
.
25.
The
rest
of
the
World
were
not
in
the
Covenant
,
nor
under
the
Law
of
Peculiarity
or
Jewish
Policy
.
And
as
such
(
as
is
said
)
it
is
now
all
abrogated
,
even
the
Decalogue
it self
,
though
its
Matter
be
still
in
force
,
as
aforesaid
.
SECT.
V.
Of
the
Law
or
Covenant
of
Grace
in
the
last
Edition
,
or
the
Gospel
.
§
.
1.
WHether
the
Covenant
of
Grace
in
the
first
edition
to
Adam
,
and
this
of
the
second
edition
by
Christ
,
shall
be
called
One
or
Two
,
the
same
or
dive●s
,
and
the
old
Church
and
the
Gospel-Church
the
same
or
not
the
same
in
specie
,
are
but
needless
questions
about
the
bare
Name
of
Oneness
,
as
long
as
we
agree
wherein
they
differ
,
and
wherein
they
differ
not
.
In
some
respects
they
may
be
called
the
same
,
and
in
some
not
the
same
.
§
.
2.
The
Parties
in
the
first
Covenant
of
Grace
were
really
but
two
:
GOD
and
Man
(
unless
you
could
prove
that
Christ
had
then
such
a
superangelical
Nature
in
which
he
mediated
,
as
some
before
mentioned
hold
)
.
But
the
Parties
in
the
new
Covenant
of
Grace
are
really
Three
,
viz.
GOD
as
the
absolutely
Supreme
,
who
gave
us
a
Mediator
;
and
Christ
the
Mediator
,
as
the
supreme
Subadministrator
to
whom
all
Power
is
given
,
and
Man
the
Subject
to
both
.
§
.
3.
The
Benefits
of
the
first
Edition
,
respected
a
future
Saviour
and
his
future
Righteousness
,
Sacrifice
,
and
M●rits
:
But
the
Benefits
of
the
second
Edition
respect
an
existent
Mediator
and
his
merits
and
sacrifice
already
performed
,
and
accepted
of
God
.
§
.
4.
The
revelation
of
life
eternal
and
Man's
spiritual
felicity
and
duty
,
is
far
clearer
in
the
second
Edition
than
in
the
first
.
§
.
5.
As
there
is
more
done
for
us
,
so
there
are
more
full
and
excellent
means
provided
for
Man's
information
,
conversion
,
sanctification
and
salvation
,
in
Apostles
,
Scriptures
,
Miracles
,
spiritual
Ordinances
,
than
under
the
first
.
§
.
6.
As
the
means
excel
,
so
the
Spirit
is
given
in
a
greater
measure
,
answerable
to
the
greater
Revelation
and
means
:
And
is
specially
Christ's
Witness
and
Agent
in
the
World
,
and
the
mark
of
his
peculiar
ones
.
§
.
7.
And
as
more
is
done
for
us
,
so
more
is
now
to
be
believed
by
us
:
Many
necessary
Articles
are
added
to
our
Faith
:
That
this
Iesus
is
the
Messiah
,
that
he
was
conceived
by
the
Holy
Ghost
,
born
of
the
Virgin
Mary
,
suffered
under
P.
Pilate
,
was
crucified
,
dead
and
buried
,
descended
to
Hades
,
rose
again
the
third
day
,
ascended
to
Heaven
,
is
there
glorified
in
our
Nature
,
Head
of
all
,
&c.
are
all
new
Articles
of
our
Faith
,
which
before
were
not
required
,
because
not
revealed
,
or
the
matter
extant
.
§
.
8.
This
second
Edition
is
both
the
Covenant
of
Grace
,
and
a
Covenant
of
Peculiarity
,
far
excelling
the
Iewish
Covenant
of
Peculiarity
:
Believers
are
a
holy
Nation
,
a
royal
Priesthood
,
a
peculiar
People
,
&c.
§
.
9.
This
Covenant
supposeth
the
antecedent
gifts
of
a
Saviour
to
be
incarnate
,
and
do
his
meritorious
and
sacrificing
part
,
and
all
such
Preparatories
,
and
of
Life
,
Gospel
and
Opportunities
given
to
the
Sinner
.
§
.
10.
The
parts
of
the
Covenant
are
,
1.
The
Conditional
Gifts
or
Benefits
.
2.
The
Condition
or
Terms
of
Right
.
3.
The
Rule
of
Duty
.
4.
The
Penalty
for
violation
or
neglect
of
the
Covenant
.
§.
11.
1.
The
Gifts
are
,
God
the
Father
,
Son
and
Holy
Ghost
in
their
Cov●n●n●-Relation
to
us
,
and
the
love
of
the
Father
,
the
Grace
of
the
Son
,
and
the
Communion
of
the
Holy
spirit
.
Or
as
it
is
briefly
expressed
in
1
Ioh.
5.
10
,
11.
Christ
and
life
in
him
,
that
is
,
Pardon
,
Iustification
,
the
Spirit
,
Adoption
and
Glory
,
at
first
in
right
,
and
after
in
possession
;
and
all
means
and
mercies
which
God
seeth
meet
to
bring
us
to
it
.
§.
12.
2.
The
Condition
of
our
first
Right
is
,
1.
That
of
natural
necessity
,
viz.
Repentance
and
Return
to
God
;
2.
Of
natural
and
instituted
necessity
,
Belief
and
Confidence
in
Christ
,
and
Covenant-Consent
.
§
.
13.
The
Condition
of
our
continued
and
consummate
Right
and
full
Possession
,
is
the
former
Faith
and
Consent
continued
,
Repentance
renewed
when
we
knowingly
sin
,
and
sincere
Obedience
and
Perseverance
.
§.
14.
3.
Seeing
sincere
Obedience
supposeth
a
Law
,
we
must
know
that
more
is
in
the
Precept
than
in
the
Condition
:
Therefore
we
distinguish
of
necessitas
praecep●i
&
medii
.
The
Precept
requireth
perfect
Obedience
as
due
:
But
Sincerity
is
the
Condition
,
and
will
save
without
Perfection
.
§
14.
The
Precepts
or
Law
of
Christ
now
contain
,
1.
The
Law
of
Nature
(
for
all
Things
and
Iudgment
are
given
up
to
him
.
)
2.
The
new
peculiar
Laws
of
Grace
,
containing
our
special
Faith
in
Christ
,
and
his
special
Institutions
of
Church-Order
,
Ministery
,
Worship
,
&c.
§
.
15.
The
Penaelty
of
the
Law
of
Grace
in
this
Edition
,
is
as
in
the
first
.
1.
A
Privation
of
its
Benefits
to
Nonconsenters
or
Insidels
,
with
a
greater
d●gree
of
punishment
for
Ingratitude
.
2.
And
withdrawings
of
the
Spirits
help
for
our
quenching
and
resisting
it
,
and
abusing
Mercy
.
3.
And
temporal
castigatory
Punishments
to
Believers
for
their
faults
.
§
.
16.
The
Sum
of
all
essential
to
this
Covenant
,
is
in
Baptism
,
and
the
Lords
Supper
,
which
are
therefore
Sacraments
and
Symbols
of
it
;
and
Baptism
was
appointed
by
Christ
himself
to
be
the
solemn
Initiation
,
Badge
,
and
Character
of
his
Disciples
and
Church-Members
.
§
.
17.
The
History
of
Christ's
Life
and
Sufferings
,
and
of
his
Apostles
Life
and
Preaching
,
and
all
the
●est
of
holy
Scripture
,
is
God's
Word
,
and
his
Doctrine
belonging
to
the
Gospel-Covenant
.
But
it
is
the
Covenant
it self
,
or
Law
of
Grace
,
which
all
that
are
under
it
,
must
be
ruled
and
judged
by
,
and
constituteth
the
Essentials
of
Christianity
.
§
.
18.
This
Covenant
did
constitute
Christianity
many
years
(
suppos●d
eight
)
before
any
part
of
the
New
Testament
was
written
,
as
now
extant
,
and
near
seventy
years
before
it
was
all
written
.
§
.
19.
As
Man
hath
an
Intellect
,
a
Will
,
and
an
Executive
power
,
and
the
Gospel
is
to
work
on
all
,
so
the
Creed
is
the
Summary
of
our
Belief
,
the
Lords
Prayer
,
of
our
Desire
;
and
the
Christian
Decalogue
and
Institutions
,
of
our
practice
,
as
expounding
what
Baptism
generally
expresseth
.
§
.
20.
Though
to
the
Iews
that
were
bred
up
under
the
use
of
the
Old
Testament
,
and
that
expected
the
Messiah
,
the
Apostles
staid
not
long
instructing
them
,
before
they
baptized
them
,
when
they
professed
Repentance
and
Faith
in
Christ
;
yet
it
cannot
be
conceived
,
but
that
with
the
ignorant
Gentile
Christians
,
all
Teachers
took
pains
to
make
them
understand
,
first
what
they
were
to
profess
and
promise
;
for
ignorant
doing
they
know
not
what
,
pleaseth
not
God
.
And
therefore
that
the
Faith
contained
in
the
three
Baptismal
Articles
,
was
certainly
explained
in
more
words
and
accordingly
professed
;
which
must
be
in
substance
that
called
the
Apostles
Creed
,
which
the
Churches
preservation
and
use
,
with
the
Custom
of
long
instructing
Catecumens
,
giveth
us
notice
of
,
as
well
as
the
reason
of
the
thing
.
§
.
21.
When
we
find
Christ
commanding
his
Apostles
to
disciple
the
Nations
,
and
baptize
them
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
and
teach
them
all
his
Commandments
;
and
when
we
daily
see
,
after
people
have
learned
to
say
,
They
believe
in
the
Father
,
Son
,
and
Holy
Ghost
,
how
long
it
is
ere
they
understand
the
meaning
of
those
three
Articles
;
and
when
we
know
that
it
is
not
bare
words
,
without
the
sence
,
that
constituteth
the
Christian
Faith
;
no
sober
Man
will
doubt
,
whether
the
persons
to
be
baptized
were
taught
the
sence
as
well
as
the
words
;
which
must
be
done
by
more
words
.
And
it
is
certain
that
those
Words
were
not
to
alter
Christ's
Baptismal
Covenant
,
nor
the
Nature
and
Terms
of
Christianity
,
but
to
expound
them
.
And
it
is
certain
,
that
multitudes
were
so
weak
,
that
had
those
Words
been
very
long
and
many
,
they
would
rather
have
burdened
them
,
than
become
their
own
profession
,
as
understood
and
remembred
.
And
it
is
certain
,
that
the
changing
of
words
doth
easily
turn
to
a
change
of
the
sense
;
and
that
even
then
Heresies
quickly
multiplied
;
which
made
it
necessary
to
the
Church
to
be
careful
to
preserve
sound
Doctrine
.
From
all
which
it
clearly
followeth
,
that
a
Creed
(
that
is
,
a
Summary
Profession
of
Belief
explaining
the
Baptismal
Articles
)
was
in
common
use
in
all
the
Churches
many
years
before
the
writing
of
the
New
Testament
.
And
it
is
not
likely
that
in
the
Apostles
days
the
Churches
did
receive
it
from
any
but
themselves
.
§
.
22.
Yet
it
is
not
probable
that
they
composed
exactly
such
a
Form
of
Words
as
might
not
at
all
be
altered
,
and
used
still
the
very
same
terms
;
for
the
Creeds
recited
by
Irenaeus
,
Tertullian
,
Marcellus
in
Epiphanius
,
and
others
,
do
all
differ
in
some
words
from
one
another
,
and
some
Articles
have
been
added
since
the
rest
(
of
which
see
Usher
and
Vossius
de
Symbolis
.
)
But
(
except
those
few
Additions
)
they
all
agree
in
Sence
;
which
may
perswade
us
that
the
ancient
Churches
kept
still
to
Words
which
signified
the
same
matter
of
the
Articles
of
our
common
Creed
,
and
admitted
no
variation
of
the
Words
,
but
such
as
was
small
,
and
endangered
not
the
Doctrine
.
§
.
23.
Though
Baptism
explained
by
the
Symbol
of
Faith
,
Lords
Prayer
,
and
Decalogue
,
contain
at
least
the
Constitutive
Essentials
of
Christianity
,
yet
the
Integrals
are
much
larger
,
and
all
that
Christ
commanded
was
to
be
taught
the
Church
.
And
though
this
was
done
by
Voice
many
years
by
the
Apostles
before
they
wrote
any
part
of
the
New
Testament
,
yet
the
Memory
of
men
from
Generation
to
Generation
,
would
have
been
a
very
unsafe
and
treacherous
Preserver
of
so
many
things
,
had
they
been
committed
to
Memory
alone
▪
Therefore
it
pleased
the
Wisdom
and
Love
of
God
,
to
inspire
the
Apostles
prophetically
and
infallibly
to
commit
the
Sum
of
the
History
of
Christ's
Life
,
Sufferings
,
and
Death
,
&c.
with
all
the
Integrals
of
his
Word
,
to
those
durable
and
sacred
Records
which
we
call
the
Holy
Scriptures
,
for
the
easier
and
fuller
Propagation
and
Preservation
of
the
Christian
Faith
,
and
all
its
Integrals
,
especially
his
Example
and
sacred
Precepts
;
yea
,
and
the
necessary
Accidentals
,
or
Appurtenances
.
§
.
24.
Because
the
Scriptures
contain
both
in
Words
and
Sence
,
much
more
than
the
Essentials
of
Christianity
,
and
so
more
than
is
of
absolute
necessity
to
Salvation
;
many
a
million
may
be
saved
,
that
understand
not
all
that
is
in
the
Scriptures
;
nay
,
no
man
on
Earth
understandeth
it
perfectly
:
And
he
that
understandeth
and
receiveth
the
Essentials
,
shall
be
saved
,
though
he
were
ignorant
of
a
thousand
particular
Texts
.
§
.
25.
Therefore
it
is
that
the
Church
hath
ever
selected
the
great
and
most
necessary
Truths
,
and
taught
Children
and
Catechised
Persons
these
before
the
rest
,
by
way
of
Catechism
;
of
which
the
foresaid
Creed
,
Lords
Prayer
,
and
Decalogue
are
the
Sum
,
and
the
Sacramental
Covenant
is
that
Sum
yet
more
contracted
.
And
it
hath
not
been
the
Churches
way
to
teach
Children
or
Converts
the
Bible
over
in
order
indifferently
,
without
selecting
first
the
Marrow
out
of
the
whole
,
which
the
Ignorant
cannot
do
for
themselves
.
§
.
26.
Besides
the
Method
or
Order
of
the
Scripture
books
,
there
is
specially
to
be
studied
by
those
that
will
be
more
perfect
than
the
rude●
for
t
,
the
true
Method
of
the
Body
of
Doctrine
,
contained
in
all
the
Scriptures
:
For
all
the
parts
of
that
Doctrine
have
that
Place
,
Order
,
and
Respect
each
to
other
,
as
maketh
up
the
Beauty
and
Harmony
which
is
in
the
whole
.
And
even
in
the
Covenants
,
the
Creed
,
Lords
Prayer
,
and
Decalogue
,
there
is
a
most
excellent
Order
and
Method
,
above
all
that
is
found
in
Aristotle
,
or
any
humane
Writers
,
though
,
alas
!
too
few
perceive
it
.
§
.
27.
Therefore
they
that
gather
true
Systems
of
Theology
,
do
not
add
to
the
Scripture
,
nor
feign
it
to
have
a
Method
which
it
hath
not
(
no
more
than
Catechisms
do
)
but
only
gather
out
that
Doctrine
which
is
there
,
and
deliver
it
in
the
true
Scripture-method
;
not
as
it
lieth
in
the
order
of
Words
,
but
in
the
order
of
Relation
that
one
Truth
hath
to
another
.
And
to
despise
this
real
Method
,
because
every
dull
and
slothful
Wit
doth
not
see
it
in
the
Scriptures
,
is
indeed
to
despise
the
Matter
and
Design
of
the
Scripture
,
and
to
despise
all
true
and
clear
Knowledge
of
things
Divine
:
For
to
see
Truths
placed
in
their
proper
Order
,
doth
differ
from
a
knowing
of
some
confused
parcels
,
as
knowing
the
parts
of
a
Man
,
a
Picture
,
a
Clock
,
a
House
,
a
Ship
,
&c.
duly
compaginated
,
and
seeing
all
the
parts
cast
confusedly
on
a
heap
.
But
to
draw
up
a
true
Method
is
the
Work
of
a
skilful
hand
;
and
mistaken
ones
so
seduce
,
that
one
Error
in
the
Order
leads
to
many
.
§
.
28.
Yet
even
Catechumens
and
young
Christians
should
learn
what
they
learn
in
method
:
And
that
is
first
the
said
Baptismal
Covenant
,
and
our
Relation
to
the
Trinity
thereby
;
and
all
that
is
added
to
their
Knowledge
daily
(
be
it
never
so
little
)
should
be
methodically
added
:
For
a
weak
head
may
perceive
the
true
method
of
the
few
Essentials
(
being
great
and
plain
)
,
though
the
strongest
cannot
follow
the
due
Distribution
of
innumerable
Integrals
and
Consequent
Truths
:
As
the
first
partitions
of
the
Tree
into
its
greater
Boughs
,
are
easily
perceived
,
though
not
the
innumerable
sprigs
thence
arising
.
§
.
29.
Accordingly
a
wise
Teacher
will
proceed
with
Infidels
in
proving
the
Christian
Religion
,
(
yea
,
and
with
himself
)
;
and
will
first
prove
the
Truth
of
the
Essentials
(
which
are
delivered
us
both
in
Scripture
,
and
other
infallible
Tradition
)
before
he
undertake
to
prove
all
the
Scriptures
to
be
the
Word
of
God
:
For
he
that
will
begin
here
,
1.
Must
shew
the
Book
which
he
will
so
prove
;
and
when
he
cannot
vindicate
it
from
variety
of
Lections
,
and
the
Errors
of
Scribes
and
Printers
(
to
say
nothing
of
the
greater
of
Translators
)
it
will
stop
him
in
his
Designs
.
2.
And
when
he
hath
so
many
thousand
Words
to
prove
to
be
Divine
,
and
so
many
Integrals
and
Accidentals
to
make
good
,
he
maketh
his
Work
difficult
,
by
allowing
his
Scholar
to
doubt
as
much
of
the
Essentials
of
Religion
,
as
he
shall
doubt
of
the
Truth
of
any
particular
Book
or
Text
,
History
,
Genealogy
,
&c.
in
the
whole
Scripture
.
A
blind
Zeal
for
Scripture
hath
led
some
to
this
dangerous
way
;
but
the
ancient
Churches
did
otherwise
,
and
so
will
all
that
well
understand
what
they
do
.
And
really
on
supposition
it
could
be
proved
(
as
it
cannot
)
that
any
Penman
of
the
Scripture
erred
in
a
Ci●ation
,
a
Genealogy
,
the
Circumstance
of
a
bye-History
,
&c.
it
would
not
follow
,
that
we
must
be
therefore
uncertain
of
all
our
Religion
,
even
the
Essentials
;
and
they
ignorantly
betray
their
Faith
,
that
say
,
It
would
so
follow
.
§
.
30.
So
far
is
it
from
being
true
,
that
the
Scripture
is
too
narrow
,
as
to
the
matter
of
Divine
Faith
and
Duty
,
without
the
additional
matter
of
Tradition
,
that
indeed
,
as
the
compleat
Body
of
a
Man
hath
more
than
his
Essentials
,
yea
,
or
Inte●rals
,
even
Hair
and
Nails
,
as
Accidents
,
so
hath
the
Holy
Scripture
,
as
to
the
matter
of
Divine
Faith
and
Duty
.
There
is
more
than
is
absolutely
necessary
to
Salvation
,
but
not
less
.
§
.
31.
They
that
in
peevish
opposition
to
others
,
tell
us
,
That
Christ
made
no
Law
,
and
that
the
Gospel
is
not
a
Law
,
if
they
strive
not
about
equivocal
Words
,
but
mean
that
Christ
is
not
a
Legislator
,
nor
hath
a
Law
and
Covenant
by
which
he
will
govern
and
judge
the
World
,
do
deny
all
our
Christianity
at
once
:
For
Christ
is
not
Christ
,
if
he
be
not
the
King
of
the
Church
;
nor
is
he
King
,
if
he
be
not
a
Lawgiver
;
nor
doth
he
Rule
and
Iudge
,
if
he
have
no
Law
;
which
is
so
far
from
Truth
,
that
there
is
now
no
Law
of
God
that
we
are
under
,
but
what
is
truly
the
Law
of
Christ
:
For
he
is
Lord
of
all
,
and
Head
over
all
things
to
his
Church
;
and
all
power
in
Heaven
and
Earth
is
given
to
him
;
and
judgeth
no
man
,
but
hath
committed
all
Iudgment
to
the
Son
,
as
Redeemer
and
Universal
Administrator
.
The
lapsed
World
,
and
the
Law
which
they
are
under
,
as
rational
Creatures
,
are
now
delivered
up
to
the
Redeemer
,
whose
Law
(
as
is
aforesaid
)
hath
two
parts
;
1.
The
Law
of
lapsed
Nature
,
(
commonly
called
the
Moral
Law
.
)
2.
The
Remedying
Law
of
Faith
;
of
which
before
.
§
.
32.
But
it
is
not
to
be
supposed
,
that
the
very
preceptive
part
of
the
Law
of
Innocency
is
now
in
force
to
us
,
as
it
was
to
Adam
:
For
it
bound
him
to
be
perfectly
innocent
in
Act
and
Dispositions
.
But
to
a
Man
that
hath
lost
his
Innocency
,
and
is
already
in
Act
and
Habit
sinful
,
it
is
not
to
be
supposed
,
that
the
Law
saith
,
Thou
shalt
be
innocent
:
For
that
were
to
command
not
only
a
Moral
,
but
a
Physical
absolute
impossibility
,
as
saying
,
Thou
shalt
not
have
sinned
.
§
.
33.
Obj.
God
changeth
not
his
Law
when
man
changeth
his
capacity
:
Therefore
the
Law
may
be
the
same
as
in
Innocency
,
both
as
to
the
Precept
,
Threatning
,
and
Promise
:
God
may
still
say
,
1.
Sin
not
,
or
be
innocent
:
2.
And
if
thou
be
perfect
,
thou
shalt
live
:
3.
Else
thou
shalt
die
.
And
if
man
will
make
himself
uncapable
,
it
's
his
own
change
.
§
.
34.
Answ.
I
spake
to
this
before
,
and
now
further
add
;
God's
Law
is
not
to
be
taken
for
a
meer
script
of
Words
considered
as
standing
in
a
Book
not
obliterated
,
or
as
written
on
stone
,
and
not
broken
,
or
cast
away
:
The
signum
materially
may
stand
,
and
the
Law
be
changed
,
and
the
signification
cease
:
As
a
repealed
Statute
may
be
still
in
the
Books
and
Records
:
God's
Law
is
signum
voluntatis
divinae
,
debitum
constituentis
:
Therefore
if
it
signifie
not
God's
Will
as
constituting
what
shall
be
due
from
us
,
and
to
us
,
it
is
no
Law
.
And
that
it
may
so
signifie
his
Will
,
and
constitute
Dueness
(
Debitum
or
Ius
)
(
or
as
they
use
to
say
,
oblige
and
give
)
the
Subject
must
be
in
a
natural
capacity
:
For
where
there
is
no
Subject
to
be
obliged
,
there
is
no
Law
.
And
where
natural
capacity
ceaseth
(
as
in
a
dead
corps
)
there
is
no
Subject
to
be
governed
:
And
the
Law
is
Instrumentum
regiminis
.
So
that
if
you
do
not
only
say
,
This
was
God's
Law
,
but
This
is
God's
Law
,
you
must
mean
,
Thus
he
n●w
obligeth
man
,
and
This
he
threatneth
now
,
and
This
he
conditionally
giveth
him
.
So
that
if
it
be
an
unchanged
Law
to
us
,
just
as
it
was
in
Innocency
,
you
must
make
this
the
sence
of
precept
,
threat
,
and
promise
.
1.
[
Preserve
thine
Innocency
,
and
sin
not
in
act
or
habit
,
but
be
thou
a
pe●fect
Obeyer
of
my
Laws
;
]
and
this
to
one
that
hath
sinned
already
,
and
is
habitually
inclined
to
more
:
q.
d.
[
Let
not
that
be
which
is
,
or
quod
factum
est
infectum
fiat
.
2.
If
thou
sin
,
thou
shalt
be
an
Heir
of
Death
.
]
When
we
are
Sinners
,
and
Heirs
of
Death
already
:
3.
[
If
thou
be
,
and
continue
sinless
and
perfect
,
thou
shalt
not
die
but
live
.
]
When
we
are
Sinners
and
dead
before
.
In
which
Case
,
all
Law
and
Reason
saith
,
That
the
Law
doth
transire
in
sententiam
,
vel
rem
judicatam
.
§
.
35.
So
that
,
as
was
before-said
,
the
Covenant
of
Works
is
ceased
;
yea
,
the
Law
or
Precept
bindeth
not
now
,
as
it
is
a
Law
of
Innocency
made
to
innocent
Nature
for
its
preservation
,
for
Nature
is
not
innocent
:
But
the
Law
of
Nature
is
now
the
Law
of
lapsed
redeemed
Nature
,
and
not
of
innocent
Nature
.
And
it
obligeth
us
for
the
future
to
as
much
perfection
of
Duty
,
as
we
are
naturally
capable
of
performing
at
that
time
,
though
viciously
indisposed
,
it
being
only
natural
disability
,
and
not
moral
vicious
unwillingness
that
hindereth
Obligation
:
But
though
(
not
to
do
all
that
we
can
)
be
peccare
,
yet
it
is
not
to
sin
unto
Death
or
Damnation
,
if
he
perform
so
much
as
is
made
by
Christ
the
Condition
of
life
.
In
short
;
1.
Before
mans
sin
,
he
was
under
the
proper
Law
and
Covenant
of
Innocency
,
which
made
perfect
personal
Innocency
the
Condition
of
life
.
2.
Immediately
after
sinning
,
before
the
Promise
,
man
was
not
under
any
Promise
of
life
on
condition
of
Innocency
,
nor
yet
under
the
Command
of
being
innocent
,
nor
of
seeking
and
hoping
for
life
on
that
Condition
:
For
upon
the
Impossibility
these
ceased
,
without
a
Repeal
,
cessante
capacitate
subditi
:
But
man
was
then
under
no
Covenant
or
premiant
Law
:
But
under
,
1.
The
Command
of
perfect
Obedience
for
the
future
.
2.
The
Obligation
to
Punishment
,
not
peremptory
,
but
due
for
every
sin
,
unless
it
should
be
pardoned
on
due
satisfaction
:
These
two
Obligations
man
was
under
between
the
Fall
and
the
Promise
.
3.
But
next
,
sinful
condemned
man
,
with
his
said
Obligation
,
was
delivered
into
the
hands
of
the
Redeemer
,
who
now
continueth
the
said
Law
of
lapsed
Nature
(
making
perfect
Obedience
de
futuro
due
,
or
Death
for
sin
in
primo
instanti
;
)
but
adding
the
Remedying
Law
of
Grace
,
giving
Christ
,
Pardon
and
Life
to
penitent
Believers
.
§
.
36.
The
Question
,
What
Punishment
is
due
to
Venial
sin
,
must
be
resolved
from
the
sence
of
the
Law
that
obligeth
us
:
And
the
Question
is
not
what
Punishment
would
have
been
due
to
the
smallest
sin
,
if
the
Covenant
of
Innocency
had
continued
;
but
what
is
due
to
it
by
the
Law
of
Redeemed
Nature
and
of
Grace
,
which
is
in
force
.
§
.
37.
There
is
a
three-fold
Dueness
(
or
Desert
)
here
considerable
(
without
distinguishing
of
which
,
many
such
Questions
cannot
be
answered
.
)
1.
A
Dueness
of
natural
Congruity
,
without
any
Remedy
which
the
Law
gave
,
or
took
notice
of
:
So
Death
was
due
for
every
sin
by
the
Law
of
Innocency
(
as
I
think
)
.
2.
A
Dueness
of
natural
Congruity
with
an
affixed
Remedy
,
which
hindereth
the
guilt
from
being
compleat
and
fixed
.
And
such
is
the
Dueness
of
punishment
to
the
least
real
sin
,
by
the
Law
of
Redeemed
Nature
,
to
which
the
Law
of
Grace
is
annexed
,
giving
a
Conditional
Pardon
to
all
the
World
for
the
Merits
of
the
Redeemer
.
As
if
God
said
,
[
Thy
sin
in
strict
Iustice
is
worthy
of
death
,
but
I
will
forgive
thee
,
if
thou
repent
and
believe
in
Christ
]
Here
is
so
much
Dueness
as
needeth
pardon
;
but
it
is
virtually
,
conditionally
pardoned
as
soon
as
committed
;
and
so
it
is
not
a
plenary
Obligation
to
punishment
.
3.
A
Remediless
Dueness
(
or
Guilt
)
by
natural
Congruity
and
peremptory
determination
of
the
Law-giver
:
And
such
was
the
Guilt
of
temporal
death
for
sin
against
the
Law
of
Innocency
,
(
at
least
the
eating
of
the
forbidden
Fruit
)
(
for
so
far
it
is
not
forgiven
)
;
and
the
Guilt
of
perpetual
misery
to
impenitent
Unbelievers
and
ungodly
Ones
,
that
so
die
.
§
.
38.
By
this
it
appeareth
,
that
sins
of
meer
Infirmity
,
consistent
with
sincere
Faith
,
Repentance
,
and
Holiness
,
in
the
second
sence
deserve
punishment
(
not
all
alike
,
but
)
according
to
the
degree
of
the
Offence
:
But
not
in
the
first
sence
,
or
the
last
.
§
.
39.
Accordingly
a
great
Question
must
be
determined
,
Whether
the
sins
of
the
Faithful
deserve
any
more
than
a
temporal
Chastisement
?
And
whether
they
may
pray
for
pardon
of
perpetual
punishment
,
or
need
any
such
pardon
?
Ans.
The
sins
of
the
Godly
deserve
everlasting
punishment
in
the
second
Sence
,
or
Degree
of
Desert
or
Dueness
;
which
is
so
far
as
to
need
a
Saviour
and
Pardon
,
and
so
as
they
must
pray
for
,
and
receive
that
pardon
:
But
not
in
the
first
or
third
Sence
.
§
.
40.
It
is
the
Law
of
Christ
,
or
of
Grace
,
which
is
norma
officit
&
judicii
,
and
by
which
we
must
be
judged
at
the
last
day
.
§
.
41.
It
is
of
great
importance
in
the
Controversies
of
Justification
,
to
know
whether
,
or
how
far
we
shall
be
judged
by
the
Law
of
Innocency
,
or
whether
only
by
the
Law
of
Grace
.
He
that
is
judged
by
the
Law
of
Innocency
,
must
be
justified
by
personal
,
perfect
,
perpetual
Obedience
(
not
by
anothers
)
or
be
condemned
:
But
he
that
is
judged
by
the
Law
of
Grace
,
must
be
justified
by
Christ's
Merits
and
Sacrifice
(
or
Righteousness
)
as
purchasing
his
Grant
of
a
Pardon
and
life
,
or
Right
to
Impunity
and
Glory
,
given
by
the
Covenant
of
Grace
conditionally
,
with
his
own
performance
of
that
Condition
.
CHAP.
XIII
.
Of
the
Universality
and
Sufficiency
of
Grace
.
§
.
1.
IT
was
not
only
the
Nature
of
the
Elect
,
but
of
all
Mankind
,
that
Christ
assumed
in
his
Incarnation
.
§
.
2.
It
was
not
to
Adam
only
,
as
the
Father
of
the
Elect
,
but
as
the
common
Father
of
Mankind
(
lapsed
)
that
God
made
the
Promise
,
or
conditional
Law
,
or
Covenant
of
Grace
,
Gen.
3.
15.
And
so
renewed
it
with
Noah
.
§
.
3.
It
was
not
the
sin
of
the
Elect
only
,
but
of
all
Mankind
that
were
the
occasion
of
Christ's
sufferings
,
(
called
by
some
,
An
assumed
meritorious
Cause
,
because
by
his
consent
they
were
loco
Causae
meritoriae
.
)
§
.
4.
It
is
not
to
the
Elect
only
,
but
for
all
the
World
(
as
to
the
Tenor
of
it
)
that
Christ
hath
purchased
,
and
given
a
conditional
Pardon
of
sin
,
and
a
conditional
Donation
of
Life
eternal
in
the
Covenant
of
Grace
,
both
of
the
first
and
second
Edition
:
That
is
,
the
conditional
Grant
is
Universal
;
Whoever
believeth
shall
be
saved
:
Though
the
Promulgation
of
it
may
have
many
stops
.
§
.
5.
It
is
not
to
the
Elect
only
,
but
to
All
,
that
Christ
hath
commanded
his
Ministers
to
proclaim
this
Law
or
Covenant
,
and
offer
the
Benefits
,
and
require
their
Consent
,
as
far
as
the
said
Ministers
are
able
.
§
.
6.
It
is
not
only
to
the
Elect
,
but
to
all
Mankind
,
that
many
Mercies
procured
by
pardoning
and
reconciling
Grace
are
actually
given
,
which
were
forfeited
(
or
not
due
)
by
reason
of
sin
against
the
Law
of
Innocency
.
§
.
7.
These
Mercies
given
to
all
Mankind
after
sin
,
and
contrary
to
desert
,
are
not
given
by
Gods
Mercy
alone
,
without
respect
to
the
Blood
and
Merits
of
Christ
:
But
his
Blood
and
Merits
are
the
Cause
of
them
,
as
truly
as
of
the
greater
Mercies
of
the
Elect.
And
they
that
say
,
That
God
doth
give
all
these
Mercies
without
a
Saviour's
Merits
,
as
the
Cause
,
prepare
the
way
for
Infidels
to
inferr
,
That
then
he
might
have
done
so
by
the
Mercies
of
the
Elect.
§
.
8.
All
these
actual
Mercies
given
to
mankind
,
contrary
to
Merit
,
are
a
degree
of
Promulgation
of
the
Law
of
Grace
,
telling
all
the
World
,
That
God
doth
not
now
rule
and
judge
them
meerly
by
the
Law
of
Innocency
,
but
upon
Terms
of
Mercy
(
as
is
aforesaid
)
§
.
9.
Hereby
it
is
signified
to
all
the
World
,
that
God
is
as
he
proclaimed
his
Name
to
Moses
,
Exod.
34.
5
,
6
,
7.
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
,
and
abundant
in
goodness
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
and
transgression
,
and
sin
,
and
that
will
by
no
means
clear
the
guilty
(
by
false
judging
:
)
and
that
the
World
have
no
cause
to
despair
of
forgiveness
,
as
if
they
were
[
*
](A26923-e45210-b)
*
Though
this
be
said
before
,
a
new
Case
here
causeth
me
to
repeat
it
.
under
the
remediless
(
or
unremedied
)
Sentence
of
Damnation
.
§
.
10.
There
are
no
People
on
Earth
that
are
not
obliged
to
the
use
of
some
means
appointed
them
to
be
used
for
their
full
Pardon
and
Salvation
,
else
Despair
would
be
their
Duty
,
and
they
should
not
be
judged
Sinners
for
neglecting
any
such
means
.
And
were
they
not
bound
to
do
any
thing
for
their
own
Salvation
,
their
Sin
and
Misery
that
neglect
so
to
do
,
would
be
far
less
than
it
is
.
§
.
11.
Therefore
all
People
have
some
such
Means
,
that
have
a
tendency
to
Recovery
and
Salvation
afforded
them
by
God
.
§
.
12.
They
that
say
,
That
all
the
Mercies
of
the
Non-elect
,
are
no
Mercies
,
because
through
mens
Sin
,
they
end
in
their
Misery
,
do
perversely
extenuate
Gods
Mercies
and
Man's
Sin
,
and
teach
Sinners
falsely
to
plead
in
Judgment
,
That
they
never
abused
,
or
sinned
against
Mercy
,
which
God
and
their
own
Consciences
will
easily
confute
.
§
.
13.
In
the
Controversie
,
Whether
Christ
died
for
the
Elect
only
,
or
for
all
Mankind
,
it
seemeth
to
me
,
that
we
little
differ
about
the
matter
,
but
only
strive
about
ambiguous
Words
;
even
about
one
Syllable
[
for
.
]
If
to
die
[
for
]
signifie
[
for
their
sins
,
]
under
the
reason
of
a
Cause
of
Christ's
Death
,
so
(
as
Paraeus
doth
)
we
must
all
grant
,
that
Christ
died
[
for
]
all
.
2.
If
(
for
)
signifie
[
eorum
loco
]
in
their
stead
,
so
the
Phrase
hath
yet
great
Ambiguity
,
and
will
require
a
great
deal
of
distinguishing
for
its
due
Explication
:
The
various
kinds
and
degrees
of
Benefits
to
which
the
Intention
is
limitted
,
do
leave
the
word
liable
to
various
Sences
.
Christ
died
so
far
in
the
stead
of
all
Mankind
,
as
to
suffer
Death
(
by
his
voluntary
sponsion
)
as
a
punishment
deserved
to
themselves
by
sin
,
to
free
them
all
from
it
,
on
condition
of
their
suitable
acceptance
of
his
Grace
.
But
if
by
[
for
]
be
meant
(
in
the
civil
person
of
all
men
,
as
representing
them
)
the
Word
is
still
among
Lawyers
and
all
Writers
,
ambiguous
.
In
a
large
sence
he
may
be
said
to
(
persenate
or
represent
)
another
who
doth
it
but
secundum
quid
,
and
not
simpliciter
,
in
parte
aliqua
,
vel
in
tantum
&
ad
hoc
,
and
not
in
omni
,
vel
ad
omne
.
And
if
any
will
so
far
stretch
the
Phrase
,
and
because
Christ
suffered
in
the
common
Nature
of
man
,
will
say
that
he
suffered
in
every
man's
Person
;
or
because
he
had
a
special
purpose
of
saving
his
Elect
,
will
thence
say
,
He
died
in
the
person
of
Peter
,
Iohn
,
and
every
elect
Sinner
;
I
will
not
strive
against
mens
Phrases
,
if
they
will
explain
them
soundly
:
But
in
strict
Sence
,
as
Representing
a
man
,
or
doing
it
in
his
Person
,
signifieth
,
that
Christ
so
died
(
and
merited
)
in
several
mens
Persons
,
as
that
the
Law
or
Lawgiver
doth
take
it
to
have
been
in
sensu
civili
,
their
own
suffering
,
and
doing
,
and
meriting
,
or
to
all
intents
,
purposes
,
and
uses
,
all
one
to
them
,
as
if
they
had
so
died
and
merited
themselves
:
]
thus
Christ
neither
died
,
nor
obeyed
for
any
man
(
as
shall
be
hereafter
proved
.
)
But
if
by
[
for
]
is
meant
[
for
mens
benefit
or
good
]
so
it
is
yet
ambiguous
,
and
liable
to
a
threefold
sence
,
viz.
1.
Intentionally
,
2.
Aptitudinally
,
3.
Eventually
,
for
their
good
.
And
,
1.
Intentionally
,
the
Controversie
either
speaketh
of
Christ's
Divine
Nature
and
Will
,
or
of
the
Humane
:
Concerning
the
former
,
the
Question
is
the
same
with
that
about
Election
,
or
Gods
Decrees
,
which
is
before
spoken
to
,
viz.
How
far
God
decreed
good
to
all
men
by
Christ's
Death
.
As
to
Christ's
Humane
Nature
and
Will
,
it
will
prove
but
an
arrogant
unprofitable
Question
,
Whether
Christ
as
Man
,
kn●w
the
Names
of
every
individual
person
in
the
World
,
or
of
every
one
of
the
Elect
,
and
had
a
distinct
Intent
to
save
every
one
of
those
by
Name
that
are
saved
:
It
's
better
let
such
Questions
alone
.
2.
And
[
Aptitudinally
,
]
there
is
no
question
but
there
is
that
in
Christ's
Sufferings
and
Obedience
,
Sacrifice
and
Merit
,
which
is
in
its
moral
Nature
adapted
to
the
Good
and
Salvation
of
all
,
and
hath
that
sufficiency
thereto
,
which
would
accomplish
it
,
if
it
were
duly
accepted
and
improved
.
3.
And
as
to
the
Event
,
we
are
agreed
,
viz.
That
some
,
and
not
all
are
saved
by
Christ's
Death
and
Merits
;
but
that
all
have
great
Mercies
,
which
are
the
fruits
of
these
,
though
many
wilfully
turn
them
to
their
Sin
and
Misery
.
§
.
14.
By
all
this
it
appeareth
,
that
it
is
a
most
unfavoury
thing
for
men
called
Divines
to
dispute
hotly
,
That
Christ
did
or
did
not
die
and
merit
for
all
,
and
bitterly
revile
their
Adversaries
in
the
Controversie
,
without
ever
explaining
that
one
ambiguous
syllable
[
FOR
]
,
or
telling
men
what
they
mean
.
And
when
it
is
well
explained
,
we
scarce
know
how
to
differ
.
§
.
15.
For
few
will
deny
but
that
Christ
suffered
,
not
immediately
because
Man
sinned
(
as
if
Suffering
were
due
to
him
meerly
because
we
sinned
)
but
because
he
undertook
so
to
do
,
and
was
obliged
so
to
do
by
the
Law
of
Mediation
:
But
remotely
he
suffered
,
not
only
because
the
Elect
had
sinned
,
but
because
all
Mankind
had
sinned
.
That
is
,
The
Conditional
Pardon
and
Mercies
given
to
all
Mankind
,
are
such
as
Christ's
Sacrifice
and
Merits
must
be
congruously
the
Causes
of
,
as
well
as
the
actual
Pardon
of
Believers
.
§
.
16.
But
if
the
stress
of
the
Controversie
be
laid
on
Christ's
personating
or
representing
this
man
or
that
,
by
that
time
this
(
humane
,
invented
,
ambiguous
,
unscriptural
)
Phrase
is
explained
,
either
we
shall
be
●ound
to
be
all
of
a
mind
,
or
else
some
will
run
into
an
intolerable
errour
about
[
Christ's
dying
and
meriting
in
our
civil
person
,
and
our
dying
and
meriting
by
his
natural
person
]
;
or
else
they
will
dispute
themselves
into
a
Wood
of
Uncertainties
,
and
be
lost
about
the
sence
of
a
word
that
cannot
be
sufficiently
explained
.
§
.
17.
And
they
that
will
lay
the
stress
of
the
Controversie
on
the
Aptitude
or
the
Event
,
must
be
men
of
some
singular
Conceits
,
and
not
of
the
common
judgment
of
the
Reformed
Churches
,
the
Lutherans
,
the
Iesuites
,
or
the
Dominicans
,
if
they
will
disagree
;
for
here
we
are
commonly
agreed
.
§
.
18.
But
as
far
as
I
can
discern
,
most
Contenders
lay
the
Controversie
upon
the
point
of
Divine
Intention
,
Purpose
or
Decree
:
viz.
Whether
Christ
as
God
did
purpose
to
justifie
and
save
all
men
by
his
death
?
or
else
,
Whether
he
purposed
to
do
good
to
all
men
by
his
death
?
Which
Purpose
is
nothing
but
God's
eternal
Will
or
Decree
.
And
why
then
do
they
make
two
Controversies
of
Election
and
Redemption
,
when
they
mean
the
same
in
both
?
And
here
methinks
there
cannot
easily
be
a
difference
.
For
(
in
a
few
plain
words
)
whatever
good
Christ
giveth
to
any
,
that
he
from
Eternity
decreed
to
give
them
:
But
we
are
agreed
that
he
giveth
not
Salvation
to
all
men
,
and
yet
that
he
doth
give
many
and
great
Mercies
to
all
men
,
and
especially
,
that
he
hath
given
to
the
World
(
and
not
only
to
the
Elect
)
an
express
conditional
Pardon
of
Sin
,
and
conditional
Iustification
,
Reconciliation
▪
Adoption
and
Right
to
Glory
:
And
sober
Divines
had
rather
say
that
this
universal
conditional
Deed
of
Gift
,
is
the
effect
of
Christ's
Sacrifice
and
Sufferings
,
than
that
God
giveth
it
to
one
part
of
Men
for
Christ's
death
,
and
to
the
other
part
not
for
his
death
,
but
as
without
it
.
And
we
are
agreed
,
that
Christ
doth
give
to
some
such
special
Grace
,
as
shall
and
doth
infallibly
prevail
with
them
to
repent
and
believe
,
and
also
actual
Pardon
,
Justification
,
Adoption
and
Salvation
.
§
.
19.
Therefore
in
this
sence
Christ
died
for
all
,
but
not
for
all
alike
or
equally
;
that
is
,
He
intended
good
to
all
,
but
not
an
equal
good
with
an
equal
intention
.
Whatever
Christ
giveth
men
in
time
as
the
fruit
of
his
death
,
that
he
decreed
from
Eternity
to
give
them
.
And
whatever
he
never
giveth
them
,
he
never
decreed
to
give
them
.
What
he
giveth
them
absolutely
,
he
decreed
to
give
them
absolutely
.
And
what
he
giveth
them
but
conditionally
,
he
decreed
to
give
them
but
conditionally
.
Therefore
being
agreed
of
the
fact
and
event
,
we
must
be
agreed
of
the
Intention
or
Decree
,
and
what
needs
there
more
?
And
by
this
time
you
may
answer
their
Objection
that
say
,
Why
not
a
common
and
conditional
Election
,
as
well
as
a
common
and
conditional
Redemption
?
Ans.
Neither
of
them
are
conditional
as
to
the
Act
of
God
and
Christ
:
There
is
no
act
of
ours
the
Condition
of
God's
decreeing
ex
parte
Dei
,
but
only
of
the
thing
decreed
;
nor
of
Christ's
Death
or
Intent
,
but
only
of
the
benefit
:
That
a
conditional
Act
of
Grace
,
or
Deed
of
Gift
of
Christ
and
Life
to
all
Mankind
in
common
(
in
the
tenor
of
it
)
should
be
made
,
was
both
decreed
by
God
and
purchased
by
Christ
.
But
,
1.
This
is
not
the
whole
of
God's
Decree
or
Christ's
Purchase
and
Intent
.
2.
And
this
is
not
to
be
called
Election
,
as
it
signifieth
a
choosing
of
some
from
among
the
rest
:
Common
Redemption
and
the
Decree
of
Common
Grace
,
both
antecede
that
which
is
properly
called
Election
,
in
order
of
Nature
in
esse
objectivo
;
that
is
,
God
decreeth
to
give
Faith
and
Salvation
effectively
to
some
of
them
that
had
common
Grace
.
§
.
20.
The
old
Solution
which
Schoolmen
and
Protestants
have
acquiesced
in
,
is
,
That
Christ
died
for
All
,
as
to
the
sufficiency
of
his
death
,
but
not
as
to
the
efficiency
of
their
salvation
:
Which
is
true
,
but
must
be
thus
explained
:
Christ's
Death
and
Obedience
were
not
only
sufficient
but
effectual
as
to
their
first
effects
;
that
is
,
They
effected
that
which
is
commonly
called
,
Satisfaction
and
Merit
;
and
hence
and
from
the
Covenant
of
God
they
were
also
effectual
to
procure
the
Covenant
of
Grace
as
of
universal
tenor
,
and
therein
a
free
pardon
of
Sin
and
gift
of
Right
to
life-eternal
to
all
,
on
condition
of
due
acceptance
:
This
conditional
Gift
of
Christ
and
Life
is
effected
:
And
this
efficacy
of
the
antecedent
Mercies
,
must
either
be
called
part
of
the
sufficiency
of
Redemption
,
as
to
the
consequent
Mercies
(
viz.
Actual
Pardon
and
Salvation
)
or
else
an
efficiency
beyond
the
sufficiency
,
antecedent
to
the
said
special
efficiency
.
That
Christ's
Death
hath
effectually
procured
the
Act
of
Oblivion
or
conditional
Gift
of
Life
to
all
Mankind
;
but
it
doth
not
effect
the
actual
salvation
of
all
:
To
the
universal
Grace
it
is
both
sufficient
and
efficient
;
but
to
the
special
Grace
and
actual
Salvation
it
is
sufficient
to
All
(
as
after
shall
be
opened
)
but
not
efficient
,
(
which
is
by
the
Refuser's
fault
and
forfeiture
.
)
§
.
21.
When
we
say
,
that
either
Christ's
Death
or
Grace
is
sufficient
to
more
than
it
effecteth
,
the
meaning
is
,
that
it
hath
all
things
on
its
part
which
is
absolutely
necessary
to
the
effect
,
but
that
somewhat
else
is
supposed
necessary
to
it
,
which
is
wanting
.
§
.
22.
As
there
is
a
common
Grace
actually
extended
to
Mankind
,
(
that
is
,
common
Mercies
contrary
to
their
merit
)
so
there
sufficient
Grace
in
su●
genere
,
which
is
not
effectual
.
So
that
though
it
be
disputable
in
what
cases
this
is
found
,
and
what
not
,
yet
that
there
is
such
a
thing
is
past
dispute
.
§
.
23.
By
sufficient
Grace
here
I
mean
such
without
which
Man's
Will
cannot
,
and
with
which
it
can
perform
the
commanded
Act
toward
which
it
is
moved
,
when
yet
it
doth
not
perform
it
;
and
this
without
any
other
degree
of
help
than
that
which
procureth
not
the
act
.
So
that
it
is
not
all
that
is
useful
to
the
effect
,
nor
all
that
is
necessary
to
easie
or
prompt
performance
,
or
to
the
infallible
ascertaining
of
the
act
,
nor
to
the
melius
esse
only
that
we
speak
of
;
but
so
much
as
is
necessary
ad
esse
,
and
efficient
of
the
true
posse
:
When
you
can
properly
say
that
a
Man
can
do
this
,
you
say
that
he
hath
all
that
is
of
necessity
to
the
doing
of
it
.
§
.
24.
Iansenius
himself
is
so
far
from
denying
this
Grace
called
Sufficient
,
that
he
asserteth
that
by
this
,
improved
by
free-will
,
(
without
such
special
Grace
,
as
of
it self
,
giveth
the
Act
as
well
as
the
Power
)
the
good
Angels
stood
when
the
bad
ones
fell
,
and
Adam
stood
till
the
time
of
his
Fall
:
And
so
that
such
a
thing
there
hath
been
.
§
.
25.
And
seeing
God
is
still
the
same
,
and
man's
will
the
same
in
its
natural
faculties
,
and
God
seemeth
to
us
to
delight
in
Constancy
,
it
is
very
improbably
imagined
,
that
God
did
for
so
short
a
time
Rule
Angels
and
Men
by
such
a
Grace
,
as
he
would
never
after
make
use
of
in
the
World
;
and
that
Man's
free-will
did
for
so
short
a
time
do
its
Duty
by
that
Sufficient
Grace
,
and
never
after
do
any
one
act
by
the
like
Grace
,
in
any
one
to
the
World's
end
.
§
.
26.
It
's
true
,
that
such
Grace
will
not
serve
our
turn
to
do
that
now
in
our
lapsed
state
,
which
Adam
could
have
done
in
Innocency
(
no
,
nor
will
all
our
effectual
Grace
yet
reach
it
)
that
is
,
to
have
continued
sinless
:
But
it
is
incredible
,
that
no
common
Grace
of
God
now
is
as
sufficient
to
the
performance
of
the
least
good
act
(
which
is
good
but
secundum
quid
)
as
Adam's
was
to
the
fulfilling
of
all
God's
Law
;
and
that
the
best
unregenerate
man
is
not
able
to
do
any
better
than
he
doth
,
or
forbear
some
Evil
that
he
doth
,
as
well
as
Adam
to
have
forborn
all
.
§
.
27.
At
least
,
to
the
Regenerate
such
a
Grace
must
be
acknowledged
:
For
though
of
the
rest
Iansenius
will
say
,
They
do
no
good
,
because
they
love
not
God
and
goodness
(
and
on
the
like
reasons
others
will
say
,
That
the
Regenerate
do
no
good
,
because
all
hath
sinful
mixture
or
imperfection
)
;
yet
he
will
not
say
so
of
the
godly
:
And
must
we
believe
that
no
godly
man
can
do
any
more
good
than
he
doth
?
and
so
,
That
he
hath
no
meerlysufficient
Grace
to
any
one
act
in
all
his
life
?
§
.
28.
The
Controversie
about
sufficient
Grace
is
the
same
in
the
true
meaning
of
it
with
that
of
the
Power
of
Mans
Free-will
.
For
when
by
sufficient
Grace
we
mean
nothing
but
the
enabling
a
Man
to
the
act
,
or
giving
him
Power
to
do
it
,
the
stress
of
the
Question
is
,
Whether
Man
hath
truly
any
Power
to
do
more
than
he
doth
?
For
if
he
have
such
a
Power
,
Grace
hath
given
it
him
,
if
it
be
for
a
Work
that
Grace
is
needful
to
.
So
that
indeed
were
it
not
for
Custom
and
Expectation
,
this
Question
should
be
handled
under
that
of
the
Power
and
Liberty
of
Man's
Will
.
§
.
29.
No
man
hath
at
the
present
Grace
sufficient
for
his
Salvation
,
if
he
have
longer
time
to
live
:
Because
the
Grace
or
help
of
the
present
hour
is
not
sufficient
for
the
next
,
but
there
must
be
continual
Supplies
from
God
;
supposing
that
we
distinguish
of
Grace
by
the
distinct
numerical
acts
and
hours
for
and
in
which
we
need
it
:
But
if
you
distinguish
of
Grace
by
the
species
of
Acts
for
which
it
is
needful
,
and
not
by
the
numerical
acts
,
then
it
may
be
truly
said
,
that
the
same
Grace
(
in
specie
)
which
a
Believer
hath
to
day
,
may
be
sufficient
to
his
Salvation
,
or
to
his
life's
end
.
§
.
30.
But
if
you
speak
de
gradu
,
that
Grace
may
be
sufficient
to
one
thing
,
which
is
not
sufficient
to
another
:
And
so
,
1.
An
Infidel
may
have
Grace
sufficient
to
forbear
some
Sin
,
or
avoid
some
Temptation
,
or
use
some
means
that
tendeth
to
Faith
and
Repentance
,
who
hath
not
Grace
sufficient
to
believe
and
repent
unto
Salvation
.
2.
A
man
may
have
Grace
sufficient
to
enable
him
to
believe
and
repent
unto
Justification
,
and
yet
not
have
at
that
instant
Grace
sufficient
to
enable
him
to
love
God
above
all
as
God
,
with
a
fixed
habitual
Love
,
and
to
live
an
holy
life
(
for
the
Spirit
and
Sanctification
are
promised
on
condition
of
Faith
and
Repentance
)
.
3.
A
sanctified
man
that
is
yet
but
weak
,
may
have
Grace
sufficient
to
live
to
God
a
holy
life
at
present
,
and
yet
not
have
Grace
sufficient
for
greater
trials
of
Duty
and
Temptation
:
And
therefore
Augustine
and
all
his
Followers
still
say
,
That
the
Grace
of
Perseverance
is
a
Gift
over
and
above
the
Grace
of
meer
Sanctification
in
the
weakest
degree
.
§
.
31.
By
all
this
it
is
evident
,
that
he
that
disputeth
of
the
sufficiency
of
Grace
,
must
first
distinctly
tell
us
,
-
1.
Whether
he
mean
extrinseck
Grace
,
or
intrinseck
.
-
2.
If
extrinseck
,
Whether
he
mean
it
comprehensively
of
all
extrinseck
Grace
together
,
or
only
of
some
particular
part
of
sort
.
-
3.
If
the
latter
,
Whether
he
speak
of
the
sufficiency
of
Christ's
Death
and
Righteousness
,
Sacrifice
,
Merit
,
Intercession
,
&c.
or
of
the
sufficiency
of
the
Gospel-Covenant
or
Promise
;
or
of
the
sufficiency
of
Preaching
,
Praying
,
and
other
means
;
or
of
the
Scripture-Records
,
&c.
-
4.
If
he
speak
of
intrinseck
Grace
,
Whether
the
Question
be
of
Sufficiency
ex
parte
Dei
agentis
,
(
which
none
must
question
)
;
or
ex
parte
effecti
.
-
5.
If
the
latter
,
What
is
the
effect
whose
sufficiency
he
questioneth
?
1.
Is
it
a
Grace
or
Power
to
do
some
more
common
good
,
use
some
means
,
forbear
some
evil
,
as
the
Unregenerate
may
do
?
2.
Or
is
it
a
Power
truly
to
repent
and
believe
?
3.
Or
to
love
God
habitually
,
and
live
holily
?
4.
Or
to
overcome
greater
Temptations
,
and
persevere
?
-
6.
And
he
must
tell
you
whether
he
speak
,
1.
De
specie
,
whether
the
Grace
or
Power
sufficient
to
this
sort
of
Acts
or
Duty
be
sufficient
to
another
,
or
to
all
.
2.
Or
de
gradu
,
Whether
this
degree
be
sufficient
against
a
greater
degree
or
sort
of
Temptation
.
3.
Or
as
men
use
to
distinguish
Grace
and
Help
by
numerical
Acts
and
Hours
,
Whether
the
Grace
of
this
Hour
and
Act
be
sufficient
for
the
next
,
or
for
all
?
The
sence
of
all
these
Questions
is
distinct
.
-
7.
But
his
last
and
greatest
difficulty
will
be
,
to
tell
you
truly
and
plainly
what
is
that
Grace
which
is
the
subject
of
his
Question
,
of
its
sufficiency
in
the
general
nature
of
it
,
and
as
related
to
the
thing
which
it
is
called
sufficient
to
.
§
.
32.
For
,
by
Grace
he
meaneth
,
1.
Either
somewhat
ex
parte
Dei
agentis
,
2.
Or
ex
parte
effecti
,
or
,
3.
Quid
medium
;
1.
Grace
,
as
it
is
in
God
the
Agent
;
2.
Or
as
it
is
in
Man
the
Recipient
;
3.
Or
as
it
is
somewhat
between
both
.
§
.
33.
I.
Grace
,
as
it
is
in
God
,
is
nothing
but
his
Essence
,
not
as
Essence
,
but
as
an
essential
Power
,
Intellect
and
Will
denominated
by
Connotation
from
the
effect
:
This
is
commonly
agreed
on
:
God
doth
operate
per
essentiam
,
and
not
by
Accidents
.
§
.
34.
II.
If
they
mean
any
mediate
thing
between
God
and
the
Effect
,
either
they
speak
of
the
first
effect
or
a
second
,
and
so
on
:
If
they
speak
but
of
secondary
effects
,
and
the
meaning
be
only
whether
one
effect
be
a
sufficient
Cause
for
another
,
they
mean
either
an
outward
or
an
inward
Grace
or
Effect
.
If
an
outward
,
then
the
sence
of
the
Question
is
,
Whether
some
other
Work
of
God
be
sufficient
to
move
the
Will
of
Man
?
And
then
it
must
be
told
what
other
Work
you
mean
:
Whether
an
Angel
,
or
the
Planets
,
or
the
Word
or
Preacher
,
or
an
outward
Mercy
or
Affliction
,
or
what
it
is
?
But
if
you
speak
of
the
very
first
effect
,
then
the
fancy
is
almost
proper
to
Aureolus
among
the
Schoolmen
,
to
think
that
there
is
something
from
God
antecedent
to
the
Creature
and
Motion
,
which
may
be
called
Action
or
Energy
,
or
Efflux
,
which
is
neither
the
Creator
nor
a
Creature
,
neither
Cause
substantial
nor
Effect
,
but
Causation
:
As
if
some
Beam
of
Virtue
or
Force
went
from
God
to
produce
every
Creature
and
Motion
,
which
is
neither
God
,
nor
the
Creature
,
or
Motion
.
But
this
is
commonly
and
justly
rejected
,
as
feigning
a
third
sort
of
Entity
between
God
and
the
Creature
,
which
it
passeth
the
wit
of
Man
to
conceive
of
what
it
should
be
.
☞
And
if
God
do
immediately
per
essentiam
,
cause
that
middle
Entity
,
or
Action
,
or
Force
,
which
he
saith
is
no
Creature
,
why
may
he
not
as
well
immediately
per
essentiam
,
cause
the
Creature
and
motion
it self
?
This
therefore
cannot
be
the
thing
meant
by
Grace
in
this
Question
.
To
question
the
sufficiency
of
God's
Essence
is
intolerable
:
To
question
the
sufficiency
of
a
mediate
divine
Efflux
or
Action
,
which
is
between
God
and
the
Creature
and
Effect
,
is
to
dispute
in
your
Dream
of
a
Chimera
,
an
unproved
,
and
a
disproved
,
and
commonly-denied
Entity
.
To
dispute
of
the
sufficiency
of
Angels
,
Scripture
,
Sermons
,
&c.
to
work
Grace
,
is
not
the
thing
commonly
intended
in
this
Controversie
of
Grace
:
Each
several
sort
of
means
may
be
sufficient
in
its
own
kind
and
to
its
own
use
;
but
no
one
of
them
is
sufficient
to
the
effect
.
But
if
you
will
put
the
Question
as
of
All
together
,
it
must
be
so
explained
.
§
.
35.
III.
The
Grace
therefore
meant
in
this
Question
can
be
no
other
than
either
some
effect
on
the
Soul
,
as
tending
to
a
further
effect
,
or
the
aforesaid
comprehension
of
necessary
extrinseck
means
.
If
the
former
be
meant
(
as
it
is
by
almost
all
Schoolmen
and
Disputers
of
this
Case
)
then
,
1.
It
must
be
enquired
,
Whether
such
a
thing
be
?
and
,
2.
What
it
is
if
it
be
?
§.
36.
1.
Bradwardine
,
and
some
that
go
his
way
,
do
deny
the
being
of
any
such
thing
as
we
now
dispute
of
;
and
say
,
That
God's
essential
will
,
as
a
will
,
is
the
immediate
Efficient
,
and
the
Act
of
Man
is
the
Effect
,
(
e.
g.
Faith
,
)
and
because
God
willeth
that
Act
,
it
doth
immediately
exist
,
as
the
World
did
,
by
his
creating
will
:
And
so
here
is
no
place
for
the
Dispute
of
Sufficient
Grace
:
For
God's
Will
is
certainly
sufficient
to
cause
what
he
will
cause
:
And
Man's
Act
either
is
existent
or
not
:
And
there
is
no
Grace
antecedent
to
it
,
to
be
called
insufficient
,
unless
you
will
vainly
say
,
that
Gods
essential
Will
is
sufficient
to
nothing
but
what
he
preduceth
,
which
is
a
Dispute
unfit
for
sober
men
.
§.
37.
2.
But
because
the
contrary
Opinion
is
far
more
common
,
that
there
is
an
inward
Grace
(
e.
g.
to
believe
or
consent
)
antecedent
to
our
Act
,
whose
sufficiency
is
questioned
,
it
poseth
the
Wits
of
all
the
Schoolmen
(
much
more
is
it
above
many
Contenders
that
never
so
much
as
studied
it
)
to
say
,
what
it
is
.
The
Notions
of
Alvarez
(
who
calls
it
motus
)
and
of
Vasquez
,
and
others
I
have
elsewhere
considered
,
and
here
pass
by
:
And
I
have
shewed
,
that
I
take
it
to
be
so
far
past
man's
reach
,
as
to
be
unfit
for
hot
Contention
.
But
so
far
as
we
may
conceive
of
it
,
it
must
be
in
this
twofold
notion
:
1.
As
it
is
some
Divine
Impress
on
the
Soul
,
which
is
Analogus
to
the
Vis
impressa
received
from
the
Mover
in
the
Patient
in
corporal
Motion
.
2.
That
this
Impression
received
,
doth
in
primo
instant●
,
put
the
Faculty
into
such
an
immediate
Ability
to
the
Act
,
or
such
a
state
of
Disposedness
to
the
Act
,
as
may
be
called
a
Moral
Power
(
the
natural
Faculty
being
supposed
)
and
puts
the
Will
in
such
a
state
as
to
the
act
of
Consent
,
as
that
it
can
do
it
,
but
is
not
necessitated
to
it
,
nor
actually
determined
,
but
can
forbear
.
And
this
is
called
sufficient
Grace
.
3.
And
in
the
next
instant
when
the
Will
doth
consent
,
God
and
Man
are
both
Causes
or
Agents
,
and
the
Grace
is
effectual
by
both
Causes
,
God
the
first
,
and
Man
the
second
.
§.
38.
2.
The
Pelagians
and
some
others
seem
to
think
that
God
doth
not
operate
immediately
on
mans
Soul
,
as
to
proximity
of
Causation
,
but
immediately
on
superiour
Causes
and
Means
(
as
Angels
,
Word
,
Objects
,
&c.
)
and
that
when
all
means
are
duly
ordered
,
man
may
be
said
to
be
able
in
his
meer
natural
powers
for
the
Act
,
because
those
means
are
now
Grace
sufficient
to
excute
it
.
And
that
when
one
Means
of
an
hundred
is
wanting
,
it
is
insufficient
Grace
.
§
.
39.
We
all
confess
,
that
God
worketh
by
means
,
and
we
cannot
name
an
Act
on
us
,
which
he
always
or
ordinarily
doth
without
any
means
,
or
second
Cause
.
And
we
acknowledge
that
there
are
gracious
means
,
and
that
ordinarily
these
must
have
a
sufficiency
in
their
kind
:
But
withal
we
must
say
,
that
God
worketh
immediately
as
to
proximity
of
Causation
,
when
he
worketh
not
so
immediately
as
without
second
Causes
:
And
that
whether
by
means
,
or
without
means
(
as
he
pleaseth
)
there
must
be
such
a
Disposition
communicated
to
a
depraved
,
undisposed
Soul
,
as
shall
be
a
moral
power
,
and
put
it
into
an
immediate
capacity
to
consent
(
or
act
)
:
And
to
dispute
the
sufficiency
of
the
means
,
is
one
thing
,
and
to
dispute
the
sufficiency
of
this
inward
Disposition
or
Power
,
is
another
.
And
this
must
be
the
question
.
§
.
40.
The
common
disputed
question
is
,
Whether
all
men
have
Grace
sufficient
to
believe
?
which
must
be
negatively
answered
;
They
have
not
.
Those
that
never
heard
the
Gospel
,
have
not
.
§
.
41.
But
,
2.
have
all
that
hear
the
Gospel
sufficient
Grace
to
believe
?
Ans.
No
:
many
of
them
are
hardened
by
former
sinning
,
so
as
to
be
set
at
a
greater
distance
and
enmity
,
than
many
Heathens
.
§
.
42.
But
,
3ly
.
All
the
World
hath
Grace
(
or
merciful
Help
)
sufficient
to
enable
them
to
do
less
evil
,
and
more
good
than
they
do
,
and
to
use
some
means
better
than
they
do
,
which
tend
to
further
Grace
.
And
they
that
do
not
this
,
are
justly
denied
further
Help
.
§.
43.
4.
But
the
sticking
difficulty
is
,
Whether
any
men
in
the
World
have
Grace
sufficient
to
repent
and
believe
savingly
,
who
do
not
?
To
which
I
answer
,
1.
The
Question
is
of
less
moment
than
it
's
commonly
made
to
be
;
seeing
those
are
unexcusable
who
use
not
that
Grace
which
was
sufficient
to
their
foresaid
use
of
means
,
and
less
resistance
to
God's
Grace
:
2.
But
certainly
to
answer
the
question
negatively
or
affirmatively
,
I
cannot
;
as
not
knowing
any
more
of
Gods
working
on
mens
Souls
,
than
he
himself
hath
told
us
of
.
3.
But
if
we
may
conjecture
upon
Probabilities
,
it
seemeth
to
me
most
likely
,
that
there
is
such
a
sufficient
Grace
or
Power
to
repent
and
believe
savingly
in
some
that
use
it
not
,
but
perish
.
For
,
1.
if
Angels
had
,
and
used
such
a
sort
of
Grace
:
2.
And
if
Alam
had
such
a
sort
of
Grace
,
and
used
it
a
while
:
3.
And
if
unregenerate
men
have
such
a
grace
for
lower
Acts
,
which
tend
to
Faith
:
4.
And
if
the
Faithful
have
such
a
grace
to
do
more
good
,
and
less
evil
than
they
do
:
5.
It
seemeth
very
improbable
,
that
only
to
the
fifth
Instance
(
to
repent
and
believe
)
none
in
the
World
should
have
such
a
sufficient
grace
.
§
.
44.
And
though
Iansenius
seem
very
singular
in
denying
that
there
is
now
any
such
sufficient
grace
of
Christ
in
the
World
,
which
is
not
effectual
either
to
believe
,
or
to
do
any
other
good
;
that
is
,
That
Christ's
grace
enableth
no
man
to
do
any
more
good
than
he
doth
;
yet
indeed
it
is
most
in
two
ambiguous
Words
,
that
Iansenius
differeth
from
others
,
(
though
many
unskilful
Disputants
suppose
it
to
be
much
more
material
a
difference
)
viz.
1.
In
one
Syllable
[
GOOD
.
]
For
he
will
call
nothing
good
in
man's
Actions
,
but
Holy
Love
and
its
Effects
;
and
so
saith
,
That
no
unsanctified
Man
doth
good
,
and
therefore
hath
not
Grace
sufficient
to
do
it
.
But
moral
[
Good
]
is
taken
in
three
Sences
(
or
Degrees
)
1.
Good
,
secundum
quid
,
in
a
degree
not
predominant
:
Good
,
secundum
quid
,
vel
imperfectum
,
but
in
a
degree
predominant
.
And
so
the
Godly
do
good
,
though
mixt
with
evil
.
3.
Good
in
perfection
and
unmixt
with
evil
:
and
so
none
do
good
till
they
are
perfected
in
Glory
.
(
To
say
nothing
of
[
essential
simple
Good
per
se
,
and
independant
;
]
for
so
none
is
good
but
God
only
.
)
And
all
this
is
the
Effect
of
Grace
.
§.
45.
2.
But
,
saith
Ian
senius
,
there
is
some
grace
which
is
not
grati●
Christi
,
the
grace
of
Christ
;
and
such
is
all
that
cometh
from
meer
fear
without
Love
,
which
is
a
kind
of
providential
preparatory
grace
,
but
not
the
grace
of
Christ
.
Ans.
It
is
not
that
eminent
and
special
grace
of
Christ
:
But
to
think
that
it
befalleth
men
without
Christ's
procurement
,
and
is
not
a
commoner
sort
of
Christ's
grace
,
when
all
Power
in
Heaven
and
Earth
is
put
into
his
Hand
,
and
he
is
made
Head
over
all
things
to
the
Church
,
is
below
a
Christian
Divine
to
imagine
▪
and
too
injurious
to
Christ
.
But
by
all
this
it
appeareth
,
that
even
Iansenius
differeth
from
others
more
about
the
Names
of
[
Good
]
and
[
Christ's
Graces
]
than
about
the
Matter
.
CHAP.
XIV
.
Of
Mans
Power
and
Free-will
since
the
Fall
.
§
.
1.
SO
much
is
said
,
Chap.
9.
of
Mans
natural
Power
and
Free-will
,
and
so
much
now
,
Chap.
13.
of
grace
,
and
the
Power
given
by
it
,
as
may
allow
me
to
be
short
in
what
is
here
to
be
added
.
§
.
2.
All
that
natural
Power
and
Liberty
which
was
essential
to
the
Will
,
remaineth
in
it
since
the
Fall
:
For
Man
is
of
▪
the
same
Species
.
§
.
3.
The
Will
is
still
a
self-determining
Principle
,
supposing
,
1.
God's
necessary
Influx
,
as
he
is
the
first
Cause
of
Nature
,
2.
And
the
Being
and
convenient
Position
of
Objects
,
3.
And
the
Perception
of
the
Intellect
,
4.
And
the
concourse
of
necessary
concomitant
second
Causes
.
§
.
4.
The
three
Faculties
of
mans
Soul
are
all
vitiated
by
sin
.
1.
The
vital
active
Power
is
so
far
dead
to
God
and
Holiness
,
as
to
need
the
cure
of
quickening
,
and
strengthening
,
and
exciting
Grace
.
2.
The
Intellect
is
so
far
blinded
,
as
to
need
the
cure
of
illuminating
grace
.
3.
And
the
Will
is
so
far
turned
by
Enmity
from
God
,
to
the
inordinate
Love
of
carnal
self-interest
and
Creatures
,
as
to
need
the
cure
of
converting
,
sanctifying
Grace
.
§
.
5.
Grace
healeth
the
Will
of
this
Enmity
and
vitious
perverseness
,
so
far
as
it
prevaileth
;
which
is
,
1.
common
Grace
enableth
it
to
common
good
,
and
prepareth
it
for
better
.
2.
Special
Grace
causeth
it
actually
and
habitually
to
will
and
love
special
Good
;
that
is
,
God
as
God
,
and
the
Creature
for
God
,
and
Holiness
as
his
Image
.
3.
Perfecter
Grace
bringeth
up
the
Will
to
perfecter
holy
Acts
and
Habits
.
§
.
6.
Nature
it self
is
not
in
lapsed
man
,
divested
of
all
moral
or
Divine
Principles
,
Abilities
,
and
Inclinations
:
In
the
Intellect
there
are
commen
Notices
of
a
Deity
;
that
is
,
That
there
is
one
God
who
is
infinitely
powerful
,
wise
,
and
good
:
And
in
the
Will
there
are
some
Inclinations
still
to
good
as
good
,
and
therefore
to
God
as
far
as
he
is
truly
conceived
of
as
good
;
and
so
far
as
that
conception
is
not
conquered
by
a
cross
Conception
of
some
Enmity
:
And
so
of
other
Good
.
§
.
7.
Nature
and
common
Grace
may
cause
a
man
to
go
as
far
in
Love
and
Religion
,
as
those
whom
we
call
the
highest
Hypocrites
,
or
almost-Christians
may
do
(
which
our
practical
Preachers
do
frequently
tell
the
People
at
large
in
Books
and
Sermons
.
§
.
8.
Such
may
have
a
common
sort
of
Faith
in
Christ
(
even
formerly
to
the
working
of
Miracles
)
,
and
of
Repentance
,
and
Reformation
,
and
of
good
Desires
,
and
love
to
goodness
and
good
Men
;
yea
,
to
God
himself
.
§
.
9.
For
men
are
not
so
corrupt
by
Nature
(
much
less
under
the
Effects
of
common
grace
)
as
to
hate
all
goodness
,
or
to
hate
all
that
is
in
God
:
They
may
love
God
as
he
is
the
Almighty
Creator
,
Preserver
,
and
Natural-Orderer
of
the
World
,
and
the
Cause
of
its
Being
,
Motion
,
Beauty
,
Harmony
,
and
all
natural
Good
:
And
they
may
love
him
as
he
is
the
Giver
of
life
▪
and
all
natural
Blessings
to
themselves
,
and
as
he
is
the
Preserver
of
them
,
and
their
only
Security
and
Help
in
Danger
,
and
not
only
as
his
Blessings
gratifie
their
Senses
,
but
as
all
their
Hope
of
everlasting
Happiness
is
in
his
Power
and
Love
:
They
may
love
him
as
he
doth
this
good
to
others
also
,
and
is
the
common
Benefactor
to
the
World
,
without
whom
it
could
not
subsist
a
moment
.
And
they
may
love
him
as
he
maketh
such
Laws
as
preserve
their
lives
,
and
Properties
,
and
Rights
,
from
Fraud
and
Violence
,
and
by
making
other
Men
conscionable
just
,
and
charitable
to
all
,
do
both
gratifie
themselves
,
and
tend
to
the
common
Order
,
Peace
,
and
Welfare
of
Societies
,
and
of
Mankind
.
§
.
10.
I
am
not
able
to
confute
or
deny
what
Adrian
(
afterwards
Pope
)
hath
written
(
in
his
Quodlibets
)
That
an
unsanctified
Man
(
not
in
a
state
of
Salvation
)
may
so
far
love
God
,
even
above
himself
,
as
to
consent
rather
to
die
,
and
be
annihilated
,
than
(
were
it
possible
)
God
should
be
annihilated
,
or
not
be
God
.
For
a
Heathen
might
consent
to
die
for
his
Country
:
And
he
is
a
B●ast
and
no
Man
,
that
would
not
rather
be
annihilated
,
than
all
the
World
,
yea
,
or
all
the
Kingdom
,
or
all
the
City
should
be
annihilated
,
or
than
the
Sun
should
cease
to
be
,
or
to
shine
.
And
he
that
knoweth
that
if
there
were
no
God
,
there
could
be
no
World
,
no
Being
,
Motion
,
Knowledge
,
Goodness
,
or
Felicity
in
the
World
;
besides
,
that
which
is
worse
,
the
Cessation
of
the
Infinite
Good
himself
;
must
be
yet
more
unmanly
,
if
he
would
not
rather
be
annihilated
alone
(
if
per
impossible
,
you
suppose
he
could
live
alone
)
than
all
this
greater
Evil
should
come
to
pass
.
He
that
tells
men
,
that
they
shall
be
saved
,
if
they
would
rather
be
annihilated
,
than
that
there
should
be
no
God
,
doth
make
them
a
promise
which
God
hath
not
made
.
§
.
11.
But
(
as
the
same
Author
observeth
)
that
which
the
unholy
cannot
do
,
is
,
to
love
God
as
God
,
as
the
ultimate
Object
,
and
most
amiable
Good
to
be
known
,
and
by
Love
and
Holiness
enjoyed
,
and
pleased
by
a
holy
Soul
;
and
this
above
all
sensual
terrene
Delights
,
and
to
love
him
as
the
holy
Ruler
of
the
World
,
who
forbiddeth
all
sinful
sensuality
,
and
all
mens
inordinate
Conceits
,
Desires
,
Delights
,
and
Practices
,
and
requireth
holiness
and
purity
of
Mind
,
and
Life
,
and
Sobriety
,
and
Temperance
,
and
Self-denial
in
all
that
will
be
saved
.
And
as
he
is
a
just
Judge
who
will
execute
all
these
Laws
,
and
condemn
the
ungodly
to
endlers
Misery
.
They
love
not
God
,
as
he
is
the
holy
Go●●●●our
,
and
righteous
Iudge
of
men
,
that
would
restrain
them
from
their
sinful
Wills
and
Pleasures
,
and
damn
them
if
they
will
not
be
holy
.
And
consequently
they
love
not
his
Laws
,
and
other
means
by
which
this
is
to
be
done
:
Because
loving
the
pleasure
of
their
Lusts
,
and
being
averse
to
things
spiritual
,
high
and
holy
,
they
love
not
that
holiness
and
rectitude
in
themselves
,
which
God
commandeth
,
Rom.
8.
5
,
6
,
7
,
8
,
&c.
§
.
12.
Though
God
,
as
the
Fountain
of
Nature
,
continue
the
natural
power
and
liberty
of
the
Will
,
yet
its
moral
Impotency
,
Pravity
,
or
ill
Disposition
,
by
which
it
is
averse
to
Holiness
,
and
prone
to
Sensuality
,
must
be
cured
by
Grace
;
where
common
Grace
and
special
,
cause
common
and
special
Effects
in
the
Cure
.
§
.
13.
The
moral
Power
given
by
Grace
,
consisting
in
the
right
Disposition
of
the
Will
,
is
not
of
the
same
kind
with
the
Natural
Power
or
Faculty
:
And
the
Words
[
CAN
]
and
[
CANNOT
]
used
of
both
sorts
,
have
not
the
same
signification
,
but
are
equivocal
;
otherwise
Sin
and
Grace
should
change
mans
Species
.
Those
Disputants
therefore
that
confound
them
for
the
sounds
sake
,
deceive
the
Auditors
.
§
.
14.
We
must
say
then
,
That
quoad
vires
,
vel
potentiam
naturalem
,
every
man
can
believe
,
who
hath
the
use
of
Reason
,
Objects
revealed
,
and
extrinseck
necessary
Causes
;
that
is
,
He
wanteth
not
the
natural
Faculty
or
Power
,
nor
needeth
another
natural
Faculty
,
but
only
the
Excitation
,
Illumination
,
and
right
Disposition
of
that
which
he
hath
:
But
as
to
the
said
right
Disposition
,
or
moral
Power
,
no
one
can
truly
repent
and
believe
without
that
Grace
which
must
so
dispose
him
:
Common
Grace
must
dispose
him
to
a
common
Faith
,
and
special
Grace
to
a
saving
Faith
.
§
.
15.
It
is
more
proper
to
say
,
That
an
Unbeliever
,
and
unholy
Sinner
will
not
repent
and
believe
,
than
that
he
cannot
;
though
that
also
may
be
truly
said
,
if
well
explained
.
But
the
meaning
is
not
,
that
he
cannot
,
though
he
sincerely
would
:
Nor
yet
that
he
cannot
be
willing
,
for
want
of
the
natural
Power
of
willing
:
But
,
1.
That
he
hath
a
Logical
,
and
,
2.
A
moral
Impotency
;
that
is
,
an
Indisposition
;
he
wanteth
both
Disposition
,
Habit
,
and
Act
,
but
not
the
Faculty
.
§
.
16.
It
is
an
abusive
miscarriage
of
those
Disputants
,
who
in
the
Words
[
CAN
]
and
[
CANNOT
]
use
to
confound
not
only
,
as
aforesaid
,
natural
and
moral
Power
,
but
even
Logical
also
,
which
is
neither
,
and
signifieth
no
more
but
that
in
ordine
probandi
;
such
Premises
being
put
,
the
Conclusion
Can
or
Cannot
follow
:
For
so
it
may
be
truly
said
,
That
no
man
can
do
,
speak
,
or
think
any
other
than
he
doth
;
and
nothing
can
ever
come
to
pass
,
but
what
doth
come
to
pass
;
even
from
Gods
fore-knowledge
this
will
follow
:
For
seeing
nothing
ever
will
be
otherwise
than
God
foreknoweth
it
will
be
,
a
Disputant
will
say
,
It
can
be
no
otherwise
;
but
he
must
only
mean
that
posita
praescientia
divina
,
the
Conclusion
cannot
be
true
,
that
the
Event
will
be
otherwise
:
when
yet
as
to
the
nature
of
Causation
,
we
must
say
,
sensu
physico
&
morali
,
that
it
Can
be
otherwise
oft-times
,
though
it
will
not
be
otherwise
.
§
.
17.
These
things
considered
,
it
appeareth
that
we
are
commonly
agreed
as
followeth
:
1.
That
all
Men
have
natural
Powers
and
Free-will
to
good
,
even
spiritual
good
;
that
is
,
Whenever
such
good
is
chosen
or
willed
,
it
is
done
by
the
natural
Power
or
Faculty
;
and
when
it
is
not
willed
,
it
is
not
for
want
of
a
natural
Faculty
,
but
its
due
Disposition
.
§.
18.
2ly
.
That
as
to
Civil
or
Law-power
and
Liberty
,
all
men
have
much
more
than
Liberty
granted
them
by
God
to
repent
and
believe
.
For
Helps
and
a
Command
are
more
than
Leave
or
Liberty
:
But
Liberty
from
the
Penalty
for
sin
,
belongeth
only
to
the
pardoned
.
§.
19.
3ly
.
That
as
to
Ethical
Power
and
Liberty
,
which
lieth
in
a
right
Disposition
of
mans
Faculties
,
every
man
hath
it
so
far
as
Grace
hath
prevailed
,
and
wrought
it
in
him
,
and
none
any
further
.
§
.
20.
Or
as
Liberty
is
denominated
from
the
Evil
which
we
are
free
from
,
1.
All
mens
wills
are
free
from
being
constrained
to
sin
,
1
By
natural
inclination
of
the
faculties
themselves
;
2.
Or
by
the
senses
;
3.
Or
by
Objects
;
4.
Or
by
Men
;
5.
Or
by
Devils
;
6.
Or
by
God
:
Because
the
rest
cannot
and
God
will
not
;
no
,
not
physically
premove
and
predetermine
it
thereto
.
§.
21.
2.
The
wills
of
all
men
are
free
from
any
Commands
to
Sin
:
that
is
,
God
cannot
command
it
(
for
else
it
were
no
Sin
)
and
if
men
command
it
,
their
Commands
are
null
,
and
lay
no
obligation
on
the
will
to
obey
them
.
§.
22.
3.
We
are
free
from
sinful
Dispositions
so
far
as
Grace
freeth
us
,
and
no
further
:
Therefore
by
common
Grace
men
have
common
Liberty
,
and
by
special
Grace
saving
Liberty
;
but
none
perfect
Liberty
here
;
and
no
unsanctified
man
hath
saving
Liberty
of
Will
:
that
is
,
such
by
which
he
is
duly
disposed
to
such
acts
as
have
a
flat
Promise
of
Salvation
:
And
where
now
doth
our
difference
remain
?
§
.
23.
Obj.
The
difference
is
,
Whether
a
bad
man
can
change
his
own
will
?
Ans.
Your
[
can
]
meaneth
the
natural
Power
,
or
the
due
disposition
:
As
to
the
first
,
he
can
,
that
is
,
he
hath
those
faculties
which
want
not
natural
Power
to
act
better
:
But
as
to
the
latter
,
he
cannot
without
Grace
,
that
is
,
through
indisposition
he
will
not
.
§
.
24.
Q.
But
is
not
Grace
the
only
cause
of
the
Change
?
Ans.
Grace
only
causeth
the
first
Impress
on
the
Soul
,
which
moveth
it
to
act
;
but
the
Soul
(
or
will
)
it self
is
a
Cause
of
the
Act
,
else
it
were
not
Man
but
GOD
that
doth
repent
,
believe
,
obey
,
&c.
§
.
25.
Q.
But
is
it
Grace
or
Free-will
that
is
the
chief
Cause
?
Ans.
Grace
no
doubt
:
Which
is
commonly
acknowledged
by
the
several
Parties
.
§
.
26.
The
very
marrow
then
of
all
the
question
about
the
Power
and
Liberty
of
the
Will
,
is
that
so
often
before
mention'd
,
Whether
Man's
Will
be
made
of
GOD
such
a
self-determining
Power
,
as
can
truly
do
any
more
good
than
it
doth
,
or
forbear
more
evil
,
without
any
more
Grace
from
God
,
than
that
which
it
hath
while
it
doth
no
more
:
And
whether
ever
the
Will
can
and
do
make
a
various
use
of
the
same
degree
of
Divine
Assistance
:
And
this
as
is
said
,
is
confessed
of
the
Angel's
Case
and
Adam's
:
For
if
Adam
had
not
Power
to
have
stood
when
he
fell
,
by
the
same
Grace
that
was
given
him
,
but
fell
because
God
withdrew
or
with-held
such
necessary
Grace
without
which
he
could
do
no
other
than
he
did
,
we
may
then
lay
by
these
Controversies
,
and
think
how
to
answer
Infidels
.
§
.
27.
Those
persons
that
make
others
odious
by
their
revilings
,
for
holding
Free-will
,
or
denying
Free-will
,
without
telling
men
what
Freedom
it
is
that
they
mean
(
natural
,
ethical
,
legal
or
logical
,
Freedom
from
Coaction
,
necessitating
Premotion
,
natural
Inclination
,
or
vi●ious
Disposition
,
&c.
)
should
be
rebuked
by
the
Lovers
of
Truth
and
Peace
,
as
the
Peace-breakers
of
the
Church
and
World
,
that
presume
in
their
proud
ignorance
to
reproach
others
for
that
which
they
understand
not
.
§
.
28.
They
that
say
,
That
the
Liberty
of
the
Will
as
natural
is
not
violated
,
but
by
Coaction
,
and
that
Coaction
,
is
nothing
but
making
a
man
will
against
his
Will
in
the
same
respect
and
act
,
and
so
that
to
will
and
to
will
freely
is
all
one
,
and
that
to
will
by
Coaction
is
a
contradiction
,
viz.
to
will
and
nil
the
same
,
and
that
God
predetermineth
all
mens
wills
to
all
sinful
habits
and
acts
in
specie
as
circumstantiated
,
by
immediate
,
necessitating
or
unresistible
premotion
,
and
yet
taketh
not
away
their
Liberty
,
because
he
maketh
them
will
and
not
nil
the
sin
.
These
do
but
play
with
the
name
of
Free-will
,
and
are
confuted
as
aforesaid
from
the
instance
of
Adam
,
and
from
the
scope
of
Scripture
,
and
do
subvert
the
Foundations
of
Christianity
.
To
will
is
the
proper
act
of
my
will
;
and
if
he
that
moveth
me
by
prime
physical
efficiency
to
will
the
circumstantiated
act
of
Sin
,
deprive
me
not
of
my
Liberty
,
because
it
is
willing
that
he
maketh
me
do
,
then
if
Men
or
Devils
had
Power
to
make
me
will
Sin
,
as
I
cause
my
Pen
to
write
,
or
the
Fire
to
burn
this
or
that
,
it
would
be
no
loss
of
Liberty
.
But
of
this
more
largely
elsewhere
.
CHAP.
XV.
Of
Effectual
Grace
,
and
how
God
giveth
it
.
§
.
1.
AS
I
said
before
about
Sufficient
Grace
,
so
here
about
Effectual
;
the
first
thing
to
be
done
by
Disputers
,
is
,
to
agree
what
that
is
which
they
here
call
[
Grace
]
as
the
Subject
of
the
Question
.
And
as
I
there
shewed
,
1.
It
cannot
or
must
not
be
God's
essential
Will
or
Power
,
for
that
is
simple
and
immutable
,
and
not
in
it self
(
save
relatively
)
distinguishable
into
sufficient
and
effectual
.
2.
An
Efflux
or
vis
,
which
is
neither
God
nor
the
Effect
,
there
is
none
,
or
none
proveable
.
3.
It
is
not
Faith
it self
that
is
meant
here
by
Grace
,
for
it
is
the
Grace
that
effecteth
Faith
;
and
it
were
absurd
to
ask
what
Faith
is
effectual
to
make
or
cause
it self
:
This
is
true
both
of
the
Act
and
Habit.
The
meaning
is
not
,
what
Habit
of
Faith
is
effectual
to
the
Act
,
nor
what
Act
to
the
Habit
or
it self
,
but
what
Grace
of
God
is
effectual
to
cause
both
Act
and
Habit.
4.
Therefore
there
is
nothing
left
to
be
meant
by
Grace
,
but
the
two
things
before
mentioned
,
viz.
1.
The
gracious
Means
or
second
Causes
appointed
by
God
to
cause
our
Faith
.
2.
The
first
moving
Impress
on
the
Soul
,
as
it
is
antecedent
to
Act
and
Habit
,
(
supposing
that
such
there
is
,
[
*
](A26923-e52900-b)
*
Some
say
,
that
God's
meer
will
causeth
man's
act
,
as
willing
it
,
without
any
other
Influx
or
Impress
on
Man's
Will
,
save
our
Act
it self
effected
:
But
though
it
be
only
God's
essential
will
,
which
is
the
first
Cause
,
yet
the
thing
received
by
us
from
God
seemeth
to
be
a
certain
Impress
,
Impulse
,
or
vis
,
or
Disposition
to
act
in
order
of
Nature
,
before
the
act
it self
,
which
Impress
sometime
is
made
uneffectual
by
a
prevalent
Indisposition
or
Resistance
of
the
Will
.
though
some
deny
that
there
is
any
such
thing
.
)
§
.
2.
And
for
the
first
,
all
means
will
be
uneffectual
without
God's
inward
Operation
by
his
Spirit
:
He
must
work
on
the
Speaker
and
on
the
Hearer
,
to
make
means
effectual
,
as
is
agreed
on
.
But
whether
as
God
worketh
in
Naturals
according
to
the
aptitude
of
natural
second
Causes
,
so
he
work
Faith
and
other
Graces
by
a
settled
proportion
of
Concourse
,
agreeable
to
the
Aptitude
of
gracious
second
Causes
(
or
Means
of
Grace
)
is
a
Question
too
hard
to
be
boldly
and
peremptorily
determined
by
us
that
are
in
so
much
darkness
.
§
.
3.
But
it
seemeth
to
us
,
that
God
would
not
have
made
it
so
great
a
part
of
his
Government
to
establish
a
Course
of
Means
,
if
he
did
not
intend
to
work
ordinarily
by
them
,
and
according
to
their
fitness
.
Christ
is
the
chief
Means
,
and
instituteth
the
rest
;
Scripture
,
Ministers
,
Example
,
good
Company
,
merciful
Providences
,
Afflictions
,
Meditation
,
Books
,
Prayer
,
Sacraments
,
&c.
are
all
appointed
for
such
effects
:
And
if
God
would
ordinarily
work
immediately
without
means
,
what
need
all
these
?
This
teacheth
Infidels
to
say
,
that
he
may
do
it
without
Christ
.
The
Spirit
first
indited
the
Word
(
as
we
cut
a
Seal
to
be
the
instrument
of
Impression
)
and
then
by
that
word
doth
work
on
Souls
.
§
.
4.
But
if
God
did
tie
himself
not
only
ordinarily
,
but
alwaies
to
apt
means
,
no
mortal
could
say
what
means
is
sufficient
,
and
what
is
insufficient
,
and
what
is
more
than
sufficient
,
even
necessarily
efficacious
:
For
the
means
,
1.
are
very
many
and
more
than
we
can
take
notice
of
;
and
if
one
be
wanting
,
it
may
render
the
rest
insufficient
or
uneffectual
,
how
excellent
soever
in
themselves
.
2.
And
that
means
is
fitted
to
one
Hearer
that
is
not
fitted
to
another
:
All
have
not
the
same
temptations
,
hindrances
,
prejudices
,
objections
,
weaknesses
,
nor
obstinacy
:
And
God
only
knoweth
when
means
are
adequately
fitted
to
the
desired
effect
upon
mens
Souls
.
§
.
5.
And
though
many
of
the
means
operate
ex
parte
sui
,
necessarily
,
yet
so
do
not
all
:
For
Preachers
and
Instructers
are
free
Agents
,
and
so
it
must
be
other
effectual
means
that
must
first
move
them
to
do
their
Duty
for
a
Sinner's
good
:
Which
who
can
judge
of
?
§
.
6.
But
God
is
the
Arbitrary
Absolute
Lord
of
all
means
,
and
therefore
he
can
change
and
dispose
of
them
as
he
pleases
,
and
yet
work
by
them
.
So
that
the
Effect
is
nevertheless
from
God's
free
or
arbitrary
Volition
,
though
he
never
went
beyond
the
aptitude
of
means
:
When
even
a
silly
man
can
turn
the
natural
course
of
Water
and
Wind
to
move
his
Mill
or
Sails
at
his
pleasure
,
without
any
alteration
of
their
natures
:
A
Fisher
can
use
his
Bait
as
may
serve
his
end
;
and
a
Physician
can
vary
his
Medicines
to
cure
the
Disease
without
changing
their
nature
,
or
curing
without
them
.
§
.
7.
But
there
is
no
question
but
God
can
work
without
means
,
and
Intellectual
Souls
being
so
near
to
the
first
Cause
,
it
is
utterly
uncertain
to
us
,
whether
in
Works
of
Grace
God
have
not
a
double
operation
on
the
Soul
,
one
by
his
appointed
means
,
and
another
by
immediate
Influx
[
*
](A26923-e53530-b)
*
Though
before
I
shewed
that
this
seemed
not
necessary
to
all
acts
of
Man
,
&
will
not
overthrow
Durand
.
;
and
if
it
be
so
,
how
these
concurr
to
one
and
the
same
effect
,
and
also
how
God
doth
immediately
move
Souls
,
are
all
past
Man's
reach
,
and
should
be
acknowledged
above
our
Disputes
.
§
.
8.
II.
God
hath
more
inward
operations
on
Man's
Soul
than
one
or
two
(
whether
with
means
or
without
)
to
bring
us
to
Faith
and
Repentance
:
The
mind
must
be
enlightened
,
the
dull
faculties
must
be
excited
,
especially
Conscience
and
Will
,
and
the
Will
must
be
touched
with
the
gust
of
Divine
Love
to
breed
a
holy
Complacency
in
good
,
and
many
Impediments
must
be
removed
,
some
by
outward
acts
of
Providence
,
and
some
by
inward
Grace
.
And
where
Impediments
are
not
removed
,
no
doubt
but
there
needeth
more
of
the
other
Acts
of
Grace
,
to
bring
such
a
Soul
to
Faith
and
Repentance
,
than
in
one
where
there
is
less
resistance
.
§
.
9.
And
seeing
that
Recipitur
ad
modum
recipientis
,
and
the
disposition
of
the
Recipient
hath
so
great
a
hand
as
common
Experience
telleth
us
in
almost
all
the
Changes
in
the
World
,
(
what
wonderful
variety
of
Effects
doth
the
same
Action
of
the
Sun
produce
throughout
the
World
,
by
the
diversity
of
receptive
dispositions
)
?
Therefore
no
mortal
man
can
say
when
the
efficacy
or
success
of
Divine
Grace
is
more
to
be
ascribed
to
the
Preparatory
Disposition
of
the
Recipient
by
a
former
act
of
Grace
,
and
when
more
to
the
present
moving
Influx
?
nor
what
proportion
these
alwaies
bear
as
comparable
.
And
what
man
dare
say
that
he
can
search
out
the
waies
of
God
?
§
.
10.
When
we
know
so
little
of
the
secret
Energies
of
natural
Principles
,
nor
how
God
produceth
Animals
in
the
Womb
,
nor
how
he
causeth
our
Food
to
nourish
us
,
nor
how
any
of
our
Senses
do
their
Office
,
nor
how
our
Souls
do
use
the
Corporeal
Spirits
,
&c.
And
when
Christ
hath
told
us
,
That
the
Wind
bloweth
where
it
listeth
,
and
we
hear
the
sound
of
it
,
but
know
not
whence
it
cometh
,
and
whither
it
goeth
;
and
so
is
he
that
is
born
of
the
Spirit
,
Ioh.
3.
8.
Should
not
this
,
with
the
experience
and
consciousness
of
our
Ignorance
,
suffice
to
keep
us
from
bitter
Contendings
about
that
which
is
certainly
beyond
our
reach
,
and
from
presumptuous
boldness
with
the
unsearchable
things
of
God
?
§
.
11.
Whether
you
will
with
Bradwardine
and
many
others
say
,
That
it
is
God's
meer
Volition
that
effecteth
all
things
ad
extra
;
or
whether
you
will
say
with
the
most
,
That
it
is
not
his
Will
alone
,
but
his
Will
as
operating
by
his
executive
Power
,
the
meaning
seemeth
to
be
the
same
,
and
the
difference
to
be
but
notional
,
as
is
aforesaid
:
For
they
that
speak
in
the
first
manner
,
mean
,
That
it
is
not
God's
Will
as
in
it self
immanently
considered
,
but
his
will
as
going
forth
to
produce
an
effect
;
which
emanation
or
exertion
is
,
from
the
effect
,
called
by
those
that
speak
in
the
second
manner
,
God's
Executive
Power
.
§
.
12.
The
prime
Reason
of
the
Effect
,
is
God's
Wisdom
,
Will
,
and
Power
as
the
Cause
:
And
so
the
prime
reason
why
Means
and
Grace
become
effectual
whenever
they
are
effectual
,
must
be
from
God
the
prime
Cause
.
§
.
13.
The
first
Impress
on
the
Soul
moving
it
toward
the
Act
(
e.
g.
Faith
)
is
the
first
Grace
internal
(
sub
ratione
effecti
)
:
And
this
God
himself
worketh
on
man
as
on
a
meer
Patient
;
tho'
not
antecedently
to
all
former
acts
of
Man
,
or
all
preparative
dispositions
,
(
usually
)
yet
antecedent
to
that
Act
of
Man
to
which
it
moveth
:
So
that
as
to
this
,
1.
Man
is
passive
,
2.
and
the
Divine
Operation
(
or
the
powerful
Will
of
God
)
is
not
only
sufficient
but
effectual
;
for
that
Impress
or
Motus
is
effected
.
§
.
14.
Though
God
being
a
Spirit
moveth
not
by
such
Contact
as
Bodies
do
on
each
other
,
yet
must
we
conceive
of
his
motion
,
and
the
motion
of
all
Spirits
on
Bodies
,
as
analogous
to
corporeal
Contact
,
and
as
a
motion
by
Efflux
and
eminent
Contact
of
Virtue
and
Essence
,
according
to
the
more
excellent
nature
and
operation
of
Spirits
;
or
else
we
cannot
conceive
positively
of
them
.
§
.
15.
It
is
already
proved
,
that
God
useth
various
degrees
of
Impress
or
Motion
on
Souls
;
of
which
some
do
by
their
proper
power
or
degree
so
ascertain
the
effect
,
that
the
Argument
is
alwaies
good
as
a
causa
,
[
where-ever
God
doth
so
move
,
there
the
Effect
(
that
is
the
Act
,
e.
g.
Faith
or
Consent
)
followeth
:
And
this
Grace
is
effectual
ex
propria
vi
vel
virtute
:
But
that
God
sometime
operateth
by
a
less
Impress
or
Motion
,
which
doth
not
from
its
own
force
inferr
the
effect
,
but
so
far
disposeth
the
Mind
or
Will
to
the
Act
,
that
the
man
can
do
it
without
any
more
grace
;
which
is
it
that
is
called
Sufficient
Grace
,
as
aforesaid
.
§
.
16.
It
is
a
thing
not
to
be
believed
,
that
this
latter
degree
of
Divine
motion
is
never
eventually
effectual
to
the
Act
:
Seeing
,
1.
it
is
granted
,
that
there
is
such
a
Power
in
Man's
Will
as
c●n
act
in
some
cases
by
that
degree
of
Grace
called
Sufficient
:
And
frustra
fit
potentia
quae
nunquam
reducitur
in
actum
.
2.
And
it
's
granted
,
that
the
Angels
and
Adam
did
act
by
such
help
.
Therefore
as
to
acts
preparatory
before
special
Faith
,
few
do
affirm
that
they
are
all
done
by
such
Grace
as
is
necessarily
effectual
ex
propria
vi
alone
,
but
that
sufficient
Grace
leaveth
them
often
to
Man's
Will
.
§
.
17.
Therefore
all
that
remaineth
,
is
to
resolve
what
is
the
reason
of
the
certain
effect
when
we
believe
?
To
which
I
say
,
1.
It
is
ever
an
effect
of
two
Causes
(
at
least
)
God's
motion
and
man's
faculty
,
and
so
both
must
be
said
to
be
the
Cause
of
the
effect
.
2.
But
man's
will
is
no
Cause
(
save
a
recipient
Cause
)
of
God's
Part
or
Impress
.
3.
God
sometimes
,
at
least
,
maketh
so
powerful
an
Impress
,
as
doth
necessarily
determine
man's
will
,
by
a
Necessity
consistent
with
his
Liberty
.
4.
It
cannot
be
proved
by
any
man
,
that
no
man
believeth
by
that
sufficient
Motion
,
which
doth
not
necessarily
determine
his
will
;
seeing
many
preparatory
acts
are
done
by
such
a
motion
.
And
it
's
probable
that
it
is
oft
so
.
5.
But
the
certainty
of
this
,
or
when
and
how
oft
it
is
so
,
no
man
can
know
.
§
.
18.
But
by
which
degree
of
Grace
soever
the
effect
be
produced
,
still
God's
Will
is
the
chief
cause
of
it
;
which
can
procure
the
effect
infallibly
,
when
it
doth
not
necessitate
:
Yea
,
and
his
premotion
or
impress
called
Sufficient
,
is
incomparably
more
the
cause
than
Man's
Concourse
is
;
though
God
leave
some
part
of
the
Causation
to
man's
Free-will
.
§
.
19.
But
when
the
Effect
doth
not
follow
,
that
is
,
when
men
believe
not
,
it
is
man's
will
by
omission
and
resistance
,
that
is
the
chief
cause
,
and
culpable
,
and
not
God's
omission
or
non-determination
.
§
.
20.
The
same
degree
of
divine
Impress
or
Motion
,
which
prevaileth
with
a
Soul
predisposed
by
common
Grace
,
is
not
enough
to
prevail
with
some
others
that
are
ill
or
indisposed
:
Though
God's
Absolute
Will
and
Answerable
Operation
would
prevail
with
any
,
how
bad
soever
.
CHAP.
XVI
.
Of
the
State
of
Heathens
and
others
,
that
have
not
the
Gospel
.
§
.
1.
THE
opening
of
the
several
Laws
or
Covenants
of
God
before
,
hath
taken
up
most
that
is
necessary
to
be
said
about
this
point
:
The
question
,
Whether
any
but
Christians
are
saved
,
is
agitated
on
both
sides
by
so
much
the
sharper
Censures
,
by
how
much
the
nearer
it
seemeth
to
concern
the
Fundamentals
of
Religion
.
§
.
2.
On
one
side
some
say
,
That
nothing
is
more
fundamental
than
God's
Nature
,
and
Government
,
and
Beneficence
,
and
the
Attributes
which
belong
to
him
in
respect
to
each
:
And
they
say
,
That
for
God
to
be
the
Ruler
and
Benefactor
of
the
World
,
and
to
be
also
Love
it self
,
and
a
Rewarder
of
them
that
diligently
seek
him
,
are
our
Fundamentals
;
which
are
not
consistent
with
this
,
That
all
the
World
since
Adam
,
except
a
few
Believers
or
Jews
and
Christians
,
that
were
born
from
Adam
,
under
as
absolute
a
necessity
of
being
remedilesly
damned
,
as
of
dying
.
§
.
3.
Here
they
use
first
to
consider
of
the
number
,
viz.
1.
That
it
is
not
past
the
sixth
part
of
the
World
that
are
called
Christians
.
2.
That
the
far
greatest
part
of
these
(
perhaps
twenty
to
one
)
have
not
competent
means
to
understand
what
that
Christianity
is
which
giveth
them
their
name
,
and
which
,
as
to
the
name
,
they
profess
.
The
Circassians
,
Mengrelians
,
and
other
Georgians
,
the
Armenians
,
the
Muscovites
,
the
Cossacks
,
the
most
of
the
Greeks
and
Abassines
,
yea
,
and
Papists
,
besides
the
Copties
,
Syrians
,
Nestorians
,
Iacob●tes
,
Maronites
,
Christians
of
St.
Thomus
,
&c.
and
too
many
Protestants
are
bred
up
in
so
great
ignorance
,
that
multitudes
of
them
never
are
sufficiently
taught
to
understand
the
Essentials
of
the
Christian
Religion
which
they
(
nominally
)
profess
;
and
therefore
are
really
much
in
the
case
of
common
Heathens
.
§.
4.
2.
They
consider
their
impossibility
of
being
saved
:
For
it
is
not
only
morally
(
by
Vice
)
but
naturally
impossible
to
believe
that
which
was
never
heard
,
read
or
understood
:
So
that
their
Damnation
seemeth
unavoidable
,
especially
to
such
as
live
in
the
vast
Countries
of
America
,
and
much
of
Africa
and
Asia
,
that
are
quite
out
of
the
reach
of
any
Instructions
for
the
Christian
Faith
.
§.
5.
3.
And
lastly
,
they
consider
the
goodness
and
mercifulness
of
God
,
declared
in
his
Word
,
and
in
his
great
and
manifold
mercies
to
all
the
World
,
and
that
he
would
have
a
righteous
man
to
be
merciful
even
to
his
Beast
,
much
more
to
the
Bodies
of
Men
,
and
most
of
all
to
their
Souls
,
and
that
our
Rule
and
Motive
is
,
Be
merciful
as
your
Heavenly
Father
is
merciful
.
§
.
6.
And
they
think
that
the
contrary-minded
,
by
over-doing
,
are
the
greatest
Hinderers
of
the
Christian
Faith
,
and
Promoters
of
Infidelity
,
while
they
make
it
seem
so
contrary
to
God's
own
Attributes
,
and
to
humane
Interest
,
and
to
be
a
Doctrine
not
of
glad
but
of
saddest
tydings
to
Mankind
,
viz.
That
none
shall
be
saved
that
hear
not
the
Gospel
,
when
it
is
few
comparatively
that
ever
heard
it
or
can
hear
it
.
§
.
7.
On
the
other
side
it
is
thought
a
dangerous
undermining
of
Christianity
,
to
say
that
it
is
not
absolutely
necessary
to
Salvation
,
that
believeth
not
,
shall
be
damned
;
and
that
He
is
the
way
,
the
truth
,
and
the
life
,
and
no
man
cometh
to
the
Father
,
but
by
him
.
And
how
shall
they
call
on
him
on
whom
they
have
not
believed
,
&
c.
?
No
man
knoweth
the
Father
,
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
,
&c.
And
it
seemeth
to
confound
the
Church
and
the
World
,
to
say
,
That
any
are
saved
out
of
the
Church
.
§
.
8.
In
this
great
Controversie
,
that
which
must
satisfie
us
,
is
to
agree
in
so
much
as
is
certain
,
and
to
leave
that
which
is
uncertain
and
unknown
,
undetermined
:
For
we
shall
know
it
never
the
more
for
a
confident
pretending
that
we
know
it
,
when
we
do
not
.
§
.
9.
And
here
the
first
thing
to
be
enquired
after
,
is
,
What
Law
of
God
the
World
that
heareth
not
of
Christ
,
is
now
under
,
as
the
Rule
of
Duty
and
of
Judgment
.
And
then
,
2.
to
enquire
,
Whether
they
so
keep
that
Law
,
as
to
be
saved
by
it
?
We
can
say
nothing
to
the
second
,
without
the
first
.
§
.
10.
And
we
have
here
nothing
to
doubt
of
,
but
,
1.
Whether
they
are
under
any
Law
or
none
?
2.
If
any
,
Whether
it
be
the
Law
of
Innocency
as
made
to
Adam
,
or
the
Law
of
Grace
?
3.
And
if
the
Law
of
Grace
,
whether
of
the
first
or
second
Edition
?
It
must
be
one
of
these
.
§
.
11.
And
,
1st
.
It
is
certain
,
That
they
are
under
a
Law
(
and
not
only
under
a
Physical
Government
,
as
a
Ship
at
Sea
,
or
Brutes
are
)
:
For
else
God
were
not
their
Ruler
,
and
they
his
Subjects
,
so
much
as
by
Right
and
Obligation
;
and
then
they
were
bound
to
no
Duty
,
nor
in
hope
of
any
Reward
,
nor
in
Danger
of
any
Punishment
for
Disobedience
:
For
where
there
is
no
Law
,
there
is
no
Transgression
.
§
.
12.
It
is
certain
,
That
they
are
not
under
the
Rule
of
the
Covenant
of
Innocency
made
to
Adam
,
or
the
Law
of
Innocency
,
as
containing
the
Precept
,
premiant
and
penal
parts
,
which
is
the
same
with
the
Covenant
as
offered
.
This
I
proved
before
:
(
Though
I
was
long
ignorant
how
far
that
Covenant
was
repealed
,
till
Mr.
Lawson's
Papers
(
which
I
laboured
to
confute
)
did
begin
to
enlighten
me
.
)
God
now
saith
to
no
man
[
I
give
thee
life
on
condition
thou
be
personally
innocent
,
and
perfectly
obedient
:
]
Nor
doth
he
say
[
I
command
thee
to
be
perfectly
innocent
,
sinless
,
and
obedient
,
that
thou
ma●st
live
:
]
For
no
man
is
a
Subject
capable
of
such
a
Command
or
Promise
,
being
already
a
Sinner
.
§
.
13.
If
any
should
think
that
they
are
under
the
bare
preceptive
part
of
the
Law
of
Innocency
,
with
the
penal
part
,
without
any
Promise
,
or
premiant
part
,
or
hope
of
life
,
this
is
certainly
a
mistake
.
Because
,
1.
God
hath
no
such
Law
,
nor
never
had
,
which
hath
no
Promise
,
or
premiant
part
;
and
is
not
in
a
Covenant-form
,
what
he
doth
by
the
Devils
,
belongeth
not
to
our
Question
;
but
as
to
Men
,
they
must
be
under
a
Covenant
of
Works
,
or
of
Grace
.
And
it
were
a
hard
Conceit
to
think
,
that
the
far
greatest
part
of
Mankind
had
never
any
means
to
use
for
their
Salvation
,
nor
any
thing
to
do
for
it
,
but
were
under
a
meer
Sentence
of
Despair
and
Damnation
,
as
the
Devils
are
,
without
any
offer
of
Help
or
Hope
;
and
consequently
that
none
of
them
all
are
guilty
of
refusing
any
such
Mercy
,
or
neglecting
any
such
Means
and
Duty
.
2.
The
very
nature
of
Law
and
Government
tell
us
,
That
if
God
command
any
Duty
,
it
is
that
the
Subject
may
be
the
better
for
it
;
and
he
never
saith
to
any
[
obey
me
perfectly
,
and
thou
shalt
be
never
the
better
for
it
.
]
§
.
14.
Besides
,
the
very
Precept
is
not
in
force
in
that
sence
as
it
stood
in
the
Law
of
Innocency
;
for
so
it
bound
only
innocent
Man
to
keep
his
Innocency
:
But
God
saith
not
,
Keep
that
which
thou
hast
lost
.
§
.
15.
Obj.
God
is
not
bound
to
change
his
Law
,
if
man
sin
.
Ans.
I
answered
this
before
,
That
God
is
not
the
Changer
:
But
the
Law
will
not
continue
to
be
a
Law
,
but
by
continuing
to
signifie
God's
governing
Will
:
And
it
cannot
so
signifie
his
governing
Will
,
when
there
is
no
Subject
to
be
a
capable
terminus
:
So
that
it
ceased
,
cessante
capacitate
subditi
,
vel
cessante
termino
.
To
say
,
That
the
Law
still
signifieth
what
God
would
have
had
man
do
while
he
was
capable
,
is
true
;
but
that
saith
no
more
but
that
[
It
was
once
a
Law
,
and
now
is
none
:
]
For
so
it
may
do
by
the
dead
,
yea
,
were
they
annihilated
,
even
tell
others
what
God
would
have
had
them
do
,
but
this
is
not
a
ruling
Act
;
but
Lex
transit
in
sententiam
.
And
to
say
,
That
at
least
the
Law
bindeth
a
Sinner
to
perfect
Obedience
for
the
time
to
come
,
is
to
say
,
That
it
binds
not
as
the
Law
of
Innocency
,
but
as
some
other
Law
,
of
which
we
are
enquiring
.
§
.
16.
And
it
is
a
clear
Truth
(
before
proved
)
That
God
brought
all
Mankind
in
Adam
under
a
Law
and
Covenant
of
Grace
,
founded
in
the
Promise
of
the
Victory
of
the
Woman's
Seed
:
And
his
dealing
with
all
men
ever
since
,
doth
fully
confirm
it
.
And
this
Law
made
to
Mankind
in
Adam
and
Noah
,
was
never
repealed
to
the
World
,
but
perfected
by
a
perfecter
Edition
to
those
that
have
the
Gospel
.
Therefore
we
have
two
Questions
here
to
consider
.
1.
What
Law
the
World
was
under
before
Christ's
Incarnation
:
And
,
2.
whether
Christ
repealed
it
to
them
?
§.
17.
1st
.
And
it
is
proved
,
That
on
God's
part
the
said
Law
of
Grace
continued
:
And
man's
Disobedience
could
not
here
nullifie
the
Law
,
as
it
did
that
of
Innocency
:
Because
it
was
a
Law
that
allowed
Repentance
till
the
time
of
Death
:
So
that
when
they
sinned
never
so
much
,
they
were
still
obliged
by
it
to
repent
,
that
they
might
be
saved
.
Their
Rebellion
deprived
them
of
the
Benefit
,
but
did
not
end
the
Law
,
nor
rendered
them
uncapable
of
its
Obligation
.
God
made
Adam
,
and
after
him
the
Heads
of
Families
his
Priests
:
He
had
then
publick
Worship
natural
,
and
instituted
sacrificing
,
and
the
distinction
of
clean
and
unclean
Beasts
,
Sabbath
and
Marriage
,
as
well
as
calling
on
the
Name
of
the
Lord
,
are
expressed
:
As
the
Covenant
to
Noah
was
the
same
with
that
to
Adam
,
with
some
small
Addition
,
so
no
doubt
were
the
Precepts
of
Noah
.
As
the
Canaani●es
sacrificed
,
so
their
marrying
in
the
prohibited
Degrees
,
is
called
one
of
their
Abominations
:
It
's
very
probable
,
that
not
only
the
Decalogue
in
sence
;
but
also
all
,
or
most
of
the
particular
Mosaical
Precepts
,
which
are
but
the
Instances
,
Explications
,
and
Applications
of
those
Generals
,
were
given
before
the
Flood
;
and
some
more
,
which
even
the
Nations
Traditions
kept
some
remembrance
of
,
though
not
named
particularly
in
the
Text.
§
.
18.
And
it
was
not
God's
Covenant
of
Peculiarity
with
Abraham
and
the
Iews
,
that
ended
it
to
the
rest
of
the
World
(
as
I
before
proved
.
)
§
.
19.
So
that
though
there
be
difficulty
in
opening
the
Terms
of
the
Law
of
Grace
,
as
it
stood
to
all
Mankind
besides
the
Iews
,
there
is
no
difficulty
to
prove
,
that
it
did
indeed
so
continue
.
§
.
20.
And
that
Christ
hath
not
repealed
or
nullified
that
Law
of
Grace
to
the
World
that
never
have
the
Gospel
,
which
they
were
under
before
his
coming
,
is
evident
.
1.
Because
he
came
for
the
Benefit
,
and
not
the
Destruction
of
the
World
,
to
make
their
Condition
better
,
and
not
worse
:
But
had
he
nullified
that
Law
of
Grace
to
all
the
World
,
and
given
them
no
better
in
its
stead
,
save
to
a
few
,
he
had
come
directly
by
himself
to
take
away
their
Mercies
,
and
make
them
miserable
.
For
it
is
certain
,
that
though
the
Apostles
Commission
was
to
preach
the
Gospel
to
all
Nations
,
and
every
Creature
,
yet
it
is
comparatively
but
a
small
part
of
the
World
that
ever
heard
it
,
or
had
the
means
to
know
and
believe
in
Christ
.
And
all
the
rest
were
under
a
Law
of
Grace
before
,
and
therefore
are
so
still
.
2.
And
●●
Christ
repealed
that
Law
,
by
which
Act
did
he
do
it
?
Not
by
making
a
better
Edition
,
for
that
could
not
have
any
such
Effect
to
them
that
never
did
,
or
could
know
of
that
Edition
:
And
there
is
no
other
Repeal
to
be
found
in
Scripture
.
3.
And
if
the
Law
of
Grace
be
nullified
to
all
the
World
that
hear
not
the
Gospel
,
are
they
since
under
any
Law
of
God
,
or
none
;
if
none
,
they
are
either
no
Men
or
damned
Men
;
for
they
are
no
governed
Subjects
:
If
they
are
under
any
,
what
is
it
?
The
Law
of
Innocency
I
have
proved
it
is
not
:
And
the
GOSPEL
(
or
second
Edition
of
the
Law
of
Grace
)
it
is
not
:
For
that
cannot
oblige
where
it
never
is
promulgate
:
It
being
a
supernatural
Revelation
,
can
extend
to
none
to
whom
it
is
not
(
directly
or
indirectly
)
sent:
Therefore
it
is
evident
,
that
Christ
leaveth
such
under
that
Law
which
he
found
them
under
.
§
.
21.
What
this
Law
to
the
World
containeth
,
having
before
opened
,
Chap.
12.
§
.
3.
I
shall
not
repeat
it
,
but
only
here
add
,
1.
It
is
certain
,
that
though
this
Law
make
perfect
Obedience
for
the
future
to
be
a
Duty
(
to
them
and
us
)
yet
not
to
be
the
Condition
of
Salvation
;
but
that
it
doth
hereto
accept
sincerity
.
2.
That
it
maketh
not
the
particular
Articles
of
our
present
Creed
about
Christ's
person
,
Birth
,
Life
,
Death
,
Resurrection
,
heavenly
Intercession
in
our
Nature
,
necessary
to
their
Salvation
:
For
before
Christ's
Coming
,
no
Jewish
Believers
could
believe
,
That
this
Iesus
,
in
his
demonstrable
Person
,
is
the
Christ
,
but
that
Christ
should
come
:
And
after
he
had
long
taught
them
,
and
pronounced
them
blessed
,
the
Disciples
knew
not
that
he
must
die
,
rise
,
ascend
,
interced●
in
Heaven
,
come
again
,
&c.
3.
It
is
certain
,
that
all
that
the
Prophets
had
any
way
foretold
of
Christ
to
the
Iews
,
was
not
of
absolute
necessity
to
Salvation
die
,
and
rise
,
and
so
to
be
glorified
;
when
yet
the
Apostles
had
not
understood
it
till
that
time
.
And
the
Jewish
Believers
had
very
dark
(
if
not
erroneous
)
Notions
of
the
person
of
the
Messiah
to
come
.
And
to
believe
that
he
should
be
of
Abraham's
S●ed
,
as
it
was
part
of
Abraham's
Covenant
of
Peculiarity
,
so
it
seemeth
to
be
necessary
only
to
such
as
were
under
,
or
knew
that
Covenant
,
and
not
to
all
.
§
.
22.
And
it
is
certain
,
that
when
the
Messiah
was
come
,
they
were
not
bound
to
believe
that
he
was
yet
to
come
(
though
they
knew
not
of
his
coming
)
because
it
was
then
an
Untruth
.
§
.
23.
The
proclaimed
Name
of
God
,
Exod.
24.
with
Psal.
19.
Prov.
1.
Act.
10.
and
14.
and
17.
Rom.
1.
and
2.
Heb.
6.
11.
do
seem
to
be
the
Expositions
of
the
true
Sence
and
Tenour
of
that
Law
of
Grace
,
Gen.
3.
15.
which
the
World
before
Christ's
coming
,
was
under
,
and
yet
is
,
where
the
Gospel
cannot
be
had
.
§
.
24.
The
Texts
that
say
,
He
that
believeth
not
shall
be
damned
,
plainly
refer
to
such
as
hear
the
Word
to
be
believed
,
and
speak
of
the
Unbelief
of
what
is
revealed
,
and
not
of
what
is
unrevealed
.
§
.
25.
Rom.
10.
saith
no
more
,
but
that
no
man
can
believe
in
Christ
without
the
Revelation
of
him
by
preaching
or
declaring
;
and
that
no
man
that
heareth
,
can
be
saved
without
believing
in
him
,
nor
no
man
saved
at
all
without
that
Faith
,
which
the
Law
that
he
is
under
,
maketh
necessary
to
Salvation
.
But
if
all
were
damned
that
believed
not
that
this
Iesus
is
personally
the
Christ
,
all
before
his
Incarnation
must
be
damned
:
But
if
not
all
before
,
then
the
same
thing
was
never
made
necessary
after
to
all
that
could
not
possibly
hear
of
it
.
§
.
26.
The
same
I
say
of
Ioh.
14.
6.
No
man
cometh
to
the
Father
,
but
by
me
.
1.
No
man
is
reconciled
to
God
,
and
pardoned
,
and
hath
right
to
life
(
in
all
Ages
of
the
World
)
but
for
the
sake
of
the
meritorious
Sacrifice
and
Righteousness
of
Christ
,
as
promised
,
Gen.
3.
1.
before
,
and
performed
after
:
But
this
was
the
part
of
God
and
our
Redeemer
,
which
he
promised
in
his
part
of
the
Covenant
,
and
performed
:
For
God
was
in
Christ
reconciling
the
World
to
himself
,
not
imputing
to
them
their
sins
,
(
so
far
forgiving
them
,
as
to
make
an
Act
of
Grace
and
Pardon
,
which
he
committed
to
his
Ministers
to
proclaim
,
)
2
Cor.
5.
19.
But
,
2.
on
mans
part
it
is
not
the
knowledge
and
belief
of
this
Iesus
incarnate
personally
,
that
was
made
necessary
to
all
before
his
coming
,
and
therefore
not
to
all
after
.
No
man
ever
came
to
the
Father
,
but
by
the
Son's
Merit
and
Spirit
;
nor
without
a
consenting
Belief
and
Affiance
in
God's
redeeming
or
recovering
,
pardoning
,
saving
Mercy
,
and
true
Repentance
,
and
a
sanctified
Soul
,
which
is
in
love
with
God
and
goodness
:
And
whatever
was
absolutely
necessary
in
the
terms
of
the
first
Edition
of
the
Covenant
of
Grace
,
even
to
all
the
World
before
Christ's
Incarnation
.
But
Christ
never
meant
,
that
no
man
before
his
Incarnation
(
or
since
,
that
heard
not
of
him
)
did
come
to
the
Father
without
believing
that
which
the
Apostles
themselves
long
believed
not
,
after
they
followed
Christ
.
§
.
27.
The
rest
of
the
World
were
not
bound
to
know
so
much
of
the
Messiah
as
the
Iews
,
as
having
not
the
same
Revelation
.
§.
28.
1.
Having
proved
that
it
is
a
Law
of
Grace
that
all
the
World
is
to
be
ruled
and
judged
by
,
it
remaineth
to
be
enquired
,
Whether
any
of
them
that
have
not
the
Gospel
,
do
keep
the
Conditions
of
this
Law
,
and
so
are
justified
by
it
,
and
saved
?
To
which
I
answer
,
1.
That
being
a
matter
of
fact
,
it
is
not
of
so
great
Importance
for
us
to
be
certain
of
it
,
as
some
imagine
:
And
who
can
be
certain
of
the
Affirmative
,
unless
the
Scripture
affirm
it
;
when
if
we
knew
all
the
World
,
one
man
cannot
be
certain
of
anothers
Sincerity
?
And
much
less
can
any
be
certain
of
the
Negative
,
without
Scripture
Negation
,
seeing
no
man
can
know
every
man
in
the
World
,
and
every
Heart
.
§.
29.
2.
But
it
is
exceeding
probable
,
at
least
,
That
God
would
never
govern
many
hundred
parts
of
the
World
(
compared
to
the
Iews
)
before
Christ's
Incarnation
,
and
five
sixth
parts
since
his
Incarnation
,
by
a
Law
of
Grace
,
which
yet
no
person
should
ever
have
effectual
Grace
to
keep
as
far
as
was
necessary
to
his
Salvation
.
Every
Law
of
God
is
a
Means
,
and
appointeth
the
Subjects
the
use
of
much
Means
for
their
own
Salvation
:
These
means
they
are
bound
to
use
,
and
shall
be
condemned
,
if
they
use
them
not
;
and
that
none
should
ever
use
them
savingly
,
is
an
Assertion
so
unlikely
,
that
he
that
hath
the
boldness
to
affirm
it
,
should
bring
certain
Proof
of
it
,
which
the
Scripture
;
I
think
,
doth
not
afford
him
.
§
.
30.
But
what
numbers
do
perform
the
Condition
and
are
saved
,
no
mortal
man
can
tell
:
But
in
general
we
know
,
that
God
usually
worketh
in
Congruity
to
his
appointed
means
,
and
consequently
that
far
fewer
are
saved
where
less
means
is
vouchsafed
,
than
among
Christians
who
have
herein
the
unvaluable
pre-eminence
above
others
.
§
.
31.
For
as
the
Jews
had
both
the
common
Covenant
of
Grace
,
and
also
the
Covenant
of
Peculiarity
,
setting
them
above
all
others
;
so
the
Christian
Church
hath
both
the
common
Covenant
of
Grace
,
and
by
the
second
edition
of
it
a
Covenant
of
Peculiarity
;
both
sealed
by
Baptism
and
the
Lord's
Supper
,
as
the
Jews
Covenant
was
by
Circumcision
and
the
Passover
:
Yea
,
our
Covenant
.
Privileges
set
us
above
the
World
,
incomparably
higher
than
the
J●ws
were
.
§
.
32.
Yet
should
we
take
warning
by
the
example
of
the
Jews
Pride
,
who
were
so
confident
that
none
were
saved
or
beloved
but
themselves
,
that
they
despised
the
rest
of
the
World
,
and
provoked
God
to
cut
them
off
,
and
call
the
Gentiles
into
higher
privileges
:
So
some
Christians
so
trust
to
their
Gospel-Peculiarities
,
(
as
the
Jews
did
to
their
Law
)
that
they
despise
all
the
World
besides
themselves
,
and
can
easilier
believe
that
God
will
damn
a
thousand
millions
that
never
heard
the
Gospel
than
one
of
them
,
who
have
no
more
real
Holiness
,
than
many
of
those
whom
they
despise
.
But
it
is
our
Duty
to
be
thankful
both
for
our
excellent
Peculiarities
,
and
also
for
the
commoner
Mercies
unto
others
.
And
I
wish
the
impartial
Reader
to
study
,
Mal.
1.
10
,
11.
whether
even
this
be
not
the
sence
,
[
Nor
will
I
accept
an
Offering
at
your
hand
,
for
from
the
rising
of
the
Sun
to
the
going
down
of
the
same
,
my
name
is
great
among
the
Gentiles
,
and
in
every
place
Incense
offered
to
my
name
,
and
a
pure
Offering
:
For
my
name
is
great
among
the
Heathen
,
saith
the
Lord
of
hosts
;
but
ye
have
polluted
it
.
]
Our
Translators
have
,
as
Expositors
,
thrice
(
at
the
least
)
added
the
future
Tense
[
shall
be
]
.
But
all
the
old
Translations
,
Syriack
,
Calde●
Paraph.
Greek
,
Latin
,
&c.
put
it
in
the
present
Tense
[
is
great
,
is
offered
.
]
I
do
but
desire
the
Reader
to
study
it
.
It
's
strange
,
that
all
the
ancient
Churches
should
misunderstand
it
.
It
seems
more
probable
by
the
Context
that
the
Hebrew
Text
understood
the
present
Tense
(
none
being
expressed
.
)
§
.
33.
If
we
might
imitate
our
Father
Abraham
(
who
yet
saw
Christ's
day
and
rejoiced
)
we
should
suppose
the
number
of
the
saved
through
the
world
,
to
be
very
considerable
:
For
as
I
said
elsewhere
,
though
God
had
told
him
,
that
Sodom
was
so
much
worse
than
the
rest
of
the
World
,
that
God
would
destroy
it
,
yet
Abraham
thought
there
might
be
fifty
righteous
persons
there
.
It
's
like
he
thought
not
worse
of
the
rest
of
the
World
.
§
.
34.
Obj.
You
seem
to
make
the
rest
of
the
World
happier
than
the
Iews
;
for
they
had
a
Law
that
would
justifie
them
,
and
so
had
not
the
Iews
.
Ans.
The
second
assertion
is
false
:
The
Jews
were
under
the
Law
of
Grace
,
which
Paul
calleth
the
Promise
,
and
might
be
justified
by
it
,
and
had
greater
helps
to
know
and
keep
it
than
the
rest
of
the
World
had
.
But
when
they
foolishly
separated
their
Mosaical
Law
from
the
Promise
or
common
Law
of
Grace
,
Paul
tells
them
,
by
the
Deeds
of
that
Law
no
flesh
could
be
justified
.
§
.
35.
Obj.
Do
you
not
thus
confound
the
World
and
the
Church
?
Ans.
No
:
I
ask
you
,
Did
he
confound
them
before
Christ's
Incarnation
,
who
thought
that
more
than
the
Jews
were
saved
?
Certainly
no
:
No
more
do
I
now
.
§
.
36.
The
word
[
Church
]
is
sometime
taken
so
properly
and
strictly
,
as
to
signifie
only
those
that
are
under
the
Covenant
of
Peculiarity
:
And
so
the
Jews
before
Christ's
Birth
,
and
Christians
since
,
make
up
the
Church
,
(
and
some
few
perhaps
before
the
Iews
Covenant
.
)
But
sometimes
it
is
taken
more
largely
,
for
the
Kingdom
of
God
:
For
all
that
are
in
a
state
of
Salvation
,
under
the
several
editions
of
the
Law
of
Grace
.
And
so
Iob
and
his
Friends
,
and
Melchizedeck
and
many
others
,
before
,
and
all
now
that
love
God
and
Holiness
sincerely
,
are
of
the
Church
.
Accordingly
by
the
[
World
]
is
meant
,
either
,
1.
All
Men
as
under
the
Redeemer's
Law
of
Grace
,
antecedently
to
their
Consent
;
and
so
all
the
World
belong
to
God's
Kingdom
,
as
subditi
obligati
.
2.
Rebels
that
refuse
Consent
:
And
so
they
are
of
the
Kingdom
by
obligation
,
but
condemnable
for
Rebellion
:
And
these
are
the
[
World
]
in
the
worst
sence
.
3.
Consenting
Subjects
under
the
Common
Law
of
Grace
,
who
yet
were
not
Iews
,
nor
are
not
in
the
Covenant
of
Peculiarity
:
And
such
are
in
a
state
of
Salvation
,
though
not
in
the
Church
of
the
peculiar
(
as
the
Subjects
of
Melchizedeck
,
Sem
,
&c.
)
and
so
are
both
in
the
Church
and
in
the
World
,
in
several
sences
.
§
.
37.
Having
delivered
that
in
this
great
Question
which
seemeth
to
me
agreeable
to
God's
Word
,
I
advise
those
that
use
to
assault
such
things
with
reproach
,
which
they
find
reproached
by
their
Party
,
to
remember
,
that
God
is
Love
,
and
Christ
is
the
Saviour
of
the
World
,
and
the
Pharisaical
Appropriators
of
Mercy
and
Salvation
,
do
seldom
know
what
spirit
they
are
of
.
CHAP.
XVII
.
Of
the
Necessity
of
Holiness
,
and
of
Moral
Uirtue
.
§
.
1.
HOLINESS
is
our
Dedication
,
Separation
,
or
Devotedness
to
God
,
and
alienation
from
all
that
stands
in
competition
§
.
2.
It
is
our
Separation
to
God
as
the
Creator
of
our
Nature
,
and
our
Redeemer
,
and
the
Author
of
Grace
,
and
our
Felicity
,
and
the
Cause
of
Glory
:
As
the
first
Efficient
,
supreme
Dirigent
,
and
ultimately
final
Cause
.
§
.
3.
It
is
our
separation
to
God
as
our
Owner
by
Resignation
,
as
our
Ruler
by
Obedience
,
and
as
our
Benefactor
and
ultimate
End
by
Thankfulness
and
Love
,
in
the
acknowledgment
of
his
infinite
power
,
wisdom
and
goodness
,
as
essential
to
himself
,
and
related
to
his
works
.
§
.
4.
Holiness
is
our
dispositive
,
actual
,
and
relative
separation
to
God
;
1.
When
our
Souls
are
habitually
inclined
to
God
and
to
his
Will.
2.
When
we
actually
give
up
our selves
to
God
and
to
his
will
;
by
Consent
first
,
and
Obedience
and
Love
after
.
3.
It
signifieth
the
relation
of
the
Person
as
thus
habitually
and
actually
separated
.
(
A
holy
Priesthood
,
1
Pet.
2.
5
,
9
,
11.
)
§
.
5.
Holiness
is
the
Habit
and
Act
of
all
the
three
Faculties
of
the
rational
Soul
;
viz.
1.
Of
the
vitael
Active
Power
by
Conversion
,
Love
or
Complacency
.
§
.
6.
The
Soul
as
sensitive
,
and
the
body
it self
,
are
said
to
be
sanctified
,
so
far
as
they
are
dispositively
and
actually
subject
and
subservient
to
a
holy
Soul
in
Holiness
,
and
related
accordingly
as
separate
to
God
.
§
.
7.
Our
Holiness
is
no
alienation
from
the
Creature
as
a
Creature
,
in
its
due
place
and
subordination
to
the
Creator
,
but
contrarily
containeth
our
Honour
of
,
and
Love
to
,
all
God's
Creatures
for
his
sake
and
impress
,
and
a
devoting
of
all
that
is
ours
to
his
use
:
But
it
containeth
a
renunciation
of
that
which
is
against
§
.
8.
As
God
communicateth
Holiness
really
and
relatively
to
Man
,
so
holy
persons
communicate
such
Holiness
to
Creatures
below
them
,
as
consisteth
in
the
use
and
relation
of
things
separated
to
God
,
by
a
due
separation
of
them
by
their
dedication
and
holy
use
:
and
that
in
various
degrees
.
§
.
9.
True
Holiness
is
the
Health
,
the
Rectitude
,
the
Honesty
,
the
Justice
of
man's
unholy
,
Rev.
20.
6.
§
.
10.
Holiness
is
the
end
or
perfection
of
our
Nature
,
and
God's
chief
Interest
in
man
,
and
is
begun
by
Grace
and
perfected
in
Glory
.
§
.
11.
The
Fear
of
God
and
his
Iudgments
,
and
a
Care
of
our
own
Souls
,
and
a
Sorrow
for
Sin
,
and
a
desire
of
Happiness
,
may
be
not
only
Preparatives
,
but
lower
parts
of
Holiness
;
but
the
true
formal
specifying
nature
of
it
consisteth
in
a
love
of
God's
infinite
goodness
,
and
a
Will
addicted
to
obey
his
Will
,
or
a
Pleasedness
in
pleasing
Him
[
*
](A26923-e59440-b)
*
Col.
1.
10.
1
Thess.
2.
4.
1
Iohn
3.
22.
Heb.
13.
21.
Col.
3.
20.
Heb.
11.
5.
:
This
is
Holiness
.
§
.
12.
Because
a
man
is
denominated
according
to
the
predominant
bent
of
his
Will
(
or
Soul
)
he
is
not
to
be
called
Holy
who
hath
some
slight
inclination
to
please
God
,
and
more
to
please
his
own
carnal
Appetite
and
Will
;
or
greater
love
to
the
Creature
than
to
God
.
§
.
13.
Christ
himself
came
into
the
World
to
recover
sinful
Man
by
Holiness
[
†
](A26923-e59500-b)
†
Luk.
1.
75.
Eph.
4.
24.
1
Thess.
4.
7.
Heb.
12.
10.
Rom.
8.
1
,
9.
to
God
,
and
disdained
not
to
be
a
means
of
Man's
Sanctification
,
and
to
make
this
the
notable
operation
of
his
Holy
Spirit
on
us
.
§
.
14.
Whatsoever
Law
Men
are
under
,
before
Christ
or
since
,
Jew
or
Gentile
,
Works
or
Grace
,
no
man
can
be
saved
and
happy
without
Holiness
;
that
is
,
unless
they
be
devoted
in
Obedience
and
Love
to
GOD
and
Goodness
.
§
.
15.
No
man
can
be
damned
that
is
holy
,
while
such
;
nor
can
God
hate
and
make
miserable
those
that
truly
love
him
and
his
governing
Will
.
§
.
16.
Yet
a
person
that
is
holy
may
deserve
Damnation
,
by
deserving
to
be
denied
that
help
of
the
Holy
Spirit
by
which
his
Holiness
must
be
continued
:
And
as
to
be
saved
is
to
be
perfectly
sanctified
,
so
to
deserve
Hell
,
is
to
deserve
to
be
forsaken
,
to
the
●o●al
loss
of
Holiness
.
And
so
though
it
be
hard
for
us
to
know
whether
Adam's
first
loss
of
Innocency
was
a
total
loss
of
Holiness
,
yet
if
it
were
not
,
it
was
a
forfeiture
of
divine
help
,
and
so
a
mediate
loss
of
it
.
And
so
a
man
that
loveth
God
sincerely
,
may
by
great
Sin
deserve
to
be
deprived
of
the
Spirit
,
and
therefore
we
must
pray
for
the
pardon
of
such
desert
for
the
sake
of
Christ
,
though
we
cannot
be
damned
or
miserable
while
holy
.
§
.
17.
Obj.
But
how
doth
God
love
a
holy
Soul
if
he
forsake
him
,
and
with-hold
his
Spirit
?
And
if
he
be
not
loved
of
God
,
he
is
miserable
?
If
he
be
loved
,
he
will
not
be
forsaken
.
Ans.
Answer
this
your self
as
to
the
Case
of
the
Angels
and
Adam
.
God
loved
them
,
and
yet
not
so
as
to
secure
them
from
the
loss
of
Grace
:
But
he
so
far
loved
them
efficiently
,
as
to
give
them
that
grace
by
which
they
could
persevere
;
but
not
that
by
which
they
necessarily
should
persevere
;
and
he
loved
them
complacentially
,
according
to
the
goodness
which
was
in
them
,
and
yet
they
lost
it
.
§
.
18.
Obj.
That
is
because
they
were
left
to
their
Free
will
,
and
had
but
sufficient
Grace
,
and
not
efficacious
determining
Grace
:
But
it
is
now
otherwise
with
all
true
Believers
.
Ans.
True
Believers
have
not
determining
efficacious
Grace
,
to
prevent
all
sin
,
nor
all
such
sin
as
Noah
,
Lot
,
David
,
Peter
did
commit
:
And
that
sin
deserveth
an
answerable
desertion
of
God
,
it
being
a
deserting
him
first
so
far
:
And
though
God
pardon
it
,
yet
the
desert
is
presupposed
to
the
pardon
;
for
it
is
desert
of
punishment
that
is
pardoned
.
§
.
19.
Quest.
If
a
man
were
holy
,
(
that
is
,
an
obedient
Lover
of
God
and
Goodness
)
without
Faith
in
Christ
,
would
that
save
him
?
Answ.
1.
The
Covenants
of
Grace
requireth
various
degrees
of
Faith
,
according
to
its
several
editions
and
promulgations
:
It
is
not
the
same
degree
of
Faith
,
as
to
the
Objects
extensively
,
which
was
required
of
Jewish
Believers
before
Christ's
Incarnation
,
as
is
now
of
us
,
nor
the
same
degree
that
was
required
of
all
the
rest
of
the
World
as
of
the
Jews
.
2.
But
such
a
Faith
in
God
our
Redeemer
as
that
Law
which
men
are
under
maketh
necessary
to
Salvation
,
is
necessary
to
Holiness
:
And
to
ask
what
God
will
do
with
a
man
that
is
holy
without
Faith
,
is
to
talk
of
a
non-existent
Subject
:
There
is
no
such
man
;
for
without
Faith
it
is
impossible
to
please
God
:
for
he
that
cometh
to
God
must
believe
that
God
is
,
and
that
he
is
the
Rewarder
of
them
that
diligently
seek
him
,
notwithstanding
original
and
actual
Sin
,
and
the
Law
of
Innocency
condemning
us
;
and
therefore
that
he
is
under
a
pardoning
and
rewarding
Law
of
Grace
,
Heb.
11.
6.
No
man
can
be
sanctified
without
the
Merit
,
Doctrine
and
Spirit
of
Christ
,
nor
without
that
degree
of
Faith
which
the
Covenant
which
he
is
under
requireth
.
§
.
20.
Quest.
What
if
a
man
that
was
sanctified
by
believing
,
should
retain
his
Holiness
,
or
Love
and
Obedience
,
and
lose
his
Faith
in
Christ
?
Answ.
It
is
a
thing
that
never
was
nor
will
be
;
and
not
to
be
disputed
of
.
§
.
21.
Moral
Virtue
in
the
proper
sence
of
the
word
,
is
the
same
thing
as
Holiness
taken
comprehensively
,
as
containing
our
Love
and
Duty
to
God
,
and
to
man
for
God's
sake
:
But
as
Holiness
is
taken
narrowly
for
our
Love
and
Duty
to
God
,
as
distinct
from
our
Love
and
Duty
to
Man
,
so
Moral
Virtue
is
the
genus
,
and
Holiness
the
chief
species
of
it
.
And
thus
we
take
Moral
Virtue
and
Moral
Action
,
and
so
all
Morality
,
as
contradistinct
from
Physicks
or
things
meerly
natural
,
not
falling
under
the
genus
moris
:
And
so
Virtue
and
Vice
(
or
Sin
)
are
all
that
is
Moral
,
that
is
,
Moral
Good
and
Moral
Evil
:
And
this
is
the
first
and
most
notable
sence
of
the
word
.
But
some
of
late
have
used
Moral
as
contradistinct
from
Holiness
or
Grace
,
or
from
infused
Habits
,
or
from
Faith
and
Christianity
;
and
some
tell
us
confidently
but
falsly
,
That
this
is
the
most
fit
and
famous
sence
,
and
the
word
so
to
be
taken
when
not
otherwise
explained
.
It
's
the
sad
case
of
Mankind
,
that
we
have
no
words
but
what
are
liable
to
ambiguity
:
And
it
's
the
unhappiness
of
the
Church
that
hath
so
many
Teachers
that
will
dispute
,
write
,
and
wrangle
about
words
unexplained
,
and
in
the
end
shew
,
that
under
divers
terms
they
mean
the
same
matter
in
which
they
are
agreed
and
know
not
their
Agreement
.
§
.
22.
As
Holiness
is
sometimes
taken
so
largely
,
as
to
comprehend
all
that
God
commandeth
,
and
sometimes
for
the
natural
part
of
our
Duty
(
Love
and
Obedience
)
as
distinct
from
Faith
in
Christ
,
which
is
the
mediate
Grace
,
and
of
supernatural
revelation
;
so
is
Morality
or
moral
Virtue
distinguished
.
§
.
23.
They
that
take
moral
Virtue
moral
Virtue
than
Heathens
had
,
or
than
is
taught
in
Aristotle's
Ethicks
,
should
first
tell
us
,
That
this
is
their
sence
;
and
then
they
may
boldly
declaim
against
those
Preachers
that
take
this
for
sufficient
;
or
that
preach
no
other
:
For
Scripture
and
Christianity
were
to
little
purpose
if
they
taught
us
no
more
than
the
Writings
of
Philosophers
do
.
§
.
24.
And
no
doubt
but
it
is
a
pitiful
sign
and
an
odious
Crime
in
a
Minister
of
Christ
,
to
say
little
to
the
People
of
the
Mysteries
of
Man's
Redemption
,
the
Person
,
and
Offices
,
and
Works
of
Christ
,
the
Covenant
of
Grace
,
and
the
special
Blessings
given
by
it
,
our
Union
with
Christ
,
Justification
,
Adoption
,
and
the
special
Works
of
the
Spirit
on
Mens
Souls
,
and
all
the
Duties
and
Pleasures
of
a
Heavenly
Conversation
,
in
the
love
of
the
Father
,
the
Grace
of
the
Son
,
and
the
Communion
of
the
Holy
Spirit
,
and
all
this
under
pretence
of
magnitying
and
preaching
up
the
Love
of
our
Brethren
,
and
Charity
to
the
Poor
,
and
Iustice
,
and
Temperance
;
as
if
Man
were
our
God
,
and
to
wrong
man
were
the
only
Sin
,
and
to
wrong
God
were
none
,
or
God
could
be
no
otherwaies
wronged
.
§
.
25.
But
Covetousness
and
Pride
contradicteth
their
own
Doctrine
:
For
among
their
good
works
those
of
Piety
are
first
extolled
;
and
those
are
the
enriching
of
the
Church
,
and
that
is
themselves
;
and
why
them
more
than
the
poorer
People
about
us
?
Because
they
are
sacred
persons
,
and
belong
to
God
,
and
serve
at
his
Altars
?
Very
good
.
And
is
Piety
to
a
sacred
person
(
and
such
as
they
)
so
great
a
Duty
,
and
yet
our
Piety
as
immediately
to
God
himself
,
an
indifferent
thing
,
in
comparison
of
our
Duty
to
Man
?
Yea
,
some
usually
make
that
part
of
their
Piety
which
consisteth
in
the
observance
of
their
own
Traditions
and
unnecessary
Injunctions
,
to
seem
of
great
weight
,
while
the
holy
observance
of
God's
own
Laws
is
perhaps
accused
as
too
much
preciseness
or
hypocris●s
;
when
indeed
the
Hypocrite
is
he
,
that
instead
of
the
life
and
serious
practice
of
true
Christian-Holiness
,
sets
up
and
resteth
in
the
Image
of
Holiness
,
and
certain
formalities
,
that
are
lifeless
,
to
deceive
himself
and
others
.
§
.
26.
Where
there
is
no
Faith
and
Love
to
God
,
nor
Duty
done
in
obedience
to
God
,
there
is
no
true
moral
Virtue
,
but
somewhat
equivocally
so
called
,
whatever
good
such
may
do
to
the
Common-wealth
or
to
their
Neighbors
;
for
it
wanteth
the
principle
,
end
and
object
that
should
inform
it
.
§
.
27.
An
Hypocrite
may
be
said
to
have
moral
Virtue
,
as
he
may
be
said
to
have
Holiness
,
that
is
,
only
secundum
quid
,
yea
,
but
analogically
;
yea
,
but
equivocally
,
in
that
he
hath
no
other
sort
of
Faith
and
Love
and
Obedience
.
§
.
28.
An
Infidel's
moral
Virtue
,
and
all
unsanctified
Heathens
or
other
persons
,
is
of
the
same
sort
only
with
this
described
of
the
Hypocrite
:
And
they
err
not
that
say
,
They
have
no
true
moral
Virtue
,
but
analogical
.
§
.
29.
Yet
Nature
and
common
Grace
do
give
men
that
which
is
truly
good
(
and
not
only
minus
malum
)
and
may
do
much
good
to
others
,
and
some
to
themselves
,
and
is
truly
laudable
and
amiable
,
considered
without
the
mixture
simply
in
it self
:
But
because
the
contrary
evil
is
still
the
predominant
part
in
all
the
unsanctified
,
it
will
not
properly
denominate
them
good
men
,
nor
the
whole
action
a
good
action
,
save
equivocally
,
analogically
or
secundum
quid
;
because
the
form
denominateth
,
which
is
here
wanting
.
§
.
30.
But
if
any
one
think
otherwise
,
that
the
name
of
moral
Virtue
,
yea
,
or
Holiness
,
is
due
to
the
best
actions
or
habits
of
Heathens
,
Hypocrites
,
or
any
unsanctified
men
,
it
is
but
a
Controversie
de
nomine
,
and
no
otherwise
to
be
regarded
,
while
we
agree
of
the
things
signified
by
that
name
.
§
.
31.
It
is
certain
,
that
now
there
is
no
moral
good
,
in
any
man
on
Earth
,
that
is
not
the
effect
of
some
Grace
of
God
,
common
or
special
;
for
even
Nature
now
as
reprieved
,
and
maintained
is
an
effect
of
common
Grace
;
much
more
further
gifts
:
But
it
is
perverseness
in
some
School-men
,
who
make
common
Grace
and
special
(
at
least
as
to
Faith
)
to
be
differenced
only
in
the
Causation
,
one
being
not
infused
and
the
other
infused
,
but
the
same
in
act
,
and
so
that
no
man
can
know
whether
he
have
infused
or
acquired
Faith
(
which
some
call
but
a
Moral
Virtue
.
)
CHAP.
XVIII
.
Of
the
necessity
of
Faith
in
Christ
,
where
the
Gospel
is
made
known
.
§
.
1.
INfidels
take
scandal
from
Christ's
making
Faith
in
himself
to
be
so
necessary
to
our
Salvation
,
as
if
it
tended
only
to
his
Honour
,
and
were
in
its
own
Nature
of
no
necessity
to
our
happiness
,
but
arbitrarily
made
so
.
§
.
2.
And
their
reason
also
against
this
necessity
,
is
,
because
believing
is
an
act
of
the
Intellect
;
and
Intellection
is
not
free
,
and
in
its
self
is
no
moral
Act.
A
man
cannot
know
or
believe
what
he
would
,
no
,
though
he
most
earnestly
desired
it
:
And
will
God
condemn
men
for
that
which
they
fain
would
do
,
and
cannot
?
Especially
when
mens
intellectual
Capacities
do
so
greatly
differ
,
that
some
seem
to
differ
but
little
from
the
Brutes
.
§
.
3.
This
Scandal
ariseth
from
their
not
well
understanding
the
Nature
and
Reasons
of
our
Faith
in
Christ
.
1.
They
falsely
suppose
it
to
be
only
an
Act
of
the
Intellect
(
where
many
Divines
have
given
them
the
Scandal
.
)
2.
They
falsely
suppose
,
That
the
Intellect
herein
is
necessitated
to
unbelief
.
3.
And
they
consider
not
the
Ends
and
Uses
of
our
Faith
.
§.
4.
1.
The
true
nature
of
our
Faith
,
is
our
Trusting
in
Christ
,
as
our
Saviour
,
who
hath
reconciled
us
to
God
,
by
his
Sacrifice
and
Merit
,
that
he
may
bring
us
to
God
,
by
Iustification
,
Adoption
,
Sanctification
,
and
Glory
.
It
containeth
Assent
,
Consent
,
and
Affiance
,
though
through
penury
of
Words
,
we
are
fain
to
call
it
by
some
one
of
these
names
oft-times
,
as
the
occasion
requireth
:
But
indeed
the
very
sence
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fides
,
and
Trust
,
includeth
all
.
And
when
the
Act
of
the
Intellect
only
is
named
,
it
is
as
including
,
or
informing
both
the
other
.
§.
5.
2.
Though
the
Intellect
be
not
free
of
it self
,
it
is
free
by
participation
,
being
quoad
exercitum
,
under
the
Empire
of
the
Will
that
is
free
.
And
the
Will
by
commanding
it
to
act
,
search
,
think
,
of
the
Evidences
of
Verity
,
may
do
so
much
towards
the
specifying
of
the
Act
,
as
that
the
meer
weakness
of
Understanding
without
the
fault
of
a
vicious
Will
,
shall
keep
no
man
in
damnable
Unbelief
.
§
.
6.
For
Christ
hath
many
ways
provided
against
meer
Weakness
of
our
Understanding
:
1.
By
the
fewness
and
plainness
of
necessary
Articles
of
Faith
:
2.
By
the
fulness
of
Evidence
of
Credibility
:
3.
By
great
Means
and
Helps
for
our
Faith
,
which
he
appointeth
:
4.
And
by
the
powerful
Helps
of
his
Spirit
,
which
is
ready
to
illuminate
us
by
these
means
.
§
.
7.
No
man
was
ever
yet
known
,
that
could
say
[
I
have
done
my
best
to
have
obtained
Faith
,
and
did
not
obtain
it
.
]
Though
many
can
say
,
I
earnestly
desired
to
believe
,
and
could
not
:
Because
those
may
desire
it
,
that
yet
use
not
the
means
aright
and
faithfully
,
and
that
indulge
their
own
Prejudices
,
or
carnal
Lusts
,
which
hinder
it
.
§.
8.
3
:
In
the
saving
of
Sinners
,
there
is
considerable
:
1.
The
great
Benefits
already
given
in
the
Purchase
,
Merits
and
Covenant
:
2.
The
greater
Benefits
offered
,
and
to
be
received
hereafter
:
3.
The
Means
to
be
used
on
our
part
for
obtaining
them
.
4.
The
danger
and
loss
,
if
we
miss
of
them
.
5.
The
ultimate
End
of
him
that
giveth
them
.
§
.
9.
And
,
1.
will
not
any
reasonable
Infidel
confess
,
That
Thankfulness
is
naturally
due
for
great
and
inestimable
Benefits
?
And
how
can
a
man
be
thankful
for
that
which
he
believeth
not
was
ever
done
for
him
,
or
given
him
?
Or
can
he
be
thankful
to
he
knoweth
not
whom
?
§.
10.
2.
Do
not
great
Benefits
freely
offered
,
require
Acceptance
?
And
how
can
a
man
accept
of
that
which
he
believeth
not
was
ever
purchased
,
procured
,
or
offered
him
?
Will
you
accept
a
shadow
?
§.
11.
3.
Christ
never
meant
to
carry
Sluggards
asleep
to
Heaven
,
but
to
save
them
in
the
use
of
his
appointed
means
.
1.
They
must
learn
and
obey
his
Doctrine
;
and
can
they
obey
it
that
believe
it
not
?
2.
They
must
take
Heaven
procured
by
a
Redeemer
for
their
Hope
and
Portion
,
and
love
,
desire
,
and
seek
it
above
all
:
And
who
will
do
this
,
that
believeth
it
not
,
and
the
Word
that
promiseth
it
?
3.
They
must
take
Christ
for
their
Guide
,
and
Mediator
,
and
Intercessor
,
to
bring
them
thither
;
and
they
must
forsake
all
here
that
stands
in
competition
,
that
they
may
obtain
it
:
And
can
you
do
this
,
and
not
believe
and
trust
him
that
must
save
you
?
Will
you
venture
your
life
in
the
Hands
of
a
Physician
,
and
take
his
Medicines
,
if
you
believe
not
that
he
hath
Skill
and
Will
to
cure
you
?
Will
you
leave
your
Country
,
and
follow
one
over
Seas
,
that
promiseth
you
a
Kingdom
,
if
you
trust
him
not
?
§.
12.
4.
And
who
will
avoid
Sin
,
Temptations
,
and
Hell
,
that
believeth
not
him
that
tells
them
of
the
evil
,
and
of
the
danger
that
is
before
him
?
§.
13.
5.
And
God
can
have
no
lower
End
ultimately
than
Himself
,
and
the
Glory
of
our
Redeemer
is
more
excellent
than
mine
or
yours
.
And
therefore
if
We
have
the
Salvation
,
it
is
meet
and
necessary
that
God
and
our
Redeemer
have
the
Love
and
Thanks
,
the
Praise
and
Glory
of
it
.
§
.
14.
Yet
hath
not
God
arbitrarily
made
Faith
more
necessary
than
it
is
in
the
true
Reason
and
Aptitude
of
it
to
its
Ends.
He
hath
not
made
to
all
a
Faith
so
necessary
of
Christ
,
and
his
Intercession
;
and
therefore
though
Infants
and
Ideots
cannot
actually
believe
,
they
may
be
saved
by
Christ
:
And
though
those
before
Christ
believed
not
all
that
we
must
now
believe
,
nor
the
Gentiles
before
,
so
much
as
the
Iews
,
yet
neither
of
them
were
thereby
excluded
from
Salvation
.
§
.
15.
Quest.
Hath
not
Christ
made
the
Case
of
Christians
harder
than
it
was
before
his
Incarnation
,
to
Believers
,
by
making
so
many
more
Articles
of
our
Faith
,
and
those
of
necessity
to
our
Salvation
?
Ans.
No
,
no
more
than
it
is
our
Misery
to
accept
of
more
Mercies
and
Benefits
than
were
offered
to
others
.
Our
Belief
is
not
of
numerous
unnecessary
difficulties
,
but
it
is
of
such
things
as
we
must
receive
,
and
be
Partakers
of
;
it
is
the
means
of
our
use
and
fruition
:
Who
would
take
it
for
a
Misery
to
believe
that
the
King
will
give
him
a
Lordship
,
or
that
a
rich
Man
will
give
him
so
much
Money
,
if
he
will
come
and
thankfully
accept
it
?
Every
act
of
belief
is
but
a
means
to
some
Benefit
to
be
received
.
§
.
16.
As
Christ
is
the
way
to
the
Father
,
and
the
Mediator
is
to
bring
us
unto
God
,
so
Faith
in
Christ
is
the
Mediate
,
or
healing
Grace
to
help
us
to
Holiness
,
or
the
Love
of
God
,
which
being
its
End
,
is
as
much
more
noble
than
Faith
in
Christ
:
And
Faith
kindling
Love
to
God
,
and
Goodness
,
and
Men
;
and
Love
kindled
by
Faith
,
is
the
Sum
of
the
Christian
Religion
.
And
it
is
no
Disparagement
to
Christ
and
Faith
in
him
,
to
be
taken
for
a
Means
;
or
to
trust
him
,
as
one
that
will
save
to
the
uttermost
all
that
come
to
God
by
him
.
CHAP.
XIX
.
Of
the
State
of
Infants
as
to
Salvation
.
§
.
1.
I
Have
said
so
much
of
this
in
two
Books
against
the
Anabaptists
,
and
in
my
Christian
Directory
,
that
I
shall
therefore
here
be
brief
.
What
measure
of
Glory
,
and
holy
intellectual
operations
Infants
shall
have
after
Death
,
we
know
not
;
but
we
have
reason
to
judge
,
that
they
shall
not
be
like
Brutes
,
nor
so
unintelligent
as
in
the
Body
,
nor
sleep
in
an
unactive
Potentiality
;
but
be
,
intellectual
Agents
.
§
.
2.
The
Conceits
of
a
middle
state
of
those
unbaptized
,
as
having
poenam
damni
,
and
not
p●nam
sensus
,
we
know
not
what
to
make
of
,
unless
they
suppose
them
to
be
not
actually
,
but
only
potentially
intelligent
:
For
one
that
is
deprived
of
true
felicity
,
must
by
knowing
it
,
have
the
sense
of
his
Privation
.
Nor
do
we
find
in
Scripture
any
Proof
of
their
middle
State
,
however
Reason
may
think
it
congruous
.
§
.
3.
They
that
think
all
Infants
saved
,
go
on
these
different
grounds
:
1.
Some
think
that
they
have
no
sin
:
But
if
Pelagians
could
prove
that
,
it
would
be
no
Proof
that
they
shall
have
Heaven
or
Happiness
.
2.
Others
think
that
Christ
hath
pardoned
them
all
that
sin
which
was
derived
from
Adam
:
But
either
they
mean
,
that
his
Sacrifice
and
Merit
immediately
pardoned
it
;
or
that
he
hath
pardoned
them
all
by
the
Covenant
,
or
Law
of
Grace
.
But
,
1.
Christ's
Sacrifice
and
Merits
are
given
to
God
for
Man
,
and
pardon
no
man
immediately
,
but
only
Merit
a
pardoning
Covenant
.
2.
And
that
Covenant
doth
indeed
in
tantum
,
pardon
all
men
as
far
as
common
Mercy
amounteth
to
(
for
the
remitting
any
part
of
the
punishment
,
is
so
far
to
remit
the
sin
.
)
But
the
saving-pardon
in
question
,
it
giveth
to
no
man
actually
before
the
Condition
be
performed
;
for
it
is
but
a
conditional
Pardon
:
Therefore
as
no
one
at
age
,
so
no
Infant
hath
any
Pardon
given
him
by
that
Covenant
,
that
I
can
find
,
but
only
conditionally
.
§
.
4.
All
grant
,
That
the
Covenant
pardoneth
the
Adult
only
conditionally
;
and
if
it
should
pardon
all
Infants
absolutely
,
their
Condition
would
be
so
much
more
happy
than
that
of
the
Adult
,
as
is
not
consistent
with
what
Scripture
,
Reason
,
and
Experience
speaketh
.
And
there
is
no
such
thing
said
of
them
in
the
Word
of
God
,
and
therefore
not
to
be
believed
.
§
.
5.
Those
that
think
not
all
Infants
(
so
dying
)
to
be
saved
and
glorified
,
are
also
of
several
minds
.
1.
Some
think
that
none
are
glorified
,
as
being
uncapable
Subjects
(
whom
I
will
not
bestow
the
labour
to
confute
,
nor
to
open
the
ill
Consequents
of
it
.
)
2.
Some
think
,
that
some
are
glorified
,
but
none
are
positively
punished
with
the
poena
sensus
.
These
seem
to
me
less
rational
than
the
former
:
For
either
Infants
will
have
actual
Intellection
,
and
answerable
Joys
and
Sorrows
,
or
not
:
If
not
,
the
former
,
who
reduce
them
all
to
meer
Potentiality
,
or
the
state
of
Brutes
,
are
in
the
right
(
of
whom
some
will
have
them
to
be
Viat●res
after
Death
in
vehiculo
a●reo
,
and
some
are
for
their
Transmigration
,
and
return
to
Earth
.
)
If
yea
,
then
as
one
part
will
have
rational
Joys
,
the
other
must
have
rational
Sorrows
,
unless
some
return
to
Earth
,
or
some
middle
state
,
be
better
proved
than
I
have
yet
seen
.
§.
6.
3.
Some
think
,
that
all
that
are
baptized
,
are
saved
,
and
no
other
,
(
though
the
rest
have
no
Pain
.
)
But
,
1.
this
is
not
suitable
to
the
Nature
of
God
,
as
a
Spirit
,
and
as
most
wise
and
merciful
;
nor
yet
to
the
Tenor
of
his
Word
,
to
lay
mens
Salvation
and
Rejection
upon
a
meer
outward
●eremony
,
or
Act
of
Baptizing
.
The
Seed
of
Believers
may
want
it
in
many
Cases
of
Impedition
;
and
the
Children
of
Cannibals
and
Infidels
,
might
by
Souldiers
be
taken
away
by
thousands
and
baptized
against
the
Parents
Wills
,
and
then
turned
to
them
again
to
be
educated
:
And
who
can
believe
that
barbarous
Souldiers
that
must
themselves
●e
damned
,
can
thus
save
thousands
at
〈◊〉
pleasures
?
There
are
many
Infants
that
have
no
right
to
Baptism
;
and
why
then
should
it
save
them
▪
§.
7.
4.
Some
think
,
that
all
that
are
baptized
by
the
Parents
Con●int
,
are
saved
▪
But
what
if
a
Hea●hen
,
or
Infidel
,
or
Athent
say
,
I
believe
not
in
God
or
Christ
my self
,
but
for
worldly
Ends
,
I
desire
my
Child
may
be
baptized
(
whether
he
say
,
I
will
,
or
I
will
not
educate
him
u●to
Christianity
.
)
There
is
no
shew
of
Reason
,
much
less
of
Scripture
,
that
this
should
save
the
Children
that
are
no
better
offered
to
God
.
§.
8.
5.
Some
say
,
That
all
that
any
Christian
(
Sinner
or
Hypocrite
)
offereth
to
God
,
and
is
so
baptized
,
shall
be
saved
;
that
is
,
That
hath
Christian
Godfather
or
Godmother
.
But
if
so
,
then
what
if
Christians
take
Heathens
Children
against
their
Wills
,
and
baptize
them
,
and
then
turn
them
home
again
?
Are
they
saved
by
the
Ceremony
,
or
by
Consent
to
the
Covenant
?
Not
by
the
meer
Geremony
,
as
is
,
and
shall
be
shewed
:
Not
by
Consent
of
any
such
Christian
that
hath
no
right
to
them
,
nor
power
to
represent
them
;
else
all
the
Children
on
Earth
should
be
saved
:
For
Christians
would
sit
at
home
and
consent
for
them
,
and
dedicate
them
to
God
unseen
:
And
sure
God
would
not
refuse
to
save
them
,
because
of
distance
,
nor
because
unseen
(
for
the
Godfather
may
be
blind
)
;
nor
because
unbaptized
;
when
it
cannot
be
had
,
and
the
Child
hindereth
it
not
.
§.
9.
6.
Some
say
,
That
it
is
the
Churches
Faith
,
and
dedicating
them
to
God
in
Baptism
that
is
the
Condition
of
their
Salvation
:
But
this
is
not
intelligible
.
If
by
the
Church
they
mean
all
the
Christian
World
,
or
all
a
National
Church
,
or
all
a
Diocesan
Church
,
yea
,
or
all
a
Parish-Church
,
they
use
not
to
be
all
Godfathers
,
nor
to
offer
other
folks
Children
to
be
baptized
;
nor
did
I
ever
know
one
that
had
so
common
a
●ote
,
or
was
so
offered
:
If
they
mean
that
the
Churches
Faith
●erveth
whoever
be
the
Covenanter
or
Offerer
,
then
all
the
Pagan
World
may
have
their
Children
saved
by
the
Churches
Faith
,
or
all
that
can
be
catcht
up
and
baptized
(
and
so
the
Ceremony
doth
it
.
)
But
if
they
mean
by
that
Church
the
Bishops
or
Presbyters
,
whether
it
must
be
all
the
Bishops
of
the
World
,
or
of
the
Nation
,
or
one
Bishop
,
or
the
Presbyter
that
baptizeth
,
every
one
may
speak
according
to
his
own
Invention
and
Fancy
,
but
with
no
Proof
from
the
Word
of
God
or
Reason
(
as
the
aforesaid
Disproofs
do
manifest
.
)
§.
10.
7.
Some
say
,
That
any
one
baptized
by
a
Godfather's
offer
,
who
undertaketh
for
his
Christian
Education
,
shall
be
saved
,
and
no
other
.
But
,
1.
The
Godfather
may
have
no
Propriety
in
the
Child
,
but
steal
him
,
shall
that
save
him
?
2.
The
Godfather
may
be
an
Hypocrite
,
and
mean
nothing
that
he
promiseth
;
and
shall
the
Child
be
saved
by
his
Lye
that
damneth
the
Lyer
himself
?
3.
Why
should
a
Promise
of
future
Education
save
a
Child
that
must
die
to
morrow
,
or
ere
long
?
4.
But
if
it
be
the
meer
opus
operatum
of
Baptizing
that
must
save
,
that
may
be
a
Profanation
when
unduly
applied
;
and
the
Priest's
sin
that
damneth
himself
,
cannot
save
others
.
§.
11.
8.
Some
lay
the
hope
upon
Ancest●rs
Faith
,
and
say
,
That
if
the
Great
Grandfathers
,
or
others
before
them
were
faithful
,
the
Infants
shall
be
saved
:
But
then
are
all
Men
saved
for
Noah's
Faith
?
Or
how
far
must
our
Confidence
ascend
?
§.
12.
9.
Most
of
the
Anabaptists
with
us
,
hold
,
That
there
is
no
Promise
,
nor
Assurance
of
the
saving
of
any
particular
Infants
in
the
World
,
either
Christians
or
Heathens
;
but
only
that
God
electeth
some
,
whom
he
will
sanctifie
and
save
,
and
reprobateth
others
,
whom
he
will
damn
;
without
any
notice
given
to
the
World
who
they
be
,
or
how
many
,
or
how
few
.
So
that
we
cannot
say
,
that
he
will
save
Ten
,
or
that
he
will
damn
Ten
of
all
the
World
;
nor
have
the
Faithful
any
more
promise
than
Heathens
of
the
Salvation
of
their
Infants
,
and
so
are
not
to
baptize
them
.
§.
13.
10.
The
commonest
Opinion
among
the
English
Calvinists
,
is
,
That
God
hath
made
no
certain
Promise
of
the
Salvation
of
any
particular
Infant
,
but
by
his
general
Promise
of
mercy
to
the
Seed
of
the
Faithful
,
hath
given
us
cause
to
hope
that
more
of
them
than
of
others
,
shall
be
saved
;
and
therefore
that
they
are
by
Baptism
to
be
entred
into
the
visible
Church
,
as
we
baptize
the
Adult
,
while
we
are
not
certain
but
they
may
be
Hypocrites
.
§
.
14.
But
I
think
this
would
not
warrant
their
Baptism
,
nor
give
us
any
certain
hope
of
any
ones
Salvation
.
God
hath
but
one
Covenant
of
Grace
,
which
giveth
us
Christ
and
Life
;
and
God
hath
ordained
no
Baptism
,
but
what
is
for
the
Remission
of
Sin
,
and
making
us
Members
of
Christ
,
if
we
have
the
Conditions
of
Right
to
Baptism
.
The
Adult
profess
Faith
and
Repentance
;
if
they
have
them
in
sincerity
,
and
consent
with
the
Heart
as
well
as
the
Tongue
,
they
are
certainly
pardoned
:
If
they
are
Hypocrites
,
and
consent
only
with
the
Lips
,
they
have
notoriously
the
Qualification
which
the
Church
must
require
,
and
so
are
received
to
outward
Communion
,
but
not
that
which
God
requireth
to
Remission
and
Salvation
.
But
if
an
Infant
be
the
Child
of
a
true
Believer
,
he
hath
all
that
God
and
the
Church
require
:
And
therefore
if
he
be
to
be
baptized
,
he
is
certainly
put
into
a
state
of
Life
,
because
no
Condition
is
wanting
on
his
part
.
§.
15.
11.
Others
say
,
That
the
Children
of
all
Christians
(
Sinners
,
or
Hypocri●es
)
if
baptized
,
are
in
a
state
of
Pardon
and
Salvation
;
and
that
God
will
not
punish
the
Child
for
the
Hypocrite
or
prophane
Parents
Sin
.
But
by
that
rule
Heathens
Children
should
be
in
as
safe
a
case
,
because
God
will
not
punish
them
for
their
Parents
sin
.
Either
something
on
the
Parents
part
is
a
Condition
of
the
Child
's
Right
,
or
nothing
.
If
nothing
,
Heathens
and
Christians
Children
are
equal
:
If
something
,
it
must
be
true
Faith
(
as
to
God's
acceptance
)
:
For
whatever
the
Church
must
do
,
(
that
knoweth
not
the
Heart
)
it
is
incredible
that
God
should
have
such
a
Covenant
[
Thy
Child
shall
be
saved
if
thou
wilt
,
(
though
lyingly
)
offer
him
to
me
,
tho
▪
thou
shalt
be
damned
for
that
Lye
.
]
§.
16.
12.
That
which
I
acquiesce
in
is
this
:
That
God
who
visited
Adam's
Sin
on
all
his
Posterity
,
hath
in
the
Covenant
of
Grace
also
so
joined
Infants
to
the
Parents
,
to
be
their
God
,
and
to
love
and
bless
them
,
which
cannot
stand
with
damning
them
.
And
God
having
but
one
Covenant
,
seeing
they
are
in
the
same
Covenant
with
their
Parents
,
and
not
another
,
if
it
give
Pardon
to
the
Parents
,
it
doth
so
also
to
the
Child
,
of
whom
no
Condition
is
required
,
but
that
he
be
offered
by
a
believing
Parent
to
God
;
whose
Acceptance
is
Salvation
.
§
.
17.
Therefore
I
think
that
the
Synod
of
Dort
truly
conclude
,
Act.
1.
17.
That
faithful
Parents
need
not
doubt
of
the
Election
and
Salvation
of
their
Children
dying
in
infancy
:
The
Covenant
certainly
pardoneth
and
saveth
them
.
§
.
18.
But
this
is
not
only
because
they
are
born
of
their
Bodies
,
nor
yet
is
their
Faith
the
efficient
Cause
of
it
;
but
there
are
two
things
go
to
qualifie
the
Receiver
as
the
dispositive
Condition
,
that
is
,
1.
That
he
be
the
Child
of
a
faithful
Parent
,
who
devote●h
himself
sincerely
to
God
.
2.
And
that
he
be
by
the
Parent
devoted
to
God
,
by
Consent
,
that
he
be
in
the
mutual
Covenant
:
Which
virtually
all
the
Faithful
do
that
have
Infants
,
because
they
devote
themselves
and
theirs
to
God
to
the
utmost
of
their
Capacity
.
And
the
Recipient
Subject
being
thus
qualified
,
God
▪
,
Covenant
pardoneth
him
,
as
the
efficient
Instrument
,
by
signifying
God's
Will.
§.
19.
Though
the
Promise
here
be
not
so
plain
,
I
deny
not
,
that
all
true
Propriet●rs
,
whose
own
the
Child
is
,
here
be
as
Parents
.
§
.
20.
God
having
not
made
the
Case
of
Infants
so
plain
to
us
as
our
own
,
that
are
Adult
,
there
are
difficult
Objections
against
this
way
;
but
as
it
seems
to
me
,
much
more
against
all
the
rest
.
§
.
21.
The
grand
Objection
is
,
That
then
some
Infants
lose
a
state
of
Salvation
when
they
come
to
age
.
Ans
▪
This
will
follow
;
but
far
ha●der
things
from
all
the
rest
:
But
,
1.
This
was
thought
no
Absurdity
for
a
Thousand
years
after
the
Apostles
,
when
I
cannot
prove
,
that
any
one
man
thought
that
none
of
the
Adult
themselves
fall
away
from
true
Sanctification
and
right
to
Life
:
When
even
Augustine
the
famous
Defender
of
Election
and
Grace
against
Pelagius
,
thought
that
all
the
Elect
only
persevered
,
and
that
more
were
justified
and
sanctified
than
were
Elect
,
and
that
the
rest
all
fell
away
.
2.
Davenant
answereth
this
,
That
Infant-grace
may
be
lost
,
and
yet
not
the
Grace
of
the
Adult
:
Because
it
is
but
a
Relative
Regeneration
,
and
an
Extrinseck
Remission
of
Sin
,
that
giveth
them
Right
to
Impunity
and
Life
,
or
if
they
are
said
to
have
the
Spirit
,
it
is
not
in
a
fixed
Habit
of
Grace
.
If
you
say
,
They
cannot
be
saved
without
real
Holiness
,
I
answer
;
§.
22.
3.
Distinguish
of
Holiness
,
and
of
the
Season
of
it
.
1.
Infants
have
not
actual
Faith
,
nor
necessarily
a
proper
Habit
,
which
is
a
disposition
to
facile
acting
that
same
act
:
But
a
semen
,
a
Seed
,
(
as
Amesius
rather
calleth
it
than
a
Habit
at
first
even
in
the
Adult
:
)
And
Calvin
saith
,
That
some
men
,
semen
fidei
qualecunque
perdunt
.
Adam
had
such
a
Holiness
as
might
be
lost
:
And
why
may
we
not
say
,
that
Infants
first
▪
Grace
is
of
such
a
sort
or
degree
?
2.
And
yet
that
none
are
saved
without
more
;
but
that
upon
this
first
degree
they
have
a
right
to
Salvation
,
and
that
their
further
Holiness
shall
be
given
them
whom
God
will
,
as
part
of
their
Salvation
,
to
which
they
have
right
:
At
furthest
,
at
death
,
in
the
same
time
and
manner
as
perfect
Holiness
and
Mortification
of
Sin
is
given
to
Believers
that
are
till
death
imperfect
.
A
loseable
degree
of
Holiness
like
Adam's
,
may
be
the
way
to
more
in
all
that
so
die
.
§
.
23.
Divines
use
to
mention
three
degrees
of
Grace
in
order
to
Faith
it self
.
1.
So
much
Grace
as
maketh
a
man
able
to
believe
,
(
which
they
call
Sufficient
Grace
.
)
2.
So
much
more
as
efficiently
determineth
him
to
the
Act
of
Believing
:
This
they
call
effectual
special
Grace
,
and
Protestants
call
it
our
Vocation
effectual
.
3.
So
much
more
as
giveth
him
a
fixed
habit
of
Faith
,
Love
,
and
all
Holiness
together
.
This
Papists
call
Iustification
,
and
Protestants
Sanctification
.
Vid.
Amesii
Medull
.
de
voc.
&
sanct.
Rolloc
.
de
vocat
.
Bishop
Downame
against
Pemble
Append.
to
his
Treatise
of
Perseverance
,
&c.
§
.
24.
Now
some
hold
all
these
loseable
:
some
hold
only
the
last
not
loseable
;
and
almost
all
hold
the
first
loseable
.
Now
,
1.
What
if
we
think
that
Infant
's
first
Holiness
,
besides
relative
(
Pardon
,
and
jus
ad
impunitatem
&
regnum
)
is
but
of
the
first
degree
?
Though
a
meer
moral
Power
to
believe
be
not
enough
to
the
Adult
,
because
the
Act
is
necessary
to
them
,
yet
say
Protestants
,
first
Covenant-Right
,
but
is
given
by
the
Spirit
in
sanctification
as
a
Covenant-Benefit
.
And
why
may
not
Infants
be
in
a
pardoned
state
,
that
at
first
have
but
that
Grace
which
giveth
a
moral
Power
to
believe
when
they
come
to
age
?
Consider
of
the
matter
.
§
.
25.
I
have
so
fully
elsewhere
Covenant
of
Grace
;
in
the
Covenant
of
Peculiarity
with
Abraham
,
and
in
the
last
edition
of
the
Covenant
of
Grace
by
Christ
;
and
also
that
God
never
had
a
Church
on
Earth
,
of
which
Infants
were
not
Members
,
if
the
adult
Members
had
Infants
,
that
I
will
now
supersede
that
Work
.
CHAP.
XX.
Of
the
Nature
of
Saving-Faith
.
§
.
1.
SO
much
of
this
came
in
before
on
the
by
,
as
will
excuse
my
brevity
here
.
I
have
before
shewed
,
That
the
Faith
now
in
question
is
not
meerly
our
general
Belief
and
Trust
in
God
,
as
a
part
of
our
Holiness
,
but
the
mediate
Belief
and
Trust
in
God
our
Redeemer
and
our
Saviour
,
which
is
made
the
Condition
of
the
Covenant
,
&
the
means
of
our
sanctification
:
And
also
that
as
the
editions
of
the
Covenant
vary
,
and
promulgation
of
it
,
so
it
is
not
the
same
degree
or
acts
of
Faith
,
as
to
the
particular
credenda
or
Articles
to
be
believed
,
that
was
and
is
necessary
to
all
persons
in
all
times
.
§
.
2.
Though
the
word
[
Belief
]
in
English
,
and
Assent
in
Latin
,
signifie
strictly
only
the
act
of
the
Understanding
,
and
Saving
Faith
is
oft
named
from
one
act
,
yet
really
that
Faith
which
in
Scripture
is
made
the
Condition
of
Pardon
and
Salvation
,
doth
essentially
contain
the
Acts
of
every
Faculty
,
even
Assent
,
Consent
,
and
Affiance
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
fides
do
properly
signifie
Trust
,
even
a
consenting
or
voluntary
Trust
upon
believing
;
as
is
afore
said
.
§
.
3.
We
do
very
aptly
call
both
the
Act
and
Object
by
the
same
name
fides
in
Latin
,
(
and
Faith
in
English
,
oft-times
)
:
For
Faith
is
a
trusting
on
another's
Faith
,
Fidelity
or
Trustiness
;
and
so
the
fides
asserentis
seu
promittentis
,
&
fides
credentis
,
are
related
.
§
.
4.
The
Faith
that
hath
the
promise
of
our
Justification
,
is
not
to
be
called
one
only
Physical
act
in
specie
(
much
less
in
numero
)
:
(
That
were
but
prophanely
to
jest
with
holy
things
)
;
but
it
is
a
moral
act
or
work
of
the
Soul
,
containing
many
physical
acts
.
Otherwise
we
should
be
all
confounded
,
not
knowing
how
to
distinguish
of
all
our
physical
acts
of
Faith
secundum
speciem
,
and
then
to
know
which
of
them
is
the
right
:
And
it
would
be
but
some
very
little
of
the
true
Objects
of
Faith
,
that
justifying
Faith
must
be
constituted
by
:
In
a
word
,
the
Absurdities
are
so
numerous
that
would
follow
,
that
I
will
not
be
so
tedious
as
to
name
them
.
§
.
5.
Saving
Faith
is
such
a
moral
work
as
we
use
to
express
by
the
names
,
Believing
,
Trusting
,
Consenting
,
Taking
,
Accepting
,
Receiving
,
in
Contracts
personal
with
men
.
If
we
say
[
You
shall
Trust
such
a
Physician
,
or
take
such
a
man
for
your
Physician
]
all
men
understand
us
,
and
none
is
so
logically
mad
,
as
to
think
that
by
Taking
or
Trusting
we
mean
only
some
one
physical
act
of
the
smallest
distribution
.
If
we
say
[
I
take
this
man
for
my
King
,
my
Master
,
my
Commander
or
Captain
,
or
this
woman
to
be
my
Wife
,
&c.
]
every
one
knoweth
here
what
Taking
meaneth
:
viz.
our
Consent
to
that
Relation
,
according
to
the
nature
and
ends
of
it
.
§
.
6.
Therefore
though
we
use
divers
names
for
this
Faith
,
and
also
on
several
occasions
,
give
several
half-descriptions
of
it
,
we
mean
still
the
same
thing
,
and
suppose
what
we
omit
to
make
the
description
entire
.
§
.
7.
When
we
call
Faith
[
a
Believing
]
or
[
Assent
]
we
mean
such
an
Assent
as
prevaileth
with
the
Will
,
to
accept
Christ
with
his
Grace
as
offered
in
the
Gospel
,
and
consent
to
the
Baptismal
Covenant
;
and
this
indeed
as
a
fruit
of
the
assenting
act
,
but
as
essential
to
justifying
Faith
.
§
.
8.
When
we
call
it
[
Consent
]
or
Acceptance
,
or
[
Receiving
Christ
]
we
mean
,
that
as
Man's
Soul
hath
an
Intellect
and
Will
,
and
a
true
actus
humanus
vel
moralis
,
is
the
act
of
both
,
but
of
the
Intellect
as
directive
,
and
of
the
Will
as
more
perfective
,
or
as
the
Faculty
,
primarily
moral
;
so
the
same
Faith
which
is
initially
in
the
intellect's
Assent
,
is
perfectlier
in
the
will's
Consent
:
And
it
is
the
Receiving
of
a
Saviour
believed
,
or
the
Consent
to
a
believed
Covenant
:
We
suppose
Assent
when
we
name
it
Consent
.
§
.
9.
And
when
we
name
it
Affiance
or
Trust
,
we
include
both
the
former
,
and
mean
a
resolved
practical
Trust
,
and
dedition
of
our selves
accordingly
to
one
that
covenanteth
to
bring
us
from
Sin
and
Misery
to
GOD
and
Glory
;
where
Belief
and
Consent
to
that
Covenant
are
supposed
.
§
.
10.
And
the
Terminus
a
quo
,
and
the
renunciation
of
Competitors
and
Opposites
,
is
connoted
,
if
not
essentially
included
in
Saving
Faith
:
And
therefore
Christ
doth
so
often
tell
us
,
of
forsaking
all
,
if
we
will
be
his
Disciples
.
§
.
11.
I
use
to
express
it
by
this
similitude
:
A
Prince
redeemeth
a
Slave
,
and
also
promiseth
him
great
Possessions
and
Honours
in
a
Kingdom
in
the
East
Indies
,
or
at
the
Antipodes
,
if
he
will
leave
his
Servitude
and
his
Country
,
and
all
that
he
hath
there
,
and
go
with
him
in
his
Ship
,
and
patiently
endure
the
Sea-trials
till
he
come
thither
.
Here
he
must
,
1.
believe
that
the
Prince
hath
paid
his
ransome
:
2.
That
he
is
a
wise
man
,
and
knoweth
what
he
promised
,
and
skilful
to
conduct
him
safely
through
all
the
perils
of
the
Seas
:
3.
That
he
is
an
honest
man
,
and
intendeth
not
to
deceive
him
:
4.
That
he
is
sufficient
or
able
to
perform
his
word
:
5.
And
if
upon
this
belief
he
trust
him
,
he
will
let
go
all
and
venture
in
his
Ship
,
and
follow
him
.
And
here
one
tells
him
that
the
Ship
is
unsound
;
another
tells
him
that
the
Prince
is
a
Deceiver
,
unable
to
perform
his
Word
,
or
unskilful
,
or
dishonest
,
and
some
way
untrusty
;
and
another
tells
him
that
small
matters
in
his
own
Country
,
are
better
than
greater
with
so
much
hazard
;
and
sets
out
the
dangers
and
terribleness
of
the
Seas
:
Now
if
the
man
be
ask'd
[
Do
you
believe
,
or
will
you
trust
me
,
or
will
you
not
?
]
here
every
one
by
believing
and
trusting
knoweth
,
that
a
practical
Trust
is
meant
,
which
lieth
in
such
a
confidence
as
forsaketh
all
,
and
taketh
the
promised
Kingdom
for
all
his
hope
.
Such
is
our
Saving
Faith
.
§
.
12.
As
many
Acts
and
many
Objects
go
to
constitute
Saving
Faith
,
so
if
you
will
logically
anatomize
it
,
all
these
following
must
be
taken
in
.
§.
13.
1.
The
principal
Efficient
Cause
is
God
,
the
Father
,
Son
,
and
Holy
Ghost
respectively
,
according
to
their
several
operations
.
§.
14.
2.
The
Instrumental
Cause
is
the
Word
of
God
,
and
the
Preaching
and
Preachers
of
it
,
or
Parents
,
Friends
,
or
some
that
reveal
the
Word
unto
us
.
§.
15.
3.
Subordinate
auxiliary
means
are
Providential
Alterations
,
by
some
awaking
Judgments
,
or
inviting
Mercies
,
or
convincing
Examples
,
&c.
§.
16.
4.
The
Soul
of
Man
in
all
its
three
Faculties
,
Vital-active
,
Intellective
,
and
Volitive
,
is
,
1.
the
Recipient
of
the
Divine
Influx
,
and
then
,
2.
the
immediate
Efficient
or
Agent
of
the
Acts
of
Faith
.
§.
17.
5.
Preparatory
Grace
and
Duty
is
ordinarily
Man's
Disposition
,
as
he
is
the
Recipient
of
God's
Grace
,
and
the
Agent
of
believing
.
But
God
is
free
,
and
can
work
on
the
unprepared
;
but
it
is
not
to
be
taken
for
his
ordinary
way
.
§.
18.
6.
The
formal
Object
of
the
assenting
Act
of
Faith
,
is
veracit
as
Dei
revelantis
,
the
Veracity
or
Truth
of
God
revealing
his
Will.
§.
19.
7.
The
formal
Object
of
the
accepting
and
receiving
Act
,
is
the
Goodness
of
the
Benefits
offered
us
by
the
Covenant
,
as
offered
.
§.
20.
8.
The
formal
Object
of
our
Trust
or
Affiance
is
God's
fides
,
Fidelity
,
because
of
his
aforesaid
Veracity
in
promising
,
and
his
Power
,
Wisdom
and
Benevolence
as
a
Performer
;
and
this
full
Act
comprehendeth
all
the
rest
:
It
is
God's
Trustiness
.
§.
21.
9.
The
material
Objects
of
the
assenting
Act
in
genere
,
are
all
God's
Assertions
or
Revelations
:
More
especially
the
Gospel
,
or
the
Christian
Faith
objective
;
according
to
the
Edition
of
the
Covenant
which
we
are
under
.
§
.
22.
The
Essentials
of
our
objective
Christian
Faith
constitute
the
Essence
of
our
active
Saving
Faith
;
and
the
Integrals
of
it
constitute
the
Integrity
.
§
.
23.
And
it
is
of
great
importance
to
distinguish
here
(
as
to
the
Word
and
Objects
)
between
1.
the
signa
or
words
,
2.
the
signification
or
sence
,
3.
the
things
,
matter
or
incomplex
objects
,
as
distinct
from
words
and
sence
,
viz.
God
,
Christ
,
Grace
,
Heaven
,
Goodness
,
Iustice
,
Men
,
&c.
And
to
hold
,
1.
That
the
words
are
not
necessary
same
sence
,
may
serve
to
the
being
of
Saving
Faith
.
2.
That
the
sence
it self
is
not
necessary
for
it self
ultimately
,
as
if
Holiness
lay
in
notions
,
but
for
the
things
which
that
sence
revealeth
,
viz.
God
to
be
loved
and
obeyed
,
Christ
to
be
received
,
the
Holy
Ghost
to
be
received
and
obeyed
,
Holiness
and
all
Grace
to
be
received
,
loved
,
used
,
encreased
;
our
Brethren
to
be
loved
,
Heaven
to
be
desired
,
&c.
All
sence
will
not
bring
us
to
the
reception
of
the
things
;
for
all
is
not
apt
;
but
any
that
doth
this
(
which
must
be
divine
and
apt
)
will
constitute
us
true
Believers
.
§.
24.
1.
The
material
Objects
of
our
acceptance
and
consent
,
are
the
Word
of
God
commanding
,
offering
,
and
promising
,
and
the
good
of
Duty
and
Benefit
commanded
,
offered
and
promised
;
that
is
,
All
that
is
given
us
in
the
baptismal
Covenant
,
God
the
Father
and
his
Love
,
the
Son
and
his
Grace
,
and
the
Holy
Ghost
and
his
Communion
:
The
Father
as
reconciled
and
adopting
us
,
the
Son
as
having
redeemed
us
,
to
teach
,
rule
,
justifie
and
save
us
;
the
Holy
Spirit
to
sanctifie
,
comfort
,
and
perfect
us
.
§.
25.
11.
The
material
Object
of
our
Trust
or
Affiance
is
God
himself
,
the
prime
Truth
,
Power
and
Good
,
and
Christ
as
his
Messenger
and
our
Saviour
,
and
the
Holy
Ghost
as
the
Author
of
the
Word
,
and
the
Word
as
being
the
Word
of
God
:
You
must
pardon
us
as
necessitated
to
call
God
a
material
Object
,
analogically
,
for
want
of
words
.
§.
26.
12.
The
ultimate
or
final
Objects
of
Saving
Faith
are
,
1.
God
himself
,
the
ultimate
ultimum
;
that
is
,
the
perfect
Complacency
of
his
will
in
his
Glory
eternally
shining
forth
in
our
Glory
and
the
Glory
of
Christ
with
all
the
Church
triumphant
.
2.
Next
to
that
,
This
Glory
it self
(
which
is
a
created
thing
)
and
the
Perfection
of
the
Universe
,
and
of
Christ's
Church
and
our selves
▪
in
which
it
consisteth
.
And
therein
our
own
Perfection
,
and
our
perfect
sight
,
love
and
praise
of
our
glorious
God
,
and
our
Redeemer
.
3.
And
next
under
that
,
the
first
fruits
of
all
this
in
this
World
,
in
the
foresaid
love
of
the
Father
and
Grace
of
the
Son
,
and
Communion
of
the
Holy
Spirit
and
the
Church
.
§
.
27.
If
therefore
we
were
put
to
give
a
full
description
of
Saving
Faith
,
we
must
be
as
large
as
this
following
,
or
such-like
in
sence
,
viz.
[
The
Faith
which
the
Adult
must
profess
in
Baptism
,
as
having
the
Promise
of
Justification
and
Salvation
,
is
a
sincere
fiducial
practical
Assent
to
Divine
Revelations
,
and
especially
to
the
Gospel
,
revealing
and
offering
us
God
himself
to
be
our
God
and
reconciled
Father
,
Christ
to
be
our
Saviour
,
viz.
by
his
Incarnation
,
meritorious
Righteousness
and
Sacrifice
,
Resurrection
,
Doctrine
,
Example
,
Government
,
Intercession
and
final
Judgment
;
and
the
Holy
Ghost
to
quicken
,
illuminate
and
sanctifie
us
,
that
so
we
may
live
in
the
Love
of
the
Father
,
the
Grace
of
the
Son
,
and
the
Communion
of
the
Holy
Spirit
,
and
of
the
Christian
Church
,
being
saved
from
our
Enemies
,
Sin
and
Misery
initially
in
this
Life
,
and
perfectly
in
eternal
perfect
Glory
:
With
a
fiducial
acceptance
of
the
Gifts
of
the
Covenant
according
to
their
nature
,
and
a
sincere
federal
Consent
;
and
with
a
sincere
devoting
and
giving
up
our selves
to
God
the
Father
,
Son
and
Holy
Ghost
;
and
renouncing
of
all
that
is
inconsistent
with
this
Covenant
:
Which
Assent
,
Consent
and
Trust
are
the
effects
of
the
Gospel
and
Spirit
of
Christ
,
and
are
founded
on
God's
Fidelity
,
that
is
,
on
the
Veracity
,
Love
and
Sufficiency
of
God
Almighty
,
most
wise
and
good
,
and
on
Christ
the
Father's
great
Apostle
,
and
on
Christ's
sub-Apostles
;
and
on
the
Gospel
and
especially
the
Covenant
of
Grace
,
as
on
God's
revealing
and
donative
Instrument
;
and
on
the
manifold
obsignant
operations
of
the
Holy
Ghost
(
miraculous
and
sanctifying
)
as
God's
infallible
Attestation
to
the
Gospel-Verity
.
]
§
.
28.
Historical
Tradition
of
the
Words
,
Books
,
and
Matters
of
Fact
,
are
subordinate
necessary
means
of
transmitting
the
Objects
to
our
sense
of
Hearing
,
who
live
at
such
a
distance
from
the
Time
,
Place
and
Facts
.
§
.
29.
But
though
all
these
things
aforesaid
are
in
true
Faith
,
yet
a
distinct
Perception
or
Description
of
them
all
is
not
necessary
in
him
that
hath
them
.
But
a
more
general
Conception
of
it
,
which
will
but
consist
with
the
true
Reception
of
the
Things
signified
by
the
Words
(
God
,
Christ
,
Grace
&c.
)
may
be
certainly
saving
to
a
plain
and
simple-hearted
Christian
;
when
one
that
can
describe
it
accurately
,
may
be
graceless
:
For
it
is
Believing
,
and
not
Defining
Faith
,
which
God
hath
made
necessary
to
Salvation
.
§
.
30.
Therefore
we
do
ordinarily
well
use
shorter
Descriptions
to
the
People
,
and
sometime
we
say
,
That
Faith
in
Christ
,
is
our
Christianity
;
that
is
,
our
Assent
and
Consent
to
the
Baptismal
Covenant
,
and
our
Self-dedition
to
God
therein
.
For
in
Scripture
it
is
all
one
to
be
a
Believer
,
a
Disciple
of
Christ
,
and
a
Christian.
§
.
31.
Sometimes
we
say
,
That
saving
Faith
is
a
fiducial-practical
Assent
to
the
Truth
of
the
Gospel
,
and
Consent
to
the
Covenant
of
Grace
;
or
an
Accepting
of
all
the
Benefits
of
the
Covenant
,
as
they
are
,
and
on
the
terms
offered
;
or
an
Accepting
of
Christ
and
Life
in
,
and
with
him
there
offered
us
.
§
.
32.
Sometimes
we
say
,
It
is
a
practical
Affiance
,
or
trusting
on
Christ
as
our
only
Saviour
for
Salvation
,
or
to
bring
us
to
God
and
glory
:
And
in
all
these
and
the
like
we
speak
truly
,
and
mean
the
same
thing
;
some
terms
being
used
on
occasion
,
while
the
rest
are
implyed
,
and
to
be
understood
.
§
.
33.
Those
that
will
needs
call
no
act
by
the
name
of
Faith
,
but
Assent
,
and
confine
it
to
the
Intellect
,
do
yet
seem
to
differ
with
us
but
de
nomine
,
about
a
Word
,
and
not
the
Matter
:
For
they
confess
,
if
there
concur
not
a
Consent
of
the
Will
,
it
is
not
saving
,
but
as
some
call
it
●ides
informis
;
and
so
that
Assent
and
Consent
make
up
our
necessary
Condition
,
or
means
of
our
Union
with
Christ
,
or
Interest
in
the
Covenant-Rights
or
Gifts
.
And
then
seeing
we
are
agreed
so
far
of
the
matter
,
it
's
not
worth
much
striving
,
whether
one
only
,
or
both
Acts
shall
be
called
Faith
.
§
.
34.
When
the
first
Reformers
had
to
do
with
men
that
commended
uncertainty
of
our
Sincerity
and
Salvation
,
and
kept
People
under
a
Spirit
of
Bondage
,
and
tempted
them
(
contrary
to
the
Nature
of
Faith
)
to
love
this
World
better
than
the
next
,
and
to
be
afraid
of
dying
,
by
being
doubtful
whether
they
should
be
saved
;
in
the
heat
of
opposition
,
some
of
them
called
Faith
,
Assurance
,
or
certain
or
full
Persuasion
of
our
own
personal
Election
,
Pardon
,
and
Salvation
.
But
those
that
came
after
them
,
and
those
that
conversed
practically
with
Men
of
troubled
Consciences
,
and
observed
the
state
of
the
greatest
part
of
good
Christians
,
followed
not
this
Example
,
but
spake
more
cautelously
and
soundly
,
and
described
Faith
as
I
before
have
told
you
.
For
they
found
that
not
one
of
a
multitude
of
godly
Christians
could
say
they
were
certain
of
their
Election
,
Sincerity
,
or
Salvation
:
And
some
that
were
forwardest
to
say
so
,
were
none
of
the
best
,
and
had
not
what
they
said
they
had
.
§
.
35.
But
whatever
the
transmarine
Divines
say
,
I
can
witness
,
that
except
ignorant
Antinomians
,
or
such
Sectaries
,
rejected
by
the
Orthodox
,
I
remember
not
that
I
have
met
these
forty
years
with
one
Divine
that
taketh
saving-Faith
to
be
such
Assurance
of
our
personal
Election
,
Justification
or
Salvation
,
especially
the
first
act
,
which
is
not
to
believe
that
we
are
justified
,
but
that
we
may
be
justified
.
§
.
36.
Indeed
you
would
think
those
few
must
hold
this
,
who
say
,
That
Justification
is
an
immanent
eternal
Act
of
God
.
But
,
1.
this
is
but
a
difference
about
the
word
[
Iustification
]
:
All
confess
,
that
God's
essential
Volition
of
our
Justification
is
eternal
,
as
being
himself
;
but
some
think
that
his
Will
may
be
denominated
an
Eternal
Iustification
;
and
others
better
say
,
Not
:
But
all
confess
that
the
Law
of
Grace
doth
justifie
no
man
till
he
believe
,
much
less
the
Sentence
of
Christ
as
Judge
.
And
though
some
call
our
Perswasion
that
we
are
justified
,
by
the
name
of
Faith
,
yet
they
deny
not
another
act
of
Faith
antecedent
to
this
,
that
maketh
us
true
Christians
.
§.
37
And
indeed
,
besides
Mr.
Pemble
and
Dr.
Twisse
(
both
excellent
Men
)
it
's
rare
to
meet
with
any
English
Divine
that
talks
for
Eternal
Iustification
:
And
Mr.
Pemble
,
who
let
fall
some
such
things
in
his
Vindiciae
Gratiae
,
did
set
all
right
again
in
his
Treatise
of
Iustification
(
being
very
young
when
he
wrote
even
the
last
:
)
And
Dr.
Twisse
,
who
in
his
Vindic.
Gratiae
,
hath
some
such
words
,
speaketh
elsewhere
soundly
,
as
Mr.
Iessop
his
Scholar
hath
shewed
in
a
Treatise
purposely
written
to
prove
it
,
when
I
had
taken
exceptions
against
his
words
.
§
.
38.
It
is
therefore
shameless
Calumny
of
those
who
perswade
their
Followers
,
That
the
Reformed
Churches
take
Faith
for
such
an
Assurance
or
Belief
,
that
we
are
justified
or
elected
,
and
shall
be
saved
;
only
because
they
find
some
such
word
in
some
former
disputing
Doctors
of
ours
;
when
as
all
,
or
near
all
have
so
long
renounced
that
Opinion
,
that
he
would
be
a
Wonder
among
us
in
England
,
Scotland
,
or
Ireland
(
and
I
think
abroad
)
that
should
hold
it
.
§
.
39.
Yet
we
still
say
,
That
saving
Faith
is
not
only
a
believing
that
God's
Word
is
true
,
but
a
believing
it
with
personal
Application
to
my self
.
§
.
40.
But
that
Application
is
such
as
followeth
.
1.
I
believe
that
Christ
hath
died
for
my
sins
as
well
as
for
the
rest
of
the
World
.
2.
I
believe
that
the
Gospel
offereth
Pardon
and
Salvation
to
me
as
well
as
to
others
.
3.
I
believe
that
God
will
have
mercy
on
me
,
and
Christ
and
Life
shall
●e
mine
,
if
I
shall
truly
believe
and
repent
;
and
Glory
,
if
I
persevere
.
4.
Hereupon
I
accept
the
Offer
and
Consent
to
the
Covenant
of
Grace
,
which
giveth
me
right
to
these
Benefits
,
if
I
consent
.
5.
And
so
far
as
I
can
say
that
I
am
sincere
in
my
repenting
and
believing
,
so
far
my
Faith
helpeth
me
to
conclude
that
I
am
justified
.
§
.
41.
But
this
last
is
a
mixt
act
,
and
a
rational
Conclusion
helped
by
Grace
,
whereof
the
major
only
is
de
fide
[
He
that
believeth
is
justified
]
but
not
the
Minor
[
I
believe
.
]
Therefore
we
usually
call
it
a
fruit
of
Faith
.
§
.
42.
Some
incautelous
Divines
in
the
heat
of
Dispute
do
indeed
say
,
That
it
is
de
fide
divina
,
or
a
Divine
Word
,
that
[
I
am
a
true
Believer
.
]
And
Chamier
too
unhappily
goeth
about
to
prove
it
by
saying
,
That
it
is
the
Word
of
the
Spirit
in
us
,
which
is
the
[
Word
of
God
:
]
As
if
the
Spirit
spake
in
us
new
Articles
of
Faith
,
or
a
new
Word
to
be
believed
,
whose
work
in
those
that
are
not
inspired
Prophets
,
is
but
,
1.
to
cause
us
to
believe
that
Word
already
given
:
2.
To
be
a
witnessing
Evidence
that
we
are
God's
Children
,
by
making
us
holy
as
he
is
holy
,
as
similitude
witnesseth
a
Child
to
be
his
Fathers
.
3.
And
to
help
us
to
discern
that
Holiness
or
Evidence
,
and
to
exercise
it
,
and
to
gather
Comfort
from
such
discerning
it
,
and
exercise
.
§
.
43.
We
now
commonly
disown
all
such
Assertions
;
I
meet
with
no
sober
Divine
that
owneth
them
,
because
we
grant
,
that
Conclusio
semper
sequitur
partem
debiliorem
:
But
yet
we
find
that
those
few
that
call
it
de
fide
,
do
most
of
them
mean
no
more
,
but
that
it
's
partly
de
fide
,
because
the
Major
Proposition
is
so
;
and
so
they
differ
but
about
a
Logical
Notion
.
§
.
44.
Some
have
said
indeed
(
beyond-Sea
)
That
a
man
cannot
believe
,
and
not
know
it
;
but
we
know
thousands
may
believe
,
and
yet
doubt
whether
it
be
a
sincere
and
saving
sort
of
Faith
.
But
I
have
written
so
many
Books
of
these
matters
,
that
I
here
add
no
more
.
CHAP.
XXI
.
Of
the
nature
of
Righteousness
,
Iustification
,
and
Pardon
.
§
.
1.
THE
Controversies
about
Justification
have
made
a
great
noise
;
but
I
think
that
those
de
re
are
few
,
in
comparison
of
those
de
nomine
,
even
among
all
sorts
of
Christians
;
and
the
confounding
them
by
unskilful
Heads
,
who
have
made
the
ignorant
believe
,
that
those
which
are
but
de
nomine
,
are
de
re
,
hath
kindled
foolish
Wrath
,
and
quenched
Christian
Love
,
and
taken
up
poor
Souls
with
a
deceitful
Zeal
,
who
have
thought
that
they
were
contending
for
great
and
necessary
Truths
,
when
it
was
but
for
Logical
Notions
,
Names
,
and
Modes
of
Expression
,
over-commended
to
them
by
their
several
Teachers
.
§
.
2.
The
Words
Iustice
(
Righteousness
)
and
Iustification
,
are
very
ambiguous
used
in
many
sences
in
the
Scriptures
,
and
in
the
Writings
of
Divines
,
and
in
the
common
use
of
men
,
which
I
have
opened
in
so
many
Books
,
and
so
largely
,
as
shall
here
excuse
my
brevi●y
:
The
Sences
which
we
are
now
most
concerned
to
take
notice
of
,
are
these
following
.
§
.
3.
Righteousness
is
considered
materially
,
or
formally
:
Materially
it
is
,
1.
immediately
;
1.
A
righteous
Action
:
2.
A
righteous
Disposition
or
Habit
;
2.
And
thence
a
righteous
Person
.
§
.
4.
Righteousness
materially
is
,
1.
in
some
or
other
particular
Action
,
:
2.
Or
,
in
the
main
bent
of
Heart
and
Life
:
3.
Or
,
in
Perfection
.
The
first
denominateth
the
Person
Righteous
in
hoc
,
or
secundum
quid
:
The
second
denominateth
him
a
sincerely
Righteous
Man
:
The
third
,
a
perfectly
Righteous
Man
.
§
.
5.
In
the
notion
of
the
material
Cause
,
is
included
also
the
Comparative
or
Relative
State
and
Proportion
of
Actions
:
When
the
Action
is
duly
qualified
and
modified
in
its
physical
Nature
and
Circumstances
,
it
is
materially
just
.
§
.
6.
The
form
enquired
of
,
is
Quid
morale
?
And
it
is
the
Relation
of
the
Action
,
and
Habit
,
and
Person
,
as
congruous
to
the
justitia
mensurans
,
or
the
Rule
of
Righteousness
.
The
Rule
or
Law
first
maketh
jus
vel
debitum
,
and
saith
,
This
shall
be
your
Duty
,
and
your
Neighbour's
Due
(
and
declareth
God's
Due
:
)
And
the
jus
being
constituted
by
the
Law
(
natural
or
positive
)
that
which
agreeth
to
it
,
is
j●stum
.
So
that
Righteousness
formally
is
a
moral
Relation
resulting
from
the
physical
mode
and
relation
of
Actions
and
Habits
,
as
compared
with
the
Law
or
Rule
.
A
moral
Relation
founded
in
a
physical
Congruity
.
§
.
7.
Righteousness
is
both
materially
and
formally
distinguishable
as
towards
God
or
Man
:
Materially
,
as
it
is
God
or
Man
that
we
deal
●ustly
or
injuriously
by
:
Formally
,
as
it
is
God
himself
,
or
Men
ruling
under
him
,
who
give
us
Laws
,
and
make
the
debitum
vel
jus
,
or
dispose
of
Propriety
.
§
.
8.
Righteousness
towards
God
being
Relative
to
his
Laws
,
is
to
be
distinguished
according
to
the
several
Laws
that
men
are
under
,
and
according
to
the
several
parts
of
the
Law
,
which
give
the
word
divers
Sences
.
§.
9.
1.
Righteousness
as
related
to
the
Precept
as
such
,
is
nothing
but
Obedience
,
whether
partial
,
sincere
,
or
perfect
:
He
that
doth
righteousness
is
righteous
.
§.
10.
2.
Righteousness
related
to
a
meer
Condition
(
of
Pardon
or
Salvation
,
&c.
)
is
the
performance
of
that
Condition
,
which
may
be
the
Causa
judicanda
.
§.
11.
3.
Righteousness
,
as
related
to
the
premiant
or
donative
part
of
the
Law
or
Promise
,
is
our
jus
ad
praemium
,
our
Right
to
that
Reward
or
Gift
.
§.
12.
4.
Righteousness
,
as
relative
to
the
penal
part
,
is
our
jus
ad
impunitatem
,
or
when
punishment
is
not
due
to
us
according
to
that
Law
.
§.
13.
1.
Righteousness
,
as
related
to
the
Precept
of
the
Law
of
Innocency
,
is
materially
perfect
,
personal
,
continued
Obedience
to
our
Creator
.
§.
14.
2.
Righteousness
,
as
related
to
the
Condition
of
that
Law
,
is
the
same
;
because
nothing
but
the
said
perfect
Obedience
is
there
made
the
Condition
of
Life
.
§.
15.
3.
Righteousness
related
to
the
rewarding
part
of
that
Law
is
right
to
that
Life
which
is
there
promised
;
that
is
,
to
God's
Love
and
Felicity
.
§.
16.
4.
Righteousness
related
to
the
Penalty
of
that
Law
,
is
a
Right
to
Impunity
,
as
to
the
Death
which
it
threatneth
to
Sinners
.
§.
17.
1.
Righteousness
,
as
related
to
the
meer
preceptive
part
of
the
Law
of
Grace
,
is
also
perfect
Obedience
for
the
future
(
not
Innocency
,
as
to
the
time
past
)
for
even
Christ
maketh
perfect
Obedience
our
Duty
,
though
he
pardon
sin
.
§.
18.
2.
Righteousness
,
as
related
to
the
Condition
of
the
Law
of
Grace
,
is
sincere
Faith
and
Repentance
,
as
the
Condition
of
our
first
Right
to
the
present
▪
Gifts
of
the
Covenant
,
and
also
sincere
Love
and
Obedience
to
the
end
,
as
the
Condition
of
our
final
Iustification
and
Glory
.
§.
19.
3.
Righteousness
,
as
related
to
the
Reward
of
the
Law
of
Grace
,
is
our
Right
to
our
Relation
to
the
Father
,
Son
,
and
Holy
Ghost
,
and
all
the
Gifts
of
the
Covenant
,
Christ
,
Grace
,
and
Glory
.
§.
20.
4.
Righteousness
,
as
related
to
the
penal
part
of
the
Law
of
Grace
,
is
our
Right
to
Impunity
,
as
to
the
Punishment
threatned
specially
by
that
Law
.
§
.
21.
The
meritorious
Cause
of
both
these
last
(
our
Right
to
Impunity
,
and
to
Life
)
is
the
Righteousness
of
Christ
;
for
the
sake
of
which
the
Condonation
and
Donations
of
the
Covenant
of
Grace
are
given
us
.
§
.
22.
This
Righteousness
of
Christ
is
his
fulfilling
the
Conditions
of
his
own
proper
Law
or
Covenant
of
Mediation
:
which
is
materially
,
1.
His
habitual
,
2.
and
actual
Perfection
in
Resignation
,
Obedience
and
Love
;
3.
and
therein
his
Humiliation
and
offering
himself
a
Sacrifice
for
sin
:
4.
And
all
this
exalted
to
acceptable
Dignity
by
the
Conjunction
of
the
Divine
Perfection
.
§
.
23.
The
Donative
Covenant
of
Grace
to
Man
being
but
a
meer
Instrument
of
Donation
and
Condonation
,
that
which
procured
it
,
is
the
procuring
Cause
of
Pardon
and
Life
;
that
is
,
Christ's
meritorious
Righteousness
.
§
.
24.
Though
this
Covenant
pardon
and
justifie
no
man
till
he
perform
the
Condition
,
and
be
a
capable
Subject
by
that
moral
Disposition
,
yet
when
that
Condition
is
performed
,
its
performance
maketh
us
but
meet
Recipients
,
and
it
is
still
the
meritorious
Righteousness
of
Christ
,
for
which
we
have
the
free
gift
of
Pardon
and
Life
;
for
the
performance
of
the
Condition
doth
but
remove
the
receptive
Incapacity
of
the
Patient
,
and
the
suspension
of
the
Donation
.
§
.
25.
Iustification
signifieth
,
1.
making
us
righteous
and
judicially
justifiable
.
2.
Iudicial
Justification
(
1.
By
Plea
,
2.
By
Evidence
and
Witness
,
3.
By
Sentence
.
)
3.
Using
us
as
Righteous
by
Execution
:
Or
,
1.
Constitutive
,
2.
Iudicial
,
and
3.
Executive
Iustification
.
§
.
26.
No
man
of
common
Understanding
will
deny
the
real
difference
of
these
three
:
And
if
the
Name
only
be
Self-performed
Righteousness
(
incomparably
oster
than
in
any
other
Sence
)
as
will
help
to
inform
us
what
Constitutive
Iustification
is
:
And
if
any
dislike
the
Name
;
let
them
call
it
[
Making
us
righteous
]
if
that
will
please
them
better
than
the
word
justifying
.
§
.
27.
Constitutive
Iustification
is
ever
first
:
God
never
judged
a
man
righteous
,
that
was
not
righteous
.
§
.
28.
No
man
on
earth
is
righteous
by
the
Condition
,
or
by
the
rewarding
Part
of
the
Law
of
Innocency
.
Not
by
the
Condition
as
performed
,
for
that
Condition
is
perfect
,
perpetual
,
personal
Innocency
,
which
no
man
hath
;
nor
is
any
righteous
in
conformity
to
the
Precept
,
unless
secundum
quid
,
as
a
damnable
Sinner's
less
unrighteousness
may
be
called
Righteousness
:
Nor
is
any
one
justified
by
the
Retributive
or
Promissory
part
of
that
Law
,
because
perfect
Innocency
is
its
Condition
.
§
.
29.
Though
that
Law
perfectly
justifie
Christ
,
who
perfectly
fulfilled
it
,
we
are
not
therefore
righteous
in
the
sence
of
that
Law
,
or
justified
by
it
,
because
Christ
fulfilled
it
(
of
which
more
anon
:
)
Because
the
sence
of
the
Law
was
not
[
Thou
shalt
obey
,
or
another
for
th●e
.
]
(
It
never
mentioned
a
vicarious
Obedience
:
)
But
[
thou
thy self
shalt
perfectly
obey
.
]
§
.
30.
We
are
justified
from
,
or
against
the
curse
of
that
first
Law
,
by
deliverance
or
grace
;
but
it
is
by
a
Redeemer
,
and
not
by
that
Law
.
§
.
31.
The
Causes
of
our
whole
Iustification
(
whose
parts
were
before-mentioned
)
are
these
:
1.
The
constitutive
Causes
(
called
Material
and
Formal
)
are
before
opened
,
being
divers
in
their
divers
parts
:
In
brief
,
our
Righteousness
now
is
[
our
Interest
in
the
meritorious
Righteousness
of
Christ
,
and
our
own
performing
of
the
Conditions
of
that
Interest
,
or
of
the
New
Covenant
by
his
Grace
,
and
thereupon
our
Right
to
Impunity
and
Life
(
or
to
Salvation
from
destructive
Punishment
,
and
to
Glory
.
)
2.
The
efficient
Causes
are
,
1.
Principal
,
God
:
2.
Mediatory
and
meritorious
,
Christ
and
his
Righteousness
:
3.
Instrumental
(
as
to
our
jus
ad
impunitatem
&
gloriam
)
the
Condonative
and
Donative
Covenant
.
4.
The
material
Dispositio
receptiva
of
this
Right
,
is
our
Faith
and
Repentance
,
or
performance
of
the
Covenant's
Condition
hereof
.
5.
The
principal
Cause
of
this
Faith
or
Disposition
,
is
the
Holy
Ghost
.
6.
The
instrumental
,
is
the
Word
.
7.
The
mediate
Agent
is
Man
.
§
.
32.
That
Justification
which
consisteth
in
our
jus
impunitatis
quoad
poenam
damni
&
sensus
,
our
right
to
impunity
(
as
to
Loss
and
Sense
)
is
the
same
thing
with
Pardon
of
sin
,
whether
you
take
both
actively
or
passively
.
§
.
33.
Obj.
If
the
Law
of
Innocency
as
a
Covenant
ceased
upon
Adam's
Fall
,
no
man
but
he
and
Eve
was
ever
under
it
:
And
if
so
,
they
deserved
not
Damnation
for
any
Sin
but
final
Unbelief
and
Impenitency
,
according
to
the
Law
of
Grace
:
And
if
so
,
no
such
desert
is
forgiven
them
by
Christ
.
§
.
34.
Ans.
The
Law
of
Grace
taketh
in
the
Law
of
Nature
(
naturae
lapsae
)
,
though
not
on
the
Terms
of
the
first
Covenant
,
as
it
was
naturae
integrae
,
for
preservation
of
Innocency
:
And
still
all
that
God
commandeth
is
our
Duty
,
and
all
that
he
forbiddeth
,
is
Sin
;
and
every
sin
deserveth
death
in
the
nature
of
it
(
for
it
cannot
be
Sin
and
not
deserve
Punishment
)
:
but
the
difference
is
,
That
under
the
Law
of
Innocency
it
was
Desert
unremedied
;
but
now
it
is
Desert
with
present
Remedy
,
or
an
affixed
Pardon
to
every
penitent
Believer
.
So
much
of
the
Law
of
Nature
remaineth
as
maketh
Punishment
due
in
primo
instanti
naturae
,
conjunct
with
a
Pardon
which
maketh
Impunity
due
in
secundo
instanti
:
As
if
the
King
should
grant
a
future
Pardon
by
a
Law
to
every
man
that
will
list
himself
in
his
Wars
under
his
Son
,
lest
in
primo
instanti
,
their
faults
deserve
punishment
,
while
they
are
daily
pardoned
.
§
.
35.
II.
Publick
judicial
Iustification
(
for
private
I
pass
by
)
is
virtually
in
the
Law
,
or
constitutive
Justification
before
described
:
For
when
a
man
is
righteous
,
the
Law
justifieth
him
virtually
:
And
this
is
the
sence
that
we
are
said
to
be
justified
by
Faith
in
,
primarily
in
Scripture
:
A
Believer
is
made
just
indeed
,
and
so
is
justifiable
in
Iudgment
,
that
is
,
justified
virtually
by
the
Law
:
As
we
use
to
say
,
The
Law
doth
justifie
such
a
man
.
)
§.
36.
2.
But
actual
judicial
Iustification
is
principally
by
our
Iudge
and
subordinately
by
Christ
as
our
Advocate
,
by
Plea
;
and
by
Evidence
and
Witness
;
which
is
chiefly
by
the
Righteousness
of
the
Cause
laid
open
to
all
the
World
.
§
.
37.
It
is
by
the
Law
of
Grace
(
the
edition
which
men
lived
under
)
that
Christ
will
judge
the
World
:
Therefore
we
must
accordingly
judge
of
his
Justification
.
§
.
38.
Seeing
the
thing
to
be
judged
of
is
the
meritum
causae
,
the
Merits
of
a
man's
Cause
;
therefore
the
same
may
be
the
meritorious
Cause
and
the
material
of
this
judicial
Justification
;
and
they
err
that
take
this
for
an
Absurdity
.
§
.
39.
Though
the
great
end
of
God's
Judgment
of
Man
will
be
to
glorifie
his
own
Iustice
,
Mercy
and
Wisdom
,
and
to
glorifie
Christ's
Righteousness
,
yet
the
Cause
of
the
day
,
which
is
to
be
decided
,
is
not
whether
Christ
be
righteous
,
but
We
:
Nor
whether
he
fulfilled
his
mediatorial
Law
;
which
is
presupposed
.
§
.
40.
Iustification
being
related
to
(
real
or
possible
)
Accusation
,
so
many
things
as
the
Accusation
may
extend
to
,
the
Justification
must
extend
to
if
perfect
.
§
.
41.
But
no
man
is
perfectly
and
absolutely
just
or
justifiable
:
For
instance
,
1.
If
we
be
accused
to
have
sinned
,
we
cannot
be
justified
directly
against
this
Accusation
,
but
must
plead
guilty
by
Confession
.
For
factum
non
potest
fieri
infectum
,
and
that
Fact
will
for
ever
be
culpable
:
[
Adam
did
sin
]
will
for
ever
be
a
true
assertion
.
The
Guilt
of
fact
or
fault
is
never
done
away
in
it self
;
[
that
it
was
really
a
fault
]
and
[
that
we
really
did
it
,
]
.
will
be
an
everlasting
Truth
:
Of
which
more
afterward
.
§.
41.
2.
If
the
Accusation
be
,
That
[
in
Adam
we
deserved
Death
,
]
it
must
be
confessed
:
Yea
,
temporal
Death
and
correcting
Punishments
are
not
only
deserved
but
inflicted
,
and
not
pardoned
,
nor
we
justifiable
herein
.
§.
42.
3.
If
the
Accusation
be
,
that
we
deserved
to
have
Abatements
of
Grace
,
With-holdings
of
the
Spirit
,
and
abatement
of
what
Glory
we
might
else
have
had
,
all
this
must
be
confessed
.
§.
43.
4.
Yea
,
if
it
be
said
,
That
our
Sin
primo
instanti
deserved
Hell
,
it
must
be
confessed
,
and
against
all
this
there
is
no
direct
Justification
.
§
.
44.
But
against
these
Accusations
we
must
be
justified
:
1.
If
it
be
said
,
that
we
are
of
Right
to
be
damned
,
or
have
no
Right
to
Heaven
but
to
Hell
,
this
must
be
denied
:
And
we
must
be
justified
by
these
several
Causes
:
1.
Because
God's
Iustice
and
the
Ends
of
the
violated
Law
are
satisfied
by
Christ
,
and
by
his
Righteousness
,
a
free
Gift
of
Pardon
and
Life
are
merited
for
us
:
2.
And
this
free
donation
is
the
Law
that
we
are
to
be
judged
by
,
which
giveth
us
Christ
to
be
our
Head
,
and
Pardon
and
Life
with
him
.
§.
45.
2.
If
it
be
said
,
That
we
are
Unbelievers
,
impenitent
or
unholy
,
and
did
not
fulfill
the
Conditions
of
the
Covenant
of
Grace
,
we
must
deny
it
,
and
be
justified
against
this
by
our
Faith
,
Repentance
and
Holiness
it self
;
or
else
we
must
be
condemned
and
perish
;
for
nothing
else
will
do
it
.
§
.
46.
And
seeing
it
will
be
the
work
of
the
day
,
to
judge
men
as
performers
or
non-performers
of
the
said
Conditions
of
the
Law
of
Grace
,
therefore
it
is
that
the
Scripture
speaketh
so
much
of
inherent
or
performed
Righteousness
,
and
of
Christ's
judging
men
according
to
their
works
,
that
is
,
their
works
which
are
the
performance
of
that
Condition
.
§
.
47.
To
be
judged
according
to
our
Works
,
is
to
be
justified
or
condemned
according
to
our
Works
:
For
to
be
judged
is
the
genus
,
and
to
be
justified
or
condemned
are
the
species
.
Iudging
is
justifying
or
condemning
.
§
.
48.
While
all
are
agreed
,
that
all
men
shall
be
justified
or
condemned
according
to
their
Works
,
it
is
unreasonable
to
quarrel
at
that
height
that
many
do
,
about
the
syllable
[
BY
]
(
whether
men
be
justified
and
condemned
by
their
works
)
as
if
[
according
to
them
]
and
[
by
them
]
had
a
different
sence
;
when
as
to
judicial
justification
the
sence
is
the
very
same
,
though
as
to
the
making
of
men
just
,
the
sence
may
differ
.
§
.
49.
We
are
commonly
agreed
,
that
no
man
is
justified
by
Works
in
any
of
these
following
sences
.
-
1.
No
man
is
justified
either
constitutively
or
judiciarily
by
his
Works
done
according
to
the
Law
of
Innocency
,
that
is
,
by
perfect
personal
Obedience
and
Love
,
(
because
we
have
it
not
.
)
-
2.
No
man
is
justified
constitutively
or
judiciarily
,
by
his
Works
done
according
to
the
Mosaical
Iewish
Law
as
such
.
-
3.
Much
less
by
any
Works
of
his
own
or
other
mens
invention
,
which
he
accounteth
good
and
are
not
so
.
-
4.
No
man
is
justified
by
any
Works
set
in
opposition
to
or
competition
or
co-ordination
with
Christ
,
but
only
in
subordination
to
him
and
his
Righteousness
by
which
we
are
redeemed
,
and
for
which
we
are
all
first
conditionally
pardoned
and
justified
by
the
Law
of
Grace
.
-
5.
No
man
could
be
justified
by
his
Gospel-Obedience
,
or
his
Faith
,
if
he
were
to
be
judged
by
the
Law
of
Innocency
,
as
not
redeemed
.
-
6.
No
man's
Faith
or
Obedience
will
justifie
him
in
Judgment
against
this
accusation
,
[
Thou
art
a
Sinner
]
or
this
[
Thy
sin
deserved
Death
.
]
Nor
as
one
that
hath
fulfilled
all
the
preceptive
part
of
the
law
of
Christ
.
-
7.
No
Works
do
justifie
us
,
as
meriting
Life
of
God
in
proper
commutative
Justice
.
-
8.
No
man
is
justified
by
Tasks
of
working
,
as
contradistinct
from
believing
and
trusting
on
Free
Grace
:
or
by
external
works
,
without
Christ's
Spirit
and
spiritual
Evangelical
Duties
.
-
9.
No
good
Work
or
Act
of
Man
was
a
Condition
of
God's
giving
us
a
Redeemer
,
or
giving
us
a
conditional
justifying
Law
of
Grace
.
-
10.
Man's
true
Faith
and
Repentance
is
not
before
the
Grace
which
worketh
it
,
and
therefore
is
no
Condition
of
that
Grace
.
-
11.
Man's
antecedent
common
Works
,
while
he
is
impenitent
,
merit
not
properly
the
special
Grace
which
causeth
Faith
and
Repentance
.
-
12.
We
have
no
Works
that
are
acceptable
to
God
,
but
what
are
the
fruits
of
his
Spirit
and
Grace
.
§
.
50.
And
on
the
other
side
we
are
agreed
,
1.
That
we
are
justified
by
the
Works
of
Christ
,
as
the
Meritorious
Cause
of
our
Justification
.
2.
That
the
Justification
purchased
and
given
us
by
Christ
,
is
given
us
by
a
Law
or
Covenant
of
Grace
,
which
giveth
(
as
God's
Instrument
)
Right
to
Impunity
and
to
Life
to
all
true
penitent
Believers
:
And
therefore
he
that
is
justified
according
to
this
Law
of
Grace
,
from
the
charge
of
Impenitence
and
Unbelief
,
must
be
justified
by
his
Repentance
and
Faith
materially
,
as
being
the
Righteousness
in
question
,
as
is
aforesaid
.
3.
That
without
Holiness
none
shall
see
God
:
And
if
any
be
accused
as
unholy
(
and
on
that
account
no
Member
of
Christ
or
Child
of
God
,
or
Heir
of
Heaven
)
his
Holiness
must
be
the
matter
of
his
Justification
.
4.
That
though
our
Faith
,
Repentance
and
Holiness
be
no
universal
absolute
Righteousness
,
yet
they
are
that
on
which
the
judiciary
Scrutiny
must
pass
,
and
which
will
be
the
question
of
the
great
day
,
on
which
our
Life
or
Death
will
depend
as
on
the
Condition
or
moral
Qualification
of
the
Receiver
.
5.
That
in
this
sence
all
men
shall
be
judged
,
by
Justification
or
Condemnation
according
to
their
Works
,
or
what
they
have
done
;
that
is
,
as
they
have
performed
or
not
performed
the
Conditions
of
that
Law
of
Grace
which
they
were
under
(
as
aforesaid
.
)
6.
That
therefore
they
that
will
be
justified
at
last
,
must
trust
in
Christ
that
redeemed
them
,
and
be
careful
to
perform
the
Conditions
of
his
Law
of
Grace
,
and
both
must
concurr
.
7.
That
that
which
is
the
Righteousness
which
must
justifie
us
in
Judgment
,
is
the
same
that
must
now
constitute
us
just
.
8.
That
when
our
Right
to
Salvation
is
the
thing
in
question
to
be
judged
,
that
which
justifieth
our
Right
to
Salvation
,
justifieth
the
Person
as
to
that
Right
;
and
so
far
the
same
thing
is
the
Condition
of
our
Right
to
Salvation
and
to
our
Justification
.
9.
And
if
any
with
Augustine
will
mean
by
[
Iustification
]
God
's
making
us
such
as
the
Iudge
will
justifie
by
Sentence
and
Execution
,
then
our
Conversion
is
part
of
that
Justification
.
10.
That
Scripture
sometimes
taketh
Justification
in
that
sence
,
and
most
frequently
by
[
Righteousness
]
meaneth
that
which
consisteth
in
our
Acts
and
Habits
:
In
all
this
there
is
no
place
for
Controversie
or
Disagreement
.
§
.
51.
They
that
say
,
That
we
must
have
inherent
and
performed
Righteousness
,
but
that
no
man
is
at
all
justified
by
it
,
must
take
justifying
in
some
particular
limitted
sence
,
(
which
therefore
they
should
explain
by
distinction
)
or
else
they
speak
gross
contradiction
:
For
it
is
no
Righteousness
if
it
constitute
not
the
owner
righteous
,
so
far
,
or
in
that
point
;
nor
yet
if
the
owner
may
not
be
justified
by
it
in
Iudgment
,
against
the
accusation
of
being
in
that
point
or
so
far
unrighteous
.
If
he
that
doth
Righteousness
is
righteous
,
that
Righteousness
will
materially
justifie
him
against
the
false
accusation
of
the
contrary
.
§
.
52.
Yea
,
while
they
make
Faith
,
Repentance
and
Holiness
but
Signs
and
Evidences
of
our
right
to
Life-eternal
,
they
thereby
allow
it
some
place
in
Justification
:
For
Evidence
hath
its
place
in
Judgment
:
And
they
are
moral
Evidences
,
and
not
physical
only
.
§
.
53.
If
men
understood
how
atheological
and
perilous
it
is
to
conceit
,
that
either
Faith
or
any
thing
of
ours
,
(
no
though
we
were
innocent
,
)
is
any
proper
efficient
Cause
of
God's
own
internal
acts
in
our
Justification
,
and
would
understand
that
all
can
be
no
more
than
dispositio
receptiva
,
which
Dr.
Twisse
calls
causa
dispositiva
,
a
meer
receptive
Aptitude
,
which
is
but
the
Qualification
causae
materialis
,
that
is
,
of
the
Subject
to
be
justified
,
it
would
presently
lead
them
out
of
their
vain
Contention
about
Faith
and
Gospel-Obedience
herein
,
and
shew
them
how
each
in
several
respects
and
instances
qualifie
Man
for
the
beginning
or
continuance
of
Justification
,
or
for
Right
to
Glory
.
§
.
54.
It
seemeth
strange
to
some
,
to
find
the
whole
Old
Testament
,
and
all
Christ's
Sermons
,
and
all
the
other
Apostles
,
inculcating
inherent
and
performed
Righteousness
,
as
that
which
Men
must
be
judged
about
,
to
Life
or
Death
,
and
yet
to
find
Paul
so
oft
pleading
against
Justification
by
Works
.
But
if
we
will
take
the
Scripture
together
,
and
not
by
incoherent
scraps
,
the
reconciliation
is
evident
.
Man
is
now
sinful
,
and
condemned
by
the
first
Law
,
and
is
now
under
a
Law
of
Grace
,
that
freely
giveth
Pardon
and
Life
through
a
Redeemer
,
to
those
that
believingly
accept
the
Gift
according
to
its
nature
,
and
consent
by
Repentance
to
turn
to
God
,
and
live
a
holy
life
in
sincerity
:
Now
God
doth
through
all
the
Scripture
tell
us
,
That
no
one
shall
pass
with
God
for
a
just
man
,
or
be
saved
,
that
will
not
do
this
,
but
shall
be
condemned
further
for
refusing
it
:
And
thus
he
that
doth
Righteousness
is
righteous
,
and
all
shall
be
judged
according
to
their
works
,
thus
required
by
the
Law
of
Grace
.
To
deny
this
,
is
to
deny
the
scope
of
the
whole
Scripture
,
and
the
Government
of
God
.
But
Paul
disputed
against
those
that
taught
that
the
Gentiles
must
be
proselyted
,
and
keep
the
Law
of
Moses
,
or
else
they
could
not
be
accounted
just
men
,
nor
be
saved
:
And
he
proveth
,
that
the
Gentiles
being
under
the
Law
of
Grace
,
may
pass
with
God
for
just
men
and
be
saved
,
if
they
[
Believingly
accept
the
Gift
of
Grace
according
to
its
nature
,
and
consent
by
Repentance
to
turn
to
God
,
and
live
a
holy
life
in
sincerity
]
though
they
keep
not
the
Jewish
Law
:
Yea
,
further
,
that
though
the
Jewish
Fathers
were
obliged
to
keep
that
Law
,
it
was
as
it
belonged
to
the
Covenant
of
Grace
and
of
Faith
,
and
that
before
that
Law
was
given
Abraham
and
others
,
were
just
and
saved
by
Faith
,
according
to
the
universal
Law
of
Grace
;
and
that
the
Task
of
Works
,
according
to
the
Mosaical
Law
,
will
of
it self
make
no
man
just
or
savable
,
and
consequently
no
other
Task
of
Works
,
which
would
make
the
Reward
to
be
not
of
Grace
but
of
Debt
,
and
is
opposed
to
,
or
separated
from
Redemption
and
the
free
condonation
and
donation
of
the
Covenant
of
Grace
.
]
This
is
the
plain
drift
of
Paul
.
§
.
55.
Works
of
Evangelical
gratitude
,
love
,
and
obedience
,
according
to
the
Law
of
Grace
,
subordinate
to
,
and
supposing
Redemption
and
the
free
gift
of
Pardon
and
Life
to
penitent
believing
Accepters
,
are
those
that
Christ
and
Iames
and
all
the
Scripture
make
necessary
to
Salvation
;
and
our
Consent
and
Covenant
so
to
obey
is
necessary
to
our
first
or
initial
Iustification
;
and
our
actual
Obedience
to
the
Continuance
and
Confirmation
of
it
.
But
a
Task
of
Works
either
of
Moses's
Law
or
any
other
set
against
Redemption
and
free
Grace
,
or
not
as
aforesaid
,
duly
subordinate
to
them
,
is
disclaimed
by
Paul
and
all
Christians
,
as
that
which
can
constitute
no
man
just
in
God's
account
,
nor
such
a
one
as
hath
right
to
Salvation
.
§
.
56.
I
verily
think
,
that
were
their
verbal
and
notional
differences
discussed
,
and
men
understood
themselves
and
one
another
,
it
will
prove
,
that
this
aforesaid
is
the
true
meaning
of
almost
all
Christians
,
and
that
they
agree
in
this
sence
,
while
they
mischievously
contend
about
ill
or
unexplained
words
.
§
.
57.
What
I
have
said
of
Justification
,
is
mostly
true
of
Pardon
of
Sin
:
Pardon
is
threefold
,
1.
Constitutive
,
which
is
God's
giving
us
a
Right
to
Impunity
:
This
is
God's
act
by
the
pardoning
Covenant
or
Law
of
Grace
.
2.
By
Sentence
,
judging
us
so
pardoned
.
3.
Executive
,
taking
off
,
or
not
inflicting
Punishment
deserved
.
§
.
58.
God's
non
punire
,
and
nolle
punire
,
not-punishing
and
his
will
not
to
punish
,
are
true
pardon
when
the
Sinner
,
and
Sin
and
Guilt
are
pre-existent
:
But
they
are
no
pardon
before
;
because
not
capable
of
such
a
relation
and
denomination
for
want
of
a
real
terminus
.
Therefore
God's
eternal
will
to
pardon
,
or
his
not
punishing
man
from
Eternity
before
Man
was
Man
,
or
sinful
,
must
have
no
such
name
;
which
afterward
it
may
have
without
any
change
in
God
,
but
in
man
only
.
§
.
59.
Some
worthy
men
say
,
that
Pardon
is
not
Justification
,
nor
to
be
pardoned
is
to
be
righteous
;
and
that
Righteousness
is
never
taken
in
Scripture
for
Pardon
,
but
many
score
or
hundred
times
for
our
performance
of
our
Duty
according
to
the
Law
of
Grace
:
Therefore
they
would
have
Righteousness
and
Pardon
still
distinguished
.
§
.
60.
But
I
have
plainly
before
proved
,
that
Righteousness
hath
many
parts
,
and
the
word
many
sences
,
and
though
Pardon
be
not
that
Righteousness
which
consisteth
in
a
Conformity
to
the
Precept
,
(
and
so
is
not
our
universal
Righteousness
)
yet
Pardon
is
(
passive
)
that
Righteousness
which
consisteth
in
our
right
to
Impunity
both
as
to
the
punishment
of
Loss
and
Sence
:
And
Pardon
with
Adoption
or
the
Gift
of
Life
,
is
that
Righteousness
which
consisteth
in
our
right
to
Life
eternal
.
§.
61.
1.
All
mens
sins
are
pardoned
potentially
and
conditionally
in
the
Law
of
Grace
.
2.
No
mens
sins
are
pardoned
actually
(
as
to
a
right
of
Impunity
)
till
they
are
penitent
Believers
,
or
consent
to
the
Covenant
of
Grace
(
if
at
age
.
)
3.
These
penitent
Believers
sins
are
pardoned
virtually
before
they
are
committed
,
supposing
them
but
Sins
of
Insirmity
,
but
this
is
properly
no
Pardon
,
nor
so
to
be
called
,
because
it
is
but
the
position
of
those
things
which
will
cause
Pardon
hereafter
.
To
be
only
virtual
,
is
not
to
exist
,
but
to
be
in
causis
.
But
it
is
too
grosly
inferred
hence
by
some
,
That
it
is
not
God
then
that
actually
justifieth
,
but
Man
that
performeth
the
Condition
;
as
if
the
Condition
which
is
but
a
suspension
of
the
Donation
,
(
and
the
performance
a
removal
of
the
suspending
Cause
)
were
the
donative
Efficient
;
and
so
the
Receiver
were
the
Giver
.
As
if
he
that
opened
the
window
were
the
Sun
or
efficient
Cause
of
the
Light
;
or
he
that
lets
off
a
Crossbow
by
removing
the
Stop
,
were
the
spring
that
effecteth
the
motion
of
the
Arrow
.
§
.
62.
Neither
Pardon
nor
Justification
are
perfect
before
death
:
For
there
are
some
correcting
Punishments
to
be
yet
born
,
some
Sins
not
fully
destroyed
,
some
Grace
yet
wanting
,
more
Sins
to
be
forgiven
,
more
Conditions
thereof
to
be
performed
.
The
final
and
executive
Pardon
and
Justification
are
only
perfect
.
CHAP.
XXII
.
Of
the
Imputation
of
Righteousness
.
§
.
1.
THE
great
Contentions
that
have
been
about
this
Point
,
tell
us
how
needfull
it
is
to
distinguish
between
real
and
verbal
Controversies
:
The
opening
of
the
Doctrine
of
Redemption
before
,
Chap.
XI
.
hath
done
most
that
is
needful
to
the
solution
of
this
Case
,
we
are
commonly
agreed
in
these
following
Points
.
§.
2.
1.
That
no
man
hath
a
Righteousness
of
his
own
performance
,
by
which
he
could
be
justified
,
were
he
to
be
judged
by
the
Law
of
Innocency
;
that
is
,
all
are
Sinners
,
and
deserve
everlasting
Death
.
§.
3.
2.
That
Jesus
the
Mediator
undertook
to
fulfil
all
the
Law
which
God
the
Father
gave
him
,
even
the
Law
of
Nature
,
the
Law
of
Moses
,
and
that
which
was
proper
to
himself
,
that
thereby
God's
Wisdom
,
Goodness
,
Truth
,
Justice
,
and
Mercy
,
might
be
glorified
,
and
the
ends
of
God's
Government
be
better
attained
,
than
by
the
Destruction
of
the
sinful
World
;
and
all
this
he
performed
in
our
Nature
,
and
suffered
for
us
in
our
stead
;
and
was
the
second
Adam
,
or
Root
to
Believers
.
§.
4.
3.
That
for
this
,
as
the
meritorious
Cause
,
God
hath
given
him
power
over
all
Flesh
,
that
he
might
give
eternal
Life
to
as
many
as
are
drawn
to
him
by
the
Father
,
and
given
him
,
Joh.
17.
2.
He
is
Lord
of
all
,
and
all
power
in
Heaven
and
Earth
is
given
him
,
Matth.
28.
19.
and
he
is
made
Head
over
all
things
to
the
Church
,
Eph.
1.
22
,
23.
Rom.
14.
9
:
And
for
these
his
Merits
,
a
Covenant
,
or
Law
of
Grace
is
made
to
sinful
Man
,
by
which
all
his
sins
are
freely
pardoned
,
and
Right
to
Impunity
and
Life
is
freely
given
him
,
if
he
will
accept
it
,
and
penitently
turn
to
God
.
§.
5.
4.
Whenever
a
man
is
pardoned
and
justified
(
or
hath
Right
to
Life
)
this
Law
of
Grace
doth
it
,
as
God's
donative
Instrument
:
And
whoever
is
so
pardoned
and
justified
,
it
is
for
and
by
these
Merits
of
Christ's
Righteousness
.
§.
6.
5.
But
Christ
doth
initially
pardon
and
justifie
none
by
this
Covenant
but
penitent
Believers
,
and
therefore
hath
made
it
our
Duty
to
repent
and
believe
,
that
we
may
be
forgiven
,
and
have
right
to
life
;
as
the
Condition
,
without
which
his
donative
and
condonative
Act
shall
be
suspended
.
§.
7.
6.
God
never
judgeth
falsely
,
but
knoweth
all
things
to
be
what
they
are
:
And
therefore
he
reputeth
Christ's
meritorious
Righteousness
and
Sacrifice
,
to
be
the
meritorious
Cause
of
all
mens
Justification
,
who
are
justified
(
and
of
the
conditional
Pardon
of
all
the
World
,
2
Cor.
5.
18
,
19
,
20.
)
and
as
sufficient
and
effectual
to
the
assigned
ends
,
as
our
own
personal
righteousness
or
suffering
would
have
been
,
and
more
(
though
it
be
not
so
ours
,
as
that
of
our
own
performance
would
have
been
,
nor
so
immediately
give
us
our
Right
to
Impunity
and
Life
,
but
mediately
by
the
Covenant
.
)
§.
8.
7.
And
as
God
reputeth
Christ's
Righteousness
to
be
the
prime
meritorious
Cause
for
which
we
are
justified
by
the
Law
of
Grace
,
as
afore-said
,
so
he
truly
reputeth
our
own
Faith
and
Repentance
(
or
Covenant-consent
)
to
be
our
moral
Qualification
for
the
gift
,
and
our
Holiness
and
Perseverance
to
be
our
moral
Qualification
for
final
Iustification
and
Glory
;
which
Qualification
being
the
matter
of
the
Command
of
the
Law
of
Grace
,
and
the
Condition
of
its
Promise
,
is
so
far
our
righteousness
indeed
,
and
oft
so
called
in
the
Scripture
,
as
is
aforesaid
.
§.
9.
8.
Therefore
God
may
in
this
Sence
be
truly
said
,
both
to
impute
righteousness
to
us
,
and
to
impute
Christ's
righteousness
to
us
,
and
to
impute
our
Faith
for
righteousness
to
us
in
several
respects
.
§
.
10.
Thus
much
being
commonly
agreed
on
,
should
quiet
the
Minds
of
Divines
that
are
not
wise
and
righteous
overmuch
;
and
it
beseemeth
us
not
to
make
our
arbitrary
Words
and
Notions
about
the
Doctrine
of
our
Peace
with
God
,
to
be
Engines
to
break
the
Church's
Peace
,
seeing
Angels
preached
to
us
this
great
Truth
;
That
Christ
came
into
the
World
for
GLORY
to
God
in
the
highest
,
and
for
PEACE
on
Earth
,
and
for
GOOD-WILL
or
LOVE
from
God
to
Man
(
or
mutual
compla●ency
;
)
and
his
Servants
should
not
turn
his
Gospel
into
matter
of
strife
.
§
.
11.
That
which
we
are
yet
disagreed
about
,
is
the
Names
and
Notions
following
:
As
,
1.
What
is
meant
by
the
Phrase
of
[
Imputing
]
in
several
Texts
of
Scripture
;
as
Rom.
4.
11.
[
That
righteousness
might
be
imputed
(
or
reckoned
)
to
them
also
.
]
Ans.
The
words
seem
to
me
to
have
no
difficulty
,
but
what
men
by
wrangling
put
into
them
.
To
have
righteousness
impu●ed
to
them
,
is
to
be
reputed
,
judged
,
or
accounted
as
righteous
Men
,
and
so
used
(
the
cause
being
not
in
the
Phras●
it self
,
but
fore-described
.
)
§
.
12.
So
what
is
meant
,
Rom.
4.
6.
by
imputing
righteousness
without
works
?
Ans.
Plainly
,
reputing
,
or
judging
a
man
righteous
without
the
works
which
Paul
there
meaneth
.
§
.
13.
So
what
is
meant
by
Not
imputing
sin
,
Psal.
32.
2.
2
Cor.
5.
19.
Rom.
5.
13.
Lev.
7.
18.
1
Sam.
22.
15.
2
Sam.
19.
19.
Rom.
4.
8
?
Ans.
Not-judging
a
man
as
a
Sinner
guilty
of
punishment
,
not
charging
his
sin
upon
him
in
Judgment
;
which
is
as
2
Sam.
19.
19.
&c.
because
he
is
not
truly
guilty
;
or
as
Rom.
4.
8.
&c.
because
he
is
forgiven
.
§.
14.
2.
What
is
meant
by
[
imputing
our
Faith
to
us
for
righteousness
?
]
But
of
that
more
purposely
anon
.
§.
15.
3.
Whether
imputing
Christ's
righteousness
to
us
,
be
a
Scripture-phrase
?
Ans.
Not
that
I
can
find
.
§.
16.
4.
Whether
it
be
a
fit
or
lawful
Phrase
,
and
whether
in
so
great
matters
,
departing
from
Scripture-phrase
,
and
pretending
it
necessary
so
to
do
,
be
not
adding
to
God's
Word
,
or
the
cause
of
Corruptions
and
Divisions
in
the
Church
,
and
an
intimation
that
we
can
speak
better
than
the
Holy
Ghost
?
Ans.
God
hath
not
tied
us
to
use
only
Scripture-words
or
Phrases
;
and
use
may
make
them
convenient
and
needful
for
some
times
and
places
,
which
else
are
less
significant
or
congruous
.
And
in
this
case
I
see
not
,
but
that
the
Phrase
is
lawful
well
explained
.
But
if
any
will
pretend
their
own
Phrases
to
be
more
necessary
than
they
are
,
and
will
calumniate
those
as
not
Orthodox
,
who
will
not
use
them
,
or
subscribe
to
them
,
I
cannot
justifie
such
from
the
guilt
of
Presumption
,
and
Injury
to
the
Church
,
the
Truth
and
Christ
,
and
the
Love
of
Brethren
.
§.
17.
5.
Whether
they
that
affirm
,
That
Christ's
Righteousness
is
imputed
to
us
,
or
those
that
deny
it
are
to
be
accounted
Orthodox
?
Ans.
Perhaps
both
,
if
they
both
hold
the
same
sound
Doctrine
under
various
Phrases
:
And
perhaps
neither
,
if
by
their
various
Phrases
,
each
mean
something
that
is
unsound
.
§
.
18.
They
heinously
err
,
who
deny
Christ's
Righteousness
to
be
so
far
imputed
to
us
,
as
to
be
reputed
the
meritorious
Cause
of
our
Pardon
and
Right
to
Life
(
or
our
Justification
)
performed
by
our
Mediator
,
as
the
Sponsor
of
the
New
Covenant
,
(
for
our
sakes
,
and
his
Sufferings
in
our
stead
)
as
is
afore-expressed
.
§
.
19.
And
they
heinously
err
,
and
subvert
the
Gospel
,
who
say
,
that
Christ's
Righteousness
is
so
imputed
to
us
,
as
that
God
reputeth
,
or
judgeth
Christ
to
have
been
perfectly
holy
and
righteous
(
or
obedient
)
and
to
have
suffered
,
though
not
in
the
Natural
,
yet
in
the
Legal
or
Civil
Person
of
the
Sinner
or
Believer
,
as
their
strict
and
proper
Representer
;
and
reputeth
us
to
have
been
perfectly
holy
,
righteous
,
or
obedient
in
Christ
,
as
our
Representer
,
and
so
to
have
our selves
fulfilled
all
righteousness
in
and
by
him
,
and
in
him
to
have
satisfied
Justice
,
and
meri●ed
Eternal
Life
,
and
Christ's
Righteousness
to
be
ours
in
the
same
sence
of
Propriety
,
as
it
was
his
own
:
For
his
Divine
Righteousness
is
the
Essence
of
God
,
and
his
Humane
his
Habits
,
Acts
,
and
Relations
,
which
are
the
Accidents
of
his
own
Person
only
as
the
Subject
,
and
cannot
be
in
another
(
as
is
after
shewed
.
)
§
.
20.
Though
most
of
us
now
leave
this
Doctrine
to
the
Antinomians
or
Libertines
,
yet
so
many
Protestants
formerly
have
seemed
to
own
it
by
their
unmeet
Phrases
,
in
extreme
opposition
to
the
Papists
,
or
at
least
to
come
too
near
it
,
as
hath
greatly
scandalized
and
hardened
their
Adversaries
,
and
injured
the
Reformed
Churches
.
§
.
21.
The
Person
of
our
Mediator
was
neither
in
the
Sence
of
the
Law
,
or
in
God's
account
,
properly
the
person
of
the
Sinner
;
Christ
and
we
are
distinct
persons
.
§
.
22.
Had
we
been
perfectly
holy
,
innocent
,
and
obedient
in
Christ
,
it
would
follow
,
1.
That
we
are
justified
by
the
Law
of
Innocency
,
as
having
perfectly
done
all
that
it
commanded
us
,
which
is
not
true
:
It
is
by
the
pardoning
Law
of
Grace
that
we
are
justified
.
§.
23.
2.
That
we
have
no
need
of
Pardon
,
nor
of
Christ's
Sufferings
for
our
Pardon
,
nor
of
Prayer
for
Pardon
,
nor
any
means
for
it
;
for
he
needeth
no
pardon
that
is
perfectly
innocent
.
§.
24.
3.
Therefore
they
assert
Contradictions
when
they
say
,
that
we
both
perfectly
obeyed
by
,
and
in
Christ
,
and
yet
suffered
or
satisfied
in
,
or
by
him
for
our
Disobedience
.
§.
25.
4.
It
would
follow
,
that
all
penalties
(
even
corrective
)
laid
on
us
by
God
,
are
injuries
,
or
no
penalties
,
because
we
are
innocent
.
§.
26.
5.
And
that
God's
denying
us
any
helps
of
his
Spirit
,
and
permitting
the
remnant
of
our
Sin
yet
unhealed
,
and
the
weakness
of
our
Graces
,
are
an
injurious
denying
us
our
Right
.
§.
27.
6.
It
would
follow
,
that
we
have
present
Right
to
the
present
possession
of
the
whole
Reward
,
both
Grace
and
Glory
,
and
that
our
delay
is
our
wrong
;
because
he
that
is
supposed
to
have
done
all
that
the
Law
maketh
his
Duty
from
his
Birth
till
his
Death
,
hath
right
to
the
Reward
by
the
Law
or
Covenant
.
§.
28.
7.
And
it
would
follow
,
That
no
Duty
could
be
required
of
us
as
a
Condition
of
any
Benefit
purchased
by
Christ
,
nor
any
sin
charged
on
us
so
far
as
to
be
indeed
our
sin
,
because
we
are
reputed
perfectly
holy
and
innocent
.
§
.
29.
Many
other
such
Consequents
I
pass
by
,
and
other
Arguments
against
this
Opinion
,
and
the
Confutation
of
the
contrary
,
because
I
have
done
it
all
elsewhere
,
especially
in
a
peculiar
Discourse
on
this
[
*
](A26923-e74330-b)
*
Against
Dr.
Tully's
Accusations
.
Subject
,
and
in
my
Disputations
of
Justification
.
§
.
30.
Christ's
own
Righteousness
habitual
or
actual
,
is
not
ours
,
as
it
is
his
,
in
strict
sence
in
it self
,
as
if
we
were
the
Proprietors
,
the
Subjects
of
his
Habits
,
or
the
Agents
of
his
Acts
:
For
it
is
impossible
that
the
Accidents
of
several
Subjects
should
be
the
same
.
§
.
31.
And
the
form
of
Christ's
Righteousness
is
therefore
no
more
ours
,
than
the
Matter
:
For
Righteousness
in
Christ
,
and
Righteousness
in
each
Believer
,
are
distinct
Righteousnesses
.
§
.
32.
Many
Divines
have
pleaded
,
That
Christ's
Righteousness
is
the
form
of
ours
;
and
others
,
that
it
is
the
Matter
;
and
others
,
that
it
is
the
meritorious
Cause
;
and
have
too
much
troubled
the
Church
with
Logical
Notions
.
The
meritorious
Cause
it
is
undoubtedly
;
and
they
that
say
,
That
it
cannot
then
be
the
material
Cause
,
must
consider
,
that
we
mean
,
that
it
is
the
Matter
of
the
meritorious
Cause
:
And
had
we
been
innocent
our selves
,
would
not
our
Innocency
have
been
both
the
Matter
of
our
righteousness
(
or
Merit
)
and
the
meritorious
Cause
of
our
right
to
Life
.
§
.
33.
But
this
supposeth
that
the
Matter
of
the
Gospel
subordinate
righteousness
which
consisteth
in
that
Repentance
,
Faith
,
and
Holiness
,
which
is
required
in
us
to
our
right
to
life
,
is
to
be
found
in
our selves
,
and
not
in
Christ
for
us
.
§
.
34.
But
the
form
of
Christ's
righteousness
cannot
be
the
form
of
ours
,
as
is
aforesaid
;
but
it
is
the
form
of
that
which
is
the
meritorious
Cause
of
ours
:
But
what
need
have
we
of
th●se
Disputes
?
§
.
35.
The
Not
imputing
of
sin
,
is
called
also
by
some
,
the
Form
of
Iustification
;
and
by
others
,
that
,
and
the
Imputation
of
righteousness
conjunct
;
and
by
others
,
that
,
and
God's
accepting
us
as
righteous
;
others
call
these
the
Matter
of
Iustification
;
and
thus
mens
Logick
,
ill-managed
,
troubleth
the
Hearers
,
which
I
would
not
mention
,
had
it
not
been
necessary
to
disintangle
them
.
§
.
36.
They
that
will
dispute
what
is
the
form
of
Iustification
,
must
first
confess
the
Ambiguity
of
the
Word
,
and
tell
us
in
which
Sence
they
take
it
:
There
are
so
many
things
that
are
truly
the
form
of
Iustification
taken
in
many
Sences
,
that
without
such
distinguishing
to
dispute
of
the
form
of
Iustification
,
is
worse
than
to
say
nothing
:
Iustification
taken
actively
,
as
the
Act
of
the
Iustifyer
▪
hath
one
form
:
Iustification
passively
taken
for
the
state
of
the
justified
,
hath
another
form
:
And
●●ch
of
these
are
subdivided
into
many
Acts
,
and
many
Effects
,
which
have
each
their
form
.
The
Act
of
pardoning
sin
,
is
one
thing
,
and
therefore
hath
one
form
:
The
Act
of
making
us
inherently
righteous
,
or
performers
of
the
Condition
of
the
Covenant
of
Grace
hath
another
form
:
The
Act
of
esteeming
us
righteous
,
hath
another
:
The
Act
of
our
Advocate
defending
our
righteousness
,
another
.
The
Act
of
Justifying-evidence
and
Witness
,
another
:
The
Act
of
sentencing
us
righteous
,
another
:
And
the
Act
of
executive
Justification
,
or
rewarding
and
saving
us
,
as
righteous
,
another
.
And
accordingly
Iustification
passively
taken
,
hath
as
many
forms
as
it
signifieth
various
Effects
.
To
be
in
a
state
of
conditional
Iustification
,
to
be
Performers
of
the
Condition
of
the
Law
of
Grace
,
to
have
jus
impunitatis
,
right
to
Impunity
(
that
is
,
to
be
pardoned
)
and
to
have
jus
Doni
&
Praemii
regni
coelestis
,
a
right
to
Glory
,
as
a
gift
,
and
as
a
reward
(
in
several
respects
)
are
all
Effects
of
God's
foresaid
Acts
,
and
every
one
hath
its
proper
Being
and
Form
:
And
all
this
as
given
us
;
for
the
Merits
of
Christ's
righteousness
,
concur
to
make
up
our
whole
Iustification
as
constitutive
and
virtual
in
Law
;
and
each
part
hath
its
proper
form
:
And
then
Apologetick
,
Judiciary
(
or
Sentential
)
and
Executive
Justification
,
are
also
various
Species
,
which
have
their
Forms
.
§
.
36.
Obj.
Unius
rei
unica
est
forma
:
Justification
is
one
thing
,
and
therefore
hath
but
one
form
.
Ans.
1.
One
Iustification
is
but
one
thing
;
but
there
are
divers
things
so
called
,
even
in
Scripture
.
When
Christ
saith
,
By
thy
words
thou
shalt
be
justified
,
Mat.
12.
and
Paul
saith
,
that
we
are
justified
by
the
●pirit
of
God
,
1
Cor.
6.
10.
and
Iohn
saith
,
He
that
is
just
,
let
him
▪
be
justified
still
,
Rev.
22.
they
have
not
all
the
same
Sence
.
2.
One
thing
may
have
one
form
,
and
yet
it
s
many
parts
have
many
forms
:
Our
righteousness
taken
for
the
whole
of
it
,
is
one
whole
,
whose
form
is
signified
by
that
general
Name
of
our
total
righteousness
;
and
yet
its
parts
are
all
those
before-mentioned
,
which
yet
each
severally
are
commonly
called
righteousness
.
But
of
these
things
before
.
§
.
37.
Either
then
let
us
meddle
as
little
as
may
be
,
with
arbitrary
Logical
Notions
in
Theology
,
or
let
us
handle
them
exactly
,
or
else
unskilful
using
them
in
weighty
matters
,
becomes
a
vain
entangling
of
poor
Souls
,
and
a
childish
way
of
troubling
the
Church
of
God
.
The
truth
is
,
the
forms
of
such
Acts
are
best
known
by
their
bare
Names
,
if
they
be
rightly
named
;
and
by
the
Name
many
understand
what
they
are
,
where
neither
they
nor
their
Teachers
can
find
other
words
by
which
to
give
you
a
fair
Definition
of
them
,
which
maketh
me
think
of
some
of
our
over-wise
,
and
over-righteous
Catechizers
of
the
ignorant
,
who
use
to
turn
plain
,
honest
persons
from
the
Sacrament
of
Communion
,
if
they
cannot
tell
them
what
God
is
,
what
Holiness
is
,
what
Faith
,
Repentance
,
Sanctification
,
Iustification
,
Adoption
is
,
by
some
congruous
Description
,
when
yet
a
wise
Examination
might
shew
,
that
by
the
Name
they
understand
the
Matter
it self
,
though
not
by
distinct
Notions
;
and
when
the
Catechizer
too
often
would
be
found
shamefully
to
seek
,
if
he
were
put
to
answer
his
own
Questions
by
a
true
Definition
(
as
I
have
tried
.
)
§
.
38.
To
conclude
,
there
are
many
sharp
Volumes
written
of
late
,
which
reproach
Imputed
Righteousness
,
to
which
they
seem
induced
by
some
mens
misexplication
of
it
;
and
by
such
unwarrantable
words
as
some
Independents
use
of
it
,
in
their
Savoy-Confession
:
And
they
dream
that
we
deny
all
necessity
of
Personal
fulfilling
the
Conditions
of
the
Law
of
Grace
,
as
a
means
of
our
Justification
and
Salvation
:
But
they
utterly
wrong
the
generality
of
Divines
of
my
acquaintance
and
notice
:
And
I
must
tell
them
,
for
the
Independents
,
that
they
did
not
subscribe
or
vote
that
Confession
,
as
some
present
assure
me
,
but
only
a
very
few
men
brought
it
in
and
read
it
,
and
none
spake
against
it
:
And
some
worthy
persons
of
that
Assembly
,
upon
conference
,
assure
me
,
That
how
ill
soever
it
be
worded
,
they
themselves
did
mean
it
as
I
and
other
Protestants
do
,
and
did
disclaim
the
obvious
ill
sence
.
And
I
add
,
Had
these
Contenders
but
taken
up
with
the
distinction
of
Imputation
which
Mr.
Bradshaw
giveth
in
the
Preface
to
his
reconciling
Tractate
of
Iustification
,
it
might
have
quieted
them
;
by
informing
them
,
in
what
sence
Christ's
Righteousness
is
imputed
to
us
,
and
in
what
not
:
And
they
would
have
seen
that
which
is
not
ours
,
as
Proprietaries
of
the
thing
it self
in
se
,
may
be
called
ours
,
because
the
Effects
are
ours
,
and
it
was
given
to
God
,
for
the
meriting
of
those
Effects
for
us
.
CHAP.
XXIII
.
How
Faith
justifieth
;
and
how
it
is
imputed
to
us
for
Righteousness
.
§
.
1.
ABout
this
also
there
are
many
needless
notional
Controversies
among
men
that
are
agreed
in
the
matter
it self
:
As
whether
Faith
justifie
as
it
receiveth
Christ
in
all
his
mediatorial
Office
,
as
Prophet
,
Priest
and
King
?
Or
only
as
in
his
Priestly
Office
?
And
whether
,
as
it
receiveth
him
in
all
the
parts
of
that
Office
,
or
which
?
Or
as
it
receiveth
his
Righteousness
only
?
Whether
Faith
justifie
us
as
an
Instrument
only
?
Or
as
a
Condition
?
Or
as
meritorious
?
Whether
it
justifie
us
by
being
it
self
imputed
to
us
for
Righteousness
,
or
it
be
Christ's
righteousness
only
that
is
so
imputed
?
Whether
Faith
alone
justifie
us
,
or
also
Repentance
,
Desire
,
Hope
,
or
any
other
acts
of
the
Soul
towards
Christ
?
Whether
only
Faith
in
Christ
justifie
,
and
not
Faith
in
God
the
Father
,
or
belief
of
the
Promise
,
or
of
Heaven
?
&c.
Of
all
which
briefly
.
§
.
2.
I.
The
word
[
Receiving
]
(
Christ
,
Grace
,
&c.
)
hath
two
different
sences
necessarily
to
be
distinguished
:
1.
Physical
Receiving
is
the
strict
sence
,
as
pati
and
recipere
are
all
one
:
Which
is
,
1.
To
receive
the
meer
Act
of
the
Agent
terminatively
;
or
,
2.
To
receive
a
further
effect
of
that
Act.
2.
Moral
receiving
is
nothing
but
accepting
of
an
offered
thing
by
consent
of
Will
:
And
so
to
receive
supposeth
an
offer
,
and
is
nothing
but
Consent
to
it
.
§
.
3.
To
receive
Grace
in
the
strict
physical
sence
,
is
to
be
made
gracious
,
or
to
be
the
Patients
of
the
Operation
of
Grace
if
it
be
real
:
But
to
receive
relative
Grace
physically
,
is
nothing
but
to
be
made
so
related
:
So
to
receive
Sanctification
is
to
be
sanctified
,
and
to
receive
Justification
or
Pardon
,
is
nothing
but
to
be
justified
or
pardoned
.
§
.
4.
But
how
is
Christ
himself
physically
received
?
That
were
easily
known
,
if
you
knew
how
he
is
physically
given
.
But
for
a
Gift
of
Christ's
person
by
physical
attingency
,
we
can
say
nothing
of
it
by
Scripture-warrant
,
that
I
know
of
:
It
is
no
matter
for
our
Disputes
.
But
in
two
sences
Christ
is
said
to
be
given
to
us
:
1.
In
Relation
,
as
a
King
to
his
Subjects
,
or
a
Husband
to
his
Wife
:
And
so
we
physically
receive
those
Relations
,
as
aforesaid
:
That
is
,
we
are
made
related
to
him
.
2.
In
the
real
Communication
of
the
Spirit
of
Christ
to
us
:
And
so
we
physically
receive
the
Spirit
in
its
operations
;
that
is
,
He
worketh
them
on
us
:
This
is
the
first
sence
of
Receiving
.
§
.
4.
But
morally
to
receive
Grace
,
or
Christ
,
is
but
to
consent
that
Grace
and
Christ
be
ours
:
As
a
Subject
,
a
Servant
,
a
Wife
,
consent
to
their
Relation
;
and
this
is
our
Faith
,
and
not
the
former
.
§
.
5.
Where
note
,
That
moral
Receiving
(
or
Consent
)
is
but
a
Means
of
physical
Receiving
(
or
Having
)
and
a
means
which
maketh
not
the
thing
ours
▪
any
otherwise
,
than
as
the
Will
of
the
Giver
doth
appoint
,
and
give
it
its
Power
thereunto
.
This
moral
receiving
or
accepting
is
but
dispositio
recipientis
,
as
to
having
or
physical
reception
;
as
there
must
be
in
all
things
dispositio
materiae
ad
formam
recipiendam
:
He
that
will
not
accept
the
Gift
,
is
accounted
by
the
Giver
morally
unfit
for
it
.
§
.
6.
But
this
is
not
spoken
of
every
Gift
;
but
of
such
as
are
offered
by
the
Giver
on
the
Condition
of
thankful
acceptance
.
For
God
giveth
many
things
absolutely
;
as
Christ
was
given
to
be
Man's
Redeemer
,
and
Christ
gave
his
Covenant
,
Gospel
,
and
Apostles
,
and
sendeth
the
word
to
many
that
before
have
it
not
,
and
giveth
the
first
Grace
,
which
causeth
mens
acceptance
of
the
other
,
and
all
this
not
on
the
Condition
of
their
acceptance
:
But
the
Gifts
bestowed
by
the
Baptismal
Covenant
of
Grace
,
are
all
given
on
Condition
of
our
moral
receiving
or
acceptance
.
§
.
7.
This
necessary
distinction
of
receiving
being
premised
,
I
answer
the
question
as
followeth
:
1.
To
be
justified
,
is
to
be
the
physical
Receiver
of
Goa's
justifying
act
,
and
nothing
else
in
proper
sence
.
§.
8.
2.
No
man
physically
receiveth
Christ's
Person
(
as
far
as
we
can
prove
or
understand
)
nor
Christ's
own
Righteousness
in
it self
;
but
we
physically
receive
our
relation
to
Christ
,
and
the
Spirits
operations
,
and
our
Right
to
Impunity
and
Life
.
§.
9.
3.
We
at
once
sensu
physico
,
receive
our
relation
to
Christ
as
our
Head
,
that
is
,
our
redeeming
Owner
,
Ruler
and
Saviour
,
or
Prophet
,
as
Priest
and
King
;
and
not
to
one
first
,
and
to
another
after
.
§.
10.
4.
In
the
same
instant
of
time
that
we
receive
our
relation
to
Christ
,
as
aforesaid
,
we
receive
with
him
,
as
his
Grace
,
by
the
same
donative
act
of
the
Covenant
,
our
Right
to
Impunity
and
Life
,
even
to
the
complacential
special
Love
of
the
Father
,
and
the
Communion
of
the
Holy
Ghost
,
and
so
are
justified
.
§.
11.
5.
Our
moral
receiving
of
Christ
himself
as
our
Saviour
,
is
the
antecedent
Condition
of
our
foresaid
physical
reception
or
participation
,
being
appointed
by
God
to
that
use
or
office
.
§.
12.
6.
This
moral
receiving
is
that
Faith
which
I
before
at
large
described
,
and
is
sometime
called
Believing
,
and
sometime
Trusting
,
because
it
is
in
whole
a
believing
fiducial
Consent
.
§.
13.
7.
This
Belief
and
Consent
or
Acceptance
,
hath
essentially
for
its
object
all
that
is
essential
to
Christ
,
as
our
Saviour
;
his
Natures
,
Person
,
his
Humiliation
,
Obedience
,
his
Sacrifice
and
Resurrection
,
his
Intercession
,
Dominion
,
Judgment
,
together
with
his
Doctrine
,
Promises
,
and
Grace
;
besides
God
himself
and
the
Heavenly
Glory
:
And
it
is
not
true
Faith
that
hath
not
all
this
,
at
least
confusedly
and
in
some
degree
.
§.
14.
8.
They
that
say
,
Faith
justifyeth
as
it
receiveth
Christ's
Righteousness
,
and
not
as
it
receiveth
Christ
himself
in
relation
,
or
at
least
not
as
Teacher
,
Lord
,
Intercessor
,
&c.
do
draw
men
into
deceit
by
a
Phrase
which
intimateth
a
false
supposition
,
or
two
,
viz.
1.
It
is
false
that
Faith
justifieth
us
,
if
they
mean
efficiently
;
as
shall
be
shewed
anon
.
But
it
is
true
,
(
though
some
deny
it
)
that
Faith
justifyeth
constitutively
,
so
far
as
it
is
it self
our
personal
inherent
Righteousness
,
(
of
which
after
)
:
But
this
they
mean
not
:
Nor
is
Faith
in
Christ's
righteousness
any
more
our
inherent
Righteousness
than
Faith
in
his
Promises
,
his
Intercession
or
his
Government
,
or
in
God
the
Father
.
2.
It
is
false
,
that
Faith
as
Faith
doth
justifie
;
either
as
it
is
Faith
in
this
or
that
or
the
other
part
of
the
Office
of
Christ
;
for
then
we
should
be
justified
,
as
they
call
it
,
by
that
●o
credere
;
and
then
if
God
had
not
made
Faith
the
Condition
of
Justification
,
yet
qua
talis
it
would
have
justified
.
§.
15.
9.
But
the
Case
is
very
plain
:
There
is
considerable
in
Faith
,
1.
It
s
Nature
,
and
that
is
only
its
material
Aptitude
to
its
Office
:
2.
The
Office
it self
,
and
that
is
to
be
the
Condition
appointed
by
God
the
Donor
,
of
our
Interest
in
his
Gifts
(
and
so
of
Justification
)
.
Now
it
justifieth
not
efficiently
at
all
(
unless
you
take
Justification
for
making
us
Holy
)
.
But
it
is
the
Condition
of
Justification
,
and
so
we
are
said
to
be
justified
by
it
as
by
a
Condition
;
but
it
is
not
a
Condition
,
qua
fides
,
or
as
it
receiveth
Christ's
Righteousness
,
but
as
it
is
made
by
God
a
Condition
in
his
Covenant
.
But
Faith
,
as
Faith
in
Christ
,
is
the
Matter
of
this
Condition
:
Or
its
Aptitude
to
its
Office
is
in
Faith
qua
talis
:
And
no
other
had
been
so
fit
:
But
then
it
is
not
only
our
belief
or
acceptance
of
Christ's
Righteousness
that
is
this
Aptitude
:
Nothing
but
entire
Faith
in
its
essentials
is
this
matter
and
aptitude
,
and
the
formal
reason
of
its
place
or
office
about
our
Justification
,
is
its
being
the
Condition
appointed
thereto
in
the
Instrument
of
Donation
.
§.
16.
10.
Were
the
Question
about
physical
Receiving
,
it
were
true
,
that
a
man
is
justified
quatenus
,
as
he
receiveth
Justification
,
and
adopted
as
he
receiveth
Adoption
,
and
sanctified
as
he
receiveth
Sanctification
,
and
glorified
as
he
receiveth
Glorification
,
and
not
something
else
;
as
he
is
rich
as
he
receiveth
Riches
,
and
honourable
as
he
receiveth
Honour
,
&c.
But
moral
acceptance
of
one
thing
is
oft
made
the
Condition
of
our
having
another
thing
;
and
here
our
acceptance
of
whole
Christ
is
our
undivided
Condition-title
to
him
and
his
Gifts
.
We
are
no
more
justified
for
or
by
consenting
to
be
justified
,
than
for
or
by
consenting
to
be
sanctified
,
and
to
learn
of
Christ
,
and
obey
him
.
§
.
17.
Yea
more
;
men
use
to
put
that
into
the
Condition
of
something
which
the
Person
fain
would
have
,
which
he
is
more
backward
to
,
and
would
not
else
do
or
have
.
A
Physician
useth
not
to
say
,
Thou
shalt
be
cured
if
thou
consent
to
be
cured
;
but
if
thou
consent
to
take
my
Medicines
and
follow
my
Prescript
.
A
Father
will
not
say
to
the
Child
,
I
will
give
thee
this
Apple
if
thou
wilt
have
it
;
but
if
thou
wilt
thank
me
for
it
,
and
do
thy
Duty
:
So
if
we
might
make
a
difference
in
the
reason
of
the
thing
,
we
should
say
,
That
God
saith
not
only
,
Thou
shalt
have
Christ's
righteousness
,
or
justification
by
it
,
if
thou
wilt
have
it
;
no
more
than
[
Thou
shalt
be
saved
from
Hell
if
thou
wilt
]
(
and
who
would
not
be
forgiven
?
)
But
[
thou
shalt
have
Christ
and
Life
,
Pardon
,
Grace
and
Glory
,
if
thou
wilt
thankfully
take
them
together
as
they
are
,
or
wilt
be
taught
and
ruled
by
Christ
,
and
renounce
the
World
,
the
Flesh
,
and
the
Devil
,
and
take
God
and
Glory
for
thy
all
.
]
§
.
18.
Christ's
own
righteousness
being
not
essentially
given
to
us
in
it self
,
but
given
for
us
;
and
to
us
in
the
Effects
,
to
say
,
That
the
receiving
of
that
which
is
not
given
,
is
the
only
justifying
act
of
Faith
,
is
to
say
,
That
we
are
not
justified
by
Faith
at
all
.
But
if
they
mean
the
Effects
of
Christ's
Righteousness
,
then
it
is
but
to
say
,
We
are
justified
by
no
act
of
Faith
,
but
by
consenting
to
be
justified
by
Christ's
Merits
:
Which
is
not
true
.
§
.
19.
They
contradict
themselves
that
make
Christ's
Priestly
Office
the
only
Object
of
Justifying
Faith
,
and
yet
make
his
whole
Righteousness
and
Merit
that
Object
:
For
who
knoweth
not
,
that
all
Christ's
Righteousness
was
not
performed
by
him
only
as
Priest
.
§
.
20.
And
Christ's
Priesthood
hath
many
other
actions
belonging
to
it
,
besides
his
Merits
offered
for
us
:
Even
his
present
Intercession
:
Which
must
be
excluded
,
if
Christ's
Righteousness
here
,
as
under
the
Law
,
were
the
only
Object
of
this
Faith
.
§
.
21.
II.
The
second
Question
I
had
never
troubled
the
World
about
so
much
as
I
have
done
,
had
I
not
found
too
many
Protestants
scandalize
the
Papists
,
by
laying
too
much
on
the
Nation
of
Instrumentality
,
ill
explained
.
But
the
judicious
are
here
all
in
sence
of
the
same
mind
.
§
.
22.
For
by
an
Instrument
they
mean
not
,
1.
an
instrumental
efficient
Cause
of
Justification
:
2.
Nor
of
making
Christ's
Righteousness
ours
:
For
we
give
it
not
to
our selves
.
3.
But
they
take
the
word
Instrument
mechanically
or
less
accurately
,
and
tell
us
,
that
they
mean
a
receiving
Instrument
,
as
a
Boy
[
*
](A26923-e77700-b)
*
Dr.
Kendal
.
catcheth
a
Ball
in
his
Hat
:
But
so
as
that
it
is
a
moral
Instrument
,
that
is
,
both
materially
a
moral
act
,
and
the
Instrument
of
a
moral
not
physical
reception
.
§
.
23.
But
when
they
have
all
done
,
they
do
but
entangle
and
trouble
themselves
and
others
with
an
unapt
Logical
notion
:
For
(
as
it
is
so
easie
to
confute
the
gross
Conceit
,
That
Faith
is
an
instrumental
efficient
Cause
(
either
God's
or
Man's
)
of
our
Justification
;
(
which
I
have
done
so
oft
,
that
I
will
here
pretermit
it
,
so
)
this
Notion
of
a
Passive
Instrument
is
unapt
,
because
,
1.
The
Act
of
Assent
is
essential
to
this
justifying
Faith
,
as
well
as
Acceptance
;
and
so
is
Trust
,
which
yet
are
no
more
Instrumental
in
reception
,
than
many
other
Acts
,
even
Love
,
Desire
,
Hope
.
2.
Because
our
Consent
to
other
things
,
as
well
as
to
be
justified
,
and
our
Faith
in
God
the
Father
,
are
as
truly
the
Condition
of
our
Iustification
,
as
our
Consent
to
be
justified
.
3.
And
because
this
Metaphorical
use
of
the
Word
Instrument
,
leadeth
people
to
dream
of
proper
Instrumentality
,
and
misleadeth
them
from
the
apter
Notions
:
The
Covenant-Donation
is
the
justifying
Instrument
.
§
.
24.
I
conclude
therefore
summarily
,
1.
Faith
,
as
Faith
in
the
Father
,
Son
,
and
Holy
Ghost
,
in
the
Sence
of
the
Baptismal
Covenant
,
is
the
apt
Matter
to
be
the
Condition
of
our
Justification
by
the
Gift
of
that
Covenant
.
2.
If
Justification
be
taken
for
making
us
just
Performers
of
the
Conditions
of
the
Covenant
of
Grace
;
so
Faith
justifieth
us
,
1.
Constitutively
initially
,
as
it
is
the
beginning
of
that
Righteousness
it self
.
2.
And
by
a
moral
efficiency
,
as
it
is
a
cause
of
Love
and
Obedience
.
3.
If
Justification
be
taken
for
the
Gift
,
or
right
to
Impunity
and
Life
in
and
with
Christ
,
so
Faith
is
the
Condition
of
it
,
and
no
otherwise
justifieth
.
4.
But
if
any
will
call
this
by
the
name
of
a
Submerit
,
with
the
Ancients
,
meaning
but
that
it
meriteth
Justification
,
as
a
Child
meriteth
a
piece
of
Gold
from
his
Father
,
by
putting
off
his
Hat
,
and
saying
,
I
thank
you
,
and
humbly
taking
it
,
instead
of
scornful
or
neglectful
refusing
it
,
I
will
not
quarrel
with
any
such
.
§
.
25.
But
remember
,
that
as
wise
men
seldom
make
any
thing
a
Condition
of
a
gift
,
which
hath
no
worth
in
it
to
please
them
;
so
God
saw
,
and
put
such
a
worth
or
aptitude
in
Faith
,
or
else
he
had
not
so
much
as
commanded
it
.
§
.
26.
But
yet
a
Condition
simply
as
such
,
signifieth
neither
Merit
nor
Causality
at
all
;
but
only
the
terms
on
which
the
gift
shall
be
suspended
,
till
they
be
performed
:
And
so
the
performance
of
a
Condition
as
such
,
is
no
efficien
〈…〉
of
the
gift
,
but
a
removing
of
the
suspending
impediment
.
§
.
27.
Therefore
Dr.
Twisse
oft
calleth
Faith
Causam
dispositivam
justificationis
,
which
belongeth
not
to
the
efficient
,
but
material
or
recipient
Cause
;
and
the
true
Legal
Notion
of
its
next
Interest
in
our
Justification
,
is
its
being
[
Conditio
praestita
]
and
the
true
Logical
Notion
is
to
be
[
Dispositio
moralis
materiae
,
sive
subjecti
recipientis
]
call
it
Causam
vel
Conditionem
dispositivam
,
as
you
please
:
And
I
think
this
Question
needs
no
more
.
§
.
28.
III.
As
to
the
third
Question
,
the
truth
is
obvious
,
That
Christ's
righteousness
is
imputed
,
and
yet
Faith
is
imputed
to
us
for
righteousness
in
several
Sences
;
that
is
,
each
is
reputed
to
be
to
us
what
indeed
it
is
.
Two
things
make
up
the
Sence
of
Faith's
being
imputed
to
us
for
righteousness
:
1.
Faith
is
really
the
Condition
of
the
Covenant
of
Grace
,
which
whoso
performeth
,
he
is
righteous
against
the
Charge
of
Non-performance
of
that
Condition
;
and
it
is
reputed
our
subordinate
,
Evangelical
personal
,
righteousness
:
2.
And
supposing
Christ's
Merits
and
our
Redemption
by
him
,
this
Gospel-righteousness
is
all
that
is
required
of
us
on
our
parts
,
instead
of
all
that
perfect
Obedience
which
the
Law
of
Innocency
required
.
So
that
our
Faith
(
taken
in
the
Scripture-sence
)
is
our
real
righteousness
related
to
the
Condition
of
the
New
Covenant
,
and
instead
of
a
more
perfect
righteousness
of
Innocency
;
forasmuch
as
after
Christ's
Redemption
,
is
required
to
be
performed
by
our selves
.
§
.
29.
This
,
no
Christians
that
are
sober
,
can
deny
,
as
to
the
thing
:
And
as
to
the
Name
,
it
is
plain
to
the
impartial
that
will
see
that
Paul
,
Rom.
4.
22
,
23
,
24.
and
Iam.
2.
23.
by
Faith
means
Faith
it self
indeed
,
and
not
only
Christ
the
Object
of
Faith
,
as
some
affirm
,
with
too
great
Scandal
:
read
over
the
Texts
,
and
try
what
Sence
it
will
be
,
if
you
put
[
Christ
]
instead
of
[
Faith
.
]
▪
§
.
30.
Obj.
But
it
is
not
Faith
in
,
and
of
it self
that
's
meant
,
but
as
connoting
the
Object
.
Ans.
The
latter
clause
is
true
:
it
is
Faith
,
as
connoting
the
Object
,
Christ
:
But
the
former
is
a
contradiction
.
For
Faith
it self
essentially
connoteth
the
Object
:
If
you
speak
not
of
Faith
in
genere
(
for
it
is
not
any
kind
of
Faith
that
is
our
righteousness
)
but
of
the
Christian
,
or
New
Covenant
Faith
in
specie
,
who
knoweth
not
that
the
Object
specifieth
it
?
And
therefore
if
it
be
Christian
faith
,
as
connoting
the
Object
,
it
is
Christian
faith
as
Christian
faith
.
§
.
31.
But
will
any
sober
Christian
deny
,
that
〈…〉
ur
righteousness
in
one
sence
,
and
Faith
〈…〉
inate
〈…〉
in
another
,
and
that
both
are
accord
〈…〉ed
to
us
?
How
fain
would
some
men
differ
,
if
they
could
,
or
seem
to
do
it
,
when
they
do
not
?
§
.
32.
IV.
As
to
the
fourth
Question
,
I
answer
,
1.
We
are
all
agreed
,
That
God
will
not
pardon
,
justifie
,
or
save
any
,
without
both
Faith
and
Repentance
,
and
Desire
,
as
necessary
moral
Qualifications
of
the
Receiver
:
And
this
shall
serve
turn
,
if
any
like
not
the
term
[
Condition
]
and
be
willing
to
be
quiet
.
§.
33.
2.
Faith
in
a
narrow
Sence
,
as
signifying
meer
Assent
,
is
distinct
from
Repentance
;
but
Faith
in
that
sence
as
is
meant
in
Baptism
,
and
hath
the
Promise
of
Justification
and
Life
,
is
more
the
same
with
Repentance
than
many
perceive
.
For
Repentance
is
the
change
of
the
mind
from
evil
to
good
?
And
the
Good
necessary
to
our
Salvation
,
is
a
fiducial
practical
Consent
to
the
Covenant
of
Grace
,
or
a
practical
Faith
in
God
the
Father
,
Son
,
and
Holy
Ghost
:
And
to
turn
to
this
,
is
to
repent
and
be
converted
;
even
to
turn
from
the
contrary
Acts
and
Objects
to
this
fiducial
consenting
Belief
in
God
the
Father
,
Son
,
and
Spirit
;
and
what
else
is
repenting
,
but
this
Change
?
§.
34.
3.
It
was
never
Paul's
meaning
,
under
the
name
of
Works
,
to
exclude
Repentance
,
and
all
Acts
of
Faith
,
save
one
,
and
Thankfulness
,
and
Desire
,
and
Hope
,
and
Prayer
,
&c.
while
they
keep
their
place
in
subordination
to
Christ
:
They
do
but
confound
sacred
Doctrines
and
mens
minds
,
that
so
imagine
.
§
.
35.
And
the
same
Spirit
that
saith
,
He
that
believeth
,
shall
be
saved
,
saith
also
,
He
that
calleth
on
the
Name
of
the
Lord
,
shall
be
saved
,
Rom.
10.
13.
And
we
are
saved
by
Hope
,
Rom.
8.
24.
and
we
are
saved
by
the
washing
of
regeneration
,
and
renewing
of
the
Holy
Ghost
,
Tit.
3.
5
,
6.
and
by
believing
the
Articles
of
the
Creed
,
1
Cor.
15.
2.
and
blessed
are
they
that
kee●
his
Commandments
,
that
they
may
have
right
to
the
Tree
of
Life
(
that
right
is
our
righteousness
)
and
may
enter
in
,
&c.
Rev.
22.
14.
By
taking
heed
to
himself
and
to
Doctrine
,
Timothy
was
to
save
himself
and
his
Hearers
,
1
Tim.
4.
16.
Many
such
Texts
I
have
elsewhere
cited
,
which
are
all
true
.
§
.
36.
V.
As
to
the
fifth
Question
,
it
is
answered
before
in
the
Description
of
Faith
:
As
the
Father
,
Son
,
and
Holy
Spirit
,
are
one
God
,
so
Faith
in
them
is
,
one
Faith
;
and
no
man
can
truly
believe
in
Christ
,
that
believeth
not
in
the
Father
;
our
belief
in
God
,
as
God
,
and
Love
to
him
,
is
that
Salvation
to
which
Christ
is
to
bring
us
:
And
the
Consent
to
use
the
remedy
,
includeth
the
consent
to
have
Health
or
to
be
saved
:
And
our
Belief
in
God
,
as
our
Redeemer
,
even
Christ
,
is
the
chief
part
of
our
mediate
Faith
:
In
a
word
;
all
that
Belief
which
is
necessary
to
the
Baptized
,
is
necessary
to
our
Iustification
:
But
that
is
our
Belief
in
Father
,
Son
,
and
Holy
Ghost
(
in
the
measure
that
they
are
revealed
.
)
CHAP.
XXIV
.
Of
Assurance
of
our
Justification
,
and
of
Hope
.
§
.
1.
ASsurance
of
Perseverance
and
Salvation
,
is
not
here
to
be
spoken
of
,
but
only
of
our
present
Iustification
:
And
they
are
distinct
Questions
.
1.
What
Assurance
is
desirable
.
2.
What
Assurance
is
attainable
.
3.
What
Assurance
we
actually
have
,
and
who
have
it
.
4.
What
is
the
nature
and
grounds
of
this
Assurance
.
§
.
2.
I.
Some
pleaded
so
much
for
the
usefulness
of
Uncertainty
and
Doubting
,
as
if
it
were
the
safest
condition
to
keep
us
humble
and
watchful
,
as
excited
Luther
and
other
Reformers
to
take
them
for
utter
Enemies
to
Christian
Comfort
.
And
certainly
Assurance
is
a
most
desirable
thing
;
it
kindleth
in
us
the
love
of
God
;
it
maketh
Duty
sweet
;
it
maketh
Sufferings
easie
,
and
Death
less
terrible
,
and
Heaven
more
desired
,
and
consequently
cureth
an
earthly
Mind
,
and
leadeth
man
to
a
heavenly
Conversation
,
and
putteth
Life
into
all
his
Endeavours
:
Whereas
a
man
that
is
still
utterly
in
doubt
of
his
state
of
Salvation
,
and
right
to
Life
,
will
be
loath
to
die
,
and
therefore
love
this
present
World
,
and
have
less
thankful
and
loving
Thoughts
of
God
and
his
Redeemer
,
and
so
all
sin
will
have
advantage
,
and
Holiness
a
great
impediment
.
An
Infidel
will
confess
,
that
such
Assurance
is
exceeding
desirable
.
§
.
3.
II.
And
no
doubt
but
a
comfortable
degree
of
Assurance
is
attainable
,
or
else
God
would
never
have
so
fully
differenced
the
Righteous
and
the
Wicked
,
and
commanded
all
to
examine
and
try
themselves
,
and
to
make
sure
:
But
this
I
have
often
elsewhere
proved
.
§
.
4.
III.
But
all
true
Believers
have
not
Assurance
of
their
Justification
,
because
they
are
not
certain
that
their
Faith
is
such
as
hath
the
promise
of
Justification
:
He
that
believeth
perceiveth
that
he
believeth
,
but
yet
may
be
uncertain
that
his
Faith
is
so
sincere
,
as
no
unjustified
man
can
have
.
§
.
5.
Their
Justification
is
real
,
or
true
,
or
certain
in
it self
;
but
the
Evidence
of
it
may
be
dark
,
and
their
perception
of
the
Evidence
defective
;
from
whence
it
is
to
them
uncertain
;
that
is
,
not
known
with
that
full
satisfaction
of
mind
,
which
we
call
Assurance
.
§
.
6.
Yea
,
Experience
telleth
us
,
That
it
is
but
a
small
part
of
the
most
religious
Christians
,
who
will
say
themselves
▪
That
they
are
certain
of
their
Iustification
;
and
of
those
few
that
are
forwardest
to
say
so
,
all
have
it
not
.
§
.
7.
Therefore
justifying
Faith
is
not
Assurance
that
we
are
justified
;
otherwise
all
should
have
assurance
that
have
Faith
;
and
justifying
Faith
in
order
of
Nature
,
goeth
before
Iustification
,
but
Assurance
that
we
are
justified
,
followeth
it
;
we
cannot
be
assured
that
we
are
justified
,
but
by
being
assured
that
we
believe
:
But
it
's
absurd
to
say
,
[
I
am
assured
I
am
justified
,
because
I
am
assured
that
I
am
justified
.
]
But
this
is
only
against
the
Antinomians
.
§
.
8.
No
man
hath
perfect
Assurance
,
that
is
the
highest
degree
in
this
Life
:
For
if
all
our
Graces
be
imperfect
,
our
Assurance
must
needs
be
imperfect
.
§
.
9.
IV.
This
Assurance
then
is
not
properly
Divine
Faith
,
or
a
Belief
of
God's
Word
;
but
it
is
a
clear
and
satisfying
perception
of
our
own
Justification
,
because
we
are
clearly
satisfied
,
that
God's
Promises
are
true
,
and
that
we
are
true
Believers
.
§
.
10.
This
Certainty
is
not
by
an
immediate
Word
or
Revelation
of
the
Spirit
in
us
;
but
yet
the
Spirit
is
all
these
ways
the
cause
of
it
in
the
Faithful
.
1.
The
Spirit
working
us
to
God's
Image
and
Will
,
is
our
assuring-Evidence
,
or
the
Minor
in
that
Argument
,
whose
Conclusion
we
are
assured
of
(
as
the
Spirit
in
the
Word
is
the
Major
.
)
2.
The
Spirit
in
Believers
helpeth
them
to
perceive
his
own
Works
in
them
,
and
know
their
Evidence
:
3.
And
also
to
rejoyce
in
that
perception
.
This
is
the
Witness
of
the
Spirit
which
we
mean
,
and
not
immediate
Revelation
.
§
.
11.
Though
Hope
be
sometimes
about
things
certain
,
yet
it
is
often
also
about
that
which
we
are
not
certain
of
:
And
more
have
true
Hopes
of
Salvation
,
than
have
Assurance
of
it
,
or
of
their
Title
to
it
:
For
Hope
may
be
exercised
upon
probabilities
,
and
most
usually
it
is
so
.
§
.
12.
Strong
Probability
,
with
little
reason
of
doubting
,
may
cause
such
strong
Hopes
as
may
cause
us
to
live
and
die
with
comfort
:
If
doubting
be
small
,
and
Hope
be
great
,
the
Peace
and
Ioy
will
be
greater
than
the
fear
and
trouble
.
§
.
13.
Bellarmin's
Moral
Certainty
is
more
than
most
Christians
attain
to
,
and
his
,
and
other
mens
Concession
thereof
tell
us
,
That
in
this
Point
our
difference
is
less
than
those
have
thought
,
who
have
said
it
was
sufficient
Cause
of
our
Separation
from
Rome
.
§
.
14.
While
we
are
certain
that
this
World
is
fading
Vanity
,
and
that
there
is
no
hope
of
Felicity
on
Earth
,
and
that
therefore
Godliness
can
cost
us
the
loss
of
nothing
but
Vanity
,
a
Faith
short
of
Certainty
,
and
mixt
with
doubting
,
about
the
very
Truth
of
the
Promise
it self
,
and
Life
Eternal
,
may
engage
a
man
savingly
in
a
holy
Life
,
and
the
forsaking
of
all
for
the
hopes
of
Glory
:
And
such
doubting
,
even
of
the
Life
to
come
,
or
of
the
Gospel
,
as
keepeth
not
men
from
trusting
to
it
for
their
Felicity
,
and
seeking
it
above
all
,
and
forsaking
all
for
it
,
will
keep
no
man
from
Salvation
,
though
it
be
his
sin
,
and
the
cause
of
other
sins
.
Much
more
may
this
be
done
when
men
doubt
not
of
God's
Word
,
or
the
State
of
Glory
,
but
only
of
their
own
Sincerity
,
Justification
and
Salvation
.
CHAP.
XXV
.
Of
good
Works
and
Merit
,
and
trusting
to
any
thing
of
our
own
.
§
.
1.
HEre
are
several
Controversies
that
trouble
our
Peace
,
but
few
of
them
that
are
so
great
as
they
are
commonly
imagined
:
As
,
1.
What
are
good
Works
(
which
indeed
is
of
great
weight
,
and
the
chief
in
which
we
really
differ
about
Works
.
)
2.
Whether
they
are
necessary
to
Justification
or
Salvation
.
3.
Whether
they
are
meritorious
or
rewardable
.
4.
What
place
they
have
,
and
what
is
their
use
and
necessity
.
5.
Whether
we
may
trust
to
them
.
§
.
2.
I.
It
is
one
of
the
Devil
's
chief
Policies
in
the
World
,
to
cast
out
Christ's
Interest
by
its
Counterfeits
:
To
expugn
true
Wisdom
by
counterfeit
Wisdom
,
and
true
Faith
by
counterfeit
Faith
,
and
true
Zeal
and
Piety
by
counterfeit
Zeal
and
Piety
,
and
true
Unity
,
and
Concord
,
and
Peace
,
by
their
Counterfeits
,
and
true
Worship
,
Ministry
,
Discipline
,
by
their
Counterfeits
;
and
true
Comfort
by
counterfeit
Comfort
;
and
so
also
it
is
by
counterfeit
good
Works
,
that
good
Works
are
oft
cast
off
.
§
.
3.
The
measure
of
all
created
Goodness
,
is
the
Will
of
the
Creator
,
who
is
the
prime
,
essential
Good
;
and
no
Work
of
Man
is
morally
good
,
but
what
is
made
so
by
the
Will
of
God
;
that
is
,
1.
Efficiently
,
by
his
operative
Will
:
2.
Directively
,
by
his
commanding
Will
:
And
,
3.
Finally
and
Objectively
,
by
his
pleased
,
or
fulfilled
Will
.
Man's
Wit
,
Will
,
or
Interest
cannot
serve
to
make
any
action
morally
good
.
§
.
4.
He
that
intendeth
God's
Honour
,
and
the
pleasing
of
his
Will
,
and
the
good
of
his
own
or
others
Souls
,
or
the
safety
of
Religion
,
or
the
Church
,
or
State
,
and
useth
means
hereto
,
not
commanded
,
or
any
way
appointed
him
of
God
(
much
more
if
directly
forbidden
)
doth
not
a
Work
that
is
truly
good
,
but
only
secundum
quid
.
§
.
5.
Could
we
be
sure
that
such
a
Work
would
save
Souls
,
or
save
Church
,
or
State
,
or
our
Neighbours
lives
,
it
would
not
make
it
morally
a
good
Work
;
but
only
make
the
Effect
to
be
physically
good
to
others
that
are
benefited
by
it
.
§
.
6.
Therefore
to
build
Churches
,
or
Hospitals
,
to
feed
and
cloath
the
Poor
,
to
save
Mens
Lives
,
to
preach
the
Gospel
,
are
all
such
as
finally
do
a
physical
good
,
and
they
are
the
matter
of
moral
good
;
but
forma
denominat
:
Those
Actions
are
not
morally
good
,
unless
,
1.
done
in
obedience
to
God's
commanding
,
or
ruling
Will
:
2.
And
finally
to
please
his
Will.
§.
7.
Those
Priests
therefore
that
set
carnal
,
ungodly
Sinners
(
Fornicators
,
Murderers
,
Gluttons
,
Drunkards
,
Lyers
,
Perjured
,
&c.
)
on
expiating
their
Sins
by
good
Works
,
without
teaching
and
perswading
them
to
that
internal
repentance
,
and
Conversion
of
their
Wills
,
and
holy
devotedness
to
God
,
by
which
their
Works
must
have
a
right
Principle
,
End
,
and
Form
,
do
but
delude
men
,
and
cheat
them
by
flattery
into
perdition
.
§
.
8.
Much
more
pernicious
is
it
,
to
take
Sin
,
Folly
,
and
Superstition
,
for
good
Works
,
and
look
to
be
saved
by
that
which
deserveth
Damnation
,
and
to
expiate
sin
by
sin
;
such
are
the
Works
of
Persecuters
that
think
they
serve
God
by
unjust
killing
,
or
imprisoning
his
Servants
,
or
causeless
silencing
his
faithful
Ministers
;
such
were
the
Wars
of
the
Cro●sad●'s
against
the
Waldenses
and
Albigenses
;
and
such
are
the
Works
of
the
Inquisition
,
and
their
persecuting
Executioners
;
such
are
Rebellions
that
have
fair
Pretences
,
as
were
those
against
the
German
Emperors
,
Fredericks
,
Henry
,
&c.
and
of
many
of
such
Agents
oft
against
the
Kings
of
England
;
such
hath
been
the
zealous
killing
of
Kings
,
and
burning
of
honest
desirable
Dissenters
;
and
such
is
the
alienating
Mens
Estates
from
better
Uses
,
to
maintain
a
supernumerous
sinful
,
vicious
,
idle
Monastery
,
or
their
prelatical
needless
Pomp
and
Pride
;
or
to
buy
Pardons
or
Masses
for
departed
Souls
;
or
to
build
useless
Structures
to
the
Honour
of
some
Saint
or
Angel
;
or
to
set
up
useless
Formalities
and
Shadows
,
as
Candles
by
day-light
,
and
abundance
such
:
And
such
are
long
Pilgrimages
to
the
Shrines
of
such
as
the
Pope
hath
Canonized
,
and
to
visit
Relicks
,
and
the
carrying
about
of
Relicks
,
with
an
ungrounded
carnal
considence
in
them
;
with
many
such
like
.
§
.
9.
So
wosully
hath
the
Papal
Party
,
and
not
they
only
,
but
in
too
great
a
measure
,
the
Greeks
,
Moscovites
,
Armenians
,
Syrians
,
Coptics
,
Abassines
,
and
most
of
the
Churches
corrupted
the
Christian
Religion
by
their
useless
or
seducing
Fopperies
called
good
Works
,
that
they
have
among
them
defiled
its
Purity
,
rejected
its
Primitive
Simplicity
,
obscured
and
dishonoured
its
Glory
,
and
made
it
seem
contemptible
to
Mahometans
and
Heathens
;
and
made
it
less
fit
to
destroy
sin
,
and
frustrate
Satan
,
and
to
please
God
,
and
to
sanctifie
and
save
mens
Souls
.
§
.
10.
II.
Were
all
Sects
and
Parties
of
Christians
,
well
agreed
what
Works
are
truly
good
,
it
would
be
a
shame
to
us
,
should
we
not
agree
in
the
main
how
far
they
are
necessary
,
when
the
Case
is
so
plain
throughout
the
Scripture
:
I
think
we
are
commonly
agreed
as
followeth
.
§.
11.
1.
Perfect
Obedience
is
not
of
absolute
necessity
to
Salvation
,
because
we
are
under
a
Covenant
that
hath
easier
terms
.
§.
12.
2.
The
Works
of
the
Mosaical
Jewish
Law
,
are
neither
necessary
necessitate
praecepti
vel
medii
,
that
Law
not
binding
us
as
such
.
§.
13.
3.
Obedience
to
Man's
Laws
is
not
necessary
,
when
the
matter
is
forbidden
us
by
God's
Laws
,
or
when
they
are
Laws
without
power
;
that
is
,
such
as
men
have
no
Authority
to
make
.
§.
14.
4.
No
Works
of
special
Grace
are
antecedently
necessary
to
our
reception
of
that
Grace
,
o●
of
its
necessary
means
.
§.
15.
5.
No
external
acts
of
sincere
Obedience
,
distinct
from
internal
Faith
,
and
Repentance
,
and
Consent
,
are
necessary
before
to
our
first
Justification
;
that
is
,
to
our
right
to
Impunity
and
life
in
Christ
.
§.
16.
6.
Even
internal
Obedience
to
Christ
as
Christ
,
distinct
from
our
Obedience
to
God
as
God
,
and
our
Subjection
to
Christ
(
or
Consent
to
be
his
Subjects
,
and
obey
him
)
is
not
before
necessary
to
our
part
in
Christ
,
or
our
Union
,
or
Justification
,
as
in
its
first
state
or
beginning
.
§.
17.
7.
Therefore
if
we
should
suppose
that
a
Man
should
die
immediately
upon
his
first
internal
Faith
and
Consent
to
the
Covenant
,
before
he
had
time
to
do
one
Act
internal
or
external
of
formal
Obedience
to
Christ
,
as
Christ
,
that
Man
would
be
saved
.
But
the
Supposition
is
so
utterly
improbable
,
that
it
is
not
to
be
put
as
a
matter
of
Dispute
:
The
Thief
on
the
Cross
performed
some
Obedience
.
§.
18.
8.
No
Works
of
Man's
are
necessary
to
profit
God
,
or
can
add
to
his
Perfection
or
Felicity
:
He
needeth
not
us
nor
any
of
our
doings
.
§.
19.
9.
No
Works
of
ours
are
necessary
to
make
up
any
defects
in
the
Merits
of
Christ
,
or
to
any
use
which
is
proper
to
Christ
or
his
Merits
or
efficacious
Grace
.
§.
20.
10.
No
preparatory
Works
of
Man's
(
I
think
)
are
absolutely
before
necessary
to
God's
effectual
converting
of
him
,
(
unless
you
will
call
the
Acts
of
Nature
,
by
which
he
is
fit
to
hear
and
think
,
preparatory
Works
unfitly
)
:
For
God
can
give
his
Grace
to
unprepared
Souls
.
§
.
21.
On
the
affirmative
also
we
are
agreed
,
1.
That
all
Mankind
are
under
God's
Government
by
some
Law
,
and
owe
Him
Obedience
to
that
Law
.
§.
22.
2.
That
it
is
only
Disobedience
that
God
punisheth
according
to
the
Penal
part
of
that
Law
which
men
live
under
.
§.
23.
3.
That
it
is
only
Obedience
which
God
rewardeth
,
according
to
the
rewarding
or
promissory
part
of
the
Law
that
men
are
under
.
§.
24.
4.
That
the
Law
of
Grace
(
and
not
only
that
of
Innocency
)
hath
its
Commands
of
Obedience
,
and
Promises
of
Reward
.
§.
25.
5.
That
men
must
believe
that
there
is
a
God
before
they
can
believe
that
Christ
is
the
Anointed
of
God
and
the
Mediator
between
God
and
man
;
and
therefore
must
first
believe
God's
Soveraign
Government
.
§.
26.
6.
God
commandeth
men
to
believe
in
Christ
,
(
and
so
maketh
it
their
Duty
)
and
to
take
him
for
their
Lord
and
Saviour
by
Faith
.
§.
27.
7.
Men
ought
thus
to
believe
in
Christ
and
accept
him
,
in
obedience
to
this
Command
of
God
,
believing
that
it
is
his
Will.
§.
28.
8.
Therefore
there
is
some
sort
of
Relief
in
God
,
and
Obedience
to
God
,
which
is
in
order
before
our
Faith
in
Christ
:
And
Faith
in
Christ
as
it
is
voluntary
and
free
,
is
an
Act
of
such
Obedience
to
God
.
§.
29.
9.
Yet
is
it
the
antecedent
Teaching
of
Christ
(
by
Nature
,
by
the
Word
,
or
Spirit
,
or
all
)
by
which
we
now
come
to
know
God
to
be
God
,
and
that
he
is
to
be
believed
and
obeyed
.
Therefore
Christ
is
mens
Teacher
,
and
thereby
bringeth
them
to
believe
first
in
God
,
before
he
is
known
to
be
their
Teacher
,
and
believed
on
himself
.
As
the
Sun-beams
before
its
rising
give
some
Light
to
the
Earth
.
§.
30.
10.
God
hath
commanded
men
that
hear
not
of
Christ
,
the
use
of
some
means
,
which
Mercy
hath
(
through
Christ
)
afforded
them
,
which
have
a
tendency
to
their
Salvation
,
and
should
be
used
to
that
end
.
And
his
bare
Command
to
use
such
means
(
much
more
as
seconded
with
abundance
of
Mercies
)
tell
us
,
that
he
bids
not
men
use
them
in
vain
,
or
without
any
hope
of
good
success
(
of
which
before
)
.
§.
31.
11.
He
that
heareth
of
Christ
and
believeth
not
,
or
believeth
uneffectually
,
and
is
not
a
converted
sound
Believer
,
is
under
God's
Command
to
use
certain
means
allowed
him
,
to
procure
Faith
and
true
Conversion
,
and
that
not
without
all
hope
of
good
success
.
§.
32.
12.
It
is
God's
ordinary
way
to
give
his
first
special
converting
Grace
,
to
predisposed
Subjects
,
prepared
by
his
commoner
Grace
;
in
which
Preparation
some
Acts
of
Man
have
their
part
:
And
the
unprepared
and
undisposed
cannot
equally
expect
it
.
§.
33.
13.
Faith
and
Repentance
are
Acts
of
Man
,
and
pre-requisite
to
Justification
:
Therefore
as
Acts
and
Works
are
words
of
the
same
sence
,
so
Works
,
even
Works
of
Special
Grace
are
pre-requisite
to
Justification
.
Obj.
But
not
as
Acts
,
but
for
the
Object
?
Answ.
That
's
a
contradiction
.
Christ
is
Christ
whether
we
believe
in
him
or
not
;
and
it
's
one
thing
to
say
Christ
is
necessary
,
and
another
thing
to
say
,
Believing
in
him
is
necessary
:
It
is
not
necessary
meerly
as
an
Act
in
genere
,
but
as
this
Act
in
specie
;
and
it
is
specified
(
as
is
aforesaid
)
by
its
Object
.
Not
only
Christ
believed
in
,
but
Believing
in
Christ
is
pre-requisite
as
a
moral
disposition
to
Justification
:
And
in
that
sence
a
Work
or
Act
of
Man
.
§.
34.
14.
It
is
before
shewed
,
that
this
Faith
is
a
moral
Work
,
containing
(
not
one
only
,
but
)
many
physical
acts
:
He
that
believeth
in
Christ
,
believeth
in
him
as
sent
of
God
,
to
reconcile
us
to
God
,
to
bring
us
to
Glory
,
to
save
us
from
Iustice
,
Sin
,
and
Enemies
,
to
sanctifie
us
by
his
Word
and
Spirit
,
with
many
such
acts
that
make
up
the
Essence
of
Saving-Faith
:
This
is
the
Work
of
God
,
that
ye
believe
on
him
whom
the
Father
hath
sent
,
Joh.
6.
28
,
29.
§.
35.
15.
The
Faith
that
hath
the
Promise
of
Justification
,
is
essentially
a
subjecting
our selves
to
Christ
;
that
is
,
a
taking
him
for
our
Lord
and
Saviour
by
Consent
:
Which
is
a
Consent
to
obey
him
for
the
future
.
§.
36.
16.
Though
this
actual
Obedience
to
Christ
(
besides
Subjection
)
be
not
pre-requisite
to
our
first
being
justified
,
it
is
requisite
to
the
Continuance
of
our
Justification
:
For
we
consented
to
obey
,
that
we
might
indeed
obey
,
and
are
per●idious
if
we
do
not
.
§.
37.
17.
The
World
and
Conscience
will
judge
us
much
according
to
our
Works
.
§.
38.
18.
The
same
Law
of
Grace
being
the
Rule
of
Duty
and
of
Iudgment
,
God
will
judge
all
men
according
to
their
Works
,
required
by
that
Law
,
by
justifying
or
condemning
them
.
§.
39.
19.
Final
justification
and
glorification
are
the
Rewards
of
Evangelical
Obedience
;
and
the
reason
rendered
of
Christ's
justifying
Sentence
,
Matth.
25.
(
&
passim
)
is
from
such
acts
of
Man
,
as
qualifying
them
for
the
free
Gift
of
God
.
§.
40.
20.
There
is
a
moral
goodness
in
these
Works
of
Man
,
by
which
through
Christ
,
they
are
pleasing
to
God
,
which
is
their
aptitude
to
this
acceptance
and
reward
.
In
all
this
I
think
all
sober
Christians
must
needs
confess
that
they
agree
.
§
.
41.
III.
And
as
to
the
Case
of
Merit
,
a
few
words
with
understanding
men
may
dispatch
it
.
We
are
agreed
on
the
negative
;
1.
That
no
Man
or
Angel
can
merit
of
God
in
proper
Commutative
Justice
,
giving
him
somewhat
for
his
Benefits
that
shall
profit
him
,
or
to
which
he
had
not
absolute
right
.
2.
No
man
can
merit
any
thing
of
God
,
upon
the
terms
of
the
Law
of
Innocency
,
(
but
Punishment
)
3.
No
man
can
merit
any
thing
of
God
,
unless
it
be
supposed
first
to
be
a
free
Gift
and
merited
by
Christ
.
§
.
42.
And
affirmatively
we
are
(
I
think
)
agreed
;
1.
That
God
governeth
us
by
a
Law
of
Grace
,
which
hath
a
Promise
or
Premiant
part
,
which
giveth
(
not
the
antecedent
,
but
many
consequent
benefits
)
by
way
of
Reward
:
To
deny
the
rewarding
act
,
is
to
deny
God's
Law
,
and
the
manner
of
his
Government
.
§.
43.
2.
That
God
calleth
it
his
Iustice
to
reward
men
according
to
his
Law
,
and
give
them
what
it
gave
them
right
to
.
Insomuch
,
that
it
is
made
the
second
Article
of
our
Faith
,
Heb.
11.
6.
to
believe
that
God
is
the
rewarder
of
them
that
diligently
seek
him
.
And
he
giveth
it
as
a
righteous
Iudge
,
2
Tim.
4.
8.
§.
44.
3.
That
this
supposeth
that
such
Works
of
Man
have
a
moral
Aptitude
for
that
Reward
;
which
consisteth
in
these
things
:
1.
That
they
are
efficiently
from
God's
Spirit
.
2.
They
are
in
their
measure
agreeable
to
God's
governing
Will
.
3.
They
are
done
in
Love
,
to
his
glory
,
and
to
please
him
.
4.
They
are
done
by
a
Member
of
Christ
.
5.
They
are
profitable
to
Men
,
our selves
and
others
.
6.
The
Habits
and
Acts
are
God's
own
Image
.
7.
They
have
the
Promise
of
his
Reward
.
8.
They
are
washed
in
the
Blood
of
Christ
,
that
is
,
Their
faultiness
is
pardoned
through
his
Merits
.
9.
They
are
presented
to
God
by
Christ's
Intercession
.
10.
And
lastly
,
they
are
Man's
Aptitude
for
the
Reward
in
their
very
nature
;
yea
,
part
of
it
themselves
as
they
are
of
God
;
Holiness
being
the
beginning
of
Happiness
,
or
of
that
love
of
God
which
in
its
Perfection
is
Heaven
it self
:
Such
an
Aptitude
,
as
that
a
holy
person
cannot
be
miserable
,
nor
can
God
hate
and
damn
a
holy
Soul
that
truly
loveth
and
obeyeth
him
.
§.
45.
4.
This
moral
Aptitude
for
the
Reward
is
amiable
and
pleasing
to
God
;
and
therefore
he
calleth
the
Reward
in
the
Gospel
usually
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifieth
Wages
,
which
men
give
by
Commutative
Iustice
:
But
that
is
only
metaphorically
,
because
God
that
cannot
be
profited
by
man
,
is
yet
pleased
in
that
which
profiteth
our selves
and
one
another
,
and
glorifieth
him
by
declaring
his
Perfections
:
And
as
if
this
were
profiting
him
,
he
calleth
it
Wages
,
for
some
similitude
,
but
not
in
proper
sence
.
§.
46.
5.
This
moral
Aptitude
,
for
the
Reward
is
called
oft
in
Scripture
Worthiness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
of
the
same
signification
with
Merit
:
To
be
worthy
and
to
deserve
,
are
here
all
one
:
So
that
so
far
Merit
(
Worthiness
)
is
a
Scripture
Phrase
.
§.
47.
6.
This
Worthiness
or
Merit
is
only
in
point
of
Paternal
Governing-Iustice
,
according
to
the
Law
of
Grace
,
ordering
that
which
in
it self
is
a
free
Gift
merited
by
Christ
.
§
.
48.
For
no
Man
or
Angel
can
have
any
thing
of
God
,
but
by
free
Gift
:
What
have
we
which
we
receive
not
,
when
our
being
is
of
God
?
Therefore
it
must
be
of
governing
ordering
Iustice
only
:
The
thing
is
a
Gift
;
but
God
will
give
this
Gift
to
his
Children
so
wisely
as
to
the
Order
of
it
,
as
shall
be
fittest
to
attain
his
ends
.
Therefore
it
is
not
by
Governing
Justice
after
the
Law
of
Innocency
or
Works
,
but
according
to
the
Law
of
Grace
.
So
that
the
sum
of
the
Solution
is
,
That
1.
the
Good
received
in
its
value
,
as
Good
is
of
God
as
a
Benefactor
and
a
free
Gift
.
2.
But
in
Order
of
Collation
,
it
is
of
God
as
a
wise
and
righteous
Governour
,
even
a
governing
Father
,
and
so
only
it
is
a
Reward
,
and
so
it
is
merited
.
§
.
49.
This
is
easily
understood
by
Parens
,
who
intend
to
give
their
Children
freely
,
out
of
meer
love
,
their
Inheritance
,
and
what
else
they
want
:
And
yet
they
will
give
them
Gold
or
Clothes
or
Food
,
in
so
wise
a
manner
,
as
shall
engage
them
to
their
Duty
,
and
will
say
,
Put
off
your
Hat
and
thank
me
,
or
Do
this
or
that
(
which
is
for
their
own
good
)
and
I
will
give
you
this
.
Here
it
is
a
Gift
as
to
the
Goodness
,
and
a
Reward
as
to
the
order
of
giving
it
.
§.
50.
7.
The
ancient
Christians
(
as
the
Writings
of
all
the
Ancients
commonly
shew
)
did
use
the
word
Merit
without
any
scruple
;
and
I
remember
not
that
any
Christians
did
ever
gainsay
it
or
take
the
use
of
it
for
a
fault
:
Yet
did
they
contradict
mens
carnal
erroneous
Conceits
of
Man's
Merit
,
as
well
as
we
:
Yet
now
our
opposition
to
Popery
hath
brought
the
word
into
so
great
distate
with
many
good
Protestants
,
as
that
they
take
it
to
signifie
some
dangerous
self-arrogating
Doctrine
:
So
great
is
the
power
of
Prejudice
and
Contest
.
§
.
51.
It
is
true
,
That
when
Hereticks
have
put
an
ill
sence
upon
a
good
word
,
we
must
use
it
more
cantelously
than
at
other
times
and
places
:
But
if
thence
we
absolutely
reject
and
●ccuse
it
,
we
shall
harden
our
Adversaries
,
and
strengthen
the
Error
which
we
oppose
,
by
running
into
the
contrary
extream
,
which
will
soon
disgrace
it self
.
§
.
52.
It
is
a
great
advantage
to
the
Papists
,
that
many
Protestants
wholly
disclaim
the
word
,
and
simply
deny
the
Merit
of
Gospel-obedience
:
For
hereupon
the
Teachers
shew
their
Scholars
,
that
all
the
Fathers
speak
for
Merit
,
and
so
tell
them
,
that
the
Protestants
Doctrine
is
new
and
heretical
,
as
being
contrary
to
all
the
ancient
Doctors
:
And
when
their
Scholars
see
it
with
their
Eyes
,
no
wonder
if
they
believe
it
,
to
our
dishonour
.
§
.
53.
All
Orthodox
Christians
hold
the
fore-described
Doctrine
of
Merit
in
sence
,
though
not
in
words
:
For
they
that
deny
Merit
,
confess
the
[
Rewardableness
]
of
our
Obedience
,
and
confess
that
the
Scripture
useth
the
term
[
Worthy
]
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
translated
Meriting
and
Merit
,
as
well
as
Worthy
and
Worthiness
;
and
we
think
it
fitter
to
expound
such
Scripture-words
than
to
accuse
and
reject
them
:
And
they
all
confess
,
that
man's
Duty
hath
God's
Promise
of
Reward
,
and
that
Holiness
in
its
nature
is
suitable
to
the
End
or
Reward
,
as
disposing
us
to
enjoy
it
,
and
is
pleasing
unto
God
and
glorifieth
him
:
And
this
is
all
the
same
thing
in
other
words
,
which
the
ancient
Christians
meant
by
Merit
.
And
to
hear
many
godly
persons
at
the
same
time
,
most
earnestly
extol
Holiness
,
and
desire
that
Preachers
should
convince
the
People
that
the
Righteous
is
more
excellent
than
his
Neighbour
,
and
yet
denying
all
Merit
,
and
reviling
all
that
assert
it
;
this
doth
but
shew
,
that
they
understand
not
the
word
;
and
think
others
also
misunderstand
it
:
And
so
we
are
reproaching
one
another
,
where
we
are
agreed
and
know
it
not
:
Like
the
Woman
that
turned
away
her
Servant
upon
the
Controversie
,
Whether
the
House
should
be
swept
with
a
Bro●m
or
with
a
Besom
;
or
the
Physicians
that
let
the
Patient
die
,
because
they
could
not
agree
whether
he
should
take
a
Potion
or
a
Draught
,
a
bit
or
a
morsel
,
or
take
Ambar
,
or
Electrum
or
Succinum
or
Car●be
.
§
.
54.
And
the
partial
Teachers
are
the
Cause
of
all
this
,
while
instead
of
opening
the
Doctrine
truly
to
the
People
,
in
what
sence
we
have
or
have
not
any
Worthiness
or
Merit
,
they
without
distinction
cry
down
Merit
,
and
reproach
those
that
do
otherwise
:
And
if
they
do
but
say
,
[
Such
a
Man
or
such
a
Book
speaketh
for
Merit
and
Free-will
]
they
have
sufficiently
rendered
him
odious
or
much
suspected
with
their
followers
;
when
yet
all
sober
Christians
in
all
Ages
have
been
for
Merit
and
Free-will
in
a
sound
sence
:
And
is
not
this
to
be
Incendiaries
and
Adversaries
to
Truth
,
and
Love
,
and
Peace
?
§
.
55.
I
have
formerly
thought
,
that
though
we
agree
in
the
thing
,
it
is
best
omit
the
name
,
because
the
Papists
have
abused
it
:
And
I
think
so
still
,
as
in
such
Companies
and
Cases
where
the
use
of
it
not
understood
will
scandalize
men
,
and
do
more
harm
than
good
:
(
For
why
should
I
use
words
against
mens
edification
?
)
But
in
other
cases
I
now
think
it
better
to
keep
the
word
,
1.
lest
we
seem
to
the
ignorant
to
be
of
another
Religion
than
all
the
ancient
Churches
were
.
2.
Lest
we
harden
Papists
,
Greeks
and
others
,
by
denying
sound
Doctrine
in
terms
,
which
they
will
think
we
deny
in
sence
.
3.
Because
our
●enury
of
Words
is
such
as
for
my
part
I
remember
no
other
word
so
fit
to
substitute
instead
of
[
Merit
]
or
[
Desert
]
or
[
Worthiness
.
]
The
word
[
Rewardable
]
is
long
and
oft
harsh
:
And
what
other
have
we
?
And
it
is
nothing
else
that
we
mean
.
§
.
56.
Some
Papists
are
against
the
very
word
[
Merit
]
also
.
Some
own
the
word
,
but
differ
not
from
the
Protestants
about
the
Doctrine
▪
some
of
them
ignorantly
drive
the
poor
People
by
ill
preaching
into
carnal
Conceits
of
their
own
Works
,
and
to
trust
an
hundred
Fopperies
for
Salvation
:
But
he
that
readeth
most
of
their
School-Doctors
,
must
either
confess
,
that
they
differ
from
us
about
the
meritoriousness
of
true
Gospel-obedience
,
rather
in
words
than
in
deed
;
and
that
we
really
mean
the
same
thing
,
or
else
he
must
see
with
better
or
worser
Eyes
than
I
do
(
I
speak
not
this
of
them
all
.
)
§
.
57.
And
Romaeus
,
who
prateth
of
Merit
in
point
of
commutative
Iustice
,
disclaimed
by
the
rest
(
and
some
such
other
ignorant
Scriblers
)
are
not
to
be
taken
for
the
Index
of
their
Doctrine
,
nor
yet
their
superstitious
,
abusive
Application
;
no
more
than
our
Deniers
of
all
Merit
are
the
Index
of
ours
;
nor
the
prophane
ones
abuse
of
it
,
who
are
ready
,
when
we
perswade
them
to
a
holy
Life
,
to
tell
us
,
That
God
saveth
not
Men
for
their
Holiness
or
Works
,
and
that
ours
deserve
no
more
than
theirs
,
but
he
will
have
mercy
on
whom
he
will
have
mercy
;
and
it
is
not
of
him
that
willeth
or
runneth
.
§
.
58.
Not
only
Waldensis
,
Contarenus
,
Ariminensis
,
and
many
others
expresly
say
as
much
against
Merits
as
we
:
But
Medina
,
and
many
of
the
Th●mists
say
the
same
in
Sence
,
and
the
Scotists
and
many
others
say
,
That
Merit
●riseth
but
ex
pacto
,
from
God's
Promise
;
and
to
be
meritorious
,
is
no
more
than
to
be
a
Work
which
God
hath
promised
a
Reward
to
:
And
do
any
of
us
deny
this
?
§
.
59.
Object
.
But
others
say
,
That
Merit
is
ex
dignitate
operum
,
from
the
worthiness
of
our
Works
.
Ans.
Is
it
the
Name
[
Worthiness
]
or
the
meaning
that
displeaseth
you
?
If
the
Name
,
read
Luke
20.
35.
and
21.
36.
Acts
5.
41.
2
Thess.
1.
5
,
11.
R●v
.
3.
4.
Matth.
8.
10
,
11
,
13
,
37
,
38.
and
22.
8.
1
Cor.
11.
27
,
29.
Eph.
4.
1.
Col.
1.
10.
1
Thess.
2.
12.
and
see
whether
God
use
not
the
same
Phrase
.
And
as
to
the
Sence
,
one
Writer
understands
what
he
saith
better
,
and
another
worse
,
and
several
men
may
have
several
Sences
;
but
they
mostly
seem
to
mean
,
That
holy
Obedience
is
in
the
very
nature
of
it
so
pleasing
to
the
most
holy
God
,
as
rendereth
it
apt
to
be
the
matter
of
that
Condition
on
which
his
Covenant
promiseth
to
reward
us
,
the
Imperfection
being
pardoned
,
and
we
and
our
Works
accepted
,
upon
the
Redemption
wrought
by
the
Merits
of
Christ
,
and
upon
his
Intercession
,
and
presenting
them
to
God
.
And
is
this
to
be
denied
by
any
Christian
?
Doubtless
there
is
something
in
the
very
Nature
of
Divine
Faith
,
Love
,
and
Obedience
,
which
maketh
it
fitter
to
be
accepted
and
rewarded
,
than
Infidelity
,
Hatred
of
God
,
and
Sin
,
or
Rebellion
.
Speak
Christians
,
is
it
not
so
?
And
yet
it
is
from
God's
Promise
and
meer
Bounty
only
,
that
our
Right
to
the
Reward
resulteth
,
though
the
material
Aptitude
be
in
the
qualification
to
which
that
promise
is
made
:
All
this
is
plain
and
sure
.
§
.
60.
Obj.
But
some
talk
of
a
Proportion
between
the
Work
and
the
Reward
.
Ans.
We
commonly
hold
degrees
of
Glory
according
to
the
degrees
of
Holiness
;
and
if
any
abusive
Doctor
mean
any
more
,
that
's
nothing
to
the
rest
.
And
it
's
pity
that
Men
that
are
agreed
,
should
hate
or
revile
each
other
as
differing
.
§
.
61.
Vasquez
the
Jesuit
is
one
that
is
supposed
to
say
most
for
Merit
,
who
saith
so
much
against
it
,
as
I
dare
not
say
:
For
he
tells
us
,
That
God
doth
not
reward
us
at
all
as
an
Act
of
Justice
,
either
Commutative
,
or
Distributive
:
Commutative
Iustice
he
easily
disapproveth
,
and
in
that
we
all
agree
:
But
the
generality
of
Christians
,
Papists
,
Protestants
,
Greeks
,
&c.
hold
,
That
God
rewardeth
us
in
governing-paternal-distributive
Iustice
,
as
a
Father
giveth
Benefits
to
a
thankful
Child
that
humbly
taketh
them
,
and
not
to
the
contemptuous
or
rebellious
that
spit
in
his
Face
.
But
Vasquez
saith
,
That
God
hath
not
so
much
as
Distributive
Justice
in
our
Rewards
.
And
yet
,
I
think
,
he
differeth
but
in
words
,
and
really
meaneth
as
we
all
do
.
And
he
that
dare
for
Words
,
revile
Consenters
,
is
bolder
than
I
would
have
any
good
Man
be
:
And
yet
I
doubt
not
but
I
and
this
Writing
shall
be
so
reviled
by
many
that
differ
not
from
me
,
when
they
think
they
do
,
(
through
Faction
and
Prejudice
)
when
I
am
dead
,
even
for
these
words
.
§
.
62.
IV.
The
fourth
Point
is
so
far
dispatched
in
the
second
,
that
I
need
here
but
to
say
;
1.
That
our
Obedience
to
God
is
a
Duty
resulting
from
our
very
natural
Being
,
and
cannot
but
be
so
while
we
are
Men
:
1.
As
it
is
God's
due
.
2.
As
it
is
part
of
the
right
Order
of
the
Universe
,
and
co●ducible
to
common
Good
.
3.
As
it
is
our
own
Order
,
Rectitude
and
Health
.
2.
That
Christ
is
the
Saviour
and
Physician
to
give
us
this
Health
,
which
is
the
end
of
his
medicinal
Grace
.
3.
That
the
Soul
cannot
be
complacentially
amiable
to
God
,
nor
fit
for
Communion
with
him
here
or
in
Heaven
without
it
.
Resignation
to
God
our
Owner
,
Obedience
to
God
our
Ruler
,
and
Love
and
Praise
to
God
our
Father
,
and
the
infinite
Good
,
make
up
that
Holiness
which
is
our
Salvation
it self
,
and
the
Image
and
Glory
of
God
upon
us
.
§
.
63.
V.
About
the
next
Question
I
may
yet
be
shorter
,
How
far
any
Works
of
ours
may
be
trusted
in
?
I
think
all
agree
,
1.
That
nothing
of
ours
(
or
any
Creature
)
should
be
trusted
to
for
any
thing
proper
to
God
,
or
proper
to
Christ
,
or
any
thing
that
belongeth
not
truly
to
it self
.
He
that
ascribeth
any
thing
to
our
Faith
,
Love
,
or
Obedience
,
which
is
proper
to
Christ's
Merits
,
or
God's
Mercy
,
and
so
trusteth
them
,
doth
greatly
sin
,
and
he
that
trusteth
them
for
more
than
God
hath
assigned
to
them
to
do
.
§.
64.
2.
That
we
must
take
heed
of
scandaous
Language
,
and
therefore
must
not
talk
of
trusting
on
any
act
of
our
own
,
when
it
is
like
to
be
understood
,
as
put
in
Competition
with
God
or
with
Christ's
Merits
;
as
if
the
Question
were
,
Whether
we
must
trust
God
,
or
our selves
,
Christ's
Righteousness
or
our
own
?
For
our
own
is
not
in
the
least
measure
to
be
trusted
for
that
which
belongeth
only
to
Christ's
Righteousness
to
be
,
or
do
.
§.
65.
3.
That
yet
it
is
a
great
Duty
to
trust
every
means
of
Salvation
appointed
by
God
,
in
its
own
place
,
and
for
its
own
part
alone
,
even
to
preaching
,
Sacraments
,
Afflictions
,
&c.
And
accordingly
to
trust
our
own
Faith
,
Love
,
Prayer
,
Obedience
,
so
far
as
they
are
Means
,
and
have
God's
Promise
,
and
no
further
;
which
is
no
more
than
to
trust
in
God
,
that
he
will
bless
such
means
.
He
that
trusteth
his
Sword
,
doth
not
trust
it
to
fight
of
it self
,
without
his
Hand
.
When
God
hath
promised
Mercy
upon
Prayer
,
and
to
the
Obedient
or
Penitent
,
for
a
man
to
think
that
God
will
yet
do
no
more
for
us
,
if
we
repent
,
pray
,
and
obey
,
than
if
we
do
not
,
is
to
be
Unbelievers
,
and
say
rebelliously
,
It
is
in
vain
to
serve
the
Lord
.
He
is
so
far
to
trust
to
Faith
,
Repentance
,
praying
,
hearing
,
meditating
,
diligence
,
as
to
trust
that
God
will
bless
them
,
and
reward
them
,
and
look
for
more
from
him
when
we
use
means
,
than
when
we
do
not
.
CHAP.
XXVI
.
Of
Confirmation
,
Perseverance
,
and
Danger
of
falling
away
.
§
.
1.
I
Shall
reduce
all
that
needs
to
be
said
on
this
point
to
these
following
controverted
Questions
:
1.
Whether
all
Grace
procured
and
given
by
Christ
,
be
such
as
is
never
lost
?
2.
Whether
that
degree
of
Grace
be
ever
lost
,
which
giveth
the
posse
credere
without
the
act
of
Faith
(
commonly
called
sufficient
Grace
)
in
Adult
or
Infants
?
3.
Whether
any
lose
actual
true
justifying
Faith
?
4.
Whether
any
lose
true
Holiness
,
or
love
of
God
in
the
Habit
?
5.
Whether
any
degree
of
this
be
ever
lost
?
or
all
special
Grace
have
such
Confirmation
as
the
Angels
have
?
6.
Whether
,
if
Holiness
be
never
lost
,
it
be
possible
to
lose
it
,
and
be
in
danger
?
7.
Whether
there
be
a
state
of
confirmed
Persons
besides
the
meerly
sanctified
,
that
from
the
degree
or
kind
of
their
grace
,
never
fall
away
?
8.
Or
whether
Perseverance
depend
on
meer
Election
and
God's
Will
,
which
secureth
only
some
of
the
justified
?
9.
Whether
all
,
or
most
,
or
many
Christians
are
themselves
sure
to
persevere
?
10.
Whether
Certainty
of
perseverance
be
fit
for
all
the
justified
?
11.
Whether
it
be
unfit
for
all
,
and
a
more
unsafe
Condition
than
doubting
?
12.
Whether
the
Comfort
of
most
Christians
lie
upon
the
Doctrine
of
such
Certainty
?
13.
Whether
the
Doctrine
of
Eventual
Apostacy
infer
any
mutability
in
God
?
14.
Why
God
hath
left
this
point
so
dark
?
15.
What
was
the
Judgment
of
the
ancient
Churches
after
the
Apostles
?
16.
Whether
it
be
an
Article
of
such
evidence
and
weight
,
as
to
be
put
into
our
Church-Confessions
,
and
we
should
force
men
to
subscribe
to
it
,
or
make
it
necessary
to
Ministration
,
Communion
,
or
Christian
Love
and
Concord
?
§
.
2.
Q.
I.
Whether
all
Christ's
Grace
given
us
,
be
such
as
is
never
lost
?
Ans.
No
:
except
Iansenius
and
his
Followers
,
I
know
of
no
Christians
that
ever
affirm
it
;
and
he
doth
it
on
this
false
supposition
,
That
the
common
Grace
which
worketh
only
preparatorily
by
fear
,
is
not
the
Grace
of
Christ
,
but
a
grace
of
other
Providence
,
and
only
Love
is
the
grace
of
Christ
.
But
it
is
injurious
to
Christ
,
who
is
the
Lord
,
and
Light
,
and
Saviour
of
the
World
,
and
God's
Administrator-general
,
into
whose
Hands
all
Things
and
Power
is
given
,
to
say
,
That
since
the
Fall
there
is
any
Grace
in
the
World
that
is
not
his
Grace
;
and
that
our
preparatory
grace
,
and
all
that
's
common
,
is
aliunde
,
some
other
way
.
He
that
readeth
Ioh.
15.
Matth.
13.
Heb.
6
,
and
10.
may
see
the
contrary
.
§
.
3.
Q
II.
Whether
sufficient
grace
to
believe
,
which
giveth
the
meer
power
of
believing
to
Infants
or
Adult
,
be
ever
lost
?
Ans.
These
Questions
suppose
that
there
are
these
several
sorts
of
Graces
disputed
of
by
Divines
:
1.
Common
grace
:
2.
Power
to
believe
and
repent
:
3.
Actual
Faith
and
Repentance
given
by
that
called
special
Vocation
:
4.
The
Habit
of
love
and
all
grace
,
called
Sanctification
:
(
to
pass
by
Relative
grace
,
as
Justification
,
&c.
)
5.
Confirmation
of
these
Habits
.
And
we
now
speak
only
of
the
second
:
And
the
very
Being
of
that
Grace
is
controverted
,
Whether
God
ever
give
(
besides
the
natural
Power
)
a
moral
Power
to
believe
,
to
any
that
never
do
believe
?
And
,
1.
it
is
certain
by
Adam's
instance
,
that
he
gave
him
a
power
to
have
perfectly
obeyed
,
when
he
did
not
:
2.
And
therefore
no
man
can
prove
,
that
now
moral
Power
to
believe
,
that
doth
not
.
3.
But
it
seemeth
most
probable
that
he
doth
,
because
his
Government
and
Man's
Nature
are
not
,
tota
specie
,
changed
.
4.
And
it
is
certain
that
still
all
men
have
power
to
do
more
good
than
they
do
.
5.
And
even
the
Dominicans
grant
this
Sufficiency
of
grace
.
6.
But
yet
for
my
part
,
I
am
not
certain
of
it
.
§
.
4.
But
if
there
be
such
a
power
given
,
which
never
acteth
Faith
(
which
I
think
most
probable
)
it
is
either
in
the
Adult
or
Infants
:
if
in
the
Adult
,
no
doubt
it
's
lost
;
for
they
that
will
not
believe
(
to
the
last
)
retain
not
still
the
moral
power
in
their
Rebellion
.
§
.
5.
But
in
the
Case
of
Infants
,
I
think
those
of
them
that
die
before
the
use
of
reason
,
lose
it
not
,
nor
any
of
the
Elect
that
live
to
full
Age
:
But
as
to
others
,
after
How
far
Infant-Grace
is
loseable
,
this
seemeth
now
the
most
probable
solution
to
me
.
§
.
6.
Viz.
There
is
a
Grace
that
reacheth
but
to
a
moral
Power
to
repent
and
believe
,
before
men
have
the
Act
or
proper
Habit
:
Such
Grace
to
persevere
,
did
put
Adam
in
a
present
state
of
Life
,
or
acceptation
with
God
,
this
Grace
Adam
lost
:
Accordingly
such
grace
that
containeth
but
this
m●●al
power
in
an
Infant
's
Disposition
right
to
Salvation
,
if
he
so
die
;
because
he
is
not
bound
to
the
Act
,
nor
capable
of
it
;
and
even
the
Adult
upon
the
Act
,
have
right
to
Acceptance
and
to
the
Spirit
to
cause
the
Habit
,
in
order
of
Nature
,
before
they
have
the
Habit
:
Therefore
Infants
may
be
in
a
state
of
such
Right
and
Life
before
the
Habit
,
though
they
shall
not
possess
Glory
without
it
:
And
yet
the
Adult
are
not
in
a
state
of
such
right
by
the
meer
Power
,
before
the
Act
,
because
the
Act
it self
is
made
necessary
to
their
Justification
,
but
so
is
it
not
to
Infants
:
So
that
Infants
and
Adult
may
receive
a
meer
power
to
repent
and
believe
,
and
lose
it
after
(
at
age
)
by
actual
sin
,
though
this
be
a
loss
of
a
state
of
Iustification
to
the
one
sort
(
their
fins
of
Nature
being
pardoned
)
,
but
not
to
the
other
(
who
are
not
pardoned
without
the
Act
:
)
And
yet
it
followeth
not
hence
,
that
the
grace
of
habitual
Sanctification
is
lost
in
any
.
§
.
7.
If
this
solution
please
not
,
let
them
that
can
,
give
us
one
that
is
less
inconvenient
,
and
we
shall
thankfully
accept
it
;
but
it
must
be
none
that
yet
I
have
heard
of
;
not
the
Anabaptists
,
nor
those
of
their
Adversaries
,
who
leave
us
no
certainty
of
the
Salvation
of
any
particular
Infants
,
but
only
say
,
God
will
save
them
that
are
Elect
,
but
no
one
knoweth
who
they
are
,
nor
how
few
or
many
,
nor
can
tell
us
of
any
promise
made
to
any
upon
any
antecedent
Character
or
Condition
,
nor
give
Believers
any
more
assurance
of
their
own
Childrens
Salvation
,
than
of
any
Heathens
.
Nor
theirs
that
say
,
Baptized
Infants
are
saved
by
relative
Grace
alone
,
without
any
internal
real
Grace
.
Nor
theirs
that
say
,
They
have
the
Spirit
,
but
tell
us
not
in
what
operation
;
or
say
,
it
is
only
right
to
the
Spirit
hereafter
.
Nor
theirs
that
say
,
That
all
Baptized
Infants
(
at
least
of
godly
Parents
)
have
habitual
Holiness
(
Faith
,
Love
,
&c.
)
such
as
the
Adult
in
Sanctification
have
,
and
that
some
at
Age
do
lose
it
:
I
think
this
less
inconvenient
than
any
one
of
these
.
§
.
8.
Q.
III.
Whether
any
lose
true
actual
Faith
and
Iustification
?
Ans.
That
a
common
uneffectual
Faith
may
be
lost
,
is
no
doubt
:
But
concerning
the
other
,
there
are
three
Opinions
.
1.
Some
say
,
No
;
it
cannot
be
lost
,
because
that
Faith
hath
the
Promise
of
the
Sanctification
of
the
Spirit
,
as
well
as
of
Pardon
and
right
to
Life
.
Therefore
seeing
habitual
Holiness
is
not
lost
,
that
which
hath
the
Promise
of
it
,
is
not
lost
.
2.
Others
say
,
That
actual
Faith
at
first
is
like
Adam's
loseable
Grace
;
and
that
it
giveth
us
actual
Pardon
and
right
to
Life
,
if
we
so
die
,
and
right
to
the
Spirit
(
in
relation
)
to
sanctifie
us
in
time
,
and
by
degrees
:
But
that
every
one
that
hath
the
Spirit
,
hath
not
the
Habits
of
Love
and
Holiness
,
but
he
sometimes
is
causing
many
Acts
before
he
produce
a
Habit
(
ad
modum
acquisitorum
.
)
3.
Others
say
,
That
both
Faith
and
habitual
Holiness
are
oft
lost
.
I
delay
the
solution
till
the
rest
be
considered
.
§
.
9.
Q.
IV.
Whether
habitual
Love
,
or
Holiness
(
or
the
Spirit
)
be
ever
lost
?
Ans.
That
there
is
a
confirmed
state
or
degree
of
Holiness
that
is
never
lost
,
I
do
hold
;
and
that
this
is
attainable
,
and
in
that
state
men
may
be
certain
of
Salvation
:
But
whether
the
least
degrees
of
habitual
grace
be
utterly
loseable
,
which
prove
a
present
right
to
life
,
till
they
are
lost
,
I
must
plainly
profess
I
do
not
know
;
much
may
be
said
on
both
sides
:
And
if
my
Ignorance
offend
any
,
it
offendeth
me
more
:
but
how
shall
I
help
it
,
I
think
it
is
not
for
want
of
study
,
nor
of
impartial
willingness
to
know
the
Truth
:
And
Ignorance
of
the
two
is
safer
than
Error
,
by
which
we
trouble
and
seduce
those
about
us
.
And
in
this
case
so
many
great
and
excellent
Men
have
erred
(
either
Augustine
,
with
the
generality
of
the
ancient
Churches
,
or
Calvin
,
Zanchy
,
and
most
of
the
Reformed
)
that
my
Ignorance
is
pardonable
where
their
Error
it self
is
pardoned
.
But
let
those
that
are
wiser
rejoyce
in
the
greater
measure
of
their
Wisdom
:
But
yet
think
not
,
that
taking
up
either
Opinion
upon
the
trust
of
their
Party
,
is
such
.
§
.
10.
Q.
V.
To
the
next
,
some
have
said
,
That
had
Adam
done
but
one
act
of
Love
or
Obedience
,
he
had
been
confirmed
as
the
Angels
in
a
state
of
Impeccability
:
And
that
so
are
all
that
once
truly
believe
in
Christ
.
But
Experience
utterly
confuteth
that
:
For
all
men
sin
after
believing
.
§
.
11.
Others
say
only
,
That
men
may
sin
,
and
may
lose
acquired
Grace
,
but
no
degree
of
that
which
is
infused
:
But
we
have
small
reason
to
think
that
our
encreased
degrees
are
not
as
much
infused
as
the
first
degree
was
:
And
yet
Experience
proveth
,
that
such
added
degrees
may
be
lost
.
§
.
12.
Others
say
,
All
added
degrees
may
be
lost
,
but
none
of
that
which
was
first
infused
:
Indeed
could
we
prove
,
that
God
alwaies
at
first
infuseth
only
the
least
degree
consistent
with
Salvation
,
then
this
must
be
held
by
all
that
deny
that
any
fall
from
Justification
:
But
for
ought
we
know
God
may
the
first
minute
give
one
man
more
Grace
than
to
another
in
long
time
,
and
that
first
degree
may
be
lessened
by
his
sin
.
§
.
13.
Q.
VI.
Whether
it
be
possible
to
lose
that
Holiness
which
never
will
be
lost
?
Ans.
The
word
[
Possible
]
respecteth
either
a
Consequence
in
Arguing
,
and
is
a
Logical
Possibility
;
or
it
respecteth
the
natural
power
of
Causes
,
and
is
called
,
Physical
Possibility
.
In
the
first
sence
it
is
impossible
that
any
thing
should
come
to
pass
that
doth
not
;
because
God
knoweth
it
will
not
:
And
it
is
a
good
consequence
,
God
knoweth
that
this
will
not
come
to
pass
;
therefore
it
will
not
:
And
it
is
impossible
that
this
Consequence
should
be
false
.
But
as
to
the
natural
Possibility
,
no
doubt
but
of
our
▪
selves
we
can
sin
;
nay
,
it
is
not
an
act
o●
Power
,
but
of
Impotency
,
or
from
a
defect
of
Power
:
And
the
Habit
given
us
is
not
a
sufficient
Power
to
ascertain
our
Perseverance
of
it self
.
But
if
you
speak
with
respect
to
the
Power
of
God
,
by
which
we
are
preserved
,
we
must
thus
answer
:
That
it
is
impossible
for
us
or
any
Creature
to
overcome
God's
Power
or
Will
:
And
if
it
be
first
proved
,
that
God
will
cause
us
to
persevere
by
the
way
of
Physical
irresistible
determination
by
Power
,
then
it
must
be
called
Impossible
to
fall
away
,
or
commit
any
Sin
which
he
so
saveth
us
from
.
But
if
he
keep
any
as
a
free
Agent
by
the
sapiential
disposal
of
his
Free-will
,
and
so
procure
the
event
of
a
contingent
action
,
then
it
must
be
said
,
that
this
and
many
things
are
possible
which
never
come
to
pass
,
That
God
only
decreeth
,
that
we
shall
not
fall
away
,
and
not
,
that
it
shall
be
impossible
:
Thus
Dr.
Twisse
and
the
Dominicans
themselves
use
to
speak
:
But
for
my
part
I
●ake
God's
manner
of
working
on
and
for
us
,
to
be
so
unsearchable
,
and
this
notion
of
Possibility
or
Impossibility
,
of
so
little
moment
when
we
are
agreed
what
will
be
the
event
,
that
I
think
the
Controverfie
not
worth
the
handling
,
but
made
among
other
snares
of
Satan
,
to
trouble
the
Church
,
and
draw
us
to
vain
Janglings
about
words
that
edifie
not
,
from
the
Simplicity
that
is
in
Christ
.
§
.
14.
Q.
VII
.
Wheth●r
there
be
a
state
of
Confirmation
here
?
Ans.
1.
Undoubtedly
there
are
some
Christians
that
are
strong
,
rooted
,
settled
,
established
;
and
some
that
are
weak
,
and
like
Children
toss'd
up
and
down
,
Rom.
4.
20.
&
15.
1.
Heb.
5.
12
,
14.
1
Ioh.
2.
14.
1
Cor.
16.
13.
Eph.
6.
10.
2
Tim.
2.
1.
1
Cor.
15.
58.
1
Pet.
5.
9.
Col.
2.
5.
Eph.
3.
16
,
17.
Col.
2.
7.
There
is
a
need
of
strengthening
Grace
,
1
Pet.
5.
10.
Luk.
22.
32.
Rev.
3.
2.
Act.
9.
22.
Col.
1.
11.
2
Tim.
4.
17.
Psal.
138.
3.
Phil.
4.
13.
§.
15.
2.
It
is
agreeable
to
Scripture
,
Reason
and
Experience
to
judge
,
that
strengthened
Christians
stand
faster
than
the
weak
,
and
that
it
is
in
it self
more
unlikely
that
they
should
be
seduced
and
forsake
Christ
.
§
.
16.
Seeing
it
is
so
doubtful
,
whether
any
that
are
sincere
fall
away
;
we
have
great
reason
to
think
that
it
will
hardlier
be
proved
of
the
Confirmed
:
I
know
that
Strength
hath
several
degrees
,
and
it
's
hard
to
determine
just
what
this
Confirmation
is
,
but
I
am
perswaded
,
that
abundance
of
confirmed
Christians
there
are
,
who
have
taken
hold
of
Christ
by
Faith
and
Love
,
and
have
clear
light
and
great
experience
,
and
so
much
Grace
,
as
that
from
that
Confirmation
it
may
be
inferred
,
that
they
never
fall
away
and
perish
:
and
consequently
that
Certainty
of
Salvation
,
and
not
only
of
present
Justification
,
is
attainable
in
this
Life
.
And
some
of
the
Papists
themselves
are
of
this
mind
,
though
others
of
them
say
,
That
even
a
state
of
Confirmation
may
be
lost
.
§
.
17.
Q.
VIII
.
Whether
Perseverance
depend
on
meer
Election
?
Ans.
It
was
Augustine's
Judgment
(
and
his
Followers
)
That
Election
is
the
ascertaining
Cause
of
Perseverance
,
giving
the
special
Grace
of
Perseverance
;
but
what
that
Grace
was
besides
Divine
Volition
and
Preservation
(
whether
any
special
confirming
degree
or
kind
)
it
is
not
easie
to
gather
out
of
him
:
And
I
think
it
past
doubt
,
That
God
doth
elect
some
to
Perseverance
,
and
all
persevere
whom
he
so
electeth
,
and
because
he
electeth
them
and
no
other
:
But
whether
many
also
are
truly
sanctified
and
justified
that
are
not
elect
,
and
so
do
not
persevere
,
as
Austin
held
,
I
said
before
,
I
do
not
know
.
§
.
18.
Q.
IX
.
Are
all
or
most
Christians
certain
that
they
shall
persevere
?
Ans.
No
:
For
,
1.
most
Christians
in
the
World
hold
,
that
Perseverance
is
uncertain
to
the
godly
;
and
how
can
they
be
certain
of
it
to
themselves
?
2.
Most
that
hold
otherwise
,
hold
it
but
as
uncertain
,
and
are
not
themselves
certain
that
it
is
true
,
though
they
call
it
certain
:
I
am
uncertain
:
And
I
find
not
by
other
signs
that
the
most
have
more
knowledge
than
my self
:
And
he
that
is
not
certain
of
the
Premises
,
is
not
by
them
certain
of
the
Conclusion
.
3.
Most
Christians
are
uncertain
that
they
are
sincere
and
justified
:
And
such
cannot
be
certain
to
persevere
in
that
which
they
are
not
certain
that
they
have
.
§
.
19.
Q.
X.
Certainty
of
their
present
state
of
Iustification
is
not
fit
for
those
that
sin
as
much
,
and
are
as
bad
as
ever
will
stand
with
sincerity
(
till
they
repent
:
)
Therefore
certainty
of
Perseverance
must
needs
be
unfit
for
them
.
And
therefore
God
never
giveth
it
to
such
.
§
.
20.
Q.
XI
.
Certainty
of
Grace
,
Iustification
and
Perseverance
and
Salvation
,
is
a
most
excellent
desirable
thing
,
above
all
the
Treasures
of
the
World
,
and
to
be
earnestly
sought
by
all
:
and
tendeth
not
of
it self
to
carnal
security
,
but
to
fill
the
Soul
with
holy
Love
and
Thankfulness
and
Joy
,
and
make
our
Lives
likest
to
Heaven
on
Earth
:
O
blessed
are
they
that
do
attain
it
:
And
woe
to
them
that
dispraise
it
and
perswade
men
to
causeless
doubting
.
It
is
the
height
of
our
attainment
here
in
it self
,
and
the
improvement
,
and
maketh
us
live
a
Heavenly
Life
,
and
long
to
be
with
Christ
:
But
we
cannot
therefore
say
that
those
have
it
that
have
it
not
:
But
all
should
promote
and
seek
it
.
§
.
21.
Q.
XII
.
They
that
are
certain
that
all
true
Believers
persevere
▪
have
one
great
help
towards
their
own
Consolation
:
But
if
they
be
uncertain
,
that
they
themselves
are
true
Believers
,
this
will
not
comfort
them
.
As
they
that
are
perswaded
only
that
all
Confirmed
Christians
persevere
,
must
know
that
they
are
confirmed
before
this
can
give
them
the
comfort
of
Assurance
.
§
.
22.
But
I
have
elsewhere
fully
proved
,
1.
That
most
Christians
have
not
the
comfort
of
their
own
certain
Perseverance
,
for
want
of
the
Certainty
of
their
Sincerity
,
if
not
of
the
Doctrine
it self
.
2.
And
that
thousands
and
millions
of
Christians
live
and
die
in
Peace
and
Comfort
,
that
have
not
a
proper
Certainty
of
Salvation
.
3.
Much
more
may
such
live
in
Joy
that
are
sure
of
their
present
state
of
Grace
,
though
not
of
their
Perseverance
.
§
.
23.
For
Experience
telleth
us
,
that
though
most
of
the
Christian
World
are
against
the
Doctrine
of
Certain
Perseverance
of
all
true
Believers
,
yet
many
of
them
live
and
die
in
Comfort
.
§
.
24.
And
Church-History
and
the
Ancients
Writings
tell
us
,
That
though
for
many
hundred
years
the
Christian
Doctors
commonly
held
,
That
some
lose
true
justifying
Faith
,
and
perish
,
ye●
multitudes
lived
and
died
in
Joy
,
and
went
with
boldness
through
the
fla●es
.
§
.
25.
And
we
see
in
all
things
that
men
are
affected
according
to
what
is
predominant
;
and
he
that
hath
far
more
Hope
than
fear
and
doubting
,
will
have
more
joy
than
sorrow
,
though
he
be
not
certain
,
but
some
doubting
do
remain
.
§
.
26.
It
is
certain
in
it self
,
that
God's
Promises
in
the
Gospel
are
all
true
:
But
every
one
that
truly
believeth
it
,
is
not
properly
certain
of
it
,
past
all
doubt
:
And
he
that
hath
the
least
doubt
of
the
truth
of
the
Gospel
,
must
needs
doubt
as
much
of
that
Salvation
which
is
expected
on
the
Gospel-Promise
:
And
yet
such
Believers
may
have
Peace
and
Joy
according
to
the
measure
of
their
Faith
and
Hope
.
§
.
27.
We
see
among
men
no
Wife
is
certain
one
day
or
night
that
her
Husband
will
not
forsake
or
murder
her
;
no
Child
is
certain
that
his
Father
will
not
kill
him
;
nor
any
one
of
his
dearest
Friend
:
And
yet
we
can
have
Love
,
Peace
and
Comfort
in
our
Relations
,
without
such
certainty
:
For
it
's
melancholy
folly
to
live
in
fears
of
things
utterly
unlikely
,
and
to
cast
away
the
Comforts
of
great
probability
.
§
.
28.
Yea
,
no
godly
man
is
certain
that
he
shall
not
fall
into
such
hainous
Sin
as
Noah
,
Lot
,
David
,
Peter
did
;
or
that
he
shall
not
kill
his
dearest
Friend
,
or
himself
:
And
yet
when
a
man
is
conscious
that
his
Nature
,
his
Reason
,
his
Experience
,
and
his
Resolution
,
do
all
make
him
hate
such
a
wicked
act
,
and
that
there
is
no
probable
cause
to
move
him
to
it
,
and
when
we
know
God
is
ready
with
his
Grace
to
help
us
,
how
few
lose
the
Comfort
of
their
Lives
,
by
fear
of
such
improbable
things
?
Certainty
therefore
is
very
desirable
,
but
a
hope
of
great
probability
may
give
us
joyful
thankful
Hearts
,
or
else
few
Christians
would
have
such
.
§
.
29.
And
the
Doctrine
of
Perseverance
hath
its
difficulties
too
as
to
mens
comfort
:
For
he
that
holdeth
,
That
no
man
falleth
from
a
state
of
Grace
,
and
seeth
many
,
that
to
all
possible
humane
judgment
,
were
once
excellent
persons
,
fall
quite
away
,
can
himself
have
no
assurance
that
he
is
so
much
as
justified
at
the
present
,
unless
he
be
sure
that
he
is
better
than
the
best
of
all
those
persons
ever
were
,
which
doubt
the
other
side
are
not
cast
upon
.
§
.
30.
Q.
XIII
.
Whether
the
Doctrine
of
Apostacy
infer
any
mutability
in
God
?
Ans.
No
:
there
's
no
shew
of
it
,
unless
you
hold
,
that
his
absolutely
Elect
fall
away
.
It
was
no
change
in
God
when
he
gave
us
grace
,
and
justified
us
;
and
it
would
be
no
more
if
he
cease
,
than
it
was
to
begin
.
It
was
no
change
in
God
when
I
was
born
,
and
it
will
be
no
more
when
I
die
:
The
Change
is
only
in
Man
,
and
his
receptive
Disposition
.
Even
the
Law
of
the
Land
,
without
any
Diversity
or
Change
,
doth
virtually
condemn
a
thousand
Malefactors
,
and
justifie
the
Just
;
and
will
cease
to
justifie
them
,
and
begin
to
condemn
them
,
if
they
cease
to
be
just
,
and
begin
to
be
Offenders
.
The
Changes
that
God
himself
maketh
in
all
the
World
,
are
made
without
any
Change
in
him
:
Therefore
what
man
doth
,
or
undoth
,
cannot
change
him
.
§
.
31.
Q.
XIV
.
Why
did
God
ledve
this
Case
so
dark
?
Ans.
It
is
not
fit
for
us
to
call
for
any
reason
of
his
doing
,
but
what
he
hath
given
us
:
But
while
he
hath
made
it
sure
to
us
,
that
he
will
cause
all
his
Elect
to
persevere
,
and
will
deny
his
Grace
to
none
that
faithfully
seek
it
,
and
will
save
all
that
do
not
wilfully
and
finally
reject
it
,
and
giveth
us
no
cause
to
distrust
his
Mercy
,
his
holy
Ends
are
by
this
attained
in
his
Peoples
Uprightness
and
Peace
:
And
he
seemeth
by
leaving
the
rest
so
obscure
,
to
tell
us
,
that
it
is
not
a
matter
of
so
great
use
to
us
,
as
some
imagine
,
and
that
it
is
not
a
point
fit
for
to
be
the
measure
of
our
Communion
or
Peace
.
§
.
32.
XV.
What
was
the
judgment
of
the
ancient
Churches
of
this
Point
?
Ans.
Vossius
in
his
Pelagian
History
,
hath
truly
told
you
,
and
copiously
proved
it
in
the
main
.
Before
Augustine's
time
it
was
taken
commonly
as
granted
,
That
men
might
fall
away
from
a
state
of
Grace
,
and
that
many
did
;
but
the
Case
was
not
curiously
discussed
:
But
some
thought
that
confirmed
Christians
never
fell
:
But
upon
Pelagius
his
Disputes
,
Augustine
defending
the
honour
of
Grace
,
laid
all
upon
Election
,
and
maintained
,
That
though
the
Non-elect
did
fall
away
from
the
Love
of
God
and
Justification
,
and
a
state
in
which
they
had
been
saved
,
had
they
died
;
yet
none
of
the
Elect
did
fall
so
as
to
perish
,
but
that
the
preservation
of
Grace
in
perseverance
,
was
the
fruit
of
Election
.
Thus
Prosper
,
and
Fulgentius
after
him
;
and
some
Passages
in
him
and
Macarius
,
and
some
others
,
intimate
that
they
thought
there
was
a
confirmed
degree
of
Grace
,
which
was
never
lost
;
but
they
all
took
it
for
granted
,
that
some
fell
from
a
state
of
Iustification
and
perished
:
And
I
remember
not
o●●
Writer
that
I
have
read
and
noted
,
to
be
of
the
contrary
mind
for
a
thousand
years
after
the
writing
of
the
Scriptures
,
nor
any
mention
of
any
Christian
that
was
so
;
unless
Hierome
be
to
be
believed
of
Ievinian
,
who
saith
,
that
he
held
,
That
the
godly
could
not
sin
;
which
Report
is
much
to
be
suspected
on
many
accounts
.
§
.
33.
What
Use
is
to
be
made
of
this
,
I
leave
to
others
;
but
it
beseemeth
no
good
Man
to
deprave
or
deny
the
Truth
of
such
History
:
And
some
great
Divines
are
to
be
blamed
for
reproaching
Vossius
for
a
true
Historical
Report
,
when
they
neither
can
confute
him
,
nor
attempt
it
.
Two
or
three
Sentences
out
of
Austin
are
cited
by
some
,
but
meerly
mistaken
,
as
if
they
spake
that
of
all
the
Justified
,
which
he
speaketh
only
of
the
Elect.
§
.
34.
Q.
XVI
.
By
all
that
is
said
,
it
is
past
denial
,
that
Certainty
of
perseverance
should
be
most
earnestly
sought
,
and
that
state
of
Confirmation
which
is
likest
to
obtain
it
;
but
that
few
have
it
,
e●en
of
the
truly
godly
,
and
that
it
is
not
the
common
ground
of
Christians
Peace
and
Comfort
,
but
Hopes
upon
great
Probability
,
do
sustain
the
most
;
and
that
the
difficulty
of
the
point
is
such
,
as
that
it
should
in
all
Churches
be
left
free
,
and
neither
side
made
necessary
to
our
Christian
Love
,
Peace
,
Con●ord
,
Communion
,
or
Ministery
.
CHAP.
XXVII
.
Of
Repentance
;
late
Repentance
;
the
time
of
Grace
,
and
of
the
unpardonable
Sin
.
§
.
1.
REpentance
,
as
a
Pain
,
and
involuntary
,
is
part
of
the
Punishment
of
sin
by
the
Law
of
Works
;
but
Repentance
as
a
returning
to
God
,
and
a
recovery
of
the
Soul
,
is
a
Grace
and
Duty
proper
to
the
Subjects
of
the
Redeemer
under
the
Law
of
Grace
.
§
.
2.
Yea
,
it
is
a
great
and
excellent
part
of
the
Law
of
Grace
to
give
Repentance
unto
life
,
and
to
admit
of
Repentance
after
sin
,
which
the
Law
of
Innocency
did
not
admit
of
.
§
.
3.
Therefore
Iohn
and
Christ
himself
did
preach
the
Gospel
or
Law
of
Grace
,
when
they
preached
Repentance
;
which
was
a
great
part
,
even
of
Christ's
own
preaching
.
§
.
4.
Therefore
the
Antinomian
Libertines
know
not
what
they
talk
of
,
when
they
call
it
Legal
Preaching
,
and
set
Repentance
as
in
opposition
to
Faith
,
as
if
Faith
were
all
that
the
Gospel
did
command
,
or
Repentance
did
not
belong
to
Faith
.
§
.
5.
Yet
it
must
be
confessed
,
that
of
late
times
many
have
laid
more
upon
the
sorrowing
,
weeping
,
and
fearing
part
of
Repentance
,
than
was
meet
,
and
said
too
little
of
the
turning
of
the
Soul
from
worldly
and
fleshly
sinful
Pleasures
,
to
the
delightful
Love
and
Praises
of
God
,
and
willing
Obedience
and
Conformity
to
his
Will
,
which
is
the
principal
part
of
true
Repentance
.
And
,
I
think
God
permitted
the
Antinomians
to
rise
up
,
and
cry
up
Free-Grace
,
and
call
the
Ministers
Legallists
,
to
rebuke
our
Error
in
this
point
,
and
to
call
us
to
preach
up
his
Grace
more
plentifully
,
and
to
consider
better
that
Gospel-obedience
doth
chiefly
consist
in
Thankfulness
,
Love
and
Ioy
,
and
in
the
words
of
Praise
,
and
Works
of
Love
.
I
am
sure
this
use
we
should
make
of
their
Abuses
.
§
.
6.
Repentance
is
either
general
,
or
particular
;
General
(
or
Universal
)
Repentance
is
a
turning
of
the
Understanding
,
Will
,
and
Practice
(
with
repenting
Sorrow
)
from
the
inordinate
Estimation
,
Love
,
and
seeking
of
temporal
Things
for
the
Pleasure
and
Prosperity
of
the
Flesh
(
or
sensual
powers
)
to
God
,
his
Will
,
and
Service
,
and
the
Hopes
of
everlasting
glory
,
through
Faith
.
§
.
7.
This
Repentance
is
the
same
thing
with
Conversion
,
and
as
I
said
before
,
Faith
it self
includeth
Repentance
in
its
Essence
,
as
denominated
from
the
terminus
a
quo
,
it
being
a
Turning
from
Unbelief
to
God
by
believing
in
him
as
God
,
and
to
Christ
by
believing
in
him
,
as
our
Saviour
,
and
to
the
Holy
Ghost
by
believing
in
him
,
as
the
Agent
and
Witness
of
Christ
and
our
Sanctifier
.
§
.
8.
Particular
Repentance
is
our
turning
with
Sorrow
from
a
particular
Sin
,
to
our
contrary
obedience
to
God
.
§
.
9.
Without
that
universal
Repentance
or
Conversion
,
which
turneth
the
Mind
,
Will
,
and
Life
to
God
,
from
created
Vanity
and
this
World
,
no
Man
can
be
saved
;
because
he
continueth
an
Idolater
and
Rebel
,
and
doth
not
indeed
take
God
for
his
God
,
nor
Christ
for
his
Saviour
,
nor
the
Holy
Spirit
for
his
Sanctifier
;
but
is
an
ungodly
Man
,
and
a
Forsaker
of
God
and
his
own
Felicity
.
§
.
10.
Repentance
,
as
towards
God
,
is
sometime
distinguished
from
Faith
in
Christ
:
And
then
Repentance
is
our
turning
to
God
,
as
God
,
by
Faith
(
Trust
)
Love
,
and
Obedience
,
resigning
our selves
to
him
as
our
Owner
,
subjecting
our
selves
to
him
as
our
Ruler
,
and
loving
him
as
our
Benefactor
,
and
chiefly
as
the
Infinite
Good
in
himself
,
our
ultimate
objective
End
.
And
this
is
the
greater
Duty
respecting
God
,
as
our
End
,
even
the
same
with
Love
to
God
,
for
the
procuring
of
which
Christ
came
into
the
World
,
and
Faith
is
given
us
:
And
then
Faith
in
Christ
is
the
mediate
grace
and
duty
by
which
we
are
brought
to
this
Repentance
.
§
.
11.
Not
that
any
man
can
truly
take
Christ
for
his
Saviour
,
before
he
taketh
God
for
his
God
,
(
for
the
Love
and
Intention
of
the
End
,
is
before
our
Choice
and
Use
of
the
Means
:
)
But
Christ
being
our
Teacher
first
bringeth
us
to
assent
to
the
Truth
of
God's
Perfections
and
Relations
to
us
,
and
then
to
the
Truth
of
his
own
Gospel
,
and
by
this
Assent
bringeth
us
(
first
to
a
common
,
and
then
)
to
a
special
Consent
at
once
,
that
God
be
our
God
,
and
Christ
our
Saviour
;
but
so
that
we
desire
God
as
our
End
,
and
Christ
as
Mediator
,
as
the
Means
.
§
.
12.
Universal
Repentance
(
or
Conversion
)
doth
virtually
contain
all
particular
future
Repentance
,
but
not
actually
.
Therefore
where
this
is
,
that
Soul
may
be
saved
without
actual
Repentance
for
some
particular
sins
(
or
sorts
of
sin
)
:
As
,
e.
g.
if
we
are
ignorant
that
such
or
such
a
thing
is
sin
,
for
want
of
necessary
Instruction
,
or
if
in
a
crowd
of
business
some
sinful
Thought
,
Passion
,
or
Word
pass
unobserved
,
or
if
we
do
our
faithful
endeavour
to
find
out
a
sin
,
and
cannot
,
remember
it
(
as
who
can
remember
at
Conversion
one
of
many
that
he
has
committed
in
Unregeneracy
,
and
after
many
are
forgotten
:
)
And
every
Man
dieth
in
some
sin
,
which
he
hath
no
time
here
to
repent
of
;
viz.
in
some
sinful
imperfection
of
all
grace
and
duty
,
and
omission
of
due
degrees
of
Love
,
and
other
Acts
:
For
all
which
virtual
repentance
will
be
accepted
.
§
.
13.
But
great
and
heinous
sins
must
needs
have
actual
repentance
,
because
it
will
not
consist
with
the
Truth
of
Holiness
to
be
so
indifferent
or
eas●e
towards
them
,
as
not
to
observe
them
,
and
remember
them
:
And
if
they
be
known
and
remembred
,
they
will
be
repented
of
,
when
the
Soul
hath
opportunity
to
consider
what
it
hath
done
.
For
habitual
repentance
is
necessary
to
Salvation
;
and
Habits
will
act
when
they
are
not
extraordinarily
hindred
,
having
notable
Objects
and
Opportunity
.
§
.
14.
Yet
some
sins
that
are
great
materially
in
their
nature
,
may
be
lessened
much
to
some
persons
by
unavoidable
ignorance
,
and
so
may
not
have
an
actual
repentance
:
As
,
e.
g.
in
times
of
War
,
to
kill
men
in
a
wrong
Cause
,
is
one
of
the
greatest
●ins
in
the
World
;
and
yet
when
by
the
darkness
of
State-cases
,
the
Question
who
is
in
the
right
,
is
so
difficult
,
that
very
few
can
decide
it
;
and
after
their
utmost
search
,
each
Party
thinks
that
God
bindeth
them
to
fight
for
their
King
or
Country
,
such
persons
cannot
have
a
particular
repentance
,
while
they
are
not
able
to
see
that
they
were
deceived
.
§
.
15.
It
is
therefore
a
Case
of
exceeding
difficulty
,
what
sins
may
stand
with
Iustification
,
not
particularly
repented
of
,
and
what
not
;
or
as
some
speak
,
which
are
mortal
,
and
which
venial
sins
,
or
sins
of
Infirmity
.
§
.
16.
But
he
that
hath
a
care
of
his
Salvation
,
must
hate
all
sin
in
the
general
as
sin
,
and
keep
up
his
watch
,
and
be
willing
to
know
all
the
worst
in
himself
,
and
diligently
use
the
means
to
know
it
,
and
resolve
to
forsake
it
to
his
power
,
when
he
knoweth
it
,
that
so
he
may
not
be
wilfully
impenitent
.
And
he
that
will
sin
as
far
as
he
thinks
will
stand
with
grace
,
either
hath
no
true
grace
,
or
shall
not
know
that
he
hath
it
.
§
.
17.
The
time
of
repentance
or
mercy
,
may
be
said
in
two
Sences
to
be
past
;
1.
When
a
man
shall
not
be
accepted
and
pardoned
,
though
he
should
repent
:
And
so
the
Day
of
grace
is
never
past
in
this
Life
(
and
the
Damned
do
not
truly
repent
in
our
present
Sence
;
)
so
that
for
a
penitent
person
to
fear
that
the
Day
of
grace
is
past
,
or
his
Repentance
too
late
(
if
true
)
is
to
contradict
the
Scope
of
the
Gospel
,
which
giveth
pardon
to
every
one
that
truly
repenteth
.
2.
When
a
man
that
before
had
some
motions
and
helps
to
repent
,
and
obstinately
resisted
them
,
shall
be
given
up
to
his
Obstinacy
,
and
never
have
such
motions
more
.
Thus
the
Day
of
grace
may
be
past
with
many
:
And
such
persons
turn
from
God
to
Wickedness
,
and
are
hardened
in
the
love
of
sin
,
and
usually
blinded
to
defend
it
,
and
hate
a
holy
Life
:
But
those
that
do
repent
,
or
fain
would
repent
,
or
yet
feel
God
moving
them
to
repent
,
have
no
cause
to
think
that
God
hath
thus
forsaken
them
.
For
it
is
only
obstinate
and
continued
forsaking
God
,
that
is
the
sign
of
one
forsaken
by
him
.
§
.
18.
And
this
also
is
no
proof
to
us
,
that
such
a
Person
is
finally
forsaken
.
For
many
that
have
rejected
grace
many
years
,
are
afterward
converted
by
that
grace
:
So
that
all
that
we
can
say
,
is
,
That
such
as
God
hath
forsaken
,
do
continue
to
the
end
to
reject
his
Mercy
,
and
prefer
their
Lusts
;
but
that
he
will
so
continue
to
the
end
,
no
man
himself
can
tell
before
the
end
.
§
.
19.
About
the
unpardonable
sin
there
are
two
Co●●oversies
:
1.
What
it
is
.
2.
Whether
it
be
abs●●●●ely
unpardonable
.
That
final
impenitency
is
unpardonable
,
is
undoubted
:
But
the
sin
in
question
is
called
,
The
Blasphemy
against
the
Holy
Ghost
;
of
which
having
written
a
special
Tractate
,
I
now
only
say
,
That
it
is
the
Sin
of
such
as
believing
not
Christ
to
be
the
Son
of
God
,
but
a
Deceiver
,
and
yet
being
convinced
of
his
,
and
his
Disciples
Miracles
,
do
in
their
judgments
think
,
and
blasphemously
say
and
maintain
,
that
they
were
done
by
the
power
of
the
Devil
to
deceive
men
.
These
men
rejecting
the
last
convincing
means
of
Faith
,
are
left
by
themselves
remediless
.
§
.
20.
But
,
2.
the
Papists
and
many
Ancients
say
,
That
by
[
not
forgiven
]
is
meant
only
[
very
hardly
and
rarely
;
]
but
most
Protestants
expound
the
words
absolutely
,
as
they
run
;
which
the
Reader
will
think
most
probable
,
I
leave
to
his
consideration
.
§
.
21.
Some
think
that
the
Novatians
denied
all
pardon
to
such
as
committed
any
great
sin
after
Baptism
;
but
Alb●spinaeus
,
Petavius
,
and
others
have
truly
proved
that
it
was
not
so
,
but
only
that
they
denied
Power
in
the
Church
to
pardon
such
Backsliders
;
which
yet
,
no
doubt
,
was
their
Error
,
seeing
as
God
on
his
part
pardoneth
men
as
oft
as
they
truly
repent
;
so
the
Church
must
pardon
as
far
as
belongs
to
them
,
such
as
seem
truly
to
repent
:
But
frequent
gross
sinning
doth
so
much
disprove
mens
verbal
repenting
,
that
such
mens
credit
being
forfeit
,
their
words
are
not
to
be
taken
till
they
amend
their
lives
.
THE
END
▪
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