Ἀπολύτφωσις
Ἀπολυτφώσεως
OR
Redemption
Redeemed
.
Wherein
the
Most
Glorious
Work
of
the
REDEMPTION
OF
THE
World
by
Jesus
Christ
,
is
by
Expressness
of
Scripture
,
clearness
of
Argument
,
countenance
of
the
best
Authority
,
as
well
Ancient
as
Modern
,
Vindicated
and
Asserted
in
the
Just
Latitude
and
Extent
of
it
,
according
to
the
Counsel
and
most
Gracious
Intentions
of
God
,
against
the
incroachments
of
later
times
made
upon
it
,
whereby
the
unsearchable
Riches
and
Glory
of
the
Grace
of
GOD
therein
,
have
been
,
and
yet
are
,
much
obscured
,
and
hid
from
the
eyes
of
many
.
Together
with
a
sober
,
plain
,
and
through
Discussion
of
the
great
Questions
relating
hereunto
,
as
viz.
concerning
ELECTION
&
REPROBATION
,
THE
Sufficiency
,
and
Efficacy
of
the
Means
vouchsafed
unto
Men
by
GOD
,
to
Repent
and
Beleeve
;
concerning
the
Perseverance
of
the
Saints
,
and
those
who
do
Beleeve
;
concerning
the
Nature
of
GOD
,
his
manner
of
Acting
,
his
Intentions
,
Purposes
,
Decrees
,
&c.
the
Dependency
of
all
Creatures
or
second
Causes
upon
Him
,
as
well
in
their
Operations
,
as
simple
Existencies
,
or
Beings
,
&c.
The
Decision
of
all
these
Questions
founded
upon
the
good
Word
of
GOD
,
interpreted
according
to
the
generally-received
Doctrine
,
concerning
the
Nature
and
Attributes
of
GOD
,
the
manifest
Exigency
of
the
Words
,
Phrases
,
coherencies
,
in
the
respective
passages
hereof
relating
to
the
said
Questions
,
as
also
(
for
the
most
part
)
according
to
the
Judgment
and
Sence
of
the
best
Expositors
,
as
well
Modern
,
as
Ancient
.
With
three
Tables
annexed
for
the
Readers
accommodation
.
By
JOHN
GOODWIN
,
A
servant
of
God
in
the
Gospel
of
his
dear
Son
.
The
Lord
said
to
Eliphaz
the
Temanite
,
My
wrath
is
kindled
against
thee
,
and
thy
two
Friends
:
for
ye
have
not
spoken
of
me
the
thing
that
is
right
,
as
my
servant
Job
hath
.
Job
42.
7.
Aegrotat
humanum
genus
,
non
morbis
corporis
,
sed
peccatis
.
Jacet
toto
orbe
terrarum
ab
Oriente
usque
ad
Occidentem
Grandis
aegrotus
.
Ad
sanandum
grandem
aegrotum
descendit
Omnipotens
Medicus
,
&c.
Aug.
de
verbis
.
Domini
.
Serm.
59.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
It
becomes
a
man
to
sacrifice
even
his
own
opinions
and
sayings
upon
the
service
of
the
Truth
.
Arist.
LONDON
,
Printed
by
John
Macock
,
for
Lodowick
Lloyd
and
Henry
Cripps
,
and
are
to
be
sold
at
their
shop
in
Popes
head
Alley
,
neer
Lumbard
street
.
M.
DC
.
LI.
TO
THE
Reverend
Doctor
Benjamin
Whichcote
Provost
of
KINGS
Colledg
,
and
Vicechancellor
of
the
University
of
CAMBRIDG
,
together
with
the
rest
of
the
Heads
of
Colledges
,
and
Students
in
Divinity
,
in
that
famous
VNIVERSITY
.
REverend
and
Right
worthy
Gentlemen
,
Friends
and
Brethren
in
Christ
;
How
either
your selves
,
or
others
,
will
interpret
this
Dedication
,
I
am
(
I
confess
)
no
such
Seer
,
as
to
be
able
to
foresee
:
and
were
the
foresight
hereof
to
be
bought
,
I
should
strain
my self
very
little
to
make
the
Purchase
.
I
have
that
Witness
within
me
,
whose
Prerogative
it
is
to
laugh
all
Jealousies
and
Suggestions
of
Men
to
scorn
,
which
rise
up
in
opposition
to
his
Testimony
,
clearly
assuring
me
,
that
the
Oracles
consulted
by
me
about
this
Dedication
,
were
neither
any
undervaluing
of
you
,
nor
over-valuing
of
my self
,
or
of
the
Piece
here
presented
unto
you
,
nor
any
desire
of
drawing
respects
from
you
,
either
to
my
person
,
or
any
thing
that
is
mine
;
much
less
any
malignity
of
desire
to
cause
you
to
drink
of
my
cup
,
or
to
bring
you
under
the
same
cloud
of
disparagement
with
me
,
which
the
World
hath
spread
round
about
me
.
Praise
unto
his
Grace
,
who
hath
taught
me
some
weak
rudiments
of
his
Heavenly
Art
of
drawing
Light
out
of
Darkness
,
for
mine
own
use
;
I
have
not
been
for
so
many
years
together
trampled
upon
to
so
little
purpose
,
as
to
remain
yet
,
either
ignorant
,
or
insensible
,
of
mine
own
vileness
,
and
what
Element
I
am
neerest
allied
unto
:
or
so
tender
and
querulous
,
as
either
to
complain
of
the
weight
of
those
,
who
still
go
over
me
as
the
stones
in
the
street
,
or
to
project
the
sufferings
of
others
,
in
order
to
my
own
solace
and
relief
.
My
long
deprivation
and
want
of
respects
from
men
,
is
now
turned
to
an
athletique
habit
,
somewhat
after
the
manner
of
those
,
who
by
long
fasting
,
lose
their
appetites
,
and
withall
either
contract
,
or
finde
,
an
ability
,
or
contentedness
of
Nature
,
to
live
with
little
or
no
meat
afterwards
.
I
can
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e10370-b)a
a
Philip.
4.
13
Non
est
arrogantia
,
sed
fides
,
praedicare
ea
quae
accepisti
.
Aug.
)
from
the
dunghil
whereon
I
sit
,
with
much
contentment
and
sufficient
enjoyment
of
my self
,
behold
my
Brethren
on
Thrones
round
about
me
.
The
Prize
then
that
I
run
for
in
my
Dedicatory
Applications
unto
You
,
is
,
by
the
opportunity
and
advantage
hereof
,
to
excite
,
provoke
,
and
engage
(
and
this
,
if
it
may
be
,
beyond
,
and
above
,
all
reasonableness
of
pretence
to
decline
the
service
)
those
whom
I
judged
the
most
able
,
and
not
the
least
willing
,
among
their
Brethren
,
to
bless
the
World
,
laboring
and
turmoyling
it self
under
its
own
vanity
and
folly
,
by
bringing
forth
the
Glorious
Creator
,
and
ever-blessed
Redeemer
of
it
,
out
of
their
Pavilions
of
Darkness
,
into
a
clear
and
perfect
Light
,
to
be
beheld
,
reverenced
,
and
adored
in
all
their
glory
,
to
be
possessed
,
enjoyed
,
delighted
in
,
in
all
their
beauty
,
sweetness
,
and
desirableness
,
by
the
Inhabitants
of
the
Earth
.
I
know
you
have
no
need
to
be
taught
,
but
possibly
you
may
have
some
need
to
consider
,
that
your
Gifts
,
Parts
,
Learning
,
Knowledg
,
Wisdom
,
Books
,
Studies
,
Opportunities
,
pleasant
Mansions
,
will
all
suddenly
make
Company
for
that
which
is
not
,
and
never
turn
to
any
account
of
true
greatness
unto
you
,
nor
of
any
Interest
worthy
the
lightest
thoughts
of
truly
prudent
and
considering
men
,
unless
they
shall
,
by
a
serious
and
solemn
Act
of
Consecration
,
be
consigned
over
unto
,
and
interessed
in
,
that
great
Service
of
God
and
Men
,
whereby
that
blessed
Union
between
them
shall
be
promoted
and
advanced
,
the
Foundations
whereof
have
been
by
so
high
an
Hand
of
Grace
layd
in
the
Blood
of
Jesus
Christ
.
You
know
the
Saying
of
the
great
Prophet
of
the
World
:
He
that
gathereth
not
with
me
,
scattereth
abroad
[
](A41481-e10440-b)b
b
Mat.
12.
30
.
Whatsoever
shall
not
suffer
,
yea
and
offer
,
it self
to
be
taken
and
carryed
along
,
by
,
and
with
,
Jesus
Christ
,
in
that
grand
and
sublime
Motion
,
wherein
he
moveth
dayly
,
according
to
the
Counsel
of
his
Father
,
in
a
streight
course
for
the
saving
of
the
World
,
will
most
certainly
be
dissipated
and
shattred
all
to
nothing
,
by
the
irresistible
dint
and
force
thereof
:
how
much
more
that
,
which
shall
stand
in
his
way
,
obstruct
,
and
oppose
him
in
this
his
Motion
?
Especially
Gifts
,
Parts
,
Reason
,
Understanding
in
Men
,
improved
and
raised
,
or
under
means
and
opportunities
of
being
improved
and
raised
,
by
Study
,
Learning
,
Knowledg
,
if
these
do
not
make
one
shoulder
with
Jesus
Christ
,
in
lifting
up
the
World
from
the
gates
of
Death
;
much
more
in
case
they
shall
disadvantage
and
indispose
the
World
to
a
receiving
of
those
impressions
from
Christ
,
by
which
it
should
,
or
might
otherwise
,
be
thus
lifted
up
by
him
,
will
undoubtedly
,
above
the
rate
of
all
other
things
,
abound
to
the
Shame
,
Judgment
,
Confusion
,
and
Condemnation
of
Men.
When
Men
of
rich
endowments
,
and
worthy
abilities
of
Learning
and
Knowledg
,
shall
give
their
strength
in
this
kinde
to
other
Studies
,
Contemplations
,
and
Enquiries
,
suffering
in
the
mean
time
the
Mindes
and
Consciences
of
Men
to
corrupt
,
putrifie
,
and
perish
in
their
sad
Pollutions
through
that
Ignorance
,
or
(
which
is
worse
)
those
disloyal
and
profane
Notions
and
Conceptions
of
God
,
and
of
Christ
,
which
reign
(
or
rather
indeed
rage
)
in
the
midst
of
them
,
without
taking
any
compassion
on
them
,
by
searching
out
,
and
discovering
unto
them
those
most
excellent
and
worthy
things
of
God
,
and
Christ
,
the
knowledg
whereof
would
be
unto
them
as
a
Resurrection
from
Death
unto
Life
;
they
do
but
write
their
Names
in
the
dust
,
and
buy
Vanity
with
that
worthy
Price
,
which
was
put
into
their
hand
for
a
far
more
honorable
Purchase
.
And
yet
of
the
two
,
they
are
sons
of
the
greater
folly
,
and
prevaricate
far
more
sadly
with
the
dearest
and
deepest
Interest
,
both
of
themselves
,
and
other
men
,
who
by
suffering
their
Reasons
and
Judgments
to
be
abused
either
by
sloth
and
supine
oscitancy
,
or
else
by
sinister
and
carnal
respects
otherwise
(
for
there
is
a
far
different
consideration
of
those
,
who
miscarry
at
this
point
,
through
a
meer
Nescience
,
or
humane
infirmity
)
bring
forth
a
strange
God
,
and
a
strange
Christ
unto
the
World
,
such
as
neither
the
Scriptures
,
no●
Reason
unbewitched
,
know
,
or
own
,
and
this
under
the
Name
of
the
true
God
indeed
,
and
of
the
true
Christ
:
yea
and
most
importunely
and
imperiously
burthen
and
charge
the
Consciences
of
Men
with
the
dread
of
Divine
Displeasure
,
and
the
Vengeance
of
Hell
fire
,
if
they
refuse
to
fall
down
,
and
bow
the
knee
of
their
Judgments
before
those
Images
and
Representations
,
which
they
set
up
,
as
if
in
all
their
lineaments
and
parts
,
they
exhibited
the
true
God
,
and
the
true
Christ
,
according
to
the
Truth
.
The
Apostle
Paul
relates
a
sad
story
of
a
great
fire
of
Indignation
kindled
in
the
Brest
of
God
,
and
breaking
out
(
in
a
very
formidable
manner
)
upon
the
Heathen
,
who
(
as
he
saith
)
knew
God
[
](A41481-e10560-b)c
c
Rom.
1
,
21
[
i.
e.
had
means
sufficient
to
bring
them
to
the
knowledg
of
God
[
](A41481-e10580-b)d
d
Men
under
means
&
opportunities
of
knowledg
,
are
s●il
estimated
,
&
this
justly
,
in
their
Delinquencies
,
as
having
Knowledg
,
whether
they
be
actually
knowing
,
or
no.
Compare
Mat.
25
,
44
,
4●
with
Luke
12
47
,
48
,
&c.
]
and
withall
professed
themselves
wise
men
[
](A41481-e10620-b)e
e
Rom.
1
,
22
.
Whether
by
such
men
he
means
the
Philosophers
in
particular
,
and
learned
men
amongst
them
,
(
which
is
the
more
probable
,
and
the
more
received
sence
of
Interprecers
▪
or
whether
the
generality
of
them
,
(
as
Calvin
rather
supposeth
)
varyeth
not
the
story
in
any
point
of
difference
much
material
to
my
purpose
.
The
Misery
which
these
men
brought
upon
themselves
through
the
just
Displeasure
of
God
,
is
first
(
in
general
)
drawn
up
by
the
Apostle
in
these
words
;
that
Professing
themselves
wise
,
they
became
Fool
,
[
](A41481-e10650-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justâ
Dei
ultione
fuerunt
infatuati
.
,
[
or
rather
were
infatuated
,
or
made
Fools
,
as
Calvin
well
expoundeth
,
]
i.
e.
whilest
they
assumed
unto
themselves
the
honor
and
repute
of
much
wisdom
and
understanding
,
God
(
as
it
were
)
insensibly
,
and
by
degrees
withdrew
that
lively
presence
of
his
Spirit
from
them
,
by
which
they
had
been
formerly
raised
and
enlarged
,
as
well
to
conceive
and
apprehend
,
as
to
act
and
do
,
like
wise
and
prudent
men
:
but
now
the
wonted
presence
of
this
Spirit
of
God
failing
them
,
the
savor
and
vigor
of
their
wisdom
and
understandings
proportionably
abated
and
declined
,
as
Sampsons
strength
upon
the
cutting
of
his
hair
,
sank
and
fell
to
the
line
of
the
weakness
of
other
men
.
Secondly
,
The
Misery
which
these
men
drew
upon
their
own
head
,
by
breaking
,
as
they
did
,
with
God
,
is
termed
by
the
Apostle
a
delivering
up
[
or
,
giving
over
]
to
a
reprobate
minde
[
](A41481-e10730-b)f
f
Rom.
1
,
28
:
which
seems
to
import
somewhat
more
sad
and
deeply
penal
,
then
a
simple
infatuation
;
or
at
least
,
the
height
and
consummation
hereof
.
A
reprobate
[
or
,
injudicious
]
minde
,
implies
such
a
constitution
,
or
condition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
that
soveraign
and
supreme
Faculty
in
Man
,
his
Understanding
,
whose
proper
office
and
work
it
is
to
order
,
umpire
and
command
in
chief
all
his
motions
,
and
actions
,
as
well
internal
,
as
outward
,
that
light
and
darkness
,
things
comely
,
and
things
uncomely
,
action●
and
ways
pregnantly
comporting
with
,
and
actions
and
ways
palpably
destructive
unto
,
the
dear
Interest
of
his
eternal
Peace
,
shall
,
especially
upon
a
practical
account
,
be
of
one
and
the
same
consideration
to
him
;
neither
shall
he
be
capable
of
any
difference
of
impression
from
things
that
differ
in
the
highest
.
The
delivering
up
of
a
man
by
God
to
such
a
Reprobate
Minde
,
as
this
,
clearly
supposeth
the
frame
and
constitution
of
the
Minde
and
Understanding
of
Man
to
be
naturally
,
Reprobate
;
I
mean
,
considered
as
the
sin
of
Adam
hath
defaced
and
distempered
it
,
and
as
it
would
have
been
in
all
men
,
in
case
the
Great
Advocate
and
Mediator
of
Mankinde
had
not
interposed
to
procure
the
gracious
conjunction
of
the
illuminating
Spirit
of
God
with
it
;
yea
and
as
it
will
be
,
whensoever
this
Spirit
of
God
shall
be
so
far
offended
and
provoked
by
a
man
,
as
wholly
to
depart
,
and
desert
it
.
So
that
this
Judiciary
Act
of
God
,
in
giving
men
over
to
a
Reprobate
Minde
,
imports
nothing
but
the
total
withdrawing
of
all
communion
and
converse
by
his
Spirit
with
them
,
hereby
leaving
them
in
the
hand
,
and
under
the
inspection
,
of
such
a
minde
,
or
understanding
,
which
is
naturally
,
properly
,
and
entirely
their
own
.
In
which
case
the
minde
and
understanding
of
a
man
suffers
after
some
such
manner
,
as
a
quantity
of
good
,
wholesom
,
and
spiritful
wine
would
do
,
in
case
it
should
be
bereft
of
all
the
subtil
and
spirituous
parts
of
it
by
a
Chymical
Extraction
made
by
fire
:
that
which
should
remain
after
such
a
separation
,
would
be
but
as
water
,
without
strength
,
or
taste
.
Now
the
cause
of
this
fire
of
displeasure
kindled
in
the
Brest
of
God
against
the
persons
mentioned
,
burning
so
neer
to
the
bottom
of
Hell
(
as
we
heard
)
our
Apostle
recordeth
,
first
in
these
words
,
Because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankful
[
](A41481-e10850-b)g
g
Rom.
1.
21
.
Afterwards
in
these
:
And
even
as
they
did
not
like
to
retain
God
in
their
knowledg
[
](A41481-e10870-b)h
h
Verse
28
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
,
&c.
Or
(
as
the
Original
,
I
humbly
conceive
,
would
rather
bear
)
as
they
did
not
make
tryal
[
i.
e.
put
themselves
to
it
,
engage
their
abilities
]
to
have
God
in
acknowledgment
,
[
i.
e.
so
to
discover
him
to
the
World
,
that
he
might
be
acknowledged
in
his
soveraign
Greatness
,
and
transcendent
Excellencies
,
by
men
.
]
From
which
passages
layd
together
,
it
clearly
appears
,
1.
That
for
men
that
know
God
,
or
have
means
and
opportunities
of
knowing
him
,
not
to
glorifie
him
like
himself
,
and
as
God
,
is
a
sin
of
a
very
high
provocation
,
and
which
directly
,
and
with
a
swift
course
,
tends
to
an
utter
dissolution
of
all
communion
and
friendly
converse
between
God
and
men
.
2.
That
for
men
of
Knowledg
,
Parts
,
and
Abilities
,
to
neglect
the
manifestation
,
and
making
known
of
God
in
,
and
to
,
the
World
,
to
the
intent
that
he
may
be
acknowledged
,
reverenced
,
loved
,
delighted
in
,
by
his
Creature
,
is
a
strain
of
the
worst
resentment
with
God
,
of
that
unthankfulness
,
which
he
interprets
,
a
non-glorifying
him
,
as
God
,
or
like
himself
.
Knowing
the
Terror
of
the
Lord
in
the
way
of
the
Premisses
(
Brethren
honored
,
and
beloved
in
the
Lord
)
according
to
the
measure
of
the
Light
of
the
Knowledg
of
himself
,
which
he
hath
been
graciously
pleased
to
shine
in
my
Heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
in
the
ensuing
Discourse
lift
up
my
Heart
and
Soul
and
all
that
is
within
me
to
the
discovery
and
manifestation
of
him
in
the
World
,
in
the
truth
of
his
Nature
,
Attributes
,
Counsels
,
Decrees
,
Ways
and
Dispensations
;
and
that
with
a
single
eye
,
with
clearness
and
simplicity
of
intention
,
to
dis-encumber
the
Mindes
,
Judgments
and
Consciences
of
Men
,
of
such
thoughts
and
apprehensions
concerning
him
,
which
are
evil
Mediators
between
Him
and
his
Creature
,
feeding
and
fomenting
that
distance
and
enmity
between
them
,
which
have
been
occasioned
by
sinful
and
unworthy
deportment
on
the
Creatures
side
.
I
confess
that
in
some
Particulars
managed
and
asserted
in
the
Discourse
,
I
have
been
led
(
I
trust
by
the
Spirit
of
Truth
,
and
of
God
)
out
of
the
way
more
generally
occupyed
by
those
,
who
of
later
times
have
travelled
the
same
Regions
of
Enquiry
with
me
.
But
deeply
pondering
what
Augustin
somewhere
saith
,
that
as
nothing
can
be
found
out
more
beneficial
unto
the
World
,
then
somewhat
Nihil
periculosius
quaeritur
,
nihil
fruct●osius
invenitur
.
further
of
God
,
then
is
at
present
known
,
so
nothing
is
attempted
or
sought
after
with
more
danger
;
I
have
steered
my
course
in
the
subsequent
Debates
with
all
tenderness
and
circumspection
,
arguing
nothing
,
concluding
nothing
,
but
either
from
the
Grammatical
Sence
or
best
known
signification
of
words
and
phrases
in
the
Scripture
,
and
this
(
for
the
most
part
,
if
not
constantly
)
in
conjunction
both
with
the
scope
of
places
,
the
express
consent
and
agreement
of
Contexts
,
together
with
the
Analogy
of
the
Scriptures
themselves
in
other
places
;
or
else
from
the
most
unquestionable
and
universally
received
Principles
and
Maxims
,
either
in
Religion
,
or
sound
Reason
:
and
more
particularly
from
such
Notions
concerning
the
Nature
of
God
,
and
his
Attributes
and
Perfections
,
which
I
finde
generally
subscribed
with
the
Names
and
Pens
of
all
that
is
called
Orthodox
amongst
us
,
and
have
written
of
such
things
.
Nor
have
I
any
where
receded
from
the
more
general
sence
of
Interpreters
in
the
Explication
of
any
Text
or
Passage
of
Scripture
,
but
onely
,
where
either
the
express
signification
of
words
,
or
the
vergency
(
or
rather
indeed
,
urgency
)
of
the
Context
,
or
some
repugnancy
to
the
expressness
of
Scripture
elsewhere
,
or
else
some
pregnant
inconsistency
with
some
clear
Principle
,
either
of
Religion
,
or
sound
Reason
,
necessitated
me
unto
it
.
Yea
I
seldom
upon
any
of
these
accounts
leave
the
common
road
of
Interpreters
,
but
I
finde
that
some
or
other
,
one
or
more
,
of
the
most
intelligent
of
them
have
troden
the
same
path
before
me
.
And
for
the
most
part
Chrysostom
among
the
Ancient
Expositors
,
and
Calvin
himself
among
the
Modern
,
are
my
Companions
in
the
paths
of
my
greatest
solitariness
.
Concerning
the
main
Doctrine
avouched
in
the
Discourse
,
wherein
the
Redemption
of
Mankinde
by
Jesus
Christ
,
no
particular
person
,
or
member
hereof
excepted
,
is
held
forth
and
asserted
,
I
demonstrate
by
many
Testimonies
from
the
best
Records
of
Antiquity
,
to
have
been
the
Oecumenical
sence
of
the
Christian
World
in
her
primitive
and
purest
Times
.
Nor
am
I
conscious
to
my self
(
I
speak
as
in
the
present
of
God
)
of
any
the
least
mistake
,
either
in
word
,
or
meaning
,
of
any
Author
or
Testimony
cited
by
me
throughout
the
whole
Discourse
:
nor
yet
of
any
omission
in
point
of
diligence
or
care
,
for
the
prevention
of
all
mistakes
in
either
kinde
.
The
Discourse
,
such
as
it
is
,
with
all
Respects
of
Honor
and
Love
I
present
unto
you
;
not
requiring
any
thing
from
you
by
way
of
countenance
or
approbation
,
otherwise
then
upon
those
equitable
terms
,
on
which
Augustus
Sueton.
in
vita
Augusti
.
recommended
his
Children
unto
the
care
and
favor
of
the
Senate
,
Si
meruerit
.
Onely
as
a
Friend
and
Lover
of
the
Truth
,
Name
,
and
Glory
of
God
and
Jesus
Christ
,
and
of
the
Peace
,
Joy
,
and
Salvation
of
the
World
,
with
you
,
I
shal
take
leave
to
pour
out
my
Heart
and
Soul
in
this
Request
unto
you
,
that
either
you
will
confirm
,
by
setting
to
the
royal
signet
of
your
Approbation
and
Authority
,
the
Great
Doctrine
here
maintained
,
if
you
judg
it
to
be
a
Truth
;
or
else
vouchsafe
to
deliver
me
,
and
many
others
,
from
the
snar●
thereof
,
by
taking
away
with
an
hand
of
Light
and
potency
of
Demonstration
,
those
weapons
,
whether
Texts
of
Scriptures
,
or
Grounds
in
Reason
,
wherein
you
will
finde
by
the
Discourse
it self
that
we
put
our
trust
.
Your
Contestation
upon
these
terms
,
will
be
of
a
resentment
with
me
more
precious
and
accepted
,
then
your
Attestation
,
in
case
of
your
comport
in
Judgment
with
me
:
though
I
shall
ingenuously
confess
,
and
profess
,
that
for
the
Truths
sake
,
even
in
this
also
I
shall
greatly
rejoyce
.
Notwithstanding
I
judg
it
much
more
(
of
the
two
)
richly
conducing
to
the
dear
Interest
of
my
Peace
and
Safety
,
to
be
delivered
from
my
Errors
,
then
to
receive
countenance
and
approbation
from
men
in
what
I
hold
,
or
teach
,
according
to
the
Truth
.
If
nothing
which
is
here
pleaded
,
whether
from
the
Scriptures
,
or
otherwise
,
shall
be
able
to
over-rule
your
Judgments
into
an
acknowledgment
of
Truth
in
the
main
Doctrine
contended
for
,
in
which
case
you
will
(
I
trust
)
though
not
with
respect
to
my
Request
in
that
behalf
,
yet
for
the
Truths
sake
,
and
for
your
own
Interests
sake
,
as
well
in
the
things
of
this
World
,
as
of
that
which
is
to
come
,
declare
your selves
in
some
worthy
and
satisfactory
Answer
to
the
Particulars
here
propounded
;
I
shall
not
need
(
I
presume
)
to
desire
you
,
that
in
your
Answer
you
will
not
rise
up
in
your
might
against
the
weaker
,
looser
,
or
less-considerate
Passages
or
Expressions
(
of
which
kind
you
may
very
possibly
meet
with
many
more
then
enough
)
but
that
you
will
rather
bend
the
strength
of
your
Reply
,
against
the
strength
of
what
you
shall
oppose
(
at
least
if
there
be
any
thing
herein
worthy
such
a
title
.
)
You
well
know
,
that
a
Field
may
be
won
,
though
many
Soldiers
of
the
conquering
side
should
fall
,
or
be
wounded
,
in
the
Battel
:
and
that
a
Tree
may
flourish
,
and
retain
both
its
beauty
,
and
firmness
of
standing
in
the
Earth
,
though
many
of
the
smaller
twigs
,
or
lesser
branches
should
prove
dry
and
sere
,
and
so
be
easily
broken
off
.
So
may
a
Mountain
remain
unmoved
,
yea
and
unmovable
,
though
many
handfuls
of
the
lighter
and
looser
earth
about
the
sides
of
it
,
should
be
taken
up
and
scattered
into
the
ayr
like
dust
.
In
like
manner
the
main
Body
of
a
Discourse
may
stand
entire
in
its
solidity
,
weight
,
and
strength
,
though
many
particular
Expressions
,
Sayings
,
and
Reasonings
therein
,
that
are
more
circumferential
,
and
remote
from
the
center
,
should
be
detected
either
of
inconsiderateness
,
weakness
,
or
untruth
.
Yea
in
some
cases
one
Argument
or
Plea
may
be
so
triumphantly
pregnant
and
commanding
,
that
though
many
others
of
the
same
engagement
should
be
defeated
,
yet
the
cause
protected
by
it
may
upon
a
very
sober
and
justifiable
account
,
laugh
all
opposition
of
contrary
arguings
to
scorn
.
I
acknowledg
there
are
some
Expressions
and
Passages
in
the
ensuing
Discourse
(
as
in
Cap.
1.
Sect.
9.
and
elsewhere
)
which
upon
the
review
,
I
my self
apprehend
obnoxious
enough
to
exception
:
yea
and
which
,
had
my
second
thoughts
been
born
in
due
time
,
should
have
been
somewhat
better
secured
.
But
I
trust
that
ancient
Law
of
indulgence
in
such
cases
as
mine
(
which
very
probably
may
be
some
of
your
own
also
)
is
of
Authority
sufficient
in
your
Common-wealth
,
to
relieve
me
:
—
O
pere
in
longo
fas
est
obrepere
somnum
:
i.
e.
On
him
that
sits
long
at
work
,
Sleep
Without
disparagement
may
creep
.
Neither
need
I
suspect
or
fear
any
of
that
unmanlike
Learning
amongst
you
,
which
teacheth
men
to
confute
Opinions
,
by
vulgar
votes
and
exclamations
.
We
know
that
this
Sect
[
or
,
Heresie
]
is
every
where
spoken
against
[
](A41481-e11290-b)i
i
Acts
28
,
22
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
,
had
no
influence
upon
Paul
to
turn
him
out
of
the
way
of
his
Heresie
.
And
for
those
Mormolukes
or
Vizors
of
Arminianism
,
Socinianism
,
Popery
,
Pelagianism
,
with
the
like
,
which
serve
to
affright
children
in
understanding
out
of
the
love
and
liking
of
many
most
worthy
and
important
Truths
,
I
am
not
under
any
jealousie
concerning
you
,
that
you
should
suffer
any
such
impressions
from
them
.
You
know
that
that
great
Enemy
of
the
Peace
and
Salvation
of
men
,
who
of
old
taught
the
Enemies
of
God
to
put
his
Saints
into
Bears
skins
,
and
Wolves
skins
,
so
preparing
them
to
be
torn
in
peeces
and
devoured
by
Dogs
,
hath
in
these
latter
times
secretly
insinuated
and
prevailed
with
many
of
the
children
of
God
themselves
,
to
put
many
of
his
Truths
,
such
as
they
like
not
,
or
comprehend
not
,
into
Names
of
Ignominy
and
Reproach
,
to
draw
others
into
the
same
hatred
and
defamation
of
them
with
themselves
.
I
have
somewhere
observed
,
that
this
method
of
confuting
and
suppressing
Opinions
,
against
which
men
have
had
no
competent
grounds
of
Eviction
otherwise
,
was
at
first
invented
by
the
subtil
Sons
of
the
Synagogue
of
Rome
[
](A41481-e11360-b)k
k
Divine
Authority
of
the
Scriptures
,
page
202
,
203
:
and
elsewhere
shewed
by
several
instances
,
that
it
is
familiarly
practised
by
them
.
The
truth
is
,
that
you
have
no
such
temptation
upon
you
,
as
particular
and
private
men
have
,
to
flee
to
any
such
polluted
Sanctuary
,
as
that
mentioned
,
to
save
your
Names
and
Reputations
from
the
hand
of
any
Opinion
or
Doctrine
whatsoever
.
For
you
so
far
(
I
presume
)
understand
your
Interest
and
Prerogative
,
that
for
matters
of
Opinion
and
Doctrine
,
you
are
invested
with
an
autocratorical
majesty
,
like
that
,
which
was
sometimes
given
unto
Nebuchadnezzar
over
men
:
whom
he
would
,
he
slew
:
and
whom
he
would
,
he
kept
alive
:
whom
he
would
,
he
set
up
;
and
whom
he
would
,
he
put
down
[
](A41481-e11420-b)l
l
Dan.
5.
19
.
By
the
joynt
suffrage
of
your
Authority
,
your
Interest
of
Esteem
amongst
men
being
so
predominant
,
you
may
slay
,
wh●t
Doctrines
,
what
Opinions
you
please
;
and
what
you
please
,
you
may
keep
alive
:
of
what
Tenents
you
please
,
you
may
make
the
faces
to
shine
,
and
of
what
you
please
,
you
may
lay
the
honor
in
the
dust
.
If
you
will
justifie
,
who
are
they
that
will
not
be
afraid
to
condemn
?
if
you
condemn
,
who
will
justifie
?
Only
Gods
eldest
Daughter
,
Truth
,
hath
One
mightier
then
you
on
her
side
,
who
will
justifie
her
in
due
time
,
though
you
should
condemn
her
:
and
will
raise
her
up
from
the
dead
the
third
day
,
in
case
you
shall
slay
her
.
However
,
if
the
Doctrine
commended
in
the
Discourse
now
presented
unto
you
,
shall
commend
it self
in
your
eyes
also
,
for
a
Truth
,
far
be
it
from
you
to
hide
your
faces
from
it
,
because
at
present
it
labors
and
suffers
reproach
in
the
World
,
considering
that
you
may
very
suddenly
take
away
the
reproach
,
and
partake
your selves
of
that
Honor
,
which
you
shall
cast
upon
it
.
Should
such
an
University
as
you
fear
the
reproach
of
standing
by
a
Truth
?
Jesus
Christ
is
not
ashamed
of
the
Bodies
of
his
Saints
,
living
,
or
dead
,
though
in
both
conditions
vile
and
contemptible
in
the
eyes
of
men
,
knowing
that
he
hath
power
in
his
hand
to
cloath
them
with
glory
and
immortality
,
when
he
pleaseth
,
and
that
this
glory
,
when
vested
in
them
,
will
be
an
high
augmentation
of
his
own
.
Brethren
,
unto
you
I
may
truly
say
(
with
Paul
to
his
Philippians
)
that
I
have
you
in
my
heart
[
](A41481-e11490-b)m
m
Philip.
1.
7
.
I
can
look
upon
you
with
an
eye
of
good
hope
,
as
a
generation
of
men
anointed
by
God
with
a
spirit
of
Wisdom
,
Knowledg
,
Zeal
,
and
Faithfulness
,
to
bring
on
the
New
Heavens
,
and
the
New
Earth
,
wherein
Righteousness
shall
dwell
,
and
this
by
repairing
the
breaches
and
decayed
places
in
the
Body
of
the
Doctrine
of
Christian
Religion
,
which
,
since
the
first
raising
and
compleating
of
it
by
Christ
and
his
Apostles
,
partly
through
the
ignorance
and
insufficiency
,
partly
through
the
oscitancy
and
remissness
of
those
,
to
whom
the
guardianship
and
custody
thereof
have
been
committed
by
God
in
their
successive
generations
,
hath
been
lamentably
dismantled
,
mis-figured
,
and
defaced
,
and
this
well-nigh
in
all
the
integral
and
principal
parts
of
it
(
more
or
less
:
)
In
so
much
that
a
man
who
truly
and
clearly
apprehends
what
this
Doctrine
was
(
and
yet
is
in
her
purity
,
and
native
frame
)
and
shall
compare
it
with
the
Systeme
or
Body
of
Divinity
,
which
under
this
Notion
is
commonly
taught
and
held
forth
amongst
us
,
will
hardly
be
able
to
say
,
this
is
the
Doctrine
of
Christ
.
For
whosoever
shall
engage
himself
with
that
diligence
,
throughness
,
and
unpartialness
of
Enquiry
,
which
become
those
,
who
run
for
so
high
a
prize
as
an
incorruptible
Crown
of
Glory
,
to
consider
what
is
ordinarily
delivered
,
and
more
generally
received
,
amongst
us
,
not
onely
in
,
and
about
,
those
great
Points
of
Election
,
Reprobation
,
Redemption
,
the
efficacy
and
extent
of
the
Grace
of
God
,
and
Perseverance
of
the
Saints
;
but
also
about
many
other
Heads
of
Christian
Doctrine
,
as
about
Faith
,
Justification
,
the
Sufferings
of
Christ
,
the
Intercession
of
Christ
,
Repentance
,
Good
Works
,
Baptism
,
the
state
and
condition
of
the
Dead
until
the
Resurrection
(
with
sundry
more
)
and
shall
with
like
diligence
consider
what
the
Scriptures
teach
concerning
these
Particulars
respectively
,
will
clearly
and
distinctly
see
,
that
though
Christ
be
not
so
ill
formed
,
amongst
us
,
in
some
of
these
Doctrines
,
as
he
is
in
others
,
yet
he
is
represented
very
unlike
,
and
much
beneath
himself
,
in
them
all
.
So
that
as
Joshua
,
though
he
performed
the
part
of
a
valiant
Captain
,
and
made
a
worthy
progress
in
the
Conquest
of
the
Land
of
Canaan
before
his
death
,
yet
left
a
very
considerable
proportion
of
the
work
to
be
atchieved
by
others
after
him
[
](A41481-e11560-b)n
n
Judges
1.
●
,
9
,
&c.
:
in
like
manner
Luther
,
Calvin
,
Melancthon
,
with
others
,
who
labored
with
much
honor
and
success
in
the
work
of
Reformation
,
and
reduced
the
Body
of
Christian
Religion
to
a
far
better
complexion
and
constitution
,
then
that
wherein
they
found
it
;
yet
left
it
under
so
much
craziness
and
unsoundness
,
that
other
Physicians
also
,
and
those
of
best
value
,
have
large
opportunities
before
them
for
enriching
the
World
,
and
themselves
also
,
by
perfecting
the
cure
.
I
look
upon
you
as
Men
the
likeliest
I
know
to
wear
this
Crown
.
As
for
those
,
who
of
late
attempted
the
building
of
a
fence-wall
of
Discipline
(
under
the
Name
of
a
Reformation
)
about
that
Vineyard
of
Christ
amongst
us
,
of
which
I
now
speak
,
and
to
this
day
seem
to
lie
under
much
regret
of
spirit
,
both
against
God
and
men
,
for
hindering
them
in
their
Building
;
the
truth
is
,
in
such
an
attempt
,
the
unreformedness
and
unsoundness
of
the
Doctrine
commonly
received
amongst
us
,
and
taught
by
themselves
,
considered
,
they
ran
a
like
course
of
inconsiderateness
,
which
an
Husbandman
would
do
,
that
should
go
about
to
make
a
strong
and
tight
hedg
about
his
field
,
whilest
his
Neighbors
Cattel
are
feeding
and
spoyling
the
Corn
in
the
midst
of
it
.
Brethren
,
my
Pen
hath
transgressed
the
line
and
law
of
my
Intentions
.
These
confined
me
to
a
much
narrower
compass
in
my
Epistle
,
and
prohibited
me
the
troubling
of
you
to
any
such
degree
,
as
now
I
have
done
.
The
truth
is
,
my
affections
to
you
interposed
,
and
occasioned
the
Transgression
.
Love
is
bountiful
:
and
(
I
trust
)
will
as
naturally
produce
Pardon
on
your
side
,
as
it
hath
brought
forth
such
a
Transgression
on
mine
.
In
all
this
address
I
have
desired
nothing
of
you
,
little
,
or
much
,
upon
mine
own
account
,
save
onely
so
far
,
as
your
ingenuous
and
worthy
Deportment
in
the
Particulars
offered
,
together
with
the
unspeakable
Benefit
,
and
Blessing
which
you
shall
bring
upon
the
World
thereby
,
will
be
matter
of
joy
and
high
contentment
unto
me
.
Envy
me
not
my
rejoycing
with
the
Truth
,
though
herein
I
should
be
found
equal
to
the
greatest
of
you
:
it
is
the
best
of
my
portion
in
the
world
.
I
shall
discharge
you
from
any
further
sufferings
from
my
Pen
at
present
,
onely
with
my
Soul
poured
out
before
the
Great
God
,
and
Father
of
Lights
,
in
Prayer
for
you
,
that
he
will
make
his
face
to
shine
upon
you
,
in
quickening
your
Apprehensions
,
enlarging
your
Understandings
,
balassing
your
Judgments
,
strengthening
your
Memories
,
in
giving
you
ableness
of
body
,
willingness
of
minde
,
to
labor
in
those
rich
Mynes
of
Truth
(
the
Scriptures
)
in
breaking
up
before
you
the
Fountains
of
those
great
depths
of
Spiritual
Light
,
and
Heavenly
Understanding
,
in
assisting
you
mightily
by
his
Spirit
in
the
course
of
your
Studies
,
in
lifting
you
up
in
the
spirit
of
your
mindes
above
the
faces
,
fears
,
respects
of
men
,
in
drawing
out
your
Hearts
and
Souls
to
relieve
the
spiritual
necessities
,
and
extremities
of
the
World
round
about
you
,
in
making
you
so
many
burning
and
shining
Lights
in
his
House
and
Temple
,
the
joy
,
glory
,
and
delight
of
your
Nation
,
in
vouchsafing
unto
you
as
much
of
all
that
is
desirable
in
the
Things
of
this
World
,
as
your
Spiritual
Interest
will
bear
,
and
the
Reward
of
Prophets
respectively
in
the
Glory
and
great
Things
of
the
World
to
come
.
Your
poor
Brother
in
CHRIST
,
always
ready
in
Love
to
serue
the
meanest
of
you
:
John
Goodwin
.
From
my
Study
in
Colemanstreet
,
London
,
Feb.
22.
1650.
THE
Preface
to
the
Reader
.
GOOD
READER
,
THE
account
of
my
application
unto
thee
in
this
Epistle
,
is
this
.
Not
loving
(
with
Job
)
to
eat
my
morsels
alone
,
I
desire
thy
company
at
my
Table
,
in
the
ensuing
Discourse
.
If
thy
intellectual
taste
be
the
same
with
mine
(
which
I
question
not
,
if
thou
hast
not
eaten
somewhat
already
,
which
disordereth
and
corrupteth
it
)
and
thy
spiritual
constitution
the
same
also
,
(
from
which
,
if
thou
beest
healthful
and
sound
,
it
cannot
much
differ
)
I
doubt
not
,
but
in
case
thou
pleasest
to
accept
of
the
invitation
,
and
eat
of
the
bread
here
set
before
thee
,
thou
wilt
finde
it
both
pleasant
in
thy
mouth
,
and
strengthening
to
thy
Soul
.
I
confess
that
till
some
few
years
last
past
,
I
was
my self
accustomed
to
another
dyet
,
and
fed
upon
that
bread
,
which
was
commonly
prepared
by
my
Brethren
in
the
Ministry
for
the
People
of
the
Land
,
and
Children
of
God
amongst
them
.
But
the
truth
is
,
I
found
it
ever
and
anon
gravellish
in
my
mouth
,
and
corroding
and
fretting
in
my
bowels
.
Notwithstanding
the
reverent
and
high
Esteem
I
had
of
many
of
those
,
who
prepared
it
,
and
fed
upon
it
themselves
,
in
conjunction
with
those
harder
thoughts
which
I
was
occasioned
by
some
undue
carriages
in
many
of
those
,
who
lived
upon
bread
of
another
molding
,
to
take
up
against
them
,
together
with
a
raw
and
ill-digested
conceit
I
had
,
that
there
was
no
better
or
less-offensive
bread
to
be
had
from
any
hand
whatsoever
,
prevailed
upon
me
to
content
my self
therewith
for
a
long
time
,
though
not
without
some
regret
of
discontentment
also
with
it
.
But
to
leave
my
Parable
;
that
which
first
turned
to
a
sharp
engagement
upon
me
,
to
search
more
narrowly
and
throughly
,
then
formerly
I
had
done
,
into
the
Controversies
agitated
in
the
subsequent
Discours●
,
was
a
Pamphlet
published
by
a
young
man
about
five
or
six
years
since
,
under
the
title
of
A
Vindication
of
Free
Grace
,
&c.
which
,
though
libellous
enough
,
and
full
of
broad
untruths
,
yet
the
face
of
it
being
fiercely
set
against
me
and
my
Doctrine
,
it
was
lifted
up
(
well-nigh
)
as
neer
unto
the
Heavens
,
as
Herods
Oration
[
](A41481-e11760-b)a
a
Acts
12
●●
,
by
the
applause
of
such
persons
in
and
about
the
City
,
whose
ways
in
matter
of
Discipline
,
and
thoughts
,
in
other
more
weighty
Points
of
Christian
Religion
,
my
Vnderstanding
would
never
serve
me
to
make
mine
.
Being
for
a
time
under
a
conscientious
resentment
of
a
necessity
lying
upon
me
to
publish
some
Answer
to
the
said
Pamphlet
,
as
well
the
Person
,
as
the
Doctrine
therein
stigmatized
,
being
innocent
of
all
crimes
there
charged
on
them
,
I
fell
to
work
accordingly
;
and
drew
up
a
competent
Answer
(
as
I
supposed
)
thereunto
,
with
the
perusal
whereof
I
was
willing
,
upon
request
,
to
gratifie
some
private
friends
,
amongst
whom
it
lay
dormant
for
a
time
.
In
the
Interim
,
perceiving
that
the
noyse
which
the
said
Pamphlet
had
made
was
but
like
the
crackling
of
●horns
under
a
pot
,
and
that
the
heat
of
the
tumultuary
rejoycing
occasioned
by
it
,
had
exhaled
and
spent
it self
,
I
began
to
consider
,
that
the
Answer
which
I
had
prepared
,
a
good
part
of
it
being
taken
up
in
proving
the
Pamphleter
tardy
in
several
reports
made
by
him
of
matters
of
fact
,
the
knowledg
whereof
would
be
(
I
conceived
)
of
slender
Edification
,
and
of
no
great
Acceptation
,
unto
Readers
,
and
the
detection
of
●●m
in
such
unworthy
practices
might
be
offensive
to
some
of
his
Friends
,
whom
I
well
respected
,
might
in
these
respects
rather
cumber
,
then
benefit
,
the
World
,
in
case
it
were
published
.
And
considering
further
,
that
the
matters
of
real
weight
and
consequence
insisted
upon
in
the
Answer
,
being
here
handled
onely
according
to
the
exigency
of
the
Particulars
of
my
Charge
(
respectively
)
might
more
satisfactorily
,
and
with
more
advantage
to
the
Peace
and
Comfort
of
Men
,
be
discoursed
in
a
just
and
entire
Treatise
,
I
accordingly
changed
my
Intentions
of
publishing
the
said
Answer
,
into
a
Resolution
of
declaring
and
asserting
my
Judgment
about
the
Doctrinal
Imputations
specified
and
managed
therein
,
against
me
,
more
at
large
.
This
Resolution
continuing
with
me
,
seconded
and
strengthened
with
further
Light
shining
into
my
Heart
dayly
from
the
Father
of
Lights
,
about
those
important
affairs
,
which
lay
upon
mine
hand
to
manage
,
not
onely
in
order
to
my
own
Vindication
in
such
passages
of
Doctrine
,
wherein
I
was
publiquely
traduced
by
the
Pamphleter
,
as
a
Teacher
of
Errors
,
but
to
the
christian
Information
and
Consolation
of
others
also
,
hath
at
last
given
the
light
of
life
to
the
ensuing
Treatise
;
the
perusal
whereof
I
desire
to
recommend
upon
such
terms
unto
thee
,
that
thou
mayst
resent
it
as
worthy
thy
labor
,
and
the
best
exercise
and
engagement
of
thy
minde
and
thoughts
.
This
(
I
presume
)
I
should
do
effectually
,
if
I
were
able
(
in
the
first
place
)
to
possess
thee
throughly
with
a
true
Notion
of
the
danger
of
Error
,
and
mis-apprehension
in
the
things
of
God
:
Secondly
,
with
the
deep
and
solemn
necessity
which
lieth
upon
all
persons
of
Mankinde
without
exception
,
who
are
endued
with
Reason
and
Vnderstanding
,
to
engage
these
worthy
and
noble
Faculties
to
their
uttermost
,
about
the
things
of
God
,
and
matters
of
Salvation
:
and
lastly
,
with
the
innocency
and
inoffensiveness
of
the
Doctrines
maintained
in
the
present
Discourse
,
in
respect
of
those
vulgar
Imputations
,
which
by
way
of
prejudice
,
are
layd
to
their
charge
.
And
these
things
I
shall
endevor
within
the
narrowest
compass
of
words
,
wherein
it
is
lightly
possible
for
matters
of
so
great
consequence
to
be
transacted
to
any
purpose
,
in
the
remainder
of
this
Epistle
.
For
the
first
:
Truth
,
especially
in
things
of
a
supernatural
concernment
,
the
knowledg
The
danger
of
Error
in
matters
of
a
Religious
import
.
whereof
faceth
Eternity
,
and
without
which
(
in
some
competent
degree
)
no
person
(
capable
of
it
)
can
,
or
will
,
be
judged
by
God
,
meet
to
partake
with
the
Saints
in
the
inheritance
of
light
,
being
nothing
else
(
interpretatively
)
but
God
himself
prepared
,
of
,
and
by
,
himself
,
for
a
beatifical
Vnion
with
the
Vnderstanding
,
and
from
hence
,
with
the
heart
and
affections
of
men
,
Error
in
things
of
this
high
and
sacred
import
,
can
be
nothing
else
but
Satan
,
the
Great
Enemy
of
the
Peace
and
Blessedness
of
Men
,
contriving
and
distilling
himself
into
a
Notion
,
or
Impression
,
apt
and
likely
to
be
entertained
and
admitted
by
the
Vnderstanding
,
under
the
appearance
,
and
in
the
name
,
of
Truth
,
into
union
with
it self
,
and
by
means
hereof
,
into
union
also
with
the
Heart
and
Soul
of
Men.
Much
in
such
a
sence
,
as
that
wherein
the
Apostle
affirmeth
,
meats
to
be
for
the
belly
,
and
the
belly
again
for
meats
[
](A41481-e11910-b)b
b
1
Cor.
6.
13
,
is
Truth
for
the
Vnderstanding
,
and
the
Vnderstanding
for
Truth
.
And
in
such
a
sence
,
as
poysoned
or
unwholesom
meats
,
are
not
,
nor
ever
were
intended
by
God
,
for
the
belly
,
nor
the
belly
for
them
;
it
may
truly
be
said
,
that
Error
is
not
,
nor
was
ever
intended
by
God
,
for
the
Vnderstanding
,
nor
the
Vnderstanding
for
Error
.
Truth
,
or
God
issuing
and
streaming
out
his
most
excellent
and
incomprehensible
Nature
and
Being
,
his
infinite
Wisdom
,
knowledg
,
Power
,
Goodness
,
Bounty
,
Mercy
,
Justice
,
&c.
in
certain
Positions
,
Notions
,
and
apprehensions
,
is
of
the
most
natural
,
kindly
,
and
soveraign
accommodation
for
the
Vnderstandings
of
men
(
and
dependently
hereupon
,
for
their
hearts
and
affections
also
)
that
can
be
imagined
.
So
that
the
belly
is
not
,
in
the
low
way
of
Nature
appropriate
unto
it
,
better
,
or
more
naturally
provided
for
and
satisfied
,
when
filled
with
the
best
,
and
best
nourishing
meats
;
nor
the
body
,
or
rest
of
the
members
,
in
a
more
ready
,
natural
,
and
certain
way
of
well-doing
naturally
,
whilest
the
nourishment
of
these
meats
lasteth
,
and
is
regularly
dispensed
from
the
belly
unto
them
,
then
the
Vnderstanding
of
a
man
is
,
when
invested
,
enriched
,
filled
with
supernatural
and
Divine
Truth
;
and
whilest
the
knowledg
and
due
consideration
hereof
there
abideth
,
as
far
as
the
influence
and
sphere
of
the
activeness
of
it
extend
,
the
Heart
,
Soul
,
and
Affections
of
Men
also
are
hereby
enriched
and
filled
with
their
appropriate
Treasures
of
Righteousness
,
Holiness
,
Joy
,
and
Peace
.
Whereas
Error
,
and
all
Mis-notions
of
God
,
his
Nature
,
Attributes
,
Counsels
,
or
Ways
,
though
the
Minde
and
Vnderstanding
of
a
man
may
rejoyce
over
them
for
a
season
,
yet
do
they
all
this
while
pollute
,
corrupt
,
and
imbase
them
by
their
union
and
communion
with
them
;
as
a
person
of
a
noble
house
and
blood
stains
his
honor
and
reputation
,
by
coupling
himself
in
marriage
with
a
woman
of
base
parentage
,
and
conditions
.
Yea
all
Error
(
of
that
kinde
whereof
I
now
speak
)
being
seated
in
the
Judgment
and
Vnderstanding
,
secretly
and
by
degrees
infuseth
a
proportionable
malignity
into
the
Will
and
affections
,
and
occasioneth
sinful
distempers
,
unholy
and
unworthy
dispositions
,
to
put
forth
here
.
The
truth
is
that
Error
is
the
great
Troubler
of
the
World
:
it
is
that
fountain
of
Death
that
issueth
and
sendeth
out
all
those
bitter
waters
,
and
streams
of
sin
and
unrighteousness
in
every
kinde
,
which
overflow
the
Earth
(
almost
)
in
every
place
and
part
of
it
,
making
it
so
extreamly
barren
of
Comfort
and
Peace
,
as
it
is
,
yea
and
as
the
shadow
of
Death
to
the
Inhabitants
of
it
.
Why
do
men
so
universally
walk
,
in
ways
of
Oppression
,
Extortion
,
Deceit
,
Covetousness
,
Vnmercifulness
,
Dru●kenness
,
Vncleanness
,
Envy
,
Hatred
,
Pride
,
Ambition
,
&c.
but
because
they
judg
such
ways
as
these
,
all
circumstances
considered
,
more
commodious
and
desirable
unto
them
,
then
ways
and
practices
of
a
contrary
,
that
is
,
of
an
holy
and
truly-honorable
import
?
And
what
is
this
but
a
most
stupendious
and
horrid
Error
and
mistake
,
being
the
natural
result
of
those
numberless
,
erroneous
and
lying
apprehensions
and
conceits
concerning
God
,
wherewith
men
willingly
suffer
their
mindes
and
consciences
to
be
imbased
,
and
corrupted
,
even
to
a
spiritual
rottenness
and
putrifaction
?
For
when
God
shall
please
to
heal
the
World
of
all
the
malignity
,
that
yet
boyls
and
works
in
the
bowels
of
it
,
and
breaks
out
upon
all
occasions
to
the
great
annoyance
and
discontent
of
men
,
the
receit
which
he
will
administer
unto
it
in
order
hereunto
,
is
onely
the
knowledg
of
himself
,
i.
e.
of
the
truth
of
his
Nature
,
Attributes
,
and
transcendent
excellency
of
Being
.
This
is
the
Word
of
Promise
,
which
came
long
since
from
the
mouth
of
God
himself
unto
the
World
:
They
shall
not
hurt
nor
destroy
in
all
my
holy
Mountain
:
FOR
the
Earth
shall
be
FULL
OF
THE
KNOWLEDG
OF
THE
LORD
,
as
the
waters
cover
the
Sea
[
](A41481-e11940-b)c
c
Isai.
11.
9
:
clearly
implying
,
that
when
ignorance
,
and
all
misperswasions
concerning
God
in
the
world
,
shall
be
led
captive
by
the
light
of
the
knowledg
of
the
Truth
,
and
when
there
shall
be
a
good
understanding
begotten
between
him
,
and
his
Creature
,
the
hearts
of
men
will
serve
them
no
longer
to
rebel
against
him
,
or
to
despise
his
Law
.
So
that
what
is
commonly
said
of
Knowledg
,
may
truly
be
said
of
God
;
non
habet
inimicum
praeter
ignorantem
;
he
hath
no
Enemy
,
but
onely
those
who
know
him
not
.
The
Devil
had
no
door
to
open
effectual
enough
▪
by
which
to
give
sin
an
entrance
into
the
World
,
but
onely
the
perverting
of
the
streight
thoughts
and
apprehensions
of
God
,
which
God
himself
had
planted
in
the
Minde
and
Vnderstanding
of
his
Creature
,
Man
.
The
Woman
had
a
right
and
sound
perswasion
of
the
just
severity
,
and
Truth
of
God
in
his
threatenings
,
until
Satan
prevailed
with
her
to
change
it
for
a
lye
[
](A41481-e11970-b)d
d
Gen.
3.
4
,
5
:
into
the
spirit
of
which
lye
Adam
himself
also
was
presently
baptized
by
her
confidence
under
it
.
Neither
could
the
Devil
have
touch'd
either
the
one
,
or
the
other
of
them
,
but
by
the
mediation
of
some
erroneous
Notion
or
other
,
concerning
God
.
And
as
Satan
brought
sin
into
the
World
by
the
opportunity
of
a
misrepresentation
of
God
unto
his
Creature
:
so
when
God
shall
please
to
Reform
the
World
,
and
make
a
perfect
ejection
of
sin
out
of
it
,
he
will
do
it
by
repairing
the
breaches
which
Satan
hath
made
upon
the
Judgments
and
Vnderstandings
of
men
,
with
a
clear
light
of
the
knowledg
of
himself
.
Well
may
the
Holy
Ghost
call
sin
and
wickedness
in
every
kinde
,
the
works
of
darkness
,
because
they
are
never
practised
,
but
by
the
illegal
warrant
,
and
blinde
direction
,
of
some
false
perswasion
or
other
in
the
mindes
of
men
.
Vpon
this
account
also
it
is
,
that
the
Apostle
interpreteth
the
building
of
timber
,
hay
,
and
stubble
[
i.
e.
unsound
Doctrines
,
and
Opinions
]
upon
the
true
Foundation
,
Jesus
Christ
,
to
be
a
corrupting
[
or
destroying
]
of
the
Temple
of
God
[
](A41481-e12050-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
3.
17
[
i.
e.
of
his
Church
and
People
,
as
he
explaineth
it
.
]
For
every
Error
,
or
false
apprehension
in
the
things
of
God
,
and
matters
of
Salvation
,
is
not
onely
of
a
defiling
,
but
of
a
corrupting
nature
also
;
and
according
to
the
tenor
and
degree
of
malignity
in
it
(
for
there
is
some
degree
of
a
spiritual
malignity
in
every
Error
)
disposeth
the
Soul
which
drinks
it
in
,
and
converseth
with
it
,
to
a
spiritual
Death
,
being
destructive
to
that
communion
with
God
,
wherein
principally
the
life
[
i.
e.
the
strength
,
peace
,
joy
,
and
happiness
]
of
the
Soul
consisteth
.
For
God
,
in
whatsoever
he
revealeth
,
or
speaketh
in
his
Word
,
of
any
inconsistency
with
an
Error
(
and
Error
there
is
none
about
spiritual
things
,
in
opposition
whereunto
God
speaketh
not
more
or
less
in
his
Word
)
must
needs
be
as
a
Barbarian
,
or
one
that
speaketh
with
an
unknown
tongue
,
to
him
whose
Minde
and
Vnderstanding
is
distemper'd
with
it
.
When
our
Saviour
told
his
Disciples
(
in
words
express
,
and
plain
enough
)
that
the
Son
of
man
should
be
delivered
into
the
hands
of
men
,
(
Luk.
9.
44.
&
18.
34.
)
it
is
said
,
that
they
notwithstanding
understood
not
the
saying
.
The
Reason
plainly
was
,
because
they
were
erroneously
principled
about
the
subject
,
of
which
Christ
spake
,
which
was
his
estate
of
Humiliation
by
suffering
Death
;
they
supposing
and
taking
it
for
granted
,
that
he
was
to
be
a
great
Potentate
and
Monarch
in
the
World
,
without
passing
through
the
valley
of
an
ignominious
Death
thereunto
.
In
like
manner
when
he
said
to
Joseph
and
the
Virgin
his
Mother
,
Wist
ye
not
that
I
must
be
about
my
Fathers
business
[
](A41481-e12170-b)f
f
Luke
2.
49
,
the
Text
saith
,
that
they
understood
not
the
saying
that
he
spake
unto
them
.
The
reason
of
their
non-understanding
in
this
case
,
was
because
they
were
under
the
command
of
such
a
supposition
,
which
thwarted
that
principle
,
according
to
the
exigency
whereof
he
so
spake
.
They
supposed
that
he
was
under
no
engagement
,
in
no
due
capacity
,
at
least
at
those
years
,
which
at
this
time
he
had
attained
,
to
manage
the
great
affairs
of
God
and
his
Kingdom
,
in
the
World
:
whereas
his
sence
was
,
that
he
was
under
the
one
,
and
in
the
other
;
and
spake
accordingly
unto
them
.
So
also
the
Reason
why
Festus
supposed
Paul
to
be
besides
himself
,
and
that
much
learning
had
made
him
,
mad
[
](A41481-e12220-b)g
g
Acts
26.
24
,
(
implying
,
that
he
could
make
neither
sap
nor
sence
,
of
what
he
had
said
)
was
because
the
tenor
and
substance
of
Pauls
Discourse
was
diametrally
opposite
to
his
Principles
.
After
the
same
manner
,
when
and
whilest
a
mans
Judgment
is
perverted
by
any
unsound
Opinion
,
that
hath
taken
fast
hold
on
it
,
he
is
uncapable
of
all
that
light
of
Truth
,
which
God
shineth
in
the
Scriptures
in
opposition
to
that
Error
,
and
must
of
necessity
,
either
relinquish
this
Opinion
,
or
else
,
either
deprave
and
mis-understand
the
Minde
of
God
in
all
such
passages
,
or
else
profess
dissatisfaction
touching
the
true
sence
and
meaning
of
them
.
In
both
cases
he
suffers
a
proportionable
loss
in
his
communion
with
God
.
Can
two
walk
together
(
saith
the
Scripture
)
except
they
be
agreed
?
Civil
Communion
cannot
be
maintained
or
held
,
under
a
dissent
in
Principles
relating
to
such
Communion
,
at
least
not
in
such
things
,
unto
which
such
a
dissent
extendeth
,
or
relat●th
.
Beasts
are
uncapable
of
all
friendly
converse
and
intercourse
of
affairs
with
men
▪
and
so
men
with
Beasts
.
The
Reason
is
,
because
neither
of
them
have
any
Principle
symbolical
with
the
other
:
the
thoughts
of
men
are
not
the
thoughts
of
beasts
:
neither
are
the
thoughts
or
impressions
of
beasts
,
the
thoughts
of
men
.
And
though
men
being
sound
in
some
soveraign
Principles
of
the
Gospel
,
and
such
which
are
(
as
it
were
)
the
life-guard
of
the
heart
and
vital
parts
of
Religion
,
may
possibly
live
in
communion
with
God
upon
terms
consistent
with
Salvation
;
yet
may
they
very
possibly
also
,
in
case
they
be
intangled
with
Error
otherwise
,
by
means
hereof
suffer
loss
to
a
very
sad
degree
in
the
things
of
their
present
peace
.
When
the
Sun
is
in
the
greatest
Eclipse
that
is
lightly
incident
to
it
,
there
yet
shineth
so
much
Light
to
the
World
,
which
is
sufficient
to
make
it
day
,
and
whereby
to
perform
ordinary
works
wont
to
be
done
in
the
day
time
:
notwithstanding
during
such
an
Eclipse
as
this
,
the
World
,
through
want
of
that
fulness
of
light
,
which
that
worthy
Creature
,
the
Sun
,
naturally
affordeth
,
suffereth
many
degrees
of
the
damp
and
sadness
of
the
night
.
In
like
maner
,
though
the
light
of
Gods
countenance
may
shine
in
the
face
of
the
Soul
to
such
a
degree
,
as
to
make
a
day
of
Grace
and
favorable
acceptance
with
him
,
notwithstanding
the
interposition
of
a
dark
cloud
of
many
Errors
;
yet
most
certain
it
is
that
according
to
the
compass
and
proportion
of
such
a
cloud
,
and
during
the
interposition
of
it
,
the
Soul
will
be
apt
to
suffer
now
and
then
many
grudgings
and
sad
impressions
of
a
fear
of
being
rejected
by
him
.
There
is
no
ray
or
beam
which
naturally
shineth
from
the
face
of
God
,
but
the
interception
,
deprivation
,
and
want
of
it
must
needs
prove
both
poena
damni
,
yea
and
poena
sensus
too
,
upon
occasion
,
unto
the
Soul
.
Yea
the
Scripture
it self
supposeth
men
that
are
ignorant
in
any
thing
relating
to
their
spiritual
affairs
(
and
much
more
such
as
are
confidently
,
i.
e.
erroneously
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphan.
ignorant
)
to
be
in
a
deplorable
and
sad
condition
;
and
the
proper
Objects
of
pity
and
compassion
,
in
case
their
Ignorance
,
or
Error
,
be
not
affectate
,
and
such
,
from
the
intanglement
and
pollution
whereof
they
had
competent
means
to
have
delivered
themselves
.
The
Apostle
maketh
it
a
worthy
character
of
an
High
Priest
taken
from
amongst
men
,
to
be
able
to
have
COMPASSION
ON
THE
IGNORANT
,
and
such
as
are
out
of
the
way
[
](A41481-e12320-b)h
h
Hebr.
5.
2
.
There
are
but
two
things
that
can
make
the
condition
of
a
Creature
miserable
.
Sin
,
and
Sufferings
:
and
both
these
are
the
unquestionable
fruits
or
productions
of
Error
.
Lusts
and
sinful
distempers
can
be
no
where
ingendred
,
but
onely
in
the
dark
regions
of
the
Soul
:
the
shining
of
the
light
of
the
Truth
,
is
as
the
shadow
of
Death
unto
them
.
Nor
can
fear
that
hath
torment
,
nor
any
afflicting
or
sad
impression
upon
the
spirits
of
men
,
climb
up
into
the
bed
of
the
Soul
,
to
disturb
the
rest
and
sweet
peace
of
it
,
but
onely
in
the
night
of
Ignorance
,
and
by
the
opportunity
of
Error
lodging
there
.
The
light
of
the
knowledg
of
the
Truth
as
it
is
in
Jesus
,
is
unto
fears
,
agonies
,
and
all
perplexity
of
spirit
,
like
unto
Solomons
King
sitting
upon
his
Throne
of
Judgment
,
in
reference
to
wicked
men
,
whom
he
scattereth
,
or
chaseth
away
,
with
his
eyes
[
](A41481-e12370-b)i
i
Prov.
20.
8
.
The
Truth
(
saith
Christ
unto
the
Jews
,
meaning
,
when
known
by
them
)
shall
make
you
free
[
](A41481-e12420-b)k
k
Iohn
8.
32
.
All
bondage
and
servility
,
whether
under
sin
,
or
under
sorrow
,
is
dissolved
by
the
clear
shining
of
the
light
of
the
knowledg
of
God
into
the
Heart
and
Soul
:
Whereas
the
darkness
of
Error
strengtheneth
the
hand
of
the
Oppressors
,
and
bindes
fast
the
iron
yoke
of
servitude
upon
the
necks
of
those
that
are
in
bondage
.
The
time
would
fail
me
to
speak
at
large
of
all
the
sad
retinue
of
Evils
and
Mischiefs
that
attend
upon
Error
.
Take
in
brief
the
sum
,
as
well
of
what
I
have
said
,
as
what
I
would
willingly
say
yet
further
,
upon
this
account
.
First
:
It
hath
been
said
,
that
Error
defileth
and
embaseth
the
person
,
who
coupleth
his
Judgment
with
it
.
Secondly
,
That
it
obstructeth
communion
with
God
,
as
far
as
the
malignity
of
the
influence
of
it
extendeth
.
Thirdly
,
That
the
proper
and
direct
tendency
of
it
,
is
unto
death
,
to
bring
everlasting
destruction
upon
the
Soul
.
Fourthly
,
It
hath
been
sh●wed
,
that
Error
is
the
proper
Element
for
Jim
and
Ojim
,
and
doleful
creatures
,
I
mean
,
for
fears
,
sad
apprehensions
,
disconsolate
thoughts
,
on
the
one
hand
,
and
so
for
wilde
Satyrs
,
lusts
,
sensual
,
and
sinful
distempers
on
the
other
hand
,
to
be
ingendred
and
bred
,
as
also
to
live
and
subsist
,
to
move
,
and
act
,
and
take
their
pastime
in
,
the
knowledg
of
the
Truth
being
mortal
unto
both
:
I
now
add
;
Fifthly
;
That
Error
disposeth
the
Soul
to
Apostasie
from
the
Gospel
,
and
to
a
recidivation
or
falling
back
into
the
devouring
sin
of
Vnbelief
.
This
it
doth
not
only
by
giving
opportunity
and
encouragement
unto
lusts
,
and
inordinate
affections
in
the
Soul
,
the
motions
and
actings
of
which
are
to
the
life
of
Faith
,
that
which
poyson
is
to
the
natural
life
of
a
man
;
but
also
by
representing
the
Gospel
unto
the
mind
and
conscience
of
a
man
,
(
at
least
in
some
of
the
ways
and
passages
of
it
)
as
weak
,
unworthy
,
dark
,
unpleasant
,
uncouth
▪
or
whatsoever
,
Error
,
when
the
Soul
by
long
acquaintance
and
converse
with
it
shall
discover
the
true
nature
or
genius
of
it
,
and
so
grow
into
a
dislike
and
contempt
of
it
,
shall
now
appear
unto
them
,
For
this
is
much
to
be
considered
,
that
a
man
,
or
woman
,
who
have
for
many
years
professed
the
Gospel
,
may
in
process
of
time
come
to
discover
vanity
in
some
erroneous
Principle
or
Tenent
▪
wherewith
their
Judgments
had
been
leavened
for
some
considerable
space
formerly
,
and
so
grow
into
a
disapprobation
or
contempt
of
it
,
and
yet
may
very
possibly
think
and
suppose
,
that
the
Gospel
favours
or
countenanceth
it
,
and
that
otherwise
they
should
never
have
owned
or
approved
it
.
Now
when
a
person
shall
be
brought
into
the
snare
of
such
a
conceit
or
imagination
as
this
,
that
the
Gospel
in
some
of
the
veins
or
carriages
of
it
teacheth
or
asserteth
things
that
are
vain
,
or
of
no
good
consistency
with
Reason
or
Truth
▪
he
is
in
a
ready
posture
to
throw
off
from
his
Soul
all
credence
of
the
Divine
Authority
of
the
Gospel
,
and
to
esteem
it
no
better
then
a
Fable
devised
by
men
,
Nor
will
all
that
which
he
Iudgeth
serious
,
and
sound
,
and
good
in
the
Doctrine
of
the
Gospel
otherwise
,
relieve
him
in
such
a
case
.
He
that
imagines
that
he
smells
but
so
much
as
one
dead
Fly
in
the
oyntment
of
th●
Gospel
,
will
,
as
he
should
have
sufficient
cause
to
do
,
were
his
imagination
in
this
case
sufficiently
grounded
,
conclude
,
that
certainly
it
came
not
from
God
,
but
from
men
.
No
mans
heart
or
conscience
will
serve
him
to
reverence
that
,
as
coming
from
God
,
wherein
he
savours
the
least
weakness
,
error
,
or
untruth
.
Sixthly
:
Though
an
Error
seems
to
be
meerly
speculative
,
and
in
respect
of
the
frame
and
constitution
of
it
,
to
have
no
affinity
or
intermedling
at
all
with
the
moral
principles
,
or
practises
of
men
,
as
that
of
Ana-Baptism
,
(
amongst
some
others
;
)
ye●
doth
it
secretly
,
and
in
a
collateral
way
,
through
the
weakness
and
vanity
of
the
heart
,
infuse
malignity
even
into
these
;
occasioning
persons
otherwise
grave
,
sober
,
peaceable
,
meek
,
loving
,
&c.
to
break
out
many
times
in
strains
of
pride
,
self
conceitedness
,
contention
,
contempt
of
others
,
cavilling
against
pregnant
and
clear
Truths
,
with
the
like
,
for
the
maintenance
and
defence
of
it
.
For
as
he
which
hath
a
child
,
though
it
be
never
so
hard-favored
,
or
deformed
,
never
so
ill
▪
behaviored
,
or
conditioned
,
yet
●udgeth
himself
bound
to
provide
maintenance
and
support
for
it
:
So
He
that
embraceth
an
Opinion
about
the
things
of
God
,
and
of
the
Gospel
,
be
it
never
so
erroneous
,
uncouth
,
irrational
,
and
weak
,
yet
supposeth
himself
bound
in
conscience
to
plead
the
cause
of
it
,
and
protect
it
,
upon
all
occasions
.
Now
it
being
unpossible
that
any
man
,
of
what
gifts
,
parts
,
or
learning
soever
,
should
be
able
to
maintain
or
make
good
the
cause
of
a
weak
or
erroneous
Opinion
,
especially
against
an
adversary
of
equal
abilities
,
and
insight
into
the
cause
,
with
himself
,
by
solidity
,
pregnancy
,
or
clearness
of
Argument
,
whether
from
the
Scripture
,
or
otherwise
;
hence
it
frequently
cometh
to
pass
,
that
when
the
Patrons
of
such
a
Cause
fall
short
in
their
Intellectuals
,
and
sobriety
of
Discourse
,
to
keep
the
head
of
it
above
water
,
they
supply
that
which
is
wanting
in
their
Judgments
and
Vnderstandings
,
with
that
which
aboundeth
(
upon
such
a
temptation
)
in
their
wills
,
and
affections
,
I
mean
with
passion
,
and
with
unworthy
and
reproachful
vilifications
,
either
of
the
persons
of
their
adversaries
.
because
being
once
entered
within
the
doors
of
a
mans
Judgment
,
it
commonly
bewitcheth
the
person
with
such
an
adulterous
affection
towards
it self
,
that
his
foot
is
very
hardly
recoverable
out
of
the
snare
.
There
is
no
Error
but
at
one
turn
or
other
,
either
directly
,
or
indirectly
,
gratisieth
the
flesh
,
or
that
which
remains
of
the
old
man
in
men
.
Now
the
flesh
in
all
men
is
very
loath
to
part
with
any
of
her
Benefactors
;
to
be
despoyled
of
any
principle
,
which
speaks
to
her
heart
in
any
matter
of
ease
,
pleasure
,
honour
,
profit
,
or
the
like
.
Vpon
this
account
it
cometh
to
pass
▪
that
Error
is
so
readily
,
and
sometimes
even
greedily
,
entertained
,
and
with
so
much
difficulty
,
and
conflicting
with
the
Judgments
and
Consciences
of
men
,
cast
out
.
[
](A41481-e12540-b)*
*
Nauseabit
ad
antidotum
,
qui
hiavit
ad
venenum
.
None
(
saith
Solomon
,
speaking
of
the
Harlot
)
that
go
unto
her
,
return
again
,
neither
take
they
hold
of
the
paths
of
life
[
](A41481-e12580-b)n
n
Prov.
2.
19.
.
They
are
not
many
,
who
having
once
turned
aside
into
Error
,
return
back
again
into
the
way
of
Truth
,
when
once
they
have
forsaken
it
.
Such
persons
commonly
prove
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Philosopher
Arist.
Ethic.
l.
7.
c.
9.
Mul●●
veritatem
ita
amant
,
ut
velint
esse
vera
,
quaecunque
amant
;
vid.
de
quodam
Judaeo
,
qui
nol●it
Deum
ora●e
,
ut
illuminaret
cor
ejus
,
quia
hoc
ess●t
dubitare
de
lege
sua
&c.
apud
Th.
Bradward
.
l.
1
c.
1.
Corol.
part
32
Sic
amatur
veritas
,
ut
quicunque
aliud
amant
,
hoc
quod
amatur
,
velint
esse
veritatem
:
et
quia
falli
nollent
,
nolunt
convinci
,
quod
fals●
sunt
.
Aug.
Confess
.
l.
10
c.
23
speaks
)
i.
e.
stout
and
stiff
in
their
Opinions
,
and
men
that
will
stand
fast
in
their
conceits
.
And
(
as
another
expresseth
their
genius
)
they
will
have
that
to
be
Truth
,
which
they
hold
;
but
they
will
not
hold
that
which
is
Truth
.
Yea
a
great
part
of
those
,
whose
Judgments
and
Consciences
are
enthralled
under
Error
,
and
this
of
a
very
sad
and
dangerous
import
,
are
yet
so
superstitiously
fearful
to
make
use
of
those
means
,
which
God
hath
expresly
prescribed
and
injoyned
for
their
deliverance
;
that
they
make
it
matter
of
Conscience
to
refrain
from
hearing
such
Teachers
,
and
so
from
reading
such
Books
,
and
admitting
such
Discourses
,
whereby
their
Iudgments
might
be
healed
,
and
themselves
made
sound
in
the
Faith
.
Error
in
this
case
is
so
full
of
a
pestilential
malignity
to
the
Soul
,
that
whereas
God
hath
commanded
men
to
try
all
things
,
that
so
they
may
be
in
a
capacity
to
hold
fast
that
which
is
good
,
they
on
the
contray
resolve
to
hold
fast
at
peradventure
that
which
they
have
,
and
to
make
no
tryal
at
all
,
whether
it
be
good
,
or
no.
The
Premisses
concerning
the
fierce
and
bloody
War
,
wherein
Error
fights
against
the
Soul
,
considered
,
it
cannot
seem
strange
unto
us
,
that
the
great
Lover
of
the
Peace
and
Prosperity
of
Souls
,
Jesus
Christ
Blessed
for
ever
,
should
pour
out
his
Heart
and
Soul
unto
Men
so
abundantly
a●
He
hath
done
in
the
Gospel
,
in
Cautions
,
Admonitions
,
Directions
,
Threatenings
,
Promises
,
almost
without
end
,
that
so
by
one
means
or
other
,
they
might
be
effectually
prevailed
with
to
use
all
diligence
to
keep
themselves
unspotted
of
such
Errors
,
which
he
knew
the
great
Enemy
of
their
Peace
would
be
industriously
diligent
to
spread
and
scatter
up
and
down
the
World
in
all
Ages
.
Beleeve
not
every
spirit
;
but
try
the
spirits
,
whether
they
be
of
God
:
because
many
false
Prophets
are
gone
out
into
the
world
[
](A41481-e12770-b)a
a
1
Joh
4.
1.
.
So
again
:
Try
[
or
,
prove
]
all
●hings
,
[
i.
e.
all
Doctrines
,
and
Sayings
of
men
,
]
hold
fast
that
which
is
good
[
](A41481-e12810-b)b
b
1
Thes.
5.
21
.
Again
:
Ye
therefore
▪
Belov●d
,
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
THE
ERROR
of
the
wicked
,
fall
from
your
own
stedfastness
[
](A41481-e12830-b)c
c
2
Pet.
3.
17
,
&c.
Of
like
notion
whereunto
is
that
of
another
Apostle
:
Take
heed
,
Brethren
,
lest
there
be
an
evil
heart
of
Unbelief
,
to
depart
from
the
living
God
[
](A41481-e12860-b)d
d
Heb.
3.
12
.
An
evil
heart
of
Vnbelief
is
never
contracted
,
but
by
suffering
erroneous
conc●its
,
and
false
perswasions
concerning
God
to
grow
upon
our
Judgments
,
and
corrupt
them
.
The
same
Apostle
again
:
Be
not
carried
about
with
divers
and
strange
Doctrines
[
](A41481-e12880-b)e
e
Heb.
13.
9.
.
Elsewhere
:
That
we
henceforth
be
no
more
children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
,
by
the
sleight
of
men
,
and
cunning
craftiness
,
whereby
they
lie
in
wait
to
deceive
[
](A41481-e12900-b)f
f
Ephes.
4.
14
.
Again
:
Let
no
man
deceive
you
with
vain
words
[
](A41481-e12920-b)g
g
Ephes.
5.
6
:
So
;
be
not
deceived
[
](A41481-e12940-b)h
h
1
Cor.
6.
9
.
Beware
,
lest
any
man
spoyl
you
through
Philosophy
and
vain
deceit
[
](A41481-e12960-b)i
i
Colos.
2.
8
,
&c.
These
things
(
saith
John
)
I
have
written
unto
you
concerning
those
that
deceive
you
[
](A41481-e12990-b)k
k
1
Joh.
2.
26.
,
[
or
,
seduce
you
,
]
i.
e.
that
endeavor
to
seduce
,
or
deceive
you
.
The
Lord
Christ
Himself
cautioneth
his
Disciples
(
and
in
them
,
others
,
ex
abundanti
,
)
against
false
Christs
,
and
false
Prophets
,
who
(
as
he
saith
)
should
shew
great
signs
,
and
wonders
,
in
so
much
that
if
it
were
possible
,
they
should
deceive
the
very
Elect
[
](A41481-e13040-b)l
l
Mat.
24.
24.
.
This
operous
and
abundant
interposure
of
the
Holy
Ghost
(
for
ten
times
more
of
like
consideration
might
be
added
)
in
all
variety
of
Applications
unto
men
,
which
are
any
ways
conducing
to
the
preserving
of
mens
Iudgments
free
,
and
their
minds
pure
,
from
Error
,
doth
with
a
great
pregnancy
of
conviction
argue
and
suppose
,
that
Errors
and
false
Conceptions
in
matters
of
Religion
,
are
of
a
most
formidable
and
dangerous
consequence
to
the
precious
Souls
of
men
.
Far
be
it
from
any
man
to
imagine
,
that
the
Holy
Ghost
should
(
according
to
the
Proverb
)
thus
labour
about
the
lifting
of
a
Feather
,
or
be
solicitous
at
that
high
rate
,
which
hath
been
expressed
,
to
prevent
the
lighting
of
a
Grashopper
upon
the
Eorth
,
where
it
can
do
little
,
or
no
harm
.
The
second
thing
(
Good
Reader
)
wherewith
I
desire
to
possess
and
fill
thee
,
Judgment
The
great
necessity
which
lieth
upon
all
men
to
engage
to
the
uttermost
their
Reasons
and
Understandings
in
matters
of
Religion
.
and
Conscience
.
Heart
and
Soul
,
and
all
that
is
within
thee
,
to
strengthen
thy
hand
to
a
diligent
perusal
of
the
Treatise
ensuing
,
●●
,
the
high
necessity
that
lieth
upon
thee
(
as
it
doth
upon
all
the
world
besides
,
respectively
)
to
awake
,
raise
,
and
engage
all
those
worthy
faculties
and
endowments
which
God
hath
vested
in
thee
,
Reason
,
Judgment
,
Memory
,
Vnderstanding
,
about
the
thing●
of
thine
eternal
Peace
.
And
because
this
Iron
(
I
fear
)
hath
been
of
late
much
blunted
with
the
earthly
Conceits
and
Suggestions
of
many
,
I
am
desirous
to
put
so
much
the
more
strength
to
it
.
But
to
me
it
is
the
first-born
of
wonder
and
astonishment
,
that
amongst
men
professing
the
glorious
Gospel
of
Christ
,
who
is
the
Wisdom
of
God
,
yea
amongst
the
Teachers
themselves
of
this
Wisdom
,
men
should
be
found
,
who
think
they
do
God
and
men
very
good
service
,
in
perswading
men
wholly
to
lay
aside
their
Reasons
,
Iudgments
,
Vnderstandings
,
in
matters
of
Religion
,
and
not
to
make
use
of
,
or
engage
,
any
of
these
in
their
enquiries
after
matters
of
a
spiritual
or
supernatural
concernment
.
Doubtless
Satan
is
a
Debtor
to
those
persons
,
who
have
seasoned
the
world
with
the
unsavory
Salt
of
such
a
Principle
as
this
,
for
all
the
religious
respects
,
and
high
entertainment
,
that
have
of
late
been
given
by
many
amongst
us
,
to
all
those
wicked
,
senceless
,
sapless
,
hideous
,
and
blasphemous
Doctrines
and
Opinions
,
which
like
the
dead
Frogs
of
Egypt
[
](A41481-e13100-b)m
m
Exod.
8.
14
,
make
the
Land
to
stink
.
For
if
men
may
not
interpose
with
their
Reasons
and
Iudgments
to
distinguish
between
Spirit
,
and
Spirit
,
Opinion
,
and
Opinion
,
why
should
not
one
Spirit
be
beleeved
,
as
well
as
another
,
and
one
Opinion
received
,
as
well
as
another
?
Or
if
the
difference
be
not
to
be
made
,
by
the
interposure
and
exercise
of
Reason
in
a
man
,
I
demand
,
by
what
other
principle
,
or
means
,
ought
it
to
be
made
?
If
it
be
said
,
partly
by
the
Word
of
God
,
and
partly
by
the
Spirit
of
God
;
I
answer
;
1.
Concerning
the
Word
of
God
,
it
is
acknowledged
,
that
this
is
to
be
in
special
manner
interessed
in
all
our
dijudications
between
Doctrine
,
and
Doctrine
,
Opinion
and
Opinion
,
in
matter
of
Religion
,
and
that
this
is
the
fire
which
must
try
every
mans
work
,
of
what
sort
it
is
[
](A41481-e13130-b)n
n
1
Cor.
3
▪
13.
,
and
that
must
separate
the
vile
from
the
precious
.
But
as
the
Plummet
and
Rule
do
not
measure
the
work
of
the
Architect
,
or
discover
whether
it
be
true
and
square
,
or
otherwise
,
of
,
or
by
themselves
,
but
as
they
are
regularly
applyed
hereunto
either
by
the
workman
himself
,
or
some
other
capable
of
making
such
an
application
;
however
true
it
may
be
,
that
a
sufficient
test
or
proof
of
the
work
,
cannot
be
made
without
the
use
of
the
Plummet
and
Rule
about
it
:
In
like
manner
,
though
the
Word
of
God
be
of
soveraign
use
and
necessity
for
the
measuring
of
Opinions
and
Doctrines
,
and
for
the
discovery
of
what
is
streight
,
and
what
crooked
,
in
them
,
yet
he
that
desires
to
reap
the
spiritual
benefit
and
advantage
of
the
usefulness
of
it
in
this
kind
,
must
,
1.
rightly
understand
the
sence
and
mind
of
God
in
it
:
and
2.
be
dexterous
and
expert
in
making
a
due
application
of
it
,
being
rightly
understood
,
to
the
Doctrines
,
or
Opinions
,
●he
soundness
,
or
unsoundness
whereof
he
desires
to
understand
by
it
.
For
1.
It
is
not
the
letter
,
or
form
of
words
,
as
separated
,
or
considered
apart
,
from
the
spirit
,
notion
,
or
sence
of
them
,
that
is
the
Touchstone
,
or
Rule
of
Tryal
for
Doctrines
.
Yea
the
letter
and
words
,
are
only
servants
to
the
sence
and
notion
which
they
contain
and
exhibit
,
and
were
principally
,
if
not
only
,
delivered
by
the
Holy
Ghost
unto
men
,
for
this
end
,
that
by
them
the
Sence
,
Mind
,
and
Counsel
of
God
in
all
the
particularities
of
them
which
are
held
forth
in
the
Scriptures
,
might
be
communicated
and
conveyed
to
the
Reasons
and
Vnderstandings
of
Men.
So
that
in
case
a
man
had
the
sence
and
mind
of
God
upon
the
same
terms
of
certainty
and
knowledg
,
without
the
letter
,
on
which
he
hath
it
,
or
may
have
it
,
by
means
of
the
letter
,
he
should
be
as
richly
,
as
compleatly
qualified
hereby
to
discern
between
Doctrines
,
as
he
now
can
be
by
the
opportunity
and
advantage
of
the
letter
.
Now
if
the
Scriptures
themselves
be
upon
no
other
terms
,
nor
in
any
other
case
,
serviceable
or
use
ful
unto
men
for
the
tryal
of
Doctrines
and
Opinions
,
but
only
,
as
,
and
when
,
they
are
truly
understood
by
them
,
it
clearly
follows
,
that
whatsoever
is
requisite
and
necessary
to
bring
men
to
a
true
understanding
of
the
Scriptures
,
is
of
equal
necessity
for
the
distinguishing
of
Doctrines
,
and
to
interpose
,
or
be
made
use
of
,
in
all
affairs
and
concernments
in
Religion
.
If
then
the
Reasons
,
Judgments
,
and
Vnderstandings
of
men
must
of
necessity
interpose
,
act
,
argue
,
debate
,
and
consider
,
before
the
true
sence
and
mind
of
God
in
any
Scripture
can
be
duly
apprehended
,
understood
,
and
beleeved
by
men
,
it
is
a
plain
case
that
these
are
to
be
used
,
and
to
be
interessed
in
whatsoever
is
of
any
Religious
consequence
or
concernment
to
us
.
That
the
Mind
of
God
in
the
Scriptures
cannot
be
duly
apprehended
,
received
,
or
beleeved
by
men
,
but
by
the
acting
and
working
of
their
Reasons
,
Minds
,
and
Vnderstandings
,
in
order
hereunto
,
i●
evident
from
hence
:
viz.
because
the
Mind
of
God
cannot
be
thus
apprehended
,
or
beleeved
,
by
men
,
but
by
means
of
an
intellectual
or
rational
difference
tasted
or
resented
by
them
,
between
this
mind
of
his
,
and
all
other
minds
,
meanings
,
or
sences
,
whatsoever
,
that
may
be
supposed
to
lie
,
or
reside
,
in
the
words
.
For
example
:
if
there
be
another
sence
to
be
given
of
such
,
or
such
,
a
passage
of
Scripture
,
either
contrary
unto
,
or
differing
from
,
that
,
which
I
conceive
to
be
the
Mind
of
God
here
,
which
hath
the
same
rational
or
intellectual
savour
and
taste
with
this
,
that
is
,
which
as
well
suits
with
the
words
,
agrees
with
the
Context
,
falls
in
with
the
scope
and
subject
matter
in
hand
,
is
as
accordable
with
Scripture
assertion
elsewhere
,
comports
as
clearly
with
the
unquestionable
Principles
of
Reason
,
and
the
like
,
how
is
it
possible
for
me
in
this
case
,
to
conceive
or
beleeve
,
especially
with
the
certainty
of
Faith
,
that
my
sence
is
the
Mind
of
God
,
and
consequently
the
true
sence
of
that
place
,
rather
then
that
other
,
which
hath
all
the
same
Characters
,
Symptomes
,
and
Arguments
of
being
the
Mind
of
God
,
which
mine
hath
?
Therefore
it
must
needs
be
by
the
exercise
and
acting
of
my
Reason
and
Vnderstanding
,
and
by
the
report
which
they
make
of
their
Discoveries
in
their
Enquiries
,
that
I
come
regularly
to
conclude
,
and
to
be
satisfied
,
that
this
is
the
Mind
of
God
in
such
,
or
such
a
Scripture
,
and
none
other
.
If
it
be
here
objected
and
demanded
;
But
is
it
meet
,
or
tolerable
,
that
the
Reason
of
man
should
judg
in
the
things
of
God
?
Or
that
the
Vnderstandings
of
men
should
umpire
and
determine
in
his
Affairs
?
I
answer
,
1.
If
God
pleaseth
to
impart
his
Mind
and
Counsels
in
words
and
writing
unto
men
,
with
an
Injunction
and
Charge
that
they
receive
and
own
them
,
as
from
him
,
and
that
they
take
heed
that
they
do
not
mistake
him
,
or
embrace
either
their
own
conceits
,
or
the
minds
of
others
,
in
stead
of
his
,
in
this
case
for
men
to
put
a
difference
by
way
of
judging
and
discerning
,
between
the
Mind
of
God
,
and
that
which
is
not
his
mind
,
is
so
far
from
being
an
act
of
Authority
,
Presumption
,
or
unseemly
Vsurpation
in
men
,
that
it
is
a
fruit
of
their
deep
loyalty
,
submission
,
and
obedience
unto
God
.
When
Christ
injoyned
the
Disciples
of
the
Pharisees
,
and
the
Herodians
,
to
render
unto
Cesar
,
the
things
which
are
Cesars
,
and
unto
God
,
the
things
that
are
Gods
[
](A41481-e13220-b)o
o
Mat.
22.
21
,
He
did
not
only
give
them
a
Warrant
and
Commission
to
judg
and
determine
,
what
,
and
which
were
the
things
of
God
,
as
well
as
which
were
the
things
of
Cesar
,
but
layd
a
Charge
upon
them
also
to
put
this
warrant
in
execution
;
and
this
not
only
by
judging
actually
which
were
the
things
of
God
,
but
by
practising
and
acting
also
,
upon
,
and
according
to
,
this
Judgment
.
2.
To
judg
of
God
,
and
of
the
things
of
God
,
in
the
sence
we
now
speak
,
is
but
to
acknowledg
,
own
,
and
reverence
God
,
and
the
things
of
God
▪
in
their
transcendent
Excellency
,
Goodness
,
and
Truth
,
and
as
differenced
in
their
perfections
respectively
from
all
other
Beings
and
things
.
The
poorest
and
meanest
Subject
that
is
,
may
lawfully
,
and
without
any
just
offence
,
judg
his
Prince
,
yea
or
him
that
is
made
a
lawful
Judg
over
him
,
to
be
wise
,
just
,
bountiful
,
&c.
at
least
when
there
is
sufficient
ground
for
it
.
If
it
be
yet
further
demanded
;
But
is
the
Reason
or
Vnderstanding
of
a
man
competent
to
judg
of
the
thing●
of
God
,
as
(
for
example
)
to
determine
and
conclude
what
is
the
mind
of
God
in
such
,
or
such
a
passage
of
Scripture
,
or
in
such
and
such
a
case
?
Doth
not
the
Scripture
,
speaking
of
men
in
their
natural
condition
,
call
them
,
Darkness
[
](A41481-e13270-b)p
p
Ephes.
5
▪
8
?
affirming
likewise
,
that
the
Light
shineth
in
darkness
,
and
the
darkness
comprehendeth
it
not
[
](A41481-e13290-b)q
q
John
1.
5
?
And
elsewhere
doth
it
not
inform
us
,
that
the
natural
man
perceiveth
[
or
,
receiveth
]
not
the
things
of
the
Spirit
of
God
,
because
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
[
](A41481-e13320-b)r
r
1
Cor.
2.
14
?
And
how
many
Heathen
Philosophers
,
Hereticks
,
and
others
,
undertaking
to
judg
of
the
things
of
God
in
the
Gospel
,
by
the
light
and
strength
of
their
own
Reasons
and
Vnderstandings
,
have
miscarried
to
the
everlasting
perdition
of
their
own
Souls
,
and
,
as
is
much
to
be
fe●re●
,
of
many
others
also
?
To
all
thi●
I
answer
by
degrees
.
1.
It
is
a
thing
as
unquestionable
,
as
that
the
Sun
is
up
at
noon
day
,
that
Reason
and
Vnderstanding
in
men
are
competent
to
judg
of
the
things
of
God
,
at
least
of
some
,
yea
of
many
of
them
,
or
rather
indeed
of
all
that
are
contained
in
the
Scriptures
,
according
to
the
degree
of
their
discovery
and
manifestation
there
.
For
doth
not
God
Himself
own
them
in
this
capacity
,
when
he
appeals
,
and
refers
himself
unto
them
in
several
of
his
great
and
important
Affairs
,
authorizing
them
to
judg
in
the
case
between
him
,
and
his
adversaries
?
And
now
,
O
Inhabitants
of
Jerusalem
,
and
men
of
Judah
,
JUDG
,
I
pray
you
,
betwixt
me
and
my
Vineyard
.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
[
](A41481-e13360-b)s
s
Isai.
5.
3
,
4
?
So
again
:
Hear
now
,
O
house
of
Israel
,
is
not
my
way
equal
?
are
not
your
ways
unequal
[
](A41481-e13380-b)t
t
Ezek.
18.
25
29
?
Yet
again
(
in
the
same
Chapter
,
)
O
house
of
Israel
,
are
not
my
ways
equal
?
are
not
your
ways
unequal
?
In
these
and
such
like
Appeals
,
he
supposeth
the
persons
appealed
unto
,
to
be
as
capable
,
or
(
however
)
as
well
capable
,
of
the
Equity
and
Righteousness
of
his
ways
(
and
consequently
to
be
in
a
regular
capacity
of
justifying
him
)
as
of
the
unworthiness
and
unrighteousness
of
their
ways
,
against
whom
he
standeth
in
the
Contest
.
So
our
Saviour
to
the
chief
Priests
and
Elders
,
in
his
Parable
:
When
the
Lord
therefore
of
the
Vineyard
cometh
,
what
will
he
[
or
rather
,
what
shall
he
]
do
unto
those
Husbandmen
?
They
say
unto
him
,
He
wi●l
miserably
destroy
those
wicked
men
,
and
will
let
out
his
Vineyard
unto
other
Husbandmen
,
who
shall
render
him
the
fruits
in
their
season
[
](A41481-e13420-b)a
a
Mat.
21.
40
41
.
We
see
these
Priests
and
Elders
,
though
men
of
great
unworthiness
otherwise
,
and
far
from
beleeving
in
Christ
,
were
yet
able
to
award
a
righteous
Judgment
,
and
such
as
our
Saviour
himself
approved
,
yea
and
put
in
execution
not
long
after
,
between
him
and
his
Husbandmen
.
So
in
another
place
to
the
hypocritical
Jews
:
Ye
Hypocrites
,
ye
can
discern
the
face
of
the
Sky
,
and
of
the
Eatth
?
but
how
is
it
that
ye
do
not
discern
this
time
?
Yea
and
why
even
of
[
or
,
from
]
your selves
judg
ye
not
what
is
right
[
](A41481-e13460-b)b
b
Luke
12.
56
57
?
In
which
passage
(
among
other
things
)
he
clearly
implyeth
these
two
:
1.
That
had
they
set
their
mindes
upon
things
that
most
concern'd
them
,
they
were
in
a
sufficient
capacity
,
by
the
direction
and
help
of
those
characters
and
signs
,
which
their
own
Prophets
had
long
before
delivered
,
clearly
to
have
discern'd
,
that
the
days
and
times
in
which
they
now
lived
,
were
indeed
the
days
of
their
Messiah
.
2.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
themselves
,
i.
e.
out
of
natural
and
inbred
Principles
,
whereby
they
were
enabled
to
judg
of
thing●
commodious
and
expedient
for
them
in
like
cases
,
they
were
in
a
capacity
to
have
come
to
this
issue
and
conclusion
;
that
it
was
now
high
time
to
comprimise
that
great
and
weighty
Controversie
,
which
of
a
long
time
had
been
depending
between
God
,
and
them
,
by
Repentance
.
The
Apostle
Paul
,
willeth
the
Corinthians
,
in
one
place
to
judg
what
he
saith
[
](A41481-e13520-b)c
c
1
Cor.
10.
15
,
in
another
,
he
directeth
that
in
their
Church-meetings
the
Prophets
should
speak
two
or
three
,
and
that
the
rest
should
JUDG
[
](A41481-e13550-b)d
d
1
Cor.
14.
29
.
In
both
which
places
he
cl
〈…〉
ly
supposeth
in
them
a
competency
of
Judicature
,
or
discerning
,
about
spiritual
things
.
And
when
in
his
Defence
before
Agrippa
,
he
demands
of
him
,
and
the
rest
that
were
present
,
Why
should
it
be
thought
a
thing
incredible
with
you
,
that
God
should
raise
the
dead
[
](A41481-e13580-b)e
e
Acts
26.
8
,
he
clearly
supposeth
,
that
the
Resurrection
it self
of
the
dead
,
which
yet
is
one
of
the
great
and
deep
Mysteries
of
the
Gospel
,
was
nothing
but
what
they
,
consulting
with
the
light
of
Reason
and
Vnderstanding
in
themselves
(
for
they
were
not
supernaturally
enlightened
)
might
judg
probable
enough
,
and
no
ways
unlike
to
be
effected
.
When
God
commands
,
and
calls
upon
all
men
every
where
to
repent
[
](A41481-e13610-b)f
f
Acts
17.
30
,
(
and
so
to
beleeve
[
](A41481-e13630-b)g
g
1
John
3.
23
)
he
must
either
suppose
them
in
a
capacity
to
distinguish
and
discern
between
the
things
whereof
he
would
have
them
repent
,
and
the
things
of
which
he
would
not
have
them
repent
,
and
so
between
what
he
would
have
them
to
beleeve
,
and
what
not
:
or
else
speak
unto
them
as
no
otherwise
capable
of
such
his
Commands
,
then
the
stones
on
the
Earth
,
or
beasts
of
the
field
.
And
how
then
is
the
Commandment
holy
,
and
just
,
and
good
?
Therefore
certainly
those
noble
faculties
and
endowments
of
Reason
and
Vnderstanding
in
Men
,
as
they
are
sustained
,
supported
,
and
assisted
,
by
the
Spirit
of
God
in
the
generality
of
Men
,
are
in
a
capacity
of
apprehending
,
discerning
,
understanding
the
things
of
God
in
the
Gospel
.
Yea
and
evident
it
is
from
the
Scriptures
,
that
men
act
beneath
themselves
,
are
remiss
and
slothful
in
awakening
those
Principles
of
Light
and
Vnderstanding
that
are
vested
in
their
Natures
,
or
else
willingly
choke
,
suppress
,
and
smother
them
,
if
they
remain
in
the
snare
of
Vnbelief
.
Pray
for
us
(
saith
Paul
to
the
Thessalonians
)
that
we
may
be
delivered
from
unreasonable
and
evil
men
:
for
all
men
have
not
Faith
[
](A41481-e13680-b)h
h
2
Thess.
3.
2
.
By
unreasonable
[
or
,
as
the
word
signifieth
,
absurd
]
and
evil
men
,
he
plainly
meaneth
,
not
men
who
naturally
,
or
in
actu
primo
were
unreasonable
(
such
as
these
were
not
like
to
end●nger
him
,
or
to
obstruct
the
course
of
the
Gospel
)
but
such
as
were
unreasonable
actu
secundo
,
i.
e.
persons
who
acted
contrary
to
the
light
and
principles
of
Reason
,
and
hereby
became
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
industriously
evil
,
or
wicked
.
That
there
were
such
persons
as
these
abroad
in
the
World
,
he
gives
this
account
,
for
All
men
have
not
Faith
:
which
clearly
implyeth
,
that
men
who
act
,
and
quit
themselves
according
to
the
true
Principles
of
that
Reason
,
which
God
hath
planted
in
them
,
cannot
but
beleeve
,
and
be
partakers
in
the
precious
Faith
of
the
Gospel
.
To
this
purpose
that
passage
in
Chrysostom
is
memorably
worthy
:
As
to
beleeve
[
the
Gospel
]
is
the
part
of
a
raised
and
nobly-ingenuous
Soul
:
so
[
on
the
contrary
]
not
to
beleeve
,
is
the
property
of
a
[
Soul
]
most
unreasonable
,
and
unworthy
,
and
depressed
[
or
,
bowed
down
]
to
the
sottishness
of
brute
beasts
[
](A41481-e13770-b)i
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Rom.
Hom.
8.
.
Therefore
,
Secondly
,
Whereas
it
was
objected
,
that
men
in
their
natural
estates
,
are
by
the
Scriptures
termed
,
darkness
,
and
in
this
respect
presented
as
unable
to
comprehend
the
light
of
the
Gospel
,
I
answer
:
There
is
in
the
Controversies
about
the
extent
and
efficacy
of
the
Grace
of
God
vouchsafed
unto
men
,
as
great
an
abuse
of
the
word
,
natural
,
(
and
so
of
the
word
,
supernatural
,
a
term
not
found
in
the
Scriptures
,
either
formally
,
or
vertually
)
as
there
is
of
the
word
,
Orthodox
,
in
this
,
and
many
others
.
The
Scripture
knoweth
not
the
word
,
natural
,
in
any
such
sence
or
signification
,
wherein
it
should
express
or
distinguish
the
unregenerate
estate
of
a
man
,
from
the
regenerate
.
Our
Translators
indeed
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
in
the
Scripture
adjoyning
,
of
which
a
touch
presently
)
the
natural
man
:
but
,
quo
jure
,
nondum
liquet
.
And
however
,
the
whole
carriage
of
the
Context
round
about
,
maketh
i●
as
clear
as
the
light
(
as
I
have
elsewhere
argued
and
proved
at
large
[
](A41481-e13920-b)k
k
Novice
Presbyter
,
page
86
87
)
that
it
is
not
the
unregenerate
man
,
but
the
weak
Christian
,
that
is
there
spoken
of
,
and
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
little
after
(
in
the
same
contexture
of
discourse
)
he
is
term'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
carnal
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
babe
,
or
youngling
,
in
Christ
.
If
therefore
by
the
natural
estate
of
men
,
the
Objection
meaneth
,
the
unregenerate
estate
of
men
according
to
the
whole
compass
and
extent
of
it
,
and
under
all
the
differences
which
it
admitteth
,
I
absolutely
deny
that
the
Scripture
any
where
termeth
,
natural
men
,
darkness
.
Those
Ephesians
,
of
whom
the
Apostle
saith
,
they
were
sometime
darkness
,
had
been
not
onely
,
or
simply
,
unregenerate
,
but
had
walked
in
sins
and
trespasses
,
according
to
the
course
of
this
world
,
and
after
the
Prince
that
ruleth
in
the
ayr
,
the
Spirit
that
worketh
effectually
in
the
children
of
disobedience
,
by
whom
their
understandings
had
been
darkened
,
and
they
possessed
with
many
false
,
wicked
,
and
blasphemous
conceits
concerning
God
and
the
Gospel
,
&c.
All
which
imply
an
unregenerate
estate
most
dangerously
encumbered
,
and
from
whence
it
argued
the
high
and
signal
Grace
and
Favor
of
God
that
ever
they
should
be
delivered
.
The
Jews
also
(
Joh.
1.
5.
)
are
termed
,
darkness
,
upon
a
like
account
:
viz.
because
they
were
strongly
and
desperately
prejudiced
and
prepossessed
with
erroneous
Notions
and
Conceits
against
Christ
,
and
about
the
estate
of
their
Messiah
at
his
first
coming
unto
them
;
whom
they
expecting
in
the
form
of
a
great
Monarch
,
rejected
and
crucified
in
the
form
of
●●ervant
.
It
was
this
darkness
,
which
they
had
through
an
oscitant
,
loose
,
and
sensual
converse
with
their
own
Scriptures
,
voluntarily
suffered
to
grow
and
spread
it self
upon
the
face
of
their
Minds
and
Vnderstandings
,
that
was
a
snare
upon
them
,
and
occasioned
the
sad
Event
here
mentioned
,
viz.
that
when
the
light
shone
unto
them
(
i.
e.
when
sufficient
and
pregnant
means
were
vouchsafed
unto
them
,
to
have
brought
them
to
the
acknowledgment
of
their
Messiah
)
they
comprehended
it
not
,
i.
e.
did
not
by
the
means
of
it
come
to
see
and
understand
that
,
for
the
sight
and
knowledg
whereof
it
was
given
them
.
For
that
(
by
the
way
)
is
to
be
observed
,
that
the
Evangelist
doth
not
say
,
that
the
darkness
in
which
the
light
shined
,
could
not
,
or
,
was
not
able
,
to
comprehend
it
,
but
onely
,
that
it
did
not
comprehend
it
.
Now
it
is
a
known
Principle
in
Reason
,
that
à
negatione
actus
,
ad
negationem
potentiae
,
non
valet
argumentum
.
There
may
be
a
defect
in
action
,
or
performance
,
where
there
is
no
defect
of
power
for
action
.
And
the
very
observation
and
report
which
the
Evangelist
maketh
of
the
non-comprehension
of
the
light
by
the
darkness
in
which
it
shone
,
plainly
enough
imports
,
that
the
defectiveness
of
this
darkness
in
not
comprehending
the
light
,
did
not
consist
in
,
or
proceed
from
,
any
natural
or
invincible
want
of
power
to
comprehend
it
,
but
from
a
blindness
voluntarily
contracted
,
and
willingly
,
if
not
wilfully
,
persisted
in
.
For
how
can
it
be
reasonably
supposed
,
that
this
Evangelist
,
who
flyeth
an
higher
pitch
then
his
fellows
,
in
drawing
up
his
Evangelical
tydings
for
the
use
and
benefit
of
the
World
,
should
,
in
the
very
entrance
of
his
Gospel
,
and
whilest
he
was
thundering
out
on
high
(
as
one
of
the
Fathers
speaks
)
the
Divinity
of
Christ
,
insert
the
relation
of
a
thing
,
that
had
nothing
strange
,
nothing
more
then
of
common
and
ordinary
observation
in
it
?
Or
is
it
any
thing
more
then
ordinary
,
or
what
is
most
obvious
,
that
men
do
not
fly
in
the
ayr
like
birds
,
or
that
fishes
do
not
speak
on
the
Earth
like
men
?
Or
is
it
a
thing
of
any
whit
a
more
savory
consideration
,
then
these
,
that
men
voyd
of
all
capacity
,
destitute
of
all
power
,
to
comprehend
the
light
,
should
not
comprehend
it
?
But
that
there
should
be
a
generation
of
men
,
whom
it
so
infinitely
concern'd
to
comprehend
the
light
,
to
acknowledg
and
own
their
Messiah
being
now
come
unto
them
,
and
who
withall
had
a
rich
sufficiency
of
means
to
have
done
the
one
and
the
other
,
should
notwithstanding
be
so
stupid
and
unlike
men
,
as
not
to
comprehend
this
light
,
not
to
acknowledg
or
own
this
their
Messiah
,
is
a
matter
of
high
admiration
and
astonishment
,
and
the
mention
of
it
very
commodious
and
proper
for
that
subject
of
discourse
,
which
the
Holy
Ghost
had
now
in
hand
(
as
might
be
shewed
more
at
large
,
but
that
I
fear
the
Reader
hath
already
more
then
his
burthen
,
of
an
Epistle
.
)
Thirdly
,
Concerning
that
Scripture
,
(
1
Cor.
2.
14.
)
But
the
natural
man
perceiveth
not
&c.
if
,
Reader
,
thou
conceivest
there
is
any
thing
in
it
spoken
with
any
intent
to
disable
Reason
or
Vnderstanding
in
a
man
,
so
far
,
as
to
devest
them
of
all
capacity
or
power
,
for
the
apprehending
,
conceiving
,
or
beleeving
any
the
things
of
God
,
yea
or
particularly
of
such
of
the
things
of
God
,
the
discerning
and
beleeving
whereof
is
of
absolute
necessity
for
Salvation
,
thou
mayst
,
if
thou
pleasest
,
deliver
thy
Judgment
from
the
mistake
,
by
the
perusal
of
a
few
Pages
in
a
Discourse
formerly
published
[
](A41481-e14420-b)l
l
Novice
Presbyter
,
p.
86
,
87
,
89
,
&c.
,
where
thou
wilt
finde
this
passage
of
Scripture
opened
at
large
,
and
driven
home
to
its
issue
.
Here
I
clearly
demonstrate
these
three
things
:
1.
That
the
place
speaketh
not
of
the
natural
,
i.
e.
of
the
unregenerate
man
,
but
of
the
weak
Christian
,
the
babe
in
Christ
.
2.
That
the
things
of
God
here
spoken
of
,
are
not
such
things
,
the
knowledg
or
discerning
whereof
is
of
absolute
necessity
to
Salvation
,
but
the
high
,
or
deep
things
of
God
;
of
the
true
and
worthy
discerning
of
which
,
onely
the
spiritual
man
,
i.
e.
the
strong
and
well-grown
Christian
,
is
de
praesenti
,
and
immediately
,
capable
.
3.
(
And
lastly
)
That
the
incapacity
of
these
things
of
God
,
which
is
here
asserted
to
be
in
the
natural
man
,
or
weak
Christian
,
is
not
an
utter
or
absolute
incapacity
,
or
such
which
by
a
diligent
use
of
means
he
may
not
very
possibly
,
and
according
to
the
ordinary
course
of
Providence
,
out-grow
;
but
onely
a
present
or
actual
incapacity
,
or
indisposition
,
which
is
regularly
,
and
(
as
it
were
)
of
course
,
curable
.
These
things
I
there
evince
from
the
express
tenor
and
carriage
of
the
Context
.
4.
(
And
lastly
,
to
the
Objection
)
Concerning
Heathen
Philosophers
,
Heretiques
,
and
others
of
great
Parts
,
and
natural
endowments
of
Reason
,
Wit
,
Vnderstanding
,
&c.
who
either
rejected
the
Gospel
as
a
fable
,
as
the
Philosophers
,
or
else
perverted
and
wrested
the
Truth
thereof
in
many
things
,
to
their
own
destruction
,
and
(
possibly
)
to
the
destruction
of
others
,
as
Heretiques
;
I
answer
;
When
I
affirm
and
teach
,
that
Reason
,
or
the
Intellectual
part
of
a
man
,
is
competent
to
apprehend
,
discern
,
subscribe
unto
,
the
things
of
God
,
and
of
the
Gospel
,
my
meaning
is
not
to
affirm
withall
,
that
therefore
men
of
these
Endowments
,
though
never
so
excellently
enriched
with
them
,
must
of
necessity
apprehend
,
discern
,
or
subscribe
unto
these
things
.
Reason
and
Vnderstanding
even
of
the
greatest
advance
in
men
,
will
serve
men
for
other
ends
and
purposes
,
besides
the
apprehension
and
discerning
of
the
things
of
God
in
the
Gospel
,
and
may
accordingly
be
improved
and
imployed
by
them
.
Yea
they
may
be
imployed
against
the
Gospel
,
and
made
to
war
and
fight
against
the
Truth
of
it
.
It
is
a
saying
of
known
Truth
concerning
all
things
that
have
not
an
essential
connexion
with
a
mans
soveraign
good
:
Nil
prodest
,
quod
non
laedere
possit
idem
:
i.
e.
Nothing
there
is
so
profitable
,
But
to
do
mischief
is
as
able
.
Because
some
men
suffer
themselves
to
be
bewitched
with
a
corrupt
desire
of
drawing
away
Disciples
after
them
,
and
for
the
fulfilling
of
such
a
lust
,
speak
perverse
things
[
](A41481-e14620-b)m
m
Acts
20.
30
(
as
the
Apostle
speaketh
,
)
it
doth
not
follow
from
hence
,
that
therefore
they
were
in
no
capacity
,
or
in
no
possibility
,
of
speaking
the
Truth
,
and
refraining
from
the
teaching
of
perverse
things
.
Aristotle
speaking
of
riches
,
saith
,
that
it
is
unpossible
that
he
should
have
them
,
who
takes
no
care
to
have
them
[
](A41481-e14650-b)n
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Ethic.
.
So
are
we
to
conceive
of
the
knowledg
and
true
discerning
of
the
things
of
God
in
the
Gospel
:
in
what
capacity
soever
men
are
,
either
for
abilities
,
or
means
otherwise
,
for
obtaining
them
,
it
is
unpossible
that
ever
they
should
actually
attain
them
,
unless
they
be
careful
,
and
shall
bend
the
strength
of
their
Minds
and
Vnderstandings
in
order
to
the
attainment
of
them
.
Now
the
Heathen
Philosophers
(
more
generally
)
became
vain
in
their
imaginations
[
](A41481-e14690-b)o
o
Rom.
1
21
(
as
the
Apostle
speaketh
)
i.
e.
they
spent
themselves
,
the
strength
of
their
parts
,
time
,
and
opportunities
,
upon
matters
of
a
low
,
or
secondary
concernment
,
and
which
they
apprehended
to
have
a
more
ready
and
certain
connexion
with
their
own
honor
and
esteem
amongst
men
:
and
did
not
charge
themselves
,
their
gifts
,
or
parts
with
that
worthy
and
blessed
design
,
which
the
Apostle
calls
,
the
Having
of
God
in
acknowledgment
[
](A41481-e14720-b)p
p
See
the
Epistle
Dedicatory
.
.
Vpon
this
their
unnatural
unthankfulness
towards
God
,
uttering
it self
in
their
addiction
of
themselves
to
studies
,
speculations
,
and
enquiries
of
a
self-concernment
,
with
the
neglect
of
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
foolish
heart
was
darkened
.
Concerning
Heretiques
,
it
is
a
common
notion
amongst
us
,
that
these
from
time
to
time
were
turned
aside
from
the
way
of
Truth
by
some
unclean
Spirit
,
or
other
,
as
of
Pride
,
Ambition
,
Envy
,
Voluptuousness
,
or
the
like
.
If
these
Spirits
once
enter
into
a
man
,
they
will
soon
call
in
,
and
take
unto
themselves
,
other
Spirits
worse
●hen
themselves
,
I
mean
,
Spirits
of
Error
and
Delusion
,
to
advocate
for
them
,
and
plead
their
cause
.
As
for
the
mistakes
and
miscarriages
in
Judgment
of
good
men
,
upright
(
in
the
main
)
with
God
and
the
Gospel
,
about
some
particular
Points
,
they
are
to
be
resolved
into
several
Causes
,
of
which
we
shall
not
now
speak
particularly
.
Only
this
I
shall
say
;
whatsoever
any
mans
Error
or
mistake
in
Judgment
is
about
the
things
of
the
Gospel
,
it
is
not
to
be
imputed
to
any
deficiency
on
Gods
part
in
the
vouchsafement
of
means
unto
him
competent
and
sufficient
,
as
well
for
the
guiding
into
,
as
for
the
keeping
of
his
Judgment
in
,
the
way
of
Truth
:
but
into
some
deficien●●
,
neglect
,
or
incogitancy
of
his
own
,
which
he
might
very
possibly
have
prevented
,
or
overcome
.
But
,
Secondly
,
Concerning
the
Spirit
of
God
,
by
which
alone
,
and
in
opposition
unto
Reason
,
many
affirm
and
teach
,
that
the
things
of
God
,
and
matters
of
Religion
are
to
be
apprehended
,
discerned
,
and
known
,
I
answer
;
That
such
an
Opinion
as
this
is
a
conceit
as
uncouth
,
as
palpably
weak
,
and
ill-coherent
with
it self
,
as
lightly
can
be
.
For
if
only
the
Spirit
of
God
within
me
apprehends
the
things
of
God
,
and
I
my self
apprehend
them
not
,
(
and
apprehend
them
I
cannot
,
but
by
my
Reason
,
or
Vnderstanding
,
having
no
other
faculty
wherewith
to
apprehend
,
or
conceive
,
)
such
an
apprehension
of
them
relateth
not
at
all
unto
me
.
Nor
can
I
any
whit
more
be
said
to
apprehend
them
,
because
the
Spirit
of
God
apprehends
them
in
me
,
then
I
may
,
or
might
,
in
case
the
same
Spirit
should
apprehend
them
in
another
man
.
That
which
another
man
meditates
,
or
indites
in
my
house
,
without
imparting
it
unto
me
,
no
whit
more
concerns
me
,
then
in
case
he
should
have
meditated
or
indited
the
same
things
in
the
house
of
another
man
.
Besides
,
the
Spirit
of
God
being
but
one
and
the
same
infinite
indivisible
Spirit
in
all
men
,
he
cannot
with
any
tolerable
propriety
of
speech
,
nor
with
truth
,
be
said
to
apprehend
,
discern
,
or
conceive
that
in
one
man
,
which
he
doth
not
after
the
same
manner
apprehend
,
discern
,
and
conceive
in
another
;
yea
,
in
every
man
.
Therefore
if
there
be
any
thing
more
apprehended
,
or
discerned
of
the
things
of
God
,
in
one
man
,
then
in
another
,
the
difference
ariseth
,
not
from
the
different
apprehensions
of
the
Spirit
in
these
men
,
but
from
the
different
apprehensions
of
these
men
themselves
,
and
this
by
their
own
reasons
and
understandings
,
they
having
(
as
hath
been
said
)
no
other
faculties
,
principles
,
or
abilities
,
wherewith
to
apprehend
,
but
these
.
If
it
be
demanded
,
But
is
any
man
able
without
the
presence
and
assistance
of
the
Spirit
of
God
,
to
discern
the
things
of
God
,
or
to
judg
aright
in
matters
of
Religion
?
I
answer
,
1.
Plainly
and
directly
to
the
Heart
(
I
suppose
)
of
those
,
who
make
this
demand
,
No
:
The
Spirit
of
God
hath
such
a
great
Interest
in
,
and
glorious
Superintendency
over
,
the
Minds
,
and
Spirits
,
Reasons
and
Vnderstandings
of
Men
,
that
they
cannot
act
,
or
move
regularly
,
or
perform
any
of
those
operations
or
functions
,
that
are
most
natural
and
proper
to
them
,
upon
any
worthy
or
comely
terms
,
especially
in
matters
of
a
spiritual
concernment
,
but
by
the
gracious
and
loving
interposure
and
help
of
this
Spirit
.
For
(
questionless
)
the
intellectual
frame
of
the
Heart
and
Soul
of
man
,
was
,
by
the
sin
and
fall
of
Adam
,
wholly
dissolved
,
shattered
,
brought
to
an
absolute
Chaos
and
Confusion
of
Ignorance
and
Darkness
,
to
a
condition
of
as
great
an
impotency
to
do
him
the
least
service
in
order
to
his
comfort
or
peace
in
any
kind
,
as
can
be
imagined
.
So
that
if
the
Reasons
and
Vnderstandings
of
men
quit
themselves
in
their
actings
or
workings
,
with
honour
,
or
in
any
due
proportion
to
their
benefit
,
comfort
,
or
peace
,
it
must
needs
be
by
means
of
that
Gracious
Conjunction
of
the
Spirit
of
God
with
them
;
which
is
a
vouchsafement
unto
the
children
of
men
,
procured
by
him
,
who
raised
up
the
Tabernacle
of
Adam
,
when
it
was
fallen
,
Jesus
Christ
Blessed
for
ever
;
In
respect
of
which
vouchsafement
purchased
by
him
,
and
given
unto
men
for
his
sake
,
He
is
said
to
enlighten
every
man
coming
into
the
world
[
](A41481-e14840-b)a
a
Iohn
1.
9.
.
So
that
what
light
soever
,
of
Truth
,
what
clear
and
sound
principle
,
or
impression
of
Reason
,
or
Vnderstanding
soever
,
is
,
since
the
Fall
,
to
be
found
in
any
man
,
is
an
express
fruit
of
the
Grace
,
that
is
given
unto
the
World
upon
the
account
of
Jesus
Christ
;
and
is
re-invested
in
the
Soul
by
the
appropriate
interposure
of
the
Spirit
of
God
,
the
gift
whereof
upon
this
account
,
is
so
frequently
and
highly
magnified
in
the
Scriptures
.
Yea
not
only
the
habitual
residency
of
all
principles
of
Light
and
Truth
in
the
Soul
,
is
to
be
attributed
unto
the
Spirit
of
God
as
supporting
and
preserving
them
from
defacement
,
but
also
all
the
actings
and
movings
of
the
rational
powers
of
the
Soul
according
to
the
true
exigency
,
ducture
,
and
import
of
them
,
as
in
all
right
apprehensions
of
things
,
in
all
legitimate
and
sound
reasonings
,
and
debates
,
whether
for
the
confirmation
of
any
Truth
,
or
the
confutation
of
any
Error
,
or
the
like
.
But
,
2.
Though
the
Spirit
of
God
contributes
by
his
assistane
after
that
high
manner
which
hath
been
declared
,
towards
the
right
apprehending
,
understanding
,
discerning
,
the
things
of
God
by
men
,
yet
this
no
ways
proveth
,
but
that
they
are
the
Reasons
and
Vnderstandings
of
men
themselves
,
that
must
apprehend
,
discern
,
and
understand
these
things
:
and
consequently
must
be
provoked
,
raised
,
ingaged
,
imployed
,
and
improved
by
men
,
that
they
may
thus
apprehend
,
and
discern
,
notwithstanding
all
that
assistance
which
is
administred
by
the
Spirit
:
otherwise
nothing
will
be
apprehended
,
or
discerned
by
them
.
Nor
will
the
assistance
of
the
Spirit
we
speak
of
,
turn
to
any
account
of
benefit
or
comfort
,
but
of
loss
and
condemnation
unto
men
,
in
case
their
Reasons
and
Vnderstandings
shall
not
advance
,
and
quit
themselves
according
to
their
interest
thereupon
.
3.
In
case
the
Spirit
of
God
shall
at
any
time
reveal
[
I
mean
,
offer
and
propose
]
any
of
the
things
of
God
,
or
any
spiritual
Truth
,
unto
men
,
these
must
be
apprehended
,
discerned
,
judged
of
,
yea
and
concluded
to
be
the
things
of
God
,
by
the
Reasons
and
Vnderstandings
of
men
,
before
they
can
,
or
ought
,
to
receive
or
believe
them
to
be
the
things
of
God
,
yea
before
such
a
Revelation
can
any
ways
accommodate
,
benefit
,
and
bless
their
Soul
.
When
our
Saviour
,
speaking
of
the
Spirit
to
His
Disciples
,
saith
,
And
he
will
shew
you
things
to
come
:
and
again
;
He
shall
receive
of
mine
,
and
shall
shew
them
unto
you
,
(
Joh.
16.
13
,
14.
)
He
supposeth
that
they
(
viz.
with
their
own
Reasons
and
Vnderstandings
)
were
to
apprehend
and
judg
of
the
things
that
should
be
thus
shewed
unto
them
,
to
have
been
shewed
unto
them
by
the
Spirit
of
God
,
and
not
to
have
proceeded
from
any
other
Author
.
Yea
in
case
men
shall
receive
the
things
of
God
themselves
FOR
the
things
of
God
,
or
of
the
Spirit
of
God
,
before
their
Reason
and
Vnderstanding
have
upon
rational
Grounds
and
Principles
judged
them
to
be
the
things
of
God
,
yet
can
they
not
receive
them
upon
these
terms
,
As
the
things
of
God
;
I
mean
,
as
the
things
of
God
ought
in
Duty
,
and
by
Command
from
Himself
,
to
be
received
by
Men
;
or
so
,
as
to
benefit
or
inrich
the
Soul
by
their
being
received
.
For
as
God
requires
of
men
to
be
praised
with
Understanding
[
](A41481-e14940-b)a
a
Psalm
47
7
,
[
i.
e.
out
of
a
rational
apprehension
,
and
due
consideration
of
his
infinite
worth
and
Excellency
,
]
so
doth
He
require
to
be
believed
also
.
And
they
that
believe
him
otherwise
,
believe
they
know
not
what
,
nor
whom
:
and
so
are
Brethren
in
vanity
with
those
that
worship
they
know
not
what
[
](A41481-e14970-b)b
b
John
4.
22
,
and
build
Altars
to
an
unknown
God
[
](A41481-e14990-b)c
c
Acts
17.
23
.
To
trust
,
or
believe
in
God
upon
such
terms
as
these
,
is
,
being
interpreted
,
but
as
the
Devotion
of
a
man
to
an
Idol
:
Yea
the
Apostle
Himself
arraigns
the
Athenians
of
that
high
crime
and
misdemeanor
of
Idolatry
,
upon
the
account
of
their
sacrificing
to
an
unknown
God
[
](A41481-e15020-b)d
d
Acts
17.
29
.
4.
(
And
lastly
)
The
Interposure
and
actings
of
Reason
and
Vnderstanding
in
men
,
are
of
that
soveraign
and
most
transcendent
use
,
yea
necessity
,
in
and
about
matters
of
Religion
,
that
all
the
Agency
of
the
Spirit
notwithstanding
,
a
man
can
perform
nothing
,
no
manner
of
service
unto
God
with
acceptation
,
nothing
in
a
way
of
true
Edification
to
himself
,
without
their
engagement
and
service
.
First
,
I
stand
charged
by
God
,
not
to
beleeve
every
spirit
,
but
to
try
the
spirits
,
whether
they
be
of
God
[
](A41481-e15050-b)e
e
1
Iohn
4.
1
.
I
demand
,
by
what
Rule
or
Touchstone
shall
I
try
any
spirit
?
When
,
or
upon
what
account
,
shall
I
reject
one
,
as
a
spirit
of
Error
,
Falshood
and
Delusion
?
and
do
Homage
with
my
Iudgment
and
Conscience
to
another
,
as
the
Spirit
of
God
?
If
it
be
said
,
I
ought
to
try
the
spirits
by
the
Scriptures
,
or
Word
of
God
;
I
demand
again
,
but
how
shall
I
try
my
Touchstone
,
or
be
sure
that
that
principle
,
notion
,
or
ground
,
which
I
call
the
Word
of
God
,
and
by
which
I
go
about
to
try
the
spirits
,
is
indeed
the
Word
of
God
?
There
is
scarce
any
spirit
of
Error
that
is
abroad
in
the
Christian
World
,
but
freely
offers
it self
to
be
tryed
by
the
Word
of
God
,
as
well
as
the
true
Spirit
of
God
Himself
,
i.
e.
by
such
meanings
,
sences
,
or
conclusions
,
as
it self
confidently
asserts
to
be
the
Word
of
God
,
i.
e.
the
Mind
of
God
in
the
Scriptures
.
So
that
I
am
in
no
capacity
to
try
such
a
spirit
,
which
upon
such
an
account
as
this
pretends
his
coming
forth
from
God
,
unless
I
be
able
to
prove
,
that
those
sences
,
meanings
,
and
conclusions
,
by
which
he
offers
to
be
tryed
,
are
not
indeed
the
Word
of
God
.
Now
it
is
unpossible
that
I
should
prove
this
meerly
and
only
by
the
Scriptures
themselves
:
because
unto
what
place
,
or
places
soever
,
I
shall
have
recourse
for
my
proof
or
tryal
in
this
case
,
this
spirit
will
reject
my
sence
and
interpretation
,
in
case
it
maketh
against
him
,
and
will
substitute
another
that
shall
not
oppose
him
.
Nor
can
I
reasonably
or
regularly
reject
his
sence
in
this
case
,
at
least
as
an
untruth
,
unless
I
apprehend
some
relish
or
taste
therein
,
which
is
irrational
,
or
some
notion
,
which
jarreth
with
,
or
grateth
upon
,
some
clear
principle
or
other
of
reason
within
me
.
For
as
on
the
one
hand
,
what
Doctrine
or
notion
soever
clearly
accordeth
,
and
is
commensurable
,
with
any
solid
and
undoubted
principle
or
ground
of
Reason
within
me
,
is
hereby
demonstrably
evinced
to
be
a
Truth
,
and
from
God
:
so
on
the
other
hand
,
what
Doctrine
or
saying
soever
bears
hard
,
or
falls
foul
,
upon
any
such
principle
,
must
of
necessity
be
an
Error
,
and
somewhat
that
proceeds
from
Satan
,
or
from
men
,
and
not
from
God
.
The
Reason
hereof
is
clearly
asserted
by
the
Apostle
in
these
words
:
For
God
is
not
the
Author
of
Confusion
,
but
of
peace
[
](A41481-e15090-b)a
a
1
Cor.
14.
33.
.
From
whence
it
appears
,
that
God
is
not
divided
in
himself
,
or
contradictions
to
himself
,
so
as
to
write
,
or
assert
that
in
one
book
,
as
in
that
of
the
Scriptures
,
which
he
denyeth
,
or
opposeth
in
another
,
as
viz.
in
that
of
Nature
,
or
of
the
fleshly
tables
of
the
heart
of
man
:
but
whatsoever
he
writeth
or
speaketh
in
the
one
,
he
writeth
or
speaketh
nothing
Inclinavit
Deus
Scripturas
ad
infantium
&
lactentium
capacitatem
.
Aug.
in
Psal.
8.
*
Tertul.
De
testimonio
Animae
adversus
Gentes
.
c.
1.
Mirum
,
si
a
Deo
data
homini
,
novit
divinare
?
Sic
mirum
,
si
a
Deo
data
,
cadem
canit
,
quae
Deus
suis
dedit
nosse
.
Ibidem
c.
5.
Si
de
tuis
literis
dubitas
,
neque
Deus
,
neque
natura
mentitur
;
ut
&
Deo
,
&
naturae
credas
,
crede
animae
&c.
Ib.
cap.
6.
Cur
verba
habet
Christianonorum
,
quos
ne
auditos
vis●s
▪
que
vult
?
Ibid.
O
testimonium
Animae
naturaliter
Christianae
!
Tertul.
Apologet
.
Ne
●ui
praeclusus
esset
ad
felicitatem
aditus
,
non
solum
hominum
mentibus
indidit
illud
quod
diximus
Religionis
semen
&c.
Calvin
instit
.
l.
1.
c.
5.
Sect.
1.
in
the
other
,
but
what
is
fairly
and
fully
consistent
with
it
.
Vpon
this
account
it
is
a
grave
and
worthy
advertisement
of
Mr
Perkins
in
his
Epistle
before
his
Treatise
of
Predestination
.
It
is
(
saith
he
)
also
requisite
that
this
Doctrine
(
he
speaks
of
Predestination
,
Election
,
and
Reprobation
)
agree
with
the
grounds
of
common
Reason
,
and
of
that
knowledg
of
God
,
which
may
be
obtained
by
the
light
of
nature
.
In
this
saying
of
his
he
clearly
supposeth
,
that
whatsoever
should
be
taught
by
any
man
in
the
mysterious
and
high
points
of
Predestination
,
otherwise
then
according
to
the
Scriptures
,
and
the
Truth
,
may
be
clearly
disproved
by
this
,
viz.
the
disagreement
of
it
with
the
grounds
of
common
Reason
,
and
of
that
knowledg
of
God
which
the
light
of
Nature
shineth
into
the
hearts
of
men
.
If
himself
had
kept
close
to
this
principle
of
his
own
,
in
drawing
up
his
Judgment
in
the
point
of
Predestination
,
the
World
had
received
a
far
differing
and
better
account
from
his
pen
of
this
subject
,
then
now
it
hath
.
But
if
his
sence
were
,
that
the
heights
and
depths
of
Religion
(
for
so
we
may
well
call
the
Doctrines
of
Election
and
Reprobation
,
&c
)
have
nothing
in
them
but
what
agreeth
with
the
grounds
and
principles
of
common
reason
,
and
with
the
Dictates
of
Nature
in
men
,
and
consequently
may
be
measured
,
discerned
,
and
judged
of
by
these
,
he
did
not
conceive
that
matters
of
a
more
facile
and
ordinary
consideration
,
were
above
the
capacity
and
apprehension
of
Reason
.
It
was
the
saying
of
Augustin
,
that
God
hath
bowed
down
the
Scriptures
to
the
capacity
even
of
Babes
and
Sucklings
.
Tertullian
hath
much
upon
this
account
to
excellent
purpose
.
In
one
place
(
speaking
of
the
Soul
being
yet
simple
,
rude
,
and
unfurnished
with
any
acquired
knowledge
,
either
from
the
Scripture
,
or
other
institution
)
he
demands
why
it
should
be
strange
,
that
being
given
by
God
,
it
should
speak
out
(
or
sing
)
the
same
things
,
the
knowledg
whereof
God
giveth
unto
his
children
.
Not
long
after
he
admonisheth
the
Gentiles
,
that
neither
God
,
nor
Nature
,
lye
:
and
thereupon
,
that
they
may
beleeve
both
God
and
nature
,
willeth
them
to
beleeve
their
own
Souls
.
A
little
after
he
saith
,
that
the
Soul
he
speaks
of
,
hath
the
words
(
and
therefore
the
inwards
senses
and
impressions
)
of
Christians
,
whom
notwithstanding
it
wisheth
that
it
might
never
hear
,
or
see
.
Elsewhere
,
having
mentioned
some
expressions
of
affinity
with
the
Scriptures
,
as
oft
coming
out
of
the
mouths
of
Heathen
,
he
triumphs
(
as
it
were
)
over
them
with
this
acclamation
.
O
,
the
Testimony
of
a
Soul
naturally
Christian
!
Nor
doth
Calvin
himself
say
any
whit
less
then
all
this
,
when
he
saith
,
that
God
hath
implanted
[
or
inwardly
put
]
the
seed
of
Religion
in
the
mind
of
men
.
Doubtless
the
seed
sympathizeth
richly
with
that
body
,
which
springs
and
grows
from
it
.
But
these
things
by
the
way
.
All
impressions
,
all
principles
of
light
and
truth
,
which
are
found
written
in
the
hearts
and
consciences
of
men
,
are
here
written
by
the
finger
of
God
himself
.
Therefore
what
spirit
or
Doctrine
soever
symbolizeth
in
notion
,
and
import
,
with
these
or
any
of
them
,
must
of
necessity
be
of
the
same
parentage
and
descent
with
them
,
there
being
no
original
Parent
or
Father
of
light
and
truth
,
but
God
only
.
And
on
the
contrary
,
what
Doctrine
or
spirit
soever
,
putteth
any
of
these
Principles
to
sorrow
,
or
shame
,
and
doth
not
lovingly
comport
with
them
,
hereby
declare
themselves
to
be
of
a
spurious
and
ignoble
race
,
as
Christ
reasoned
with
the
Iews
:
If
God
were
your
Father
,
ye
would
love
me
:
for
I
proceeded
forth
,
and
came
from
God
[
](A41481-e15380-b)g
g
John
8
42.
.
But
because
they
hated
him
,
he
concluded
them
to
be
the
children
of
the
Devil
.
Concerning
the
mystery
of
the
Trinity
,
the
Incarnation
of
God
,
or
,
the
Son
of
God
,
the
conception
of
a
Virgin
,
with
some
other
points
of
like
consideration
,
commonly
pretended
to
be
against
,
or
at
least
,
above
,
and
out
of
the
reach
and
apprehension
of
Reason
,
I
clearly
answer
:
1.
That
they
are
every
whit
as
much
,
yea
,
upon
the
same
terms
,
out
of
the
reach
of
Faith
,
as
of
Reason
.
For
how
can
I
beleeve
(
at
least
upon
good
grounds
,
and
as
it
becometh
a
Christian
to
beleeve
,
whatsoever
he
beleeveth
)
that
which
I
have
no
Reason
,
nor
am
capable
of
apprehending
any
Reason
,
nay
,
for
which
there
is
no
Reason
,
why
I
should
beleeve
it
?
If
it
be
said
,
I
am
bound
to
beleeve
the
Doctrines
specified
,
because
they
are
revealed
by
God
;
I
answer
,
that
this
is
a
rational
ground
,
whereof
my
Reason
and
Vnderstanding
are
throughly
capable
,
why
I
should
beleeve
them
.
The
light
of
Nature
clearly
informeth
me
,
that
what
God
revealeth
,
or
speaketh
,
must
needs
be
true
,
and
consequently
,
worthy
and
meet
to
be
beleeved
.
If
it
be
further
said
;
but
Reason
is
not
able
to
apprehend
,
or
conceive
,
how
three
should
be
really
and
essentially
one
,
and
the
same
:
how
a
Virgin
should
conceive
,
and
bring
forth
a
Son
,
&c.
I
answer
,
that
no
Faith
or
Belief
in
such
things
as
these
,
is
required
of
me
,
nor
would
be
accepted
with
God
,
in
case
it
were
in
me
,
above
what
I
am
able
by
my
Reason
to
apprehend
,
and
understand
.
As
I
am
not
able
to
apprehend
by
my
Reason
,
the
particular
and
distinct
manner
how
the
three
Persons
subsist
in
one
and
the
same
Divine
Nature
and
Essence
,
so
neither
am
I
bound
to
beleeve
it
.
That
which
I
am
bound
to
beleeve
in
this
Point
,
is
onely
this
,
that
there
are
three
who
do
thus
subsist
(
I
mean
,
in
the
same
Divine
Essence
)
and
for
this
,
my
Reason
is
apprehensive
enough
why
I
should
beleeve
it
,
viz.
because
God
himself
hath
revealed
it
(
as
hath
been
said
▪
)
If
I
should
confidently
beleeve
any
thing
more
,
or
further
,
concerning
the
Trinity
of
Persons
(
commonly
so
called
,
and
there
is
the
same
Reason
of
the
other
Points
mentioned
)
then
what
I
know
upon
the
clear
account
of
my
Reason
and
Vnderstanding
,
it
would
be
presumption
in
me
,
and
not
Faith
;
and
I
should
contract
the
guilt
of
those
,
whom
the
Apostle
chargeth
with
intruding
[
or
,
advancing
]
themselves
into
the
things
,
which
they
have
not
seen
[
](A41481-e15430-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Col.
2.
18
Vid.
Sam.
Petit
.
Var.
Lect.
l.
1.
c.
9
,
[
i.
e.
rationally
apprehended
,
and
understood
.
]
But
,
2.
If
it
be
yet
demanded
,
but
is
it
not
contrary
to
the
grounds
of
Nature
,
and
so
to
Principles
of
Reason
,
that
a
Virgin
should
conceive
a
Child
?
And
if
so
,
how
can
such
a
Doctrine
,
according
to
what
you
have
asserted
,
be
received
as
from
God
,
or
,
as
a
Truth
?
I
answer
;
it
is
no
ways
contrary
to
Reason
,
nor
to
any
Principle
thereof
that
God
should
be
able
to
make
a
Virgin
to
conceive
,
but
very
consonant
hereunto
;
as
the
Apostle
Paul
supposed
it
credible
enough
(
as
we
lately
heard
)
even
in
the
eye
of
Reason
,
that
God
should
make
the
Earth
bring
forth
her
dead
,
alive
[
](A41481-e15500-b)b
b
Acts
26
,
8
.
Indeed
that
a
Virgin
should
conceive
in
a
natural
way
,
or
according
to
the
course
of
ordinary
Providence
,
is
contrary
unto
Reason
:
but
this
Religion
requireth
not
of
any
man
to
beleeve
.
Nor
doth
it
bear
hard
at
all
upon
any
Principle
of
Reason
,
that
God
should
be
willing
to
do
every
whit
as
great
and
strange
a
thing
as
that
(
I
mean
,
as
to
cause
a
Virgin
to
conceive
)
for
the
accomplishment
of
so
great
and
glorious
a
design
,
as
the
saving
of
a
lost
World
.
Nor
is
it
contrary
to
Reason
,
or
any
Principle
thereof
,
that
God
,
or
the
first
Being
,
being
infinite
,
should
have
a
manner
of
subsisting
,
or
Being
,
far
different
from
the
manner
of
subsistence
,
which
is
appropriate
to
all
created
and
finite
Beings
;
or
that
this
manner
of
subsisting
,
which
is
proper
unto
him
,
should
be
unto
men
incomprehensible
.
But
most
consonant
it
is
to
Principles
of
Reason
,
when
God
himself
hath
pleased
so
far
to
reveal
that
appropriate
and
incomprehensible
manner
of
his
subsisting
,
as
to
declare
and
say
,
that
he
subsisteth
in
three
▪
that
men
should
accordingly
beleeve
it
so
to
be
.
So
that
most
certain
it
is
that
there
is
nothing
in
Christian
Religion
,
which
,
so
far
as
it
concerneth
men
to
know
and
beleeve
,
but
what
fairly
and
friendly
comports
with
that
Reason
and
Vnderstanding
which
God
hath
given
unto
Man
,
and
what
by
a
diligent
and
conscientious
use
of
these
noble
faculties
,
he
may
come
to
know
and
believe
,
at
least
so
far
as
to
salve
his
great
Interest
of
Salvation
.
2.
Look
with
how
many
Precepts
,
Exhortations
,
Admonitions
,
I
stand
charged
by
God
to
submit
unto
,
and
practise
,
I
am
under
so
many
charges
and
engagements
from
him
likewise
,
to
exercise
my
Reason
and
Vnderstanding
.
1.
To
apprend
aright
the
Mind
of
God
in
every
of
these
respectively
,
lest
when
he
injoyneth
me
one
thing
,
I
,
through
mistake
,
should
do
another
:
2.
To
consider
how
,
when
,
and
in
what
cases
I
am
commanded
by
him
to
do
this
,
or
that
:
3.
(
and
lastly
,
to
pass
by
other
particulars
)
To
gather
together
,
and
call
up
upon
my
Soul
all
such
Motives
and
Considerations
,
which
I
am
able
,
whereby
to
provoke
,
stir
up
,
and
strengthen
my self
to
the
execution
and
performance
of
all
things
accordingly
.
When
God
commandeth
me
to
strive
to
enter
in
at
the
strait
gate
,
to
seek
his
Kingdom
,
and
the
righteousness
thereof
in
the
first
place
,
to
labor
for
the
meat
which
endureth
to
everlasting
life
,
to
be
a
man
in
understanding
,
(
to
omit
other
Precepts
of
like
nature
,
without
number
)
be
commandeth
me
consequentially
,
and
with
a
direct
,
clear
▪
and
necessary
implication
,
to
rise
up
in
the
might
of
my
reason
and
understanding
in
order
to
the
performaance
of
these
things
:
nor
am
I
capable
of
performing
the
least
of
these
great
and
most
important
commands
,
in
any
due
manner
,
but
by
interessing
my
reason
,
judgment
,
understanding
,
and
this
throughly
and
effectually
,
in
and
about
the
performance
.
The
truth
is
,
I
stand
bound
in
duty
and
conscience
towards
God
,
and
in
faithfulness
to
mine
own
Soul
,
neither
to
beleeve
any
thing
at
all
,
as
coming
from
God
,
which
I
have
not
,
or
may
have
,
a
very
substantial
ground
in
Reason
to
beleeve
cometh
indeed
from
him
:
nor
yet
to
do
any
thing
at
all
,
as
commanded
by
him
,
unless
there
be
a
like
ground
in
reason
to
perswade
me
that
it
is
indeed
his
command
.
I
confess
(
good
Reader
)
I
have
presumed
at
somewhat
an
unreasonable
rate
upon
thy
patience
,
in
detaining
thee
so
long
with
the
Argument
yet
in
hand
.
But
the
sence
of
that
unconceivable
mischief
and
misery
,
which
I
most
certainly
know
have
been
brought
upon
the
Christian
World
(
at
least
in
our
quarters
of
it
)
and
which
lie
sore
upon
it
at
this
day
,
by
means
of
the
reigning
of
this
notion
or
Doctrine
amongst
us
,
that
men
ought
not
to
use
,
but
lay
aside
,
their
Reason
,
in
matters
of
Religion
,
lieth
so
intolerably
sad
and
heavy
upon
my
Spirit
,
that
I
could
not
relieve
my self
to
any
competent
degree
,
with
saying
less
then
what
hath
been
said
,
to
relieve
the
World
,
by
hewing
in
sunder
such
a
snare
of
death
cast
upon
it
.
Most
assuredly
,
all
the
ataxies
▪
disorders
,
confusions
,
seditions
,
Insurrections
,
all
the
Errors
,
blasphemous
Opinions
,
apostasies
from
the
truth
,
and
ways
of
Holiness
,
all
trouble
of
mind
,
and
sad
workings
of
conscience
in
me
,
all
unrighteousness
and
injustice
,
all
bribery
and
oppression
,
all
unmanlike
self-seeking
and
prevaricating
with
publick
Interests
and
Trusts
,
all
covetousness
and
deceit
,
and
whatsoever
can
be
named
in
this
World
,
obstructive
,
destructive
,
to
the
present
comfort
,
&
peace
,
to
the
future
blessedness
,
and
glory
,
of
the
sons
and
daughters
of
men
,
proceed
and
spring
from
this
one
root
of
bitterness
and
of
death
;
they
neglect
to
advance
and
engage
home
their
Reasons
,
Judgment
's
,
Vnderstandings
,
in
matters
of
Religion
,
to
imploy
and
improve
them
according
to
their
proper
interests
and
capacities
in
these
most
important
affairs
.
O
Reader
,
my
mouth
is
open
unto
thee
,
my
heart
is
enlarged
.
Now
for
a
recompence
in
the
same
(
I
speak
unto
thee
as
a
dear
Brother
in
Christ
)
be
thou
also
enlarged
.
Say
unto
the
World
round
about
thee
,
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
Doubtless
the
World
would
soon
find
it self
in
another
manner
of
posture
,
then
now
it
is
,
and
see
the
whole
hemisphere
of
it
filled
with
the
glorious
light
of
the
knowledge
of
God
in
the
face
of
Jesus
Christ
,
if
the
inhabitants
thereof
,
every
man
from
his
quarters
,
would
be
perswaded
to
rise
up
in
the
might
of
those
abilities
,
those
heavenly
endowments
of
reason
,
judgment
,
understanding
,
wherewith
God
,
by
Jesus
Christ
,
hath
re-invested
them
,
to
seek
after
him
,
by
enquiring
diligently
into
,
by
weighing
narrowly
all
those
things
,
as
works
of
creation
,
works
of
providence
,
inscriptions
upon
the
Soul
,
and
especially
the
Sacred
Word
of
extraordinary
revelation
,
wherein
,
and
whereby
God
hath
drawn
neer
unto
men
,
and
(
as
it
were
)
prepared
,
postured
,
and
fitted
himself
on
purpose
to
be
found
and
known
,
and
this
as
well
in
the
excellency
of
his
Grace
,
as
of
his
glory
,
by
all
those
who
upon
these
terms
seek
after
him
.
The
time
was
,
when
the
Spirit
was
not
given
,
because
Christ
was
not
glorified
[
](A41481-e15660-b)a
a
John
7.
39.
in
Heaven
:
the
time
now
is
,
wherein
the
Spirit
is
not
given
unto
the
World
according
to
the
preparations
of
the
royall
bounty
and
magnificence
of
Heaven
,
because
he
is
not
glorified
on
Earth
by
the
worthy
imployment
of
the
means
,
abilities
,
opportunities
vouchsafed
unto
men
.
The
Word
of
God
makes
it
one
argument
of
the
wickedness
,
and
sensual
ways
of
men
,
that
they
have
not
the
Spirit
[
](A41481-e15680-b)b
b
Iude
ver.
18.
19.
:
yea
the
Apostle
Paul
by
charging
the
Ephesians
to
be
filled
with
the
Spirit
[
](A41481-e15720-b)c
c
Eph.
5.
18
,
clearly
supposeth
it
to
be
a
sinful
strain
of
a
voluntary
unworthinesse
in
men
,
if
they
have
not
a
very
rich
and
plentiful
anoynting
of
the
Spirit
.
He
that
lives
up
to
those
principles
of
light
,
which
God
hath
vested
in
him
,
is
under
the
Beatifical
influence
of
that
most
rich
Promise
of
Christ
:
to
him
that
hath
,
shall
be
given
,
and
he
shal
have
abundantly
[
](A41481-e15740-b)d
d
Mat.
25.
29
.
By
him
that
hath
,
(
in
this
promise
)
is
meant
(
as
clearly
appears
from
the
tenor
of
the
parable
immediately
preceding
)
such
a
person
,
who
useth
,
imployeth
,
improveth
,
that
which
he
hath
,
hereby
declaring
that
he
hath
what
he
hath
.
Nor
is
that
which
he
is
here
said
to
have
,
any
thing
of
a
spirituall
or
supernatural
import
.
This
likewise
is
evident
from
the
said
parable
.
For
here
one
of
the
three
,
who
all
had
received
talents
,
one
or
more
,
all
which
talents
must
needs
,
by
the
course
of
the
parable
,
●e
supposed
to
be
of
one
and
the
same
kind
,
nor
is
the
least
intimation
of
any
difference
,
especially
of
any
specifical
difference
,
between
them
,
is
said
to
be
an
evil
and
slothful
servant
,
notwithstanding
his
talent
;
and
because
of
his
slothfulness
,
to
have
been
cast
into
utter
darkness
.
These
are
no
characters
(
especially
in
the
Judgment
of
those
,
with
whom
we
are
to
conflict
in
the
ensuing
Discourse
)
of
persons
that
had
received
any
thing
saving
or
supernatural
.
But
by
that
which
is
here
promised
to
be
given
,
and
that
in
abundance
,
to
him
that
hath
,
must
of
necessity
be
meant
somewhat
that
is
of
a
spiritual
and
saving
nature
.
This
also
is
evident
from
the
carriage
of
the
same
Parable
:
where
the
servants
,
who
had
received
the
Talents
,
and
imployed
them
faithfully
(
by
whom
are
typified
our
Saviours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
that
have
,
as
was
lately
said
)
are
graciously
invited
by
their
Master
into
his
joy
:
Enter
thou
into
thy
Masters
joy
:
So
to
the
other
;
Enter
thou
into
thy
Masters
joy
.
Now
if
either
God
,
or
Christ
,
be
signified
and
meant
by
the
Master
of
these
servants
(
as
I
suppose
no
man
questions
,
but
that
either
the
one
,
or
the
other
,
are
typified
hereby
)
by
,
entering
into
their
joy
,
cannot
be
meant
a
receiving
of
a
greater
measure
of
natural
gifts
or
endowments
,
nor
of
receiving
any
reward
which
belongs
to
persons
qualified
only
with
such
Endowments
as
these
,
but
,
Salvation
,
or
Eternal
Blessedness
and
Glory
.
If
so
,
it
roundly
follows
,
that
by
what
Christ
promiseth
shall
be
given
to
him
that
hath
(
in
the
sence
declared
)
is
meant
somewhat
of
a
saving
consequence
,
as
regenerating
Grace
,
the
sanctifying
Spirit
of
God
,
Faith
,
and
the
like
.
And
promising
,
not
only
,
or
simply
,
that
to
him
that
hath
,
shall
be
given
,
but
further
,
that
he
shall
have
abundantly
,
he
clearly
signifieth
,
that
in
case
men
will
provoke
,
stir
up
,
and
lay
out
themselves
accordingly
in
the
improvement
of
such
abilities
and
gifts
,
which
shall
from
time
to
time
be
vouchsafed
unto
them
,
they
may
,
by
vertue
of
the
bounty
and
gracious
Decree
of
God
in
that
behalf
,
attain
and
receive
from
God
what
proportion
or
measure
of
the
Spirit
of
Grace
,
and
of
God
,
they
can
desire
.
Therefore
they
that
teach
men
to
be
meerly
passive
in
matters
of
Religion
,
and
forbid
them
the
use
of
their
Reasons
and
Vnderstandings
,
as
unlawful
,
or
dangerous
,
in
these
affairs
,
how
prudently
soever
they
may
consult
their
own
carnal
ease
,
honor
,
or
worldly
accommodations
by
such
a
Doctrine
,
yet
herein
they
say
unto
men
(
in
effect
)
Be
not
excellent
:
let
it
never
be
said
,
that
the
God
of
Heaven
hath
made
you
rich
,
or
Great
.
Good
Reader
,
I
have
no
Apology
for
my
Prolixity
in
the
Argument
in
hand
,
but
only
the
high
and
soveraign
importance
of
it
,
together
with
mine
own
abounding
in
the
sense
of
that
most
sad
Calamity
,
under
which
the
world
groaneth
by
means
of
the
importune
&
tyrannical
Regency
of
that
Notion
or
Doctrine
,
unto
the
deposal
whereof
I
have
lift
up
my
Heart
and
Hand
in
all
that
I
have
said
herein
.
I
shall
only
add
this
one
word
more
(
upon
this
account
)
at
the
present
:
Whereas
thou
(
I
fear
)
art
ready
to
complain
of
a
long
Harvest
already
,
the
truth
is
,
that
all
I
have
said
in
the
business
hitherto
,
is
but
a
first-fruit
of
that
abundance
,
which
yet
remaineth
in
my
spirit
and
Soul
,
ready
to
utter
it self
upon
any
other
like
occasion
,
for
the
eradication
and
utter
extirpation
(
if
it
be
possible
)
of
that
most
pestilential
and
pernicious
notion
and
conceit
out
of
the
minds
of
men
.
In
the
mean
time
I
shall
make
thee
some
part
of
amends
for
thy
patient
bearing
of
my
burthen
in
this
Point
,
by
as
much
brevity
as
thou
canst
reasonably
desire
in
the
third
and
last
particular
yet
remaining
.
The
tenour
hereof
was
,
to
remove
some
stumbling
stones
,
which
it
is
like
have
been
thrown
in
thy
way
,
to
alienate
thy
mind
from
the
perusal
of
the
Discourse
ensuing
.
Objections
against
the
reading
of
,
the
present
Discourse
,
with
others
of
like
Argument
,
answered
.
For
Satan
and
men
have
together
devised
and
hammered
out
variety
of
Arguments
,
or
Pretences
,
to
alienate
the
minds
of
weak
and
inconsiderate
persons
,
not
only
from
the
D●●trines
themselves
here
asserted
,
but
even
from
acquainting
themselves
with
Books
or
Discourses
,
of
like
Argument
and
Plea
with
the
Discourse
before
thee
.
One
Vizor
very
hideous
and
affrighting
,
which
they
put
upon
the
face
of
such
Discourses
as
this
,
to
scare
children
in
Vnderstanding
from
them
,
is
,
that
they
teach
the
uncomfortable
,
sad
,
and
dismal
Doctrine
of
the
possibility
of
Saints
and
true
Beleevers
falling
away
,
and
this
both
totally
and
finally
.
But
how
far
this
Doctrine
is
from
being
either
uncomfortable
,
sad
,
or
dismal
,
I
shall
not
here
stand
to
demonstrate
:
but
refer
thee
to
the
nineth
Chapter
of
the
Discourse
it self
(
with
several
other
passages
afterwards
)
where
I
evidently
prove
,
the
two
opposite
Doctrines
being
duly
and
unpartially
compared
together
,
that
that
which
denyeth
this
possibility
,
is
every
whit
as
great
,
yea
a
far
greater
Enemy
to
the
peace
and
comfort
of
the
Saints
,
then
that
which
affirmeth
it
.
Secondly
,
Some
labor
to
work
a
distaste
of
such
Discourses
as
we
speak
of
in
the
minds
of
men
,
by
possessing
them
with
a
conceit
,
that
they
are
derogatory
and
injurious
to
the
Grace
,
or
freeness
of
the
Grace
,
of
God
,
in
the
Salvation
of
Men
:
and
that
they
exalt
Nature
,
and
the
abilities
hereof
,
as
Free-will
,
and
the
like
,
to
the
dishonor
and
prejudice
of
this
Grace
.
To
this
I
answer
,
1.
That
I
am
no
ways
responsible
for
all
that
may
possibly
sibly
be
taught
or
said
,
in
every
Treatise
,
or
Discourse
,
that
buildeth
up
one
or
more
of
the
Doctrines
here
asserted
▪
but
only
for
such
things
,
wherein
their
sence
and
mine
greet
e●ch
other
.
2.
I
answer
to
the
Charge
(
in
reference
to
my self
,
and
my
Doctrine
and
Judgment
touching
the
Grace
of
God
)
that
it
is
of
a
like
consideration
and
relation
between
my
Accusers
,
and
me
,
as
the
accusation
of
an
unchaste
deportment
brought
against
Joseph
by
his
Mistress
was
between
them
.
For
as
the
Accuser
here
,
and
not
the
Accused
,
was
guilty
of
the
crime
objected
in
the
Accusation
:
so
the
truth
is
,
that
the
Sence
and
Opinion
of
those
,
who
sentence
my
Doctrine
as
injurious
to
the
Grace
,
or
freeness
of
the
Grace
,
of
God
,
are
themselves
deep
in
the
condemnation
,
my
Doctrine
being
as
innocent
,
as
the
manifest
Truth
it self
is
,
from
such
a
crime
:
Nor
doth
it
exalt
Nature
any
whit
more
,
if
not
much
less
,
then
they
.
For
,
1.
Concerning
the
Grace
of
God
,
and
the
freeness
hereof
,
I
hold
and
teach
nothing
but
what
fairly
and
fully
accords
with
these
Positions
.
1.
That
the
Original
or
first-spring
of
the
Salvation
of
the
World
,
and
so
of
every
particular
person
,
that
comes
to
be
saved
,
was
in
,
and
from
,
the
Grace
,
the
free
Grace
and
good
Pleasure
of
God
.
2.
That
the
whole
method
,
or
systeme
of
Counsels
,
by
which
,
and
according
unto
which
,
God
effecteth
and
bringeth
to
pass
the
Salvation
of
all
that
are
saved
,
did
proceed
wholly
and
entirely
from
the
same
Grace
and
good
pleasure
.
3.
(
And
more
particularly
)
That
the
gift
of
Jesus
Christ
for
a
Mediator
and
Saviour
unto
the
World
,
and
so
the
Grant
or
Promise
of
Justification
,
and
Salvation
unto
men
,
by
,
or
upon
beleeving
,
issued
solely
and
wholly
from
the
same
Grace
.
4.
That
men
by
Nature
,
and
of
themselves
,
i.
e.
considered
in
,
and
under
such
a
condition
,
as
they
were
brought
unto
by
Adam
,
and
wherein
they
should
have
subsisted
(
in
case
they
had
ever
been
born
,
and
lived
in
the
world
)
had
not
the
free
Grace
of
God
in
Christ
interposed
to
relieve
them
,
and
better
their
condition
,
have
no
strength
or
power
,
not
the
least
inclination
or
propension
of
Will
,
to
do
any
thing
,
little
or
much
,
acceptable
unto
God
,
or
of
a
saving
import
.
5.
That
notwithstanding
this
resta●ration
or
healing
of
the
natural
condition
of
man
by
the
free
Grace
of
God
,
yet
there
is
not
one
of
a
thousand
,
possibly
not
one
throughout
the
whole
World
,
but
so
far
corrupts
himself
with
the
lusts
of
the
flesh
,
and
ways
of
the
World
,
that
without
a
second
relief
from
the
free
Grace
of
God
,
as
viz.
in
his
patience
and
long-suffering
towards
him
,
ever
comes
to
repent
,
or
believe
,
or
to
persevere
beleeving
,
and
so
to
be
saved
.
6.
That
it
is
from
the
free
and
undeserved
Grace
of
God
,
that
any
person
of
Mankind
is
so
much
as
put
into
a
capacity
of
beleeving
,
or
hath
power
and
means
vouchsafed
unto
him
,
sufficient
to
enable
him
to
beleeve
.
7.
That
a
man
is
put
into
this
capacity
of
beleeving
by
an
irresistible
acting
or
working
of
the
free
Grace
of
God
.
8.
That
when
any
man
,
by
vertue
of
the
power
and
means
vouchsafed
unto
him
by
the
free
Grace
of
God
,
comes
actually
to
beleeve
,
the
exercise
and
acting
of
this
power
proceeds
also
from
the
free
Grace
and
good
pleasure
of
God
:
so
that
no
man
ever
believeth
,
without
a
present
and
actual
assistance
from
the
free
Grace
of
God
in
order
to
this
his
beleeving
,
over
and
above
his
ability
or
power
to
beleeve
.
9.
(
And
lastly
)
That
the
act
of
beleeving
,
whensoever
it
is
performed
by
any
man
,
is
so
inconsiderably
,
and
at
so
low
a
rate
of
efficiency
from
a
mans
self
,
that
(
to
help
apprehension
a
lttle
in
the
case
)
suppose
the
act
of
believing
could
be
divided
into
a
thousand
parts
,
or
degrees
,
nine
hundred
ninety
and
nine
of
them
are
to
be
ascribed
unto
the
free
Grace
of
God
,
and
onely
the
one
remaining
,
unto
man
.
Yea
this
one
degree
of
the
action
is
no
otherwise
neither
to
be
ascribed
unto
man
,
then
as
graciously
supported
,
strengthened
,
and
assisted
by
the
free
Grace
of
God
.
The
Reader
will
finde
none
of
these
Positions
contradicted
by
any
thing
affirmed
or
denyed
in
the
Discourse
.
I
attribute
as
much
as
possibly
can
be
attributed
to
the
free
Grace
of
God
,
in
,
and
about
the
Act
of
Believing
,
salving
the
attributableness
of
the
Action
unto
man
himself
,
in
the
lowest
and
most
diminutive
sence
,
that
can
well
be
conceived
.
For
certain
it
is
,
that
it
is
the
Creature
,
Man
,
not
God
,
or
the
Spirit
of
God
,
that
believeth
:
and
therefore
of
necessity
there
must
so
much
,
or
such
a
degree
,
of
Efficiency
about
it
be
left
unto
man
,
which
may
with
truth
give
it
the
denomination
of
being
his
.
And
they
that
go
about
to
interess
the
free
Grace
of
God
,
in
,
or
about
the
act
of
Believing
,
upon
any
other
terms
,
or
so
,
that
the
act
it self
cannot
truly
be
called
the
Act
of
the
Creature
,
or
of
Man
,
are
injurious
in
the
highest
maner
to
the
Grace
of
God
at
this
main
turn
,
rendering
it
altogether
unprofitable
to
the
poor
Creature
,
who
by
the
verdict
of
such
a
Notion
,
should
be
left
in
his
sins
,
and
never
come
to
be
justified
.
For
the
Law
of
Justification
is
expresly
this
▪
He
that
believeth
,
shall
be
justified
.
Therefore
if
it
be
not
man
himself
,
who
believeth
,
it
is
unpossible
that
he
should
be
justified
.
He
that
shall
ingenuously
and
unpartially
compare
the
Doctrine
of
our
Adversaries
touching
the
Grace
of
God
,
with
that
,
the
substance
whereof
hath
been
expressed
in
the
nine
Positions
lately
exhibited
,
will
clearly
find
,
that
this
Grace
is
by
many
degrees
more
highly
,
and
with
another
manner
of
an
Heavenly
Magnificence
,
advanced
by
the
tenor
and
import
of
this
Doctrine
,
then
of
the
other
;
yea
and
that
Nature
is
far
more
depressed
and
abased
,
in
the
latter
,
then
in
the
former
.
But
,
3.
Some
pretend
,
that
the
Doctrines
and
Opinions
maintained
in
such
Discourses
as
this
,
are
only
old
rotten
Errors
,
rejected
and
thrown
out
of
the
Church
by
Orthodox
men
in
all
Ages
:
But
they
who
hedg
up
the
way
of
men
with
such
thorns
as
these
,
to
keep
them
from
reading
such
Books
as
we
speak
of
,
cannot
but
scratch
,
yea
rend
and
tear
,
their
Consciences
with
them
.
Concerning
the
two
Doctrines
more
largely
handled
in
the
following
Discourse
,
I
prove
upon
a
most
pregnant
account
in
the
fifteenth
Chapter
for
the
one
,
and
in
the
nineteenth
for
the
other
(
besides
many
other
places
in
the
body
of
the
Discourse
)
that
they
were
never
rejected
or
cast
out
of
the
Church
by
any
Council
,
or
Synod
,
reputed
Orthodox
(
at
least
until
the
late
Synod
of
Dort
)
but
were
constantly
taught
by
all
Orthodox
Antiquity
,
are
at
this
day
more
generally
taught
by
the
Lutheran
Party
of
the
Reformed
Churches
,
yea
and
have
many
full
and
clear
Testimonies
of
their
Truth
from
the
Pen
of
Calvin
himself
,
and
many
others
that
are
counted
Pillars
on
his
side
.
4.
Some
are
brought
out
of
Love
with
such
Discourses
as
this
,
by
being
informed
,
that
they
are
full
of
nice
,
subtil
,
and
curious
speculations
:
and
that
the
secrets
of
God
are
too
narrowly
and
presumptuously
pried
into
by
the
Authors
of
them
,
To
this
I
answer
,
1.
If
any
man
,
whether
in
the
handling
of
the
Doctrines
we
now
speak
of
,
or
of
any
other
,
advanceth
himself
into
the
things
which
he
hath
not
seen
,
or
above
the
proportion
of
his
Faith
,
let
him
suffer
as
a
Transgressor
of
the
Law
of
Sobriety
:
I
shall
not
be
his
Advocate
.
For
the
Discussions
managed
in
the
Treatise
ensuing
,
I
go
no
further
,
then
I
feel
the
ground
firm
under
me
.
Or
if
at
any
time
I
come
to
a
place
that
is
soft
and
tender
,
I
tread
light
,
and
charge
no
great
matter
of
weight
upon
it
.
Yet
,
2.
Not
to
go
up
to
the
Mount
,
when
God
calleth
,
and
offereth
the
kisses
of
his
mouth
unto
us
there
,
under
a
pretence
of
danger
in
climbing
,
is
to
reject
the
bounty
of
Heaven
,
and
to
betray
our
richest
opportunities
for
the
making
of
our selves
Excellent
,
and
Great
in
the
sight
of
God
,
and
Angels
,
and
Men.
3.
Things
revealed
in
the
Scriptures
,
as
well
those
of
the
most
spiritual
and
sublime
consideration
(
which
our
Saviour
calls
,
Heavenly
[
](A41481-e16150-b)a
a
John
3.
12
,
and
the
Apostle
Paul
,
sometimes
,
the
deep
things
of
God
[
](A41481-e16180-b)b
b
1
Cor.
2.
10
,
sometimes
strong
meat
[
](A41481-e16200-b)c
c
Heb.
5.
14
,
)
as
well
as
things
of
a
more
obvious
and
facile
import
,
belong
unto
us
and
our
children
,
i.
e.
are
our
spiritual
Patrimony
,
which
God
our
Father
hath
given
us
to
maintain
our selves
honorably
,
as
viz.
in
Faith
and
Holiness
,
in
the
World
.
Every
inch
of
such
an
Inheritance
is
worth
the
standing
upon
,
and
contending
for
.
4.
Aristotle
in
his
Moral
Discourses
somewhere
observes
,
that
persons
who
are
vicious
or
tardy
in
either
of
the
extreams
,
frequently
censure
him
that
is
truly
vertuous
,
and
steers
a
middle
course
between
them
,
as
if
he
were
an
Offender
in
that
extream
,
which
is
opposite
to
the
other
extream
,
wherein
themselves
are
Delinquent
.
So
it
is
to
be
feared
,
that
many
who
complain
of
curiosity
in
speculation
,
and
of
prying
into
the
secrets
of
God
,
are
themselves
dull
of
hearing
,
of
remiss
and
un-engaged
spirits
in
the
things
of
God
:
and
therefore
call
the
most
substantial
and
solid
Discourses
,
if
they
be
of
any
considerable
elevation
,
and
worthy
those
,
who
are
spiritual
,
and
men
in
Understanding
,
by
the
unworthy
name
of
nice
and
curious
speculations
.
5.
(
And
lastly
,
for
this
)
I
confess
that
the
Doctrine
of
Election
and
Reprobation
,
and
so
of
the
extent
of
the
efficacy
of
the
Death
of
Christ
,
and
of
the
Interest
of
the
Spirit
of
God
in
the
Work
of
Conversion
,
might
have
been
managed
and
carried
with
far
less
appearance
of
curiosity
,
had
not
the
Controverters
of
the
one
side
forsaken
the
solid
Grounds
and
Principles
of
Reason
in
their
Expositions
of
the
Scriptures
,
and
obtruded
upon
the
World
such
notions
and
conceits
under
a
pretence
of
Scripture
Authority
,
because
of
an
appearance
of
some
words
and
phrases
comporting
with
them
;
the
vanity
and
unsoundness
whereof
could
not
be
sufficiently
detected
,
but
by
the
light
of
some
such
strains
of
Reason
,
which
the
minds
and
thoughts
of
men
being
not
accustomed
unto
,
may
at
first
very
probably
censure
as
more
curious
then
safe
,
more
subtle
then
sound
.
But
the
saying
of
Basil
is
worthy
consideration
at
this
Point
:
Truth
(
saith
he
)
is
hard
to
be
taken
by
hunting
,
and
must
be
found
out
by
a
narrow
observing
of
her
footsteps
on
every
side
[
](A41481-e16270-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
And
more
especially
,
the
discovery
of
the
Truth
in
the
Controversies
we
speak
of
,
mainly
depending
upon
the
knowledg
of
the
Nature
of
God
,
and
of
the
manner
of
his
Actings
,
which
are
matters
of
a
very
spiritual
and
obstruse
contemplation
,
it
cannot
reasonably
be
expected
,
but
that
the
Disputes
themselves
should
sometimes
soar
high
,
so
that
the
ordinary
apprehensions
of
men
may
possibly
lose
the
sight
of
them
for
a
time
.
5.
Some
plead
a
non-necessity
of
bestowing
our
time
in
looking
into
Books
that
shall
now
,
or
hereafter
,
be
written
,
about
the
Argument
or
Subject
matter
of
the
present
Discourse
,
upon
a
pretence
,
that
nothing
more
can
be
said
therein
,
then
hath
been
said
already
▪
and
that
all
Scriptures
,
and
Arguments
that
can
be
levyed
for
the
defence
of
the
Doctrines
maintained
herein
,
have
been
already
answered
.
Such
a
pretence
as
this
is
proper
for
men
,
who
hope
to
make
a
great
purchase
with
a
little
money
;
to
produce
the
honour
and
reputation
of
much
knowledg
and
learning
,
by
uttering
a
few
assuming
and
daring
words
.
For
upon
what
sober
and
rational
account
can
such
a
saying
proceed
from
any
man
?
Or
who
can
say
unto
the
Almighty
,
with
due
reverence
to
the
unsearchable
Riches
,
either
of
his
Wisdom
,
or
of
his
Grace
and
Bounty
;
Hitherto
indeed
thou
hast
advanced
thy self
in
giving
Wisdom
and
Understanding
unto
men
,
but
further
thou
canst
not
go
,
thy
treasures
are
exhaust
?
It
becometh
not
me
to
say
,
unless
I
were
invested
with
Paul's
priviledg
,
of
speaking
without
offence
like
a
fool
[
](A41481-e16330-b)e
e
2
Cor.
11.
16
23
,
that
there
are
several
Considerations
and
Grounds
traversed
in
the
present
Discourse
,
and
these
intimously
relating
to
the
Controversies
there
handled
,
which
I
beleeve
the
Masters
of
the
pretence
last
specified
,
have
not
observed
in
all
their
Travels
through
those
many
regions
of
Books
and
Authors
,
which
they
would
be
supposed
to
have
read
and
studied
for
the
Information
of
themselves
and
others
with
the
Truth
in
those
great
Controversies
.
And
whereas
the
Pretext
in
hand
glorieth
,
that
all
that
hath
been
said
in
defence
of
the
Opinions
avouched
in
our
Discourse
,
hath
been
already
answered
,
unless
he
takes
Sanctuary
at
some
very
unproper
signification
of
the
word
,
Answer
,
his
glorying
in
this
behalf
will
be
found
to
his
shame
:
yea
such
a
Sanctuary
as
this
will
not
much
relieve
him
.
Indeed
as
Tacitus
saith
of
the
ancient
Britans
of
this
Nation
in
relation
to
the
Romans
,
eos
potius
triumphatos
,
quam
victos
fuisse
,
that
the
Romans
rather
triumphed
over
them
,
then
overcame
them
;
so
have
the
Adversaries
of
the
Opinions
and
Doctrines
we
speak
of
,
been
at
the
charge
of
erecting
many
Trophies
one
after
another
,
as
if
they
had
by
the
Sword
of
the
Spirit
,
and
dint
of
Argument
,
vanquished
and
subdued
them
,
and
trodden
down
their
strength
;
whereas
upon
a
true
and
unpartial
account
,
the
main
Grounds
and
Pillars
,
upon
which
the
said
Doctrines
stand
,
will
be
found
to
remain
undemolished
and
unshaken
to
this
day
;
yea
and
to
have
too
much
evidence
and
clearness
of
truth
in
them
ever
to
be
shaken
.
Some
pretend
,
that
the
Opinions
contended
for
in
this
Discourse
,
have
been
from
time
to
time
taken
up
and
held
(
for
the
most
part
)
by
a
looser
and
less-Religious
generation
of
men
;
and
the
contrary
,
by
persons
of
a
better
Name
for
Holiness
,
and
Worthiness
of
Conversation
.
This
notion
is
accessory
to
some
mens
stumblings
at
the
said
Opinions
,
yea
and
at
all
those
,
whether
men
,
or
Books
,
that
give
the
right
hand
of
fellowship
unto
them
.
But
what
near
communion
this
notion
hath
with
darkness
and
untruth
,
is
abundantly
proved
,
in
the
nineth
,
fifteenth
,
and
nineteenth
Chapters
of
the
Discourse
,
(
besides
other
places
.
)
Although
the
truth
is
,
that
,
were
there
truth
in
it
,
yet
would
there
be
little
weight
in
it
to
mediate
a
resolved
Enmity
between
mens
Iudgments
,
and
these
Opinions
.
The
Devil
held
,
that
Jesus
Christ
was
the
Holy
One
of
God
[
](A41481-e16440-b)f
f
Mark
1.
24
,
and
professed
it
,
whilest
Paul
persecuted
him
,
and
thought
verily
that
he
was
bound
to
do
many
things
against
his
Name
[
](A41481-e16480-b)g
g
Acts
26.
9
.
But
to
this
Point
I
speak
more
in
the
said
15
Chapter
.
The
noise
of
Arminianism
,
Pelagianism
,
Socinianism
,
is
very
terrible
in
the
ears
of
some
,
and
make
the
said
Opinion●
the
dread
and
abhorring
of
their
Souls
;
and
all
Books
,
and
men
,
that
own
them
,
as
the
shadow
of
death
unto
them
.
To
this
I
answer
,
1.
That
it
is
a
saying
of
Luther
,
that
God
sometimes
puts
on
the
vizor
of
the
Devil
,
and
the
Devil
,
the
vizor
of
God
.
But
God
would
be
known
[
by
men
]
under
the
vizor
of
the
Devil
,
and
would
have
the
Devil
rejected
under
the
vizor
of
God
[
](A41481-e16530-b)h
h
Deus
larvam
Diaboli
,
Diab●lus
Dei
induit
,
et
Deus
sub
larva
Diaboli
cognosci
,
et
Diabolum
sub
larva
Dei
reprobari
vult
.
Luth.
in
Gal.
5
.
Odious
names
,
and
imputations
,
are
but
the
Devils
vizors
;
which
,
though
they
be
by
men
put
upon
the
face
of
Truth
,
will
not
excuse
us
in
our
rejections
of
the
Truth
.
But
,
2.
Concerning
the
Charge
of
Pelagianism
,
I
demonstrate
in
several
passages
in
the
Discourse
,
that
the
Opinions
there
pleaded
,
have
an
express
diametral
antipathy
against
the
Errors
of
Pelagius
,
and
that
the
sence
of
our
Adversaries
,
in
opposition
to
us
,
is
truly
Pelagian
.
3.
Concerning
Arminianism
;
I
confess
I
do
not
well
understand
what
men
mean
by
it
.
I
suppose
they
mean
,
the
owning
of
such
Doctrines
or
Opinions
,
in
opposition
to
the
Truth
,
(
so
voted
,
and
called
,
by
men
)
which
were
held
and
taught
by
Arminius
.
If
so
,
the
formality
or
essence
of
Arminianism
,
doth
not
stand
,
in
holding
any
thing
simply
in
opposition
to
the
Truth
,
but
in
opposition
unto
men
,
as
supposed
by
themselves
and
others
to
be
Truth
.
The
Jewish
Doctors
,
who
love
to
be
called
,
Rabbi
,
have
a
saying
,
that
the
Law
is
on
Earth
not
in
Heaven
:
the
import
of
which
saying
Musculus
interprets
to
be
this
,
that
the
Law
[
meaning
of
God
]
is
subject
to
their
power
[
](A41481-e16660-b)i
i
Magistri
Synagogae
dicebant
,
Lex
est
in
terra
,
non
est
in
coeli●
;
significantes
illam
suae
potestati
esse
subjectam
.
Mus.
1.
Cor.
11
[
or
authority
]
If
this
be
the
sence
of
those
that
are
Teachers
amongst
us
,
that
their
Authority
is
competent
to
over-rule
the
Scriptures
,
or
to
make
Truth
and
error
of
what
they
please
,
they
who
dissent
from
them
must
(
for
ought
I
know
)
compose
themselves
as
well
as
they
can
to
bear
the
burthen
of
their
imputations
.
If
the
opinions
commended
by
me
for
Truth
in
the
work
in
band
,
be
Arminian
,
certain
I
am
that
the
ancient
Fathers
and
Writers
of
the
Christian
Church
were
generally
Arminian
:
yea
and
that
Calvin
himself
,
had
many
sore
fits
and
pangs
of
Arminianism
(
at
times
)
upon
him
;
yea
and
that
the
Synod
of
Dort
it self
was
not
free
from
the
infection
;
nor
scarce
any
writer
of
name
and
note
in
these
latter
times
.
These
things
are
brought
into
a
clear
and
unquestionable
light
,
by
the
Discourse
ensuing
.
Concerning
Socinianism
;
if
the
opinions
themselves
charged
herewith
know
no
more
then
I
do
,
of
the
Truth
of
the
charge
,
they
may
justly
take
up
Davids
complaint
,
and
say
;
They
lay
to
our
charge
things
that
we
know
not
[
](A41481-e16770-b)k
k
Psal.
35.
11
.
But
if
such
Doctrines
or
Tenents
,
which
now
suffer
the
ignominy
and
reproach
of
Arminianism
,
Socinianism
,
Pelagianism
,
&c.
shall
be
found
to
be
the
Truths
of
the
ever-living
God
,
sorrow
,
and
shame
,
and
confusion
of
face
will
be
a
portion
(
at
least
)
of
the
portion
of
th●se
,
who
have
crowned
them
with
the
honor
of
such
Martyrdom
.
The
day
will
declare
it
,
because
it
shall
be
revealed
as
by
fire
.
Some
pretend
,
that
all
disputes
in
matters
of
Religion
,
wherein
the
received
Doctrines
,
or
Tenents
generally
held
in
those
places
where
such
disputes
are
commenced
,
are
opposed
,
tend
to
the
unsetling
and
disquieting
the
minds
and
consciences
of
men
:
and
minister
occasion
unto
many
to
abandon
all
care
and
thoughts
of
Religion
,
as
containing
little
in
it
but
matter
of
uncertainty
,
and
doubtfulness
of
disputation
:
and
upon
this
account
,
very
passable
(
as
they
suppose
)
are
professed
enemies
to
such
Disputes
.
But
to
this
we
briefly
answer
,
1.
That
it
is
much
better
that
mens
judgments
and
consciences
should
be
for
a
time
disturbed
,
then
that
they
should
always
remain
setled
upon
the
lees
and
dregs
of
any
rotten
and
unsound
opinion
.
We
lately
shewed
how
perilous
Error
is
to
the
precious
Souls
of
men
.
God
never
dealt
more
graciously
by
the
Earth
,
then
when
he
shook
the
Heavens
,
by
sending
the
Messiah
of
the
World
to
turn
the
state
of
Religion
(
as
it
were
)
upside
down
in
the
midst
of
it
.
David
acknowledged
unto
God
,
that
it
was
good
for
him
that
he
had
been
afflicted
;
that
so
he
might
learn
his
statutes
[
](A41481-e16860-b)a
a
Psal.
119.
71
.
And
so
many
(
I
beleeve
)
have
(
and
happy
were
it
,
had
more
the
like
)
cause
to
say
it
;
It
is
good
for
us
that
we
were
sometimes
shaken
in
our
judgments
and
consciences
,
that
we
might
learn
the
Truth
.
2.
They
who
are
offended
,
that
there
should
be
arguings
and
disputes
to
and
fro
about
the
things
of
God
,
and
matters
of
Religion
,
seem
to
be
,
either
discontented
that
the
things
and
counsels
of
God
should
be
so
spirituall
,
or
remote
from
the
common
,
or
first
apprehensions
of
men
,
that
all
men
should
not
at
once
understand
them
;
or
else
loath
,
that
they
who
are
in
the
gall
of
any
bitterness
,
by
being
intangled
with
error
,
should
be
delivered
.
We
read
that
Paul
frequented
the
Synagogue
for
the
space
of
three
months
together
,
disputing
and
perswading
the
things
concerning
the
Kingdom
of
God
[
](A41481-e16910-b)b
b
Acts
19
8
.
And
afterwards
,
that
for
two
years
together
he
disputed
dayly
[
about
matters
of
the
same
nature
and
import
]
in
the
house
of
one
Tyrannus
[
](A41481-e16940-b)c
c
Ver.
9.
10
.
3.
(
and
lastly
)
Had
it
not
been
for
disputes
in
matters
of
Religion
,
the
pillars
of
Antichrists
Throne
had
not
been
shaken
to
this
day
.
Vpon
occasion
of
those
frequent
disputes
in
Germany
a●out
matters
of
Religion
in
Luthers
days
,
a
Magistrate
and
Judg
of
the
Popish
party
said
:
If
it
comes
to
matter
of
dispute
,
our
whole
mystery
will
be
confounded
[
](A41481-e16990-b)d
d
Si
Disputetur
,
totum
nostrum
mysterium
destruetur
.
Sculpet
.
Annal.
Decad.
2.
p.
384
.
And
as
Wisdom
saith
,
All
they
that
hate
me
,
love
death
[
](A41481-e17010-b)e
e
Prov.
8.
36
:
So
may
sober
and
through
examinations
and
discussions
of
the
mysteries
of
our
faith
,
say
,
All
they
that
hate
us
,
love
darkness
,
love
error
,
love
danger
,
yea
,
and
death
also
.
As
for
the
allegation
of
those
,
who
pretend
all
controversies
and
disputes
about
matters
of
Religion
,
to
be
malignant
to
the
Civil
Peace
,
and
therefore
judg
it
an
high
point
of
State-policy
to
discharge
their
Coasts
of
them
,
as
the
Gadarens
did
of
Christ
,
it
is
not
worthy
an
answer
;
in
as
much
as
it
savours
more
of
Atheism
,
and
profaneness
,
then
of
reason
,
or
Christian
policy
.
For
it
is
an
express
Order
from
Heaven
directed
unto
all
Christians
,
to
contend
,
and
that
earnestly
,
for
the
faith
which
was
once
delivered
to
the
Saints
[
](A41481-e17100-b)f
f
Jude
v.
3
.
Now
to
restrain
the
members
,
or
subjects
of
a
State
,
from
doing
that
,
which
God
,
upon
whom
the
peace
,
safety
,
and
prosperity
of
all
States
so
entirely
depend
,
hath
so
expresly
enjoyned
them
to
do
,
is
without
all
peradventure
,
to
consult
,
not
the
joy
,
or
peace
,
but
the
sorrow
,
trouble
,
ruine
of
this
State
.
Other
pretences
of
a
lighter
and
looser
notion
it
is
like
there
are
,
by
which
some
are
made
such
affectionate
and
effeminate
Proselytes
,
to
the
opinions
rejected
in
this
Treatise
,
that
they
cannot
bear
the
gentlest
or
softest
ayr
that
breathes
cool
upon
them
.
But
I
am
already
beyond
the
line
of
an
Epistle
:
and
therefore
shall
not
pursue
the
chas●
of
such
enemies
any
further
.
I
crave
leave
only
to
add
a
few
words
concerning
the
change
of
my
judgment
,
in
the
great
controversie
about
the
death
of
Christ
(
with
the
rest
depending
hereon
)
by
way
of
answer
unto
those
,
who
labour
to
represent
my
present
judgment
in
the
said
points
,
as
little
valuable
,
or
considerable
,
because
it
sometimes
stood
a
contrary
way
.
Though
I
know
nothing
in
the
allegation
subservient
in
the
least
degree
to
the
end
and
purpose
therein
mentioned
,
but
●ather
much
against
it
,
yet
let
me
say
;
1.
That
however
sin
and
an
evil
conversation
,
are
just
matter
of
shame
and
disparagement
unto
a
man
,
yet
Repentance
and
amendment
of
life
,
are
truly
honourable
.
Nor
do
I
know
why
it
should
be
of
any
more
disparaging
an
interpretation
against
any
man
,
to
reform
his
Judgment
,
then
his
life
,
neither
of
which
can
be
done
without
a
change
in
either
.
Nor
2.
can
I
resent
any
such
conformity
with
my
never-sufficiently-admired
,
adored
Saviour
,
which
consists
in
an
increase
of
wisdom
(
for
herein
he
is
reported
to
have
increased
,
in
the
days
of
his
flesh
[
](A41481-e17150-b)g
g
Luke
2.
52
)
any
matter
of
prejudice
,
or
disparagement
,
either
to
my self
,
or
any
other
man
▪
Though
he
indeed
was
never
prevented
with
error
,
yet
was
He
post
▪
enriched
with
the
Truth
in
many
things
.
A
man
can
hardly
(
if
possibly
)
grow
in
Grace
,
and
in
the
knowledge
of
Jesus
Christ
our
Lord
[
](A41481-e17170-b)h
h
2
Pet.
3.
18
,
without
out
▪
growing
himself
in
judgment
and
understanding
from
time
to
time
,
without
rectifying
and
making
streight
many
things
in
his
mind
and
thoughts
,
which
were
crooked
before
.
3.
That
chosen
vessel
Paul
,
never
quitted
himself
like
a
man
,
never
consulted
peace
and
glory
to
himself
,
untill
he
built
up
that
Faith
,
which
sometimes
he
had
destroyed
.
Nor
was
his
Authority
or
esteem
in
the
Gospel
,
and
in
the
things
of
Jesus
Christ
,
ever
a
whit
the
lighter
upon
the
ballance
,
because
he
had
sometimes
been
a
Pharisee
.
4.
I
desire
to
ask
the
men
,
that
make
the
change
of
my
judgment
a
spot
of
weakness
,
or
vileness
in
it
,
whether
themselves
were
always
in
the
same
mind
touching
all
things
,
with
themselves
at
present
.
If
so
,
it
plainly
argues
,
that
their
thoughts
and
apprehensions
,
now
they
are
men
,
are
but
such
,
which
are
incident
unto
children
.
And
if
,
since
their
coming
to
riper
yeers
,
they
have
always
stood
,
and
are
resolved
always
to
stand
,
by
their
first
thoughts
and
apprehensions
in
all
things
,
it
is
a
sign
that
their
judgments
reside
more
in
their
wills
,
then
their
wills
in
their
judgments
:
and
that
they
are
much
more
like
to
judg
according
to
appearance
,
then
to
judg
righteous
judgment
.
But
this
whole
Nation
knoweth
(
to
its
sorrow
,
and
sad
sufferings
)
that
many
of
the
Persons
we
speak
of
,
have
shifted
their
judgments
(
and
that
in
matters
of
a
far
more
ready
and
easy
Cognizance
,
then
the
questions
about
Predestination
)
into
a
troublesome
corner
.
Yea
,
there
are
very
few
of
those
amongst
them
,
who
call
themselves
Ministers
of
the
Gospel
,
but
many
times
,
when
they
preach
,
within
the
compass
of
an
hour
,
either
change
their
judgments
,
or
deny
them
,
their
Doctrine
being
frequently
Samaritan
,
when
their
application
is
a
Jew
.
5.
If
to
dig
broken
Cisterns
,
with
the
forsaking
of
the
Fountain
of
living
Water
,
be
the
commiting
of
a
double
evill
[
](A41481-e17250-b)i
i
Ier.
2.
13
;
how
shall
not
a
recoursing
to
the
Fountain
of
living
Waters
in
conjunction
with
a
forsaking
of
broken
Cisterns
,
be
the
practising
of
a
double
duty
?
And
if
so
,
shall
it
not
be
of
so
much
the
higher
acceptation
with
God
?
And
if
it
be
thus
,
ought
it
not
to
be
of
higher
acceptation
with
men
also
?
To
forsake
an
error
,
is
one
duty
;
and
to
embrace
truth
,
is
another
:
whereas
to
persist
in
one
and
the
same
mind
,
suppose
it
be
sound
and
good
,
is
but
a
single
duty
.
Our
Saviour
informeth
us
,
that
there
will
be
joy
in
Heaven
over
one
sinner
that
repenteth
,
more
then
over
ninety
and
nine
just
persons
,
that
need
no
repentance
[
](A41481-e17270-b)k
k
Luke
15.
7
▪
.
That
which
is
an
occasion
of
a
multiplyed
rejoycing
in
Heaven
,
why
should
it
be
made
matter
of
complaint
,
change
,
or
imputation
upon
Earth
?
6.
He
is
in
the
most
likely
and
best
capacity
to
give
a
right
judgment
between
two
countries
,
or
lands
,
as
which
is
the
more
fruitfull
,
the
more
healthful
,
the
more
pleasant
of
scituation
,
&c.
who
hath
been
an
inhabitant
in
both
,
and
acquainted
himself
with
the
respective
conditions
of
both
in
such
particulars
.
In
like
manner
,
it
is
so
far
from
being
a
reason
,
why
a
mans
present
judgment
▪
should
be
rejected
,
that
he
hath
been
of
a
contrary
judgment
formerly
,
that
it
rendreth
it
the
more
considerable
,
and
competent
to
discern
aright
between
those
opinions
,
with
which
it
hath
been
throughly
,
and
upon
a
conscientious
engagement
,
acquainted
.
It
is
a
true
saying
of
the
Arist.
Ethic.
l.
1.
c.
3.
Heathen
Philosopher
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
Every
man
is
able
to
judg
well
of
those
things
,
which
he
knoweth
.
But
when
a
man
,
having
a
long
time
known
and
professed
such
an
Opinion
,
by
and
under
the
profession
whereof
he
enjoyed
peace
,
credit
,
wealth
,
love
and
respects
from
men
of
all
sorts
,
and
was
in
a
fair
and
probable
way
to
have
lift
up
his
head
yet
higher
in
the
world
,
by
his
continuance
in
the
profession
of
the
same
,
shall
notwithstanding
relent
in
his
Iudgment
,
and
q●●t
the
Profession
of
this
Opinion
,
and
profess
that
,
which
is
opposite
to
it
,
wherein
he
could
not
but
in
all
Reason
judg
and
conclude
before-hand
,
that
he
should
with
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
suffer
loss
of
all
things
,
lose
Credit
,
lose
Friends
,
lose
all
hopes
of
preferment
from
the
world
;
when
a
man
(
I
say
)
shall
change
his
Judgment
upon
such
terms
as
these
,
it
is
a
strong
Argument
that
he
well
and
throughly
understands
the
spiritual
danger
and
inconvenience
of
the
Opinion
,
which
he
forsakes
,
as
likewise
the
worth
,
truth
,
and
goodness
,
of
that
which
he
imbraceth
and
professeth
in
the
place
of
it
.
Therefore
,
7.
(
and
lastly
)
As
David
replyed
to
Michal
,
when
she
upbraided
him
with
such
a
deportment
,
by
which
(
as
she
apprehended
)
he
had
made
himself
contemptible
and
vile
,
I
(
saith
He
)
will
yet
be
more
vile
then
thus
[
](A41481-e17370-b)a
a
2
Sam.
6.
22
▪
:
So
,
the
Grace
of
God
assisting
me
,
if
the
changing
of
my
Iudgment
upon
such
terms
,
as
God
knoweth
,
and
men
also
know
(
impart
)
I
have
done
(
in
the
Controversies
oft
mentioned
)
rendereth
either
me
,
or
my
Iudgment
,
contemptible
,
I
am
resolved
,
upon
the
like
occasion
,
to
make
both
it
and
my self
more
contemptible
yet
,
by
▪
cutting
off
from
my
Soul
Error
after
Error
,
as
fast
as
they
shall
be
discovered
unto
me
,
and
by
changing
my
Iudgment
,
as
oft
as
I
shall
throughly
understand
that
my
spiritual
Interest
doth
require
it
▪
Yea
it
shall
be
one
of
my
chief
exercises
,
quotidie
de
erroribus
meis
demere
,
to
diminish
dayly
the
number
of
my
Errors
,
by
making
a
diligent
and
frequent
survey
of
the
state
and
condition
of
my
Iudgment
,
and
by
separating
the
vile
from
the
precious
here
,
until
no
misprision
at
all
of
God
,
or
of
any
of
his
things
,
shall
,
if
it
be
possible
,
be
found
with
me
.
Reader
,
I
trust
,
though
I
have
wearied
thee
with
a
long
Epistle
,
and
so
have
made
thee
uncapable
of
reading
further
at
present
:
yet
I
have
withall
begotten
in
thee
a
serious
desire
and
resolution
to
possess
thy
Heart
,
Soul
,
Iudgment
,
Conscience
,
with
the
substance
of
the
ensuing
Discourse
,
and
this
with
as
much
expedition
as
thy
opportunities
of
reading
will
permit
.
Let
them
that
have
wives
,
be
as
if
they
had
none
:
and
they
that
weep
,
as
though
they
wept
not
:
and
they
that
rejoyce
,
as
though
they
rejoyced
not
:
and
they
that
buy
,
as
if
they
possessed
not
[
](A41481-e17410-b)b
b
1
Cor.
7.
29
30
:
but
let
him
that
runneth
for
the
great
prize
of
a
blessed
Eternity
,
for
an
incorruptible
Crown
of
Glory
,
be
as
a
man
wholly
taken
up
,
and
transported
with
the
glory
of
his
Engagement
,
let
him
so
run
,
as
if
he
had
nothing
else
to
do
,
but
to
run
this
race
.
Give
me
leave
to
mind
thee
of
an
admonition
,
recommended
unto
men
by
an
Heathen
Philosopher
.
It
becometh
not
him
that
is
a
man
,
to
mind
the
things
of
men
[
i.
e.
such
things
as
men
commonly
mind
,
]
nor
him
that
is
mortal
,
mortal
things
.
But
as
far
as
is
possible
,
to
immortalize
it
,
and
so
to
quit
himself
in
all
things
,
as
to
live
according
to
that
which
is
most
excellent
in
him
[
](A41481-e17440-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Ethic.
10.
c.
7.
,
[
meaning
,
his
mind
and
understanding
.
]
Now
thy
God
,
and
my
God
,
of
his
rich
Grace
give
thee
a
large
heart
to
understand
and
consider
the
Great
things
of
thy
peace
;
recompence
the
labour
and
travel
of
thy
Soul
in
reading
the
Discourse
here
presented
unto
thee
,
with
the
precious
returns
of
light
,
and
life
,
and
peace
into
thy
bosom
;
that
when
thou
shalt
have
read
,
thou
mayst
say
,
I
have
been
in
the
Mount
with
God
;
and
mayst
return
with
thine
heart
rejoycing
,
and
with
thy
face
shining
,
unto
men
.
This
(
Good
Reader
)
is
the
unfeigned
desire
,
and
fervent
prayer
of
,
Thy
Brother
in
Christ
,
greatly
devoted
to
the
Peace
of
thy
Soul
,
John
Goodwin
.
From
my
Study
in
Coleman-street
,
London
,
Febr.
12.
1650.
The
Contents
of
the
several
Chapters
in
the
ensuing
Discourse
.
-
Cap.
I.
THere
is
no
created
Being
,
or
second
Cause
whatsoever
,
but
dependeth
upon
the
first
,
which
is
God
;
and
this
as
well
in
the
second
,
as
in
the
first
Act
;
i.
e.
as
well
in
the
Motions
and
Operations
issuing
from
,
or
performed
by
,
every
of
them
,
as
in
their
simple
Existence
,
or
Being
,
it self
.
Page
1.
-
Cap.
2.
Though
there
be
as
absolute
and
essential
a
Dependance
of
second
Causes
upon
the
first
,
in
point
of
motion
,
action
,
operation
,
as
of
simple
existence
,
or
being
:
yet
are
not
the
motions
,
actions
,
or
operations
,
of
second
Causes
(
at
least
ordinarily
)
so
immediately
or
precisely
determined
by
that
Dependance
,
which
they
have
▪
upon
the
first
Cause
,
as
their
respective
Beings
are
.
7
-
Cap.
3.
Concerning
the
Knowledg
and
Foreknowledg
of
God
;
and
the
Difference
between
these
,
and
his
Desires
,
Purposes
,
Intentions
and
Decrees
:
and
how
these
also
are
distinguished
one
from
another
.
28
-
Cap.
4.
Concerning
the
Perfection
of
God
in
his
Nature
and
Being
.
Some
things
clearly
deducible
from
it
:
particularly
,
his
Simplicity
,
Actuality
,
and
Goodness
of
Decrees
.
40
-
Cap.
5.
Four
several
veins
,
or
correspondencies
of
Scriptures
propounded
,
holding
forth
the
Death
of
Christ
for
All
Men
,
without
exception
of
any
.
The
first
of
these
argued
.
73
-
Cap.
6.
Herein
several
texts
of
the
second
sort
of
Scriptures
propounded
in
the
former
Chapter
as
holding
forth
the
Vniversality
of
Redemption
by
Christ
,
are
discussed
.
97
-
Cap.
7.
The
third
sort
,
or
consort
,
of
Scriptures
,
mentioned
cap.
5.
as
clearly
asserting
the
said
Doctrine
,
argued
and
managed
to
the
same
point
.
113
-
Cap.
8.
The
Scriptures
of
the
fourth
and
last
Association
(
propounded
cap.
5.
)
as
pregnant
also
with
the
same
Great
Truth
of
general
Redemption
by
Christ
,
impartially
weighed
and
considered
.
120
-
Cap.
9.
Entereth
upon
a
Digression
about
the
commonly-received
Doctrine
of
Perseverance
(
occasioned
by
several
passages
in
the
preceding
Chapter
)
avouching
,
and
clearly
evicting
,
the
benefit
,
peace
,
and
comfort
of
that
Doctrine
,
which
teacheth
a
possibility
of
the
Saints
declining
,
and
this
unto
death
,
above
the
other
contrary
unto
it
.
154
-
Cap.
10.
A
Continuation
of
the
former
Digression
,
wherein
the
texts
of
Scripture
commonly
alledged
to
prove
the
impossibility
of
the
Saints
declining
unto
death
,
are
taken
into
consideration
,
and
discharged
from
that
service
.
177
-
Cap
▪
11.
A
further
Continuation
of
the
former
Digression
,
wherein
the
Arguments
and
Grounds
commonly
insisted
on
in
defence
of
the
received
doctrine
of
Perseverance
,
are
detected
of
insufficiency
,
proved
and
declared
,
Null
.
225
-
Cap.
12.
The
former
Digression
yet
further
prosecuted
,
and
a
possibility
of
defection
in
the
Saints
,
or
true
Beleevers
,
and
this
unto
death
,
clearly
demonstrated
from
the
Scriptures
.
268
-
Cap.
13.
Grounds
of
Reason
from
the
Scriptures
,
evincing
a
possibility
of
such
a
defection
,
even
in
true
Beleevers
,
which
is
accompanied
with
destruction
in
the
end
.
299
-
Cap.
14.
Exhibiting
from
the
Scriptures
some
Instances
of
a
total
Declining
,
and
falling
away
,
from
the
Grace
and
Favor
of
God
,
in
true
Beleevers
.
344
-
Cap.
15.
Declaring
the
Sence
and
Judgment
,
as
well
of
the
Ancient
Fathers
of
the
Christian
Church
,
as
of
Modern
Reformed
Divines
,
touching
the
Point
of
Perseverance
:
and
so
concluding
the
Digression
concerning
this
Subject
.
365
-
Cap.
16.
Several
other
Texts
of
Scripture
(
besides
those
formerly
produced
in
ranks
and
companies
)
argued
to
the
clear
eviction
of
Truth
in
the
same
Doctrine
,
viz.
that
the
Redemption
purchased
by
Christ
in
his
Death
,
was
intended
for
all
,
and
every
man
,
without
exceptiof
any
.
403
-
Cap.
17.
Declaring
in
what
sence
the
former
Passages
of
Scripture
asserting
the
Vniversality
of
Redemption
by
Christ
,
are
(
as
to
this
point
)
to
be
understood
:
and
consequently
in
what
sence
the
said
Doctrine
of
Vniversal
Redemption
is
maintained
in
the
present
Discourse
.
432
-
Cap.
18.
Exhibiteth
several
Grounds
and
Reasons
,
whereby
the
Vniversality
of
Redemption
by
Christ
,
or
Christs
dying
for
all
men
,
without
exception
,
is
demonstratively
evicted
.
453
-
Cap.
19.
Wherein
the
Sence
of
Antiquity
,
together
with
the
variableness
of
Judgment
in
Modern
Writers
,
about
the
Controversie
under
discussion
,
is
truly
and
unpartially
represented
.
524
-
Cap.
20.
The
Conclusion
;
Exhibiting
a
General
Proposal
,
or
Survey
,
of
Matters
intended
for
Consideration
,
Explication
,
and
Debate
,
in
the
second
Part
of
this
Work
.
562
CHAP.
I.
There
is
no
created
Being
,
or
second
Cause
whatsoever
,
but
dependeth
upon
the
first
and
supream
Cause
,
or
Being
,
which
is
God
:
and
this
as
well
in
the
second
,
as
in
the
first
Act
;
I
mean
,
as
well
in
the
Motions
and
Operations
issuing
from
,
or
performed
by
,
every
of
them
,
as
in
their
simple
Existence
,
or
Being
it self
.
WE
shall
not
need
(
I
presume
)
to
levy
a
dispute
,
for
the
gathering
§.
1.
or
geting
in
that
tribute
due
to
the
Crown
and
Soveraignty
of
Being
,
from
all
Beings
besides
,
which
consists
in
an
acknowledgment
of
his
free
bounty
,
in
calling
them
out
of
the
abyss
of
vanity
and
nothing
by
the
Word
of
his
Power
,
hereby
taking
them
into
part
and
fellowship
with
himself
in
his
Prerogative
of
Being
,
according
to
what
was
resolved
by
the
counsell
of
his
Will
,
as
meet
to
be
dispe●sed
unto
every
of
them
(
respectively
)
in
this
kind
.
Trees
that
are
throughly
and
deeply
rooted
in
the
Earth
,
will
grow
and
flourish
,
though
the
dew
or
rain
from
Heaven
should
seldome
,
or
never
,
fall
upon
them
:
but
grasse
,
and
herbs
,
and
tender
plants
,
whose
roots
have
but
a
slender
and
thin
protection
of
their
Element
against
the
scortching
violence
of
the
Sun
,
will
soon
wither
and
die
away
,
if
the
clouds
of
Heaven
should
not
ever
and
anon
drop
verdure
upon
them
,
and
relieve
them
.
In
like
manner
,
such
notions
and
impressions
in
the
Soul
,
into
which
Nature
is
deeply
baptized
,
and
mightily
〈…〉
ssest
with
their
Truth
,
are
like
to
live
,
and
to
maintain
their
interest
and
aut●●rity
in
men
,
though
not
seconded
or
relieved
by
argument
or
dispute
:
but
those
,
which
have
only
taken
a
fainter
and
looser
hold
of
the
judgements
and
consciences
of
men
,
are
in
danger
of
miscarrying
,
and
proving
like
the
Corne
upon
the
house
top
,
which
(
as
David
observeth
)
withereth
before
it
be
grown
up
[
](A41481-e18150-b)a
a
Psal.
129.
6.
,
unlesse
they
be
timely
,
yea
and
frequently
encouraged
,
back'd
,
and
strength
by
discourse
.
That
there
is
a
Being
,
which
looks
upon
this
Universe
,
●ith
all
the
host
of
it
,
as
the
workmanship
of
his
own
hands
;
and
that
every
creature
,
or
finite
Being
,
is
lineally
descended
from
him
,
as
their
Great
,
and
first
Progenitor
,
are
(
I
conceive
)
such
principles
of
Light
and
Truth
,
written
in
so
fair
and
full
a
Character
in
the
Tables
of
all
mens
hearts
,
that
even
whilst
they
run
,
they
may
read
them
,
yea
and
cannot
lightly
depose
,
or
suffer
the
losse
of
●hem
,
though
they
be
not
bound
upon
their
judgments
and
consciences
with
any
other
bands
of
argument
or
demonstration
,
then
those
of
their
own
evidence
and
conviction
.
Therefore
what
God
hath
made
manifest
and
clear
in
men
,
we
shall
not
cast
any
suspition
of
darknesse
or
obscurity
upon
,
by
making
it
matter
of
disputation
.
And
though
the
dependance
of
things
in
actuall
and
compleat
Being
,
upon
§.
2.
God
,
for
sustentation
and
support
,
as
well
of
their
simple
Existences
and
Beings
themselves
,
as
of
their
Operations
(
respectively
,
which
is
the
sence
and
substance
of
the
Thesis
propounded
)
be
not
altogether
of
so
pregnant
an
inspiration
,
as
dependance
upon
him
for
their
Production
,
and
first
bringing
into
Being
▪
yet
conceiving
it
not
to
be
of
any
difficult
or
remote
speculation
,
nor
finding
it
so
much
as
controverted
or
questioned
by
any
considering
man
,
(
especially
of
latter
times
,
)
we
shall
in
these
respects
content
our selves
with
a
brief
and
light
enquiry
upon
it
.
The
Holy
Ghost
indeed
judged
the
Assertion
of
this
Truth
,
and
that
by
one
§.
3.
of
his
Greatest
Instruments
,
worthy
of
him
;
yet
not
so
much
,
I
suppose
,
to
commend
it
simply
as
a
Truth
,
or
to
secure
the
judgements
and
consciences
of
men
of
the
Veracity
of
it
,
as
to
inforce
the
practicall
consequences
thereof
upon
them
;
upon
which
ground
(
doubtlesse
)
it
is
,
that
we
finde
so
many
common
and
ordinary
Truths
,
not
only
delivered
,
but
some
of
them
oft
repeated
and
inculcated
,
in
the
Scriptures
.
Principles
and
Assertions
,
that
are
very
obvious
and
low
for
matter
of
Truth
,
and
apprehension
,
may
be
transcendently
weighty
and
High
,
in
those
things
,
whether
relating
unto
practice
,
or
opinion
,
which
are
infolded
and
contained
in
them
,
and
deducible
from
them
.
Mary
was
but
a
Carpenters
wife
,
yet
did
she
bring
forth
the
Great
Messiah
and
Saviour
of
the
world
.
But
this
only
occasionally
.
The
Truth
held
forth
in
the
Thesis
,
is
the
clear
Doctrine
of
the
Apostle
Paul
,
and
that
preached
at
Athens
,
amongst
Philosophers
,
for
learning
and
knowledge
,
the
Princes
of
the
world
.
For
in
him
(
saith
he
,
speaking
of
God
)
we
live
,
and
move
,
and
are
,
or
subsist
[
](A41481-e18290-b)b
b
Acts
17.
28.
(
as
the
originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
importeth
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
him
,
i.
e.
through
him
,
or
,
by
means
of
him
,
(
as
the
Praeposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
frequently
signifieth
.
)
We
are
not
said
to
live
,
move
,
and
have
our
beings
in
God
in
a
way
of
permission
only
,
as
,
viz.
because
he
refrains
the
exercise
of
that
power
in
him
,
by
which
he
is
as
able
to
take
away
all
our
beings
,
as
he
was
at
first
to
give
them
;
or
because
he
forbears
to
annihilate
us
:
in
such
a
sence
as
this
,
we
might
as
well
be
said
to
live
in
every
man
,
who
having
power
and
opportunity
to
kill
us
,
yet
suffereth
us
in
the
possession
of
our
lives
:
but
we
are
said
to
receive
or
have
these
accommodations
in
,
or
through
God
,
in
a
positive
way
,
viz.
by
means
of
a
glorious
supporting
influence
,
which
issuing
from
his
power
by
the
media●ion
of
his
goodnesse
,
or
will
,
is
to
the
great
Body
of
the
Creation
,
and
to
the
respective
parts
and
members
hereof
,
as
the
Soul
is
to
the
naturall
Body
of
a
man
,
with
the
members
thereof
,
which
remaining
in
union
with
it
,
preserveth
it
from
dissolution
and
putrifaction
;
or
as
the
presence
of
the
Sun
is
to
the
light
in
the
ayr
,
which
retains
its
Being
,
whilst
the
Sun
shines
upon
it
,
but
vanisheth
presently
,
and
becomes
that
which
is
not
▪
as
soon
as
the
fountain
of
light
withdraweth
his
shining
.
The
Holy
Ghost
himselfe
expresseth
the
dependance
of
creatures
upon
God
in
a
borrowed
resemblance
of
very
near
affinity
with
this
:
Thou
hidest
thy
face
,
(
saith
David
unto
God
,
)
they
(
i.
e.
the
creatures
)
are
troubled
;
thou
takest
away
their
breath
,
they
dye
,
and
returne
to
their
dust
[
](A41481-e18430-b)c
c
Psal.
104
▪
29
.
That
Great
Act
of
God
,
in
it selfe
so
wonderfull
,
and
inexpressibly
glorious
,
the
Sustentation
and
upholding
of
the
Universe
,
with
all
the
parts
thereof
,
in
Being
,
is
ascribed
only
to
the
setting
,
or
turning
of
his
face
towards
it
;
to
shew
(
I
conceive
)
that
it
is
an
act
of
speciall
dignation
and
favour
in
him
to
preserve
it
,
and
yet
withall
an
act
of
easie
performance
,
and
which
costs
him
not
the
least
labour
or
toyle
:
A
gracious
look
from
him
will
do
it
effectually
,
as
the
contrary
is
enough
to
affright
all
things
out
of
their
Beings
,
and
(
which
is
equivalent
hereunto
,
and
in
some
cases
,
more
)
out
of
all
that
is
desireable
in
their
Beings
.
The
Lord
Christ
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
](A41481-e18470-b)d
d
Heb.
1.
3.
i.
e.
to
sustain
,
or
bear
up
all
things
by
§.
4.
the
word
of
his
power
;
which
implies
.
1.
An
utter
impotency
and
weaknesse
in
the
creature
to
stand
alone
,
or
to
keep
it selfe
by
its
own
strength
from
a
recidivation
,
or
relapse
into
its
first
vanity
or
nothing
:
For
that
which
is
able
to
preserve
it self
from
falling
,
needs
no
support
,
or
bearing
up
by
another
.
2.
That
Christ
feels
no
weight
,
or
burden
,
of
the
Universe
,
whilst
he
supporteth
it
.
The
speaking
of
a
word
,
especially
within
himselfe
,
and
in
his
mind
only
,
engageth
no
mans
strength
,
nor
putteth
him
to
the
least
pain
.
This
great
Act
of
bearing
up
the
Universe
,
is
therefore
,
(
I
conceive
)
appropriated
unto
Christ
,
(
though
common
to
the
other
persons
with
him
)
because
in
his
Mediatory
Humiliation
he
laid
a
foundation
of
Equity
and
Reason
,
why
God
,
notwithstanding
that
great
provocation
given
by
the
sin
of
man
,
to
dissolve
it
,
should
yet
consent
to
the
standing
and
supportation
of
it
.
Such
executions
which
depend
upon
his
Mediation
,
and
for
which
there
had
been
no
place
otherwise
,
are
elsewhere
in
Scripture
peculiarly
asserted
to
him
in
respect
thereof
:
See
John
5.
27.
Though
in
respect
of
the
Divine
Nature
,
Power
,
and
Will
,
being
one
and
the
same
in
all
the
three
Persons
,
there
is
a
necessity
of
their
joynt
concurrence
in
all
actings
ad
extra
,
(
as
the
Schoolmen
call
them
,
)
yet
such
of
these
actings
,
for
which
way
hath
been
made
by
any
personall
atchievement
or
transaction
of
any
of
the
Three
,
may
,
with
a
good
savour
of
Reason
,
be
in
a
more
speciall
and
remarkable
manner
attributed
to
that
person
,
who
hath
more
peculiarly
interposed
for
the
procurement
of
them
.
When
the
Apostle
affirmeth
,
that
we
live
and
move
in
God
(
in
the
sence
§.
5.
declared
)
as
well
as
have
our
essence
,
or
being
,
in
him
,
his
meaning
seems
to
be
,
that
it
is
through
God
,
and
his
voluntary
closing
with
us
,
that
we
have
,
and
do
enjoy
,
all
manner
of
accommodations
of
Being
,
as
well
the
greater
and
lesser
,
as
Essence
or
Being
it
self
.
To
live
,
oft-times
in
Scripture
,
signifies
the
enjoyment
of
an
happy
and
contentfull
condition
,
which
signification
is
no
ways
inconvenient
for
this
place
.
Or
if
the
Apostle
be
conceived
to
speak
of
the
life
naturall
,
(
which
is
not
improbable
)
he
must
be
supposed
to
include
all
those
noble
and
desireable
faculties
and
endowments
,
as
of
Reason
,
Memory
,
Judgement
,
Understanding
,
Speech
,
&c.
which
are
appropriate
to
the
life
of
man
:
So
that
when
he
saith
,
We
live
in
God
,
his
meaning
is
,
not
only
,
or
simply
,
that
that
spring
or
fountain
of
vitall
actions
or
motions
in
men
,
which
in
a
district
sence
is
termed
life
,
is
possess'd
,
enjoyed
,
and
held
by
means
of
a
gracious
and
loving
comportment
of
God
with
them
for
such
a
purpose
;
but
that
all
that
honourable
retinue
likewise
of
those
excellent
powers
and
faculties
named
,
which
attend
upon
the
Principle
of
life
in
man
,
is
maintained
in
being
by
the
same
compliance
also
.
Whereas
he
adds
,
That
in
him
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
move
,
or
are
moved
(
as
the
§.
6.
word
rather
importeth
)
he
implyeth
,
not
only
that
all
our
vitall
actions
and
motions
are
exercised
and
performed
by
the
gracious
concurrence
and
compliance
of
God
with
us
,
as
well
as
our
lives
themselves
,
and
Principles
of
action
preserved
;
but
further
,
that
there
is
a
further
and
appropriate
concurrence
of
God
required
(
and
by
him
accordingly
exhibited
)
to
enable
men
to
act
those
very
Principles
of
action
and
motion
that
are
in
them
,
distinct
from
that
by
which
their
lives
,
and
Principles
of
action
,
in
every
kind
,
are
preserved
:
Insomuch
that
though
men
be
never
so
well
appointed
or
provided
for
action
in
one
kind
or
other
,
in
respect
of
suitable
,
proper
,
and
sufficiently-disposed
Principles
thereunto
,
yet
upon
a
suspension
of
that
particular
influence
or
concurrence
by
God
,
which
is
appropriate
and
necessary
,
both
for
the
leading
forth
unto
,
and
for
the
supporting
of
these
Principles
,
in
,
and
under
,
their
proper
actions
,
there
is
none
of
them
will
go
forth
into
action
,
nor
is
able
to
maintain
or
support
it selfe
in
acting
.
But
whether
such
a
concurrence
of
God
supposed
,
and
actually
granted
,
as
is
sufficient
both
for
the
leading
forth
unto
,
and
for
the
support
of
the
Principles
we
speak
of
,
in
their
proper
actings
,
these
Principles
notwithstanding
(
at
least
such
of
them
,
whose
actions
lie
under
the
command
of
the
will
)
may
not
refuse
or
forbear
to
act
,
is
another
Question
,
wherein
more
may
be
said
hereafter
.
In
the
mean
time
,
that
God
may
at
any
time
separate
between
Principles
,
§.
7.
and
their
actings
,
even
those
that
are
most
proper
and
connaturall
to
them
,
only
by
with-holding
that
compliance
of
his
with
them
,
which
is
appropriate
and
necessary
for
their
conducting
unto
action
,
is
evident
from
severall
passages
in
the
Scriptures
.
Doubtlesse
,
the
heat
of
the
fire
in
Nebuchadnezzars
furnace
,
being
het
seven
times
hotter
then
ordinary
,
was
as
proper
,
as
likely
,
a
means
,
to
have
consumed
Shadrach
,
Meshach
,
and
Abednego
,
being
cast
into
the
midst
of
this
furnace
,
as
those
,
who
were
imployed
by
the
King
only
to
cast
them
into
it
.
Nor
can
it
reasonably
be
said
,
That
God
separated
the
heat
,
or
burning
property
,
from
the
fire
,
or
annihilated
it
,
all
the
time
that
these
three
men
were
in
the
furnace
.
For
,
1.
unlesse
we
shall
suppose
the
subject
it self
,
I
mean
,
the
fire
,
to
have
been
destroyed
,
or
annihilated
,
we
cannot
suppose
,
that
heat
,
or
a
burning
property
,
being
●
property
inseparable
from
such
a
subject
,
should
be
taken
from
it
.
2.
It
appears
by
the
story
,
that
those
,
who
cast
the
three
Servants
of
God
mentioned
into
the
furnace
,
were
consumed
by
the
fire
of
it
,
whilst
the
Servants
of
God
remained
in
the
furnace
.
Therefore
certainly
there
was
true
fire
,
and
true
heat
in
the
furnace
,
whilest
the
three
men
continued
in
it
.
3.
And
lastly
,
The
story
saith
,
That
the
Princes
,
Governors
,
and
Captains
,
&c.
being
gathered
together
,
saw
these
men
upon
whose
bodies
the
fire
had
no
power
[
](A41481-e18810-b)*
*
Dan.
3.
27.
.
So
that
there
is
not
the
least
question
,
but
that
there
was
reall
fire
,
and
reall
heat
,
and
that
in
abundance
,
in
the
furnace
;
which
notwithstanding
had
no
power
,
no
not
so
much
as
over
the
hair
of
their
heads
,
or
the
garments
they
wore
.
What
now
was
the
Reason
why
this
fire
,
and
this
heat
,
prevailed
not
over
those
that
were
cast
into
the
midst
of
them
,
as
they
did
over
those
,
who
cast
them
in
?
Was
it
any
other
then
this
?
The
Lord
of
hoasts
his
withdrawing
the
wonted
conjunction
of
himselfe
from
the
heat
of
the
fire
,
and
refusing
to
comply
with
it
in
that
expedition
,
or
attempt
,
which
it
naturally
inclined
to
make
upon
these
men
,
as
well
as
upon
any
others
,
to
destroy
them
;
whereas
he
kept
his
naturall
and
accustomed
union
with
this
heat
,
in
that
attempt
which
it
made
upon
those
other
men
,
who
cast
these
into
the
furnace
;
by
means
whereof
it
suddenly
prevail'd
upon
them
;
and
consumed
them
.
There
was
the
same
Reason
,
why
the
Bush
,
which
Moses
saw
burning
with
fire
,
was
not
consumed
by
it
.
The
Reason
likewise
(
in
all
likelihood
)
why
the
men
of
Sodom
could
not
find
the
door
of
Lots
house
,
was
,
because
God
withdrew
his
usuall
concurrence
from
their
visive
faculty
in
order
to
the
discerning
of
that
object
:
For
that
other
things
were
all
this
while
visible
enough
to
them
,
appears
from
their
continued
endevours
,
even
unto
weariness
,
in
seeking
this
door
.
If
they
had
bin
wholy
blind
,
so
that
they
could
have
seen
nothing
,
at
all
,
it
is
no
ways
credible
but
that
they
would
have
desisted
their
enterprize
at
the
very
first
.
This
withdrawing
or
suspension
of
the
wonted
Presence
of
God
with
the
Seeing
faculty
of
men
,
is
called
,
the
holding
of
their
eyes
:
Luk.
Luke
24
16.
24.
16.
But
their
eyes
were
holden
,
that
they
could
not
know
him
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
were
mightily
,
or
powerfully
held
:
they
could
not
act
,
or
perform
that
,
which
otherwise
was
most
naturall
and
proper
for
them
to
do
▪
in
receiving
,
and
representing
to
the
Sensus
Communis
,
or
adjudging
faculty
of
the
Soul
,
the
true
species
and
shape
of
a
Person
,
standing
visibly
before
them
,
and
neer
to
them
,
through
the
want
of
that
accustomed
co-operative
Presence
of
God
with
them
in
order
to
this
act
,
which
untill
now
(
it
is
like
)
had
never
failed
them
upon
the
like
occasion
.
Other
instances
we
have
in
Scripture
of
such
like
impotencies
and
deficiences
as
these
,
in
naturall
faculties
,
through
the
suspension
of
that
soveraign
presence
with
them
,
upon
which
all
their
motions
and
actions
depend
.
See
Ioh.
20.
14
,
15.
2
Kings
6.
17
,
18
,
&c.
When
God
threatned
his
People
of
old
,
That
the
wisdome
of
their
wise
men
§.
8.
Esa.
29.
14
▪
should
perish
,
and
the
understanding
of
their
prudent
men
he
hid
,
(
Isai
.
29.
14.
)
he
doth
not
(
I
suppose
)
threaten
an
utter
annihilation
of
those
Principles
or
habits
of
wisdome
and
understanding
in
these
men
,
but
only
an
intercision
or
failing
of
such
interposals
and
actings
from
,
and
by
,
these
Principles
,
in
order
to
the
safety
and
preservatio●●oth
of
themselves
,
and
their
state
,
which
might
reasonably
,
and
accordin●
to
the
common
course
of
second
Causes
,
be
expected
from
them
;
which
wonder
(
as
he
calls
it
)
was
(
I
conceive
)
to
be
effected
,
only
by
the
hiding
of
his
face
from
them
,
without
the
beholding
whereof
,
no
second
Cause
whatsoever
is
able
to
move
,
no
not
in
those
ways
of
acting
,
which
are
most
appropriate
to
them
.
This
manner
of
execution
of
the
judgment
here
threatened
,
seems
to
be
implyed
in
those
latter
words
,
And
the
understanding
of
their
prudent
men
shall
be
hid
;
i.
e.
shall
not
be
conspicuous
or
discernable
in
any
fruits
,
or
effects
,
worthy
of
it
;
not
that
the
Principle
it self
should
be
absolutely
destroyed
,
or
devested
of
Being
.
This
Liberty
,
or
great
Interest
of
God
,
which
we
speak
of
,
I
mean
,
to
suspend
the
proper
and
most
accustomed
effects
of
second
Causes
,
by
refusing
to
joyn
in
action
with
them
,
causeth
that
time
and
chance
(
as
the
wise
man
calleth
them
)
which
happen
now
and
then
,
in
those
occurrences
of
humane
affairs
,
as
,
viz.
when
the
race
is
not
to
the
swift
,
nor
the
battell
to
the
strong
,
&c.
Eccles.
9.
11.
Eccles.
9.
11.
§.
9.
If
it
be
here
demanded
;
In
as
much
as
second
Causes
and
created
Principles
,
especially
in
men
,
act
,
notwithstanding
such
a
substraction
of
the
Divine
Presence
from
them
,
as
hath
been
declared
,
though
not
according
to
the
perfection
of
their
natures
,
but
in
a
troubled
and
miscarrying
manner
;
the
eyes
of
the
two
Disciples
we
spake
of
,
though
they
were
so
held
,
that
they
knew
not
Christ
,
(
viz.
to
be
the
person
,
which
he
was
,
)
yet
they
represented
him
unto
them
as
a
man
,
&c.
Whether
do
such
actings
as
these
proceed
from
their
Principles
without
any
such
presence
of
the
first
Cause
with
them
,
as
that
,
which
we
have
asserted
to
be
simply
necessary
for
,
and
with
,
second
Causes
,
whensoever
they
go
forth
into
action
;
Or
what
manner
of
presence
of
this
first
Cause
,
or
how
differing
from
that
which
is
constant
,
and
more
agreeable
to
their
natures
▪
shall
we
suppose
they
have
with
them
,
when
they
act
irregularly
or
deficiently
?
To
this
I
answer
:
1.
Whensoever
second
Causes
move
into
action
,
whether
they
act
congruously
to
their
respective
natures
and
kinds
,
or
whether
defectively
,
they
still
have
,
and
must
have
,
a
presence
of
the
first
Cause
with
them
,
(
as
hath
beene
already
argued
.
)
But
,
2.
When
they
faile
or
faulter
in
their
motions
or
actings
,
if
their
motions
be
such
which
are
not
morall
,
or
commanded
by
the
will
,
(
of
which
kind
the
mis
▪
representation
of
the
person
of
Christ
by
the
eyes
,
or
visive
faculty
,
of
the
two
Apostles
,
was
)
I
conceive
that
the
presence
or
concourse
of
the
first
cause
with
them
,
is
attempered
and
proportioned
in
order
to
the
deficiency
of
the
action
;
I
mean
,
as
well
to
the
degree
,
as
kind
,
of
this
deficiency
,
and
is
not
the
same
with
it selfe
in
the
ordinary
and
proper
actings
of
these
faculties
:
The
reason
hereof
,
is
,
because
faculties
meerly
naturall
,
act
determinately
and
uniformly
,
after
one
and
the
same
manner
,
unlesse
they
be
troubled
,
and
put
out
of
their
way
by
a
superior
power
.
But
in
morall
actions
,
and
such
,
whose
deficiency
proceedeth
from
the
wills
of
men
,
or
other
creatures
indued
with
the
Whether
,
or
how
the
concurrence
of
God
with
the
wils
of
men
in
good
actions
,
dister
from
that
,
which
is
afforded
unto
them
in
evill
actions
,
shall
(
God
willing
)
be
taken
into
consideration
,
in
the
second
part
of
this
work
.
same
faculty
,
the
presence
and
concourse
of
the
first
Cause
with
the
Principles
producing
them
,
is
not
(
at
least
ordinarily
)
different
from
that
,
which
is
naturall
and
proper
to
them
,
and
by
vertue
whereof
at
other
times
,
they
act
regularly
,
or
at
least
may
.
The
Reason
hereof
,
is
,
because
the
nature
,
and
intrinsecall
frame
and
constitution
of
the
will
,
importeth
a
liberty
or
freedom
of
chusing
its
own
motions
,
or
acts
:
this
being
the
essentiall
and
characteristicall
property
of
it
,
whereby
it
is
distinguished
from
causes
meerly
naturall
.
Now
then
if
this
faculty
,
when
it
moves
or
acts
inordinately
,
should
be
so
influenced
by
the
first
Cause
,
as
hereby
to
be
determined
,
or
necessitated
to
the
inordinacy
of
its
actings
:
1.
That
distinguishing
property
we
speak
of
,
should
be
dissolved
or
destroyed
,
and
the
will
it selfe
hereby
reduced
to
the
Order
,
and
Laws
,
of
Causes
meerly
naturall
.
2.
The
inordinatenesse
or
sinfulnesse
of
the
motions
and
actings
of
it
,
could
not
be
resolved
into
it selfe
,
or
its
own
corruption
,
but
into
that
over
▪
ruling
and
necessitating
influence
of
the
first
Cause
upon
it
,
which
it
was
not
able
to
withstand
,
nor
to
act
besides
,
or
contrary
unto
,
the
determinating
exigency
thereof
.
And
thus
God
shall
be
made
the
Author
of
Sin
;
which
is
the
first
born
of
abominations
,
even
in
the
eye
of
Reason
and
Nature
it selfe
.
But
of
these
things
more
hereafter
.
Though
all
the
motions
,
and
actings
of
the
creature
,
and
created
Principles
§.
10.
or
faculties
,
are
absolutely
suspended
upon
the
association
of
the
first
Cause
with
them
in
their
actings
,
yet
do
they
very
seldom
suffer
any
detriment
,
or
actuall
suspension
of
their
motions
,
or
actings
hereby
;
God
never
denying
,
suspending
,
or
withdrawing
that
concurrence
or
conjunction
of
himself
with
them
,
without
which
they
cannot
act
,
but
only
upon
some
speciall
design
,
as
(
for
example
)
now
and
then
to
be
a
Remembrancer
unto
the
world
▪
that
Nature
and
Second
Causes
are
not
autocratoricall
,
i.
e.
do
not
perform
,
what
ordinarily
they
do
perform
,
independently
,
and
of
themselves
;
but
that
he
is
the
soveraign
Lord
of
them
,
and
hath
all
the
strength
and
operations
of
them
in
his
hand
.
The
battell
commonly
is
to
the
strong
,
and
the
race
ordinarily
to
the
swift
,
and
bread
most
frequently
to
men
of
understanding
,
&c.
But
more
of
this
also
in
the
following
Chapter
.
The
Apostle
affirming
,
That
in
God
we
live
,
and
move
(
in
the
sence
declared
)
§.
11.
passeth
the
sentence
of
condemnation
against
two
opinions
,
which
yet
condemn
one
the
other
also
,
being
two
extreams
,
leaving
the
Truth
between
them
in
the
middle
.
The
former
denies
all
co-operation
of
the
first
Cause
with
the
second
,
affirming
,
That
God
only
communicateth
that
operating
virtue
unto
them
,
which
they
respectively
exert
and
put
forth
,
and
preserveth
it
,
but
doth
not
at
all
co-operate
with
it
.
The
latter
affirmeth
,
That
it
is
God
only
,
who
acteth
or
worketh
at
the
presence
of
Second
Causes
,
and
that
these
do
nothing
,
but
stand
by
;
act
not
at
all
.
The
former
of
these
opinions
w●●
held
by
Durandus
(
the
Schoolman
)
and
by
some
others
,
far
more
ancient
then
he
;
against
whom
Augustin
disputeth
,
Lib.
5.
d●
Ge●
.
ad
lit
.
c.
20.
The
latte●
,
by
Gabriel
Biel
,
(
a
School
man
also
)
and
some
others
of
that
Learning
.
The
Apostles
assertion
,
That
we
move
in
God
,
in
the
sence
asserted
▪
is
visibly
attended
with
these
two
consequentiall
Truths
:
1.
That
God
doth
associate
himselfe
,
and
communicate
with
Second
Causes
,
and
all
created
Principles
,
in
their
respective
motions
and
operations
;
and
consequently
,
contributes
more
towards
their
motions
and
operations
,
then
only
by
a
collation
▪
and
conservation
,
of
a
sufficient
strength
,
or
virtue
,
in
their
respective
causes
to
produce
them
.
2.
That
the
ordinary
effects
,
acts
,
and
operations
produced
in
these
sublunary
parts
,
are
not
so
,
or
upon
any
such
terms
attributable
unto
God
,
but
that
they
have
their
Second
Causes
also
respectively
producing
them
,
whereunto
they
may
as
truly
,
(
and
perhaps
more
properly
)
be
ascribed
,
as
unto
God
.
CHAP.
II.
Though
there
be
as
absolute
and
essential
a
Dependance
of
Second
Causes
upon
the
first
,
in
point
of
motion
,
action
,
and
operation
,
as
of
simple
Existence
,
or
Being
:
yet
are
not
the
motions
,
actions
or
operations
of
Second
Causes
(
at
least
,
ordinarily
)
so
immediately
or
precisely
determined
,
by
that
Dependance
,
which
they
have
upon
the
first
Cause
,
as
their
respective
Beings
are
.
THe
simple
Existences
,
or
Beings
,
of
things
,
may
be
said
to
be
determined
§.
1.
by
God
,
the
first
Cause
,
three
ways
:
1.
In
respect
of
their
Natures
,
or
constituting
Principles
of
their
respective
Beings
.
2.
In
respect
of
their
production
into
Being
.
3.
And
lastly
,
In
respect
of
their
permanency
or
continuance
,
in
,
and
with
,
these
Natures
,
and
Beings
.
In
the
first
consideration
,
they
are
absolutely
,
and
in
every
respect
,
determined
by
God
;
neither
themselves
,
nor
any
other
,
contributing
any
thing
at
all
towards
their
Natures
,
or
Beings
(
in
that
sence
,
)
nor
being
in
any
capacity
,
to
withstand
,
or
make
any
resistance
against
,
that
hand
of
Pleasure
,
and
Power
,
which
made
them
so
,
or
so
,
and
imparted
such
and
such
a
nature
,
or
frame
,
determinately
unto
them
.
But
secondly
,
In
respect
of
their
respective
actuall
productions
into
Being
,
they
are
not
(
at
least
a
great
part
of
them
are
not
)
so
determined
by
God
,
as
in
the
former
consideration
.
Men
may
sow
more
or
less
grain
or
corn
in
their
fields
as
they
please
:
and
so
likewise
herbs
in
their
gardens
.
Yea
,
the
ordinary
course
and
assistance
of
Providence
only
supposed
,
they
have
power
to
multiply
individuals
in
some
species
of
animal
creatures
;
and
however
,
to
restrain
such
a
multiplication
.
Yea
doubtless
many
Persons
,
both
of
men
and
women
,
have
been
propagated
and
born
into
the
World
,
whose
Parents
were
not
determined
,
or
necessitated
,
to
their
generation
.
In
the
third
and
last
consideration
,
though
things
cannot
(
at
least
,
all
things
cannot
)
be
said
to
be
absolutely
,
positively
,
or
irresistibly
determined
by
God
,
as
in
the
first
,
yet
doth
his
will
and
pleasure
,
for
the
most
part
,
interpose
effectually
,
though
by
the
mediation
of
Causes
,
either
naturall
,
or
morall
,
or
both
,
for
a
determination
in
this
kinde
also
.
The
continuance
of
Herbs
,
Plants
,
and
Trees
,
in
their
vegetative
lives
,
or
Beings
,
in
respect
of
their
species
,
or
kindes
,
respectively
,
is
determined
by
God
,
but
by
the
intervention
of
their
severall
natures
,
temperatures
,
constitutions
,
or
the
like
.
So
that
those
Herbs
,
Plants
,
or
Trees
,
more
generally
,
and
in
respect
of
their
kindes
,
are
longer
liv'd
,
whose
tempers
and
complexions
are
more
healthfull
and
strong
,
and
so
better
provided
to
resist
,
and
defend
themselves
against
such
inconveniences
,
which
endanger
,
and
are
destructive
unto
,
the
lives
and
beings
of
such
creatures
,
as
they
.
The
continuance
of
individuals
,
or
particulars
in
each
kinde
of
these
vegetative
creatures
,
in
their
respective
Natures
or
Beings
,
is
not
so
determined
by
God
,
but
that
they
are
obnoxious
(
at
least
many
of
them
)
to
the
hand
,
and
will
of
man
,
who
may
at
pleasure
serve
himselfe
of
which
,
and
of
how
many
,
of
them
he
pleaseth
,
being
within
the
reach
of
his
arme
,
and
under
his
power
▪
A
man
may
cut
down
,
and
suffer
still
to
grow
,
which
,
and
how
many
of
the
Trees
growing
in
his
own
ground
,
he
pleaseth
.
Thus
may
he
do
also
by
the
Herbs
in
his
garden
▪
There
is
the
same
consideration
in
all
respects
of
sensitive
creatures
also
.
The
lives
of
many
of
these
are
subjected
to
the
wills
and
pleasures
of
men
.
Concerning
the
Naturall
Lives
and
Beings
of
men
in
the
World
,
neither
§.
2.
is
the
continuance
of
these
so
absolutely
,
or
peremptorily
fixed
,
or
determined
by
God
,
but
that
either
themselves
,
or
others
,
may
either
abbreviate
and
contract
them
,
or
else
enlarge
and
protract
them
to
a
longer
period
,
by
means
proportionable
unto
either
.
By
excess
in
sinning
(
and
so
by
defect
in
caution
,
and
use
of
means
for
their
preservation
)
men
may
draw
the
evill
day
of
death
neerer
to
them
;
as
by
righteousness
,
and
a
prudent
circumspection
to
prevent
dangers
,
and
things
destructive
unto
life
,
they
may
put
it
further
from
them
.
But
thou
,
O
God
(
saith
David
)
shalt
bring
them
downe
into
the
pit
of
destruction
:
bloody
and
deceitfull
men
shall
not
live
out
halfe
their
days
[
](A41481-e19470-b)a
a
Psa.
55.
23.
;
e.
i.
the
half
of
those
days
,
which
according
to
the
course
of
Nature
,
and
Providence
,
and
Will
of
God
otherwise
,
they
might
have
done
.
To
like
purpose
Eliphaz
in
Job
,
speaking
of
a
wicked
man
who
stretcheth
out
his
hand
against
God
,
and
strengtheneth
himselfe
againct
the
Almighty
;
i.
e.
who
sinneth
at
more
then
an
ordinary
rate
of
provocation
;
His
branch
,
saith
he
,
shall
not
be
green
,
but
shall
be
cut
of
before
his
day
.
God
shall
destroy
him
,
as
the
vine
his
sowre
grape
,
and
shall
cast
him
off
,
as
the
Olive
doth
his
flower
[
](A41481-e19540-b)b
b
Job
15.
32
,
33.
.
And
againe
afterwards
:
Hast
thou
marked
the
old
way
,
which
wicked
men
have
troden
?
who
were
cut
down
out
of
time
,
whose
foundation
was
overflown
with
a
flood
[
](A41481-e19560-b)c
c
Job
22.
15
,
16
.
It
is
probable
he
here
speaks
of
the
old
World
,
who
because
of
that
redundancy
of
wickedness
which
was
amongst
them
,
were
destroyed
by
a
deluge
of
waters
,
which
otherwise
they
might
have
escaped
:
according
to
what
our
Saviour
speaketh
to
Capernaum
concerning
Sodom
;
If
the
mighty
workes
which
have
been
done
in
thee
,
had
beene
done
in
Sodom
,
it
would
have
remained
unto
this
day
[
](A41481-e19590-b)d
d
Mat.
11.
23.
.
And
whereas
God
threateneth
Ephraim
(
meaning
,
the
ten
Tribes
)
that
within
threescore
and
five
years
Ephraim
should
be
broken
,
that
he
be
not
a
People
[
](A41481-e19620-b)e
e
Isai.
7.
8.
,
this
judgement
,
according
to
Musculus
his
computation
,
was
put
in
execution
within
twenty
years
after
this
Prophecy
,
and
that
propter
enormitatem
maliciae
,
as
he
faith
,
i.
e.
for
the
enormous
heinousnesse
of
their
wickednesse
.
So
then
,
as
God
hath
by
no
decree
determined
that
men
shall
be
wicked
,
especially
not
outragiously
wicked
,
(
which
we
shall
further
demonstrate
afterwards
)
so
neither
hath
he
determined
that
abbreviation
of
the
lives
of
particular
men
,
which
their
voluntary
excesse
in
wickednesse
brings
upon
them
.
He
hath
indeed
determined
indefinitely
,
and
in
the
generall
,
That
bloody
and
deceitfull
men
shall
not
live
out
halfe
their
days
:
but
if
we
speake
of
any
particular
persons
,
who
being
bloody
and
deceitfull
,
came
thereby
to
an
untimely
end
,
neither
their
sin
,
nor
their
suffering
by
an
untimely
end
,
was
determined
by
God
.
Againe
,
That
men
by
a
prudentiall
,
and
providentiall
care
in
preventing
§.
3.
dangers
,
sicknesses
,
and
such
inconveniences
,
which
are
of
a
known
malignity
to
the
life
of
man
,
may
advance
their
days
to
a
greater
number
,
then
under
a
contrary
neglect
,
especially
as
the
neglect
for
degree
might
have
been
,
they
would
,
or
could
in
reason
have
amounted
unto
,
is
evident
.
God
himselfe
informed
David
,
That
if
he
stay'd
in
Keilah
till
Saul
should
come
thither
to
demand
him
,
(
which
he
was
now
ready
to
do
)
the
Lords
of
this
City
would
deliver
him
up
unto
him
[
](A41481-e19760-b)a
a
Sam.
23.
12.
;
in
which
case
,
he
had
been
but
a
dead
man
.
Therefore
David
by
departing
from
Keilah
,
before
Sauls
comming
downe
to
demand
him
,
added
many
days
unto
his
life
,
above
what
their
number
would
have
been
,
had
he
neglected
the
Divine
Oracle
,
and
by
staying
in
Keilah
fallen
into
the
hand
of
Saul
.
The
men
that
were
with
Paul
in
the
ship
,
by
hearkning
unto
his
counsell
for
causing
the
Mariners
to
abide
in
the
Ship
,
got
enlargement
of
quarter
for
their
lives
,
which
upon
their
leaving
of
the
ship
had
certainly
been
denyed
unto
them
:
For
Paul
said
unto
the
Centurion
,
and
the
Souldiers
,
Except
these
abide
in
the
ship
,
yee
cannot
be
saved
[
](A41481-e19850-b)b
b
Ac●
27.
31.
:
whereas
upon
their
staying
in
the
ship
,
it
so
came
to
passe
,
that
they
came
all
safe
to
land
[
](A41481-e19870-b)c
c
V●s
.
44.
.
The
Lord
Christ
himselfe
,
by
the
care
and
faithfulnefs
of
Joseph
in
conveying
him
,
being
yet
an
Infant
,
into
Egypt
(
according
to
the
charge
of
the
Angel
which
appeared
unto
him
)
came
to
see
many
more
days
in
the
flesh
,
then
he
was
like
to
have
done
,
in
case
he
had
bin
found
in
Bethlehem
,
or
near
to
it
,
when
Herods
bloudy
Inquisition
came
forth
against
him
.
For
this
is
the
reason
,
which
the
Angell
gave
unto
Joseph
,
why
he
was
injoyned
by
God
to
remove
the
child
Jesus
into
a
place
of
safety
;
Herod
,
saith
he
,
will
seeke
the
young
child
to
destroy
him
:
which
supposeth
,
not
only
a
possibility
,
but
a
probability
at
least
(
if
not
a
certainty
)
That
if
the
child
had
remained
in
,
or
about
,
Bethlehem
,
Herod
both
would
have
found
him
out
,
and
also
destroyed
him
.
So
afterwards
,
we
read
,
Luke
4.
and
elsewhere
,
That
Christ
by
declining
the
present
rage
,
and
bloody
intentions
of
the
Jewes
from
time
to
time
,
drew
out
the
days
of
his
mortall
Pilgrimage
to
that
just
period
and
●our
,
wherein
,
according
to
his
ever-blessed
good
pleasure
,
he
had
appointed
that
happy
meeting
between
his
own
death
,
and
the
life
and
salvation
of
the
World
.
True
it
is
,
the
days
of
humane
subsistence
and
continuance
on
Earth
,
are
§.
4.
in
the
generall
,
but
finite
,
yea
,
and
few
:
yet
if
we
speake
of
particulars
,
they
are
not
properly
,
determinate
,
or
set
down
as
so
many
,
and
no
more
,
by
any
decree
of
God
.
It
is
,
indeed
,
appointed
[
by
God
]
unto
men
,
once
to
dye
[
](A41481-e20070-b)d
d
Heb.
9
27.
:
yea
,
as
Job
calculateth
,
within
a
short
time
;
Man
,
saith
he
,
that
is
born
of
a
woman
,
is
of
few
days
[
](A41481-e20110-b)e
e
Iob
14.
1.
.
But
I
do
not
find
it
said
of
particular
persons
,
that
it
is
appointed
unto
them
to
dye
precisely
at
such
or
such
a
time
,
day
,
or
year
,
of
their
lives
;
or
that
they
shall
neither
dye
sooner
,
nor
live
longer
.
I
deny
not
,
but
that
there
are
some
few
examples
in
Scripture
,
of
persons
,
the
precise
number
of
whose
days
seemeth
to
have
been
fixed
by
God
.
His
gracious
Message
to
King
Hezekiah
,
being
now
sick
unto
death
,
was
,
That
he
would
adde
unto
his
days
fifteen
yeares
[
](A41481-e20140-b)a
a
King
.
20.
6.
:
Yet
this
expression
doth
not
necessarily
imply
,
that
they
should
be
adequately
and
precisely
so
many
,
and
no
more
.
Nor
when
Job
in
passion
reasoneth
thus
with
God
,
(
as
our
last
Translation
rendreth
his
words
)
Seeing
his
days
are
determined
,
and
the
number
of
his
moneths
are
with
thee
;
thou
hast
appointed
his
bounds
,
that
he
cannot
passe
;
turne
from
him
,
that
he
may
rest
[
](A41481-e20170-b)b
b
Job
14
,
6
,
7.
,
&c.
doth
he
suppose
,
that
the
bounds
and
limits
of
all
mens
lives
are
so
rigidly
or
immoveably
pitched
by
any
decree
of
God
,
that
they
must
of
necessity
live
home
to
them
,
and
cannot
possibly
live
beyond
them
;
but
only
this
,
that
if
God
will
at
any
time
interpose
by
his
power
to
cut
off
the
life
of
any
man
,
he
may
determine
▪
and
put
a
period
to
it
without
being
resisted
,
or
hindred
,
by
any
.
According
to
the
exigency
of
this
sence
,
both
Tremellius
and
Beza
,
translate
that
clause
,
and
the
number
of
his
moneths
are
with
thee
,
out
of
the
Originall
,
thus
;
Numerus
mensium
ejus
pen●●
te
est
,
i.
e.
the
number
of
his
moneths
is
in
thy
power
;
meaning
,
that
thou
mayst
make
them
fewer
,
or
more
,
if
,
and
thou
pleasest
.
Doubtlesse
if
either
David
or
Hezekiah
had
conceived
the
date
and
period
of
their
lives
to
have
been
irreversibly
concluded
by
any
precedaneous
decree
of
God
,
they
would
not
have
interceded
with
that
affectionate
importunity
,
which
is
found
in
their
Prayers
,
for
a
prorogation
of
them
.
I
said
,
saith
David
,
O
my
God
,
take
me
not
away
in
the
midst
of
my
days
[
](A41481-e20290-b)c
c
Psal.
102.
4
.
And
again
;
O
spare
mee
,
that
I
may
recover
my
strength
,
before
I
go
hence
,
and
be
no
more
[
](A41481-e20310-b)d
d
Psal.
39.
●
:
.
These
expressions
clearly
imply
,
That
David
apprehended
as
well
a
liberty
in
God
,
as
an
executive
power
,
either
presently
to
take
away
,
or
else
to
continue
his
life
and
being
in
the
world
,
for
a
longer
time
.
For
who
will
sollicite
a
man
to
do
that
for
him
,
which
he
apprehends
him
in
no
capacity
or
possibility
to
do
?
or
for
that
,
which
hee
conceives
him
,
whom
he
requesteth
,
absolutely
engaged
and
necessitated
to
do
for
him
,
whether
he
requesteth
it
,
or
no
?
Now
such
a
liberty
in
God
as
we
speak
of
,
and
as
David
supposeth
,
was
wholy
inconsistent
,
with
such
a
peremptory
and
irreversible
decree
concerning
the
punctuall
extent
and
duration
of
his
life
,
which
some
imagine
.
So
when
he
fasted
and
wept
for
the
life
of
his
child
,
being
sick
,
he
neither
supposed
God
bound
by
any
unchangeable
decree
,
either
to
continue
,
or
presently
to
take
away
the
life
of
it
,
but
at
liberty
to
do
either
.
In
the
Prayer
of
Hezekiah
,
though
there
be
no
expresse
Petition
found
for
the
enlargement
of
his
life
,
yet
there
are
grounds
laid
down
which
are
proper
to
inforce
such
a
Petition
upon
;
and
by
the
tender
whereof
unto
God
,
it
is
evident
,
that
he
did
sollicite
for
a
reprieve
;
which
is
yet
more
apparant
,
from
that
gracious
return
which
God
made
unto
him
of
this
his
Prayer
,
by
the
Prophet
Isaiah
▪
Go
(
saith
God
unto
him
)
and
say
unto
Hezekiah
,
Thus
saith
the
Lord
God
of
David
thy
Father
,
I
have
heard
thy
Prayer
,
and
seen
thy
Tears
;
behold
I
will
adde
unto
thy
days
fifteen
years
[
](A41481-e20380-b)e
e
Isai
,
38.
5.
.
Therefore
(
doubtlesse
)
when
Job
saith
,
(
as
we
heard
)
That
the
days
of
man
are
determined
,
(
or
,
paecisi
,
i.
e.
cut
short
,
as
Junius
and
Tremellius
render
it
,
)
and
that
God
hath
appointed
his
bounds
that
he
cannot
passe
,
he
doth
not
speake
of
any
determinate
number
of
days
or
years
,
set
out
by
any
decree
of
his
,
unto
particular
Persons
for
life
,
which
by
no
interveniency
of
means
,
or
occasions
,
on
either
hand
,
can
either
be
diminished
,
or
protracted
;
but
of
that
generall
councell
,
purpose
,
or
decree
of
his
,
by
which
he
hath
reduced
,
and
contracted
the
mortall
Pilgrimage
of
man
on
Earth
,
to
a
very
short
and
inconsiderable
space
of
time
.
Nor
doth
it
follow
from
any
the
Premisses
,
but
that
God
doth
frequently
§.
5.
interpose
,
and
that
after
a
very
speciall
and
remarkable
manner
,
sometimes
for
the
preservation
,
other-while
for
the
abbreviation
and
cutting
off
the
lives
of
Particular
men
.
When
God
will
undertake
,
and
resolvedly
engage
to
stand
by
the
life
of
man
,
(
as
now
and
then
he
doth
,
at
least
for
a
time
,
)
a
thousand
shall
fall
at
his
side
,
and
ten
thousand
at
his
right
hand
,
and
the
danger
not
come
nigh
him
,
i.
e.
he
shall
remain
as
safe
,
and
as
free
from
evill
,
as
if
all
danger
of
evill
were
far
from
him
.
He
shall
not
be
afraid
[
i.
e.
such
a
man
needeth
not
to
be
afraid
]
for
the
terror
by
night
;
nor
for
the
arrow
that
flieth
by
day
:
Nor
for
the
pestilence
that
walketh
in
darknesse
;
nor
for
the
destruction
that
wasteth
at
non-day
[
](A41481-e20520-b)a
a
Psa.
91.
5
,
6
,
7
.
But
dayly
experience
sheweth
,
That
God
doth
not
engage
himselfe
upon
such
terms
as
these
,
for
the
protection
of
the
lives
of
all
that
are
godly
▪
many
of
these
falling
by
the
hand
of
death
,
even
whilst
the
lives
of
thousands
,
and
ten
thousands
round
about
them
,
are
not
touched
there
with
.
Nor
have
any
Persons
,
though
never
so
godly
,
any
sufficient
ground
from
the
passages
mentioned
,
or
the
like
,
to
expect
absolutely
,
and
with
confidence
,
protection
of
life
,
in
the
midst
of
all
such
dangers
,
which
are
there
specified
▪
but
only
conditionally
,
viz.
if
God
will
vouchsafe
to
undertake
for
their
Preservation
and
Peace
.
Such
Scriptures
hold
forth
the
constant
power
,
not
the
uniform
Will
,
or
Pleasure
,
of
God
.
On
the
other
hand
,
when
God
taketh
no
pleasure
(
as
the
Scripture
phrase
is
)
in
the
life
of
a
man
,
the
little
finger
of
death
is
enough
to
crush
it
;
my
meaning
is
,
a
very
slender
and
inconsiderable
occasion
will
serve
his
Providence
for
the
dissolution
of
it
.
But
neither
of
these
dispensations
amounts
to
any
demonstration
of
any
such
decree
in
God
,
wherein
he
hath
punctually
and
indispensably
assigned
to
all
Persons
whatsoever
,
a
set
number
of
years
,
moneths
,
days
,
houres
,
and
moments
,
for
their
allowance
of
life
,
which
neither
himselfe
,
nor
themselves
,
nor
any
other
creature
,
hath
the
least
liberty
or
power
,
either
to
augment
,
or
diminish
,
upon
any
occasion
,
or
by
any
means
whatsoever
.
It
is
indeed
commonly
reported
to
be
a
great
Article
in
the
Turkish
Creed
,
That
the
lives
of
all
men
,
at
least
of
all
Turkes
,
are
so
absolutely
disposed
of
in
the
counsell
and
decree
of
God
,
that
it
is
a
thing
simply
impossible
for
men
,
either
by
running
upon
the
mouths
of
Cannons
,
or
by
casting
themselves
into
the
Sea
,
or
by
rushing
naked
into
the
midst
of
an
Host
of
armed
enemies
,
or
by
adventuring
upon
any
danger
,
upon
any
death
whatsoever
,
to
anticipate
the
date
of
such
a
disposall
;
and
so
on
the
contrary
,
by
any
Care
,
Prudence
,
or
circumspectnesse
whatsoever
,
to
prevent
the
fatality
thereof
.
But
such
Notions
and
Decrees
as
these
,
are
fitter
to
make
Alcoran
Divinity
,
then
Christian.
I
freely
acknowledge
all
the
Decrees
of
God
to
be
absolute
,
and
unchangeable
,
upon
any
occasion
,
or
by
any
means
,
whatsoever
▪
and
none
of
them
,
in
a
true
and
proper
sence
,
conditionall
:
but
I
am
far
from
making
the
Decrees
of
God
commensureable
with
his
Prescience
,
or
fore-knowledge
.
But
of
this
hereafter
.
In
order
to
a
full
and
thorough
explication
of
the
subject
last
in
hand
,
if
§.
6.
this
had
been
any
materiall
part
of
our
present
designe
,
many
Particularities
,
besides
those
insisted
upon
,
should
have
been
added
.
But
the
consideration
of
the
dependance
of
the
motions
and
actings
of
the
creature
upon
God
,
in
respect
of
their
determination
,
is
more
intimous
to
the
heart
and
spirit
of
our
Grand
Intendment
,
then
of
their
simple
existences
,
or
beings
.
Therefore
(
to
passe
on
to
the
explication
of
this
)
we
have
laid
downe
for
the
Argument
of
his
Chapter
,
this
conclusion
,
(
either
in
words
,
or
substance
,
)
that
the
motions
,
actions
,
or
operations
of
second
Causes
,
though
they
do
as
absolutely
depend
upon
the
first
,
as
their
existences
,
or
beings
,
(
as
was
argued
in
the
former
Chapter
)
yet
are
they
not
by
this
dependance
,
at
least
,
ordinarily
,
so
immediately
,
or
precisely
,
determined
,
as
their
beings
.
Notwithstanding
how
their
beings
,
in
respect
of
their
natures
,
their
Productions
,
their
subsistings
,
or
durations
in
being
,
are
determined
,
or
not
determined
,
by
God
,
hath
been
the
inquiry
,
and
decision
of
the
preceding
part
of
this
Chapter
.
We
come
now
to
inquire
,
how
,
how
far
,
and
after
what
manner
,
the
motions
and
actions
of
second
Causes
,
are
determined
,
or
necessitated
,
to
be
both
when
,
and
where
,
and
what
they
are
,
by
that
essentiall
dependance
,
which
they
have
upon
God
.
All
second
Causes
whatsoever
,
are
reducible
to
one
of
these
three
heads
,
§.
7.
or
kind●
,
They
are
,
either
,
1.
Such
,
which
act
and
move
without
any
knowledge
or
apprehension
at
all
(
as
being
capable
of
neither
)
either
of
the
end
,
for
the
obtaining
whereof
they
act
,
or
move
,
or
of
their
motions
or
actings
,
in
order
to
this
end
.
Or
2.
Such
,
which
are
capable
of
some
kinde
of
knowledge
or
apprehension
,
both
of
their
ends
,
and
of
their
actings
and
movings
,
towards
these
ends
;
but
very
imperfect
and
weak
,
viz.
such
,
which
extend
not
to
the
reason
,
or
relation
of
these
ends
,
nor
to
any
deliberation
about
them
,
nor
yet
to
the
proportion
or
aptness
of
those
their
actings
and
moveings
for
the
obtaining
of
their
ends
.
Or
3.
and
lastly
,
they
are
such
,
which
know
and
apprehend
(
or
at
least
are
capable
of
both
)
not
simply
of
those
ends
,
in
order
whereunto
they
act
and
move
,
but
of
the
Nature
,
Reason
,
and
further
tendency
of
these
ends
also
,
as
likewise
of
the
proportion
of
likelihood
of
their
ingagements
in
any
kinde
,
for
the
obtaining
of
their
ends
.
The
first
kinde
of
these
causes
,
are
called
,
Naturall
,
or
meerly
naturall
:
the
second
,
Animall
,
or
spontaneous
:
the
third
,
Rationall
,
Voluntary
,
or
free-working
.
Of
the
first
sort
,
are
1.
all
inanimate
and
life-lesse
creatures
,
as
Fire
,
Water
,
Ayre
,
Earth
,
Stones
,
Minerals
,
and
such
like
.
2.
all
Creatures
,
which
are
endued
with
a
Principle
of
vegetation
,
but
not
of
sence
.
Of
the
second
,
are
all
animall
,
or
sensitive
Creatures
,
not
partakers
of
any
Principle
or
indowment
,
above
those
of
outward
sensation
,
and
a
certaine
estimative
faculty
,
or
phantasie
,
by
which
they
1.
apprehend
what
is
naturally
good
,
or
evill
,
for
them
,
(
at
least
in
some
Particulars
)
and
2.
are
acted
and
moved
accordingly
;
as
either
to
,
or
from
,
them
,
but
without
any
deliberation
,
or
consideration
had
,
either
about
the
one
,
or
the
other
.
Of
this
kinde
,
are
beasts
of
the
Field
,
birds
of
the
Ayre
,
fishes
of
the
Sea
,
and
generally
whatsoever
hath
breath
and
life
,
excepting
men
.
These
are
said
to
act
,
or
move
Spontaneously
,
because
they
act
out
of
some
knowledge
of
their
end
,
without
any
compulsion
or
necessitation
from
without
.
Of
the
third
and
last
sort
,
are
only
men
,
and
Angels
,
whether
good
,
or
bad
,
in
either
kinde
;
who
are
therefore
called
rationall
,
voluntary
,
or
free
working
causes
,
because
they
are
capable
,
not
only
of
an
apprehension
or
knowledge
of
such
ends
,
for
,
and
towards
the
obtaining
of
which
they
act
and
move
,
but
also
of
the
nature
,
quality
,
and
import
of
them
,
and
of
deliberation
likewise
,
or
consulation
,
about
the
means
and
wayes
of
their
Procurement
.
Now
though
all
these
severall
causes
,
have
such
a
dependance
upon
God
,
§.
8.
that
(
as
hath
been
said
)
none
of
them
can
move
into
action
without
a
surable
concurrence
from
him
,
yet
are
not
their
actions
or
motions
thereby
determined
(
ordinarily
)
or
necessitated
unto
,
or
upon
,
them
.
The
reason
why
fire
burns
,
or
heats
,
and
doth
not
moisten
,
coole
,
or
the
like
,
is
not
because
God
concurreth
with
it
,
when
it
acteth
:
for
then
Ayre
or
Water
,
should
burn
and
heate
likewise
,
with
a
like
concurrence
.
Therefore
the
particular
and
determinate
actions
of
the
Fire
,
are
not
caused
by
,
doe
not
flow
from
that
concurrence
of
God
with
it
,
when
it
acteth
,
but
from
that
intrinsecall
form
,
or
those
naturall
Properties
,
which
he
hath
vested
in
it
by
the
Law
of
Creation
.
There
is
the
same
reason
of
other
causes
of
this
kinde
in
their
respective
actions
,
or
effects
.
Nor
are
the
motions
or
actings
of
the
second
kinde
of
causes
mentioned
,
as
of
Birds
,
Beasts
,
&c.
any
whit
more
determined
,
then
of
the
former
,
by
the
Presence
of
God
with
them
in
their
actions
;
but
partly
by
their
naturall
abilities
for
action
,
or
motion
,
partly
by
the
naturall
proportions
,
and
disproportions
,
between
their
respective
Estimatives
,
or
Phantasies
,
and
such
and
such
Creatures
,
or
Objects
,
whose
natures
are
either
proportioned
,
or
disproportioned
,
unto
them
.
As
for
example
,
the
reason
why
a
lamb
runneth
to
the
dam
,
and
fleeth
from
the
Wolfe
,
is
,
partly
the
naturall
sympathy
between
the
phantasie
of
the
lamb
,
and
the
dam
,
and
the
antipathy
betweene
the
said
phantasie
,
and
the
Wolfe
;
partly
also
that
ability
or
nimblenesse
of
motion
,
which
God
hath
given
unto
this
creature
,
for
the
conveyance
of
it selfe
this
way
,
or
that
,
according
as
the
phantasie
of
it
is
affected
.
The
concurrence
of
God
with
it
when
it
runneth
to
the
dam
,
and
when
it
fleeth
from
the
Wolfe
,
is
(
doubtlesse
)
one
and
the
same
.
So
that
the
difference
of
these
two
motions
in
this
Creature
,
doth
not
arise
from
any
diversity
therein
,
but
from
one
of
the
causes
now
mentioned
.
In
like
manner
,
the
actions
and
motions
of
the
third
and
l●st
kinde
of
§.
9.
causes
;
which
we
termed
rationall
and
voluntary
,
are
not
determined
.
i.
e.
made
rationall
and
voluntary
,
(
much
lesse
,
are
they
necessitated
)
by
the
conjunction
or
Presence
of
God
with
them
,
when
they
act
or
move
,
but
by
their
owne
proper
and
free
election
of
what
they
act
,
or
move
unto
.
Whilst
it
remained
Acts
5.
4.
(
saith
Peter
to
Ananias
,
speaking
of
his
possession
,
whilst
it
was
yet
unsold
,
and
remained
with
him
in
specie
)
was
it
not
thine
owne
?
i.
e.
Wert
thou
not
at
full
liberry
to
have
retained
,
and
kept
it
for
thine
own
private
use
,
there
being
no
Law
of
God
imposing
it
as
a
duty
upon
thee
,
to
sell
it
?
And
when
it
was
sold
,
was
it
not
in
thy
power
?
viz.
whether
thou
wouldst
part
with
the
money
,
which
thou
receivedst
for
it
,
or
no
?
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
Power
,
doth
not
only
signifie
a
Power
of
right
,
but
of
liberty
also
,
or
a
freedome
of
will
to
dispose
of
it
,
as
he
pleased
:
otherwise
,
a
Power
of
right
had
been
of
no
accommodation
unto
him
,
nor
any
competent
matter
of
the
aggravation
of
his
sin
.
Why
hast
thou
put
this
thing
into
thy
heart
?
viz.
to
dissemble
and
lye
,
pretending
and
professing
to
bring
the
whole
money
which
thou
receivedst
for
the
possession
,
when
as
thou
bringest
a
part
of
it
only
?
God
concurred
with
the
motion
of
Ananias
will
,
when
he
resolved
to
bring
his
money
to
the
Apostles
for
publique
distribution
;
and
so
likewise
,
when
he
brought
it
:
otherwise
he
could
not
have
resolved
,
or
willed
to
do
it
.
Yet
this
concurrence
of
God
with
him
in
his
act
of
willing
,
or
resolving
,
did
not
make
it
necessary
for
him
so
to
will
,
or
resolve
,
because
he
had
a
Power
,
this
notwithstanding
,
to
have
willed
or
resolved
the
contrary
;
I
meane
,
either
the
keeping
of
the
Possession
to
himself
,
being
yet
unsold
;
or
the
not-bringing
the
money
received
for
it
,
to
the
Apostles
.
Otherwise
both
the
act
of
selling
it
,
and
also
of
bringing
the
money
to
the
Apostles
,
must
be
looked
upon
,
not
as
the
acts
of
Ananias
,
but
of
God
himselfe
.
For
whatsoever
a
man
is
necessitated
to
do
,
especially
by
a
Principle
of
force
,
or
power
out
of
himselfe
,
is
the
act
of
the
necessi●ator
,
not
his
.
Yea
the
Apostle
Paul
,
counteth
it
no
flattery
either
of
himselfe
,
or
any
▪
other
man
,
to
acquit
both
himself
and
them
,
of
all
such
irregular
acts
,
whereunto
they
are
necessitated
,
though
by
an
inward
and
inherent
Principle
.
Now
(
saith
he
)
if
I
doe
that
I
would
not
,
it
is
no
more
I
that
do
it
,
but
sinne
that
dwelleth
in
me
[
](A41481-e20920-b)a
a
Rom.
7.
20.
.
It
is
true
,
the
act
of
Ananias
his
will
,
both
for
the
selling
of
his
Possession
,
and
bringing
the
money
to
the
Apostles
,
in
the
very
instant
of
the
Elicitation
or
Production
of
it
,
was
necessary
in
this
respect
,
viz.
because
now
it
could
not
be
unproduced
,
according
to
the
common
maxime
;
every
thing
that
is
,
when
it
is
,
must
of
necessity
be
[
](A41481-e20960-b)b
b
Unumquodque
quod
est
,
quando
est
,
necesse
est
esse
.
:
but
it
was
not
the
concurrency
of
God
with
his
Will
,
that
imposed
any
necessity
upon
him
to
produce
it
,
because
then
it
had
not
been
in
his
own
power
;
neither
had
it
been
properly
his
own
act
,
when
produced
.
But
it
may
be
here
objected
,
and
said
;
that
though
the
specificall
actions
,
§.
10.
or
motions
,
of
all
the
causes
mentioned
,
be
determined
(
as
hath
been
proved
)
by
the
specificall
natures
,
or
properties
of
every
of
them
respectively
,
and
not
by
any
concurrence
of
God
with
them
,
yet
their
individuall
and
particular
actions
,
and
motions
,
are
determined
by
some
kinde
of
concurrence
,
or
Providentiall
interposall
of
God
.
As
for
example
,
that
Fire
(
in
the
generall
)
burneth
that
which
is
combustible
being
put
to
it
,
is
from
the
nature
of
it
,
not
from
any
concurrence
of
God
with
it
:
but
that
it
burneth
such
,
or
such
a
mans
house
,
goods
,
or
the
like
,
this
is
not
simply
from
the
nature
of
it
,
without
some
speciall
disposall
of
Divine
Providence
.
So
againe
that
wicked
and
ungodly
men
,
should
(
in
the
generall
)
do
wickedly
,
as
(
for
instance
)
plot
,
contrive
,
accomplish
the
death
of
such
as
are
godly
,
proceedeth
from
themselves
,
and
from
the
corruption
of
their
wills
,
not
from
any
concurrence
of
God
with
them
,
nor
from
any
speciall
interposall
of
his
,
in
such
actings
.
But
that
such
and
such
wicked
men
,
by
name
,
should
plot
,
and
effect
the
deaths
of
such
and
such
godly
men
by
name
,
and
not
the
death
of
others
,
godly
also
;
proceedeth
not
so
much
from
the
wickednesse
of
such
men
,
as
from
some
speciall
decree
of
God
,
together
with
a
suteable
interposall
of
his
Providence
and
Power
,
for
the
effecting
of
it
.
That
which
Herod
,
and
Pontius
Pilate
,
and
the
Gentiles
,
and
the
Jewes
did
,
in
,
and
about
the
crucifying
of
Christ
,
Peter
saith
,
that
the
hand
and
counsell
of
God
had
determined
before
to
be
done
[
](A41481-e21070-b)*
*
Acts
4
▪
28.
§.
11.
.
To
this
I
answer
;
1.
That
this
particular
and
signall
attribution
of
some
speciall
actions
or
events
,
unto
God
,
or
to
the
determination
of
his
hand
and
counsell
(
other
instances
whereof
are
to
be
seene
,
1
King
.
12.
15.
2
Sam.
17.
14.
Jos.
11.
20.
Deut.
2.
30.
&c.
)
cleerly
argueth
,
that
ordinarily
actions
are
performed
by
men
,
and
events
come
to
passe
upon
other
terms
;
I
meane
,
without
any
such
particular
,
or
extraordinary
interposition
by
God
,
either
by
way
of
Decree
,
or
of
Providentiall
efficiency
,
or
contribution
towards
them
.
Emphaticall
and
remarkable
appropriations
are
unsavoury
and
impertinent
,
where
all
particulars
are
of
one
and
the
same
consideration
.
2.
It
is
no
where
said
,
that
the
hand
or
counsell
of
God
determineth
before
,
§.
12.
that
such
,
or
such
evil
actions
,
shall
be
done
by
such
▪
or
such
particular
men
,
or
that
such
or
such
men
shall
do
these
,
and
these
evill
actions
;
but
only
that
such
,
and
such
things
shall
be
done
.
It
is
not
said
,
that
the
hand
or
counsell
of
God
had
determined
before
,
that
Herod
,
Pontius
Pilate
,
such
and
such
of
the
Gentiles
and
of
the
Iewes
,
should
have
their
hand
in
the
crucifying
of
Christ
;
but
only
that
these
were
gathered
together
,
and
levied
their
joynt
endeavours
to
do
whatsoever
the
hand
and
counsell
of
God
had
determined
before
to
be
done
,
[
or
,
come
to
passe
.
]
Notwithstanding
the
determination
of
God
before
hand
concerning
the
crucifying
of
Christ
,
yet
were
Herod
,
Pontius
Pilate
,
and
the
rest
,
at
as
much
liberty
to
have
declined
all
manner
of
compliance
with
the
action
,
as
they
could
have
been
,
in
case
no
such
pre-determination
had
passed
in
the
counsell
of
God
.
For
it
is
not
here
said
,
that
God
gathered
Herod
,
or
Pilate
,
or
any
of
the
rest
together
,
to
act
in
this
businesse
;
but
(
as
our
former
Translation
read
it
)
that
they
gathered
themselves
together
:
Thus
Calvin
also
translateth
it
:
Convenerunt
●nim
,
&c.
i.
e.
They
came
,
or
met
together
,
&c.
Nor
doth
the
passive
reading
of
the
word
,
were
gathered
together
,
imply
any
acting
,
much
lesse
any
compulsive
acting
on
Gods
part
,
in
uniting
,
or
drawing
them
together
about
such
a
work
.
For
such
actions
▪
which
proceed
from
men
themselves
,
or
from
their
own
wills
,
are
frequently
in
Scripture
(
and
may
with
propriety
of
speech
enough
,
be
)
attributed
unto
them
in
terms
of
a
Passive
signification
.
But
every
man
(
saith
Iames
)
is
tempted
,
when
he
is
DRAWN
AWAY
of
his
owne
lust
,
and
ENTICED
[
](A41481-e21320-b)a
a
Jam.
1
14
.
So
also
Paul
:
For
of
this
sort
are
they
,
which
creep
into
houses
,
and
lead
captive
silly
Women
,
LADEN
with
sins
,
LED
AWAY
with
diverse
lusts
[
](A41481-e21360-b)b
b
2
Tim.
3
6.
.
And
again
:
For
some
are
already
TVRNED
ASIDE
after
Satan
[
](A41481-e21390-b)c
c
1
Tim.
5.
15.
:
(
Besides
many
others
)
.
And
if
God
,
who
hath
so
severely
prohibited
the
shedding
of
bloud
,
or
the
taking
away
of
any
mans
life
unjustly
,
should
any
wayes
incline
,
or
dispose
,
especially
compell
,
men
to
the
Perpetration
of
such
things
;
should
he
not
be
divided
,
in
,
or
against
,
himselfe
?
and
then
(
according
to
the
Processe
of
our
Saviours
Argument
)
how
should
his
Kingdom
stand
?
[
](A41481-e21430-b)d
d
Mat.
12.
26.
§.
13.
.
Therefore
,
3.
Some
Interpreters
(
as
Chrysostome
,
Oecumenius
,
Prosper
,
and
others
)
do
not
refer
the
Decree
spoken
of
Acts
4.
28.
to
the
sin
of
those
,
who
crucified
Christ
,
but
to
the
effects
and
fruits
of
his
suffering
,
in
this
kind
.
According
to
this
interpretation
,
the
sence
of
the
place
will
rise
thus
:
Herod
,
Pontius
Pilate
,
the
Gentiles
,
&c.
met
together
to
do
whatsoever
the
hand
and
counsell
of
God
had
determined
before
to
be
done
.
i.
e.
Whereas
God
had
before
determined
to
redeem
and
save
the
World
by
the
delivering
up
of
his
Son
unto
death
.
i.
e.
By
leaving
of
him
to
the
wills
and
pleasures
,
and
in
the
hands
of
such
men
,
whom
he
infallibly
fore-knew
would
put
him
to
death
,
Herod
,
Pontius
Pilate
,
&c.
did
now
accordingly
rise
up
,
and
though
knowing
nothing
of
the
determinate
counsell
of
God
concerning
that
which
should
follow
upon
their
wicked
act
,
yet
did
that
in
crucifying
Christ
,
which
effected
it
.
Notwithstanding
,
to
speak
properly
,
the
redemption
and
salvation
of
the
world
,
were
not
the
effects
of
their
act
in
crucifying
Christ
,
but
partly
of
the
determinate
counsell
of
God
in
leaving
him
in
their
hands
for
such
a
speciall
Purpose
;
partly
of
the
obedientiall
humility
,
and
voluntary
subjection
of
Christ
himself
to
his
Fathers
Will
and
Pleasure
in
that
kind
.
So
that
that
which
the
hand
and
counsell
of
God
determined
,
was
not
the
act
of
Herod
,
Pontius
Pilate
,
&c.
in
putting
him
to
death
;
but
his
own
Providential
act
,
or
Premission
,
in
leaving
him
in
their
hands
for
such
a
Purpose
.
God
need
not
determine
that
before
to
be
done
,
which
he
knew
would
be
done
without
any
determination
of
his
in
that
behalf
.
See
▪
v.
18.
of
the
second
,
and
v.
23.
of
the
third
Chapter
of
the
Acts.
But
,
4.
(
And
lastly
)
for
the
true
and
genuine
sence
and
Purport
of
the
Passage
in
hand
,
it
is
to
be
considered
,
1.
What
the
maine
intent
and
scope
of
it
is
.
2.
How
the
Words
and
Phrases
in
the
Passage
may
,
and
must
be
understood
,
in
order
hereunto
.
For
the
first
,
evident
it
is
that
the
young
converts
or
Christians
,
who
are
said
to
have
uttered
these
words
with
one
accord
,
intended
hereby
the
magnifying
of
God
(
together
with
the
strengthening
of
their
own
Faith
)
for
his
most
gracious
and
wonderfull
dispensation
,
in
,
and
about
the
death
and
sufferings
of
Christ
;
as
viz.
that
in
order
to
the
Redemption
and
Salvation
of
the
World
,
he
should
so
far
dispence
with
the
Counsels
and
Methods
of
his
ordinary
Providence
in
Protecting
the
innocent
,
and
righteous
,
as
to
expose
or
leave
his
holy
Child
[
or
Son
]
Jesus
,
the
most
innocent
and
righteous
Person
o●
all
others
,
to
the
rage
,
malice
,
and
cruelty
of
wicked
men
,
yea
so
far
,
as
to
suffer
death
it self
from
them
.
There
is
no
consideration
able
to
reconcile
the
Providence
,
or
Permission
of
God
in
leaving
a
Person
of
such
infinite
Worth
,
Holinesse
and
Greatnesse
,
as
the
Lord
Christ
was
,
in
the
hands
of
wicked
men
,
with
Principles
of
Reason
,
Equity
,
or
Prudence
(
and
so
to
render
it
worthy
Faith
)
but
only
some
great
and
signall
designe
to
be
accomplished
and
effected
by
it
.
Hence
it
is
,
that
in
their
mention
of
what
Herod
and
Pilato
,
the
Gentiles
and
the
Iewes
had
done
unto
Christ
in
Crucifying
of
him
,
they
cast
and
fix
their
eye
upon
the
hand
and
determinate
counsell
of
God
;
i.
e.
Upon
the
speciall
Counsell
and
Decree
of
God
not
to
interpose
by
any
Power
or
Providence
of
his
,
to
prevent
or
divert
the
malice
and
rage
,
either
of
these
,
or
of
any
other
wicked
men
,
that
should
have
attempted
the
same
thing
,
from
crucifying
the
Lord
of
life
,
(
though
so
innocent
and
holy
a
Person
,
as
he
was
)
Here
is
not
the
least
intimation
of
any
counsell
or
determination
by
God
,
that
any
of
the
Persons
here
mentioned
,
or
any
others
,
should
have
acted
in
,
towards
,
or
about
the
death
of
Christ
:
but
only
that
those
things
should
be
done
(
i.
e.
be
permitted
,
or
suffered
by
God
to
be
done
,
as
we
shall
shew
further
presently
)
which
these
men
met
together
to
effect
and
Perpetrate
.
Nor
was
it
any
wayes
necessary
,
that
God
,
in
order
to
the
salvation
of
the
World
by
Christ
,
should
determine
or
decree
,
that
such
and
such
men
by
Name
,
should
crucifie
,
or
put
him
to
death
;
no
nor
yet
that
Christ
should
be
actually
crucified
by
any
man
,
or
men
whatsoever
:
for
the
effecting
of
this
great
and
blessed
designe
,
it
was
sufficient
for
God
to
determine
and
decree
,
that
in
case
any
man
,
or
number
of
men
,
should
attempt
his
death
,
he
would
not
restrain
or
hinder
them
from
effecting
it
.
If
it
be
objected
;
But
did
not
the
Redemption
and
Salvation
of
the
World
depend
upon
the
actuall
death
,
or
crucifying
of
Christ
?
and
if
so
,
should
not
God
have
left
this
great
and
gracious
designe
of
his
in
suspence
,
and
at
uncertainty
,
for
matter
of
execution
,
in
case
hee
had
not
Absolutely
and
Positively
decreed
the
death
of
Christ
,
by
one
meanes
or
other
,
as
either
by
those
who
now
did
effect
it
,
or
by
some
other
men
?
To
this
I
Answer
;
No
:
the
Salvation
of
the
World
(
doubtlesse
)
did
not
depend
upon
the
actuall
or
literall
dying
,
or
crucifying
of
Christ
,
but
partly
upon
the
councell
and
good
pleasure
of
God
,
to
deliver
him
up
unto
death
in
order
to
this
end
.
[
i.
e.
To
leave
him
freely
unto
men
to
crucifie
him
,
if
they
would
]
partly
upon
the
readinesse
and
perfect
submission
of
will
in
Christ
to
suffer
death
,
in
case
any
man
,
or
men
,
should
be
found
,
that
would
inflict
it
upon
him
.
My
grounds
and
reasons
for
this
Opinion
are
;
1.
If
the
Salvation
of
the
World
depends
wholly
and
intirely
upon
the
merit
and
satisfaction
of
Christ
,
in
conjunction
with
the
Will
and
good
Pleasure
of
God
the
Father
to
accept
of
this
satisfaction
in
order
thereunto
,
then
did
it
,
doth
it
,
no
wayes
depend
upon
any
thing
done
by
other
men
,
especially
wicked
men
,
least
of
all
upon
any
thing
done
wickedly
and
provokingly
in
the
sight
of
God
by
them
;
and
consequently
the
actuall
or
literall
Crucifiers
of
Christ
contributed
nothing
at
all
simply
necessary
towards
the
salvation
of
the
World
.
Sed
verum
prius
:
ergo
et
posterius
.
2.
If
the
merit
of
Christ
received
no
addition
,
was
no
wayes
perfected
,
by
the
actings
of
those
who
Crucified
him
,
or
by
the
things
which
he
suffered
from
them
,
then
did
not
the
salvation
of
the
World
depend
upon
his
being
actually
crucified
,
or
upon
his
crucifying
by
men
,
but
only
upon
that
crucifying
,
wherewith
he
had
crucified
himself
before
men
came
to
lay
hands
upon
him
.
Sed
verum
prius
:
ergo
et
posterius
.
That
the
merit
of
Christ
was
no
wayes
perfected
or
augmented
by
the
things
which
he
suffered
from
men
,
is
evident
;
because
he
acted
or
did
nothing
herein
,
or
under
these
sufferings
,
more
then
what
he
had
done
before
in
the
inward
transactions
of
his
Soul
;
yea
and
would
have
done
still
,
or
againe
,
whether
men
had
Crucified
him
,
or
no.
3.
If
the
acceptation
of
the
sacrifice
of
Christ
,
depended
only
upon
,
1.
The
nature
,
quality
,
and
legitimatenesse
of
the
Sacrifice
.
2.
Upon
the
legitimacy
and
dignity
of
the
Priest
offering
.
3.
(
And
lastly
)
upon
the
legitimatenesse
of
the
manner
observed
in
the
offering
,
then
was
not
the
act
of
those
who
Crucified
Christ
,
any
wayes
contributing
towards
the
acceptation
of
this
Sacrifice
:
and
if
so
,
the
acceptation
hereof
with
God
had
been
the
same
(
and
consequently
,
the
salvation
of
the
World
,
Purchased
and
Procured
by
it
)
whether
men
had
interposed
to
Crucifie
Christ
,
or
no.
Evident
it
is
that
they
who
Crucified
Christ
,
neither
gave
legitimatenesse
to
the
Sacrifice
:
nor
were
any
legitimate
Priests
,
upon
whose
actings
about
the
Sacrifice
,
the
acceptation
of
the
offering
any
wayes
depended
;
nor
.
3.
Did
they
,
in
what
they
did
about
the
Crucifying
of
Christ
,
observe
any
legitimatenesse
of
order
or
manner
,
which
should
render
the
oblation
acceptable
with
God
.
Therefore
the
acceptance
of
that
great
Sacrifice
we
speake
of
,
with
God
,
depended
wholly
upon
Christ
Himself
,
who
1.
In
respect
of
his
Person
,
was
a
legitimate
Sacrifice
to
make
that
great
attonement
for
the
World
,
that
was
made
by
him
.
2.
In
respect
of
his
office
,
was
a
legitimate
High
Priest
,
anointed
by
God
to
offer
that
great
Sacrifice
of
himself
.
3.
(
And
lastly
)
by
vertue
of
his
Holinesse
,
Love
,
Zeale
,
and
all
other
heavenly
endowments
requisite
for
his
Office
of
Priest-hood
,
performed
the
oblation
with
a
perfect
observation
of
all
the
requirements
appertaining
to
the
Law
or
manner
of
such
an
offering
.
In
none
of
all
these
had
he
the
least
dependance
upon
those
who
put
him
to
death
:
nor
stood
he
in
need
of
their
wickednesse
in
Crucifying
him
,
to
make
him
either
Sacrifice
,
Priest
,
or
oblation
of
highest
acceptance
with
God
.
4.
The
Apostle
expresly
affirmeth
concerning
men
,
that
if
there
be
first
a
willing
minde
,
it
is
accepted
[
meaning
with
God
]
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
[
](A41481-e22140-b)a
a
2
Cor.
8.
12
.
His
meaning
cleerely
is
,
that
where
there
is
a
cleare
,
perfect
,
and
upright
desire
of
soule
in
any
man
,
to
perform
any
service
pleasing
unto
God
,
but
wants
opportunity
or
meanes
for
the
actuall
or
compleate
performance
of
it
,
and
shall
go
,
in
,
or
towards
the
Performance
,
as
far
as
he
hath
opportunity
or
meanes
to
carry
him
,
such
a
man
findes
the
same
acceptance
with
God
under
these
deficiencies
,
which
he
should
finde
under
an
actuall
and
compleate
Performance
.
This
is
that
which
Divines
commonly
expresse
in
saying
,
that
God
accepts
the
will
for
the
deed
.
Now
there
is
no
reason
to
conceive
or
think
,
but
that
God
should
deal
in
a
way
of
as
much
equity
and
grace
with
Christ
,
as
he
doth
with
other
men
.
Therefore
supposing
that
there
was
a
cleere
,
perfect
,
and
intire
willingnesse
,
or
readinesse
of
minde
in
Christ
to
lay
down
his
life
for
the
World
,
but
he
had
wanted
an
opportunity
actually
to
have
done
it
,
(
as
suppose
no
man
should
have
appeared
to
take
away
his
life
from
him
)
there
is
no
sufficient
reason
to
think
,
but
that
he
had
been
accepted
with
God
upon
the
same
terms
under
,
or
in
respect
of
such
his
willingness
,
or
desire
,
on
which
he
is
now
accepted
under
his
actuall
Death
.
5.
(
And
lastly
)
if
it
was
the
deepe
humility
,
and
perfect
subjection
to
the
Fathers
Will
and
Pleasure
,
together
with
those
other
inward
and
gracious
deportments
of
soule
in
Christ
,
in
,
and
under
his
sufferings
,
which
gave
the
whole
and
intire
worth
of
merit
and
satisfaction
unto
them
,
then
were
his
bare
externall
sufferings
considered
a
part
from
these
,
no
wayes
meritorious
;
and
consequently
of
no
absolute
necessity
for
,
or
towards
,
the
Redemption
of
the
World
.
Sed
verum
prius
:
ergo
et
posterius
.
The
former
consequence
in
this
argument
,
is
evident
:
because
nothing
,
whether
Action
,
or
Passion
,
can
be
meritorious
,
without
something
in
it
,
or
relating
to
it
,
which
should
give
it
the
weight
or
worth
of
merit
.
The
latter
consequence
is
no
lesse
evident
neither
.
For
whatever
,
whether
doings
,
or
sufferings
,
are
wholly
voyd
of
merit
,
though
they
may
somewayes
contribute
towards
the
worke
of
Redemption
,
yet
can
they
be
no
wayes
essentiall
,
or
of
absolute
necessity
thereunto
.
For
the
minor
;
neither
is
this
much
questionable
;
the
Scriptures
themselves
from
place
to
place
,
placing
the
value
,
merit
,
or
expiatory
worth
of
the
death
and
sufferings
of
Christ
,
over
and
besides
the
dignity
of
his
Person
,
in
his
innocency
,
meekenesse
,
humility
,
Perfect
subjection
to
his
Fathers
Will
,
&c.
Let
these
Passages
be
considered
.
Heb.
9.
14.
1
Pet.
1.
19.
2
Cor.
5.
21.
Heb.
7.
26
,
27
,
28.
with
many
others
of
like
import
.
Now
certaine
it
is
,
1.
That
the
excellency
and
dignity
of
the
Person
of
Christ
,
was
and
would
have
been
the
same
.
2.
That
the
Innocency
,
Humility
,
Love
,
Patience
,
Obedience
of
Christ
were
,
and
would
have
been
the
same
also
,
whether
he
had
actually
and
corporally
suffered
,
or
no.
Therefore
whatsoever
was
Properly
,
Formally
,
or
Essentially
meritorious
in
Christ
,
was
in
him
before
his
sufferings
of
a
naturall
death
,
and
would
have
been
in
him
,
whether
he
had
suffered
such
a
Death
,
or
no
:
and
consequently
the
worke
of
Redemption
might
have
prospered
in
his
hand
,
whether
he
had
thus
suffered
,
or
not
.
If
it
be
demanded
;
but
doth
not
this
Doctrine
suppose
,
or
make
,
Christ
to
have
died
in
vaine
?
yea
,
and
contradict
all
those
Scriptures
,
which
ascribe
the
Redemption
,
and
Salvation
of
men
,
to
his
Blood
,
Death
,
Crosse
,
and
Suffering
?
I
answer
;
neither
:
it
is
most
free
from
both
these
erroneous
impieties
.
From
the
former
,
because
the
death
of
Christ
is
soveraignly
necessary
upon
severall
other
accounts
;
as
1.
If
he
should
not
have
actually
yeilded
up
himself
unto
death
,
there
being
found
those
that
would
,
and
did
,
attempt
it
,
it
must
needs
have
been
conceived
and
concluded
by
men
,
that
he
was
not
truly
,
inwardly
,
and
really
willing
and
free
to
have
laid
down
his
life
for
the
World
:
and
consequently
there
had
been
no
ground
,
or
footing
for
any
man
to
believe
,
either
that
he
was
the
Son
of
God
,
or
that
he
was
meritoriously
qualified
for
the
Redemption
of
the
World
.
Secondly
,
had
he
alwayes
declined
actuall
dying
,
under
those
frequent
attempts
made
by
men
to
take
away
his
life
,
it
could
not
have
been
known
(
and
so
not
upon
any
sufficient
ground
believed
)
that
God
the
Father
delivered
him
up
to
Death
:
and
consequently
his
Will
and
good
Pleasure
concerning
the
salvation
of
the
World
by
his
Son
,
could
not
upon
any
competent
terms
have
been
believed
.
Thirdly
,
the
Prophecies
in
the
old
Testament
concerning
the
actuall
sufferings
of
Christ
could
not
have
been
fullfilled
.
Fourthly
,
upon
the
said
supposition
as
,
viz.
That
he
had
an
opportunity
thorough
the
bloud
thirsty
malice
of
men
,
to
lay
down
his
life
actually
,
if
he
should
not
have
done
it
,
that
great
example
of
his
Humility
,
Patience
,
Self-deniall
,
Love
of
the
Brethren
even
unto
bloud
,
&c.
had
been
wanting
in
the
Churches
.
Fifthly
,
(
and
lastly
)
upon
the
supposition
mentioned
,
the
actuall
dying
of
Christ
was
altogether
necessary
in
respect
of
the
inward
frame
and
disposition
of
his
Soul
,
which
rendred
him
freely
willing
to
lay
down
his
Life
,
in
case
it
should
be
required
of
him
,
at
,
or
after
such
a
time
,
as
his
Father
judged
it
meete
to
permit
the
execution
.
Now
such
a
frame
and
disposition
of
Heart
and
Soule
,
as
this
,
was
(
as
was
formerly
argued
)
absolutely
necessary
to
be
found
in
Christ
,
to
qualifie
him
for
a
Redeemer
:
and
being
found
in
him
,
it
could
not
possibly
but
produce
his
actuall
death
,
when
men
should
attempt
it
,
and
God
no
wayes
interpose
to
prevent
it
.
Thus
then
you
see
cleerly
,
how
the
Doctrine
,
which
denieth
an
absolute
necessity
of
Christs
actuall
and
externall
Death
,
in
order
to
the
salvation
of
the
World
,
no
wayes
rendreth
,
or
supposeth
this
death
of
his
to
be
in
vaine
.
Nor
doth
the
Doctrine
we
now
speake
of
contradict
any
of
those
Scriptures
,
which
attribute
the
Redemption
and
Salvation
of
the
World
to
his
Blood
,
Death
,
Sufferings
,
&c.
For
when
we
are
said
to
be
healed
by
his
stripes
,
1.
Pet.
2.
24.
to
be
justified
by
his
Blood
,
Rom.
5.
9.
to
have
Redemption
thorough
his
Blood
,
Eph.
1.
7.
&c.
It
no
wayes
supposeth
or
implies
,
that
the
literall
or
materiall
shedding
of
his
Blood
by
men
was
simply
and
absolutely
necessary
,
either
to
the
justification
,
or
redemption
of
men
,
but
only
that
a
shedding
of
it
,
by
himself
,
spiritually
,
in
that
great
Act
of
Resignation
of
it
to
be
shed
by
men
,
which
passed
and
was
transacted
inwardly
in
his
Soule
,
whether
it
had
been
externally
shed
by
men
,
or
no
,
was
simply
and
absolutely
necessary
thereunto
.
There
is
scarce
any
Phrase
or
Idiome
of
speech
more
frequent
in
Scripture
,
then
to
mention
and
speake
of
an
act
simply
,
and
indefinitely
,
as
performed
and
done
,
when
the
doing
of
it
hath
been
fully
resolved
,
concluded
,
or
consented
unto
in
the
heart
and
soule
,
whether
ever
it
be
actually
and
externally
done
,
or
no.
Thus
Abraham
,
in
the
same
Verse
is
twice
said
to
have
offered
up
his
son
Isaac
[
](A41481-e22420-b)a
a
Heb.
11.
17.
;
only
because
he
was
inwardly
,
really
,
and
fully
willing
to
have
offered
him
up
literally
,
which
yet
(
we
know
)
he
did
not
.
So
a
man
is
said
to
forsake
all
he
hath
[
](A41481-e22450-b)b
b
Luk.
14.
33.
,
when
he
is
inwardly
and
unfeignedly
willing
and
resolved
to
forsake
all
[
literally
,
and
actually
]
when
he
shall
be
called
to
it
,
whether
he
be
ever
so
called
,
or
no.
In
this
Phrase
of
speech
God
is
said
to
have
given
the
Land
of
Canaan
unto
the
Israelites
,
Ios.
1.
3.
when
as
he
had
only
purposed
or
resolved
to
give
it
unto
them
,
as
appears
Ver.
6.
So
to
have
saved
us
,
2
Tim.
1.
9.
only
because
of
his
full
purpose
to
save
us
;
upon
our
believing
.
So
againe
to
have
rejected
Saul
from
being
King
,
1
Sam.
15.
23.
only
because
he
was
fully
purposed
to
reject
him
,
upon
his
impenitence
in
his
rebellious
course
:
for
evident
it
is
,
that
Saul
was
permitted
to
injoy
his
Kingdome
,
a
considerable
space
of
time
,
after
it
was
said
that
God
had
rejected
him
from
being
King
.
In
like
manner
he
is
said
,
Cap.
13.
13.
To
have
established
(
for
so
Arias
Montanus
translates
out
of
the
Originall
,
viz.
stabilierat
▪
and
our
former
English
Translators
,
had
established
)
the
Kingdome
of
Saul
upon
Israel
for
ever
,
only
because
he
was
purposed
to
do
it
,
and
that
conditionally
too
,
viz.
upon
the
good
behaviour
of
himself
,
and
his
Posterity
,
in
the
Throne
.
It
were
easie
to
multiply
instances
in
this
kinde
even
unto
wearinesse
.
In
like
construction
of
speech
,
Christ
may
be
said
to
have
given
his
Flesh
,
layd
down
his
Life
,
shed
his
Blood
for
the
Redemption
of
the
World
,
justification
of
men
,
&c.
(
and
consequently
,
the
World
be
said
to
be
redeemed
,
and
men
justified
by
his
Blood
,
Death
,
Crosse
,
&c.
)
onely
because
he
was
freely
willing
,
unfeignedly
ready
and
prepared
to
doe
all
these
actually
,
when
the
Providence
of
God
,
and
the
wickednesse
of
men
should
afford
him
an
an
opportunity
to
do
them
.
Nor
can
it
be
said
,
that
(
in
such
a
sence
)
he
should
ever
the
lesse
have
given
his
Flesh
,
layd
down
his
Life
,
shed
his
Blood
for
the
salvation
of
the
World
,
then
now
he
hath
done
,
in
case
the
Providence
of
God
,
and
wickednesse
of
men
,
should
never
have
conspired
or
agreed
about
the
taking
away
his
Life
from
him
.
It
was
his
Blood
,
as
shed
by
himself
,
not
by
men
;
it
was
his
Life
,
as
laid
down
by
himself
,
not
as
taken
from
him
by
men
;
it
was
his
Flesh
,
as
given
or
offered
by
himself
,
not
as
sacrificed
by
wicked
men
,
which
produc'd
those
glorious
and
blessed
effects
,
the
Redemption
,
Justification
,
and
Salvation
of
the
World
.
Now
Christ
,
to
shed
his
Blood
,
in
such
a
sence
as
he
shed
it
;
to
lay
down
his
Life
▪
in
such
a
manner
,
as
he
by
any
act
or
consent
of
his
concurred
and
acted
towards
the
laying
of
it
down
;
and
so
to
give
his
Flesh
,
as
he
gave
it
,
needed
not
the
malice
,
violence
,
or
bloudy
injustice
of
men
;
but
did
all
this
,
performed
all
these
acts
within
his
own
sphere
;
yea
,
and
had
performed
them
,
before
the
least
drop
of
his
Bloud
was
spilt
by
men
:
and
consequently
the
Redemption
and
Salvation
of
the
World
were
provided
for
by
him
in
all
things
essentiall
,
and
simply
necessary
thereunto
,
before
either
Herod
,
or
Filate
the
Gentiles
,
or
the
Jewes
interposed
with
any
of
their
counsels
,
or
ingagements
,
for
the
Crucifying
of
him
.
Thus
then
we
see
what
the
Christians
mean
,
in
saying
,
that
Herod
and
Pilate
,
with
the
Gentiles
and
People
of
Israel
gathered
together
to
do
whatsoever
the
hand
and
counsell
of
God
had
determined
before
to
be
done
;
viz.
to
act
towards
,
in
,
and
about
the
Death
and
Crucifying
of
Christ
,
to
the
uttermost
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quaecunque
)
of
what
God
had
before
upon
a
speciall
account
and
designe
,
determined
or
Decreed
to
Permit
them
to
do
,
or
rather
,
to
Permit
to
be
done
,
notwithstanding
his
Hand
or
Power
,
to
have
prevented
them
.
For
(
to
touch
the
second
thing
propounded
)
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
,
to
be
done
,
doth
not
import
any
eventuall
certainty
,
or
indispensable
necessity
of
the
comming
to
passe
of
those
things
,
which
Herod
,
Pilate
,
&c.
gathered
themselves
together
to
do
,
and
accordingly
did
,
about
the
Crucifying
of
Christ
;
but
only
,
the
possibility
,
or
(
if
we
will
)
the
probability
of
their
comming
to
passe
upon
the
determined
Permission
of
God
in
that
behalf
.
(
For
that
the
Permissive
Decree
of
God
,
doth
not
import
the
certainty
,
or
necessity
of
event
in
things
so
Decreed
,
is
afterwards
proved
in
this
Chapter
[
](A41481-e22960-b)a
a
Sect.
20.
)
.
It
is
a
form
of
speech
frequent
in
the
Scriptures
,
to
speak
of
things
probable
,
or
likely
to
come
to
passe
,
as
if
they
should
,
or
would
,
simply
and
certainly
come
to
passe
:
and
so
again
to
use
the
infinitive
Mood
in
a
potentiall
sence
,
or
signification
.
An
instance
of
the
former
,
we
have
,
Deut.
13.
11.
And
all
Israel
shall
heare
,
and
feare
,
and
shall
do
no
more
,
any
such
wickednesse
as
this
is
,
among
you
.
The
meaning
is
not
,
that
it
shall
certainly
and
infallibly
thus
come
to
passe
,
viz.
That
no
Israelite
,
hearing
of
the
judgment
executed
upon
the
idolatrous
Seducer
,
would
ever
commit
the
like
wickednesse
afterwards
;
but
that
the
hearing
of
such
a
severe
course
taken
with
such
an
offender
,
should
be
a
probable
and
likely
means
to
preserve
others
from
the
like
wickednesse
.
Another
passage
of
like
expression
and
import
,
you
have
,
Deut.
17.
13.
and
againe
Deut.
19.
20.
See
also
,
Gen.
21.
6.
Num.
14.
13.
14.
Ioh.
11.
48.
(
to
omit
other
the
like
without
number
)
An
See
Franciscus
Vigerus
,
De
praecipu●s
Graecae
dictionis
Idiotismis
,
p.
99.
instance
of
the
latter
we
have
,
Rom.
1.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
That
they
might
be
,
or
,
that
they
may
be
(
as
our
last
translators
render
it
in
their
margent
)
or
that
they
should
be
(
as
our
former
translators
had
it
)
without
excuse
,
[
viz.
in
case
they
glorifie
not
God
as
God
.
]
See
also
Rom.
4.
11.
where
the
infinitive
Mood
is
twice
used
in
such
a
potentiall
sence
as
we
speake
of
.
So
when
Christ
saith
unto
Simon
and
Andrew
(
Mar.
1.
17.
)
Follow
mee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
and
I
will
make
,
[
or
cause
]
you
to
be
[
or
,
to
become
]
fishers
of
men
,
his
meaning
is
not
,
that
upon
condition
they
would
follow
him
,
he
would
compell
or
force
them
to
be
fishers
of
men
,
(
he
might
have
done
this
as
well
without
perswading
them
to
follow
him
)
but
that
he
would
furnish
them
with
such
wisdome
and
knowledge
,
with
such
an
heavenly
art
and
skill
,
that
if
their
hearts
would
serve
them
for
the
imployment
,
they
might
,
and
should
be
excellently
accomplished
and
fitted
by
him
,
for
the
drawing
of
men
out
of
the
World
unto
God
.
See
also
Mar.
10.
44.
Luk.
8.
35.
23.
24.
And
(
to
cite
no
more
places
upon
this
account
,
which
readily
might
be
done
to
a
far
greater
number
)
in
the
next
Verse
(
save
one
)
to
the
words
in
hand
the
same
speakers
expresse
themselves
thus
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
i.
e.
And
that
signes
and
wonders
MAY
BE
DONE
by
the
Name
,
&c.
So
that
whereas
in
the
Scripture
in
debate
,
we
have
the
Originall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
,
to
be
done
,
as
if
the
meaning
were
,
that
the
hand
and
counsell
of
God
had
positively
and
conclusively
determined
,
that
all
those
things
should
be
done
,
which
now
were
done
by
Herod
,
Pilate
,
&c.
about
the
Crucifying
of
Christ
;
it
might
,
as
properly
,
with
as
much
consonancy
to
the
Scripture
Dialect
and
Phrase
elsewhere
,
and
(
questionlesse
)
with
farre
better
agreement
with
the
truth
,
be
rendered
,
MIGHT
BE
DONE
.
And
then
the
sEnce
of
the
whole
Passage
imports
no
more
but
this
,
that
Herod
,
Pilate
,
&c.
were
gathered
together
to
do
the
uttermost
of
what
God
had
long
before
,
even
from
eternity
,
graciously
and
sapientially
determined
to
permit
and
suffer
them
to
doe
,
in
,
and
about
the
Death
and
Crucifying
of
Christ
.
So
then
here
is
nothing
in
this
Scripture
to
prove
,
that
God
peremptorily
decreed
or
determined
before
hand
the
Crucifying
of
Christ
by
Herod
,
Pilate
,
the
Gentiles
,
or
the
Jewes
,
or
by
any
other
Persons
;
but
only
that
in
order
to
his
great
and
blessed
designe
of
saving
the
World
,
he
thus
Decreed
,
that
either
these
,
or
any
other
(
in
case
these
had
not
done
it
)
should
be
at
liberty
to
Perpetrate
this
great
wickednesse
,
and
that
he
would
not
by
his
hand
or
Power
interpose
to
hinder
them
,
in
case
they
should
attempt
it
;
which
he
from
eternity
foresaw
,
and
certainly
knew
that
they
would
.
This
sence
of
the
place
is
fully
confirmed
from
all
these
and
such
like
expressions
in
Scripture
:
Who
was
DELIVERED
up
[
meaning
by
God
]
for
our
offences
[
](A41481-e23460-b)a
a
Rom
4.
25.
.
So
again
,
He
that
spared
not
his
own
Son
,
DELIVERED
HIM
UP
for
us
all
,
&c.
[
](A41481-e23490-b)b
b
Rom.
8.
32.
.
And
again
:
Him
being
DELIVERED
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
given
out
,
viz.
out
of
the
protecting
or
rescuing
Hand
of
God
]
by
the
determinate
counsell
and
foreknowledge
of
God
,
yee
have
taken
,
and
by
wicked
hands
have
Crucified
,
&c.
[
](A41481-e23540-b)c
c
Acts
2.
23.
.
Such
passages
as
these
evidently
shew
,
that
God
went
no
further
in
any
of
his
Determinations
,
or
Decrees
about
the
actuall
Crucifying
of
Christ
,
but
only
to
a
delivering
of
him
up
.
i.
e.
to
a
leaving
of
him
un-guarded
,
unprotected
,
for
wicked
men
to
doe
with
him
(
thus
far
)
even
what
they
list
;
not
to
any
necessitating
of
any
person
,
or
persons
whatsoever
,
to
lay
violent
hands
upon
him
.
If
it
be
objected
,
but
how
doth
it
stand
with
the
Wisdome
of
God
to
determine
§.
14.
events
before
hand
,
without
determining
meanes
,
or
instruments
,
which
shall
infallibly
produce
,
or
give
being
unto
them
?
Or
doth
he
determine
any
thing
,
the
effecting
whereof
he
leaveth
in
the
Liberty
,
and
Power
of
men
?
So
that
they
may
chuse
,
whether
it
shall
be
effected
,
or
no
?
I
Answer
,
1.
(
In
the
generall
)
that
God
never
determineth
any
thing
,
but
what
he
either
provideth
meanes
himself
,
or
else
knoweth
himself
sufficiently
provided
otherwise
,
to
bring
to
passe
;
viz.
according
to
the
tenor
,
manner
,
and
form
of
his
Determination
.
But
2.
Whatsoever
God
determineth
to
do
,
or
to
be
done
,
in
case
,
or
upon
such
or
such
a
supposition
,
though
his
determination
it self
be
absolute
,
and
independent
upon
any
condition
whatsoever
,
yet
the
event
,
or
the
thing
determined
,
upon
such
terms
,
is
suspended
upon
the
condition
included
in
the
determination
.
As
for
example
,
it
cannot
be
denied
,
but
that
God
had
determined
to
destroy
Niniveh
within
fourty
dayes
after
warning
given
hereof
Jona
.
3
4.
by
the
Preaching
of
Jonah
.
For
doubtlesse
if
he
had
not
purposed
or
determined
the
thing
,
he
would
not
have
ingaged
his
Prophet
to
Preach
,
and
assert
it
in
his
Name
.
But
because
the
tenor
and
forme
of
this
his
determination
was
conditionall
,
importing
only
a
purpose
in
him
to
inflict
the
judgement
determined
,
in
case
they
humbled
not
themselves
within
so
many
dayes
after
the
denunciation
of
this
judgement
as
determined
by
him
,
their
humiliation
and
repentance
intervening
within
the
time
limited
in
the
determination
or
Decree
,
the
judgement
determined
was
not
executed
;
nor
did
the
tenor
of
the
determination
import
any
other
,
then
the
non-execution
of
the
judgement
determined
in
such
a
case
.
A
like
instance
we
have
,
1
Sam.
2.
30.
Wherefore
the
Lord
God
of
Israel
saith
,
I
said
indeed
(
i.
e.
I
purposed
,
or
determined
)
that
thy
house
,
and
the
house
of
thy
Father
,
should
walke
before
me
,
(
viz.
in
the
Office
and
Dignity
of
the
Priestood
)
for
ever
.
But
now
the
Lord
saith
,
be
it
far
from
me
:
for
them
that
honour
me
,
I
will
honour
:
and
they
that
despise
me
,
shall
be
lighty
esteemed
.
The
purpose
or
determination
of
God
for
vesting
the
Priest
hood
for
ever
(
i.
e.
during
the
use
and
continuance
of
it
in
the
World
)
in
Elie's
house
,
was
absolute
,
not
alterable
,
or
changeable
,
by
any
intervention
,
one
,
or
more
,
of
what
nature
,
or
kinde
,
soever
.
But
what
then
was
the
tenor
or
forme
,
of
this
determination
,
or
purpose
?
not
categoricall
,
or
simply
assertive
,
as
,
viz.
That
the
Priest-hood
should
remaine
in
this
house
or
family
,
for
ever
,
how
much
soever
it
should
at
any
time
degenerate
from
it self
in
sin
and
wickednesse
,
but
Hypotheticall
,
and
Provisionall
,
thus
;
the
Priest-hood
shall
remaine
for
ever
in
Elie's
House
,
provided
that
this
house
remaines
faithfull
,
and
observant
of
the
Law
of
their
God
concerning
this
dignity
.
This
purpose
or
determination
of
God
,
I
call
absolute
,
and
unchangeable
,
because
neither
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
by
any
interposition
whatsoever
,
could
,
or
should
have
hindered
,
the
said
duration
or
continuance
of
the
Priesthood
in
Elies
house
,
in
case
it
had
remained
faithfull
.
The
Scriptures
abound
with
instances
of
like
consideration
with
these
.
See
1
Cor.
6.
9.
10.
Gal.
5.
21
,
&c.
§.
15.
3.
God
may
leave
the
execution
or
fullfiling
of
his
determinations
(
such
as
they
may
be
)
at
the
free
liberty
,
and
in
the
power
of
men
,
and
yet
have
assurance
and
certainty
enough
,
that
they
will
be
executed
and
fullfilled
.
For
being
infinite
in
wisdom
,
and
so
able
to
discerne
and
comprehend
the
most
secret
,
subtile
,
and
tickle
Proportions
and
Connexions
between
causes
and
effects
[
](A41481-e24010-b)a
a
Cognitio
illa
Dci
Sapientialis
omnino
certa
est
,
et
infallibilis
;
sed
non
infallibilitate
scientiae
quae
sumitur
ab
obj●cta
,
sed
ab
intell●ctu
Divino
,
perf●ctissime
&
infallibiliter
jud●cante
etiam
de
fallibilibus
&
contingentibus
.
Arrib
.
Op.
Conciliat
.
lib.
1
ca.
9.
Effectus
causa
vum
creatarum
vide●
qu●dem
Deus
in
ipsi●
causis
,
multo
melius
quam
nos
.
Aqu.
Sum.
part
.
1.
Qu.
14.
Art.
7.
Quccunque
igitur
pissunt
per
creaturam
fieri
,
vel
cogitari
.
vel
dici
;
&
etiam
quaecunqu●
ips●
fac●r●
po●●st
,
omnia
cognoscit
Deus
,
etiamst
actu
non
sunt
.
Ibid.
Art.
9.
Divina
essentia
est
ratio
cognoscendi
intuitive
quodcunque
intelligibile
,
etiamsi
nullum
existeret
in
se
.
Rada
.
Contr.
30.
Art.
3.
,
such
as
are
altogether
undiscernable
both
unto
Men
,
and
Angels
,
(
as
between
the
will
of
a
man
attended
with
such
and
such
Principles
,
and
Notions
of
things
in
the
understanding
,
for
her
guide
in
her
elections
,
and
againe
,
with
such
and
such
objects
,
circumstances
,
and
occasions
about
her
,
and
between
all
possible
or
imaginable
elections
,
or
actions
,
in
such
a
case
)
God
(
I
say
)
thorough
the
infinitenesse
of
his
wisdome
being
able
to
penetrate
,
calculate
,
and
compute
,
all
,
and
all
manner
of
relations
,
and
aspects
,
between
all
and
all
manner
of
causes
and
effects
whatsoever
,
is
able
infallibly
,
without
all
possibility
of
error
or
mistake
,
to
foresee
,
not
only
all
mens
actions
and
wayes
,
what
they
will
be
from
the
beginning
of
the
World
to
the
end
thereof
,
being
conscious
to
his
own
Modell
,
Platforme
,
and
intentions
for
the
government
of
the
World
;
but
likewise
what
they
would
have
been
,
had
himself
been
pleased
to
have
carried
the
government
of
the
World
(
I
meane
,
in
circumstances
and
occasions
relating
to
it
)
otherwise
.
He
did
not
only
foresee
,
that
Saul
would
come
down
to
Keilah
,
which
he
did
;
but
also
that
the
Lords
of
Keilah
would
have
delivered
David
into
Sauls
hand
,
in
case
he
had
stayed
there
till
Sauls
comming
,
and
demanding
of
him
;
which
yet
they
did
not
,
because
they
were
prevented
of
the
opportunity
,
by
Davids
departure
from
them
before
.
1
Sam.
23.
11
,
12.
So
that
in
this
sence
God
may
be
said
to
determine
,
what
will
,
or
shall
,
be
done
in
the
World
by
men
;
not
by
determining
,
or
decreeing
to
bow
,
or
bend
their
wills
by
any
immediate
or
physicall
influx
,
or
acting
of
his
Power
upon
them
,
much
lesse
by
necessitating
or
compelling
them
to
their
respective
elections
;
but
by
determining
or
decreeing
,
either
to
suffer
them
to
remaine
so
,
and
so
,
affected
or
inclin'd
,
and
under
the
Power
and
guidance
of
such
,
and
such
Principles
,
which
he
certainly
foreseeth
that
they
will
drinke
in
;
or
else
to
put
new
Principles
of
light
into
them
,
by
the
influence
whereof
he
also
cleerly
foreseeth
that
the
tenor
and
frame
of
their
wills
and
affections
will
freely
alter
,
and
change
;
and
with
all
,
to
give
being
to
such
and
such
,
circumstances
,
providences
,
and
occasions
,
which
have
such
or
such
an
aspect
upon
,
or
reference
unto
,
them
,
in
such
,
or
such
,
a
Posture
.
Upon
these
terms
,
the
hand
and
counsell
of
God
might
and
did
absolutely
determine
,
the
giving
up
of
his
Son
Jesus
Christ
to
suffer
death
upon
the
Crosse
,
and
yet
not
determine
,
either
that
Herod
,
Pontius
Pilate
,
or
any
other
Person
,
or
Persons
,
by
Name
,
should
have
acted
this
his
determination
,
knowing
certainly
,
1.
That
these
men
would
act
it
freely
,
and
without
being
any
wayes
determined
,
yea
or
in
the
least
degree
excited
,
by
him
hereunto
:
2.
That
in
case
these
had
not
acted
it
,
there
were
enough
in
the
World
besides
that
would
.
But
4.
Concerning
those
actions
of
men
,
with
their
Consequences
,
Productions
,
§.
16.
and
Events
,
which
are
so
emphatically
and
signally
(
as
hath
been
said
)
attributed
unto
God
;
the
reason
of
this
attribution
(
I
conceive
)
is
,
partly
because
the
conjunction
of
such
Principles
in
men
,
and
Providences
about
men
,
between
which
the
actions
we
speake
of
are
begotten
and
produced
,
is
somewhat
particular
and
rare
;
partly
also
(
and
chiefly
)
because
the
event
and
consequence
of
such
actions
,
are
some
speciall
designe
and
intendment
of
God
,
as
is
cleerly
to
be
seen
in
the
instances
already
pointed
at
,
Deut.
2.
27.
compared
with
v.
30.
Jos.
11.
20.
2
Sam.
17.
14.
1
King
.
12.
15.
&
Act.
4.
28.
compared
with
Rom.
4.
25.
&
8.
32.
&c.
Therefore
,
5.
Concerning
the
ordinary
and
constant
,
motions
,
and
actions
,
of
other
§.
17.
Creatures
,
in
the
World
,
though
the
least
of
them
commeth
not
to
passe
without
the
knowledge
,
and
fore-knowledge
of
God
(
in
such
a
sence
,
as
foreknowledge
is
attributable
unto
him
)
nor
without
his
Prudentiall
disposall
of
them
to
their
(
or
rather
his
)
respective
ends
,
yet
can
they
not
be
said
be
to
determined
by
him
in
any
other
sence
,
or
consideration
,
then
this
;
viz.
as
he
was
the
Author
of
such
and
such
determinate
Natures
,
Properties
,
and
Beings
,
in
the
Creation
,
which
by
his
ordinary
concurrence
with
them
for
support
and
action
,
are
apt
to
move
or
to
act
after
such
,
or
such
a
manner
,
determinately
.
The
regular
and
respective
motions
,
shinings
,
influences
,
of
the
Sun
,
Moon
,
and
Starres
,
the
flowing
of
Rivers
from
their
Fountaines
together
with
the
decurrency
of
their
Waters
into
the
Sea
,
with
a
thousand
things
besides
of
like
consideration
,
are
no
otherwise
determined
by
God
,
then
as
hath
beene
said
.
6.
Concerning
the
particular
motions
,
actions
,
and
exertions
of
such
Creatures
,
§.
18.
or
Causes
,
which
though
meerly
naturall
,
do
not
move
,
act
,
or
exert
uniformly
or
without
variation
,
but
with
a
latitude
and
disproportion
in
their
motions
and
effects
,
there
is
ground
(
I
conceive
)
to
judge
,
that
God
doth
(
at
least
,
sometimes
,
though
not
so
frequently
,
as
is
commonly
presum'd
)
Providentially
interpose
,
beyond
his
ordinary
concurrence
,
to
occasion
or
bring
to
passe
such
a
variation
.
As
for
example
,
that
the
same
ground
,
with
the
same
labour
,
cost
,
and
skill
of
the
Husbandman
bestowed
on
it
,
doth
not
yeild
a
like
proportion
of
increase
one
year
,
which
it
doth
another
;
so
againe
,
that
the
same
fruit-bearing
Trees
,
are
barren
one
year
,
and
well-bearing
another
;
that
the
Seas
are
Pacifique
and
commodious
for
Passage
at
one
time
,
in
such
parts
and
places
of
them
,
as
when
such
,
and
such
Ships
,
with
such
and
such
Persons
in
them
,
passe
thorough
them
,
where
they
are
turbulent
and
dangerous
at
another
time
,
when
such
and
such
other
Ships
,
and
Persons
in
them
,
passe
the
same
way
,
(
with
many
more
particulars
of
like
consideration
)
the
reason
(
doubtlesse
)
of
the
variety
and
diversity
of
occurrences
,
or
effects
,
in
this
kinde
,
is
not
alwayes
to
be
resolved
,
either
divisim
,
or
conjunction
,
only
into
the
native
Properties
of
the
Causes
,
whether
mediately
,
or
immediately
producing
them
,
or
into
the
ordinary
and
standing
concurrence
of
God
,
with
these
Causes
,
for
,
or
in
producing
them
;
but
there
is
somewhat
a
more
particular
hand
of
the
great
Ruler
of
the
World
,
which
formes
and
fashions
them
in
such
different
shapes
;
and
that
in
order
to
such
and
such
ends
,
which
though
sometimes
apprehensible
enough
,
yet
for
the
most
part
are
very
hard
for
men
to
call
by
their
Names
.
Only
this
remaines
true
,
that
in
such
occurrences
and
events
,
as
those
now
specified
,
notwithstanding
that
great
diversity
found
between
them
,
yet
ordinarily
all
Particular
Causes
interessed
in
the
Production
of
them
,
act
in
a
regular
and
due
conformity
to
their
respective
Natures
,
and
Properties
,
and
are
not
forced
or
turned
out
their
way
by
any
immediate
Power
or
interposall
of
God
.
And
that
which
he
doth
in
order
to
a
diversification
,
when
the
difference
is
Preter-naturall
,
and
signally
from
him
,
consists
either
in
a
multiplication
of
,
or
a
substraction
from
,
the
number
of
Causes
,
which
according
to
the
course
of
nature
,
and
ordinary
Providence
,
would
have
joyned
in
raising
the
effect
,
or
else
in
suspending
,
either
in
whole
or
in
part
,
or
in
augmenting
the
operating
vertue
,
of
one
cause
,
or
more
present
with
those
,
which
together
raise
and
produce
the
effect
.
Which
suspension
and
augmentation
,
though
in
a
sence
they
may
be
called
miraculous
,
yet
are
they
not
direct
or
perfect
miracles
,
partly
because
they
are
not
so
obvious
to
any
of
the
outward
senses
,
partly
also
,
because
,
though
they
be
unusuall
and
rare
,
compared
with
the
co
〈…〉
of
ordinary
Providence
,
yet
are
they
frequent
in
such
kindes
of
dispensations
,
which
are
either
signally
penall
,
or
munificent
.
7.
Concerning
such
occurrences
and
casuall
events
,
wherein
,
or
whereby
,
§.
19.
any
creature
suffers
losse
,
either
of
being
,
or
of
well-being
,
in
what
kinde
,
or
degree
soever
,
neither
are
these
determined
by
God
,
though
he
takes
speciall
knowledge
of
them
both
before
,
and
when
they
come
to
passe
,
and
contrives
them
accordingly
to
their
most
appropriate
ends
.
When
our
Saviour
reacheth
his
Disciples
,
that
a
Sparrow
shall
not
fall
to
the
ground
(
i.
e.
be
taken
,
kil'd
,
or
hurt
,
)
without
his
Heavenly
Father
;
his
meaning
is
not
to
assert
a
particular
Decree
or
determination
in
God
,
concerning
the
death
,
or
hurt
,
of
every
Sparrow
,
that
either
dieth
,
or
receiveth
harme
;
but
to
shew
,
that
God
is
vigilant
and
carefull
in
his
Rule
and
Government
of
the
World
;
and
taketh
exact
notice
how
his
Creatures
suffer
,
or
are
diminished
.
It
is
more
proper
(
of
the
two
)
and
neerer
to
the
truth
,
to
say
and
hold
,
that
God
determineth
the
preservation
,
or
keeping
alive
of
those
Sparrowes
,
which
fall
not
to
the
ground
,
then
that
he
determineth
the
falling
to
the
grounds
of
every
one
that
so
falleth
.
The
reason
is
,
because
the
object
of
Gods
determinations
or
Decrees
,
is
only
that
which
is
good
,
whereas
things
indifferent
,
and
things
that
are
evill
,
are
the
object
of
his
knowledge
,
as
well
as
that
,
which
is
good
.
But
of
this
more
hereafter
.
So
when
any
mans
Person
,
House
,
or
Goods
,
are
consum'd
,
or
hurt
,
by
Fire
,
there
is
no
competent
ground
to
say
or
thinke
,
that
any
of
these
were
determined
by
God
,
or
that
they
might
not
have
been
prevented
.
For
certaine
it
is
,
that
he
Decreed
not
,
either
the
negligence
or
carelesnesse
,
nor
yet
the
malice
,
of
those
,
who
thorough
either
the
one
,
or
the
other
,
were
the
Authors
of
such
accidents
.
If
it
be
said
,
yea
but
the
permission
of
such
accidents
as
these
,
is
good
:
§.
20.
otherwise
God
would
not
permit
them
to
be
.
And
if
so
,
then
such
a
Permission
may
be
the
object
of
Gods
Determination
and
Decree
.
And
if
God
Decreeth
the
Permission
of
a
thing
,
doth
not
this
include
,
or
suppose
,
a
necessity
that
it
shall
,
will
,
or
must
come
to
passe
?
If
so
,
it
is
as
much
determined
or
necessitated
by
Gods
,
Permissive
Decree
,
as
if
it
had
been
directly
and
peremptorily
decreed
by
him
;
To
this
I
answer
,
It
is
indeed
the
judgement
of
some
learned
men
,
that
the
purpose
or
intent
Dr.
Twisse
.
of
God
to
permit
or
suffer
such
,
or
such
a
thing
to
be
done
,
or
such
or
such
an
accident
to
come
to
passe
,
supposeth
a
necessity
(
at
least
a
syllogisticall
or
consequentiall
necessity
)
of
the
comming
of
it
to
passe
.
But
that
the
truth
lieth
on
the
other
side
of
the
way
,
appears
by
the
light
of
this
consideration
.
If
whatsoever
God
hath
Decreed
,
or
intendeth
,
to
permit
to
come
to
passe
in
any
case
,
upon
any
terms
,
or
any
supposition
whatsoever
,
should
by
vertue
of
such
an
intention
or
Decree
,
necessarily
come
to
passe
,
then
all
things
possible
to
be
,
(
or
at
least
ten
thousand
things
more
then
ever
shall
be
)
must
be
,
yea
and
this
necessarily
.
For
(
doubtlesse
)
God
hath
Decreed
,
and
intendeth
,
to
leave
naturall
Causes
,
generally
,
to
their
naturall
and
proper
Operations
,
and
Productions
;
yea
and
voluntary
Causes
also
,
under
a
Power
,
and
at
liberty
,
to
act
ten
thousand
things
more
,
then
ever
they
will
do
,
or
shall
do
.
For
example
;
God
intendeth
,
and
hath
Decreed
,
to
permit
,
that
fire
shall
burne
,
what
combustible
matter
soever
it
shall
take
hold
of
,
or
that
shall
be
cast
into
it
;
that
one
sparke
of
it
falling
into
a
barrell
of
dried
Gun-powder
,
should
suddainly
fire
it
,
&c.
but
it
doth
not
follow
from
hence
,
that
therefore
every
thing
that
is
combustible
in
the
World
,
shall
be
burnt
with
Fire
;
or
that
every
barrell
of
dry
Gun-powder
shall
be
blown
up
with
sparkes
of
Fire
falling
into
them
.
So
(
in
the
instance
formerly
mentioned
)
God
had
Decreed
to
permit
the
Lords
of
Keilah
to
deliver
up
David
into
Sauls
hand
,
in
case
he
had
stayed
in
their
City
,
till
Sauls
comming
to
demand
him
:
this
is
evident
from
the
Text
[
](A41481-e24680-b)a
a
1
Sam.
23.
12.
.
But
it
did
not
follow
from
this
Permissive
Decree
of
God
,
that
therefore
these
Lords
must
necessarily
deliver
up
David
into
Sauls
hand
:
for
we
know
they
did
it
not
.
So
likewise
God
hath
Decreed
to
permit
any
man
to
destroy
the
life
of
another
Vitae
alienae
Dominus
est
,
quisquis
contemptor
est
suae
.
Sen.
whom
he
meets
with
(
I
meane
,
in
respect
of
a
naturall
Power
to
doe
the
execution
)
but
it
followeth
not
from
hence
,
that
therefore
every
man
must
necessarily
murther
,
or
destroy
the
life
of
his
Brother
that
commeth
in
his
way
.
So
that
evident
it
is
,
that
no
Decree
of
God
whatsoever
,
which
is
simply
and
purely
Permissive
,
doth
import
any
necessity
at
all
of
the
perpetration
,
or
comming
to
passe
,
of
the
thing
so
Decreed
.
God
permitted
Adam
to
eate
of
every
Tree
in
the
Garden
of
Eden
(
the
Tree
of
the
knowledge
of
good
and
evill
,
only
excepted
[
](A41481-e24750-b)b
b
Gen.
2.
16.
17.
)
and
therefore
certainly
had
Decreed
,
or
Intended
this
Permission
:
yet
was
not
Adam
any
wayes
necessitated
by
any
vertue
or
influence
of
this
Decree
upon
him
,
to
eate
of
every
of
these
Trees
;
nor
is
it
in
the
least
degree
credible
,
that
ever
he
did
eate
of
every
of
them
,
nor
yet
of
any
one
of
them
,
but
only
that
,
which
was
prohibited
unto
him
,
his
ejection
out
of
this
Garden
following
so
suddenly
after
this
Patent
,
or
Permission
,
granted
unto
him
.
The
reason
why
no
Decree
of
God
,
that
is
purely
and
barely
permissive
,
either
induceth
or
supposeth
any
necessity
of
the
comming
to
passe
,
of
what
is
only
so
Decreed
,
is
this
.
First
,
because
no
such
Decree
doth
any
wayes
interesse
God
to
any
manner
of
interposall
,
either
by
his
wisdom
,
power
,
or
providence
in
what
kinde
soever
,
towards
the
effecting
or
bringing
to
passe
of
what
is
so
decreed
.
So
that
such
events
,
which
are
no
otherwise
Decreed
by
God
,
then
thus
,
are
in
the
same
posture
of
contingency
,
in
the
same
possibility
of
being
,
or
not
being
,
wherein
they
would
have
been
,
had
there
been
no
such
Decree
at
all
concerning
them
.
Secondly
,
neither
doth
any
such
Decree
in
God
suppose
a
futurity
of
such
a
concurrence
of
Causes
simply
requisite
and
necessary
for
the
bringing
of
things
,
so
Decreed
,
to
passe
,
which
will
actually
bring
them
to
passe
.
Though
God
hath
Decreed
,
that
a
spark
,
or
coale
of
Fire
,
falling
,
i.
e.
in
case
it
shall
fall
,
into
a
barrell
of
Gun-powder
,
shall
fire
it
,
yet
it
doth
not
follow
from
hence
,
that
he
hath
Decreed
that
any
such
sparke
,
or
coale
,
shall
fall
into
it
;
without
which
notwithstanding
the
effect
Decreed
,
viz.
the
firing
of
this
powder
,
will
not
come
to
passe
.
Or
if
it
be
said
,
that
God
hath
Decreed
that
such
a
spark
,
or
coale
,
shall
fall
into
the
said
barrell
of
powder
,
now
is
not
the
Decree
barely
permissive
,
but
operative
and
assertive
,
and
such
which
ingageth
the
Decreer
to
interpose
effectually
for
the
bringing
of
the
thing
Decreed
to
passe
.
But
such
Decrees
as
this
,
in
matters
of
that
nature
,
we
deny
to
be
in
God
.
If
it
be
yet
further
objected
;
yea
but
all
events
,
and
whatsoever
commeth
§.
21.
to
passe
at
any
time
,
in
any
place
,
or
with
relation
to
any
person
whatsoever
,
are
fore-seene
,
and
fore-known
by
God
.
And
if
so
,
then
is
there
an
absolute
and
unavoydable
,
necessity
of
their
comming
to
passe
:
otherwise
the
foreknowledge
of
God
shall
be
but
conjecturall
,
obnoxious
to
error
and
mistake
,
not
certain
,
or
infallible
.
To
this
I
answer
;
1.
By
concession
;
viz.
that
the
knowledge
of
God
(
for
fore-knowledge
,
if
we
speake
properly
,
is
not
competible
to
him
[
](A41481-e24860-b)a
a
Quia
ca
,
quae
nobis
futura
sunt
,
videt
,
quae
tamen
ipsi
semper
praesto
sunt
,
praescius
dicitur
,
quanvis
nequaquam
futurum
praevideat
,
quod
praesens
videt
.
Greg.
Mor.
l.
2.
c.
23.
)
is
all
light
,
and
there
is
no
darkenesse
in
it
at
all
:
all
possibility
of
error
or
mistake
are
ten
thousand
times
further
from
it
,
then
the
Heavens
are
from
the
Earth
.
But
,
2.
I
answer
further
(
by
way
of
exception
)
that
notwithstanding
the
certainty
of
the
knowledge
of
God
concerning
things
,
that
dayly
and
hourly
come
to
passe
,
and
that
will
come
to
passe
hereafter
,
yet
there
is
no
more
,
no
other
necessity
of
their
comming
to
passe
,
in
respect
of
such
his
knowledge
,
then
there
would
,
or
should
,
have
been
,
in
case
no
such
knowledge
were
,
or
had
been
,
in
him
.
For
certaine
it
is
,
that
no
knowledge
,
as
such
,
hath
any
influence
at
all
upon
the
object
,
or
thing
known
,
to
cause
it
to
be
,
or
not
to
be
[
](A41481-e24900-b)b
b
Non
ideo
peccavit
Adam
,
quia
Deus
hoc
suturum
noverat
;
sed
praescivit
Deus
,
quasi
Deus
,
quod
ille
erat
propria
voluntate
facturus
.
Hieronym
.
Dial.
3.
contra
Pelag.
Deus
praescientia
sua
non
cogit
facienda
,
quae
futura
sunt
.
Aug.
de
llb.
Arbit
.
l.
3.
c.
4.
.
If
it
be
replied
;
yea
,
but
if
God
knowes
,
that
such
and
such
things
will
come
to
passe
,
is
there
not
a
necessity
of
their
comming
to
pass
:
or
otherwise
,
must
not
the
knowledge
of
God
prove
abortive
,
and
be
accompanied
with
error
?
I
answer
,
no
:
if
the
events
supposed
to
be
knowne
by
God
before
their
§.
22.
comming
to
passe
,
be
contingent
,
or
at
least
such
,
in
the
Production
whereof
Futura
contingentia
,
etiam
ut
subsunt
divinae
scientiae
,
non
sunt
simpliciter
necessaria
.
Rada
.
Contr.
30.
Art:
5.
Scientia
Dei
non
tollit
contingentiam
ab
eo
,
quod
est
scitum
.
ibid.
the
wills
of
men
must
some
wayes
or
other
,
interpose
,
if
ever
they
be
produced
,
(
of
which
kinde
of
events
only
we
now
speake
)
the
certainty
of
the
knowledge
of
God
may
be
salved
,
and
yet
no
absolute
necessity
of
the
comming
to
passe
of
such
events
be
supposed
.
The
reason
is
,
because
at
the
same
time
,
when
God
seeth
,
or
knoweth
,
that
they
will
come
to
passe
,
he
seeth
and
knoweth
also
,
that
there
is
no
necessity
they
should
come
to
passe
,
but
that
they
may
well
be
prevented
.
In
which
respect
,
in
case
they
should
not
come
to
passe
,
the
knowledge
of
God
should
suffer
no
defeature
,
or
disparagement
.
If
yet
it
be
said
;
yea
but
when
it
is
supposed
,
that
God
knoweth
that
such
,
§.
23.
or
such
,
an
event
will
come
to
passe
,
if
it
should
be
supposed
withall
,
that
he
knoweth
it
may
not
come
to
passe
,
or
that
it
may
come
to
passe
otherwise
,
then
according
to
this
knowledge
,
doth
not
this
suppose
or
imply
a
consciousnesse
in
God
of
the
weakness
or
deficiency
of
his
knowledge
?
I
answer
,
no
;
but
rather
the
contrary
;
viz.
a
consciousnesse
in
him
of
the
strength
and
perfection
of
his
knowledge
.
For
he
that
knoweth
not
that
contingent
and
free-working
Causes
,
which
way
soever
they
shall
act
in
order
to
any
particular
event
,
might
yet
act
otherwise
,
or
suspend
their
actings
,
is
certainly
defective
in
knowledge
.
And
if
God
did
not
as
well
know
,
that
there
is
a
Possibility
of
the
non-futurity
,
or
of
the
not
comming
to
passe
of
such
contingent
events
,
which
he
knoweth
will
come
to
passe
,
as
well
as
he
certainly
knoweth
that
they
will
come
to
passe
,
he
should
be
defective
in
his
knowledge
concerning
the
Nature
and
Property
of
contingent
and
free-working
Causes
:
in
as
much
as
this
is
their
Nature
and
Property
(
as
hath
been
said
)
to
be
at
liberty
in
reference
to
particular
actings
,
to
act
one
way
,
as
well
as
another
,
or
else
to
suspend
their
action
.
Indeed
if
it
should
be
said
,
or
thought
,
that
any
event
WILL
not
,
or
SHALL
not
,
come
to
passe
,
which
God
knoweth
before
hand
will
come
to
passe
,
this
would
import
an
obnoxiousness
unto
error
in
the
knowledge
,
or
fore-knowledge
,
of
God
.
But
to
say
,
or
think
,
that
such
an
event
,
whose
future
comming
to
passe
God
knoweth
,
MAY
,
notwithstanding
this
knowledge
of
his
,
not
come
to
passe
,
reflects
no
dishonour
or
disparagement
at
all
upon
his
knowledge
[
](A41481-e25040-b)a
a
Cum
ista
,
Antichristus
erit
,
stat
haec
,
Antichristus
potest
non
fore
.
Rada
.
Contr.
30.
Art.
6.
Et
paulo
post
;
non
pugnat
igitur
quod
Deus
sciat
,
Petrum
esse
peccaturum
,
&
tamen
quod
ipse
possit
non
peccare
,
vel
possit
non
esse
peccaturus
.
;
but
rather
gives
an
honorable
and
high
testimony
of
excellency
and
perfection
unto
it
.
For
he
that
certainly
knowes
what
contingent
and
free-working
Causes
will
do
,
notwithstanding
their
freedom
and
liberty
either
to
do
,
or
not
to
do
,
or
to
do
otherwise
,
must
needs
be
excellent
in
knowledge
indeed
,
and
one
who
needeth
not
count
it
robbery
to
be
equall
with
God
.
Concerning
the
acts
of
the
wills
of
men
,
which
are
called
(
I
know
not
how
Properly
)
supernaturall
,
I
meane
such
,
which
have
an
essentiall
connexion
with
their
eternall
happiness
and
glory
,
how
,
or
how
far
they
are
,
determined
by
God
,
and
how
,
and
how
far
,
not
,
we
shall
be
better
fitted
with
an
opportunity
to
demonstrate
in
the
Process
of
our
Discourse
.
In
the
meane
time
,
the
reason
why
the
great
Commander
and
Lord
of
§.
24.
nature
,
leaveth
his
whole
Militia
,
ordinarily
to
move
,
and
act
,
according
to
their
native
Properties
and
inclinations
respectively
,
without
countermanding
them
,
or
turning
them
out
of
their
way
,
are
these
(
with
their
fellowes
:
)
First
,
Nature
with
all
her
traine
and
retinue
of
particular
Causes
,
together
with
all
their
furniture
of
Principles
for
Motion
,
and
Action
,
being
the
workmanship
of
his
own
hand
,
if
he
should
ordinarily
,
or
frequently
interpose
to
change
her
Lawes
,
or
innovate
her
course
,
he
should
seeme
to
pull
down
that
,
which
himself
hath
built
up
;
and
to
dislike
that
Portraicture
and
resemblance
of
himself
,
which
he
hath
drawne
with
admirable
and
unimitable
art
and
skill
in
the
regular
and
standing
Progress
of
Nature
,
and
second
Causes
.
Secondly
,
being
conscious
to
himself
,
with
what
excellency
of
Wisdom
,
Goodness
,
and
Power
,
the
great
Body
of
Nature
with
all
the
Parts
and
Members
of
it
,
was
at
first
rais'd
,
built
,
fram'd
,
and
temper'd
by
himself
,
he
knows
there
is
no
need
for
him
either
to
add
to
,
or
to
take
from
,
or
to
alter
any
thing
(
ordinarily
)
in
her
course
.
He
hath
sufficient
security
that
his
hand-maid
left
unto
her self
(
only
with
his
ordinary
and
regular
concurrence
,
without
which
she
can
neither
move
,
nor
be
)
will
no
wayes
mis-behave
her self
in
order
to
his
ends
,
and
those
concernments
of
his
glory
,
wherewith
she
is
intrusted
.
So
that
for
him
to
check
,
or
controule
her
in
her
way
,
would
be
but
a
kinde
of
condemning
the
innocent
,
which
is
,
when
practised
amongst
men
,
an
abomination
to
him
.
Thirdly
,
(
and
lastly
)
if
he
should
customarily
,
and
of
course
over-rule
Nature
or
second
Causes
,
in
their
regular
Proceedings
,
he
should
overlay
his
own
market
for
miracles
and
works
of
wonder
,
and
bring
down
the
price
of
the
glory
and
esteem
of
them
to
a
very
low
rate
.
In
the
dayes
of
Solomon
,
Silver
was
but
as
Stones
,
nothing
esteemed
[
](A41481-e25190-b)*
*
1
Kings
10.
21.
27.
,
by
reason
of
the
abundance
and
commonness
of
it
.
Miracles
are
the
rarities
of
Heaven
;
and
the
reserve
of
Nature
,
when
her
testimony
concerning
the
Glory
and
Power
of
her
Lord
and
Master
is
despised
by
Men.
CHAP.
III.
Concerning
the
foreknowledge
and
knowledge
of
God
;
and
the
difference
betweene
these
,
and
his
Desires
,
Purposes
,
Intentions
,
and
Decrees
:
and
how
these
also
are
distinguished
the
one
from
the
other
.
IT
is
not
to
be
denied
,
but
that
the
Scriptures
do
attibute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
§.
1.
fore-knowledge
unto
God
in
severall
places
;
as
Acts
2.
23.
Rom.
8.
29.
11.
2.
1
Pet.
1.
2.
&c.
Though
evident
it
is
,
that
in
some
,
if
not
in
all
,
of
these
places
,
the
word
rather
imports
a
Pre-approbation
,
then
a
simple
Prescience
,
or
fore-knowledge
;
according
to
the
known
signification
of
the
simple
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
,
though
properly
it
signifieth
knowledge
,
yet
in
Scripture
language
(
according
to
that
idiome
of
speech
,
wherein
the
consequent
is
put
for
the
antecedent
,
not
unusuall
in
the
Scriptures
)
frequently
imports
,
approbation
,
As
Mat.
7.
23.
Rom.
11.
2.
2
Tim.
2.
19.
But
as
many
other
things
are
oft
in
Scripture
attributed
unto
God
,
which
according
to
the
proper
and
ordinary
signification
of
the
words
,
are
no
wayes
comperible
to
him
,
as
Hands
,
Eyes
,
Eares
,
Greife
,
Repentance
,
&c.
So
is
Pre-science
or
fore-knowledge
also
.
Notwithstanding
as
there
is
a
ground
in
Reason
,
one
,
or
more
,
for
all
those
other
metaphoricall
and
improper
attributions
,
which
are
in
any
kinde
made
unto
God
,
so
is
there
for
this
of
Prescience
also
.
Only
care
and
caution
must
be
taken
,
that
our
Table
proves
not
a
snare
unto
us
;
my
meaning
is
,
least
those
things
which
are
metaphorically
spoken
of
God
for
the
accommodation
of
our
understandings
,
and
to
inrich
us
with
such
conceptions
,
apprehensions
,
and
knowledge
of
him
,
as
we
are
well
capable
of
,
according
to
the
truth
of
his
Nature
,
and
Being
,
be
not
so
interpreted
or
understood
by
us
,
as
to
occasion
any
such
fancies
or
imaginations
in
us
,
which
are
unworthy
of
him
,
and
inconsistent
with
the
truth
of
his
Being
.
That
Pre-science
,
or
fore-knowledge
,
are
not
Formally
or
Properly
in
§.
2.
God
,
is
the
constant
assertion
,
both
of
Ancient
and
Moderne
Divinity
.
The
Quid
est
proescientia
,
nisi
scientia
futurorum
?
Quid
autem
futurum
est
Deo
,
qui
omnia
super
graditur
tempora
?
Si
enim
in
scientia
res
ipsas
habet
,
non
sunt
ei
futurae
,
sed
praesentes
;
ac
per
hoc
,
non
jam
praescientia
,
sed
tantum
scientia
dici
potest
.
Aug.
l.
2.
ad
Simpl.
vide
plura
.
ib.
Nec
zelus
,
nec
ira
,
nec
penitentia
,
nec
proprie
miscrecordia
,
nec
praescientia
esse
potest
in
Deo
.
Greg.
Moral
.
l.
2.
c.
23.
learned
Assertors
of
the
Protestant
Cause
are
at
perfect
agreement
with
their
Adversaries
the
Schoolemen
,
and
Papists
,
in
this
.
Nor
is
it
any
wonder
at
all
,
that
there
should
be
peace
,
and
a
concurrence
of
judgement
about
such
a
point
as
this
,
even
between
those
,
who
have
many
Irons
of
contention
otherwise
in
the
fire
,
considering
how
obvious
,
and
neere
at
h●●d
,
the
truth
herein
is
.
For
1.
if
fore-knowledge
were
Properly
and
formally
in
God
,
then
might
Predestination
,
Election
,
Reprobation
,
and
many
other
things
be
Properly
and
Formally
in
him
also
;
in
as
much
as
these
are
,
in
the
Letter
and
Propriety
of
them
,
as
competible
unto
him
,
as
foreknowledge
.
Nor
can
there
be
any
reason
given
so●
a
difference
.
But
unpossible
it
is
,
that
there
should
be
any
Plurality
of
●●ings
whatsoever
,
in
their
distinct
and
Proper
natures
,
and
formalities
,
in
God
,
the
infinite
,
simplicity
of
his
nature
and
being
,
with
open
mouth
gain-saying
it
.
Secondly
,
if
fore-knowledge
were
Properly
,
or
Formally
in
God
,
there
should
be
somewhat
in
him
corruptible
,
or
changeable
.
For
that
which
is
supposed
to
be
such
a
foreknowledge
in
him
to
day
,
by
the
morrow
,
suppose
the
thing
,
or
event
foreknown
,
should
in
the
interim
actually
come
to
passe
,
must
needs
cease
,
and
be
changed
;
in
as
much
as
there
can
be
no
fore-knowledge
of
things
that
are
present
,
the
adequate
and
appropriate
object
of
this
knowledge
,
(
in
the
Propriety
of
it
)
being
res
futura
▪
somewhat
that
is
to
come
.
Thirdly
,
(
and
lastly
)
there
is
nothing
in
the
Creature
univocally
and
formally
the
same
,
Quid
est
praescientia
,
nisi
scientia
futurorum
?
Aug.
l.
2.
ad
Simpl.
q.
2.
with
any
thing
which
is
in
God
.
The
Reason
is
;
because
then
,
there
must
either
be
somewhat
finite
in
God
,
or
somewhat
infinite
in
the
Creature
:
both
which
are
unpossible
.
But
if
Prescience
or
fore-knowledge
,
being
Properly
and
Formally
in
the
Creature
,
should
be
Properly
and
Formally
also
in
God
,
there
should
be
somewhat
in
the
Creature
,
univocally
and
formally
the
same
,
with
somewhat
,
which
is
in
God
.
Therefore
certainly
there
is
no
foreknowledge
,
properly
so
called
,
in
God
.
If
it
be
objected
,
that
this
argument
lieth
as
strong
against
the
Propriety
§.
3.
of
knowledge
,
as
of
fore-knowledge
,
in
God
;
in
as
much
as
knowledge
,
is
every
whit
as
Properly
and
Formally
in
the
Creature
,
as
fore-knowledge
;
I
Answer
,
True
it
is
,
there
is
no
knowledge
neither
in
God
,
according
to
the
precise
and
formall
notion
of
knowledge
,
or
in
such
a
sence
,
wherein
it
is
found
in
men
.
And
this
the
first
and
last
of
the
three
Reasons
mentioned
,
doe
infallibly
demonstrate
.
Knowledge
in
the
Creature
is
a
Principle
or
habit
,
really
and
essentially
distinct
from
the
subject
,
or
soule
,
where
it
resideth
:
yea
and
is
capable
of
augmentation
and
diminution
therein
,
and
of
separation
from
it
.
Whereas
that
which
is
called
knowledge
in
God
,
neither
differs
really
,
or
essentially
from
his
nature
,
or
from
himself
,
but
is
really
one
and
the
same
thing
with
him
(
as
will
further
appeare
in
the
following
Chapter
)
nor
is
it
either
capable
of
growth
,
or
of
decay
,
or
of
separation
.
Only
in
this
respect
,
knowledge
,
of
the
two
,
is
more
properly
attributeable
unto
God
,
then
fore-knowledge
,
viz.
because
fore-knowledge
,
in
the
proper
notion
,
or
formall
conception
of
it
,
includes
,
or
supposeth
a
liablenesse
to
a
change
or
expiration
(
viz.
upon
the
comming
to
passe
of
the
thing
fore-knowne
,
which
must
of
necessity
come
to
passe
in
time
)
whereas
knowledge
imports
nothing
,
but
what
may
be
Permanent
and
Perpetuall
,
and
so
is
(
of
the
two
)
more
appropriable
unto
him
,
who
changeth
not
.
But
though
neither
knowledge
,
nor
fore-knowledge
,
can
in
strictnesse
and
§.
4.
formality
of
notion
be
ascribed
unto
God
,
yet
since
both
the
one
and
the
other
are
frequently
in
Scripture
attributed
unto
him
,
necessary
it
is
that
we
make
inquiry
into
the
Grounds
and
Reasons
of
such
attributions
.
For
it
is
no
wayes
credible
but
that
the
Holy
Ghost
in
all
such
expressions
,
did
intend
to
informe
the
World
of
somewhat
,
and
that
according
to
truth
,
concerning
God
.
Now
the
method
and
way
(
in
generall
)
whereby
to
discover
,
upon
what
grounds
or
Reasons
the
Holy
Ghost
attributeth
such
things
unto
God
,
which
yet
are
not
Formally
or
Properly
competible
to
him
,
and
consequently
what
it
is
in
God
,
of
which
,
by
such
expressions
he
desireth
to
impart
the
knowledge
unto
us
,
is
this
;
to
consider
the
Respective
natures
,
the
different
manner
of
operation
,
the
divers
effects
,
or
ordinary
consequents
,
of
those
things
,
in
the
Creature
,
whet●●r
they
be
Actions
,
Passions
,
Habits
,
Parts
,
or
whatsoever
,
which
are
upon
such
terms
attributed
unto
God
.
For
still
we
shall
finde
something
or
other
proceeding
from
God
,
or
done
by
him
,
which
holds
proportion
and
correspondeth
with
some
,
or
other
,
one
,
or
more
,
of
the
ordinary
effects
or
consequents
,
of
those
things
in
the
Creature
,
which
are
so
attributed
unto
him
.
And
the
intent
of
the
Holy
Ghost
in
ascribing
such
things
unto
God
,
which
are
proper
only
to
the
Creature
,
is
,
to
make
known
to
us
,
that
the
Divine
Essence
,
or
God
himself
,
hath
that
eminently
,
after
a
transcendent
and
most
perfect
manner
,
in
his
nature
or
being
,
which
alwayes
inableth
him
,
and
(
in
respect
of
some
particulars
,
)
upon
occasion
rendereth
him
actually
willing
,
to
expresse
himself
in
such
kinde
of
actions
or
effects
,
wherein
the
Creature
is
wont
to
expresse
it selfe
upon
occasion
,
out
of
,
and
by
means
of
,
such
Principles
,
or
instruments
of
action
(
being
in
the
Propriety
,
or
Formality
of
their
respective
natures
,
in
them
)
which
are
ascribed
unto
God
.
As
for
example
,
to
give
the
World
knowledge
,
that
the
Divine
Nature
can
,
and
upon
just
occasion
will
,
yea
and
doth
many
times
,
expresse
it selfe
after
such
a
manner
,
and
with
such
a
kinde
of
effect
,
as
men
use
to
expresse
themselves
out
of
anger
,
as
viz.
by
Reproveing
,
Expostulating
,
Withdrawing
themselves
,
Striking
,
Punishing
,
and
the
like
,
the
Holy
Ghost
oft
ascribeth
the
Passion
,
or
Impression
of
Anger
,
unto
God
.
There
is
the
same
consideration
of
all
those
other
Creature-affections
,
as
of
Love
,
Zeal
,
Grief
,
Sorrow
,
Repentance
,
Delight
,
Mercy
,
Compassion
,
&c.
And
so
also
of
all
those
organicall
parts
or
members
of
an
humane
body
,
as
Eyes
,
Eares
,
Hands
,
Heart
,
&c.
which
are
so
frequently
in
the
Scriptures
attributed
unto
God
.
These
respective
attributions
give
the
light
of
this
knowledge
of
God
unto
the
World
,
that
the
Divine
Nature
,
though
most
singly
,
simply
,
most
undividedly
,
and
indivisibly
One
,
is
yet
able
out
of
the
infinite
perfection
of
it
,
to
act
all
that
variety
,
and
diversity
of
action
and
effect
,
which
the
Creature
is
wont
to
act
,
out
of
such
affections
,
and
by
means
of
such
organs
,
or
members
,
respectively
.
To
come
in
to
the
particular
in
hand
.
The
Scripture
is
wont
to
ascribe
§.
5.
knowledge
unto
God
,
to
inform
the
World
,
that
,
what
kinde
of
contentment
soever
men
reape
,
or
receive
,
by
meanes
of
any
knowledge
of
things
,
which
they
have
,
and
that
what
regular
use
,
or
advantage
soever
they
make
,
or
are
capable
of
making
in
any
kinde
,
of
such
Knowledge
,
God
receiveth
the
like
contentment
by
,
maketh
,
when
,
and
as
he
pleaseth
,
the
same
or
the
like
use
of
the
infinite
perfection
of
his
nature
or
being
.
For
example
:
men
of
knowledge
,
and
of
understanding
,
so
far
as
their
knowledge
extendeth
,
are
free
from
errors
,
mistakes
,
and
other
inconveniences
,
in
reference
to
the
things
known
,
whereunto
men
that
are
ignorant
are
exposed
.
Again
,
men
that
have
knowledge
of
things
,
are
hereby
according
to
the
measure
and
extent
of
this
knowledge
,
inabled
to
manage
and
order
their
affaires
to
their
best
advantage
,
either
in
a
way
of
profit
,
or
of
Repute
and
Honor
:
yea
and
being
otherwise
furnished
with
opportunity
and
meanes
for
such
a
purpose
,
to
communicate
and
impart
the
same
light
of
knowledge
unto
others
,
which
shineth
in
,
and
to
,
themselves
.
In
like
manner
,
knowledge
,
yea
the
knowledge
of
all
things
,
[
](A41481-e25960-b)a
a
1
Joh.
3.
20.
is
in
Scripture
asserted
unto
God
,
not
because
he
knoweth
them
after
the
same
specificall
manner
,
or
upon
the
same
specificall
terms
,
upon
which
men
know
or
understand
,
the
things
known
by
them
(
for
as
the
Lord
seeth
not
as
men
seeth
[
](A41481-e26010-b)b
b
1
Sam.
16
,
7
,
so
neither
doth
he
know
,
as
man
knoweth
)
but
because
,
from
,
and
by
means
of
,
the
infinite
perfection
of
his
Nature
,
1.
He
injoyeth
himselfe
with
a
scientificall
contentment
,
(
I
mean
,
with
such
a
kinde
of
contentment
,
as
knowing
men
injoy
,
or
might
injoy
,
by
means
of
their
knowledge
)
:
and
,
2.
Because
by
the
same
means
,
he
is
inabled
to
manage
,
order
,
and
dispose
of
all
things
,
to
the
best
advantage
and
improvement
for
his
own
glory
,
and
for
what
other
end
besides
he
pleaseth
:
and
,
3.
(
and
lastly
)
because
he
hath
an
opportunity
also
thereby
,
to
impart
the
knowledge
of
what
things
soever
he
pleaseth
,
unto
his
Creature
.
By
what
hath
been
said
,
it
is
no
matter
of
difficulty
,
either
to
conceive
,
§.
6.
or
to
declare
,
in
what
sence
,
or
upon
what
ground
,
one
,
or
more
,
the
Scriptures
attribute
prescience
also
,
or
fore-knowledge
,
unto
God
.
For
look
what
regular
conveniency
,
opportunity
,
or
advantage
in
any
kinde
,
the
foreknowledge
of
things
in
men
,
affordeth
unto
them
,
the
like
doth
the
infinite
perfection
of
the
Divine
Nature
exhibit
and
afford
unto
him
.
Men
who
have
the
certaine
fore-knowledge
that
such
and
such
things
will
come
to
passe
at
such
,
or
such
a
time
,
if
they
any
wayes
relate
unto
them
,
or
be
capable
of
being
wrought
to
such
a
Relation
,
besides
the
inward
contentment
of
such
knowledge
,
have
an
opportunity
thereby
,
not
only
of
making
known
before
hand
unto
their
friends
,
or
others
,
that
at
such
a
time
such
things
will
come
to
passe
(
for
this
they
may
do
,
whether
the
things
fore-knowne
,
doe
any
wayes
concerne
them
,
or
no
)
and
by
this
meanes
gaine
the
repute
of
being
Propheticall
,
or
otherwise
very
understanding
and
discerning
men
;
but
also
of
contriving
and
ordering
other
things
in
the
meane
time
,
so
,
and
after
such
a
manner
,
that
the
things
fore-knowne
,
when
they
come
to
passe
,
shall
come
to
passe
with
more
conveniency
or
advantage
unto
them
,
then
otherwise
they
could
have
done
.
Upon
such
considerations
as
these
,
the
fore-knowledge
of
things
,
yea
of
all
things
,
that
are
future
,
is
by
the
Scriptures
ascribed
unto
God
;
viz.
Because
thorough
the
infinite
perfection
of
his
Essence
and
and
Being
;
he
,
1.
Injoyes
a
delight
or
contentment
answerable
to
that
,
of
fore-knowing
men
,
by
means
of
this
their
knowledge
.
2.
He
is
able
to
impart
before
hand
at
what
distance
of
time
he
pleaseth
,
either
to
his
Saints
(
his
Friends
)
or
others
,
such
particularities
,
of
what
is
hid
in
the
womb
of
time
,
as
himself
judgeth
meete
to
be
upon
such
terms
as
these
revealed
.
3.
(
and
lastly
)
he
is
able
also
providentially
to
dispose
of
all
such
things
to
the
best
advantage
,
both
for
his
own
glory
,
and
the
benefit
of
those
,
who
shall
be
found
worthy
of
this
great
interest
in
him
.
From
the
Rule
that
hath
been
given
,
and
the
explication
made
according
§.
7.
thereunto
,
for
a
right
understanding
,
how
,
and
in
what
sence
,
and
upon
what
grounds
,
both
knowledge
,
and
fore-knowledge
,
are
in
Scripture
transferred
unto
God
,
a
cleere
light
shineth
,
whereby
to
discover
,
how
,
and
upon
what
gounds
also
,
Desires
,
Purposes
,
Intentions
,
or
Decrees
,
in
one
kinde
or
other
,
are
by
the
same
authority
vested
in
God
:
as
likewise
how
they
differ
both
from
his
knowledge
,
and
fore-knowledge
.
That
Desires
,
Intentions
,
Purposes
,
and
Decrees
,
as
well
as
Knowledge
,
or
fore-knowledge
,
are
only
anthrope-pathetically
ascribed
unto
God
,
not
formally
,
the
former
part
of
this
Chapter
(
I
presume
)
hath
given
the
tantamont
of
many
demonstrations
.
So
that
cleerly
and
distinctly
to
understand
,
how
,
and
in
what
sence
they
are
in
Scripture
,
attributed
unto
him
,
inquiry
must
be
made
,
and
consideration
had
,
how
they
are
wont
to
affect
,
or
ingage
men
;
after
what
manner
,
and
upon
what
terms
men
are
usually
acted
,
and
drawn
forth
by
them
.
Only
before
we
come
to
the
Explication
hereof
,
this
is
to
be
remembred
,
by
way
of
caution
,
that
though
there
alwayes
be
(
as
hath
been
said
)
a
Ground
or
Reason
,
one
,
or
more
,
for
that
attribution
of
humane
actions
,
affections
,
members
,
&c.
which
the
Scriptures
so
frequently
make
unto
God
,
which
Reason
is
still
founded
in
a
certaine
Proportion
or
Similitude
found
between
the
Nature
of
God
,
and
the
nature
of
man
,
in
respect
of
the
things
so
attributed
unto
him
;
yet
is
it
not
necessary
,
that
all
things
accompanying
,
or
relating
unto
those
affections
,
or
impressions
in
men
,
which
are
attributed
unto
God
,
should
be
parallel'd
in
him
,
or
have
something
in
his
nature
corresponding
to
them
.
It
is
a
sufficient
ground
or
reason
for
the
attribution
,
if
the
humane
affection
,
or
impression
attributed
unto
him
,
be
,
Similitudo
non
currit
quatuor
Pedibus
.
Neque
illa
quae
important
intrinsecam
perfectionem
,
sunt
tribuenda
Deo
proprie
&
formaliter
,
nec
debemus
consuetum
modum
loquendi
omnino
cavere
,
cum
de
Divinis
loquimur
,
si
seclus●s
imperfectionibus
,
&
non
aliter
,
humana
transferamus
ad
Deum
.
Arrib
.
Op.
Concil.
l.
3.
c.
9
in
respct
of
any
one
particular
appertaining
to
it
in
men
,
parallel'd
,
or
analogized
in
the
Nature
of
God
;
the
Proverbiall
maxime
well
admonishing
,
that
similitudes
are
not
wont
to
run
on
all
foure
;
no
,
nor
alwayes
on
three
,
not
yet
on
two
:
they
do
service
enough
,
if
they
stand
well
on
one
.
To
exemplifie
our
Caution
in
a
particular
or
two
:
Anger
,
as
it
is
incident
unto
,
and
sometimes
as
it
is
inherent
in
,
men
,
is
obnoxious
to
be
attended
with
unseemely
behaviour
,
inconsiderate
and
unjust
actions
,
&c.
Yet
it
doth
not
follow
from
hence
,
that
because
God
is
said
to
be
angry
,
therefore
there
is
that
in
his
nature
,
which
renders
him
obnoxious
in
either
of
these
kinds
.
It
is
a
sufficient
ground
of
the
attribution
of
this
Passion
,
or
affection
,
unto
him
,
that
out
of
the
perfection
of
his
simple
Essence
,
or
Nature
,
he
doth
any
thing
upon
occasion
,
which
is
proper
or
frequent
,
for
men
,
being
angry
,
to
do
;
as
that
he
sharply
expostulates
,
or
reproves
,
that
he
smites
those
who
provoke
him
,
with
any
severe
stroke
of
judgement
,
or
the
like
,
&c.
So
again
▪
expectation
in
men
is
alwayes
attended
with
an
apprehension
that
the
thing
expected
will
indeed
come
to
passe
;
no
man
expecting
that
,
which
he
knows
certainly
will
never
come
to
passe
;
yet
it
doth
not
follow
from
hence
,
that
because
expectation
is
ascribed
unto
God
,
therefore
he
must
not
know
but
that
the
thing
expected
by
him
,
will
come
to
passe
.
It
is
a
sufficient
ground
of
ascribing
expectancy
unto
him
,
that
out
of
the
perfection
of
his
simple
essence
,
or
nature
,
he
sometimes
deporteth
himself
,
as
men
under
expectation
are
wont
to
do
,
though
it
be
but
in
some
one
particular
;
as
that
he
apprehendeth
a
probability
or
likelihood
,
in
respect
of
means
,
motives
,
and
ingagements
,
that
the
thing
,
which
he
is
said
to
expect
,
will
come
to
passe
;
notwithstanding
he
certainly
knoweth
withall
,
that
what
he
is
said
in
this
kinde
to
expect
,
will
,
all
that
probability
or
likelihood
notwithstanding
,
never
come
to
passe
.
Instances
hereof
we
have
,
Esa.
5.
2.
4.
7.
Mat.
21.
37
,
38
,
39.
&c.
Take
yet
one
example
more
for
the
better
understanding
of
the
premised
Caution
.
Purposes
and
intentions
,
where
they
are
in
the
letter
,
and
in
their
Propriety
▪
as
in
men
,
are
alwayes
found
in
conjunction
with
a
supposall
,
that
the
things
purposed
or
intended
,
shall
,
or
will
,
be
effected
;
no
man
ever
intending
or
purposing
that
,
which
he
certainly
knows
before
hand
never
shall
,
or
will
,
be
effected
.
But
it
doth
not
follow
from
hence
,
that
when
Purposes
or
intentions
are
attributed
unto
God
,
they
must
needs
be
thus
attended
;
I
meane
,
with
a
supposition
,
or
expectance
,
that
the
things
said
to
be
purposed
or
intended
by
him
,
shall
,
or
will
,
come
to
passe
.
Therefore
that
saying
of
Mr.
Rutherford
,
Excercit
.
p.
224.
Tenentur
omnes
credere
Deum
omnipotentem
sua
intentione
excidere
non
posse
(
i.
e.
All
men
are
bound
to
believe
,
that
God
being
Omnipotent
,
cannot
faile
of
his
intention
)
is
lesse
considerate
;
yea
,
and
defective
in
truth
,
without
the
help
of
some
further
explication
.
If
instead
of
intention
,
he
had
said
,
Decree
,
thus
:
All
men
are
bound
to
believe
,
that
God
,
being
Omnipotent
,
cannot
faile
,
or
fall
short
in
any
Decree
,
so
as
not
to
be
able
to
put
it
in
execution
,
Reason
and
Truth
had
greeted
each
other
in
such
a
saying
.
But
God
may
be
said
(
as
we
shall
see
further
anon
)
to
purpose
or
intend
things
,
in
case
he
affordeth
means
that
are
proper
,
and
sufficient
to
bring
them
to
passe
,
especially
if
he
commands
them
to
be
used
accordingly
;
this
being
a
dispensation
of
like
consideration
and
nature
with
the
deportment
of
men
,
who
are
wont
to
provide
a
sufficiency
of
means
(
at
least
so
apprehended
by
them
)
for
the
effecting
of
what
they
purpose
or
intend
.
So
that
to
Reason
thus
:
God
intendeth
not
the
salvation
of
all
men
,
because
he
certainly
knoweth
that
all
men
will
not
be
saved
,
no
wise
man
ever
intending
that
,
which
he
certainly
knows
before-hand
shall
never
be
effected
,
is
to
reason
weakly
,
and
upon
a
false
supposition
;
viz.
that
purposes
and
intentions
are
attributed
unto
God
in
respect
of
all
particulars
,
or
under
all
circumstances
▪
wherewith
they
are
accompanied
in
men
:
whereas
such
attributions
are
sufficiently
salved
(
as
hath
been
shewed
)
in
the
Analogy
and
Similitude
of
one
Particular
only
.
Yet
before
we
can
conveniently
come
at
our
intended
explication
,
how
,
§.
8.
and
in
what
respect
,
or
sence
,
Desires
,
Purposes
,
Intentions
,
and
Decrees
,
are
by
Scripture
assignment
transferred
upon
God
,
necessary
it
is
that
the
difference
between
them
in
point
of
Signification
and
Propriety
of
import
,
together
with
the
signification
of
some
other
terms
of
neer
consideration
with
them
,
be
examined
,
and
cleerly
stated
.
For
that
these
words
,
Desire
,
Purpose
,
Intention
,
and
Decree
,
doe
not
precisely
signifie
one
and
the
same
thing
,
is
out
of
question
:
nor
are
they
ascribed
unto
God
in
one
,
and
the
same
signification
,
or
respect
:
though
it
is
true
,
there
is
a
word
,
frequently
also
ascribed
unto
him
(
I
mean
,
the
word
,
will
)
which
in
the
latitude
of
the
signification
of
it
,
comprehendeth
them
all
;
yea
and
some
other
too
besides
these
.
For
what
God
more
properly
may
be
said
to
Desire
,
he
is
in
a
more
generall
terme
,
often
said
to
,
will
:
so
againe
,
what
in
more
propriety
and
strictnesse
of
expression
,
he
might
be
said
(
and
sometimes
is
said
)
to
Purpose
,
Intend
,
Decree
,
and
to
command
or
perswade
unto
,
he
is
very
frequently
said
to
WILL
.
So
that
this
word
,
Will
,
when
it
is
attributed
unto
God
,
must
be
differenced
in
point
of
sence
and
signification
,
pro
subjecta
materia
,
according
to
the
different
exigency
of
the
context
,
and
matter
in
hand
,
in
such
places
,
where
it
is
respectively
used
,
(
as
we
shall
shew
presently
.
)
But
to
the
foure
terms
mentioned
;
First
,
to
desire
,
according
to
the
Precise
and
strict
import
of
the
word
,
as
§.
9.
it
is
appropriable
unto
,
and
found
in
,
men
,
signifies
only
an
act
of
appetency
in
the
heart
,
or
soule
of
a
man
,
towards
somewhat
that
is
absent
,
whether
in
respect
of
simple
Being
,
or
of
Place
only
,
and
with
all
apprehended
by
the
Desirer
,
as
connaturall
and
suteable
unto
him
,
either
in
respect
of
his
own
Personall
conveniency
and
accommodation
only
,
or
the
accommodation
also
of
some
others
,
whom
he
wisheth
well
unto
.
How
it
differs
from
the
other
three
,
will
plainly
enough
appeare
in
the
Progresse
.
Secondly
,
to
purpose
,
or
intend
(
for
between
these
I
conceive
there
is
very
little
difference
,
if
any
at
all
,
in
Point
of
signification
)
properly
signifieth
such
an
act
of
the
heart
or
soule
,
by
which
they
resolve
or
ingage
themselves
to
interpose
and
act
towards
the
effecting
or
bringing
to
passe
,
of
the
thing
purposed
or
intended
(
being
alwayes
such
a
thing
,
which
is
apprehended
good
and
convenient
for
them
)
so
far
as
they
judge
it
meete
,
and
agreeable
to
Principles
of
wisdom
,
and
good
discretion
.
If
there
be
any
difference
between
them
,
it
lieth
(
I
conceive
)
rather
in
point
of
strength
or
degree
,
then
in
nature
and
kinde
;
a
purpose
,
being
an
intention
,
in
sieri
(
as
the
Schoolemens
expression
is
)
i.
e.
in
the
making
;
and
an
intention
,
a
purpose
in
facto
esse
,
i.
e.
compleatly
made
.
But
they
are
taken
promiscuously
the
one
for
the
other
,
and
so
may
be
,
without
any
inconvenience
,
as
far
as
yet
I
apprehend
.
For
the
fourth
and
last
of
the
foure
words
mentioned
,
Decree
;
this
properly
importeth
such
an
act
of
the
heart
or
soule
,
by
which
men
resolve
,
determine
,
and
conclude
,
to
act
to
the
uttermost
of
their
strength
and
might
,
for
the
bringing
to
passe
,
of
the
thing
decreed
,
which
is
still
presumed
to
be
somewhat
,
that
is
of
grand
concernment
unto
them
for
good
.
Now
though
the
difference
between
,
desires
,
purposes
,
intentions
,
and
§.
10.
decrees
,
be
discernable
enough
,
by
their
respective
descriptions
that
have
been
given
,
compared
together
;
yet
will
it
(
I
conceive
)
appeare
to
more
satisfaction
,
by
a
dictinct
assignement
of
their
respective
operations
or
effects
,
which
they
produce
in
men
.
For
,
if
the
Tree
be
knowne
by
the
fruit
,
the
difference
of
Trees
,
may
be
knowne
by
the
difference
of
the
fruits
also
.
First
then
,
the
simple
desire
of
a
thing
,
and
as
such
,
doth
not
ingage
a
man
to
act
at
all
towards
the
effecting
or
procurement
of
it
:
a
purpose
or
intention
,
ingageth
unto
action
in
this
kinde
,
but
under
Proviso's
,
and
with
limitation
.
A
Decree
(
strictly
and
properly
so
called
)
doth
not
simply
ingage
unto
action
,
for
the
bringing
to
passe
of
the
thing
decreed
,
but
ingageth
home
,
without
any
Exception
,
Reservation
,
or
Proviso
,
whatsoever
,
save
only
that
of
sufficiency
of
Strength
or
Power
,
for
matter
of
execution
.
A
desire
,
if
it
be
intense
,
and
raised
to
any
height
or
strength
,
and
the
nature
of
the
thing
desired
be
such
,
that
the
procurement
of
it
lieth
,
either
in
whole
,
or
in
part
,
within
the
Power
of
the
Desirer
,
and
withall
opposeth
not
(
in
his
apprehension
)
either
the
Injoyment
,
or
Procurement
,
of
somewhat
more
desireable
unto
him
,
alwayes
advanceth
into
a
purpose
,
or
intention
,
of
obtaining
the
thing
so
desired
.
Otherwise
,
if
it
be
either
languishing
,
faint
,
and
low
,
or
the
thing
desired
be
no
wayes
,
in
no
kinde
attainable
by
any
thing
the
desirer
can
do
;
or
if
his
ingagement
for
the
obtainment
of
it
,
be
conceived
by
him
,
as
likely
to
prejudice
him
in
any
other
matter
of
greater
moment
;
in
all
these
cases
the
desire
subsists
within
it self
,
and
advanceth
not
,
neither
into
intention
nor
action
.
Secondly
,
desire
,
when
it
is
boild
up
to
a
consistency
,
or
fixed
substance
§.
11.
of
a
Purpose
,
or
Intention
of
obtaining
the
thing
desired
,
by
means
of
this
super-added
act
,
or
further
impression
upon
the
soul
,
being
in
conjunction
with
it
,
it
ingageth
the
Desirer
,
being
now
a
Purposer
and
Intender
likewise
,
to
act
,
and
give
out
himself
in
the
use
of
meanes
for
the
obtaining
of
the
thing
desired
and
intended
,
as
far
,
as
he
judgeth
it
meet
,
and
well-standing
with
the
rules
of
wisdom
and
discretion
,
for
him
to
goe
.
Only
this
is
to
be
remembred
,
that
there
is
no
man
(
at
least
no
considering
man
)
that
so
far
desireth
any
thing
,
as
to
intend
or
purpose
the
obtaining
of
it
,
but
that
he
so
far
ingageth
himself
in
the
use
of
meanes
for
the
procurement
thereof
,
as
he
judgeth
reasonable
and
sufficient
for
such
an
attainment
.
If
men
do
not
advance
such
a
Proportion
of
means
,
which
(
in
their
own
apprehensions
at
least
)
is
sufficient
to
compasse
what
they
purpose
,
or
intend
,
it
argues
a
vanity
,
or
nullity
rather
,
in
their
intentions
.
But
on
the
other
hand
,
there
is
no
ground
or
reason
to
conclude
from
the
non-assecution
,
or
non-obtaining
of
a
thing
,
yea
though
a
man
hath
a
sufficiency
of
Power
in
some
kinde
to
obtain
it
,
that
he
did
not
really
and
unfeignedly
Purpose
and
intend
the
effecting
of
it
.
A
man
takes
a
long
journey
to
a
person
of
quality
,
and
in
great
place
:
the
end
and
intent
of
his
journey
,
is
to
obtaine
a
suite
or
courtesie
at
his
hand
.
In
his
addressement
to
him
,
he
demeans
himself
with
all
respects
of
honour
and
observance
:
useth
many
Reasons
and
Arguments
of
great
weight
to
perswade
and
overcome
him
.
The
Person
sued
unto
standeth
off
,
and
refuseth
to
gratifie
the
Petitioner
,
unlesse
he
will
submit
to
such
and
such
terms
,
which
are
very
inconvenient
and
dishonourable
to
him
.
The
Petitioner
being
a
man
of
Conscience
and
Honour
,
refuseth
the
terms
,
and
so
returns
ungratified
in
his
motion
.
In
this
case
,
though
he
might
with
making
a
breach
upon
his
Conscience
and
Honour
,
have
obtained
that
,
which
he
sued
for
,
yet
his
non-obtaining
it
upon
such
terms
,
doth
no
wayes
argue
,
but
that
he
really
desired
it
,
yea
and
purposed
and
intended
the
obtaining
of
it
,
if
it
might
have
been
procured
upon
meete
and
honourable
terms
.
Many
Cases
of
like
consideration
might
be
put
.
Thirdly
and
lastly
,
to
Decree
(
in
the
strict
and
formall
signification
of
§.
12.
the
Word
;
for
otherwise
,
Purposes
,
and
Decrees
,
sometimes
interchange
significations
)
importeth
such
an
act
of
the
minde
and
will
of
a
man
,
whereby
he
doth
not
simply
,
or
only
Purpose
or
Intend
the
effecting
of
what
he
desireth
,
but
this
upon
such
terms
,
with
such
strength
of
intention
an●
resolution
,
that
it
carrieth
him
against
,
and
above
,
all
possible
intervention
of
any
disswasive
circumstance
whatsoever
,
one
,
or
more
,
to
the
effecting
thereof
.
So
that
a
Purpose
or
Intention
,
and
a
Decree
,
in
strictnesse
of
notion
respectively
,
may
be
distinguished
by
their
objects
,
thus
:
A
Purpose
,
or
Intention
,
respecteth
that
which
is
desireable
,
yet
not
simply
and
absolutely
desireable
,
but
upon
such
and
such
terms
,
under
such
and
such
circumstances
:
a
Decree
respecteth
that
which
is
simply
and
absolutely
desireable
,
and
from
the
Prosecution
whereof
a
man
ought
not
to
be
taken
off
by
any
consideration
whatsoever
.
We
speak
now
of
regular
Purposes
and
Decrees
,
and
such
which
are
conceived
and
taken
up
by
men
according
to
Principles
of
sound
judgement
and
understanding
.
By
the
tenor
and
manuduction
of
these
things
,
which
are
evident
and
§.
13.
unquestionable
,
we
may
come
readily
,
and
steadily
to
conceive
and
understand
,
how
,
and
in
what
sence
,
Desires
,
Purposes
,
Intentions
,
and
Decrees
,
are
,
and
may
be
,
ascribed
unto
God
.
First
it
is
considerable
,
that
Desires
,
and
Purposes
or
Intentions
,
are
never
separated
in
God
:
he
never
desireth
any
thing
,
but
what
he
purposeth
or
intendeth
to
effect
.
The
reason
is
,
because
whatsoever
he
apprehendeth
suteable
to
him
,
and
of
tendency
to
his
glory
,
which
is
the
adequate
object
of
his
Desire
,
he
alwayes
interesseth
himself
to
effect
.
Matters
relating
unto
his
glory
,
being
the
only
object
of
his
Desires
,
unpossible
it
is
that
any
of
these
should
be
so
weake
,
or
faint
,
as
not
to
advance
and
rise
up
into
a
purpose
and
intention
,
and
consequently
,
into
action
;
especially
considering
,
1.
That
there
is
nothing
which
concerns
his
glory
,
but
which
lieth
within
the
compasse
of
his
Power
to
effect
,
and
2.
That
by
reason
of
his
infinite
wisdom
,
being
in
conjunction
with
a
Power
every
wayes
commensureable
to
it
,
he
is
able
so
to
manage
all
the
concernments
of
his
glory
,
as
not
to
prejudice
himself
in
any
,
in
,
or
by
the
Prosecution
of
others
.
But
,
Secondly
,
though
desires
,
and
purposes
,
or
intentions
,
cannot
be
separated
in
God
,
yet
intentions
or
purposes
,
and
decrees
,
may
.
God
doth
not
alwayes
decree
the
effecting
,
of
what
he
purposeth
,
or
intendeth
to
effect
,
though
he
alwayes
purposeth
and
intendeth
to
effect
,
what
he
decreeth
.
The
reason
why
he
doth
not
alwayes
decree
to
effect
,
what
he
purposeth
or
intendeth
to
effect
,
is
;
because
he
judgeth
it
meet
to
act
only
to
a
certain
degree
of
efficiency
,
for
the
effecting
and
obtaining
of
some
things
;
by
which
if
he
cannot
effect
or
obtain
them
,
he
judgeth
it
not
meet
to
act
any
further
,
or
higher
,
in
order
thereunto
.
But
because
he
never
acteth
for
,
or
towards
,
the
effecting
of
any
thing
,
but
with
a
due
and
full
sufficiency
of
means
(
the
whole
course
and
compasse
of
his
efficiency
in
this
kinde
taken
together
)
he
may
well
and
truly
be
said
to
purpose
and
intend
,
whatsoever
he
ingageth
himself
to
effect
,
though
with
the
lowest
degree
of
efficiency
,
wherein
at
any
time
,
and
in
reference
to
any
end
,
he
appeareth
.
If
you
aske
me
,
but
what
are
the
things
in
Particular
,
or
any
of
them
,
§.
15.
which
God
may
be
said
to
Purpose
or
Intend
,
and
yet
not
to
Decree
?
I
Answer
,
1.
In
generall
;
they
are
all
such
things
,
for
the
Procurement
and
effecting
whereof
he
vouchsafeth
means
,
and
these
sufficient
(
for
he
never
starveth
his
ends
for
want
of
means
,
as
hath
been
often
,
in
effect
,
said
)
and
yet
the
things
themselves
many
times
are
not
obtaine●
,
nor
ever
come
to
passe
:
in
which
respect
he
cannot
be
said
to
Decree
them
,
because
his
Decree
(
according
to
the
Proper
notion
of
the
Word
,
formerly
opened
)
carrieth
all
before
it
against
,
and
above
,
all
opposition
and
contradiction
whatsoever
,
and
never
faileth
to
bring
forth
.
2.
(
In
Particular
)
the
Faith
,
and
Repentance
of
all
men
,
the
honest
and
upright
lives
of
all
men
,
and
consequently
the
Peace
,
Happinesse
,
and
salvation
of
all
men
,
are
some
of
the
Principall
of
the
Particulars
inquired
after
.
For
,
1.
Evident
it
is
,
that
God
interposeth
and
vouchsafeth
means
for
the
effecting
and
procurement
of
all
these
,
(
of
which
more
hereafter
)
in
which
respect
(
according
to
the
grounds
laid
)
he
must
needs
be
said
to
purpose
or
intend
them
.
And
yet
2.
Every
whit
as
evident
it
is
,
that
these
things
are
not
effected
or
obtained
,
nor
ever
will
:
in
which
respect
they
cannot
be
said
to
be
Decreed
by
God
,
according
to
the
Proper
notion
of
a
Decree
,
oft
specified
.
To
draw
up
a
full
and
cleer
account
from
the
Particulars
argued
,
(
with
§.
16.
as
much
brevity
as
may
be
)
how
,
in
what
sence
,
and
upon
what
grounds
,
Desires
,
Purposes
,
Intentions
,
and
Decrees
,
are
attributed
in
Scripture
unto
God
;
First
(
in
the
negative
)
that
none
of
them
are
attributed
unto
him
up
on
any
such
ground
or
supposition
as
this
,
viz.
as
being
Properly
or
Formally
in
him
,
i.
e.
after
such
a
manner
as
they
are
in
men
;
really
distinct
,
and
separable
from
his
Nature
or
Being
,
hath
been
already
asserted
,
and
that
(
I
suppose
)
with
a
nemine
contradicente
.
Therefore
secondly
,
in
direct
pursuance
of
our
Preparatory
instructions
formerly
also
delivered
in
order
to
the
businesse
in
hand
,
the
said
four
Particulars
must
be
acknowledged
,
as
attributed
unto
God
upon
this
ground
;
viz.
Because
the
infinite
Perfection
of
his
Nature
and
Being
,
enableth
,
yea
and
leadeth
him
to
act
,
and
give
out
himself
after
some
such
manner
,
and
with
such
a
kinde
of
efficiency
(
reasonable
allowance
being
made
for
the
great
disproportion
between
him
,
and
the
Creature
)
as
the
said
Particulars
(
Destres
,
Purposes
,
Intentions
,
and
Decrees
)
being
found
in
men
,
are
wont
to
ingage
them
unto
.
So
that
1.
God
is
said
to
desire
,
or
will
,
such
and
such
things
,
because
the
goodnesse
of
his
Nature
leadeth
him
,
to
act
and
give
out
himself
,
and
to
vouchsafe
means
,
for
the
bringing
of
them
to
passe
;
it
being
an
essentiall
Property
of
desire
in
men
,
1.
When
it
is
cordiall
and
strong
(
as
all
Gods
Desires
are
,
as
t
was
formerly
Proved
:
)
and
2.
When
men
have
opportunity
to
act
for
the
obtaining
of
the
thing
desired
(
which
God
alwayes
hath
:
)
3.
And
lastly
,
when
their
acting
for
the
obtaining
of
the
thing
desired
,
is
not
like
to
hinder
them
from
obtaining
another
thing
more
desireable
then
that
(
a
case
never
incident
unto
God
,
in
respect
of
any
thing
desired
by
him
,
as
hath
also
lately
been
shewed
)
it
being
(
I
say
)
in
this
case
,
and
under
these
circumstances
,
an
essentiall
Property
of
desire
in
men
,
to
ingage
them
unto
action
for
the
obtaining
of
the
thing
desired
.
Because
whensoever
men
act
,
or
endeavour
themselves
in
any
kinde
to
bring
a
thing
to
passe
,
they
are
alwayes
presum'd
to
desire
the
thing
,
or
the
comming
of
it
to
passe
;
therefore
God
also
,
according
to
Scripture
Dialect
and
Phrase
,
may
be
said
to
desire
,
whatsoever
he
any
wayes
interposeth
himselfe
,
or
giveth
means
,
to
bring
to
passe
.
Secondly
,
there
is
the
same
consideration
and
ground
also
,
of
Purposes
§.
17.
and
Intentions
attributed
unto
him
.
He
is
therefore
said
to
Purpose
and
Intend
such
and
such
things
,
because
his
Goodnesse
,
Wisdom
,
and
Power
,
i.
e.
The
infinite
Perfection
of
his
Nature
,
which
eminently
containeth
all
these
;
enableth
and
induceth
him
to
act
for
,
or
towards
,
the
attainement
of
them
,
after
such
a
kinde
of
manner
,
and
upon
such
terms
,
according
to
which
,
men
(
I
meane
,
sober
and
well
advised
men
)
are
wont
to
act
and
ingage
themselves
for
the
assecution
of
such
things
,
which
they
Purpose
and
Intend
.
How
,
and
upon
what
terms
such
men
are
wont
to
act
in
order
to
the
obtaining
of
things
Properly
Purposed
and
Intended
by
them
,
and
not
absolutely
Decreed
,
was
lately
declared
;
viz.
so
far
,
and
to
such
a
degree
of
ingagement
,
as
they
judge
convenient
and
meet
,
consideration
being
had
,
of
the
value
,
worth
,
and
consequence
,
of
the
things
Purposed
and
Intended
by
them
,
in
case
they
be
obtained
.
Therefore
to
conclude
Gods
non-intendments
from
his
non-attainments
,
is
a
reasoning
of
no
value
;
and
supposeth
a
non-difference
between
his
Purposes
or
Intentions
,
and
Decrees
;
between
which
notwithstanding
(
as
hath
been
shewed
)
there
is
a
very
emphaticall
and
signall
difference
.
The
reason
why
God
ingageth
not
himself
to
the
actuall
assecution
of
all
things
purposed
and
intended
by
him
,
shall
(
God
willing
)
be
argued
in
due
Time
and
Place
.
Thirdly
and
lastly
,
God
is
also
said
to
Decree
such
and
such
things
,
because
§.
18.
the
infinite
Perfection
of
his
Nature
and
Being
,
inclineth
him
to
act
and
ingage
himself
for
the
effecting
of
them
,
after
such
a
manner
,
and
upon
such
terms
,
as
men
are
wont
to
ingage
themselves
for
the
actuall
Performance
and
bringing
to
passe
,
of
what
they
decree
.
What
this
manner
,
and
what
these
terms
are
,
we
have
already
shewed
.
What
men
properly
determine
,
or
decree
,
they
ingage
to
the
uttermost
of
their
might
to
put
in
execution
and
perform
,
if
no
lower
rate
of
ingagement
will
do
the
deed
.
In
like
manner
,
God
,
is
,
and
well
may
be
,
said
to
Decree
such
things
,
the
execution
and
effecting
whereof
he
suspendeth
upon
no
condition
,
or
consideration
whatsoever
,
one
,
or
more
:
but
declareth
himself
as
one
resolved
to
give
being
unto
them
in
their
respective
seasons
,
whatsoever
Angels
,
Men
,
Devils
,
or
any
other
Creature
,
shall
either
doe
,
or
not
doe
.
In
this
sence
,
and
upon
this
ground
,
he
may
be
said
to
have
decreed
,
that
all
men
once
shall
die
;
that
all
men
shall
be
raised
from
the
dead
;
that
men
dying
in
the
Lord
,
or
in
the
Faith
of
Jesus
Christ
,
shall
be
everlastingly
blessed
;
that
men
dying
in
their
sins
,
or
in
unbeliefe
,
shall
be
eternally
accursed
;
to
omit
other
Particulars
without
end
of
like
consideration
.
Only
I
desire
to
re-minde
the
Reader
of
this
:
that
though
we
have
in
our
present
discourse
exactly
differenced
Purposes
or
Intentions
,
from
Decrees
,
according
to
the
strict
importance
of
the
words
,
and
precise
Notion
of
the
things
themselves
,
yet
may
not
this
difference
be
alwayes
so
observed
,
either
by
other
Writers
,
or
by
the
Scriptures
themselves
,
but
that
the
terms
may
be
sometimes
put
indifferently
the
one
for
the
other
:
yea
and
the
things
themselves
be
expressed
and
held
forth
by
such
Words
and
Phrases
of
speech
,
which
will
equally
admit
of
either
signification
;
yet
as
to
the
Scriptures
,
hardly
(
I
presume
)
can
any
instance
be
found
,
where
either
the
context
,
or
the
subject
matter
in
hand
,
will
not
cleerly
determine
the
case
;
I
meane
,
whether
it
be
a
Purpose
,
or
a
Decree
,
according
to
the
regular
Notion
of
either
,
(
as
they
have
been
distinguished
)
which
the
Holy
Ghost
there
intends
.
Before
we
passe
from
the
subject
in
hand
,
it
will
not
be
amisse
(
I
suppose
)
§.
19.
to
take
a
more
perfect
knowledge
,
of
what
was
intimated
before
;
viz.
That
all
the
foure
Particulars
,
Desires
,
Purposes
,
Intentions
,
and
Decrees
,
yea
and
more
then
these
,
in
their
respective
attributions
unto
God
,
are
frequently
in
Scripture
expressed
by
THE
WILL
of
God
.
Joh.
5.
21.
Christ
is
said
to
quicken
whom
he
will
,
i.
e.
whom
he
desireth
,
or
intendeth
,
to
quicken
.
See
also
.
Joh.
6.
38.
17.
24.
Whereas
it
is
said
,
Joh.
6.
39.
And
this
is
the
Fathers
WILL
that
hath
sent
me
,
&c.
and
again
,
ver.
40.
And
this
is
the
WILL
of
him
that
sent
me
,
that
every
one
which
seeth
the
Sonne
,
and
believeth
on
him
,
may
have
everlasting
life
;
evident
it
is
,
that
the
Decree
,
or
decreeing
WILL
of
God
is
meant
.
See
also
Eph.
1.
5.
9.
11.
and
elsewhere
.
The
Apostle
Paul
,
speaking
thus
of
God
,
who
WILL
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
,
1
Tim.
2.
4.
and
Peter
,
that
he
is
willing
that
all
should
come
to
Repentance
,
2
Pet.
3.
9.
speak
plainly
not
of
Gods
decreeing
WILL
,
but
of
his
purposing
or
desiring
.
WILL
?
But
of
these
Scriptures
more
hereafter
.
Other
significations
of
this
word
,
will
,
when
attributed
unto
,
or
spoken
of
God
,
which
are
divers
,
besides
those
specified
upon
the
present
occasion
,
we
shall
not
now
insist
upon
.
For
a
close
to
this
Chapter
,
let
us
from
the
grounds
Pre-asserted
herein
,
§.
20.
take
into
consideration
,
the
difference
between
the
knowledge
,
or
fore-knowledge
of
God
,
and
the
Intentions
,
or
Decrees
of
God
.
Therefore
(
not
to
repeate
,
but
to
build
upon
,
Premised
Principles
and
Discussions
)
First
,
as
the
knowledge
,
and
fore-knowledge
of
God
are
differenced
by
their
objects
,
the
object
of
his
knowledge
being
far
more
large
and
comprehensive
,
then
the
object
of
his
fore-knowledge
,
the
one
extending
to
all
things
whatsoever
,
Past
,
Present
,
and
to
Come
,
yea
to
all
possibilities
of
things
;
the
other
,
only
to
things
that
are
future
,
and
yet
to
come
;
so
likewise
both
the
knowledge
and
fore-knowledge
of
God
taken
together
,
are
plainly
distinguished
from
his
Intentions
and
Decrees
,
by
the
greater
latitude
and
extent
〈◊〉
object
;
yea
,
the
object
of
the
fore-knowledge
of
God
,
which
(
as
ha
〈…〉
said
)
is
far
narrower
,
then
the
object
of
his
Knowledge
,
is
yet
far
larger
●nd
more
comprehensive
,
then
the
object
either
of
his
Intentions
,
or
Decrees
.
The
object
of
his
Decrees
extendeth
only
to
such
things
,
which
(
as
was
formerly
argued
)
himself
purposeth
to
effect
,
or
give
being
unto
,
without
any
Exceptions
or
Proviso's
concerning
any
possible
interventions
whatsoever
.
The
object
of
his
Intentions
or
Purposes
,
extendeth
to
such
things
only
,
which
he
desireth
and
intendeth
to
give
being
also
unto
,
but
with
condition
and
limitation
▪
So
that
the
utmost
border
and
extent
of
the
respective
objects
of
the
Purposes
,
and
Decrees
of
God
,
reacheth
but
unto
such
things
only
,
about
the
Production
and
Procurement
whereof
himself
intends
Operativenesse
and
Positivenesse
of
action
,
or
efficiency
:
whereas
the
limit
of
the
object
of
his
fore-knowledge
,
extendeth
unto
all
things
whatsoever
,
that
are
future
,
and
taketh
in
,
as
well
such
things
which
his
soul
abhorreth
,
and
therefore
will
not
lift
up
his
hand
unto
,
I
mean
,
the
sinfull
actions
of
the
Creature
,
as
those
,
which
himself
intendeth
to
call
and
bring
into
being
.
If
you
demand
a
reason
,
why
I
make
this
difference
between
the
object
of
§.
21.
the
knowledge
and
fore-knowledge
of
God
on
the
one
hand
,
and
the
object
of
his
Intentions
and
Decrees
on
the
other
,
extending
the
one
to
all
things
future
,
without
exception
;
restraining
the
other
,
to
such
future
things
only
,
wherein
God
himself
means
to
be
active
;
my
Reason
and
Answer
is
this
(
according
to
fore-laid
grounds
;
)
men
generally
do
know
,
and
commonly
foreknow
,
many
things
,
for
,
or
towards
the
Production
or
procurement
whereof
,
they
intend
no
contribution
of
aid
,
strength
,
or
means
in
any
kind
,
viz.
when
they
are
such
,
that
their
comming
to
passe
,
and
their
not
comming
to
passe
,
are
but
of
equall
and
indifferent
concernment
to
them
,
as
knowing
how
to
make
the
same
benefit
or
use
,
of
the
one
,
and
of
the
other
.
Whereas
some
other
things
there
are
,
the
effecting
whereof
,
or
at
least
the
attempting
and
endevouring
whereof
,
is
of
speciall
concernment
unto
them
.
Now
things
of
this
latter
consideration
,
are
the
object
of
mens
Desires
,
Intentions
and
Decrees
,
and
they
purpose
to
be
active
about
the
bringing
of
them
to
passe
,
whereas
matters
of
the
former
,
are
the
object
of
their
knowledge
,
and
fore-knowledge
,
only
;
and
(
haply
)
of
their
Providence
,
if
as
well
their
coming
to
passe
,
as
their
not
comming
to
passe
,
be
contriveable
by
them
into
any
matter
of
benefit
,
or
advantage
.
In
like
manner
,
the
sins
,
and
wicked
wayes
and
actions
of
men
,
may
be
called
the
object
of
the
Knowledge
,
and
fore-Knowledge
,
yea
and
of
the
Providence
of
God
,
as
well
as
his
own
most
just
and
holy
dispensations
,
because
through
the
infinite
Perfection
of
his
Nature
and
Being
,
he
is
inabled
,
1.
To
declare
,
or
Pre-declare
as
he
pleaseth
;
and
2.
Both
inabled
and
actually
resolved
,
to
dispose
,
and
Pre-dispose
,
of
them
to
the
best
advantage
for
his
own
glory
,
as
well
as
if
he
formally
knew
,
or
fore-knew
them
:
whereas
notwithstanding
he
neither
was
,
nor
is
,
nor
ever
intendeth
to
be
,
operative
,
in
,
or
about
the
bringing
of
them
to
passe
,
in
as
much
as
their
non
comming
to
passe
would
have
been
of
the
same
consequence
unto
him
for
the
advancement
of
his
glory
,
as
their
coming
to
passe
,
is
,
or
can
be
.
For
(
doubtlesse
)
God
is
not
so
poorely
or
meanely
provided
,
in
,
and
of
himself
,
for
the
exaltation
of
his
Name
and
Glory
,
as
to
stand
in
need
of
the
dunghill
of
sin
to
make
a
foot-stoole
for
him
whereby
to
ascend
into
his
Throne
.
If
the
goodnesse
and
righteousnesse
of
men
be
nothing
unto
God
,
profit
not
him
[
](A41481-e28940-b)a
a
Psal.
16.
2.
Job
.
35.
7.
3.
,
much
lesse
can
the
sins
of
men
claime
part
and
fellowship
in
such
a
businesse
.
So
then
the
sins
of
men
,
being
only
known
and
fore-knowne
by
God
,
and
contriveable
to
his
glory
,
but
no
wayes
requisite
or
necessary
hereunto
;
may
well
be
look'd
upon
as
the
object
(
I
meane
,
the
partiall
object
)
of
the
knowledge
,
and
fore-knowledge
,
yea
and
of
the
Providence
of
God
,
but
not
of
his
Desires
,
Intentions
,
or
Decrees
.
Whereas
his
own
dispensations
,
with
their
Naturall
and
Proper
fruits
and
consequents
being
intrinsecally
,
and
with
a
direct
tendency
,
of
sovereigne
and
high
concernment
for
his
glory
,
may
safely
,
and
with
the
best
consistency
of
reason
and
truth
,
be
looked
upon
,
as
the
object
,
not
of
his
knowledge
or
fore-knowledge
only
,
but
of
his
Desires
,
Intentions
and
Decrees
also
.
CHAP.
IIII.
Concerning
the
Perfection
of
God
,
in
his
Nature
and
Being
,
and
some
things
cleerly
deducible
from
it
:
Particularly
,
his
Simplicity
,
Actuality
,
and
goodnesse
in
Decrees
.
ANd
this
is
life
eternall
,
that
they
(
or
,
that
men
)
know
thee
the
only
true
§.
1.
God
,
and
him
whom
thou
hast
sent
,
Jesus
Christ
,
(
saith
the
Lord
Christ
,
himself
in
that
most
solemn
supplicatory
addresse
unto
his
Father
,
recorded
,
Joh.
17.
yet
not
for
his
Fathers
instruction
,
but
his
Childrens
.
)
What
knowledge
Vers.
3.
of
himself
it
is
,
either
for
kinde
,
quality
,
or
degree
,
which
Jesus
Christ
here
joyneth
with
the
knowledge
of
God
,
as
,
together
with
it
,
constituting
and
making
up
one
intire
cause
or
meanes
of
salvation
,
unto
the
Creature
;
or
with
what
kinde
of
necessity
he
supposeth
the
conjunction
of
that
knowledge
of
himself
,
which
he
intendeth
,
with
the
knowledge
of
God
,
to
be
necessary
to
that
great
end
and
purpose
,
as
whether
with
an
absolute
,
or
an
expedientiall
and
accumulative
necessity
only
,
we
shall
not
for
the
present
inquire
,
much
lesse
,
determine
.
This
(
I
presume
)
will
be
granted
upon
demand
only
,
without
Proofe
;
that
as
the
true
knowledge
of
Christ
doth
necessarily
include
,
or
presuppose
,
the
like
knowledge
of
God
;
so
doth
such
a
knowledge
of
God
,
as
our
Saviour
here
describes
,
the
knowing
of
him
to
be
the
only
True
God
,
comprehend
in
it
an
implicite
,
or
vertuall
knowledge
of
Christ
also
.
This
might
be
brought
into
a
cleer
light
by
the
helping
hand
of
the
Scriptures
,
but
that
the
contemplation
of
it
is
a
little
eccentricall
to
our
present
designe
.
However
,
let
those
who
doubt
,
consult
these
Oracles
(
with
their
fellowes
)
Joh.
14.
1.
Joh.
5.
23.
Psal.
9.
10.
Jer.
9.
23
,
24.
Heb.
11.
6.
Rom.
1.
19
,
20
,
21.
besides
many
others
.
But
what
is
it
to
know
God
,
or
God
the
Father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
§.
2.
only
True
God
?
First
,
to
know
God
,
or
the
Father
,
the
only
True
God
,
may
admit
of
a
double
construction
,
or
meaning
:
either
,
1.
As
if
the
truth
of
this
Proposition
,
God
,
or
God
the
Father
,
is
the
only
true
God
,
were
the
terminus
,
or
intended
object
of
the
knowledge
here
spoken
of
:
or
2.
As
if
God
the
Father
his
Being
the
only
True
God
,
were
presupposed
to
this
knowledge
,
and
some
further
Particulars
concerning
him
,
the
object
hereof
.
The
former
sence
hath
both
most
men
,
and
(
doubtlesse
)
most
reason
also
,
to
plead
for
it
.
For
when
God
,
is
perfectly
known
to
be
the
only
true
God
,
there
is
very
little
,
or
nothing
more
left
to
be
known
concerning
him
.
Therefore
,
2.
to
know
God
,
or
God
the
Father
,
the
only
,
or
the
alone
true
God
,
is
(
I
conceive
)
1.
To
know
[
viz.
upon
substantiall
and
demonstrative
grounds
]
that
his
Nature
or
Being
every
wayes
answers
the
true
and
regular
Notion
of
a
God
,
i.
e.
That
he
is
infinitely
Gracious
,
infinitely
Wise
,
infinitely
Just
,
infinitely
Powerfull
,
infinitely
Blessed
,
infinite
in
all
manner
of
Excellency
and
Perfection
;
and
all
this
in
the
most
absolute
simplicity
of
Essence
,
without
any
Plurality
,
Multiplication
,
or
Composition
in
what
kinde
,
or
of
what
things
,
soever
:
and
on
the
other
hand
,
that
there
is
nothing
in
him
,
in
one
kinde
or
other
,
in
one
consideration
,
or
other
,
which
reason
duly
inform'd
,
and
judging
like
it self
,
can
think
unmeete
or
unworthy
to
be
found
in
a
true
God
.
This
is
to
know
God
,
or
God
the
Father
,
to
be
a
True
God
.
2.
To
know
him
to
be
the
only
true
God
,
implies
further
a
like
knowledge
that
there
is
no
other
Nature
or
Being
whatsoever
,
but
his
,
or
that
wherein
he
partakes
,
that
in
Excellency
or
Perfection
in
any
kinde
is
equall
unto
His
,
or
either
Formally
,
or
Vertually
,
the
same
with
His.
That
God
is
perfect
,
is
one
of
the
Philosophers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
those
common
§.
3.
impressions
of
light
,
or
inbred
Principles
of
Reason
,
wherewith
Nature
(
in
their
language
)
or
God
himself
(
in
the
Dialect
of
Christians
)
upon
the
account
of
Christs
Merit
and
Mediation
(
in
which
respect
it
is
attributed
unto
him
also
,
Joh.
1.
9.
)
enlighteneth
every
man
that
commeth
[
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
commeth
,
or
,
comming
]
into
the
World
.
The
united
light
of
which
Principles
,
or
Impressions
,
is
said
ver.
4.
to
be
that
life
of
men
,
i.
e.
The
means
of
that
life
of
men
,
or
the
means
whereby
men
were
to
attaine
that
life
,
which
is
there
said
to
have
been
in
Christ
[
viz.
as
in
a
fountaine
of
merit
,
or
as
in
a
designed
purchaser
]
for
them
.
For
the
meaning
of
the
latter
clause
of
this
Verse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
our
English
rendereth
,
and
the
life
was
the
light
of
men
,
is
(
I
conceive
,
with
submission
)
this
,
or
to
this
effect
;
viz.
that
that
life
and
salvation
,
which
Christ
,
in
reality
of
designe
,
and
with
semblable
acceptance
in
the
〈◊〉
of
God
,
had
from
the
begining
purchased
by
his
Death
for
men
,
did
,
or
do●●
(
as
it
were
)
in
the
first
breake
,
or
dawning
of
it
,
appeare
,
and
discover
it self
in
those
Principles
of
naturall
Light
,
Reason
,
Judgement
,
Conscience
,
Understanding
,
&c.
which
are
found
in
the
generality
of
men
upon
their
comming
into
the
World
;
these
being
granted
and
given
unto
them
by
God
for
that
great
and
blessed
end
and
purpose
,
viz.
that
by
them
they
might
be
made
capable
of
attaining
that
life
and
Salvation
,
which
was
procured
&
purchased
for
them
by
Christ●
and
intended
to
be
really
conferr'd
upon
them
,
upon
their
believing
,
and
continuance
therein
unto
the
end
:
though
it
is
true
,
that
men
generally
as
they
grow
up
in
the
World
,
convert
these
Principles
of
light
and
understanding
to
other
uses
,
and
not
to
those
,
for
which
they
are
given
them
;
as
viz.
to
make
provision
for
the
flesh
for
the
fulfilling
of
the
lusts
thereof
,
and
not
to
the
obtaining
of
that
life
and
happinesse
,
which
is
in
Christ
for
them
;
as
foolish
Children
,
which
fall
to
play
,
or
quarrell
amongst
themselves
,
by
the
opportunity
of
that
Candle
,
which
their
Parents
allow
them
for
their
studies
and
books
.
Yea
men
generally
doe
not
only
mis-spend
those
Talents
of
light
we
speake
of
,
about
the
impertinencies
of
this
present
World
,
but
partly
through
an
un-manlike
oscitancy
and
inconsideratenesse
,
partly
out
of
an
inordinate
Propensity
to
comport
with
the
World
without
any
feare
or
sence
of
danger
hereby
,
suffer
their
judgements
and
understandings
to
be
corrupted
,
adulterated
,
imbased
and
abused
by
many
false
and
foolish
Principles
and
Notions
,
which
turne
them
quite
aside
from
a
regular
and
due
prosecution
of
that
Life
and
Salvation
,
which
is
in
Christ
for
them
,
and
might
have
been
obtained
by
them
;
yea
and
subject
them
to
a
sad
incapacity
of
the
things
of
their
Peace
,
when
they
are
proposed
with
the
greatest
Evidence
and
Power
unto
them
.
Insomuch
that
though
the
Life
,
which
was
in
Christ
,
is
said
to
be
the
light
of
men
;
yet
it
immediately
followeth
,
that
the
light
shineth
in
darknesse
,
[
i.
e.
The
Doctrine
of
Life
and
Salvation
is
cleerly
Preached
to
an
ignorant
World
]
and
the
darknesse
comprehended
it
not
.
[
i.
e.
That
ignorance
,
or
incapacity
rather
,
of
the
things
of
eternall
life
,
which
men
have
voluntarily
contracted
and
brought
upon
themselves
,
is
fo
exceeding
great
and
strange
,
that
they
understand
little
or
nothing
of
this
Doctrine
so
Preached
unto
them
.
]
But
this
occasionally
only
,
and
by
the
way
.
As
to
the
Worke
in
hand
;
doubtlesse
there
was
never
any
man
touch'd
with
any
competent
sence
,
or
enlightened
with
any
tolerable
Notion
of
a
Deity
,
that
ever
put
it
to
the
question
in
himself
,
whether
God
was
perfect
,
or
no.
All
men
(
saith
Aristotle
in
his
Metaphysiques
)
without
any
demur
or
delay
,
ascribe
that
unto
God
,
which
they
conceive
to
be
most
perfect
.
And
indeed
,
that
very
Sence
and
Notion
of
God
,
which
Nature
prompteth
her
Children
with
(
though
many
of
them
are
dull
of
hearing
in
this
kind
)
doth
not
admit
of
any
thing
look'd
upon
as
defective
,
or
imperfect
,
within
the
Verge
of
it
.
Therefore
having
so
firme
,
and
so
generally-approved
a
foundation
to
build
upon
,
as
the
perfection
of
God
,
let
us
see
what
it
affordeth
unto
us
by
way
of
§.
4.
evident
deduction
,
toward
the
advancement
of
our
great
design
,
the
magnifying
of
God
in
his
gracious
intendments
of
salvation
unto
all
men
,
without
exception
,
in
,
or
by
the
Death
of
Christ
.
First
,
if
the
Nature
,
Essence
,
and
Being
of
God
be
most
perfect
,
then
must
it
needs
be
most
simple
,
most
intirely
,
absolutely
,
and
perfectly
one
,
not
admitting
any
Plurality
,
or
Composition
whatsoever
.
The
reason
of
this
is
plaine
:
because
all
Plurality
and
Composition
,
whether
of
Parts
,
or
of
Natures
,
suppose
imperfection
.
For
if
any
one
of
these
Parts
,
or
Natures
,
were
perfect
,
absolutely
or
infinitely
perfect
,
it
were
able
to
do
whatsoever
is
necessary
,
yea
or
possible
to
be
done
(
for
without
this
there
is
no
simple
or
absolute
perfection
)
and
then
what
need
were
there
of
any
thing
more
to
be
added
unto
it
,
or
joyn'd
with
it
?
That
a
man
hath
Eares
,
as
well
as
Eyes
,
and
Eyes
,
as
well
as
Eares
:
and
so
,
Hands
,
as
well
as
Feet
,
and
Feet
,
as
well
as
Hands
,
cleerly
proves
,
that
no
one
of
these
members
are
simply
and
absolutely
perfect
,
i.
e.
can
do
or
performe
,
and
this
with
a
like
comelinesse
and
conveniency
,
whatsoever
is
necessary
to
be
done
and
performed
by
man
:
for
then
all
the
rest
should
be
superfluous
.
They
may
all
be
perfect
in
their
kinde
,
i.
e.
with
a
determinate
and
limited
perfection
,
and
in
order
to
such
,
or
such
,
a
particular
action
and
service
,
and
yet
one
stand
in
neede
of
another
(
as
the
Apostle
speaketh
:
)
but
if
any
one
of
them
were
simply
and
absolutely
perfect
,
i.
e.
could
doe
all
things
whatsoever
,
upon
the
same
terms
of
convenience
,
which
both
it self
,
and
all
the
rest
can
do
together
,
certainly
all
the
rest
were
needlesse
.
So
if
an
Angel
could
understand
by
his
meere
Essence
or
Substance
of
his
Nature
,
without
any
endowment
or
gift
of
understanding
distinct
there-from
;
or
could
perform
any
other
action
,
or
do
any
execution
immediately
by
his
Essence
,
without
the
intervening
of
those
Naturall
endowments
or
qualities
of
Strength
,
Power
,
Activenesse
,
&c.
all
these
endowments
and
appendices
to
his
Nature
and
Essence
,
would
be
meerly
superfluous
.
The
necessity
which
the
Angels
have
of
Wisdom
,
Knowledge
,
Reason
,
Strength
,
&c.
over
and
besides
their
meere
Essences
and
Beings
,
plainly
declareth
and
sheweth
,
these
Essences
and
Beings
of
theirs
to
be
unperfect
(
I
meane
,
in
respect
of
a
simple
and
absolute
perfection
)
and
that
they
stand
in
neede
of
such
additionall
Properties
and
Endowments
,
as
we
speak
of
,
to
make
them
perfect
even
in
their
own
kind
.
Nor
is
it
indeed
possible
for
God
to
make
any
such
Creature
(
or
to
speak
somewhat
more
properly
,
no
such
Creature
can
possibly
be
made
)
which
shall
be
able
to
act
or
worke
immediately
by
its
Essence
,
or
otherwise
then
by
the
mediation
of
some
Vertue
,
Property
,
or
Quality
,
in
one
kinde
or
other
,
inherent
therein
;
it
being
the
glorious
and
incommunicable
property
and
prerogative
of
the
Divine
Essence
or
Being
it self
,
so
to
worke
.
So
then
this
absolute
and
infinite
simplicity
of
the
Nature
of
God
supposed
,
as
without
which
he
cannot
be
absolutely
and
infinitely
perfect
,
it
plainly
followeth
,
First
,
that
all
those
attributes
of
God
(
commonly
so
called
)
as
Wisdome
,
§.
5.
Knowledge
,
Justice
,
Mercy
,
Goodnesse
,
Power
,
&c.
and
so
all
those
Passions
and
Affections
,
as
of
Anger
,
Griefe
,
Repentance
,
Love
,
Hatred
,
&c.
Deo
idem
est
esse
,
&
fortem
esse
,
vel
sapientem
esse
,
vel
justum
esse
,
&
si
quid
de
illa
simplici
multiplicitate
,
vel
multiplici
simplicitate
dixeris
,
quo
substantia
ejus
signific●tur
.
Aug.
de
Trin.
l.
6.
c.
4.
And
again
,
all
those
Parts
,
or
Members
,
as
Eyes
,
Eares
,
Hands
,
Feet
,
Mouth
,
&c.
which
are
so
frequently
attributed
unto
him
in
the
Scriptures
,
are
all
one
and
the
same
thing
in
God
,
though
they
be
very
different
things
in
men
:
nor
is
any
one
of
them
,
nor
all
of
them
together
,
any
other
thing
,
but
only
his
single
,
simple
,
and
pure
Essence
.
But
therefore
all
this
variety
and
diversity
,
both
of
Attributes
,
Affections
,
and
Parts
,
is
attributed
unto
him
,
because
by
meanes
of
this
one
simple
and
single
Essence
,
being
infinitely
perfect
,
he
can
,
when
he
pleaseth
,
and
pleaseth
,
when
he
judgeth
meet
,
give
forth
himself
,
and
act
all
that
variety
and
diversity
of
action
,
which
these
different
Principles
are
wont
to
produce
in
men
.
As
for
example
;
a
man
that
hath
wisdom
,
is
able
to
act
,
and
doth
act
when
he
pleaseth
,
in
a
regular
proportion
,
or
due
order
unto
his
ends
.
So
a
man
that
hath
knowledge
,
whether
of
things
past
,
present
,
or
to
come
,
being
wise
withall
,
manageth
and
disposeth
his
affaires
according
to
the
exigency
of
such
knowledge
,
and
with
the
best
advantage
,
that
such
knowledge
affords
unto
him
.
A
man
that
is
just
,
doth
things
that
are
just
and
equall
:
and
so
he
that
is
angry
,
frowns
,
threatens
,
or
strikes
:
he
that
loves
,
doth
good
unto
,
and
kindly
by
those
,
who
are
loved
of
him
:
he
that
hates
,
acts
to
the
prejudice
or
hurt
of
the
person
hated
,
when
he
hath
opportunity
;
and
so
in
the
rest
.
Now
because
God
out
of
the
infinite
perfection
of
his
Nature
,
though
it
be
(
as
hath
been
said
)
most
singly
and
simply
one
,
is
yet
able
to
act
,
and
doth
act
,
when
he
pleaseth
,
all
this
variety
of
action
,
acts
as
wise
men
act
,
as
men
that
have
knowledge
of
things
act
,
as
men
that
are
angry
,
as
men
that
love
,
as
men
that
hate
,
are
wont
to
act
,
&c.
Therefore
all
these
Principles
of
action
,
as
Wisdom
,
Knowledge
,
Anger
,
Love
,
Hatred
,
&c.
are
by
the
Holy
Ghost
ascribed
unto
him
.
Suppose
there
were
in
Physique
such
a
simple
,
as
(
for
example
)
an
Herb
,
Root
,
Drug
,
Mineral
,
or
the
like
,
which
had
such
a
precious
or
soveraigne
vertue
in
it
,
that
the
use
of
it
were
a
certaine
cure
of
all
diseases
,
as
Gout
,
Stone
,
Feaver
,
Apoplexy
,
&c.
and
further
,
that
there
were
particular
Medicines
or
Receipts
besides
appropriated
to
every
disease
respectively
,
and
were
all
of
them
sufficient
to
cure
their
appropriated
diseases
;
in
this
case
,
that
simple
we
speak
of
,
might
be
said
to
have
the
severall
vertues
of
all
those
other
Medicines
or
Receipts
,
in
it
,
because
it
is
able
to
do
alone
,
as
much
,
and
as
many
things
(
in
a
medicinall
way
)
as
all
those
taken
together
:
yet
can
it
not
be
said
to
have
the
vertue
of
any
one
of
them
in
the
specificall
or
formall
Nature
of
it
,
but
only
eminently
,
i.
e.
in
respect
of
that
soveraigne
Property
,
which
,
though
it
be
simply
and
formally
but
one
,
yet
answereth
in
value
,
worth
,
and
variety
of
operation
,
unto
all
the
severall
vertues
,
and
healing
properties
in
all
those
other
Receipts
.
In
like
manner
all
that
great
variety
of
Faculties
,
Powers
,
Properties
,
Vertues
,
Endowments
,
Excellencies
,
and
all
Principles
of
action
whatsoever
,
that
are
scattered
in
their
proper
and
distinct
Natures
amongst
the
Creatures
,
may
be
attributed
unto
God
,
though
not
so
much
as
any
one
of
them
be
properly
and
formally
in
him
;
viz.
because
there
is
that
soveraign
and
super
transcendent
perfection
in
his
Nature
,
being
but
simply
,
and
most
singly
one
,
which
for
Power
and
variety
of
action
in
every
kind
,
answereth
them
all
▪
yea
and
far
exceedeth
them
also
.
Secondly
,
from
the
simplicity
of
the
Nature
of
God
,
as
it
hath
been
argued
§.
6.
and
explained
,
it
cleerly
followeth
,
that
love
and
hatred
,
and
so
mercy
and
justice
,
or
severity
,
in
God
,
towards
his
Creature
,
do
not
argue
any
different
affection
,
or
inclination
in
him
towards
it
(
the
simplicity
of
his
Nature
not
admitting
of
any
such
difference
)
but
only
a
different
dispensation
(
answerable
to
the
different
effects
,
or
expressions
,
of
such
Principles
in
men
.
)
So
that
there
is
no
inconvenience
nor
untruth
in
it
at
all
,
to
affirme
that
God
at
one
and
the
same
time
,
may
both
hate
and
love
,
and
so
again
,
love
and
hate
,
the
same
Person
;
viz.
in
respect
of
severall
dispensations
of
a
contrary
Nature
and
import
.
As
for
example
;
when
he
severely
punisheth
a
godly
Person
,
for
some
sin
,
or
sins
,
committed
,
and
yet
withall
continues
such
a
measure
of
his
Grace
or
good
Spirit
unto
him
,
whereby
he
is
inabled
still
to
believe
in
God
,
and
to
love
him
,
his
fore
affliction
notwithstanding
;
in
respect
of
this
latter
dispensation
,
God
may
be
said
to
love
;
and
in
respect
of
the
former
to
hate
him
.
If
it
be
demanded
;
but
can
God
in
any
sence
be
said
to
hate
a
Person
that
is
godly
?
I
answer
,
that
hatred
in
God
,
importing
,
not
matter
of
affection
,
but
of
dispensation
only
agreeable
to
the
effects
of
hatred
in
men
;
to
deny
that
God
can
in
any
sence
be
said
to
hate
a
godly
Person
,
is
to
deny
that
he
can
punish
him
for
sin
,
or
act
to
the
prejudice
of
his
Comfort
and
Peace
in
any
kinde
,
howsoever
he
provoketh
him
.
If
it
be
yet
said
;
but
the
Scripture
will
not
justifie
or
warrant
any
such
assertion
as
this
,
that
God
ha●eth
a
godly
Person
.
I
answer
,
1.
By
concession
,
that
the
Scripture
doth
not
indeed
(
to
my
best
remembrance
)
justifie
or
warrant
such
a
saying
,
by
way
of
example
,
or
samenesse
of
expression
.
But
2.
(
By
way
of
exception
)
I
answer
,
that
the
Scripture
warranteth
many
things
by
way
of
reason
or
ground
,
which
it
doth
not
warrant
,
either
by
Example
,
Precept
,
or
otherwise
then
by
ground
,
as
is
famously
known
in
the
case
of
Infant-Baptisme
,
and
of
womens
admission
to
the
Lords
Table
.
Now
where
ever
,
either
the
Perfection
or
Simplicity
of
God
is
asserted
in
the
Scriptures
,
whether
expresly
,
or
by
way
of
consequence
(
as
both
the
one
and
the
other
frequently
are
)
there
is
a
sufficient
ground
laid
,
to
warrant
,
both
truth
,
and
also
aptnesse
enough
of
expression
in
such
a
saying
as
this
,
that
God
may
be
said
both
to
Love
,
and
to
hate
the
same
Person
,
yea
,
and
both
these
at
one
and
the
same
time
(
as
hath
been
sufficiently
explained
.
)
Thirdly
and
lastly
,
from
the
Simplicity
of
the
Nature
of
God
,
the
Truth
§
7.
of
that
common
maxime
in
Divinity
,
Quicquid
est
in
Deo
,
Deus
est
,
i.
e.
whatsoever
is
in
God
,
is
God
,
is
fully
demonstrable
:
and
consequently
that
neither
from
eternity
was
there
any
thing
,
neither
for
the
present
is
there
any
thing
,
nor
ever
shall
be
any
thing
in
him
to
eternity
,
inferior
to
himself
,
any
thing
which
is
not
God
.
And
if
so
,
then
both
the
justification
of
men
from
eternity
,
and
so
the
condemnation
of
men
from
eternity
,
are
but
idle
fancies
,
with
which
some
men
,
partly
through
weaknesse
,
partly
through
inconsideratenesse
,
commit
spirituall
fornication
.
Yea
,
though
I
will
not
say
that
any
of
the
Persons
,
who
hold
either
of
these
opinions
,
doe
blaspheme
;
yet
the
opinions
themselves
narrowly
examined
,
will
not
be
found
innocent
from
this
great
offence
:
in
as
much
as
both
the
one
and
the
other
,
do
apparantly
give
the
honour
of
the
glorious
God
in
his
incommuicable
attribute
of
eternity
,
a
parte
ante
(
as
Divines
call
it
)
to
weake
and
contemptible
Creatures
,
men
:
they
make
these
co-eternall
with
God
,
and
to
subsist
from
Eternity
.
For
that
which
is
not
,
can
neither
be
justified
,
nor
condemned
.
If
it
be
demanded
(
in
favour
of
these
opinions
)
but
had
not
men
some
§.
8.
kinde
of
being
,
or
subsistence
,
from
eternity
?
were
they
not
in
the
Mind
of
God
,
and
present
with
him
,
after
some
such
manner
,
as
the
Idea
,
or
modell
of
an
house
is
in
the
mind
of
the
Architect
,
before
there
be
so
much
as
a
stone
of
it
laid
?
To
this
I
answer
(
according
to
the
tenor
of
what
hath
been
lately
argued
and
proved
concerning
the
simplicity
of
the
Divine
Essence
)
that
if
they
had
any
being
from
eternity
,
it
could
be
none
other
then
the
Divine
Being
it self
:
for
there
were
no
plurality
of
beings
from
eternity
.
All
beings
,
without
beginnings
,
may
be
numbred
by
the
figure
of
one
,
and
this
unmultiplied
.
Therefore
if
God
justified
any
from
eternity
,
it
must
be
himself
:
if
he
condemned
or
reprobated
any
from
eternity
,
it
must
be
himself
likewise
.
No●
can
men
be
said
to
have
been
in
the
mind
of
God
from
eternity
,
after
any
such
manner
,
as
the
Idea
or
Platforme
of
an
house
is
in
the
mind
of
the
Artificer
,
before
he
begins
to
build
:
because
such
an
Idea
is
no
part
of
the
Artificer
,
nor
yet
of
his
mind
,
but
is
cleerly
separable
from
both
;
whereas
there
was
nothing
in
God
from
eternity
but
his
own
Essence
,
and
that
which
is
altogether
inseparable
from
him
.
Or
if
it
should
be
granted
,
that
men
were
in
God
,
or
in
the
mind
of
God
,
from
eternity
,
after
such
a
manner
as
is
contended
for
;
yet
could
it
not
be
said
that
men
,
men
themselves
,
i.
e.
those
Creatures
,
which
consist
of
bodies
and
souls
,
and
have
sinned
on
Earth
,
were
either
justified
or
condemned
from
eternity
,
but
only
their
Idea's
or
representations
in
the
mind
of
God
.
Yet
how
,
or
in
what
Sence
,
or
Notion
,
these
should
be
said
,
to
be
either
justified
,
or
condemned
,
when
as
they
never
sinned
,
nor
are
capable
of
sinning
,
is
out
of
the
reach
of
my
understanding
to
conceive
.
If
it
be
yet
further
demanded
,
but
were
not
men
(
and
all
things
besides
)
§.
9.
in
some
consideration
,
or
sence
,
in
God
,
from
eternity
;
and
may
it
not
be
said
,
that
in
this
sence
,
whatever
it
be
,
they
were
some
justified
,
and
some
condemned
?
I
answer
,
1.
(
By
concession
)
that
men
,
and
all
things
besides
,
were
in
God
from
eternity
tanquam
in
fonte
,
seu
radice
,
vel
causâ
productivâ
,
i.
e.
as
in
the
fountaine
,
roote
,
or
Productive
cause
of
their
respective
beings
.
There
is
nothing
capable
of
receiving
an
existence
,
or
actuall
being
,
but
what
had
a
Potentiall
or
seminall
Being
in
some
Productive
cause
or
other
,
one
,
or
more
,
before
.
Therefore
if
this
Universe
,
with
all
the
Parts
and
Members
of
it
,
had
not
been
in
God
,
as
in
the
Productive
Cause
,
doubtlesse
they
had
never
been
produced
,
or
received
being
.
But
2.
I
answer
further
(
by
way
of
exception
)
that
men
,
considered
in
that
being
,
which
they
had
in
God
from
eternity
,
were
no
wayes
capable
,
either
of
justification
,
or
of
condemnation
,
or
of
any
such
difference
or
distinction
between
them
,
as
these
two
acts
,
or
conditions
,
infer
.
For
as
God
himself
,
the
common
roote
,
or
producent
cause
of
all
men
,
was
one
,
singly
,
simply
,
and
most
undividedly
one
,
from
eternity
,
so
were
all
men
singly
,
and
simply
one
in
him
;
all
alike
holy
,
all
alike
innocent
,
and
free
from
sin
:
and
consequently
all
alike
beloved
of
him
,
all
being
yet
nothing
but
himself
.
It
cannot
be
said
of
the
Roses
,
which
in
the
winter
time
were
vertually
and
seminally
in
one
and
the
same
roote
,
that
some
of
them
flourished
and
prospered
,
others
,
were
blasted
or
eaten
up
with
Wormes
,
whilest
they
were
together
in
the
roote
;
though
afterwards
,
when
they
come
to
receive
actuall
Production
,
and
to
subsist
extra
causas
,
respectively
,
this
difference
may
very
possibly
befall
them
.
Yea
,
but
were
not
some
men
justified
,
and
others
condemned
,
in
the
Counsell
,
§.
10.
Purpose
,
and
Decree
of
God
,
from
eternity
?
I
answer
;
(
If
the
meaning
of
the
Question
be
only
this
,
whether
God
from
eternity
did
not
Purpose
,
or
Decree
,
to
justifie
some
men
,
and
condemne
others
)
that
God
from
eternity
did
Purpose
and
Decree
,
to
justifie
in
time
all
those
,
who
should
in
time
believe
;
and
to
condemne
all
those
,
who
living
to
years
of
discretion
,
should
die
in
their
unbeliefe
:
yet
these
Decrees
,
though
in
their
respective
executions
they
make
a
great
difference
indeed
between
Persons
,
and
Persons
,
yet
in
their
making
or
enacting
by
God
,
they
made
none
at
all
.
This
Decree
of
God
,
whosoever
believeth
,
shall
be
justified
,
doth
neither
make
,
nor
suppose
,
any
one
man
,
any
whit
neerer
,
either
to
believing
,
or
to
justification
,
then
another
:
nor
on
the
other
hand
doth
this
Decree
,
He
that
believes
not
,
shall
be
condemned
,
either
make
,
or
suppose
,
one
man
neerer
,
either
to
unbeliefe
,
or
condemnation
through
unbeliefe
,
then
another
.
A
Law
that
is
made
for
the
punishing
of
Murder
,
or
Adultery
,
with
death
,
relates
no
more
,
in
the
intention
of
the
Law-makers
,
at
the
time
of
the
making
or
enacting
of
it
,
to
one
man
,
then
to
another
.
i.
e.
they
intended
no
more
the
punishment
,
or
death
,
of
one
man
,
then
of
another
,
(
personally
considered
;
)
much
lesse
did
they
intend
to
make
any
man
,
or
to
permit
any
man
to
become
,
a
Murtherer
,
or
Adulterer
,
by
the
enacting
of
such
a
Law
,
but
the
contrary
:
yet
this
Law
,
when
it
comes
to
be
put
in
execution
for
the
crimes
made
punishable
by
it
,
and
voluntarily
committed
by
men
,
makes
as
great
a
difference
between
men
,
and
men
(
and
somewhat
greater
)
as
is
between
the
living
,
and
the
dead
.
If
the
meaning
of
the
Question
last
propounded
be
,
whether
God
did
not
§.
11.
from
eternity
Decree
the
justification
of
such
and
such
particular
men
by
Name
;
and
so
the
condemnation
of
others
,
after
the
same
manner
;
I
answer
,
that
(
doubtlesse
)
he
did
from
eternity
Decree
,
equivalently
,
though
not
formally
,
the
justification
of
all
those
particular
Persons
by
Name
,
who
in
time
come
to
be
justified
;
and
so
again
,
the
condemnation
of
all
those
by
Name
,
who
in
time
come
to
be
condemned
.
My
meaning
is
,
that
no
particular
Person
,
whatsoever
his
Name
be
,
who
comes
to
be
justified
,
but
his
justification
flowes
from
that
Decree
of
God
from
eternity
,
wherein
he
decreed
to
justifie
all
those
by
their
Names
,
who
should
believe
.
For
had
not
God
made
such
a
Decree
as
this
(
and
make
it
he
must
from
eternity
,
if
he
made
it
at
all
)
certainly
no
man
could
ever
be
justified
upon
such
terms
.
In
like
manner
God
from
eternity
Decreed
the
condemnation
of
all
such
particular
Persons
,
whatever
their
Names
be
,
who
living
to
maturity
of
years
,
should
die
in
unbeliefe
.
In
this
sence
and
consideration
,
and
in
this
only
(
as
far
as
yet
I
apprehend
)
God
may
be
said
to
have
Decreed
,
both
the
justification
,
and
the
condemnation
of
particular
men
,
and
women
,
from
eternity
.
viz.
because
he
made
two
such
Decrees
from
eternity
,
by
the
one
of
which
,
all
particular
Persons
come
to
be
justified
,
who
ever
are
justified
;
and
by
the
other
,
all
particular
Persons
to
be
condemned
,
who
are
condemned
.
But
we
shall
have
opportunity
to
argue
the
unsoundnesse
of
both
the
opinions
,
especially
of
the
latter
,
upon
other
grounds
:
in
reference
whereunto
we
supersede
any
further
inquiry
into
them
for
the
present
.
Secondly
,
if
God
in
his
Nature
,
or
Essence
,
be
simply
,
absolutely
,
and
§.
12.
infinitely
perfect
,
then
must
he
needs
be
a
most
pure
and
simple
act
,
without
any
potentiality
at
all
:
i.
e.
he
must
needs
be
actually
,
Et
de
praesenti
(
as
they
say
)
and
so
have
been
from
eternity
,
whatsoever
he
is
capable
of
being
,
or
whatsoever
it
is
possible
for
him
ever
to
be
.
The
reason
of
this
,
is
,
because
all
potentiality
,
or
possibility
of
being
any
thing
more
,
or
any
thing
besides
,
what
a
Person
,
or
thing
,
is
,
for
the
present
,
argueth
imperfection
:
which
is
cleerly
proved
thus
.
Whatsoever
it
is
possible
for
a
Person
(
or
thing
)
to
be
,
which
at
present
he
is
not
,
must
needs
be
something
,
which
will
either
add
unto
his
being
,
and
make
it
better
:
or
else
take
away
from
his
being
,
and
so
make
it
worse
:
or
else
be
a
thing
meerly
indifferent
,
and
so
of
no
concernment
unto
him
at
all
.
So
then
,
if
a
man
be
capable
of
being
any
thing
,
which
yet
he
is
not
,
for
the
bettering
of
his
condition
,
it
is
a
cleere
case
that
his
present
condition
,
or
being
,
is
unperfect
:
for
he
is
as
yet
destitute
of
that
,
which
should
add
perfection
unto
him
.
If
he
be
capable
of
any
thing
,
or
of
being
any
thing
,
which
yet
he
is
not
,
to
the
making
of
his
present
condition
worse
,
here
the
case
is
yet
more
cleere
,
that
such
a
mans
condition
is
not
perfect
.
For
to
be
obnoxious
to
the
deprivation
or
losing
of
any
good
,
which
a
man
injoyeth
for
the
present
,
manifestly
argueth
weaknesse
and
imperfection
.
Thirdly
and
lastly
,
if
a
man
be
capable
of
being
any
thing
,
which
yet
he
is
not
,
suppose
it
be
without
any
relation
at
all
to
his
condition
,
either
for
the
better
,
or
the
worse
,
yet
this
also
plainely
argueth
imperfection
.
For
it
supposeth
,
that
a
man
hath
something
,
hath
a
capacity
,
which
is
a
meere
superfluity
to
him
,
and
doth
him
no
good
,
yea
which
he
knoweth
not
how
to
improve
for
his
good
;
and
this
as
apparantly
as
either
of
the
former
,
argueth
imperfection
.
So
that
certaine
it
is
,
that
if
the
Nature
and
Being
of
God
be
absolutely
,
and
infinitely
perfect
,
he
must
needs
be
a
pure
and
meer
act
,
all
in
present
and
actuall
Being
,
whatsoever
it
is
possible
for
him
ever
to
be
.
This
most
intire
and
compleat
Actuality
of
the
Divine
Nature
and
Being
,
§.
13.
is
(
I
presume
)
generally
subscribed
by
all
Reformed
Divines
.
God
(
saith
Zanchie
)
is
a
most
pure
,
and
most
simple
act
,
and
no
wayes
capable
,
or
in
any
possibility
,
of
being
any
thing
,
more
or
lesse
,
then
what
he
is
[
](A41481-e30740-b)a
a
Cum
igitur
Deus
purissimus
sit
,
&
simplicissimus
Actus
,
&
nullo
modo
in
potentia
ad
aliquid
,
evincitur
,
Deum
nullo
modo
mutabilem
esse
.
Zanch.
De
Nat.
Dei
.
l.
2.
c.
4
qu.
1.
Praeterea
cum
tria
sint
eorum
omnium
,
quae
sunt
,
genera
;
supremum
,
est
tantum
actus
simplicissimus
,
sine
ulla
potentia
passiva
.
Ibid.
ca.
6.
Et
paulo
post
;
Adhae●
,
Deus
Actus
est
purissimus
,
sine
ulla
potentia
pass●va
.
Ergo
nullum
habet
,
aut
habere
potest
,
suae
perfectionis
finem
.
.
And
from
this
Actuality
of
God
,
he
infers
both
his
absolute
immutability
,
and
infinity
of
his
Perfection
.
It
is
affirmed
(
saith
Peter
Martyr
)
as
with
one
mouth
,
of
all
that
are
godly
,
that
God
is
not
changed
;
in
as
much
as
this
would
be
a
certain
signe
as
well
of
imperfection
,
as
inconstancy
,
in
him
[
](A41481-e30810-b)b
b
Apiis
omnibus
,
uno
propemodum
ore
,
dicitur
,
Deum
nequaquam
mutari
,
quando
quidem
id
cum
imperfectionis
,
tam
etiam
inconstantiae
certum
esset
indicium
.
Pet.
Mart.
loc.
Class
:
1.
cap.
11.
Sect.
23.
Imo
purus
&
simplex
est
actus
,
nec
unquam
sistitur
felicissima
ejus
actio
.
Ibid.
Class.
2.
c.
7.
Sect.
1.
Deus
est
purus
Actus
,
non
habens
aliquid
de
potentialitate
.
Aqu.
Sum.
part.
1.
qu.
3.
art.
2.
.
The
reason
why
God
is
not
changed
,
nor
capable
of
any
change
whatsoever
,
is
because
he
is
a
most
Pure
,
Absolute
,
and
Compleat
Act
,
i.
e.
He
is
for
the
present
whatsoever
it
is
possible
in
any
respect
for
Him
to
be
:
So
that
,
notwithstanding
his
omnipotency
it self
,
He
hath
no
Power
to
make
the
least
alteration
or
change
in
Himself
,
either
in
Nature
,
Will
,
or
Action
.
Upon
the
account
of
this
Authors
credit
,
who
interesseth
all
the
godly
in
the
Assertion
and
Belief
of
Gods
unchangeablenesse
,
(
and
consequently
,
of
that
perfect
actuality
,
which
we
assert
)
I
judge
it
needelesse
to
make
any
further
levy
of
Testimonies
in
this
behalf
.
Only
(
I
conceive
)
it
may
be
worthy
our
paines
to
vindicate
this
Doctrine
§.
14.
of
this
Actuality
of
God
,
from
the
incumbrance
of
an
Objection
,
or
two
.
First
,
if
God
be
so
Pure
,
Meere
,
and
Perfect
an
Act
,
that
no
mutation
in
any
kinde
is
incident
unto
Him
,
how
can
He
be
said
to
act
,
or
do
any
thing
to
day
,
which
He
did
not
yesterday
,
or
before
,
yea
from
eternity
?
as
for
example
,
to
give
Faith
unto
a
Person
,
or
make
him
a
Believer
to
day
,
who
was
an
Unbeliever
yesterday
?
Or
doth
God
worke
no
more
,
no
otherwise
,
in
,
or
upon
a
man
,
when
he
is
made
an
actuall
Believer
,
then
he
did
,
whilest
he
was
yet
an
Unbeliever
?
And
if
God
changeth
his
action
,
or
manner
of
action
,
or
acteth
at
all
,
where
he
acted
not
before
,
is
he
not
somewayes
mutable
,
and
consequently
,
no
such
Pure
,
or
Compleat
Act
,
as
hath
been
asserted
.
I
answer
,
1.
What
Mutations
,
Changes
,
or
Differences
soever
be
at
any
time
found
in
Men
,
or
in
other
Creatures
,
whether
in
their
Natures
,
Qualities
,
Motions
,
Actions
,
or
in
what
respect
soever
,
most
certaine
it
is
that
God
is
uniformly
and
unchangeably
the
same
in
His
,
both
Nature
,
[
or
Essence
]
Properties
,
and
Actings
.
God
(
saith
Peter
Martyr
)
defers
his
assistances
,
as
seemeth
good
unto
Him
,
and
moves
the
hearts
of
Men
at
a
certaine
time
,
whereas
He
moved
them
not
before
:
which
notwithstanding
we
question
not
but
He
doth
without
any
change
of
Himself
[
](A41481-e30930-b)c
c
Deus
auxilia
sua
diffe●t
,
prout
illi
videtur
:
et
hominum
co●da
movet
certo
tempore
,
cum
●a
antea
non
moverit
.
Quod
tamen
ab
eo
absque
sui
mutatione
fieri
non
dubitamus
.
P.
Mart.
Loc.
Class
.
●
.
c.
2.
Sect.
8.
.
The
Essence
or
Being
of
God
being
altogether
unchangeable
,
and
His
Operations
or
Actings
being
really
and
formally
the
same
with
His
Essence
,
unpossible
it
is
that
the
one
should
be
more
changeable
,
then
the
other
.
Therefore
,
2.
When
a
man
believeth
to
day
,
who
believed
not
yesterday
,
or
before
,
§.
15.
though
God
now
inclines
and
moveth
His
heart
to
believe
,
which
he
did
not
before
,
yet
he
doth
it
not
by
any
new
act
,
or
exertion
of
himself
,
but
by
that
first
great
eternall
act
of
His
,
quo
totum
Ens
,
&
omnes
ejus
differentias
profudit
(
as
Aquinas
speakes
)
i.
e.
by
which
he
poured
out
(
as
it
were
)
from
himself
at
once
,
the
whole
and
intire
body
of
entity
or
being
,
with
all
,
and
all
manner
the
differences
of
it
.
For
we
are
not
to
conceive
,
that
upon
the
multiplication
or
new
production
of
Entities
or
Beings
,
the
acts
of
God
are
multiplied
,
for
,
or
in
,
their
production
;
but
that
whatsoever
is
produced
by
him
,
or
receives
being
from
him
(
as
all
things
that
have
being
,
do
)
when
,
or
at
what
time
soever
they
receive
this
being
,
they
receive
it
by
vertue
of
that
one
creative
act
of
his
,
by
which
at
once
(
in
the
beginning
,
as
the
Scripture
phrase
is
)
he
gave
being
to
all
things
,
Past
,
Present
,
and
yet
to
Come
.
Nor
are
we
to
conceive
,
that
when
Moses
reporteth
the
History
of
the
Creation
,
thus
;
And
God
said
let
there
be
light
[
](A41481-e31030-b)a
a
Gen.
1.
3.
:
and
afterwards
(
viz.
after
a
dayes
space
)
that
he
said
,
Let
there
be
a
Firmament
[
](A41481-e31060-b)b
b
Gen.
1.
6.
:
and
again
,
(
after
the
same
distance
of
time
)
Let
the
waters
under
the
Heaven
he
gathered
together
into
one
place
,
[
](A41481-e31080-b)c
c
Gen.
1.
9.
&c.
that
he
spake
these
things
at
three
severall
distinct
times
,
or
that
he
waited
the
just
space
of
a
day
between
speech
,
and
speech
;
but
that
Moses
his
intent
in
this
description
,
or
relation
,
was
,
to
declare
,
by
what
successive
spaces
or
distances
of
time
,
that
one
Creative
Word
of
God
which
he
spake
at
once
,
took
place
,
and
gave
being
to
the
severall
,
and
respective
parts
of
the
Universe
.
So
that
(
for
example
)
when
,
by
way
of
Preface
to
the
second
dayes
worke
,
he
writeth
thus
:
And
God
said
,
let
there
be
a
Firmament
,
&c.
His
meaning
only
was
to
signifie
,
what
that
one
creative
Word
of
God
,
once
,
and
at
once
,
spoken
,
did
produce
,
or
give
being
unto
,
towards
the
compleating
of
the
Universe
,
the
second
day
after
the
Creation
was
begun
;
not
that
God
rested
,
or
kept
silence
,
for
a
dayes
space
,
and
then
fell
to
work
again
.
This
truth
,
I
mean
,
that
all
temporary
and
successive
effects
in
the
World
,
§.
16.
whether
produced
by
the
intervening
and
concourse
of
second
Causes
,
or
without
,
are
produced
by
the
impression
and
vigour
of
that
one
great
act
of
God
we
speak
of
and
not
by
any
new
act
,
exercised
or
exerted
by
him
in
order
to
their
severall
and
particular
Productions
,
is
frequently
insinuated
in
the
Scriptures
themselves
;
yea
,
and
is
demonstrable
by
ground
of
reason
;
and
nothing
but
what
hath
been
the
judgement
of
severall
learned
men
,
and
of
Augustine
(
by
name
)
.
The
context
of
Moses
,
Gen.
2.
4.
tenoureth
thus
:
These
are
the
generations
of
the
Heavens
,
and
of
the
Earth
,
when
they
were
created
;
IN
THE
DAY
,
that
the
Lord
made
the
Earth
and
the
Heavens
,
and
every
plant
of
the
field
,
BEFORE
IT
WAS
IN
THE
EARTH
,
and
every
herb
of
the
Field
,
BEFORE
IT
GREW
.
Here
he
plainly
affirmeth
,
that
God
created
the
Earth
and
the
Heavens
in
the
same
day
,
and
every
Plant
of
the
Field
,
BEFORE
it
was
in
the
Earth
,
&c.
Cleerly
implying
,
that
though
the
Earth
,
and
the
Heavens
,
received
their
respective
beings
on
two
severall
dayes
successively
,
yet
that
which
God
acted
,
or
did
,
towards
their
Productions
,
was
done
by
him
in
one
and
the
same
day
,
i.
e.
at
once
:
and
again
,
that
although
no
Plant
of
the
Field
,
was
actually
produced
,
before
it
was
in
the
Earth
(
for
no
Plant
was
made
out
of
the
Earth
,
and
afterwards
by
God
put
into
it
)
yet
that
on
Gods
part
,
and
in
respect
of
what
he
contributed
towards
their
actuall
Production
,
they
were
produced
before
,
viz.
by
that
one
Creative
act
we
spake
of
.
Consonant
to
this
deduction
from
,
as
also
to
the
exposition
lately
given
unto
,
the
context
of
Moses
,
is
this
passage
of
Augustine
.
When
thou
hearest
that
all
things
were
then
made
,
when
the
day
was
made
,
conceive
,
if
thou
beest
able
,
that
six
or
seven
fold
repetition
which
is
made
,
[
or
to
be
made
]
without
any
intervalls
of
delayes
or
spaces
of
time
;
or
if
thou
beest
not
able
so
to
conceive
of
it
,
leave
it
for
those
to
conceive
,
who
are
able
;
and
go
thou
forward
with
the
Scripture
,
which
forsaketh
not
thy
infirmity
,
but
walketh
a
Mothers
pace
slowly
with
thee
;
and
which
so
speaketh
▪
that
with
her
height
shee
laughs
at
the
proud
,
with
her
depth
,
shee
amazeth
the
considerate
;
with
her
Truth
,
shee
feeds
the
strong
or
well-grown
;
and
with
her
affability
,
nourisheth
little
ones
[
](A41481-e31340-b)a
a
Et
cum
audis
tunc
facta
omnia
,
cum
factus
est
dies
,
illam
senariam
,
vel
septenariam
repetitionem
sine
intervallis
mora●um
spaciorumque
temporalium
factam
,
si
possis
,
apprehendas
;
si
autem
non
possis
,
haec
relinquas
conspicienda
valentibus
;
tu
autem
,
cum
Scriptura
non
deserente
infirmitatem
tuam
,
&
materno
incessu
tecum
tardius
ambulante
,
proficias
,
quae
sic
loquitur
,
ut
altitudine
superbos
irrideat
,
profunditate
attentos
terreat
,
veritate
magnos
pascat
,
affabilitate
,
parvos
nutriat
.
Aug.
de
Gen.
ad
lit
.
l.
5.
c.
3.
.
The
same
Author
,
elsewhere
:
For
God
(
saith
he
)
made
all
time
with
all
corporall
Creatures
,
together
,
or
at
once
:
which
visible
Creatures
are
signified
by
the
Name
of
Heaven
and
Earth
[
](A41481-e31380-b)b
b
Fecit
enim
Deus
omne
tempus
simul
cum
omnibus
creaturis
corporalibus
,
quae
creaturae
visibiles
,
nomine
coeli
&
terrae
significantur
.
Aug.
lib.
1.
de
Gen.
contra
Manich.
c
3.
Quod
futurum
est
,
jam
factum
est
.
Idem
.
Soliq
.
cap.
26.
.
This
to
have
been
his
positive
and
cleer
judgement
,
many
other
passages
in
his
writings
give
plenary
and
pregnant
testimony
;
and
more
particularly
his
105th
.
Tractate
upon
John
,
and
his
Books
upon
Genesis
.
But
to
returne
to
the
Scriptures
.
Those
words
,
Psal.
115.
3.
He
[
God
]
hath
done
whatsoever
he
pleased
,
in
the
best
sence
and
interpretation
of
them
,
and
that
which
is
closest
to
the
letter
,
are
thus
to
be
understood
;
viz.
that
whatsoever
God
willeth
,
or
hath
willed
,
should
at
any
time
come
to
passe
,
he
hath
already
done
[
viz.
all
that
he
meaneth
,
or
which
is
any
wayes
necessary
for
him
,
to
do
,
towards
the
effecting
of
it
.
]
In
this
sence
also
that
of
the
Apostle
(
Rom.
8.
30.
with
many
other
places
of
Scripture
of
like
Phrase
and
consideration
)
is
to
be
understood
.
Moreover
,
whom
he
hath
predestinated
,
them
also
hath
he
called
:
and
whom
he
hath
called
,
them
hath
he
also
justified
;
and
whom
he
hath
justified
,
them
hath
he
also
glorified
.
God
is
said
to
have
[
already
]
called
,
justified
,
glorified
,
[
all
]
those
,
whom
he
did
foreknow
(
ver.
29.
)
i.
e.
preapprove
(
viz.
as
lovers
of
God
,
Vers.
28.
)
and
so
predestinated
to
be
conformed
to
the
Image
of
his
Sonne
,
because
he
hath
already
done
,
whatsoever
is
requisite
for
him
to
doe
,
for
the
procurement
,
and
effecting
of
them
in
due
time
.
By
the
way
,
lest
the
Table
of
this
Doctrine
should
prove
a
snare
of
error
§.
17.
or
mistake
unto
any
,
foure
things
are
diligently
to
be
minded
.
First
,
that
that
one
great
Act
of
God
,
by
which
he
gave
Being
,
in
time
,
unto
the
World
,
and
unto
all
things
,
that
either
have
been
,
or
ever
shall
be
produced
,
or
done
,
in
it
,
was
not
exercised
,
or
acted
by
him
in
time
,
but
from
,
or
in
,
eternity
.
The
reason
hereof
is
,
because
being
really
and
formally
one
,
and
the
same
thing
with
his
Essence
and
Being
,
(
as
learned
men
generally
acknowledge
)
it
could
not
be
of
any
later
,
or
other
,
edition
,
then
so
.
Secondly
,
that
this
act
,
though
acted
or
put
forth
by
him
from
eternity
,
is
not
therefore
to
be
conceived
,
as
an
act
that
is
past
,
or
finished
long
since
,
but
as
permanent
,
and
continued
in
him
,
or
by
him
(
yet
without
any
succession
,
or
continuity
of
time
)
according
to
that
of
our
Saviour
,
My
Father
WORKETH
HITHERTO
,
and
I
worke
[
](A41481-e31590-b)a
a
Joh.
5.
17.
.
There
is
nothing
perishable
,
or
changeable
in
God
:
what
he
worketh
once
,
he
worketh
alwayes
;
though
the
Products
or
Effects
of
his
working
,
alter
and
change
,
rise
and
fall
.
The
late
learned
Bishop
Davenant
asserteth
these
Propositions
as
true
,
in
the
opinion
of
all
Divines
:
1.
That
God
can
Will
nothing
in
time
:
[
if
so
,
then
that
Will
of
His
,
by
which
the
World
was
at
first
Created
,
and
by
which
all
things
are
in
continuance
and
succession
of
time
produced
,
must
needs
be
from
,
or
in
,
eternity
.
]
2.
That
God
cannot
but
have
that
Will
which
he
hath
:
[
if
so
,
then
that
will
,
by
which
he
created
the
World
,
and
gave
being
unto
all
things
that
were
to
receive
being
in
time
,
is
unchangeably
permanent
in
him
.
●
3.
And
lastly
,
that
God
cannot
have
any
will
,
which
for
the
present
he
hath
not
[
](A41481-e31640-b)b
b
Deus
potest
nihil
velle
ex
tempore
;
Deus
non
potest
non
habere
volitionem
,
quam
habet
.
Non
potest
habere
volitionem
quam
non
habet
.
Davenant
.
Animadversions
upon
a
Treatise
,
intituled
,
Gods
love
to
man-kind
.
Pag
484.
;
[
if
so
,
then
that
Will
of
his
,
by
which
he
operateth
or
worketh
Faith
in
Peter
,
in
time
,
as
,
for
instance
,
to
day
,
was
in
him
from
eternity
:
and
consequently
,
God
wrought
as
much
towards
the
making
of
Peter
a
Believer
,
before
he
did
beleeve
,
as
he
did
,
when
he
was
actually
brought
to
beleeve
.
]
A
third
thing
to
be
considered
for
a
right
understanding
of
the
point
in
§.
18.
hand
,
is
;
that
that
Act
of
God
we
speake
of
,
though
from
eternity
,
and
the
effects
or
productions
of
it
in
time
,
yet
is
it
not
to
be
conceived
as
precedaneous
in
time
,
to
these
effects
,
or
productions
themselves
.
Though
God
(
for
example
)
willed
that
will
from
eternity
,
which
was
efficacious
to
make
Peter
a
Believer
in
time
,
yet
is
not
the
act
of
this
Will
in
God
to
be
looked
upon
,
or
conceived
,
as
preceding
in
time
that
act
of
Peters
will
,
by
which
he
became
,
or
was
made
,
a
Believer
.
The
reason
hereof
,
is
,
because
there
is
no
succession
,
nothing
sooner
,
nothing
later
,
nothing
before
,
nothing
after
other
in
order
of
time
,
in
eternity
;
nor
yet
in
those
things
,
which
are
measured
by
eternity
,
as
by
their
proper
and
adequate
measure
,
as
all
the
Acts
of
God
are
.
This
is
the
constant
and
known
Doctrine
of
the
ablest
and
best
Divines
as
well
modern
as
more
ancient
[
](A41481-e31740-b)a
a
In
Deo
non
est
vicissitudo
temporum
.
P.
Mart.
Loc.
Class.
3.
c.
1.
sect.
6.
Aeternum
est
,
quod
principio
et
fine
caret
,
ut
Deus
.
Vrsinus
.
Expl.
Cat.
qu.
58.
[
Quod
autem
principio
&
fine
caret
,
non
potest
habere
medium
,
nec
prius
,
aut
posterius
]
Aeternitas
,
neque
habet
,
neque
habere
possit
prius
aut
posterius
.
Zanch.
de
.
Nat.
Dei
.
l.
2.
c.
3.
Qu.
1.
Thes.
1.
Et
paulò
post
:
Illa
vere
dicuntur
aeterna
,
quae
principio
et
fine
carentia
,
eadem
semper
sunt
,
ab
omni
successione
libera
.
Vid.
plura
húc
spectantia
in
seqq.
In
ipsa
aeternitate
nulla
spacia
temporis
cerno
▪
;
quia
spacia
temporis
,
praeteritis
&
futuris
rerum
motibus
,
constant
.
Nihil
autem
praeterit
in
aeterno
,
et
nihil
futurum
est
.
Ita
quod
praeterit
esse
,
desinit
:
et
quod
futurum
est
,
nondum
esse
coepit
.
Aeternitas
autem
tantum
modo
est
:
nec
fuit
,
quasi
jam
non
sit
:
nec
erit
,
quasi
jam
non
sit
.
Aug.
de
vera
.
Rel.
cap.
49.
Aeternitas
ipsa
Dei
substantia
est
,
quae
nihil
habet
mutabile
:
ibi
nihil
est
praeteritum
,
quasi
jam
non
sit
:
ibi
nihil
est
futurum
,
quasi
nondum
sit
:
sed
non
est
ibi
,
nisi
est
:
non
est
ibi
fuit
&
erit
,
quia
et
quod
fuit
,
jam
non
est
:
et
quod
erit
,
nondum
est
:
sed
quicquid
ibi
est
,
non
●isi
est
.
Idem
.
in
Psal.
101.
Praesens
autem
tempus
,
si
semper
esset
praesens
,
nec
in
praeteritum
transiret
,
jam
non
esset
Tempus
,
sed
aeternitas
.
Idem
.
Confess
.
l.
11.
c.
14.
Et
si
aliquid
semper
vivat
,
tamen
si
mutabilitatem
patiatur
,
non
propriè
aeternum
appellatur
,
quia
non
semper
ejusmodi
est
;
quanvis
immortale
,
quia
semper
vivit
,
recte
dici
potest
.
Aug.
lib.
qu.
83.
qu.
9.
Carere
initio
,
&
fine
,
&
omni
mutabilitate
,
dat
aeternum
esse
.
Rich.
de
S.
victore
.
l.
2.
de
Trin.
c.
9.
In
illo
[
Deo
]
nec
praeterita
,
nec
futura
reperiri
queunt
,
sed
cuncta
mutabilia
immutabiliter
durant
:
et
quae
in
scipsis
simul
existere
non
possunt
,
illi
simul
omnia
adsistunt
:
nihilque
in
illo
praeterit
,
quod
transit
:
quia
in
aeternitate
ejus
,
modo
quodam
incomprehensibili
,
cuncta
volumina
saeculorum
transeuntia
manent
,
currentia
stant
.
Greg.
Moral
.
l.
20.
c.
23.
.
That
priority
or
precedency
,
which
the
Act
of
God
hath
before
the
act
of
Peter
,
by
the
mutuall
co-incidency
,
or
joynt
concurrence
whereof
Peter
is
made
a
Believer
,
is
only
a
priority
in
Worth
,
Dignity
,
Excellency
,
Eminency
,
&c.
not
in
time
.
God
doth
not
will
the
conversion
of
Peter
,
before
he
is
converted
,
nor
the
glorification
of
Peter
,
before
he
be
glorified
;
though
he
willed
,
or
rather
,
willeth
,
both
the
one
,
&
the
other
,
from
eternity
.
The
reason
of
the
seeming
strangenesse
of
these
things
to
our
apprehensions
,
is
our
ignorance
and
unacquaintednesse
with
the
Nature
of
of
eternity
:
which
being
nothing
else
but
God
himself
,
considered
as
his
own
measure
(
in
point
of
duration
)
and
in
this
respect
exceeding
difficult
to
be
rightly
and
fully
apprehended
and
conceived
by
us
,
men
in
the
meane
time
being
generally
averse
from
intense
and
deep
speculations
,
it
is
no
great
marvell
,
if
it
seemes
a
kinde
of
uncouth
mystery
unto
them
.
But
that
which
we
here
affirm
,
viz.
that
that
act
,
or
operation
of
God
,
by
which
Peter
is
made
an
actuall
Believer
,
though
it
were
in
God
,
and
put
forth
by
him
from
eternity
,
yet
was
not
,
in
order
of
time
,
before
that
act
of
Peter
himself
,
whereby
he
Believed
,
but
only
in
a
kinde
of
transcendent
excellency
,
or
dignity
(
proper
to
eternity
)
is
nothing
but
the
avouched
Doctrine
of
many
learned
and
judicious
men
;
yea
and
cleerly
follows
from
the
very
Nature
of
eternity
,
as
it
is
generally
defined
and
described
by
our
Reformed
Divines
themselves
,
yea
even
those
that
are
esteemed
most
Orthodox
.
But
if
(
saith
Austin
,
speaking
unto
God
)
there
was
no
time
before
Heaven
and
Earth
,
why
do
men
aske
,
what
didst
thou
,
THEN
?
[
meaning
,
before
Heaven
and
Earth
were
made
]
:
For
th●re
was
no
,
THEN
,
where
there
was
no
time
.
Neither
dost
thou
precede
times
,
in
time
:
for
if
so
,
thou
couldst
not
precede
[
or
be
before
]
all
times
.
But
thou
precedest
all
times
that
are
past
,
with
the
statelinesse
[
or
transcendent
height
]
of
thine
eternity
,
which
is
alwayes
present
;
and
art
above
all
times
that
are
future
,
because
they
are
yet
to
come
,
and
when
they
are
come
,
they
will
be
past
:
but
thou
art
the
same
,
and
thy
yeares
faile
not
[
](A41481-e32060-b)a
a
Si
autem
ante
coelum
&
terram
,
nullum
erat
tempus
,
cur
quaeritur
,
quid
tunc
faciebas
?
Non
enim
erat
Tunc
,
ubi
non
erat
tempus
;
nec
tu
tempora
tempore
praecedis
;
alioquin
non
omnia
tempora
praecederes
.
Sed
praecedis
omnia
tempora
pr●terita
,
c●lsitudine
semper
praesentis
aeternitatis
:
&
superas
omnia
futura
,
quia
&
illa
futura
sunt
,
&
cùm
venerint
,
praeterita
erunt
:
tu
autem
idem
ipse
es
,
&
anni
tui
non
deficient
.
Aug.
Confess
.
l.
11.
c.
13.
.
Consonant
hereunto
is
the
saying
of
Boetius
,
a
Philosopher
.
Nor
ought
God
(
saith
he
)
be
conceived
by
us
,
as
more
ancient
then
his
Creatures
,
in
respect
of
any
quantity
of
time
,
but
rather
in
respect
of
the
propriety
of
his
simple
Nature
[
](A41481-e32130-b)b
b
Neque
Deus
conditis
rebus
antiqu●or
videri
debet
temporis
quantitate
,
sed
simplicis
potiûs
proprietate
naturae
.
Boet.
de
Consol.
Philos.
l.
5.
pros
.
6.
.
Fr.
Arriba
a
late
Writer
,
and
acute
,
throughly
versed
in
the
learning
of
the
Fathers
and
Schoolemen
,
hath
notably
cleered
this
point
,
and
fully
answered
all
Objections
,
which
(
as
far
as
I
am
able
to
apprehend
)
can
be
brought
against
it
.
I
shall
present
the
Reader
with
two
or
three
passages
from
him
▪
relating
unto
it
.
When
the
Holy
Scripture
(
saith
he
)
and
our
Schoole-Doctors
with
it
,
say
and
teach
,
that
things
which
are
eternall
,
are
before
things
made
in
time
,
they
speake
truly
,
not
of
a
priority
FORMALLY
so
called
,
such
as
that
is
,
which
is
found
in
those
things
,
unto
which
the
consideration
of
what
is
before
,
and
what
is
after
,
doth
belong
(
which
I
have
often
said
cannot
agree
to
eternity
)
but
they
speake
of
a
kinde
of
EMINENTIALL
priority
,
in
respect
of
which
,
those
things
which
never
faile
,
but
are
alwayes
the
same
indefinently
,
are
truly
said
to
be
before
things
that
are
temporall
[
or
in
time
]
not
indeed
formally
,
but
eminently
.
For
speaking
properly
of
this
eminentiall
priority
,
or
of
an
eternall
permanency
,
that
which
is
indefinently
,
[
i.
e.
without
end
,
or
ceasing
]
is
before
that
,
which
sometimes
is
,
and
sometimes
is
not
[
](A41481-e32210-b)c
c
Dum
Scriptura
sacra
,
simulque
Doctores
Scholastici
,
dicunt
,
aeterna
esse
priora
temporalibus
,
vere
loquuntur
,
non
de
prioritate
formali
,
qualis
est
illa
quae
reperitur
in
●is
rebus
,
quibus
convenit
ratio
prioris
&
posterioris
(
quod
saepe
diximus
aeternitati
convenire
non
posse
)
sed
loquuntur
de
prioritate
,
sub
quadam
eminentiali
ratione
,
quatenùs
illa
quae
nunquam
deficiunt
,
&
quae
indesinenter
sunt
,
verè
dicuntur
priora
temporalibus
,
non
quidem
formaliter
,
sed
éminenter
.
Proprie
enim
loquendo
de
ista
prioritate
eminentiali
sive
de
aeternâ
permanentiâ
,
illud
quod
indesinenter
est
,
priùs
esse
dicitur
quam
illud
,
quod
aliquando
est
,
aliquando
verò
non
est
.
Fran.
de
Arriba
.
Operis
Con.
l.
3.
c.
15.
Sect.
7.
.
In
another
place
,
he
expresseth
himself
thus
:
Our
former
Doctrine
supposed
,
it
manifestly
followes
from
thence
,
that
those
words
of
Christ
,
Joh.
8.
Before
Abraham
was
,
I
am
;
and
that
of
Paul
,
Eph.
1.
He
chose
us
in
him
before
the
World
was
made
,
with
many
other
like
places
of
Scripture
every
where
obvious
,
are
to
be
taken
,
according
to
the
manner
of
our
understandings
,
as
meant
of
this
eminentiall
priority
,
not
of
an
antecedency
in
respect
of
time
,
not
of
any
priority
,
properly
and
formally
so
called
[
](A41481-e32270-b)d
d
Ex
praesuppositâ
Doctrinâ
manifeste
deducitur
,
illa
verba
Christi
,
Antequam
Abraham
fierit
,
ego
sum
,
&
illud
Pauli
ad
Eph.
1.
Elegit
nos
in
ipso
ante
mundi
constitutione
,
&
plurima
alia
Scripturae
Sacrae
similia
loca
,
qua
passim
occurrunt
,
accipienda
esse
,
nostro
modo
intelligendi
,
de
istâ
eminentiali
antecedentiâ
ad
tempus
,
non
verò
de
Antecedentiâ
propriè
&
formaliter
sumptâ
,
&c.
Ibid.
Sect.
11.
.
The
same
Author
elsewhere
hath
these
words
:
In
as
much
as
the
proper
and
formall
reason
[
or
Nature
]
of
mutability
,
wherein
the
ratio
[
or
Nature
]
of
time
consisteth
,
is
intrinsecall
[
or
essentiall
]
unto
time
,
and
to
the
differences
of
it
,
as
Past
,
Present
and
to
Come
,
and
consequently
imperfection
must
needs
be
intrinsecall
to
them
also
[
mutability
alwayes
including
imperfection
]
evident
it
is
,
that
fuit
,
and
erit
,
was
,
and
will
be
,
whereby
that
which
is
past
,
and
that
which
is
to
come
are
signified
▪
cannot
[
with
truth
]
formally
,
or
properly
,
be
attributed
unto
God
[
](A41481-e32420-b)e
e
Cum
Tempora
,
ejusque
differentiis
▪
quales
sunt
praesens
,
praeteritum
,
&
futurum
,
sit
intrinseca
formalis
ratio
mutabilitatis
,
in
qua
consistit
ratio
temporis
,
&
consequenter
sit
illis
intrinseca
imperfectio
,
non
debet
tribui
Deo
formaliter
,
fuit
,
vel
erit
,
quibus
praeteritum
&
futurum
significantur
.
Ibid.
c.
14.
Sect.
7.
.
This
then
is
a
third
thing
to
be
diligently
considered
and
remembred
,
to
prevent
all
misprision
about
the
point
in
hand
:
no
act
of
God
is
before
any
act
of
the
Creature
,
in
respect
of
time
.
The
fourth
,
and
last
thing
of
like
necessity
to
be
considered
for
the
same
§.
19.
end
,
is
this
:
No
act
of
God
,
nor
Co-operation
of
his
with
his
Creature
,
imposeth
any
necessity
upon
any
free-working
cause
(
I
mean
,
upon
any
cause
,
which
is
free
,
in
the
nature
or
constitution
of
it
to
work
,
or
not
to
work
,
and
to
work
variously
)
to
act
so
,
or
so
,
determinately
;
nor
yet
supposeth
any
necessity
,
or
infallibility
of
any
act
,
or
effect
,
producible
by
such
causes
,
before
,
or
untill
they
be
actually
produced
.
Nor
is
this
any
thing
but
the
received
Doctrine
of
Orthodox
and
approved
Divines
.
God
(
saith
Austine
)
so
administreth
,
or
governeth
all
things
which
he
hath
Created
,
that
he
suffereth
them
to
exercise
and
act
their
own
proper
motions
[
](A41481-e32480-b)a
a
Sic
administrat
omni●
quae
creavit
,
Deus
,
ut
etiam
ipsa
prop●●os
exercere
&
agere
motus
sinat
.
Aug.
de
Civit.
l.
7.
c.
30.
.
This
saying
of
Austin
is
frequently
cited
and
made
use
of
by
our
best
Reformed
Divines
as
P.
Martyr
[
](A41481-e32520-b)b
b
Loc.
Com.
Class.
1.
cap.
14.
Sect.
2.
,
Polanus
[
](A41481-e32540-b)c
c
Symph
.
Cathol.
cap.
6.
Thes.
5.
,
and
others
,
in
their
explications
of
the
Providence
of
God
,
and
the
manner
of
his
concurrence
with
second
Causes
in
their
motions
.
Now
if
God
,
notwithstanding
any
influence
of
his
upon
,
or
any
Co-operation
with
,
his
Creature
in
their
motions
or
actings
,
yet
so
far
comports
with
them
,
as
to
leave
them
to
their
native
Principles
,
Properties
and
Propensions
,
in
their
actings
,
doubtlesse
he
doth
not
necessitate
,
or
determine
with
any
strong
or
irresistible
hand
,
the
wills
of
men
in
their
respective
actions
,
or
elections
;
it
being
the
innate
and
most
intrinsecall
property
of
these
to
determine
themselves
,
or
make
their
elections
freely
.
There
is
every
whit
as
much
(
if
not
much
more
)
in
this
passage
of
Anselm
.
And
when
(
saith
he
)
we
deny
that
there
[
he
means
,
in
eternity
]
is
any
thing
either
past
,
or
future
,
which
hath
been
,
or
is
to
be
hereafter
,
in
time
,
we
do
not
affirme
that
what
hath
been
,
or
is
to
be
hereafter
,
is
in
no
sence
,
or
consideration
there
:
we
only
say
,
that
these
things
are
not
there
,
after
the
manner
,
or
in
the
consideration
of
things
,
either
past
,
or
to
come
,
but
indefinently
and
as
present
,
with
such
a
presentiality
which
is
proper
to
eternity
.
And
in
this
there
appears
no
contrariety
at
all
[
](A41481-e32580-b)a
a
Et
quando
negamus
fuisse
,
vel
futurum
ibi
esse
aliquid
.
quod
in
tempore
suit
,
aut
erit
,
non
asserimus
id
quod
fuit
,
aut
erit
,
nullo
modo
ibi
esse
:
sed
tantum
praeterito
vel
futuro
modo
dicimus
non
ibi
esse
,
quod
ibi
indesinenter
est
suo
praesenti
modo
:
in
his
verò
nulla
videtur
adversari
contrariet●●s
.
Sic
utique
sine
ullâ
repugnantiâ
dicitur
,
aliquid
esse
multabile
in
tempore
,
antequam
sit
,
quod
in
aeternitate
manet
immutabiliter
,
non
antequam
sit
,
vel
post
quam
est
,
sed
indesinenter
,
quia
nihil
est
ibi
secundum
tempus
.
Nam
hoc
ipsum
est
ibi
aeternaliter
,
quia
temporaliter
aliquid
est
,
&
antequam
sit
,
potest
non
esse
,
sicut
dixi
.
Anselm
.
Opusc
.
de
Concord
.
c.
▪
.
So
then
,
THAT
MAY
,
WITHOVT
ANY
REPVGNANCY
OR
CONTRADICTION
,
BE
SAID
TO
BE
CHANGEABLE
,
OR
ALTERABLE
IN
TIME
,
BEFORE
IT
IS
,
WHICH
REMAINES
UNCHANGEABLE
AND
UNALTERABLE
IN
ETERNITY
;
not
before
it
is
,
or
after
it
is
,
but
indesinently
,
because
here
(
viz.
in
eternity
)
there
is
nothing
according
unto
time
,
[
or
any
the
differences
hereof
.
]
The
same
Author
,
to
the
same
purpose
,
and
in
the
same
Tract
,
where
the
recited
passage
is
extant
,
writeth
thus
.
For
as
,
although
in
eternity
,
there
is
nothing
which
was
,
and
is
now
past
;
or
that
shall
be
hereafter
,
but
only
that
which
is
,
and
yet
in
time
something
hath
been
,
and
something
shall
be
,
without
any
repugnancy
:
so
may
it
be
proved
without
any
inconvenience
,
that
what
cannot
be
changed
or
altered
in
eternity
,
may
yet
in
time
,
before
the
being
of
it
,
be
changed
or
altered
,
by
the
liberty
of
the
wills
of
men
.
Though
there
be
nothing
there
[
in
eternity
]
but
what
is
present
,
yet
presence
there
,
is
not
a
presence
in
time
,
like
unto
ours
,
but
an
eternall
presence
[
which
neither
admits
any
thing
past
,
nor
to
come
]
in
which
all
times
are
contained
.
So
that
,
as
the
present
time
comprehends
every
place
,
and
what
soever
is
in
any
place
;
so
is
all
time
,
and
all
things
that
are
,
or
are
done
in
time
,
comprehended
and
shut
up
in
the
present
[
or
,
now
]
of
eternity
[
](A41481-e32660-b)b
b
Sicut
enim
quamvis
in
aeternitate
non
fuit
,
aut
erit
aliquid
,
sed
tantum
est
,
et
tamen
in
tempore
fuit
,
et
erit
aliquid
,
sine
repugnantiâ
;
ita
quod
in
aeternitate
mutari
nequit
,
in
tempore
aliquādo
per
liberam
voluntatem
,
antequam
sit
,
esse
mutabile
,
probatur
absque
inconvenientiâ
.
Quanvis
ibi
nihil
sit
,
nisi
praesens
,
non
est
tamen
illud
praesens
temporale
,
sicut
nostrum
,
sed
aeternum
,
in
quo
cuncta
tempora
continentur
.
Siquidem
quemadmodum
praesens
tempus
continet
omnem
locum
,
&
quae
in
quolibet
loco
sunt
,
ita
aeterno
praesenti
simul
clauditur
omne
tempus
,
et
quae
sunt
in
quolibet
tempore
.
Ibid.
.
He
that
speaketh
such
things
as
these
,
cleerly
supposeth
,
that
no
act
of
God
whatsoever
,
how
unchangeable
,
how
potent
soever
,
imposeth
any
necessity
upon
the
wills
of
men
,
to
act
so
or
so
,
to
will
this
,
or
that
,
determinately
,
before
they
have
acted
,
or
willed
:
but
that
Judas
(
for
example
)
notwithstanding
any
act
of
Predestination
in
God
concerning
him
,
was
at
as
much
liberty
at
the
first
,
whether
he
would
betrary
his
Lord
and
Master
,
or
no
,
as
any
other
of
his
fellow-Apostles
,
or
any
other
man
;
yea
and
that
,
at
any
time
,
before
he
did
betray
him
,
he
was
,
notwithstanding
any
act
of
God
in
suspending
,
or
withdrawing
his
grace
from
him
,
at
liberty
,
whether
he
would
have
proceeded
to
the
actuall
betraying
of
him
,
or
no
?
The
Jewes
(
saith
Gaudentius
,
an
Author
much
more
ancient
then
the
former
)
were
willing
to
doe
the
evill
,
which
they
did
.
And
certainly
,
had
they
been
unwilling
,
they
had
not
done
it
.
Doubtlesse
it
is
no
lesse
then
high
sacriledge
so
much
as
once
to
thinke
,
that
God
,
who
is
not
only
Good
and
Just
,
but
Goodnesse
and
Justice
it self
,
should
either
command
,
or
constraine
,
that
to
be
done
,
which
himself
condemneth
[
](A41481-e32710-b)a
a
Voluerunt
Iudaei
facere
malum
,
quod
fecerunt
.
Et
utique
si
noluissent
,
non
fecissent
.
Certè
ingentis
sacrilegii
est
vel
cogitare
,
quod
Deus
,
qui
non
solum
bonus
&
justus
,
sed
ipsa
bonitas
est
,
&
ipsa
justicia
,
vel
jubeat
aliquid
,
vel
cogat
fieri
,
quod
ipse
damnat
.
Gaudentius
Serm.
3.
ad
Neophy●
.
.
So
that
(
in
this
Authors
sence
also
)
the
wills
of
men
are
left
free
by
God
,
either
to
will
,
or
not
to
will
,
things
that
are
sinfull
.
Nor
is
this
contrary
to
the
Doctrine
of
our
later
and
best
Reformed
Divines
,
§.
20.
when
they
speake
like
themselves
,
and
drive
out
of
the
rut
,
or
worne
path
,
of
common
Credulity
and
un-manlike
preoccupation
.
For
God
(
saith
Peter
Martyr
)
indeed
drawes
all
things
[
along
with
him
]
but
yet
he
yeilds
[
or
gives
way
]
after
such
a
manner
,
that
he
troubles
,
or
disturbes
nothing
[
in
its
course
.
]
So
things
,
though
in
respect
of
their
natures
,
they
incline
indifferently
to
either
side
,
yet
they
are
by
God
bowed
[
or
,
brought
over
]
more
[
or
,
rather
]
unto
one
[
](A41481-e32820-b)b
b
Trahit
enim
Deus
quidem
res
omnes
,
sed
ita
quodammodo
cedit
,
ut
nihil
turbet
.
Ita
res
quanvis
naturâ
suâ
aequè
propendeant
in
utranque
partem
,
tamen
à
Deo
inclinantur
magis
in
alteram
.
P.
Mart.
Loc.
Com.
Class.
1.
c.
13.
Sect.
4.
.
It
is
cleere
from
the
instance
,
which
he
immediately
subjoynes
,
that
he
here
speaketh
of
the
wills
of
men
:
and
consequently
that
the
import
of
the
passage
cited
,
is
,
that
God
acts
no
further
,
no
otherwise
towards
the
determination
of
the
wills
of
men
,
but
only
by
swaying
,
or
inclining
them
,
more
,
or
rather
,
to
the
one
side
,
then
the
other
;
and
consequently
leaveth
them
free
,
not
only
from
all
co-action
,
or
force
,
but
from
all
necessitation
also
,
in
their
actions
,
or
elections
.
For
he
that
is
only
swayed
,
or
bowed
,
more
,
or
rather
,
to
one
thing
,
then
to
another
,
hath
,
this
notwithstanding
,
a
liberty
or
power
left
him
,
whether
he
will
conclusively
pitch
upon
that
,
whereunto
,
or
towards
which
,
he
is
swayed
and
bowed
,
or
no.
The
minde
of
the
same
Author
,
in
the
same
discourse
is
delivered
in
these
words
.
God
(
saith
he
)
will
alter
,
or
change
the
will
of
a
man
,
being
evill
:
he
makes
use
of
Admonitions
,
Sermons
,
Chastisements
:
for
these
are
the
Organs
and
Instruments
of
the
Providence
of
God
,
&c.
[
](A41481-e32900-b)a
a
Vult
[
Deus
]
mutare
malam
hominis
voluntatem
:
adhibet
admonitiones
,
Sermones
,
castigatiōes
.
Haec
enim
sunt
organa
&
instrumenta
Providentiae
Dei
,
&c.
Ib.
Sect.
16.
.
If
Admonitions
,
Sermons
,
&c.
be
the
Instruments
and
Means
,
which
God
useth
to
change
the
evill
hearts
and
wills
of
men
,
certainly
he
doth
not
change
them
by
an
irresistiblenesse
of
Power
,
nor
in
any
way
whereby
the
change
is
necessitated
;
because
then
there
could
be
left
no
place
for
any
usefulnesse
,
or
serviceablenesse
at
all
of
his
Instruments
,
in
,
or
about
the
change
.
Nothing
can
be
instrumentall
,
in
,
or
about
the
producing
of
an
action
,
or
effect
,
but
only
in
a
way
of
,
and
according
to
,
such
an
efficiency
,
which
is
proper
to
the
nature
of
it
.
Charms
and
Spells
written
in
Paper
,
and
hung
about
the
neck
,
are
not
instrumentall
in
the
Cures
which
are
wrought
by
Satan
,
there
being
no
Property
,
or
Quality
in
them
,
which
holds
any
proportion
of
causality
with
such
effects
,
as
the
Cures
of
Diseases
are
:
nor
can
such
Cures
be
truly
said
to
be
wrought
by
them
,
though
(
haply
)
they
would
not
be
wrought
without
them
.
In
like
manner
the
nature
and
property
of
Admonitions
,
Exhortations
,
Chastisements
,
&c.
being
to
perswade
,
or
worke
the
hearts
of
men
to
a
change
,
contingently
only
,
and
not
in
a
way
of
necessitation
,
much
lesse
of
compulsion
,
unpossible
it
is
that
these
should
be
instrumentall
in
the
Hand
of
God
,
in
changing
the
hearts
of
men
,
unlesse
it
be
supposed
that
this
change
is
wrought
by
him
contingently
,
and
with
a
possibility
at
any
time
,
before
it
be
effected
,
that
it
should
not
be
effected
;
and
this
not
only
in
respect
of
his
liberty
,
whether
he
will
go
through
with
the
worke
,
and
effect
it
,
or
no
,
but
in
respect
of
the
liberty
of
the
will
it self
,
whether
it
will
be
perswaded
to
a
change
,
or
no.
But
concerning
the
uselessnesse
of
exhortations
,
&c.
in
case
conversion
be
wrought
by
an
irresistible
,
or
necessitating
hand
,
we
shall
have
occasion
to
speake
more
at
large
hereafter
.
To
the
point
in
hand
,
Polanus
,
another
Reformed
Divine
,
as
Orthodox
by
repute
,
as
Mr.
Calvin
himself
,
prefixes
this
title
to
his
fifth
Thesis
in
the
sixth
Chapter
of
his
Symphony
.
God
so
worketh
by
the
meanes
of
Nature
,
●hat
he
worketh
nothing
contrary
to
their
Nature
:
and
therefore
the
Providence
of
God
constraineth
not
the
will
of
the
Creature
[
](A41481-e33000-b)b
b
Deus
sic
agit
per
media
naturae
,
ut
nihil
contrà
eorum
naturam
;
ac
proinde
Providentia
Dei
non
coget
voluntatem
Creaturae
.
.
The
Nature
of
the
will
is
to
work
,
I
mean
,
to
assent
,
and
dissent
,
freely
,
contingently
,
and
without
any
necessitation
,
either
from
within
,
or
from
without
.
Therefore
if
God
worketh
nothing
contrary
to
the
Nature
of
the
will
,
the
will
still
consents
unto
him
upon
such
terms
,
that
she
is
at
liberty
to
dissent
,
any
thing
that
he
worketh
to
procure
this
consent
notwithstanding
.
Besides
,
if
God
worketh
nothing
contrary
to
the
Nature
of
second
Causes
,
then
he
must
needs
(
according
to
the
common
expression
of
Divines
)
as
with
necessary
Causes
,
work
necessarily
,
so
with
contingent
Causes
,
worke
contingently
.
Take
the
acknowledgement
of
the
same
Truth
from
Ursine
also
another
late
Writer
,
no
lesse
Orthodox
then
the
two
former
.
The
will
of
man
(
saith
he
)
even
moved
of
God
,
is
ABLE
not
only
TO
RESIST
,
but
also
to
assent
unto
,
and
obey
God
in
his
Motion
,
by
her
own
,
and
proper
Motion
:
which
doing
,
she
doth
not
only
suffer
,
but
acteth
also
,
and
raiseth
up
,
[
or
springs
]
her
own
actions
;
although
shee
hath
the
POWER
of
assenting
and
obeying
from
the
Holy
Ghost
[
](A41481-e33110-b)c
c
Potest
enim
volūtas
mota
à
Deo
non
tantùm
repugnare
,
sed
etiam
adsentiri
&
obsequi
Deo
moventi
,
suo
ac
proprio
motu
:
quodfaciens
,
non
tantùm
patitur
,
sed
etiam
agit
&
ciet
ipsa
suas
actiones
;
et
si
vim
assentiendi
et
obsequēdi
non
ex
se
habet
,
sed
ex
Gratia
Spiritus
sancti
aceipiat
.
Vrsin
.
Catec
.
Part.
1.
Qu.
8.
Et
paulò
post
:
voluntas
humana
regitur
non
tantum
,
ab
alio
,
sed
etiam
à
se
.
Deus
enim
sic
movet
homines
.
ut
tam●n
non
vi
rapiantur
,
sed
et
ipsi
se
moveant
.
.
A
little
after
these
words
,
he
saith
:
for
God
so
moveth
men
,
that
yet
they
are
not
ravished
by
force
or
might
,
but
they
move
themselves
also
.
No
man
can
more
cleerly
assert
the
perfect
contingency
,
or
non
necessity
of
the
actings
of
the
wills
of
men
determinately
,
under
the
movings
and
actings
of
God
,
then
this
Author
hath
done
in
the
words
presented
.
He
that
saith
,
the
will
moved
by
God
,
is
able
not
only
to
resist
,
but
also
to
obey
God
in
his
Motion
,
doubtlesse
meaneth
,
or
supposeth
,
that
the
will
is
able
to
resist
him
,
in
,
or
under
those
very
Motions
,
under
which
,
and
by
meanes
whereof
,
she
is
able
also
to
consent
unto
him
,
and
obey
him
.
Besides
,
saying
that
the
will
receives
POWER
of
assenting
and
obeying
from
the
grace
of
the
Holy
Ghost
,
doth
he
not
plainly
imply
,
that
she
receives
from
hence
no
necessitating
impressions
unto
these
actions
?
A
man
that
is
unavoidably
carried
,
or
acted
,
in
,
or
towards
an
action
,
can
in
no
tolerable
construction
,
be
said
to
receive
Power
for
the
performance
of
this
action
;
in
as
much
as
the
conferring
of
a
Power
to
do
that
which
a
man
was
not
able
to
do
before
,
doth
no
wayes
infer
the
taking
away
of
that
Power
(
such
as
it
was
)
which
this
man
had
before
,
not
to
act
.
Notwithstanding
my
sence
and
judgement
in
the
point
is
,
that
the
will
receives
from
the
grace
of
the
Holy
Ghost
,
not
only
a
Power
of
consenting
,
and
obeying
God
in
his
gracious
movings
,
but
(
Sensu
sano
)
these
actings
themselves
.
But
of
this
hereafter
.
It
is
(
I
suppose
)
needlesse
,
(
and
would
be
more
tedious
,
then
difficult
)
to
make
the
Pile
of
Testimonies
from
our
best
and
most
approved
Authors
,
for
the
confirmation
of
the
Truth
last
asserted
,
any
whit
greater
.
He
that
is
afraid
to
Believe
the
Truth
,
unlesse
he
hath
an
arme
of
flesh
to
encourage
him
,
may
finde
many
more
quotations
from
severall
Authors
of
best
acceptance
with
himself
,
for
his
encouragement
in
this
kinde
,
drawn
togeby
me
in
my
late
Answer
to
Mr.
Jenkyn
,
from
p.
67.
to
p.
74.
But
for
the
Truth
of
this
Assertion
(
hitherto
managed
,
and
credited
by
the
authority
of
men
)
that
no
Act
of
God
,
is
either
destructive
to
the
contingency
of
,
or
impositive
of
any
necessity
,
or
infallibility
in
the
event
,
upon
the
actions
of
the
wills
of
men
,
it
hath
been
in
part
already
,
and
may
in
place
more
convenient
in
the
progresse
of
our
present
discourse
,
be
further
evicted
and
confirmed
,
by
dint
of
argument
and
demonstration
.
In
the
meane
time
my
request
to
him
,
that
shall
(
haply
)
undertake
to
answer
these
Discussions
,
is
,
that
he
will
not
needlessely
trouble
either
himself
,
his
Reader
,
or
me
,
with
producing
the
Authors
,
lately
either
named
,
or
referenced
,
or
any
others
,
as
asserting
the
contrary
to
what
I
have
argued
and
proved
from
them
,
in
other
places
;
For
I
can
more
willingly
grant
,
then
question
,
that
they
have
many
inconsistences
,
(
in
other
parts
of
their
Writings
)
with
those
things
,
which
I
have
quoted
from
them
.
So
that
for
any
man
to
quote
them
in
oppositum
,
is
to
gain
nothing
to
their
cause
,
but
what
is
already
granted
to
their
hand
;
only
it
may
prove
the
easing
of
the
Truth
from
the
burthensomnesse
of
their
Authority
in
other
Points
,
in
as
much
as
the
speaking
of
contradictions
,
is
a
plaine
confession
of
our
ignorance
,
or
doubtfulnesse
(
at
least
)
of
the
Truth
.
We
have
now
done
with
those
foure
Cautions
,
so
necessary
(
as
was
said
)
§.
21.
for
the
keeping
our
apprehensions
and
understandings
upright
under
the
reception
of
this
great
Truth
(
absolutely
necessary
to
be
believed
,
for
the
vindicating
and
cleering
the
perfect
actuality
,
and
immutability
of
God
)
viz.
that
,
how
,
or
after
what
manner
soever
God
acteth
,
or
is
interessed
in
the
successive
and
new
Productions
of
Actions
,
or
Beings
in
the
World
,
that
which
he
doth
in
this
kinde
,
he
doth
it
not
by
any
new
Influx
,
Operation
,
or
Exertion
of
himself
,
but
by
that
one
great
Creative
Act
,
wherein
he
gave
out
himself
from
eternity
.
This
Opinion
,
because
it
may
seeme
strange
unto
many
,
yea
and
nothing
lesse
,
then
a
truth
,
though
we
have
already
sufficiently
,
(
I
trust
,
)
established
it
upon
the
foundations
of
the
Scriptures
,
we
will
further
shew
to
have
been
cleerly
held
and
asserted
by
very
judicious
and
considering
men
:
and
secondly
add
a
Reason
or
two
for
the
proofe
of
it
.
For
the
first
;
no
man
(
I
presume
)
will
deny
that
great
light
of
the
Church
,
§.
22.
and
Agent
for
Christ
,
in
his
Dayes
,
Austin
by
name
,
to
have
been
a
judicious
considering
,
and
learned
man
.
How
full
of
the
Opinion
(
now
asserted
)
he
was
,
his
Writings
in
many
passages
declare
,
I
shall
insist
only
upon
some
few
.
So
then
(
saith
he
)
day
was
made
,
in
what
day
God
made
Heaven
and
Earth
,
and
every
greene
thing
of
the
Field
,
before
they
were
upon
the
Earth
.
Before
,
seven
dayes
were
reckoned
:
here
,
one
day
is
spoken
of
,
in
which
day
God
made
Heaven
and
Earth
,
and
every
greene
thing
of
the
Field
,
and
every
Herb
;
by
the
name
of
which
day
,
all
time
may
well
be
conceived
to
be
signified
.
For
God
made
all
time
,
with
all
Creatures
that
should
be
in
time
,
together
,
or
at
once
,
[
](A41481-e33370-b)a
a
Factus
ergo
est
dies
,
quo
die
fecit
Deus
coelum
&
terram
,
&
omne
viride
agri
,
antequam
essent
super
terram
,
&
omne
pabulum
agri
.
Superius
septem
dies
numerabantur
,
nunc
unus
dicitur
dies
,
quo
die
fecit
Deus
coelum
&
terram
,
&
omne
viride
agri
,
&
omne
pabulum
,
cujus
dici
nomine
,
omne
tempus
significari
bene
intelligitur
.
Fecit
enim
Deus
omne
tempus
simul
cum
omnibus
creaturis
temporalibus
,
&c.
Aug.
De
Gen.
contra
Manich.
l.
2.
c.
3.
&c.
If
God
made
all
time
,
and
all
things
that
were
to
be
in
time
,
together
,
he
must
needs
make
all
things
by
one
and
the
same
Act.
Elsewhere
the
same
Author
demands
;
And
how
[
or
,
after
what
manner
]
did
God
say
,
Let
there
be
light
in
time
?
or
in
the
eternity
of
his
Word
?
If
in
time
,
it
must
be
mutably
,
[
or
,
with
the
change
of
himself
]
:
and
if
so
,
he
must
speake
it
by
the
Creature
:
because
he
himself
is
unchangeable
.
Not
long
after
he
inquires
further
about
the
same
Point
,
thus
:
Or
whether
doth
not
this
belong
to
the
nature
of
that
Word
of
his
,
of
which
it
is
said
:
In
the
begining
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
For
when
it
is
said
of
him
,
All
things
were
made
by
him
,
it
is
evident
enough
,
that
the
Light
also
was
made
by
him
,
when
God
said
,
let
there
be
Light
,
which
if
so
,
that
which
God
said
,
Let
there
be
Light
,
is
eternall
[
or
,
from
eternity
]
because
the
Word
of
God
,
God
with
God
,
the
only
Sonne
of
God
,
is
co-eternall
with
the
Father
;
although
God
speaking
in
,
[
or
,
by
]
his
eternall
Word
,
the
Creature
was
made
in
Time
[
](A41481-e33480-b)b
b
Et
quomodo
dixlt
Deus
,
Fiat
lux
:
utrum
temporaliter
?
an
in
verbi
aeternitate
?
Et
si
temporaliter
,
utique
mutabiliter
,
&c.
Aug.
de
Gen.
ad
lit
.
l.
1.
c.
2.
Et
paulo
post
:
Et
utrum
hoc
ipsum
ad
naturam
pertineat
verbi
ejus
,
de
quo
dicitur
,
In
principio
erat
verbum
,
&
verbum
erat
apud
,
Deum
,
&
Deus
erat
verbum
.
Cum
enim
de
illo
dicitur
,
Omnia
per
ipsum
facta
sunt
,
satis
ostenditur
&
lux
per
ipsum
facta
,
cùm
dixit
Deus
,
fiat
lux
:
Quod
si
ita
est
,
aeternum
est
quod
dixit
Deus
,
fiat
lux
:
quia
verbum
Dei
Deus
apud
Deum
,
filius
unicus
Dei
,
Patri
co-aeternus
est
:
quanvis
Deo
hoc
in
aeterno
verbo
dicente
,
creatura
temporalis
factae
est
.
Cum
enim
verba
sint
temporis
,
cum
dicimus
,
quando
&
aliquando
,
aeternum
tamen
est
in
verbo
Dei
,
quando
fieri
debeat
aliquid
;
tunc
fit
quando
fieri
debuisse
in
illo
verbo
est
,
in
quo
non
est
quando
,
&
aliquando
,
quoniam
illud
totum
verbum
aeternum
est
.
.
From
this
peece
of
discourse
,
these
three
things
are
evident
.
1.
That
the
Authors
judgement
was
,
that
God
did
not
give
being
unto
things
,
by
any
multiplied
,
or
distinct
acts
,
or
workings
,
but
by
one
and
the
same
most
simple
word
,
the
efficacy
and
force
whereof
extendeth
it self
to
the
production
of
all
particular
Creatures
or
Beings
,
when
,
and
at
what
time
,
or
times
,
the
Speaker
pleaseth
.
2.
That
this
Word
was
not
spoken
by
him
in
time
,
but
in
,
or
from
,
eternity
.
3.
(
And
lastly
)
that
notwithstanding
the
Word
was
spoken
from
eternity
,
yet
the
Effects
or
Productions
of
it
,
receive
their
respective
Beings
in
time
.
The
same
Author
;
in
the
progresse
of
the
same
Tractate
,
relating
(
as
it
seemes
)
to
the
last-recited
words
,
demandeth
thus
(
upon
occasion
of
Moses
his
reducing
the
works
of
Creation
to
one
Day
,
Gen.
2.
4.
whereas
in
the
former
Chapter
he
had
digested
them
into
six
)
Is
not
this
that
,
which
we
endevoured
to
shew
in
a
former
booke
,
that
God
MADE
ALL
THINGS
TOGETHER
,
or
,
at
once
[
](A41481-e33550-b)a
a
An
fortè
hoc
illud
est
,
quod
in
libro
superiore
moliebamur
ostendere
,
simul
Deum
fecisse
omnia
;
quandoquidem
narrationis
illa
contextio
cum
sex
dierum
ordine
cuncta
creata
&
consummata
memorâsset
,
nunc
ad
unum
diem
omnia
rediguntur
?
&c.
Idem
.
de
Gen.
ad
.
lit
.
l.
5.
c.
3.
?
And
presently
after
,
glancing
by
the
way
at
those
words
,
(
as
the
Latin
translation
readeth
them
)
Ecclesiasticus
.
18.
1.
He
that
liveth
for
ever
hath
created
all
things
together
;
he
plainely
affirmeth
,
that
the
reason
of
this
expression
(
Gen.
2.
4.
)
In
the
day
that
the
Lord
Created
Heaven
and
Earth
,
&c.
was
,
that
we
might
understand
,
how
that
this
day
was
seven
times
repeated
[
or
mentioned
]
before
,
that
so
seven
dayes
might
be
made
up
[
](A41481-e33600-b)b
b
Ita
jam
non
ex
alio
Scripturae
Sanctae
libro
profertur
testimonium
,
quod
omnia
simul
Deus
creaverit
,
sed
vicina
testificatio
paginae
consequentis
,
&
ex
hac
re
,
nos
admonet
dicens
,
cùm
factus
est
dies
,
fecit
Deus
coelum
&
terram
,
&
omne
viride
agri
;
ut
istum
diem
septies
intelligas
repetitum
,
ut
fierent
septem
dies
.
Ibid.
.
To
save
the
labour
of
transcribing
,
the
Reader
may
please
to
peruse
from
the
same
Pen
,
another
testimony
,
as
full
and
pregnant
to
the
point
in
hand
,
as
any
of
these
,
in
the
16th
.
Sect.
of
this
Chapter
.
So
that
Augustine
was
grounded
,
and
strongly
built
upon
this
foundation
of
Truth
,
that
no
multiplication
of
effects
,
argueth
any
Plurality
or
Multiplication
of
Acts
,
or
Exertions
in
God
,
in
,
or
for
,
the
Productions
of
them
.
Let
the
judicious
Reader
consider
,
whether
the
same
Truth
lieth
not
large
§.
23.
also
in
these
words
of
Ambrose
.
There
is
not
in
God
(
saith
he
)
any
Accident
,
Motion
,
or
NAW
WILL
,
or
temporall
counsell
:
nor
is
his
thought
varied
according
to
the
inequality
of
mutable
things
[
](A41481-e33690-b)a
a
Non
est
in
Deo
accidens
,
motus
,
aut
nova
voluntas
,
aut
temporale
consilium
:
nec
cogitatio
ejus
cum
rerum
mutabilium
inaequalitate
variatur
.
Ambr.
De
vocat
.
Gent.
cap.
10.
.
If
there
be
no
motion
,
or
new
will
,
in
God
,
he
cannot
be
conceived
to
advance
,
or
put
forth
any
action
,
or
operation
in
,
or
from
himself
,
for
the
effecting
of
any
thing
in
time
,
which
he
did
not
put
forth
from
eternity
.
Nor
is
this
saying
of
Bernard
lesse
conscious
of
the
same
opinion
,
(
be
it
Error
,
or
Truth
;
)
God
cannot
deny
himself
,
nor
not
do
the
things
,
which
he
hath
already
done
,
as
it
is
written
,
Who
hath
done
the
things
,
which
are
yet
to
come
[
](A41481-e33750-b)*
*
Non
potest
seipsum
negare
Deus
,
neque
non
facere
,
quae
jam
fecit
,
ut
Scriptum
est
,
Qui
fecit
,
quae
futura
sunt
.
Bernard
Serm.
68.
super
Cant.
.
In
this
citation
from
the
Scripture
,
who
hath
done
the
things
yet
to
come
,
he
followeth
the
Translation
of
the
Septuagint
(
as
the
ancient
Writers
more
generally
did
)
who
make
the
Scripture
so
to
speak
,
Esa.
45.
11.
In
saying
that
God
hath
done
the
things
,
that
are
yet
to
be
done
,
(
or
,
to
come
)
he
cleerly
supposeth
,
that
God
by
one
and
the
same
simple
act
,
which
is
really
the
same
with
his
Essence
,
or
Being
,
giveth
Being
to
all
things
whatsoever
,
that
either
have
been
,
are
,
or
shall
be
hereafter
.
D'
Arribâ
,
an
Author
formerly
mentioned
as
one
that
profited
more
then
many
of
his
fellowes
in
the
learning
of
the
Fathers
and
Schoolemen
,
is
more
cleer
and
distinct
in
the
businesse
,
then
any
of
the
former
;
yea
,
and
asserts
the
opinion
,
now
contended
for
,
as
confessed
with
one
mouth
by
all
Divines
.
Secondly
,
(
saith
he
)
I
suppose
that
,
which
all
Divines
with
one
mouth
confesse
and
teach
,
(
though
many
of
them
,
conversing
too
much
with
temporall
things
,
very
hardly
comprehend
[
or
,
understand
]
what
they
most
truly
herein
affirme
)
viz.
that
although
the
things
,
which
are
properly
Created
by
God
,
be
multiplyed
,
and
distinguished
in
themselves
,
[
one
from
another
]
not
only
in
respect
of
their
proper
and
respective
[
Natures
,
or
]
Beings
,
but
also
in
respect
of
the
[
severall
]
times
and
places
,
in
which
they
receive
the
beginnings
[
or
first
]
of
their
Beings
by
a
true
Creation
,
yet
the
act
of
the
Divine
will
,
or
the
command
or
decree
,
of
God
,
by
vertue
whereof
things
are
Created
,
and
begin
to
be
,
are
not
therefore
multiplied
,
or
distinguished
between
themselves
[
](A41481-e33890-b)a
a
Secūdò
suppono
illud
,
quod
universi
Theologi
uno
ore
confitentur
,
&
docent
,
licet
multi
eorum
temporalibus
assueti
,
difficillimè
comprehendant
sensu
,
quod
verissime
enūciant
,
hoc
scilicèt
,
quod
quanvis
res
,
quae
propriè
creantur
à
Deo
,
multiplicentur
&
distinguantur
inter
se
,
non
solum
penes
proprias
entitates
,
sed
etiam
penes
tempora
&
loca
,
in
quibus
per
veram
Creationem
existere
incipiant
,
non
proptereà
Divinae
voluntatis
actus
,
sive
imperium
&
decretum
Dei
,
cujus
virtute
res
creantur
,
&
incipiunt
esse
,
multiplicantur
,
&
distinguuntur
inter
se
,
&c.
Fr.
de
Arrib
.
Op.
Concil.
l.
3.
c.
8.
Sect.
6.
.
This
supposition
of
his
,
he
further
explaines
,
and
argues
,
in
that
which
followes
.
It
were
easie
to
multiply
testimonies
from
this
Author
,
yea
and
not
hard
to
do
the
like
from
many
others
(
of
more
credit
,
haply
,
then
this
)
for
the
confirmation
and
countenance
of
the
matter
in
hand
.
But
(
for
authorities
)
I
shall
conclude
,
with
that
confident
(
though
briefe
)
assertion
of
an
approved
Author
of
our
own
(
formerly
touched
;
)
For
in
all
Divines
opinions
,
(
saith
the
late
Bishop
Davenant
)
these
Propositions
are
true
;
God
can
will
nothing
in
time
;
God
cannot
but
have
the
will
,
which
he
hath
;
He
cannot
have
any
will
,
which
he
hath
not
[
](A41481-e33930-b)b
b
Deus
potest
nihil
velle
ex
tempore
;
Deus
non
potest
non
habere
volitionem
,
quam
habet
:
non
potest
habere
volitionem
,
quam
non
habet
.
Davenant
.
Answ.
to
Mr.
Hoord
.
p.
484.
.
If
God
can
will
nothing
in
time
,
nor
have
any
will
which
he
hath
not
,
then
must
needs
that
act
of
His
will
,
by
which
he
gives
Being
unto
all
things
,
be
from
eternity
:
nor
doth
any
thing
,
which
is
produced
,
or
receiveth
Being
in
time
,
receive
this
Being
,
by
vertue
of
any
presentaneous
,
or
new
act
of
the
Divine
interposall
,
or
concurrence
,
other
then
that
,
which
was
exercised
and
put
forth
by
him
from
eternity
.
Give
me
now
leave
to
add
a
Reason
,
or
two
,
(
briefly
)
for
the
further
§.
24.
cleering
and
asserting
of
this
Doctrine
.
First
,
it
is
a
known
maxime
in
Modus
operandi
consequitur
modum
essendi
.
vid.
Thom.
1.
part
.
qu.
89.
Art.
1.
in
cor
.
Reason
;
that
every
thing
must
needs
Act
,
in
proportion
,
or
according
,
to
the
manner
of
the
Being
of
it
.
Now
the
Being
of
God
,
being
most
absolutely
perfect
,
the
manner
of
his
Acting
or
Working
,
must
needs
be
most
perfect
also
.
So
then
all
repetition
,
or
multiplication
of
actings
in
the
Creature
,
for
the
obtaining
of
such
ends
,
which
it
desireth
,
arguing
imperfection
(
a
Principle
upon
which
the
Apostle
himself
builds
,
Heb.
10.
1
,
2.
[
](A41481-e34050-b)a
a
For
the
Law
having
a
shadow
of
good
things
to
come
,
and
not
the
very
Image
of
them
,
can
never
with
those
Sacrifices
,
which
they
offered
year
by
year
continually
,
make
the
comers
thereunto
perfect
.
For
then
would
they
have
ceased
to
be
offered
,
&c.
)
it
must
needs
be
agreeable
both
to
Reason
and
Truth
,
to
conceive
,
that
God
,
by
reason
of
the
infinite
perfection
of
his
Being
,
must
needs
reach
and
compasse
all
his
ends
(
and
consequently
give
Being
to
whatsoever
he
intended
should
be
at
any
time
)
by
one
and
the
same
simple
Act
,
or
Dictate
of
his
Will.
Secondly
,
the
Being
of
God
being
an
eternall
Being
,
the
formall
consideration
§.
25.
whereof
,
(
as
all
the
diligent
surveyours
of
Eternity
unanimously
agree
)
standeth
in
an
incommutability
,
i.
e.
in
an
absolute
and
utter
impossibility
of
admitting
the
least
alteration
or
change
of
Being
,
unpossible
it
is
that
he
should
act
any
thing
in
time
,
other
then
what
he
acted
,
in
,
or
from
eternity
;
because
any
new
acting
in
time
,
supposeth
an
alteration
or
change
in
that
Being
,
which
so
acteth
.
To
act
that
afterwards
,
which
a
man
acted
not
before
,
infers
a
manifest
alteration
or
change
in
his
Being
,
as
viz.
from
the
Posture
,
Habit
,
or
Condition
of
a
Man
at
rest
,
to
the
State
or
Posture
of
a
person
in
action
.
So
that
if
it
should
be
conceived
;
that
God
produceth
or
giveth
Being
to
those
various
and
multiplied
effects
,
which
successively
receive
Being
,
and
are
produced
in
the
World
,
by
a
multiplicity
or
plurality
of
Acts
,
it
must
be
conceived
withall
,
that
all
this
multiplicity
of
acts
was
levied
and
raised
by
him
from
eternity
.
But
that
God
from
eternity
did
not
multiply
productive
acts
according
to
the
number
of
things
produced
in
time
by
him
(
for
if
he
multiplied
them
at
all
,
it
must
in
reason
be
according
to
this
proportion
,
or
number
)
is
evident
from
hence
;
because
these
supposed
multiplied
acts
must
be
conceived
to
have
been
exerted
and
put
forth
by
him
,
either
together
,
and
(
as
it
were
)
at
one
and
the
same
instant
,
or
else
successively
,
one
after
another
.
Successively
raised
they
could
not
be
;
because
all
succession
,
and
divisibility
,
are
wholly
inconsisten●
▪
with
eternity
[
](A41481-e34100-b)a
a
Ratio
eternitatis
ab
aevo
&
tempore
,
distinctam
dicit
rationem
:
aeternitas
autem
nec
habet
prius
&
posterius
,
nec
ea
compatitur
.
Aqu.
part.
1.
qu.
10.
art.
2.
Deus
totum
suum
esse
simul
habet
,
in
quo
ratio
aeternitatis
consisti●
.
Idem
.
Contra
Gent.
l.
1.
c.
15.
Ibi
[
in
aeternitate
]
nihil
est
praeteritum
,
quasi
jam
non
sit
,
nihil
est
futurum
,
quasi
nondum
sit
.
Aug.
super
Psal.
101.
,
in
which
there
is
nothing
before
,
or
after
other
.
Together
,
and
at
the
same
instant
they
could
not
be
raised
,
it
being
repugnant
to
a
cause
that
is
most
singly
,
simply
and
indivisibly
one
,
without
all
manner
of
composition
of
parts
,
or
otherwise
,
as
God
,
or
the
Divine
Essence
is
,
to
exercise
a
Plurality
of
acts
together
,
especially
really
distinct
,
and
differing
one
from
another
,
as
the
acts
we
speake
of
,
in
case
they
were
supposeable
in
God
,
must
needs
be
.
If
any
man
shall
yet
demandingly
object
,
But
how
can
these
things
be
?
§.
26.
How
is
it
possible
to
conceive
,
that
God
by
one
and
the
same
act
,
and
this
acted
from
eternity
,
should
give
Being
to
all
that
infinite
variety
of
Creatures
,
Motions
,
and
Actions
,
which
are
produced
successively
in
the
course
and
current
of
time
?
I
answer
,
1.
It
is
very
possible
to
conceive
,
that
an
infinite
Power
may
do
any
thing
,
which
imports
Perfection
.
Now
as
it
imports
a
Degree
of
Perfection
in
men
,
as
in
point
of
Wisdom
,
Strength
,
Power
,
&c.
by
one
and
the
same
action
,
or
ingagement
of
themselves
,
to
bring
severall
ends
to
passe
;
so
doth
it
argue
nothing
but
pure
and
meere
perfection
,
that
God
by
one
act
,
or
word
speaking
,
should
bring
forth
a
World
of
such
and
such
a
duration
,
so
furnished
in
all
respects
,
in
every
part
of
this
duration
of
it
,
as
seemed
best
to
Himself
,
with
Creatures
,
Motions
,
Actions
,
and
Events
of
all
kinds
.
2.
To
aid
and
ease
our
imaginations
a
little
,
in
conceiving
the
manner
how
that
great
wonder
we
speake
of
,
may
be
;
Augustine
(
I
remember
)
somewhere
in
his
Writings
findeth
a
kind
of
shadow
,
or
resemblance
of
it
,
in
the
art
(
as
he
calleth
it
)
or
Principle
,
by
vertue
whereof
,
or
out
of
which
,
a
man
Prayeth
,
or
Speaketh
,
in
respect
of
the
severall
Syllables
,
Words
,
or
Sentences
,
which
in
Praying
,
or
Speaking
,
he
uttereth
successively
by
meanes
of
such
a
Principle
.
The
art
,
or
skill
of
Praying
,
is
but
one
and
the
same
Principle
in
a
man
;
yet
by
vertue
of
it
,
even
whilest
it
remaines
fixed
and
unmoved
in
the
mind
,
the
man
produceth
words
successively
,
as
he
pleaseth
,
such
and
such
words
in
the
first
place
,
such
and
such
other
,
in
the
second
,
&c.
In
like
manner
,
God
by
one
and
the
same
eternall
Act
,
eternally
permanent
in
him
,
may
expresse
and
utter
himself
unto
the
World
by
the
producing
of
such
and
such
things
in
every
kinde
,
according
to
all
variety
of
times
and
seasons
,
as
himself
pleaseth
.
This
for
answer
to
that
great
and
difficult
Objection
against
the
perfect
actuality
of
God
,
raised
from
the
successive
Production
of
things
by
Him
.
Another
Objection
seeming
to
war
against
the
same
Property
,
and
Perfection
§.
27.
in
God
,
is
this
.
If
God
be
a
pure
,
and
compleat
Act
,
admitting
no
kinde
of
Potentiality
in
his
Nature
,
or
Being
,
how
then
can
he
be
a
free
Agent
?
much
lesse
,
the
first
of
all
others
,
as
he
is
commonly
affirmed
to
be
?
And
if
it
be
unpossible
for
him
to
act
otherwise
,
then
as
he
acteth
,
or
to
give
Being
to
any
other
things
,
then
what
are
produced
by
vertue
of
that
one
act
,
which
he
put
forth
from
eternity
,
must
he
not
needs
●e
conceived
to
act
out
of
the
necessity
of
his
Nature
,
and
not
out
of
the
liberty
,
or
freedom
of
his
Will
?
To
this
I
answer
more
briefly
,
1.
To
act
out
of
the
necessity
of
Nature
,
imports
not
only
the
ignorance
,
or
nescience
of
what
is
so
acted
,
but
an
utter
incapacity
in
him
that
acteth
,
to
reflect
(
with
understanding
)
upon
his
action
.
And
therefore
no
intellectuall
nature
,
can
be
truly
said
to
act
out
of
the
necessity
of
their
natures
,
but
out
of
the
liberty
of
their
wills
,
because
they
are
capable
(
at
least
)
of
knowing
what
they
act
,
and
by
denying
,
or
withholding
the
consent
of
their
wills
,
may
prevent
,
or
forbeare
any
action
,
that
passeth
from
them
.
Nor
doth
that
of
the
Apostle
,
Rom.
7.
19.
The
evill
which
I
would
not
,
that
I
doe
,
any
wayes
imply
the
contrary
.
Because
his
meaning
is
not
,
that
when
he
did
that
which
was
evill
,
and
which
he
hated
,
his
will
for
the
present
did
not
consent
to
the
act
:
for
had
not
his
will
now
consented
,
unpossible
it
is
that
such
an
act
should
have
been
done
by
him
:
but
the
evill
which
he
would
not
,
or
,
which
he
hated
,
[
viz.
in
the
standing
,
and
habituall
frame
of
his
heart
,
and
out
of
the
case
of
surprizall
]
this
he
did
[
viz.
through
Tentation
,
or
Being
prevented
with
humane
infirmitie
.
]
2.
God
is
said
(
and
truly
)
to
be
Agens
liberrimum
,
the
most
free
Agent
of
all
others
,
1.
In
respect
of
the
exercise
of
his
Act
,
or
execution
of
what
he
willeth
:
he
is
obnoxious
to
no
disappointment
in
what
he
willeth
to
effect
,
by
any
Wisdom
or
Power
whatsoever
;
whereas
all
other
Agents
,
are
liable
,
in
what
they
intend
to
put
in
execution
,
to
suffer
a
check
and
failer
,
from
him
.
2.
He
is
the
most
Free
Agent
,
in
respect
of
the
elicite
Acts
of
his
Will
(
such
are
his
Purposes
,
Decrees
,
Intentions
,
Desires
,
&c.
)
two
wayes
,
1.
As
these
are
not
occasioned
or
raised
in
him
by
meanes
of
any
necessity
,
or
dependance
which
he
hath
upon
any
of
their
Objects
,
or
the
things
Purposed
,
Decreed
,
Intended
or
Desired
by
him
,
but
proceede
out
of
the
meere
goodnesse
of
his
will
;
whereas
the
elicite
acts
of
created
wills
are
(
for
the
most
part
,
if
not
alwayes
)
begotten
by
some
necessity
or
other
of
the
things
wi●led
,
lying
upon
him
that
willeth
,
as
not
being
compleate
in
the
injoyment
of
himself
,
without
the
willing
,
or
obtaining
such
things
.
2.
As
these
acts
of
his
will
arise
and
flow
from
their
Principle
or
Fountaine
,
with
a
greater
enlargement
thereof
,
and
more
strength
of
exertion
,
then
the
like
acts
proceeding
from
the
wills
of
any
other
Agent
,
or
Agents
whatsoever
.
3.
(
And
lastly
)
the
immutability
of
his
Will
,
or
the
determination
of
it
to
things
actually
and
de
facto
willed
by
him
,
is
no
impeachment
to
the
liberty
or
freedome
of
his
Will
;
but
only
supposeth
,
or
demonstrateth
it
to
be
another
kinde
of
liberty
or
freedom
,
much
more
excellent
and
perfect
,
then
that
which
is
found
in
the
wills
of
Men
or
Angels
.
That
liberty
of
will
,
which
is
competent
unto
,
and
found
in
,
these
,
includes
a
Peccability
,
or
Potentiality
unto
sin
,
which
argueth
weaknesse
,
or
non-perfection
:
whereas
the
unchangeable
rectitude
of
the
Will
of
God
,
excluding
all
possibility
of
sinning
,
excludeth
no
degree
at
all
of
liberty
or
freedom
from
it
,
but
only
weaknesse
,
imperfection
,
and
defectibility
,
which
are
the
indelible
characters
of
created
wills
[
](A41481-e34330-b)*
*
Non
habet
liberam
voluntatem
is
,
qui
consilium
mutare
non
potest
impeditus
à
causâ
externâ
,
&
si
mutare
velit
.
Deus
autem
consilium
suum
non
mutat
,
nec
mutare
potest
,
non
propter
impedimentum
causae
externae
▪
nec
propter
naturae
,
aut
facultatis
defectum
:
sed
quia
non
vult
,
nec
velle
potest
,
consilii
sui
mutationem
,
propter
immut●bilem
rectitudinem
voluntatis
suae
,
in
quam
neque
error
,
neque
ulla
mutationis
causa
potest
cadere
.
Vrsinus
Expl.
Catech.
part.
1.
qu.
8.
.
Having
thus
cleered
this
foundation
of
Truth
,
the
perfect
Actuality
of
§.
28.
the
Divine
Essence
or
Being
,
let
us
consider
what
we
may
safely
,
and
with
evidence
of
deduction
,
build
upon
it
.
If
then
God
be
a
pure
and
meere
act
,
without
all
Potentiality
,
or
Possibility
of
change
,
in
one
kinde
or
other
,
then
those
volitions
,
or
acts
of
his
Will
,
which
(
with
the
Scriptures
)
we
call
Election
,
Reprobation
,
Predestination
,
&c.
are
not
to
be
conceived
as
acts
that
are
past
,
[
](A41481-e34380-b)a
a
Cavendum
est
,
ne
falsâ
quadam
imaginatione
,
actum
voluntatis
Divinae
quasi
praeteritum
cogitemus
.
Scotus
in
.
l.
Distinc
.
40.
or
like
to
the
Volitions
,
Purposes
,
or
Intentions
of
men
,
which
being
once
fulfilled
and
put
in
execution
,
die
,
and
cease
to
be
in
them
;
but
are
to
be
looked
upon
,
as
being
really
and
in
Truth
one
and
the
same
thing
with
his
Essence
and
Being
(
which
is
unchangeably
permanent
)
only
with
relation
to
the
effecting
of
such
things
in
time
,
which
answer
,
and
hold
proportion
with
,
the
actings
of
men
,
when
they
Elect
,
Reprobate
,
or
Predestinate
.
So
that
(
for
example
)
when
God
prevailes
by
his
Word
and
Spirit
with
men
in
time
to
believe
,
and
during
this
their
believing
,
continueth
the
same
gracious
means
towards
their
further
establishment
,
and
edification
,
he
is
said
to
have
elected
them
;
not
because
he
had
formerly
passed
any
act
of
Election
concerning
them
,
which
is
now
at
an
end
,
and
ceaseth
;
but
because
he
doth
by
them
,
or
to
them
,
as
men
use
to
do
by
Trees
,
when
they
have
chosen
them
out
of
the
Forrest
,
for
building
,
they
fell
,
saw
,
hew
,
and
every
wayes
prepare
and
fit
them
for
such
places
in
the
building
they
intend
,
for
which
they
are
most
proper
and
usefull
.
Againe
,
when
God
,
upon
mens
neglect
,
refusall
,
or
abuse
of
the
meanes
of
grace
vouchsafed
unto
them
,
shall
withdraw
these
meanes
to
such
a
degree
,
that
they
fall
to
open
prophanesse
,
loosenesse
,
&c.
he
is
now
said
to
have
reprobated
them
,
not
because
he
had
at
any
time
before
passed
an
act
of
Reprobation
against
them
,
which
was
now
put
in
execution
,
and
consequently
,
expired
,
and
over
;
but
because
he
now
acteth
,
(
or
rather
forbeares
to
act
)
in
relation
towards
them
,
as
men
are
wont
to
act
in
reference
to
what
they
dis-allow
,
refuse
,
or
reject
,
whether
things
,
or
persons
.
Hence
it
is
,
that
the
Apostle
Paul
professeth
his
care
of
doing
those
things
,
which
might
exempt
him
,
not
from
under
any
decree
of
Reprobation
,
which
had
already
passed
against
him
,
but
from
falling
under
any
such
displeasure
of
God
,
which
putteth
men
into
an
estate
of
Reprobation
,
i.
e.
Alienateth
the
heart
,
will
,
and
care
of
God
from
them
▪
But
I
keep
under
my
body
(
saith
he
)
and
bring
it
into
subjection
;
lest
that
by
any
meanes
,
when
I
have
Preached
to
others
,
I
my self
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
should
be
[
or
rather
,
become
,
or
,
be
made
]
a
cast
away
[
or
reprobate
[
](A41481-e34490-b)a
a
1
Cor.
9.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
as
the
word
in
the
Originall
properly
signifieth
,
and
is
elsewhere
so
translated
[
](A41481-e34510-b)b
b
Rom.
1.
28.
2
Cor.
13
,
5
,
6
,
7.
2
Tim.
3.
8.
Tit.
1.
16.
.
Nor
doth
that
expression
of
Paul
,
concerning
Gods
chusing
men
in
Christ
§.
29.
before
the
foundation
of
the
World
(
Eph.
1.
4.
)
import
any
Act
in
God
,
that
is
past
,
and
now
ceaseth
to
be
in
him
,
but
only
the
standing
counsell
and
good
pleasure
,
which
is
eternall
in
him
,
(
being
nothing
else
but
himself
,
and
his
Divine
Essence
)
of
giving
life
and
salvation
unto
all
those
,
who
believe
in
Jesus
Christ
,
by
the
means
which
he
graciously
purposeth
also
to
vouchsafe
unto
them
,
and
accordingly
vouchsafeth
,
for
this
end
.
The
Reason
why
the
Scriptures
usually
expresse
the
Acts
of
God
,
which
are
eternally
permanent
in
him
,
by
Verbs
of
the
Preter
perfect
tense
,
and
in
Phrases
importing
time
past
,
is
(
as
Anselme
long
since
well
observed
)
because
,
there
being
no
words
used
,
or
known
amongst
men
,
which
signifie
that
kinde
of
Permanency
,
or
Presence
,
which
is
proper
to
eternity
,
words
signifying
the
time
past
,
are
taken
up
by
the
Holy
Ghost
to
expresse
matters
of
that
consideration
and
import
,
rather
then
others
,
which
signifie
either
the
time
present
,
or
to
come
▪
because
that
which
is
past
,
being
unchangeably
past
,
and
in
no
possibility
of
being
any
other
,
then
past
,
holds
better
agreement
with
,
and
is
more
like
unto
that
,
which
is
eternally
,
[
and
so
,
unchangeably
]
present
,
then
either
that
which
is
present
in
time
,
or
future
;
in
as
much
as
that
which
is
present
,
is
not
unchangeably
present
,
but
will
shortly
be
past
;
and
that
which
is
future
,
is
not
unchangeably
future
,
but
will
in
time
be
present
,
and
after
this
,
past
[
](A41481-e34590-b)a
a
Vnde
cognosci
potest
eum
[
Apostolum
]
propter
indigentiam
verbi
significantis
aeternam
praesentiam
,
usum
esse
verbis
praeteritae
significationis
,
quoniam
quae
tempore
praeterita
sunt
,
ad
similitudinem
●terni
praesentis
,
omnino
immutabilia
sunt
.
In
hoc
siquidem
magis
similia
sunt
●terno
praesenti
temporaliter
praeterita
,
quàm
praesentia
:
quoniam
quae
ibi
sunt
,
nunquam
possunt
non
esse
praesentia
,
sicut
temporaliter
praeterita
,
non
valent
urquam
praeterita
non
esse
:
praesentia
vero
temporis
omnia
quae
transeunt
,
fiunt
non
praesentia
.
Ansel
.
Opusc
.
de
Concord
.
c.
1.
.
Secondly
,
if
God
be
a
Perfect
,
Pure
,
and
compleat
Act
,
all
in
present
§.
30.
Being
,
and
Doing
,
which
is
any
wayes
possible
for
him
either
to
be
,
or
to
do
,
then
must
his
Counsells
and
Decrees
concerning
men
,
and
particularly
those
lately
mentioned
,
Election
,
Reprobation
,
Predestination
,
&c.
of
necessity
respect
them
,
and
relate
unto
them
,
not
as
individually
or
personally
considered
,
or
as
such
,
or
such
men
,
by
Name
▪
but
in
a
specificall
consideration
,
or
as
Persons
so
,
or
so
,
qualified
;
or
,
of
such
,
or
such
a
condition
.
So
that
(
for
example
)
God
cannot
be
said
to
elect
,
or
to
have
elected
,
Peter
,
simply
considered
as
Peter
,
or
as
a
Person
consisting
of
that
individuall
body
and
soul
,
of
which
Peter
consisteth
;
but
as
an
individuum
,
or
Person
of
such
,
or
such
a
Species
,
Sort
,
or
,
kinde
of
men
.
The
reason
why
an
election
of
men
in
a
meere
personall
consideration
,
must
needs
be
inconsistent
with
the
perfect
Actuality
of
God
,
is
,
because
it
evidently
supposeth
a
mutability
,
or
possibility
Concerning
the
unchangeablenesse
of
God
,
See
more
cap.
10.
Sect.
40
,
&c.
of
this
Discourse
.
of
change
in
him
,
as
viz.
in
point
of
affection
,
as
from
hatred
unto
love
;
which
an
election
of
them
according
to
a
specificall
consideration
doth
not
.
For
if
God
(
for
example
)
shall
be
supposed
to
have
chosen
Peter
,
simply
and
meerly
as
Peter
,
and
not
as
a
Believer
,
or
as
a
godly
or
righteous
Person
;
and
if
it
shall
be
supposed
withall
,
that
Peter
before
his
conversion
,
was
a
wicked
and
ungodly
man
(
as
the
greatest
part
of
men
are
before
their
conversion
,
especially
at
some
distance
of
time
from
it
)
it
will
follow
,
that
God
in
time
comes
to
love
that
Person
,
which
sometimes
he
hated
;
which
evidently
supposeth
a
mutability
or
changeablenesse
of
affection
in
God
,
according
to
a
change
made
in
the
Creature
.
The
Scripture
saith
expresly
of
God
,
that
he
hateth
all
workers
of
iniquity
[
](A41481-e34730-b)*
*
Psal.
5.
5.
.
Therefore
whilest
Peter
was
a
worker
of
iniquity
,
most
certaine
it
is
that
God
hated
him
.
But
upon
this
Peters
conversion
,
it
must
be
supposed
that
God
layd
aside
his
affection
of
hatred
towards
him
,
and
put
on
the
affection
of
love
in
stead
thereof
;
which
imports
a
Palpable
and
plaine
change
in
him
.
If
it
be
said
,
that
such
an
Election
as
I
Plead
for
,
viz.
of
men
under
a
specificall
consideration
,
supposeth
such
a
mutability
in
God
,
as
this
:
because
§.
31.
according
to
the
notion
and
tenor
of
this
Election
,
God
must
be
supposed
one
while
to
hate
Peter
,
viz.
during
the
time
of
his
non-conversion
,
and
whilest
he
is
a
worker
of
iniquity
,
and
another
while
to
love
him
,
viz.
when
he
is
regenerate
;
I
answer
,
no
:
the
Election
asserted
infers
no
mutability
or
change
in
God
at
all
.
The
reason
is
,
because
it
doth
not
make
the
persons
of
men
,
meerly
,
and
simply
as
such
,
the
Precise
and
formall
object
of
election
;
but
considered
as
the
individua●ls
of
such
a
determinate
Species
,
Sort
,
or
Kinde
of
Men
,
or
rather
the
species
it self
of
such
and
such
Men.
Now
as
it
is
as
truly
,
as
commonly
,
said
in
Logique
,
that
though
all
the
Individualls
of
a
Species
be
corruptible
,
may
change
or
die
,
yet
the
Species
it self
remaines
incorruptible
,
and
cannot
be
changed
:
so
in
the
case
in
hand
,
the
Love
of
God
in
Election
,
(
and
there
is
the
same
reason
of
his
hatred
in
Reprobation
)
being
Primarily
and
directly
pitched
and
set
upon
a
certaine
Species
of
Men
,
and
not
upon
the
Persons
of
Men
,
save
by
accident
,
and
indirectly
only
,
and
in
a
consequentiall
way
,
hence
it
followes
,
that
the
Proper
and
formall
Object
of
Gods
Love
,
(
and
so
of
his
hatred
)
being
unchangeable
,
his
love
it self
cannot
be
said
to
be
changed
,
nor
yet
his
hatred
,
though
the
persons
of
Men
change
never
so
often
,
from
good
to
evill
,
or
from
evill
to
good
.
Though
all
the
righteous
Persons
on
the
Earth
should
apostatize
,
and
turne
wicked
,
yet
the
Species
or
Kinde
of
righteous
Men
would
be
still
the
same
,
the
same
in
Nature
,
Definition
,
Worth
,
Lovelinesse
,
and
in
whatsoever
is
essentiall
or
proper
unto
the
Species
.
And
as
God
loved
this
Generation
,
or
Species
of
Men
with
this
love
of
Election
,
before
the
foundation
of
the
World
,
(
as
the
Apostles
Phrase
is
)
and
consequently
whilest
as
yet
no
individuall
Person
thereof
was
in
actuall
Being
,
in
like
manner
,
were
all
the
righteous
Persons
in
the
World
dead
,
or
degenerated
into
wicked
men
,
the
Love
of
God
towards
the
Species
would
be
still
the
same
;
yea
and
towards
all
particular
Persons
of
Men
that
should
at
any
time
rise
up
in
this
Species
.
According
to
this
notion
of
Election
,
it
argues
no
mutability
,
or
change
at
all
in
God
,
either
in
respect
of
his
love
,
or
hatred
,
that
one
while
he
loves
,
and
another
while
hates
,
one
and
the
same
Person
:
because
it
supposeth
no
Person
of
Men
,
to
be
any
otherwise
,
or
in
any
other
consideration
,
the
object
of
his
Election
,
or
of
his
elective
Love
,
but
only
as
righteous
;
nor
any
Person
of
Man
the
object
of
his
Reprobation
,
or
reprobating
hatred
,
but
only
as
wicked
,
or
ungodly
.
As
it
argueth
no
change
or
alteration
in
the
Heavens
,
or
in
the
Climates
thereof
,
that
a
Man
removing
himself
by
travell
out
of
a
cold
Climate
,
where
he
felt
the
inconvenience
of
cold
,
into
an
hot
,
partakes
here
of
the
accommodation
of
warmth
:
it
only
argues
,
a
change
in
the
Man
in
respect
of
his
Residence
and
Place
:
so
neither
doth
it
argue
any
change
at
all
in
God
,
nor
of
any
affection
in
him
,
in
case
a
Man
passing
from
sin
,
where
he
liv'd
under
the
hatred
and
displeasure
of
God
,
unto
righteousnesse
,
injoyes
in
this
condition
the
Love
and
Favour
of
God
.
This
only
imports
a
change
in
such
a
Man
,
but
no
change
at
all
in
God
,
or
in
any
affection
of
his
.
He
now
loves
,
but
where
,
and
what
,
he
loved
before
,
and
hates
still
,
as
before
he
hated
.
Nor
doth
this
Notion
or
Doctrine
of
Election
,
and
Reprobation
,
any
wayes
suppose
,
either
righteousnesse
to
be
the
cause
of
the
former
,
or
sin
,
of
the
latter
;
as
opportunity
may
be
given
in
the
Processe
of
the
Discourse
more
fully
to
shew
.
Thirdly
,
if
the
Actuality
of
God
,
or
the
Divine
Essence
,
be
so
absolute
§.
32.
and
full
,
as
Proof
hath
been
made
,
then
can
there
be
no
such
Act
,
or
Decree
in
him
,
as
the
Reprobation
of
Men
,
personally
considered
,
from
eternity
:
The
Reason
is
,
because
all
men
being
in
the
loynes
of
Adam
,
whilest
he
was
yet
standing
,
just
,
and
righteous
,
were
partakers
of
the
same
condition
of
righteousnesse
with
him
;
and
consequently
of
all
Priviledges
,
amongst
which
the
Love
and
Favour
of
God
are
predominant
,
equitably
belonging
to
this
condition
.
So
that
all
Men
,
whilest
they
were
found
in
this
condition
or
estate
of
righteousnesse
,
were
the
objects
of
Gods
Love
,
who
is
frequently
in
Scripture
said
to
love
the
righteous
[
](A41481-e34870-b)a
a
Psal.
146.
8.
,
to
blesse
the
righteous
[
](A41481-e34890-b)b
b
Psal.
5.
12.
,
with
his
favour
to
compasse
the
righteous
,
as
with
a
Shield
,
[
](A41481-e34910-b)c
c
Ibid.
&c.
Therefore
all
this
while
,
I
meane
during
their
innocency
and
integrity
in
Adam
,
there
was
none
of
them
,
that
could
possibly
be
the
Objects
of
Gods
hatred
,
or
(
consequently
)
of
his
Reprobation
.
So
that
if
any
of
them
be
reprobated
,
it
must
be
afterwards
,
and
in
time
:
for
upon
the
said
supposition
,
which
is
manifestly
true
,
viz.
that
they
were
all
the
Objects
of
his
Love
,
whilest
they
were
righteous
and
innocent
,
it
could
not
be
from
eternity
.
And
besides
;
if
God
loved
them
,
personally
considered
,
it
is
impossible
,
that
without
a
change
in
his
affection
,
which
is
absolutely
inconsistent
with
the
Perfect
actuality
of
his
Nature
and
Being
,
he
should
ever
hate
them
,
or
reprobate
them
,
under
the
same
consideration
,
or
under
any
other
,
then
as
changed
personally
from
righteousnesse
unto
sin
,
from
innocency
,
unto
transgression
.
In
which
case
God
may
be
said
to
hate
them
,
though
he
loved
them
formerly
,
without
the
least
shadow
of
a
change
,
either
in
himself
,
or
in
his
affection
,
as
was
lately
proved
.
Fourthly
,
and
lastly
,
from
that
compleat
Actuality
of
the
Divine
Essence
,
§.
33.
which
hath
been
argued
and
asserted
,
it
plainely
followes
,
that
all
Gods
Counsells
,
Purposes
,
and
Decrees
,
are
absolute
,
unchangeable
,
irreversible
,
upon
any
terms
,
suppositions
,
or
conditions
whatsoever
.
Any
change
,
or
possibility
of
change
,
in
any
of
these
,
supposeth
a
change
,
or
possibility
of
a
change
in
him
;
either
of
which
are
diametrally
inconsistent
with
a
compleat
Actuality
,
which
excludeth
all
Potentiality
,
and
capacity
of
change
in
what
kinde
soever
.
It
is
true
many
of
the
Purposes
and
Decrees
of
God
have
conditions
essentially
included
in
them
,
and
which
are
parts
of
them
;
but
taking
the
whole
body
or
systeme
of
the
Decree
,
they
are
all
absolute
,
irrevocable
,
indispensable
.
It
is
one
of
the
great
Purposes
and
Decrees
of
God
,
that
if
Men
believe
,
they
shall
be
saved
.
Here
is
a
condition
,
viz.
believing
,
essentially
included
in
the
Decree
.
But
this
condition
doth
not
make
the
Decree
conditionall
,
in
reference
to
execution
;
nor
any
whit
lesse
absolute
,
then
those
Decrees
are
,
which
have
no
condition
at
all
framed
into
them
.
For
let
the
World
stand
,
or
fall
,
let
Men
,
Angels
,
and
Devils
,
interpose
,
and
oppose
their
utmost
,
this
Decree
of
God
shall
stand
,
and
be
put
toties
quoties
in
execution
;
if
men
believe
,
they
shall
be
saved
.
There
is
the
same
reason
of
all
others
,
which
are
of
like
tenor
and
frame
.
And
thus
from
the
Perfection
of
the
Divine
Nature
,
we
have
evinced
,
1.
The
Simplicity
thereof
:
2.
The
most
Pure
and
absolute
Actuality
thereof
;
and
from
both
these
,
in
a
way
of
lawfull
,
cleer
and
evident
deduction
,
inferred
severall
considerations
and
conclusions
for
the
support
and
strengthening
of
our
maine
building
in
this
Discourse
:
We
have
only
one
thing
further
to
argue
from
the
Infinite
Perfection
of
the
Nature
of
God
.
Therefore
Thirdly
,
(
and
lastly
)
if
God
in
his
Nature
and
Essence
be
absolutely
§.
34.
and
infinitely
Perfect
,
then
can
He
act
nothing
,
Order
,
Decree
nothing
,
to
the
Prejudice
,
or
hurt
of
any
Creature
whatsoever
,
but
only
in
a
way
of
righteousnesse
and
equity
,
i.
e.
upon
the
consideration
of
some
demerit
,
or
sin
Preceding
.
For
not
only
to
act
,
but
to
be
able
to
act
,
unrighteously
,
or
to
intend
evill
,
to
,
or
against
the
innocent
,
argues
imperfection
,
and
that
in
a
very
high
degree
.
Because
as
Job
reasoneth
and
demandeth
on
the
one
hand
,
who
can
bring
a
cleane
thing
out
of
an
uncleane
?
and
concludeth
,
not
one
[
](A41481-e35090-b)*
*
Job
.
14
4.
;
so
may
we
on
the
other
,
who
can
bring
an
uncleane
thing
,
out
of
that
which
is
Perfectly
cleane
?
Surely
not
one
.
If
the
Nature
of
God
be
infinitely
Perfect
,
there
can
be
nothing
in
it
,
there
can
nothing
proceede
from
it
,
or
be
done
by
it
,
that
is
unjust
,
nothing
unequall
,
nothing
hard
,
nothing
that
any
wayes
bendeth
,
or
inclineth
to
the
hurt
or
damage
of
the
Creature
,
being
yet
innocent
.
And
if
so
,
then
can
there
be
no
such
purpose
,
no
such
Decree
in
him
,
as
men
commonly
call
,
Reprobation
,
or
an
irreversible
Decreeing
,
or
Ordaining
of
men
(
much
lesse
far
the
greatest
part
of
Men
)
to
eternall
destruction
,
from
eternity
;
no
nor
yet
any
such
Preterition
of
men
,
whether
we
conceive
it
under
the
Notion
of
an
act
,
or
of
a
meere
Negation
,
which
,
even
Lenitate
verbi
tristiciam
rei
mitigante
.
Cic.
Offic.
in
the
sence
of
those
Men
,
who
think
to
qualifie
the
harshnesse
of
the
matter
,
with
the
softnesse
of
such
a
terme
,
tendeth
every
whit
as
infallibly
,
as
unavoydably
to
the
everlasting
ruine
and
misery
of
the
Creature
,
as
a
Positive
Reprobation
could
do
.
And
indeed
the
exchange
of
the
word
,
Reprobation
,
for
a
Preterition
,
no
more
easeth
God
,
or
vindicates
the
honour
of
his
Grace
,
Goodnesse
,
Love
,
Bounty
,
towards
the
Creature
,
then
it
would
the
justice
or
clemency
of
a
Judge
,
to
pleade
on
his
behalf
,
that
though
he
sentenceth
guiltlesse
men
unto
death
,
yet
he
takes
speciall
care
that
execution
shall
not
be
done
upon
them
with
hempen
,
but
with
silken
Halters
.
For
as
not
to
feede
a
mans
enemy
,
when
he
is
an
hungry
;
or
when
he
is
thirsty
,
not
to
give
him
to
drink
,
is
interpreted
by
God
,
to
be
an
avenging
of
a
mans
selfe
(
Rom.
12.
vers
.
19.
compared
with
vers.
20.
)
in
like
manner
for
God
to
leave
Men
in
such
a
condition
,
or
upon
such
terms
,
in
,
and
under
which
it
is
simply
unpossible
for
them
to
escape
the
vengeance
of
eternall
fire
,
is
constructively
,
and
(
as
we
use
to
say
)
neither
better
,
nor
worse
,
then
,
to
Ordaine
,
or
Decree
him
in
a
Positive
way
to
the
suffering
of
this
vengeance
.
But
here
it
is
commonly
pleaded
on
Gods
behalf
,
and
said
;
yea
but
it
is
no
§.
35.
unrighteous
thing
,
no
unequall
or
hard
thing
in
God
,
to
Reprobate
,
or
Predestinate
to
destruction
,
and
that
from
eternity
,
which
,
or
how
many
of
his
Creatures
he
pleaseth
,
without
any
consideration
of
sin
at
all
.
This
is
his
lawfull
and
just
Prerogative
,
as
he
is
the
absolute
Lord
of
his
Creatures
:
and
if
he
useth
it
in
reference
to
such
,
or
such
of
them
,
who
can
say
unto
him
,
why
dost
thou
so
?
Or
however
,
if
he
be
conceived
to
have
looked
upon
Men
,
as
lapsed
in
Adam
,
and
so
,
sinfull
,
when
he
Passed
by
so
many
of
them
,
and
left
them
in
the
hand
of
eternall
ruine
,
without
all
possibility
of
an
escape
,
is
there
so
much
as
any
appearance
of
unrighteousnesse
,
or
hardnesse
,
in
this
?
I
Answer
,
1.
As
some
men
importunely
officious
unto
Kings
and
Princes
,
and
desirous
to
make
their
faces
to
shine
above
their
native
lustre
,
in
the
World
,
have
attempted
to
vest
such
Prerogatives
(
as
they
call
Prerogative
)
in
them
,
as
a
lawfulnesse
of
Power
to
impose
what
taxes
they
please
upon
their
Subjects
,
to
take
away
any
mans
estate
they
have
a
minde
unto
,
to
exempt
such
Malefactors
from
death
,
which
by
the
Law
of
God
ought
to
die
,
with
many
the
like
,
which
have
proved
snares
of
dishonour
,
and
of
danger
unto
them
otherwise
;
in
like
manner
some
men
desirous
to
commend
themselves
unto
God
,
as
men
zealous
for
his
glory
more
then
others
,
study
and
invent
Notions
and
Senses
of
some
Scripture
expressions
,
to
bestow
upon
him
in
the
name
of
Prerogatives
,
which
they
presume
are
much
for
his
honour
and
glory
in
the
World
:
which
yet
upon
due
consideration
are
found
most
unworthy
of
him
,
and
of
a
broad
inconsistency
with
his
glory
indeed
.
For
what
relish
or
savour
of
honor
or
glory
unto
God
can
there
be
,
in
bringing
him
upon
the
great
Theater
of
the
World
:
speaking
thus
;
I
will
cast
out
of
my
favour
,
and
devote
to
everlasting
burnings
,
to
torments
Endlesse
,
Easlesse
,
Intolerable
,
Insupportable
,
thousand
thousands
,
and
ten
thousand
times
ten
thousands
,
of
my
most
excellent
Creatures
,
Men
,
Women
and
Children
,
though
they
never
offended
me
,
otherwise
then
Children
may
offend
many
thousands
of
yeers
before
they
are
born
:
yea
,
though
I
thus
in
the
secret
of
my
Counsell
intend
to
leave
them
irrecoverably
to
the
most
exquisite
torments
that
can
be
endured
,
and
these
to
be
suffered
by
them
to
the
dayes
of
eternity
,
without
all
possibility
of
escaping
,
though
they
shall
do
the
uttermost
they
are
able
to
please
Me
,
and
to
reconcile
themselves
unto
Me
;
yet
will
I
in
words
speak
to
their
hearts
,
Proclaime
and
Professe
my Self
unto
them
,
to
be
a
God
mercifull
and
gracious
,
long
suffering
,
and
abundant
in
Goodnesse
and
Truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
and
transgression
,
and
sinne
[
](A41481-e35280-b)a
a
Exod.
34.
6
,
7.
;
I
will
entreate
them
with
bowells
and
great
compassions
,
and
Professe
my Self
aggreived
in
Soul
because
of
their
impenitency
;
I
will
allure
them
to
Repentance
with
all
my
great
and
Precious
Promises
of
Pardon
of
sin
,
of
life
,
and
glory
,
and
all
the
Great
things
of
the
World
to
come
;
yea
I
will
most
seriously
and
solemnly
Protest
and
Sweare
unto
them
by
the
greatest
Oath
that
is
,
even
by
my
own
Life
and
Being
,
that
I
desire
not
their
Death
[
](A41481-e35310-b)b
b
Ezek.
33.
11
.
Can
Men
indued
with
reason
and
understanding
,
or
that
know
in
the
least
what
belongeth
to
matters
of
honour
and
glory
,
resent
or
savour
any
thing
in
such
Proceedings
as
these
,
that
is
like
to
make
a
Prerogative
,
worthy
the
Name
,
Glory
,
and
Super-Transcendent
Holinesse
and
Excellency
of
God
?
Most
certaine
it
is
,
that
there
is
nothing
in
God
,
nothing
that
proceeds
from
him
,
but
what
is
,
both
Divisim
and
Conjunctim
,
and
that
according
to
the
Principles
of
Reason
,
and
that
light
of
understanding
which
Himself
shineth
in
the
hearts
and
consciences
and
inward
Parts
of
Men
,
just
matter
of
Praise
,
Honour
,
and
Glory
unto
Him
:
(
of
which
more
ere
long
.
)
But
,
2.
That
Prerogative
,
or
Prerogative-Will
(
as
some
call
it
)
which
§.
36.
God
stands
upon
in
the
Scriptures
,
and
claimes
to
Himself
,
as
a
Royalty
annexed
to
the
Crown
of
Heaven
and
Earth
,
either
in
the
ninth
to
the
Romans
,
or
elsewhere
,
in
reference
to
the
condemnation
and
eternall
destruction
of
his
Creature
,
standeth
not
in
any
Liberty
or
Power
claimed
by
him
to
leave
what
Persons
he
pleaseth
to
inevitable
ruine
,
only
upon
consideration
of
Adams
sin
;
(
much
lesse
before
or
without
any
such
consideration
)
but
to
make
the
Lawes
,
Terms
,
and
Conditions
,
as
of
life
,
so
of
death
,
as
of
Salvation
,
so
of
Condemnation
,
and
these
indifferently
,
and
equally
,
respecting
all
Men
,
not
such
as
Men
are
apt
to
think
meet
and
fitting
for
him
to
doe
,
but
what
Himself
Pleaseth
,
i.
e.
Such
as
the
Counsell
of
his
own
Will
adviseth
and
leadeth
Him
unto
.
For
He
is
said
,
not
to
act
,
or
Worke
,
all
things
,
or
any
one
thing
,
simply
according
to
his
own
Will
,
but
to
work
all
things
according
to
the
Counsell
of
his
own
Will
[
](A41481-e35430-b)c
c
Eph.
1.
11.
.
So
that
in
whatsoever
God
acteth
,
or
willeth
,
we
are
to
look
,
not
only
for
Will
,
but
Counsell
,
i.
e.
Wisdom
,
and
Tendency
unto
ends
worthy
of
him
;
and
these
discernable
enough
(
as
was
lately
said
)
by
Men
▪
to
be
such
,
if
they
were
diligent
and
impartiall
in
the
consideration
of
them
.
As
for
example
;
the
Jewes
thought
it
most
equall
,
reasonable
,
and
best
becomming
God
,
that
he
should
constitute
and
ordain
the
observation
of
Moses
his
Law
,
to
be
the
Law
of
Justification
,
Life
and
Salvation
unto
Men
:
and
the
neglect
,
or
non-observation
of
this
Law
,
to
be
the
Law
of
condemnation
,
and
of
death
.
God
here
interposeth
with
his
Prerogative
,
and
declares
to
them
,
that
his
Will
and
Pleasure
is
otherwise
;
and
that
he
Constitutes
and
Ordaines
Faith
in
his
Son
Jesus
Christ
,
to
be
the
Law
of
Justification
and
Life
,
whether
joyned
with
the
observation
of
Moses
Law
,
or
without
it
;
and
on
the
other
hand
,
unbelief
,
to
be
the
Law
of
condemnation
and
of
death
,
though
in
conjunction
with
the
strictest
observation
of
Moses
Law
.
This
Prerogative
indeed
God
Himself
pleads
,
and
asserts
to
Himself
,
with
a
majestique
and
God-like
authority
,
speaking
thus
to
Moses
:
I
will
have
mercy
,
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
,
an
whom
I
will
have
compassion
[
](A41481-e35530-b)a
a
Rom.
9.
15.
:
as
if
he
should
say
,
Men
shall
not
prescribe
unto
Me
Lawes
or
Terms
of
shewing
Mercy
:
I
will
not
be
advised
or
obliged
by
them
,
whom
,
i.
e.
what
manner
of
persons
,
or
how
qualified
,
I
shall
justifie
and
save
:
I
mean
to
follow
,
and
to
keep
close
to
the
Counsell
of
mine
own
Will
,
in
these
great
and
most
important
affaires
,
which
concern
the
Life
and
Death
,
the
Salvation
and
Destruction
of
my
Creature
.
The
same
prerogative
The
Apostle
also
vindicateth
unto
him
afterwards
in
the
same
Chapter
,
in
the
similitude
of
a
Potter
.
Hath
not
the
Potter
power
over
the
Clay
,
of
the
same
lump
to
make
one
Vessell
unto
honour
,
and
another
unto
dishonor
[
](A41481-e35580-b)b
b
Rom.
9.
21.
?
meaning
that
God
had
a
like
equitable
Power
,
or
Prerogative
over
the
great
masse
of
Man-kind
in
Adam
,
to
make
what
Lawes
of
Life
and
Death
unto
them
he
pleased
,
and
to
appoint
who
,
or
what
manner
of
persons
,
should
be
saved
,
and
what
manner
of
persons
should
be
condemned
,
which
the
Potter
hath
over
the
lump
of
Clay
which
is
before
him
,
to
make
what
Vessells
he
pleaseth
for
honour
,
and
what
again
he
pleaseth
for
dishonour
.
But
of
this
passage
,
as
also
of
that
,
vers.
18.
we
shall
speak
more
at
large
towards
the
close
of
the
Discourse
,
where
we
intend
an
intire
Explication
of
the
9th
to
the
Romans
from
the
beginning
of
vers.
6.
to
the
end
of
the
23.
In
the
mean
time
let
this
be
taken
along
by
way
of
caution
,
about
what
hath
been
delivered
in
this
Section
;
viz.
that
though
the
Jewes
thought
it
most
equitable
,
and
most
beseeming
God
,
to
justifie
Men
by
the
works
of
the
Law
,
rather
then
by
Faith
in
Jesus
Christ
,
which
notwithstanding
was
the
Counsell
and
good
pleasure
of
God
about
Justification
;
yet
this
Counsell
and
good
pleasure
of
God
,
especially
being
from
time
to
time
so
signified
unto
them
by
God
Himself
,
as
it
was
,
might
very
well
,
had
they
not
been
negligent
,
or
willingly
blind
,
have
been
apprehended
and
submitted
unto
by
them
,
as
a
way
and
means
of
Justification
,
far
more
rationall
,
more
full
of
Wisdom
and
Equity
,
and
every
wayes
more
honourable
unto
,
and
better
becoming
God
,
then
that
way
and
Method
of
their
imagination
.
I
mean
,
by
the
observation
of
Moses
Law
.
3.
Though
it
be
not
to
be
denied
,
but
that
God
hath
an
absolute
Sovereignty
§.
37.
and
Lordship
over
his
Creature
,
i.
e.
a
lawfull
power
to
dispose
of
it
,
as
he
pleaseth
,
yet
it
is
an
horrible
indignity
and
affront
put
upon
him
,
and
no
lesse
then
a
constructive
deniall
of
his
Infinite
Grace
,
Goodnesse
,
Mercy
,
Bounty
,
Love
,
&c.
to
affirm
,
that
he
exerciseth
,
or
administreth
this
Soveraignty
and
Power
upon
the
hardest
terms
,
and
most
grievous
unto
his
Creature
,
that
can
ligh●●y
be
imagined
,
yea
and
no
wayes
conducing
unto
his
own
glory
:
which
notwithstanding
they
affirm
(
in
effect
)
who
maintain
,
that
from
eternity
He
left
,
or
purposed
to
leave
,
the
far
greatest
part
of
his
most
excellent
Creatur●●
,
Men
,
to
everlasting
Misery
and
Ruine
,
without
any
possibility
of
making
an
escape
therefrom
.
Suppose
that
God
should
grant
an
absolute
Power
unto
Parents
over
their
Children
,
as
that
if
they
pleas'd
,
they
might
slay
them
,
or
dispose
of
them
to
be
stain
,
(
which
some
learned
Men
are
not
far
from
supposing
that
God
did
grant
unto
Parents
under
the
Law
[
](A41481-e35750-b)a
a
Vi.
Ludov.
Cappell
.
de
voto
Jepthae
.
Diatrib
.
)
or
else
to
expose
them
to
the
wide
World
as
soon
as
they
are
borne
,
to
suffer
all
the
extremities
that
are
incident
to
flesh
and
blood
;
can
it
be
imagined
,
that
persons
of
loving
,
kinde
,
and
●ender
dispos●tions
by
Nature
,
would
ever
marry
out
of
a
desire
to
have
Children
,
that
they
might
shew
their
Prerogative
or
absolute
Power
over
them
,
either
in
disposing
of
them
unto
death
,
or
exposing
them
unto
misery
,
as
soon
as
they
should
be
borne
?
Or
are
such
Intentions
or
Desires
as
these
,
any
wayes
consistent
with
sweetnesse
,
goodnesse
,
and
tendernesse
of
disposition
?
How
prodigiously
then
,
and
portentuously
inconsistent
must
it
needs
be
with
the
Grace
,
Goodnesse
,
Mercy
,
Bounty
,
Love
,
of
God
,
which
are
all
Infinite
,
to
create
,
millions
of
Men-creatures
with
a
desire
or
intention
to
declare
his
Prerogative
over
them
,
in
leaving
them
irrecoverably
,
irrevocably
,
unavoydably
to
the
●aslesse
,
endlesse
,
torments
of
Hell
?
4.
Suppose
such
a
Preterition
or
Dereliction
of
the
Creature
as
this
,
§.
38.
could
be
reconciled
,
or
argued
into
some
tolerable
consistency
,
with
the
Grace
,
Goodnesse
,
Sweetnesse
,
Love
,
Bounty
,
and
Mercy
of
God
,
yet
the
Wisdom
of
God
will
not
bear
them
,
as
being
most
disadvantagious
unto
him
in
point
of
glory
;
or
at
least
,
compara●ively
disadvantagious
,
I
mean
,
in
respect
of
that
other
most
wise
,
just
,
and
equall
disposition
of
them
,
wherein
,
and
according
unto
which
,
he
is
asserted
to
have
predestinated
,
or
purposed
so
many
of
them
,
be
they
fewer
,
or
be
they
more
,
as
should
truly
believe
,
unto
life
and
glory
;
and
the
residue
,
be
they
fewer
,
or
be
they
more
,
viz.
all
those
who
should
not
believe
,
being
capable
through
years
,
of
believing
,
and
otherwise
competently
rationall
,
unto
destruction
.
Such
a
Predestination
of
men
from
eternity
as
this
,
the
Scriptures
cleerly
and
frequently
hold
forth
;
yea
those
that
are
contrary
minded
in
the
present
controversies
,
subscribe
hereunto
:
and
without
controversie
,
such
a
Predestination
as
this
,
is
fairly
and
fully
consistent
with
the
glory
of
his
Wisdom
,
and
highly
commends
and
magnifies
,
either
all
,
or
the
greatest
part
,
of
his
Attributes
,
without
the
least
disparagement
or
obscuration
unto
any
.
Whereas
that
doom-full
preterition
,
that
blood
,
which
many
wring
out
of
the
Scriptures
in
stead
of
Milke
,
hath
no
rationall
or
intelligible
comport
at
all
with
any
of
them
;
but
casts
a
kinde
of
spirit
of
obscurity
and
contristation
upon
them
all
.
Nor
did
any
of
those
(
I
verily
believe
)
who
have
been
the
rigidest
and
most
confident
assertors
of
it
,
ever
so
much
as
undertake
to
shew
,
how
,
or
wherein
,
it
gratifieth
,
or
complieth
with
any
of
them
;
no
,
nor
have
they
all
been
able
with
any
tolerable
satisfaction
to
Men
of
unpartiall
and
free
judgements
,
to
discharge
it
of
those
imputations
of
Malignancy
against
the
glory
of
the
Divine
Attributes
,
which
the
Dis-assertors
of
it
have
charged
upon
it
.
5.
(
And
lastly
,
)
the
Scriptures
are
so
far
from
countenancing
or
asserting
§.
39.
any
such
exercise
of
prerogative
in
God
over
his
Creature
,
which
consists
in
a
most
severe
and
dreadfull
dereliction
of
them
from
eternity
,
to
unavoydable
and
endlesse
misery
,
that
they
still
present
Him
as
a
Creator
of
far
another
Spirit
,
yea
of
a
Spirit
directly
contrary
to
that
,
which
such
a
dereliction
notoriously
imports
.
These
frequently
commend
Him
as
a
Creator
very
Gracious
,
Loving
,
Mercifull
,
and
Bountifull
towards
all
the
works
of
his
hands
,
and
towards
Men
above
all
;
in
so
much
that
our
Saviour
himself
recommends
him
unto
his
Saints
,
in
his
deportments
even
towards
the
worst
and
most
unworthy
of
Men
,
as
an
absolute
pattern
for
them
to
imitate
in
doing
good
,
and
shewing
mercy
even
to
their
enemies
.
But
I
say
unto
you
,
love
your
enemies
,
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
and
pray
for
them
which
despitefully
use
you
,
and
persecute
you
;
That
yee
may
be
the
children
of
your
Father
which
is
in
Heaven
:
for
he
maketh
his
Sun
to
rise
on
the
evill
,
and
on
the
good
,
and
sendeth
raine
on
the
just
,
and
on
the
unjust
[
](A41481-e35860-b)a
a
Mat.
5.
44.
45.
.
If
it
shall
be
supposed
,
that
God
from
eternity
hath
irreversibly
doomed
to
eternall
destruction
those
evill
and
unjust
ones
,
on
whom
he
maketh
his
Sun
to
rise
,
and
sendeth
Raine
,
it
must
be
supposed
withall
,
that
he
intends
the
greatest
evill
unto
them
that
can
be
imagined
,
even
whilest
he
doth
these
good
things
unto
them
.
If
so
,
then
must
they
who
imitate
him
in
such
wayes
,
be
the
most
accursed
Hypocrites
and
Dissemblers
under
Heaven
;
making
shew
of
Love
and
Kindnesse
in
their
outward
deportments
,
whilest
,
War
and
Blood
are
in
their
hearts
,
towards
men
;
yea
and
doing
good
unto
them
,
with
a
purpose
and
desire
of
bringing
so
much
the
greater
evill
and
destruction
upon
them
thereby
.
But
the
Scripture
every
where
abounds
in
giving
testimony
to
the
Love
and
Goodnesse
of
God
towards
all
his
Creatures
.
The
Apostle
Peter
styleth
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Faithfull
Creator
,
●
Pet.
4.
ult.
and
willeth
Christians
to
commit
their
Soules
unto
him
in
well
doing
,
upon
that
account
,
viz.
as
one
,
or
as
a
God
,
that
would
faithfully
perform
and
discharge
the
Relation
of
a
Creator
unto
them
.
In
calling
him
,
a
Faithfull
Creator
,
he
cleerly
intimates
,
that
there
is
a
kinde
of
naturall
tie
or
ingagement
upon
every
Author
of
Being
,
whether
unto
persons
,
or
things
,
which
promiseth
unto
those
who
receive
Being
from
them
in
any
kinde
,
a
regular
and
due
care
in
them
for
their
preservation
and
good
.
The
relation
of
a
Parent
,
Father
,
or
Mother
,
promiseth
unto
the
Child
,
a
regular
care
,
desire
,
and
endevour
in
the
Parent
,
for
the
comfort
and
well
being
of
it
.
By
vertue
of
this
Promise
it
is
,
that
(
as
the
Apostle
inform
us
)
Parents
stand
bound
to
provide
,
and
lay
up
for
their
Children
[
](A41481-e36050-b)b
b
2
Cor.
12.
14.
.
And
Parents
,
who
do
carefully
perform
such
ingagements
as
these
unto
their
Children
,
may
well
and
properly
be
called
,
Faithfull
Parents
.
So
the
Relation
of
a
Mother
promiseth
unto
the
Infant
born
of
her
,
and
that
with
much
asseveration
,
and
naturall
solemnity
of
protest
,
all
care
and
tendernesse
for
the
well
being
of
it
.
In
respect
of
this
solemn
promise
it
is
,
that
God
himself
demandeth
;
Can
a
Woman
forget
her
sucking
Child
,
that
shee
should
not
have
compassion
on
the
Sonne
of
her
Womb
[
](A41481-e36100-b)c
c
Esa.
49.
15.
?
implying
that
such
Women
are
very
unnaturall
and
unfaithfull
that
can
.
Yea
,
God
himself
speaking
thus
of
the
Ostrich
,
shee
is
hardened
against
her
young
ones
,
as
if
they
were
not
hers
,
(
Job
.
39.
16.
)
cleerly
implies
,
that
this
Creature
only
excepted
,
there
is
an
universall
tendernesse
and
care
in
all
others
,
towards
their
young
ones
.
In
like
manner
every
Creature
hath
a
very
great
and
rich
assurance
from
that
very
relation
wherein
it
stands
unto
God
,
as
a
Creator
,
that
upon
a
regular
deportment
of
it self
,
towards
him
,
and
such
as
any
wayes
becomes
a
Creature
,
towards
the
Creator
or
Maker
of
it
,
it
shall
receive
protection
,
preservation
,
and
every
good
thing
from
him
.
Yea
the
Scripture
plainly
implieth
,
that
there
must
be
a
very
great
breach
on
the
Creatures
part
in
point
of
degeneration
and
unworthinesse
,
before
God
lookes
upon
himself
as
discharged
from
that
care
for
the
preservation
and
well
being
of
it
,
which
he
promised
(
as
it
were
)
unto
it
,
in
his
being
the
Author
of
Being
unto
it
.
Consider
that
passage
in
the
Prophet
Esay
:
For
it
is
a
People
of
no
understanding
:
therefore
he
that
MADE
them
,
will
not
have
mercy
on
them
;
and
HE
THAT
FORMED
THEM
,
will
shew
THEM
NO
FAVOVR
[
](A41481-e36190-b)a
a
Esa.
27.
11.
.
Doth
not
this
cleerly
imply
,
that
had
not
this
People
been
very
enormously
and
intolerably
corrupted
,
and
degenerated
(
as
it
were
)
into
the
spirit
and
actions
of
bruite
beasts
,
suffering
the
glory
of
the
Work
of
God
in
their
Creation
utterly
to
sink
within
them
,
had
they
but
quitted
themselves
like
a
People
of
any
competent
reason
or
understanding
,
the
relation
of
a
Creator
in
God
towards
them
,
would
have
wrought
so
effectually
in
him
on
their
behalf
,
that
he
would
have
shewed
them
mercy
and
favour
in
delivering
them
.
The
Creature
must
depart
and
go
astray
very
far
from
the
Creator
,
and
grow
(
in
a
manner
)
quite
out
of
kinde
,
before
the
Creator
will
,
or
can
,
cease
to
know
,
love
,
and
respect
it
,
as
his
Creature
.
Hence
it
is
that
we
finde
God
himself
so
frequently
mentioning
,
and
insisting
upon
his
Relation
of
a
Creator
unto
his
People
,
when
he
seekes
to
satisfie
and
comfort
them
,
as
touching
his
love
towards
them
,
and
care
over
them
.
Thus
saith
the
Lord
that
MADE
thee
,
and
that
FORMED
thee
from
the
womb
,
which
will
help
thee
,
Feare
not
,
O
Jacob
,
my
Servant
,
[
](A41481-e36270-b)b
b
Esa.
44.
2.
&c.
So
again
:
Hearken
unto
me
,
O
house
of
Jacob
,
and
all
the
remnant
of
the
house
of
Israel
,
which
are
borne
by
me
from
the
belly
,
which
are
carried
from
the
womb
;
And
even
to
your
old
Age
I
am
He
,
and
even
to
hoare
haires
will
I
carry
you
:
I
have
MADE
,
and
I
will
beare
,
even
I
will
carry
and
will
deliver
you
[
](A41481-e36310-b)c
c
Esa.
46.
3
,
4.
.
Thus
saith
the
Lord
,
the
Holy
One
of
Israel
,
and
HIS
MAKER
,
[
](A41481-e36330-b)d
d
Esa.
45.
11.
&c.
Once
more
,
(
to
passe
by
many
other
places
of
like
import
)
But
now
,
O
Lord
,
thou
art
our
Father
▪
we
are
the
Clay
,
and
thou
our
Potter
,
and
we
are
all
the
work
of
thy
Hand
[
](A41481-e36360-b)e
e
Esa.
64.
8.
.
As
in
the
former
passages
,
God
strengthened
the
Faith
of
this
People
by
remembring
them
that
he
was
their
Creator
,
and
Maker
,
and
consequently
bare
the
affection
and
love
of
a
Creator
towards
them
;
So
in
this
last
,
they
themselves
declare
how
effectually
that
consideration
,
viz.
of
the
Relation
of
a
Creator
in
God
towards
them
,
had
wrought
upon
them
to
the
strengthening
of
their
Faith
in
his
Love
towards
them
,
and
care
over
them
;
and
accordingly
plead
the
same
in
their
requests
to
him
.
Nor
is
it
prejudiciall
in
the
least
to
that
demonstration
,
which
we
intend
§.
40.
to
make
from
the
said
passages
(
with
their
fellowes
)
viz.
of
the
love
and
care
of
God
,
as
a
Creator
,
to
all
the
Works
of
his
Hands
,
to
pretend
,
that
in
these
places
and
the
like
,
God
speaks
only
to
his
Church
,
and
his
Elect
ones
.
For
,
1.
The
Relation
of
a
Creator
in
God
is
uniform
,
one
and
the
same
,
towards
the
Elect
(
Believers
)
and
towards
Reprobates
,
or
Unbelievers
;
the
one
being
the
workmanship
of
his
hands
,
as
well
as
the
other
:
and
therefore
as
promising
to
the
one
,
as
to
the
other
,
(
if
they
understood
,
or
considered
,
the
voyce
of
this
promise
.
)
2.
If
God
,
notwithstanding
the
Relation
of
a
Creator
in
him
,
were
likely
to
have
reprobated
his
Creatures
from
eternity
,
especially
had
this
people
believed
that
he
had
de
facto
,
so
reprobated
millions
of
them
,
it
had
been
a
very
slender
support
and
incouragement
to
their
Faith
,
that
he
should
remember
them
of
his
relation
unto
them
,
as
their
Creator
.
For
might
not
they
,
upon
such
a
supposition
as
this
,
have
replied
unto
him
;
Lord
,
why
dost
thou
so
much
inculcate
into
us
the
consideration
of
thy
Being
our
Maker
,
and
Creator
,
as
if
there
were
any
thing
in
this
to
comfort
us
,
or
to
relieve
our
Faith
concerning
thy
love
to
us
,
or
care
for
us
?
Do
we
not
know
that
thou
art
a
Creator
to
many
thousand
thousands
in
the
World
,
whom
notwithstanding
thou
hatest
,
and
casted'st
out
of
thy
Love
without
any
cause
given
on
their
parts
,
from
eternity
?
Therefore
what
assurance
of
grace
and
favour
with
thee
can
we
receive
upon
any
such
account
as
this
,
that
thou
art
our
Maker
and
Creator
?
So
that
evident
it
is
,
that
God
himself
doth
acknowledge
a
gracious
tie
and
ingagement
upon
him
,
as
a
Creator
,
to
love
,
respect
,
and
take
care
for
his
Creatures
,
untill
they
voluntarily
renounce
and
disclaime
their
relation
unto
him
,
as
his
Creatures
,
by
walking
rebelliously
against
him
,
or
suffering
the
God
of
this
World
,
to
deface
the
glory
of
his
workmanship
in
them
.
And
whereas
he
compareth
himself
in
tendernesse
and
care
over
his
Creature
,
unto
an
Hen
,
which
gathereth
her
Chickens
under
her
wings
,
they
who
make
him
like
unto
the
Ostrich
,
which
leaveth
her
Eggs
in
the
Earth
,
and
forgetteth
that
the
foote
may
crush
them
,
or
that
the
wilde
Beasts
may
break
them
,
and
is
hardened
against
her
young
Iob
39.
14
,
15.
ones
,
as
if
they
were
not
hers
,
(
which
astorgy
God
himself
imputeth
to
want
of
wisdome
and
understanding
in
her
)
have
the
greater
sin
,
representing
him
altogether
unlike
unto
himself
.
Other
Scriptures
there
are
exceeding
many
,
which
testifie
aloud
,
the
grace
§.
41.
and
love
and
goodnesse
of
God
,
as
a
Creator
,
towards
his
Creatures
.
The
Lord
(
saith
David
)
is
good
to
all
:
and
his
tender
mercies
are
over
all
his
works
[
](A41481-e36650-b)*
*
Psal.
145
9.
,
erga
omnia
opera
ejus
(
as
Piscator
)
i.
e.
are
extended
and
shewen
unto
all
his
Creatures
.
But
had
he
intended
from
eternity
to
abandon
the
far
greatest
part
of
the
best
of
his
works
,
Men
,
to
the
vengeance
of
eternall
Fire
,
could
his
tender
mercies
(
in
any
tolerable
sence
)
be
said
to
be
over
these
?
Especially
can
those
men
justifie
David
in
such
a
saying
as
this
,
who
conceive
and
teach
,
that
whatsoever
God
doth
in
a
providentiall
way
for
such
Men
,
so
abandoned
,
as
in
causing
his
Sun
to
rise
,
or
his
Raine
to
fall
,
upon
them
,
in
filling
their
hearts
with
food
and
gladnesse
,
in
giving
them
Health
,
Wealth
,
Liberty
,
Peace
,
&c.
he
doth
all
with
an
intent
to
harden
them
,
and
so
to
bring
that
heavy
destruction
upon
them
with
the
more
severity
and
terror
in
the
end
,
whereunto
they
were
predestinated
and
appointed
from
the
beginning
?
Will
Men
call
Health
,
Peace
,
Liberty
,
Meats
,
Drinks
,
&c.
given
with
an
intent
to
become
snares
unto
Men
,
and
to
bring
inevitable
damnation
upon
them
,
the
tender
Mercies
of
God
?
The
holy
Man
Job
,
being
conscious
to
himself
of
no
signall
departure
from
God
by
unrighteousnesse
in
any
kinde
,
looked
upon
that
dispensation
of
God
in
so
severely
afflicting
him
,
as
very
strange
,
and
that
only
upon
this
account
,
that
he
was
his
Creator
.
Thy
hands
have
made
me
,
and
fashioned
me
together
round
about
[
meaning
,
that
he
was
the
sole
Author
of
Being
unto
him
]
yet
thou
dost
destroy
me
.
Remember
,
I
beseech
thee
,
that
thou
hast
MADE
me
as
the
Clay
:
and
wilt
thou
bring
me
into
the
dust
againe
[
](A41481-e36840-b)a
a
Job
10.
8.
9.
?
If
Job
thought
it
strange
,
that
God
being
the
Author
of
Life
and
Being
unto
him
,
should
without
any
grand
offence
or
provocation
given
him
,
handle
him
with
so
much
severity
(
as
he
conceived
)
in
the
outer
Man
,
how
incredible
would
the
Doctrine
of
those
Men
have
been
unto
him
,
who
teach
,
that
God
from
eternity
hath
irreversibly
consigned
over
to
the
mercilesse
torments
of
Hell
fire
,
millions
of
millions
of
Men
,
who
never
offended
,
or
provoked
him
in
the
least
?
The
same
Author
doth
elsewhere
also
notably
assert
the
universall
Love
,
Care
,
and
Respects
of
God
as
a
Creator
towards
men
,
alledging
the
consideration
of
these
,
as
a
grand
ingagement
upon
him
,
to
deale
justly
and
equally
with
his
Servants
.
If
I
did
despise
the
cause
of
my
man
servant
,
or
of
my
maid
servant
,
when
they
contended
with
me
,
what
then
shall
I
doe
,
when
God
riseth
up
?
and
when
he
visiteth
,
what
shall
I
answer
him
?
Did
not
he
that
made
me
in
the
womb
,
make
him
?
and
did
not
one
fashion
us
in
the
womb
[
](A41481-e36900-b)b
b
Job
31.
13
,
14
,
15.
?
Cleerly
intimating
a
tender
care
and
regard
in
God
towards
Men
,
even
the
poorest
and
least
considerable
of
them
.
After
the
same
manner
,
Elihu
also
advanceth
the
poore
into
equall
respects
with
Princes
,
before
God
:
viz.
because
they
,
as
well
as
these
,
are
the
works
of
his
hands
.
How
much
lesse
to
him
,
who
accepteth
not
the
persons
of
Princes
,
nor
regardeth
the
rich
more
then
the
poore
:
FOR
THEY
ARE
ALL
THE
WORK
OF
HIS
HANDS
[
](A41481-e36940-b)a
a
Job
34.
19.
,
cleerly
implying
,
that
that
relation
,
wherein
every
Man
standeth
towards
God
,
as
his
Creature
,
is
a
pledge
of
security
unto
him
,
that
God
tenderly
Loveth
and
Respecteth
him
;
(
excepting
only
the
case
before
excepted
.
)
From
the
Scriptures
lately
produced
,
(
unto
which
double
their
number
,
confederate
in
the
same
Truth
with
them
,
might
be
added
)
it
manifestly
appeares
,
that
such
an
hatred
or
rejection
of
the
Creature
by
God
from
eternity
,
as
is
commonly
taught
,
and
received
amongst
us
,
is
broadly
and
wholly
inconsistent
with
that
Love
,
Tendernesse
,
and
Respect
,
which
the
Relation
of
a
Creator
to
a
Creature
every
where
imports
:
and
consequently
,
is
not
to
be
looked
upon
as
any
Prerogative
worthy
of
him
.
CHAP.
V.
Foure
severall
Veynes
,
or
Correspondencies
of
Scriptures
Propounded
,
holding
forth
the
Death
of
CHRIST
for
all
Men
,
without
exception
of
any
.
The
first
of
these
Argued
.
THe
Premises
considered
,
me
thinks
it
is
one
of
the
strangest
and
most
§.
1.
importune
sayings
,
that
(
to
my
remembrance
)
I
ever
met
with
from
the
Pen
of
a
learned
and
considerate
Man
,
which
I
finde
in
the
Writings
of
a
late
Opposer
of
Universall
Attonement
:
I
know
(
saith
he
)
no
Article
of
the
M.
S.
R.
Gospell
,
which
this
new
and
wicked
Religion
of
Universall
attonement
doth
not
contradict
.
That
which
he
calls
a
new
and
wicked
Religion
,
the
Doctrine
of
Universall
Attonement
,
I
shall
,
God
assisting
,
and
granting
life
and
health
for
the
finishing
of
this
Present
Discourse
,
evince
both
from
the
maine
and
cleer
current
of
the
Scriptures
themselves
,
as
likewise
by
many
impregnable
&
undeniable
Demonstrations
and
Grounds
of
Reason
,
to
be
a
most
ancient
and
Divine
truth
:
yea
to
be
none
other
,
but
the
Heart
and
Soul
,
the
Spirit
and
Life
,
the
strength
and
substance
and
brief
sum
of
the
glorious
Gospell
it self
.
Yea
,
I
shall
make
it
appeare
from
ancient
Records
of
best
credit
,
and
from
the
confessions
of
moderne
Divines
themselves
,
of
best
account
adversaries
in
the
point
)
that
Universall
Attonement
by
Christ
,
was
a
Doctrine
generally
taught
and
held
in
the
Churches
of
Christ
for
three
hundred
yeares
together
,
next
after
the
Apostles
.
And
if
I
conceived
it
worth
the
undertaking
,
or
were
minded
to
turne
the
streame
of
my
Discourse
that
way
,
I
question
not
but
I
could
make
it
as
cleer
as
the
Sun
shining
in
his
might
,
that
there
is
no
Article
of
the
Gospell
(
as
this
Mans
dialect
is
)
I
mean
,
no
great
or
weighty
point
of
the
Christian
Faith
,
can
stand
with
a
rationall
consistency
,
unlesse
the
Doctrine
of
Universall
Attonement
,
be
admitted
for
a
Truth
.
Yea
,
upon
a
diligent
and
strict
iniquiry
it
will
be
found
,
that
,
if
any
Man
holds
such
a
limited
R●demption
,
as
is
commonly
taught
,
and
believed
amongst
us
,
and
yet
withall
●●●es
holily
and
like
a
Christian
,
he
acts
in
full
contradiction
to
such
a
Principle
,
and
happily
denies
that
in
practice
,
which
erroneously
he
holds
in
judgement
.
God
in
such
cases
as
these
,
makes
Grapes
to
grow
on
Thornes
,
and
Figgs
on
Thistles
:
nor
doth
there
want
any
thing
,
but
Sence
and
Visibility
of
the
disproportion
between
the
cause
and
the
effect
,
to
make
the
lives
and
wayes
of
such
persons
,
miraculous
.
Neither
doth
any
thing
,
nor
all
things
,
that
I
could
ever
yet
meet
with
,
either
from
the
Tongues
,
or
Pens
of
the
greatest
Patrons
of
particular
Redemption
,
deliver
me
from
under
much
admiration
,
that
consciencious
and
learned
Men
,
professing
subjection
of
judgement
to
the
Scriptures
,
should
either
deny
universall
,
or
assert
particular
,
Redemption
;
considering
that
the
Scriptures
,
in
particularity
,
plainnesse
,
and
expresness
of
words
&
phrase
,
do
more
then
ten
times
over
deliver
the
former
,
whereas
the
latter
is
no
where
asserted
by
them
,
but
only
stands
upon
certaine
venturous
consequences
and
deductions
,
which
the
weake
judgements
of
Men
,
so
much
accustomed
to
error
and
mistake
,
presume
to
levy
from
them
;
together
with
such
arguments
and
grounds
,
which
upon
examination
,
will
be
found
,
either
to
have
no
consistency
with
the
sound
Principles
,
either
of
Reason
,
or
Religion
;
or
else
no
legitimate
coherence
with
the
cause
,
which
they
pretend
unto
.
Let
us
first
hearken
unto
the
Scriptures
lifting
up
their
voyces
together
for
the
Redemption
of
all
Men
by
Christ
,
without
exception
:
we
shall
afterwards
in
due
processe
of
Discourse
,
give
a
faire
consideration
to
those
inferences
and
consequences
of
Men
,
wherein
the
strength
of
their
Scripture
Proofes
standeth
for
the
support
of
the
contrary
Opinion
.
And
first
it
is
considerable
,
that
the
Scriptures
doe
not
only
speak
to
the
§.
2.
heart
of
the
Doctrine
asserted
,
in
great
variety
of
Texts
,
and
Places
,
but
also
in
great
Veyns
and
Correspondencies
,
or
Consorts
of
Texts
,
each
Consort
consisting
of
severall
particulars
of
like
Notion
and
Phrase
.
I
shall
recommend
only
foure
of
these
companies
unto
the
Reader
:
which
when
we
shall
have
pondered
,
in
some
,
or
all
,
the
particulars
,
respectively
relating
unto
them
,
we
shall
add
,
to
make
full
measure
,
the
contributions
of
some
single
Texts
besides
.
The
first
Division
or
Squadron
of
Scriptures
,
which
speak
aloud
the
universality
§.
3.
of
Redemption
by
Christ
,
are
such
,
which
present
the
gift
and
Sacrifice
of
Christ
,
as
relating
indifferently
unto
the
World
.
The
name
of
this
kinde
of
Scriptures
,
for
the
number
of
them
,
may
be
,
Legion
;
for
they
are
many
.
Some
of
the
principall
and
best
known
of
them
,
are
these
.
So
God
loved
THE
WORLD
,
that
he
gave
his
only
begotten
,
&c.
Joh.
3.
16.
That
THE
WORLD
through
him
should
be
saved
,
vers
.
17.
This
is
the
Lamb
of
God
which
takes
away
the
sin
of
THE
WORLD
.
Joh.
1.
29.
My
flesh
,
which
I
will
give
for
the
life
of
the
World
.
Joh.
6.
51.
And
he
is
the
propitiation
for
our
sinnes
;
and
not
for
ours
only
,
but
also
for
the
sinnes
of
the
WHOLE
WORLD
.
1
Joh.
22.
And
we
have
seene
and
doe
testifie
that
the
Father
sent
the
Sonne
to
be
the
Saviour
of
the
WORLD
.
1
Joh.
4.
14.
For
I
came
not
to
judge
the
WORLD
,
but
to
save
the
WORLD
.
Joh.
12.
48.
For
God
was
in
Christ
reconciling
the
WORLD
unto
Himself
,
&c.
2
Cor.
5.
19.
To
omit
many
others
.
The
second
post
of
Scriptures
,
standing
up
to
maintaine
the
same
Doctrine
§.
4.
with
uniformity
of
expressions
amongst
themselves
,
are
such
,
which
insure
the
Ransome
of
Christ
,
and
the
Will
,
or
Desire
of
God
for
matters
of
salvation
,
unto
ALL
MEN
,
and
EVERY
MAN
.
Some
of
these
are
:
who
gave
Himself
a
Ransome
for
ALL.
1
Tim.
2.
6.
Because
we
thus
judge
,
that
if
one
died
for
ALL
,
then
were
all
dead
:
and
that
he
died
FOR
ALL
,
that
they
who
live
,
&c.
2
Cor.
5.
14
,
15.
—
that
he
by
the
Grace
of
God
,
should
taste
of
Death
FOR
EVERY
MAN
.
Heb.
2.
9.
who
will
have
AL●
MEN
to
be
saved
,
&c.
1
Tim.
2.
4.
—
not
willing
that
ANY
should
perish
,
but
that
ALL
should
come
to
Repentance
.
2
Pet.
3.
9.
Therefore
as
by
the
offence
of
one
the
judgement
came
upon
all
Men
to
condemnation
:
even
so
by
the
righteousnesse
of
one
,
the
free
gift
came
upon
all
Men
to
the
justification
of
life
.
Rom.
5.
18.
with
some
others
.
A
third
sort
or
party
of
Scriptures
,
confederate
with
the
former
(
for
substance
§.
5.
of
import
,
and
between
themselves
,
for
matter
of
expression
)
are
such
,
which
hold
forth
and
promise
salvation
indifferently
,
to
Him
,
and
to
whosoever
,
will
,
or
shall
believe
.
Of
this
sort
are
these
(
with
their
fellowes
.
)
—
and
HIM
that
commeth
unto
me
,
I
will
in
no
wise
cast
out
.
Joh.
6.
37.
—
HE
that
believeth
in
me
,
shall
never
thirst
,
vers
.
35.
HE
that
believeth
,
and
is
Baptized
,
shall
be
saved
.
Mar.
16.
16.
—
That
WHOSOEVER
believeth
in
Him
,
should
not
perish
,
&c.
Joh.
3.
16.
—
That
through
his
Name
,
WHOSOEVER
believeth
in
Him
,
shall
receive
remission
of
sinnes
.
Acts
10.
43.
Even
the
Righteousnesse
of
God
,
which
is
by
Faith
of
Jesus
Christ
UNTO
ALL
,
and
upon
all
,
that
believe
—
For
all
have
sinned
.
Rom.
3.
22
,
23.
It
were
easie
to
make
this
pile
also
much
greater
.
A
fourth
association
of
Scriptures
,
all
pregnant
with
the
Doctrine
we
§.
6.
assert
,
consists
of
such
places
,
where
Christ
is
said
to
have
died
for
those
,
who
yet
may
perish
,
yea
and
actually
do
perish
:
and
again
,
where
such
Men
are
said
to
have
been
bought
by
him
,
and
to
have
been
sanctified
by
his
blood
,
who
yet
through
their
own
negligence
and
wilfulnesse
in
sinning
,
bring
destruction
upon
themselves
,
and
perish
everlastingly
.
Places
of
this
kinde
are
famously
known
.
Destroy
not
Him
with
thy
meat
,
FOR
WHOM
CHRIST
DIED
.
Rom.
14.
15.
And
through
thy
knowledge
shall
the
weak
BROTHER
PERISH
,
FOR
WHOM
CHRIST
DIED
.
1
Cor.
8.
11.
—
even
denying
the
Lord
that
BOVGHT
them
,
and
bring
upon
themselves
swift
DESTRVCTION
.
2
Pet
2.
1.
For
if
after
they
have
escaped
the
pollutions
of
the
World
,
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
they
are
again
intangled
therein
,
and
overcome
,
the
latter
end
is
worse
with
them
,
then
the
beginning
.
2
Pet.
2.
20.
Of
how
much
sorer
punishment
,
suppose
yee
,
shall
He
be
thought
worthy
,
who
hath
troden
under
foote
the
Sonne
of
God
,
and
hath
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
unto
the
Spirit
of
Grace
?
Heb.
10.
29.
Then
his
Lord
after
he
had
called
him
,
said
unto
him
,
O
thou
wicked
servant
,
I
forgave
thee
all
that
debt
because
thou
desiredst
me
.
Should
not
thou
also
have
had
compassion
on
thy
fellow
servant
?
And
his
Lord
was
wroth
and
delivered
him
to
the
tormentors
,
till
he
should
pay
all
that
was
due
to
him
.
So
likewise
shall
my
Heavenly
Father
doe
also
unto
you
;
if
yee
from
your
Heart
forgive
not
every
one
his
Brother
their
trespasses
,
Mat.
18.
32.
33
,
&c.
Let
us
begin
with
the
Texts
of
the
first
of
the
foure
Orders
mentioned
,
§.
7.
where
the
Death
of
Christ
is
presented
as
relating
unto
the
World
.
From
the
tenor
and
import
of
all
the
Scriptures
of
this
Denomination
and
Tribe
,
it
will
be
made
evident
,
that
Christ
died
for
all
Men
,
without
exception
of
any
;
the
word
,
World
,
in
these
places
,
being
necessarily
to
be
understood
in
the
proper
and
comprehensive
signification
of
it
(
I
mean
,
for
all
Men
and
Women
in
the
World
,
in
,
and
according
to
,
their
successive
generations
)
and
not
for
any
lesser
or
smaller
number
,
as
for
some
of
all
sorts
,
for
the
Elect
,
for
those
that
shall
believe
,
or
the
like
.
We
shall
(
for
brevity
sake
)
argue
only
some
of
these
places
,
and
leave
the
light
of
their
interpretations
,
for
a
discovery
of
the
sence
and
meaning
of
the
rest
.
The
first
proposed
(
of
these
)
was
that
place
of
Renowne
,
Joh.
3.
16.
So
§.
8.
God
loved
the
World
,
that
He
gave
,
&c.
Evident
it
is
,
from
hence
,
that
Christ
was
given
(
viz.
unto
Death
)
for
them
,
or
for
their
sakes
,
whoever
they
be
,
that
are
here
meant
by
,
the
World
.
There
are
but
three
significations
of
the
Word
,
that
(
to
my
Remembrance
)
I
ever
heard
of
,
as
competitors
in
this
place
.
First
,
some
by
the
World
,
here
understand
,
the
elect
,
dispersed
up
and
down
the
World
.
By
the
Elect
,
they
meane
,
all
those
,
and
those
only
who
shall
in
time
actually
be
saved
;
whom
they
call
,
the
Elect
,
because
they
judge
them
to
have
been
chosen
by
God
from
eternity
out
of
the
generality
of
Man-kinde
,
with
an
intent
to
be
by
him
in
time
,
with
a
strong
hand
,
and
power
irresistible
,
1.
Brought
to
believe
;
2.
Caused
,
or
made
to
persevere
believing
,
unto
the
end
;
and
3.
Hereupon
eternally
saved
;
the
residue
of
Men
being
absolutely
rejected
,
and
left
to
that
unavoydable
and
heavy
doome
,
of
perishing
everlastingly
.
But
that
this
is
not
the
sence
of
the
word
,
World
,
in
the
Scripture
in
hand
,
will
appeare
by
the
light
of
these
considerations
.
1.
The
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
translated
,
World
,
was
never
known
to
have
any
§.
9.
such
sence
or
signification
in
the
Greek
Tongue
;
nor
was
it
,
nor
is
it
to
be
found
in
any
Author
,
who
wrote
in
this
language
,
before
,
or
about
the
time
,
when
John
wrote
his
Gospell
,
in
such
a
signification
,
nor
yet
in
any
neere
to
it
.
Now
the
Gospell
,
as
is
generally
acknowledged
,
and
that
upon
sufficient
grounds
,
being
written
in
the
Greek
Tongue
chiefly
for
the
Gentiles
sake
,
(
amongst
whom
this
Language
was
known
and
understood
far
and
neer
)
that
they
might
be
brought
to
believe
,
and
so
be
saved
by
it
,
it
is
no
wayes
likely
,
that
the
Evangelist
should
use
words
,
especially
in
such
Masterveyns
,
and
maine
passages
of
it
,
as
this
is
,
in
an
uncouth
,
unknown
,
and
unheard
signification
.
2.
Nor
can
it
be
proved
,
that
it
is
to
be
taken
in
the
sence
now
opposed
,
§.
10.
in
any
other
place
of
the
Scriptures
themselves
;
but
in
very
many
places
it
signifies
the
Universall
Systeme
,
Body
,
or
generality
of
Men
in
the
World
(
we
shall
not
need
to
instance
for
the
proof
of
this
;
places
being
so
frequent
and
obvious
)
as
also
for
that
part
of
the
generality
of
Men
,
which
is
opposite
,
and
contradistinguished
to
the
Saints
;
i.
e.
to
the
Elect
(
in
their
sence
of
the
word
,
Elect
,
who
yet
would
have
these
signified
by
,
the
World
.
)
This
latter
signification
of
the
word
,
World
,
is
evident
in
these
Scriptures
.
We
know
that
we
are
borne
of
God
,
and
that
the
whole
WORLD
lieth
in
wickednesse
[
](A41481-e38080-b)a
a
1
Joh.
5
19.
.
Even
the
Spirit
of
Truth
,
whom
the
World
cannot
receive
[
](A41481-e38110-b)b
b
Joh.
14.
17.
,
&c.
If
yee
were
of
the
WORLD
,
the
WORLD
would
love
her
own
:
but
because
yee
are
not
of
the
WORLD
,
but
I
have
chosen
you
out
of
the
WORLD
,
therefore
the
WORLD
hateth
you
[
](A41481-e38180-b)c
c
Joh.
15.
19.
§.
11.
.
(
to
omit
many
others
.
)
3.
If
by
the
World
(
in
the
Scripture
in
hand
)
be
meant
the
Elect
(
in
the
sence
of
the
assertors
of
this
signification
)
then
it
will
follow
,
that
God
out
of
his
great
love
gave
Christ
unto
those
,
or
for
those
,
who
stood
in
no
need
of
Him
;
at
least
,
either
to
preserve
them
from
perishing
,
or
to
invest
them
with
a
Right
or
Title
to
eternall
life
;
which
yet
are
here
laid
down
as
the
two
only
,
or
at
least
as
two
maine
ends
of
that
great
gift
.
For
if
exemption
from
perishing
,
or
salvation
,
be
absolutely
,
and
without
all
consideration
,
awarded
or
decreed
by
God
unto
Men
before
,
or
from
eternity
,
they
have
a
full
Right
and
Title
unto
them
▪
or
unto
the
possession
and
enjoyment
of
them
,
by
vertue
of
this
award
or
decree
,
without
the
intervening
of
any
thing
else
whatsoever
.
For
what
better
Right
or
Title
can
there
be
to
the
injoyment
of
any
thing
,
then
a
decree
of
Heaven
?
or
the
award
of
him
,
who
hath
an
unquestionable
Right
and
Power
to
dispose
of
all
injoyments
whatsoever
,
as
,
and
to
whom
,
he
pleaseth
?
But
more
of
this
consequence
hereafter
.
4.
The
structure
it self
of
the
sentence
,
and
tenor
of
the
words
,
riseth
up
§.
12.
against
this
sence
of
the
word
in
question
.
For
1.
If
by
the
word
,
World
,
we
understand
,
the
Elect
,
we
destroy
the
very
Grammar
of
the
place
,
and
make
it
an
uncouth
and
harsh
sentence
,
such
(
doubtlesse
)
as
cannot
be
parallel'd
,
in
any
Author
,
nor
yet
in
the
Scriptures
themselves
.
Read
we
then
the
place
thus
,
So
God
loved
His
Elect
,
that
He
gave
His
only
begotten
Sonne
,
that
whosoever
▪
—
I
demand
how
,
or
in
what
regular
sence
that
Universall
distributive
particle
,
whosoever
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
one
that
,
shall
be
understood
?
It
is
a
thing
generally
known
to
those
that
understand
any
thing
in
the
Rules
of
Grammar
,
yea
the
vulgar
dialect
of
those
that
speak
Reason
or
common
Sence
,
confirmeth
it
,
that
partitive
or
distributive
Particles
of
Speech
,
alwayes
suppose
a
difference
(
at
least
in
possibility
)
between
the
things
parted
,
or
distributed
,
and
this
in
reference
to
what
occasioneth
the
distribution
.
As
for
example
;
Suppose
a
great
King
having
many
Sons
,
should
expresse
himself
thus
:
I
so
love
my
Children
,
that
which
soever
of
them
shall
be
dutifull
unto
me
,
I
will
bestow
Principalities
,
Dukedomes
,
or
other
great
matters
upon
them
▪
should
he
not
plainly
imply
a
possibility
(
at
least
)
that
some
of
them
might
not
prove
dutifull
unto
him
?
In
like
manner
,
if
the
word
,
World
,
in
the
Scripture
in
hand
,
should
signifie
,
the
Elect
;
the
distributive
,
whosoever
,
must
needs
im●ly
,
that
some
of
these
[
Elect
]
might
possibly
not
beleeve
,
and
so
perish
;
because
beleeving
,
and
not
perishing
thereupon
,
occasion
the
distribution
here
made
.
2.
Though
our
Saviour
,
in
this
Period
of
Scripture
,
mentioneth
only
the
§.
13.
benefit
intended
by
God
in
the
gift
of
his
Son
,
to
those
that
shall
believe
,
viz.
non-perishing
,
and
the
obtaining
of
everlasting
life
;
yet
he
plainly
implies
,
and
supposeth
withall
,
the
misery
and
losse
,
which
they
should
certainly
suffer
,
who
shall
not
believe
.
Except
this
he
supposed
,
we
shall
altogether
misfigure
our
Saviours
Mind
and
Scope
in
the
place
,
and
make
him
speak
,
more
like
a
Man
void
of
understanding
,
then
himself
.
For
then
the
taste
and
savour
of
his
words
,
would
be
this
:
God
so
loved
the
World
,
that
He
gave
His
only
begotten
Son
,
that
whosoever
believeth
,
or
not
believeth
,
in
Him
,
should
not
perish
,
but
,
&c.
Therefore
certaine
it
is
,
that
he
in
the
place
in
hand
,
as
well
insinuates
the
condemnation
,
or
perishing
of
those
,
who
shall
not
believe
,
as
asserts
the
salvation
or
non
▪
perishing
of
those
,
who
shall
believe
.
And
besides
,
it
is
contrary
to
Reason
,
especially
in
seriousnesse
of
discourse
,
in
a
positive
and
strict
manner
to
suspend
that
upon
the
performance
of
such
or
such
a
condition
,
which
may
be
had
without
any
such
performance
.
This
then
being
granted
,
that
our
Saviour
here
supposeth
the
certaine
perishing
of
those
,
who
shall
not
believe
,
the
place
,
according
to
their
sence
,
who
by
,
the
World
,
will
needs
understand
,
the
Elect
,
must
run
thus
:
So
God
loved
the
Elect
,
that
whosoever
of
them
believed
,
should
not
perish
:
but
on
the
contrary
,
that
whosoever
of
them
should
not
believe
,
should
perish
.
Which
(
according
to
their
Principles
,
against
whom
we
now
argue
,
)
is
,
as
if
a
man
should
say
,
which
soever
of
my
sheep
,
is
no
sheep
,
but
a
goate
,
shall
have
no
pasture
with
his
fellowes
.
3.
They
who
by
the
World
,
here
understand
,
the
Elect
,
must
,
if
they
will
§.
14.
not
baulk
with
their
Principles
,
suppose
that
Christ
speaks
at
no
better
Rate
of
Wisdom
,
or
Sence
,
in
this
Scripture
,
then
thus
:
So
God
loved
the
World
,
that
He
gave
His
only
begotten
Sonne
,
that
whosoever
did
that
,
which
was
not
possible
for
them
to
decline
,
or
not
to
do
,
should
not
perish
,
but
,
&c.
Who
ever
,
being
serious
and
in
his
wits
,
required
that
in
the
nature
of
a
condition
from
any
Man
,
especially
in
order
to
the
obtaining
of
some
great
and
important
thing
,
which
he
,
of
whom
it
was
required
upon
such
terms
,
was
necessitated
,
or
had
no
Liberty
or
Power
,
but
to
performe
?
what
Father
ever
promised
his
Son
his
Estate
,
either
in
whole
,
or
in
part
,
upon
condition
,
that
whilest
he
rode
upon
an
Horse
,
he
should
not
go
on
foote
?
or
upon
condition
,
that
he
would
do
that
,
which
a
force
greater
he
was
able
to
resist
,
should
necessitate
him
to
do
?
So
that
the
whole
tenor
and
carriage
of
the
verse
,
renders
the
interpretation
of
the
word
,
World
,
hitherto
encountred
;
a
meer
nullity
in
Sence
,
Reason
,
and
Truth
.
5.
The
Context
and
words
immediately
preceding
,
will
at
no
hand
endure
§.
15.
that
sence
of
the
word
,
World
,
against
which
we
have
declared
hitherto
.
This
little
word
,
for
,
FOR
God
so
loved
,
&c.
being
causall
,
importeth
,
not
only
a
connexion
of
these
words
,
with
what
went
before
,
but
such
a
connexion
or
Relation
,
as
that
which
intercedes
between
the
cause
and
the
effect
.
So
that
the
words
in
hand
must
be
looked
upon
as
assigning
or
exhibiting
the
Cause
,
or
Reason
of
that
effect
,
which
was
immediately
before
mentioned
.
This
being
granted
(
as
without
breach
of
conscience
it
can
hardly
be
denied
)
it
will
appear
as
cleer
as
the
light
of
the
Sun
,
that
by
the
word
,
World
,
(
in
the
place
under
Contest
)
cannot
be
meant
the
Elect
only
.
The
tenor
of
the
two
next
foregoing
Verses
(
for
together
they
make
but
one
intire
sentence
)
is
this
:
And
as
Moses
lifted
up
the
Serpent
in
the
Wildernesse
,
even
so
must
the
Sonne
of
Man
be
lifted
up
,
that
whosoever
believeth
in
Him
,
or
,
every
one
believing
in
Him
,
should
not
perish
,
but
have
everlasting
Life
.
So
that
the
effect
here
mentioned
and
expressed
,
is
the
Salvation
and
everlasting
happinesse
of
what
Person
,
or
Persons
soever
of
Men
,
or
of
Man-kinde
,
that
shall
believe
in
Christ
.
The
Reason
or
Cause
hereof
our
Saviour
discovers
,
and
asserts
,
in
the
words
in
hand
:
For
God
so
loved
the
World
,
that
He
gave
,
&c.
If
now
by
,
the
World
,
we
shall
understand
,
only
the
Elect
,
the
Reason
or
Cause
here
assigned
of
the
pre-mentioned
effect
,
will
be
found
,
inadequate
to
it
,
and
insufficient
to
produce
it
.
For
Gods
Love
to
the
Elect
,
and
his
giving
his
Son
for
their
Salvation
only
,
is
no
sufficient
cause
to
procure
,
or
produce
the
Salvation
of
WHOSOEVER
shall
,
or
should
,
believe
on
him
.
For
certaine
it
is
,
that
there
is
Salvation
in
Christ
for
no
more
,
then
for
whom
God
intended
there
should
be
Salvation
in
him
.
If
there
be
Salvation
in
him
,
for
none
,
but
for
the
Elect
only
,
then
is
it
not
true
,
that
whosoever
believes
in
him
shall
be
saved
.
For
certaine
it
is
,
that
no
Mans
believing
puts
any
Salvation
into
Christ
for
him
:
therefore
if
it
were
not
there
for
him
,
before
he
believed
,
yea
or
whether
he
beleeved
,
or
not
,
neither
would
it
be
there
for
him
,
though
,
or
in
case
,
he
should
believe
.
6.
(
And
lastly
)
that
by
the
word
,
World
,
in
the
Scripture
in
hand
,
is
not
meant
,
the
Elect
,
nor
any
thing
equivalent
hereunto
,
is
evident
also
from
the
Context
,
in
the
Verse
and
words
immediately
following
,
where
our
Saviour
goeth
forward
in
his
Doctrine
,
Thus.
For
God
sent
not
His
Sonne
into
the
World
,
to
condemne
the
World
,
but
that
the
World
through
him
might
be
saved
[
](A41481-e38830-b)a
a
Ioh.
3.
17.
.
This
Particle
,
for
,
being
(
as
we
lately
noted
)
Causall
,
or
Raciocinative
,
plainly
sheweth
,
that
he
useth
the
word
,
World
,
or
speaks
of
the
World
in
this
Verse
,
where
he
speaks
of
the
condemnation
of
it
,
in
the
same
sence
,
wherein
he
spake
of
it
in
the
former
,
and
the
meanes
of
the
Salvation
of
it
:
otherwise
he
should
not
argue
ad
idem
,
i.
e.
to
the
point
in
hand
.
Now
then
to
make
him
here
to
say
,
that
God
sent
not
his
Sonne
into
the
World
,
[
i.
e.
to
take
the
nature
,
or
to
live
in
the
condition
,
of
the
Elest
,
]
to
condemne
the
Elect
,
but
that
the
Elect
,
&c.
is
to
make
him
speak
,
as
never
man
(
I
suppose
)
spake
,
but
not
for
excellency
of
Wisdom
,
or
gracefulnesse
of
expression
,
but
for
weaknesse
in
both
.
To
say
,
that
God
sent
not
his
Sonne
into
the
World
,
to
condemne
his
Elect
,
were
but
to
beate
the
Aire
,
or
to
fight
against
a
shadow
;
I
mean
,
solemnly
to
deny
that
,
which
no
man
was
ever
likely
to
imagine
,
or
affirm
.
For
●ow
,
or
by
what
way
of
apprehension
,
should
it
ever
enter
into
any
mans
thoughts
,
that
God
should
send
his
Sonne
into
the
World
,
to
condemne
those
,
whom
out
of
his
infinite
love
he
had
from
eternity
decreed
to
save
with
a
strong
Hand
,
out-stretched
Arme
,
and
Power
omnipotent
and
invincible
?
Or
are
not
these
the
Elect
,
in
their
notion
of
Election
,
with
whom
we
have
now
to
do
?
Therefore
certainly
,
the
World
,
in
the
Scripture
before
us
,
doth
not
signifie
,
the
Elect.
A
second
interpretation
of
this
word
asserted
by
some
,
is
,
that
by
the
§.
16.
World
,
is
meant
genus
humanum
,
or
Mankinde
,
indefinitely
considered
,
i.
e.
(
if
I
rightly
understand
the
minde
of
those
,
who
thus
interpret
)
as
neither
importing
all
,
nor
any
of
the
individiuums
,
or
persons
contained
in
,
or
under
,
this
species
,
or
kinde
,
but
only
the
specificall
nature
of
Man
,
common
to
them
all
:
as
when
the
Jewes
said
of
the
Centurion
,
that
he
loved
their
nation
[
](A41481-e39100-b)*
*
Luke
7.
5.
,
their
meaning
was
not
,
either
that
he
loved
all
that
were
Jewes
,
without
exception
of
any
;
nor
yet
that
he
loved
any
particular
person
of
them
,
more
then
another
;
but
only
that
he
was
lovingly
disposed
towards
them
,
as
they
were
such
a
particular
Nation
,
as
viz.
Jewes
.
But
that
this
Interpretation
,
either
falls
in
(
in
substance
)
with
the
former
,
and
so
is
already
condemn'd
with
the
condemnation
thereof
;
or
else
,
with
the
third
and
last
,
which
(
as
we
shall
hear
presently
)
findeth
in
this
Scripture
a
Love
in
God
towards
all
the
individuall
Persons
of
Man-kinde
,
without
exception
of
any
;
or
else
,
that
it
vanisheth
into
nothing
,
and
hath
no
substance
at
all
in
it
,
may
be
thus
demonstrated
.
If
by
Man-kinde
,
indefinitely
considered
,
be
neither
meant
a
speciall
or
determinate
number
of
the
persons
of
Men
(
which
the
former
interpretation
asserteth
)
nor
yet
the
universality
,
or
intire
body
of
Men
,
consisting
of
all
the
particular
Persons
of
men
,
which
either
have
been
,
now
are
,
and
shall
be
hereafter
,
(
which
the
third
Interpretation
avoucheth
)
then
is
it
only
the
nature
of
Man
abstractively
considened
,
which
we
may
(
with
the
Schoolemen
)
call
,
Humanitas
,
Humanity
,
or
the
specificall
nature
of
Man
,
not
the
persons
of
Men
,
some
,
or
all
,
which
God
precisely
loved
with
that
love
,
out
of
which
He
gave
His
only
begotten
Sonne
.
If
so
,
then
it
undeniably
followes
,
that
Christ
was
given
out
of
as
much
Love
to
one
person
of
Man-kinde
,
as
to
another
,
or
(
which
is
the
same
)
not
out
of
any
love
to
any
at
all
.
For
certain
it
is
,
that
Humanitas
,
or
the
specificall
nature
of
Man
,
is
not
the
person
of
any
Man
.
And
so
,
according
to
this
Interpretation
,
God
should
love
the
Reprobates
,
as
much
as
the
Elect
,
and
consequently
give
His
only
begotten
Sonne
[
to
Death
]
as
well
for
the
one
,
as
the
other
.
Besides
,
if
it
were
the
humane
Nature
indefinitely
considered
(
in
the
sence
pre-declared
)
which
God
is
here
said
to
have
loved
,
with
that
love
,
out
of
which
He
gave
His
only
begotten
Sonne
,
from
hence
also
it
must
needs
follow
,
in
as
much
as
the
Reprobate
(
so
called
)
partakes
every
whit
as
much
in
this
nature
,
as
the
Elect
,
that
Christ
was
given
as
much
for
the
one
,
as
for
the
other
.
Again
,
if
by
,
the
World
,
be
meant
the
humane
Nature
(
in
the
sence
distinguished
)
the
distributive
Particle
,
whosoever
,
with
the
following
words
,
will
be
found
incongruous
,
and
no
wayes
answering
the
former
part
of
the
Verse
,
either
in
sence
,
or
regularnesse
of
construction
.
For
the
humane
Nature
,
is
but
simply
one
and
the
same
nature
,
or
thing
,
nor
doth
it
containe
any
Plurality
,
of
Species
,
or
Individuall
humane
Natures
under
it
;
whereas
a
distribution
cannot
be
,
but
of
some
generall
,
which
containeth
many
particulars
under
it
.
And
upon
the
supposall
of
such
a
sence
of
the
word
,
World
,
to
make
the
construction
Regular
in
the
latter
part
of
the
Verse
,
the
tenor
of
the
whole
must
run
thus
:
So
God
loved
the
humane
Nature
,
that
He
gave
His
only
begotten
Sonne
,
that
what
humane
Nature
soever
believed
in
him
,
should
not
perish
,
&c.
If
this
construction
be
ridiculous
,
so
must
that
interpretation
needs
be
,
which
produceth
it
.
Lastly
,
(
to
answer
the
illustration
of
this
interpretation
,
from
Luke
7.
)
the
Jewes
,
who
said
the
Centurion
loved
their
Nation
,
did
not
suppose
,
that
he
loved
only
a
handfull
or
small
number
of
their
Nation
,
and
hated
all
the
rest
with
an
irreconcileable
hatred
;
nor
did
they
say
,
that
he
so
loved
their
Nation
,
that
whosoever
of
this
Nation
should
trust
him
,
he
would
be
a
signall
Benefactor
unto
them
,
or
the
like
:
nor
did
they
by
,
their
Nation
,
understand
the
Jewish
Race
,
Lineage
,
or
Descent
,
abstractively
considered
,
and
without
reference
to
any
Person
,
or
Persons
,
whatsoever
,
of
this
Nation
(
for
,
their
Nation
,
in
this
sence
,
was
wholly
uncapable
of
any
fruit
or
expression
of
his
love
,
or
of
having
a
Synagogue
built
to
it
,
or
for
it
)
.
So
that
this
instance
no
wayes
parallel's
or
fits
the
interpretation
of
the
word
,
World
,
for
the
illustration
,
or
confirmation
whereof
it
is
brought
.
But
the
plain
meaning
of
the
Jewes
,
saying
,
that
the
Centurion
loved
their
Nation
,
was
this
,
that
he
was
ready
and
willing
to
do
any
office
or
service
of
love
to
any
Person
,
or
Persons
of
their
Nation
,
because
of
their
Nationall
Relation
,
rather
then
to
any
other
(
upon
such
a
consideration
)
when
he
had
opportunity
.
The
two
pretenders
being
non-suited
,
a
sufficient
way
(
I
presume
)
is
made
for
the
admission
of
the
right
heire
.
Therefore
,
The
third
(
and
last
)
interpretation
of
,
the
World
,
(
in
the
Scripture
under
§.
17.
debate
)
is
,
that
by
it
is
signified
Universum
genus
humanum
,
the
whole
compasse
of
Man-kinde
,
or
all
and
every
individuall
person
subsisting
at
any
time
in
the
humane
Nature
,
without
exception
of
any
.
This
exposition
stands
with
the
ordinary
and
best-known
signification
of
the
words
,
and
withall
gives
Smoothnesse
,
and
Regularity
of
construction
,
unto
the
period
or
sentence
,
which
both
the
former
(
as
upon
examination
hath
been
found
)
take
from
it
:
is
of
perfect
accord
with
the
Context
:
and
besides
,
magnifies
the
Love
of
God
in
the
freenesse
,
fulnesse
,
and
extent
of
it
incomparably
above
,
and
beyond
,
either
of
them
.
For
,
1.
The
word
,
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
frequently
and
familiarly
both
in
the
§.
18.
Scriptures
themselves
,
and
in
other
Authors
,
signifieth
the
generality
of
Man-kinde
,
or
of
Men
:
in
the
Scriptures
especially
,
when
it
relates
unto
persons
,
it
seldome
or
never
signifieth
any
thing
else
,
but
either
the
generality
of
Men
simply
and
absolutely
,
or
else
that
generality
of
Men
,
which
comparatively
comprehendeth
all
Men
,
I
meane
,
the
whole
number
of
wicked
and
unregenerate
Men
,
who
in
respect
of
their
vast
multitudes
,
and
inconsiderable
number
of
the
godly
(
in
comparison
of
them
)
are
by
John
termed
,
the
whole
World
;
And
we
know
that
we
are
of
God
,
and
THE
WHOLE
WORLD
lieth
in
wickednesse
[
](A41481-e39630-b)a
a
1
Joh.
5.
19.
.
Or
lastly
,
the
promiscuous
generality
of
persons
,
good
and
bad
together
,
be
they
fewer
,
or
more
,
where
a
Man
converseth
,
or
hath
opportunity
to
come
amongst
,
or
speake
unto
.
Severall
instances
were
lately
given
of
the
second
signification
of
the
word
,
from
the
Scriptures
.
Instances
of
the
first
signification
also
there
are
many
.
Yee
are
the
light
of
the
World
[
](A41481-e39650-b)b
b
Mat.
5.
14.
.
And
the
World
knew
Him
not
[
](A41481-e39670-b)c
c
Joh.
1
10.
.
And
I
speake
to
the
World
those
things
which
I
have
heard
of
Him
[
](A41481-e39690-b)d
d
Joh
8.
26.
.
But
I
have
chosen
you
out
of
the
World
[
](A41481-e39710-b)e
e
Joh.
15.
19.
.
Whom
thou
hast
given
me
out
of
the
World
[
](A41481-e39730-b)f
f
Joh.
17.
6.
.
God
forbid
:
for
then
how
shall
God
judge
the
World
[
](A41481-e39750-b)g
g
Rom.
3.
6
?
As
by
one
Man
sin
entred
into
the
World
[
](A41481-e39770-b)h
h
Rom.
5.
12.
.
But
God
hath
chosen
the
foolish
things
of
the
World
—
and
the
weake
things
of
the
World
[
](A41481-e39790-b)i
i
1
Cor.
1.
27.
.
There
are
,
it
may
be
,
so
many
kinds
of
voyces
in
the
World
[
](A41481-e39810-b)k
k
1
Cor.
14.
10
.
The
word
being
never
used
in
the
Scripture
for
the
Elect
or
godly
party
in
the
World
,
considered
by
themselves
,
or
apart
from
others
,
but
either
for
the
wicked
of
the
World
alone
,
or
apart
by
themselves
,
or
else
for
both
godly
and
wicked
taken
together
;
and
as
mixed
,
one
with
another
,
it
were
very
strange
that
our
Saviour
should
use
it
in
that
by-sence
,
(
and
unheard
of
else-where
)
in
so
eminent
a
place
and
passage
of
the
Gospell
,
as
that
in
hand
,
and
nor
in
the
familiar
and
best
known
signification
of
it
.
2.
This
interpretation
of
the
word
,
accommodates
the
whole
Verse
,
or
§.
19.
Sentence
,
with
cleernesse
of
sence
,
and
regularnesse
of
construction
,
as
is
evident
unto
those
,
who
understand
what
the
one
,
and
what
the
other
of
these
meane
.
For
by
it
the
Genuine
and
Proper
use
and
import
of
the
distributive
Particle
,
whosoever
,
is
fully
salved
,
(
which
is
destroyed
by
either
of
the
former
,
)
and
such
a
distribution
of
a
generall
made
by
it
,
which
supposeth
a
possibility
of
a
difference
between
the
Particulars
contained
under
it
,
and
into
which
the
said
generall
is
distributed
,
according
to
the
exigency
of
those
things
,
in
Reference
whereunto
the
distribution
is
made
.
As
for
example
:
here
is
a
distribution
made
of
this
generall
,
the
World
[
i.
e.
of
all
Mankinde
]
by
this
distributive
Pronoune
,
whosoever
:
the
occasion
of
this
distribution
is
to
shew
,
who
,
or
what
particulars
contained
under
this
generall
,
i.
e.
what
particular
Persons
of
Man-kinde
,
shall
not
perish
,
but
have
everlasting
life
;
and
withall
,
by
a
tacit
antithesis
,
or
in
a
consequentiall
way
(
as
hath
been
already
noted
)
to
shew
,
what
other
particulars
contained
under
the
same
generall
,
shall
perish
,
and
not
have
everlasting
life
.
The
former
,
are
said
to
be
such
,
as
shall
believe
on
the
only
begotten
Sonne
of
God
:
the
latter
are
cleerly
implied
to
be
such
,
who
shall
not
so
believe
.
Now
if
it
should
be
supposed
,
that
there
was
,
or
is
,
no
possibility
that
any
such
difference
should
be
found
between
the
Particulars
,
into
which
the
generall
is
here
distributed
,
as
believing
,
and
not
believing
,
the
distribution
would
be
altogether
needlesse
,
and
vaine
;
yea
and
would
dis-sence
the
whole
sentence
.
These
things
are
plaine
and
sensible
to
every
understanding
,
that
knows
what
belongs
to
common
sence
,
or
regularity
of
Syntaxis
.
3.
This
exposition
of
the
word
,
World
,
makes
a
cleane
joynt
,
a
rationall
§.
20.
and
pleasant
coherence
,
between
this
Verse
,
and
that
which
followes
;
as
also
betweene
this
,
and
the
two
Verses
immediately
precedent
.
The
words
of
the
two
preceding
Verses
,
are
these
:
And
as
Moses
lifted
up
the
Serpent
in
the
Wildernesse
,
even
so
must
the
Sonne
of
Man
be
lifted
up
;
that
whosoever
believeth
in
Him
should
not
perish
but
have
everlasting
life
.
Now
certaine
it
is
,
that
Moses
did
not
lift
up
the
Serpent
,
with
an
intent
of
healing
to
be
conferr'd
by
it
upon
such
,
or
such
,
a
definite
or
determinate
number
of
persons
;
nor
with
an
intent
,
either
on
his
part
,
or
on
Gods
Part
,
that
none
should
looke
upon
it
,
but
only
such
a
parcell
,
or
determinate
number
of
Men
;
but
with
an
intent
,
not
only
that
whosoever
in
the
event
did
looke
upon
it
,
and
could
not
but
looke
upon
it
,
might
looke
upon
it
;
but
that
whosoever
would
,
might
look
up
unto
it
,
and
that
whosoever
,
being
stung
with
the
fiery
Serpents
,
did
look
up
unto
it
,
should
be
healed
thereby
.
This
is
evident
from
the
story
.
Make
thee
(
saith
God
to
Moses
)
a
fiery
Serpent
,
and
set
it
upon
a
Pole
:
and
it
shall
come
to
passe
,
that
EVERY
ONE
THAT
IS
BITTEN
,
when
He
looketh
upon
it
,
shall
live
[
](A41481-e40090-b)a
a
Numb
21.
8
.
Now
then
,
all
Men
without
exception
being
stung
with
that
fiery
Serpent
,
sin
,
unlesse
Christ
should
be
lift
up
[
upon
the
Crosse
]
with
an
intent
on
Gods
Part
,
and
in
Himself
,
1.
That
every
Man
,
without
exception
,
might
believe
in
Him
,
and
2.
That
every
Man
that
should
believe
in
Him
,
should
be
saved
by
Him
,
He
could
not
be
said
to
be
lifted
up
,
as
[
i.
e.
upon
the
same
terms
of
an
Universall
accommodation
,
on
which
]
Moses
lifted
up
the
Serpent
in
the
Wildernesse
.
Therefore
our
Saviour
,
to
give
the
World
a
satisfying
account
how
it
comes
to
passe
,
that
the
Son
of
Man
[
meaning
,
himself
]
should
be
lifted
up
upon
such
terms
[
viz.
for
the
Universall
benefit
of
Salvation
unto
all
Man-kind
]
he
assigns
the
Love
of
God
to
the
World
,
as
the
reason
or
productive
cause
of
it
.
For
God
so
loved
the
World
,
that
,
&c.
Therefore
by
,
the
World
,
he
must
needs
mean
all
Man-kinde
,
or
the
generality
of
Men
,
that
were
bitten
,
or
stung
with
sin
;
unlesse
we
will
say
,
that
God
gave
His
Son
for
the
Salvation
of
those
,
whom
He
loved
not
.
The
tenor
of
the
following
Verse
is
this
.
For
God
sent
not
His
Sonne
into
●
.
21.
the
World
,
to
condemn
the
World
,
but
&c.
In
these
words
,
our
Saviour
confirms
his
former
Assertion
,
touching
the
love
of
God
to
the
World
,
in
giving
His
Sonne
for
the
Salvation
of
it
,
by
rejecting
that
Reason
or
Motive
,
of
his
sending
Him
into
the
World
,
which
Men
might
imagine
did
occasion
this
His
sending
by
God
,
and
besides
which
,
there
could
none
other
well
be
imagined
,
but
only
that
which
he
had
asserted
;
viz.
an
Intent
or
Purpose
in
Him
[
in
God
]
of
condemning
the
World
by
Him
.
Now
to
make
Christ
to
say
,
that
God
sent
not
His
Sonne
into
the
World
,
to
condemn
Man-kinde
,
or
the
generality
of
Men
,
as
having
sinned
against
Him
,
is
to
make
Him
say
that
which
is
savoury
,
and
comfortable
,
and
that
which
opposeth
,
or
is
apt
to
prevent
,
such
a
sad
imagination
▪
as
was
very
incident
to
the
minds
of
Men
through
a
consciousnesse
of
the
guilt
of
sin
,
viz.
That
if
God
ever
did
,
or
should
,
send
His
Son
amongst
them
,
it
would
be
to
judge
,
or
condemn
them
.
But
to
make
Him
say
,
that
God
sent
not
His
Sonne
into
the
World
to
condemn
the
Elect
,
i.
e.
those
few
whom
He
infinitely
loved
,
and
to
whom
He
had
peremptorily
,
and
without
all
possibility
of
reverse
,
decreed
non-condemnation
,
before
this
sending
of
Him
,
is
to
make
Him
speak
at
an
extreme
low
rate
of
Sence
or
Reason
,
and
to
labour
(
as
the
Proverb
is
)
in
lifting
a
feather
;
in
as
much
as
no
such
thought
or
imagination
as
this
was
ever
like
to
beare
upon
,
or
trouble
any
mans
spirit
.
In
as
much
then
as
no
other
interpretation
of
,
the
World
,
in
the
former
Verse
,
but
only
that
,
which
hereby
understandeth
the
generality
of
Men-sinners
,
will
accommodate
this
Verse
,
in
respect
of
the
connexion
between
them
,
with
any
tolerable
sence
,
evident
it
is
,
that
that
must
needs
be
the
true
interpretation
thereof
.
By
the
way
,
when
Christ
saith
,
For
judgement
I
am
come
into
this
World
,
§.
22.
&c.
[
](A41481-e40460-b)*
*
Ioh.
9.
39.
.
He
no
wayes
opposeth
what
he
here
saith
.
viz.
that
God
sent
him
not
into
the
World
to
cond●mn●
the
World
.
For
in
the
former
place
,
he
speakes
,
not
of
the
intent
,
but
of
the
event
;
in
this
,
not
of
the
event
,
but
of
the
intent
of
his
sending
,
or
comming
,
into
the
World
.
Christ
was
not
sent
into
the
world
with
any
intent
on
Gods
part
,
nor
came
with
any
intention
of
his
own
,
to
make
those
which
see
,
to
become
blind
;
meaning
,
either
to
augment
,
or
to
discover
to
their
shame
,
the
spirituall
blindness
and
ignorance
in
such
Men
,
who
being
ignorant
presume
of
their
knowledge
,
by
one
means
or
other
;
but
with
an
intent
to
heale
the
blindnesse
of
all
,
to
their
Comfort
,
Peace
,
and
Glory
.
Therefore
if
any
man
through
a
foolish
and
proud
conceit
of
his
own
knowledge
,
and
wisdom
,
shall
stumble
at
,
or
reject
the
Gospell
and
Doctrine
of
Christ
as
foolishnesse
,
and
so
discover
himself
to
be
blind
,
ignorant
,
and
foolish
,
in
the
end
;
this
is
meerly
adventitious
and
accidentall
,
in
respect
of
the
Antecedent
,
Primary
,
and
direct
intention
of
God
,
in
sending
Christ
into
the
World
,
as
Calvin
himself
affirmeth
[
](A41481-e40590-b)a
a
Quod
autem
alibi
docet
Christus
,
se
in
judicium
venisse
,
quod
vocatur
Petra
scandali
,
quod
dicitur
positus
in
multorum
ruinam
,
id
accidentale
est
,
vel
(
ut
ita
loquar
)
adventitium
.
Calv.
in
Joh.
3.
17.
.
If
it
be
demanded
,
but
did
not
God
intend
,
that
whosoever
should
stumble
at
,
or
reject
Christ
,
should
(
in
such
a
sence
)
be
made
blinde
?
I
answer
,
yes
doubtlesse
:
God
did
intend
to
punish
all
manner
of
sins
with
judgements
suiteable
to
them
.
But
his
intention
of
making
those
blind
(
in
the
sence
declared
)
who
should
reject
Christ
or
his
Doctrine
,
was
not
that
intent
or
purpose
,
out
of
which
he
sent
Christ
into
the
World
(
which
was
the
genuine
and
naturall
product
of
his
love
)
but
such
an
intent
,
which
his
perfect
hatred
of
sin
,
especially
of
sin
committed
against
the
Law
of
Grace
,
formed
in
him
.
4.
The
interpretation
of
the
word
,
World
,
now
under
assertion
,
magnifies
§.
23.
that
Divine
Attribute
,
the
love
of
God
,
incomparably
more
,
and
above
either
of
the
former
.
They
who
by
the
World
,
understand
the
Elect
only
(
which
is
the
substance
also
of
the
second
interpretation
,
unlesse
it
chuseth
rather
to
resolve
it self
into
this
third
,
as
was
lately
proved
[
](A41481-e40720-b)b
b
Sect.
16.
of
this
Chap.
)
allow
a
very
small
,
narrow
,
and
inconsiderable
sphere
,
for
so
noble
,
active
,
and
diffusive
a
Principle
,
as
the
love
of
God
is
,
in
comparison
of
those
,
who
extend
it
to
the
whole
circumference
of
Mankind
.
The
whole
element
,
and
vast
body
of
the
Aire
,
in
all
the
dimensions
of
it
,
Height
,
Depth
,
Length
and
Bredth
,
make
but
a
proportionable
sphere
for
the
Sun
,
wherein
to
display
the
fulnesse
of
the
glory
,
and
to
expresse
the
activity
of
his
abundant
light
:
nor
will
the
whole
Universe
of
Creatures
,
take
the
whole
number
and
intire
host
of
them
,
a
primâ
ad
ultimam
,
&
ab
ultimâ
ad
primam
,
make
a
Theater
any
whit
too
large
,
capacious
,
or
extensive
,
for
the
abundant
riches
and
fulnesse
of
the
love
of
God
to
act
like
themselves
upon
.
They
who
present
the
love
of
God
in
the
gift
of
his
Son
Jesus
Christ
,
as
contracted
to
the
narrow
compasse
of
the
Elect
,
i.
e.
of
those
only
,
who
shall
in
the
end
be
saved
,
and
Preach
this
for
the
Gospell
,
unto
the
World
;
do
by
Men
,
in
respect
of
their
spirituall
accommodation
,
as
God
should
do
by
the
World
in
their
temporall
,
in
case
he
should
keep
his
Sun
in
a
continuall
eclipse
,
suffer
ten
parts
of
the
light
of
it
to
be
perpetually
obscured
.
5.
This
interpretation
we
now
plead
,
is
of
faire
and
full
consistency
§.
24.
with
those
things
,
which
the
Scriptures
so
frequently
and
constantly
teach
and
affirme
,
concerning
the
Nature
of
God
,
his
Mercy
,
Sweetnesse
,
Love
,
Goodnesse
towards
all
his
Creatures
,
his
equall
and
unpartiall
administration
of
rewards
and
punishments
in
the
World
,
his
non-acception
of
Persons
,
his
ardent
,
serious
,
and
compassionate
desires
,
that
none
should
perish
,
but
that
even
the
vilest
and
wickedest
of
Men
should
returne
from
the
evill
of
their
wayes
,
and
be
saved
,
his
not
▪
delighting
in
the
death
of
those
,
who
do
perish
,
with
much
more
of
like
consideration
and
import
.
There
is
an
obvious
and
manifest
agreement
betweene
the
exposition
we
contend
for
,
and
all
such
veynes
of
Scripture
expression
,
as
these
:
whereas
the
other
interpetations
are
at
an
absolute
,
and
manifest
defiance
with
them
.
6.
(
And
lastly
)
the
sence
now
argued
for
is
attested
by
Calvin
himself
§.
25.
upon
the
place
,
(
with
severall
other
Protestant
Divines
.
)
Both
(
saith
he
)
are
here
distinctly
delivered
unto
us
;
namely
that
Faith
in
Christ
is
of
a
saving
nature
UNTO
ALL
:
and
that
Christ
therefore
brought
life
,
because
his
Heavenly
Father
would
not
have
MAN-KINDE
to
perish
,
WHICH
HE
LOVETH
.
And
more
plainely
afterwards
:
He
useth
a
note
of
Universality
,
both
that
he
may
invite
all
to
the
participation
of
life
,
and
that
he
may
cut
off
matter
of
excuse
from
unbelievers
.
The
word
,
World
(
which
he
used
before
likewise
)
importeth
as
much
.
For
though
there
will
be
nothing
found
in
the
World
worthy
the
favour
of
GOD
,
yet
he
sheweth
Himself
PROPITIOVS
[
or
favourable
]
UNTO
THE
WHOLE
WORLD
,
in
that
He
calls
all
men
without
exception
to
believe
in
Christ
▪
which
is
nothing
else
but
an
entrance
into
life
[
](A41481-e40910-b)a
a
Vtrumque
hic
distinctè
nobistraditur
:
quod
scilicet
fides
in
Christum
omnibus
sit
vivifica
:
&
quòd
ideò
vitam
attulerit
Christus
,
quia
coelestis
Pater
,
genus
humanum
,
quod
amat
,
perire
nolit
.
Et
posteà
:
Vniversalem
notam
apposuit
,
tum
ut
promiscuè
omnes
ad
vitae
participationem
invitet
,
tum
ut
praecidat
excusationem
incredulis
.
Eodem
etiam
pertinet
nomen
mundi
,
quo
prius
usus
est
.
Tametsi
enim
in
mundo
nihil
reperietur
Dei
favore
dignum
,
se
tamen
toti
mundo
propitium
ostendit
,
cum
sine
exceptione
omnes
ad
Christi
fidem
vocat
,
quae
nihil
aliud
est
quam
ingressus
in
vitam
,
Calv.
in
Joh.
3.
15
,
16.
.
In
the
former
of
these
passages
the
interpretation
we
stand
for
,
is
largely
enough
asserted
:
but
in
the
latter
,
we
have
it
with
measure
heaped
up
,
pressed
downe
,
and
running
over
.
For
here
,
he
doth
not
only
say
,
that
GOD
sheweth
Himself
propitious
,
or
favourable
unto
the
WHOLE
WORLD
,
but
further
that
he
calls
all
Men
to
Faith
in
Christ
,
and
invites
all
Men
to
participation
of
life
.
Therefore
(
doubtlesse
)
his
judgement
was
(
at
least
whilest
he
had
this
Scripture
before
him
for
his
steerage
)
that
there
was
life
and
Salvation
in
Christ
for
all
Men
,
and
that
upon
such
terms
,
that
all
might
partake
of
it
,
as
well
one
,
as
another
:
and
consequently
,
that
he
died
for
all
Men
;
in
as
much
as
there
can
be
no
life
in
him
,
for
those
to
partake
,
for
whom
he
died
not
,
no
more
then
there
is
for
the
Divels
.
Gualter
another
Protestant
Author
of
approved
learning
and
worth
,
avoucheth
the
same
sence
.
And
this
(
saith
he
)
he
more
cleerly
expresseth
,
when
being
to
name
those
,
who
GOD
so
loved
,
he
doth
not
mention
Abraham
,
Isaac
,
or
Jacob
,
Moses
,
David
,
the
Prophets
,
the
Virgin
Mary
,
the
Apostles
,
or
holy
Martyrs
,
but
the
World
,
which
our
Evangelist
in
his
Epistle
affirmeth
to
lie
whol●y
in
wickednesse
,
and
of
which
Christ
himself
more
then
once
affirmeth
the
Devil
to
be
the
Prince
[
](A41481-e41120-b)b
b
Et
hoc
quidem
clariùs
exprimit
,
quando
eos
nominaturus
quos
ita
dilexerit
Deus
,
non
Abrahami
,
aut
Isaaci
,
aut
Jacobi
,
Mosis
,
Davidis
,
Prophetarum
,
Mariae
Virginis
,
Apostolorum
denique
&
Sanctorum
martyrum
meminit
,
sed
mundi
,
quem
totum
in
malo
jacere
Evangelista
noster
testatur
,
&
cujus
Principem
esse
Diabolum
ipse
Christus
non
uno
loco
affirmat
.
Gualter
.
Homil.
20.
in
Johan
.
.
So
that
this
Writer
,
by
the
World
,
doth
not
understand
,
the
Elect
only
,
or
the
World
of
the
Elect
,
whereof
the
Devil
is
no
where
affirmed
by
Christ
to
be
the
Prince
,
nor
which
is
any
where
affirmed
by
John
to
lie
wholly
in
wickednesse
;
but
,
the
World
at
large
,
and
which
comprehendeth
Reprobates
,
as
well
as
the
Elect.
But
of
all
our
Reformed
Divines
,
there
is
none
speakes
more
expresly
and
professedly
to
the
minde
of
the
interpretation
held
forth
,
then
learned
Musculus
.
By
the
World
(
saith
he
,
speaking
of
the
Scripture
in
hand
)
he
understands
the
Universe
of
Man-kinde
:
so
that
here
his
love
of
the
World
,
and
his
love
of
Men
,
is
the
same
.
And
elsewhere
thus
:
After
the
same
manner
it
is
in
this
Redemption
of
Mankinde
,
whereof
we
speak
.
That
Reprobates
,
and
desperately
wicked
Men
partake
not
of
it
,
IS
NOT
THROVGH
ANY
DEFECT
OF
THE
GRACE
OF
GOD
:
nor
is
it
meete
,
that
,
for
the
Sons
of
Perdition
sake
,
it
should
lose
the
glory
and
title
of
an
UNIVERSALL
REDEMPTION
,
since
IT
IS
PREPARED
[
or
procured
]
FOR
ALL
,
and
all
are
called
to
it
[
](A41481-e41310-b)a
a
Sic
Deus
dilexit
mundum
,
&c.
Per
mundū
enim
intelligit
Vniversum
genus
humanum
;
ut
hîc
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
idem
sit
quod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Musc.
Loc.
De
philanthropiâ
Dei
.
Ad
eum
modum
habet
&
Redemptio
ista
generis
humani
,
de
quâ
loquimur
,
quòd
illam
homines
reprobi
,
ac
deplorate
impii
non
accipiant
,
neque
defectu
fit
gratiae
Dei
,
neque
justum
est
ut
illa
propter
filios
perditionis
,
gloriam
ac
titulum
Vniversalis
Redemptionis
amittat
,
cum
sit
parata
cunctis
,
&
omnes
ad
illam
vocentur
.
Idem
Loc.
De
Redempt.
Gen.
humani
.
.
Nor
were
there
Men
wanting
in
the
Synod
of
Dort
it self
,
who
though
Ante-Remonstrants
by
profession
,
yet
frequently
by
expression
did
plainely
close
with
that
Doctrine
,
which
they
would
be
thought
to
oppose
concerning
the
particular
in
hand
.
Our
English
Divines
lay
down
this
Thesis
:
GOD
out
of
compassion
to
Man-kinde
being
fallen
,
sent
His
Sonne
,
who
gave
himself
a
price
of
Redemption
,
for
the
sinnes
of
the
WHOLE
WORLD
.
In
the
explication
of
this
Thesis
,
they
say
;
That
price
which
was
paid
for
all
,
and
which
shall
certainly
benefit
all
that
believe
,
yet
shall
not
benefit
all
Men
,
&c.
And
presently
after
:
So
then
Christ
died
for
all
Men
,
that
all
and
EVERY
ONE
,
by
the
mediation
of
Faith
,
may
through
the
vertue
of
this
ransome
,
obtaine
remission
of
sinnes
,
and
eternall
life
[
](A41481-e41460-b)b
b
Deus
lapsi
generis
humani
miseratus
,
misit
filium
suum
,
qui
seipsum
dedit
pretium
Redemptionis
,
pro
peccati●
totius
Mundi
.
Et
posteà
:
Illud
precium
,
quod
solutum
est
pro
omnibus
,
&
quod
omnibus
credentibus
certò
proficiet
ad
vitam
aeternam
,
non
proficit
tamen
omnibus
▪
&c.
Paulò
post
:
Sic
ergo
Christus
pro
omnibus
mortuus
est
,
ut
omnes
&
singuli
,
mediante
fide
,
possint
virtute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hujus
remissionem
peccatorum
,
&
vitam
aeternam
consequi
.
Syn.
Dord
.
Sentent
.
Theol.
Mag.
Brit.
de
Artic.
2.
Thes.
3.
.
Evident
it
is
,
that
these
Men
,
by
Gods
love
to
the
world
,
understand
his
love
of
compassion
to
all
Man
kinde
in
as
much
as
nor
a
part
,
or
some
,
but
the
whole
,
and
all
particulars
of
Mankinde
,
were
fallen
.
Besides
,
saying
that
all
,
and
every
one
,
may
through
the
mediation
of
Faith
,
obtaine
forgivenesse
of
sinnes
and
eternall
life
,
through
the
vertue
of
Christs
ransome
,
they
cleerly
imply
,
that
Remission
of
sinnes
and
Salvation
are
purchased
by
Christ
for
all
,
and
every
Man
,
upon
the
same
terms
,
after
the
same
manner
,
and
with
the
same
intention
,
on
Gods
Part
,
in
as
much
as
he
intends
the
donation
of
remission
of
sinnes
unto
no
Man
,
notwithstanding
the
vertue
of
the
ransome
of
Christ
,
but
through
the
mediation
of
Faith
;
and
through
this
mediation
,
he
intends
,
yea
and
promiseth
it
unto
all
Men
,
without
exception
;
yea
so
(
say
our
Countrymen
)
that
all
,
and
every
one
,
may
through
the
said
mediation
,
obtaine
it
.
Nor
were
these
Men
altogether
without
company
in
that
Synod
,
in
such
expressions
.
Immediately
after
the
Suffrage
and
Sentence
of
the
Ministers
of
Geneva
upon
the
second
Article
,
I
finde
one
(
I
suppose
of
those
who
were
sent
from
Geneva
)
delivering
himself
thus
:
There
is
a
certaine
common
love
of
GOD
towards
all
Men
,
wherewith
he
loved
all
Man-kinde
being
fallen
,
and
seriously
willeth
,
or
desireth
the
Salvation
of
all
.
Afterwards
(
speaking
of
the
condemnation
of
unbelievers
)
Such
an
event
as
this
(
saith
he
)
is
not
of
it self
intended
by
GOD
,
but
accidentally
followes
through
the
default
of
Men.
Yet
again
:
if
this
Redemption
be
not
supposed
as
a
common
benefit
,
bestowed
upon
all
Men
,
that
indifferent
and
promiscuous
preaching
of
the
Gospel
,
which
was
committed
to
the
Apostles
to
be
performed
in
all
Nations
,
will
have
no
true
foundation
[
](A41481-e41750-b)c
c
Est
communis
quaedam
Dei
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quâ
dilexit
totum
genus
humanum
lapsū
,
&
serio
omnium
salut●m
voluit
.
Et
paulò
pòst
(
loquens
de
damnatione
incredulorū
,
)
Hic
autem
eventus
per
se
non
intenditur
à
Deo
:
sed
per
accidens
hominis
culpâ
sequitur
.
Et
posteà
:
Si
haec
redemptio
tanquam
commune
beneficiū
,
omnibus
hominibus
impensū
,
non
supponatur
,
indifferens
&
promiscua
praedicatio
Evangelii
Apostolis
commissa
,
apud
omnes
gentes
obcunda
,
nullum
verum
fundamentum
habebit
.
.
Doubtlesse
that
which
is
bestowed
upon
all
Men
by
God
,
was
by
him
intended
for
all
Men
in
the
purchase
,
or
procurement
of
it
;
and
this
out
of
love
to
all
those
,
on
whom
it
is
bestowed
,
and
for
whom
it
was
purchased
.
It
were
easie
to
multiply
quotations
of
like
import
with
these
,
from
many
convened
in
that
Synod
,
who
are
supposed
to
have
condemned
that
Doctrine
,
which
holds
forth
Universall
Redemption
by
Christ
,
for
an
error
.
But
the
certaine
truth
is
,
that
if
this
was
their
intention
,
or
attempt
,
the
truth
was
at
many
turns
too
hard
for
them
,
and
prevented
them
,
and
gain'd
many
a
testimony
from
her
Adversaries
.
For
the
Fathers
,
they
who
shall
please
to
peruse
and
ponder
the
Commentaries
§.
26.
or
Exposition
of
Austin
(
the
chiefe
of
the
Latine
Fathers
)
and
of
Chrysostome
(
the
chief
of
the
Greeke
)
upon
the
place
,
will
easily
perceive
that
their
sence
of
the
word
,
World
,
was
the
same
with
that
,
which
hath
been
avouched
.
Is
not
Christ
,
life
(
saith
the
former
)
and
yet
Christ
died
:
but
death
died
in
the
death
of
Christ
,
because
life
being
dead
,
flew
death
:
the
fulnesse
of
life
devoured
death
:
death
was
swallowed
up
in
the
Body
of
Christ
[
](A41481-e41880-b)a
a
Nonne
vita
Christus
?
&
tamen
mortuus
est
Christus
:
sed
in
morte
Christi
,
mors
mortua
est
,
quia
vita
mortua
occidit
mortem
:
plenitudo
vitae
deglutivit
mortem
:
absorpta
est
mors
in
Christi
corpore
.
.
In
all
these
Passages
evident
it
is
,
that
the
Father
speakes
of
that
Death
,
which
had
equally
seized
upon
all
Men
,
or
whereunto
all
Men
without
exception
of
any
,
where
alike
obnoxious
.
Therefore
affirming
this
death
to
be
dead
by
the
Death
of
Christ
,
to
be
devoured
by
the
fulnesse
of
Life
,
&c.
He
supposeth
it
equally
dead
,
devoured
,
removed
,
or
taken
away
,
in
respect
of
all
Men.
A
while
after
,
having
rehearsed
these
words
;
For
GOD
sent
not
His
Sonne
to
judge
the
World
,
but
that
the
World
should
be
saved
by
Him
,
he
infers
thus
:
Therefore
as
much
as
lieth
in
the
Physician
,
He
came
to
save
,
or
heal
the
sick
.
He
slayeth
Himself
,
who
will
not
observe
the
Precepts
of
the
Physician
.
He
came
a
Saviour
unto
the
World
.
Why
is
He
called
the
Saviour
of
the
World
,
but
that
He
should
save
the
World
[
](A41481-e41970-b)b
b
Ergo
quantum
in
medico
est
,
sanare
venit
aegrotum
.
Ipse
se
interimit
,
qui
praecepta
Medici
observare
non
vult
.
Venit
Salvator
ad
Mundum
.
Q●are
Salvator
dictus
est
Mundi
,
nisi
ut
salvet
Mundum
?
&c.
Aug.
in
Johā
.
tractat.
12.
?
Doubtlesse
he
that
speaketh
these
things
,
had
not
yet
dream'd
of
any
other
signification
of
,
the
World
,
in
the
Scripture
in
hand
,
but
only
that
,
which
we
have
asserted
:
nor
did
he
imagine
that
Christ
was
given
,
or
sent
into
the
World
upon
any
other
terms
,
then
those
,
which
equally
and
indifferently
respected
the
healing
of
all
that
were
sick
,
or
the
saving
of
all
that
were
lost
:
otherwise
why
should
he
insert
this
Provisionall
Clause
,
as
much
as
in
the
Physician
lieth
(
meaning
Christ
.
)
This
plainly
importeth
,
that
he
came
to
heale
such
sick
ones
,
who
notwithstanding
slew
themselves
by
neglecting
His
Precepts
:
yea
and
that
he
could
do
no
more
,
then
he
did
,
in
,
or
by
his
Death
,
to
save
those
from
perishing
,
who
do
perish
;
and
consequently
,
that
he
died
as
much
for
these
,
as
for
those
who
are
saved
.
Nor
doubtlesse
had
the
other
(
I
mean
Chrysostome
)
any
other
Notion
of
§.
27.
the
World
,
in
the
said
Scripture
,
then
the
former
.
For
describing
those
,
whom
God
is
here
said
to
have
loved
,
he
gives
no
other
description
of
them
,
then
which
agreeth
as
well
to
the
Reprobate
,
as
Elect
,
affirming
them
to
be
such
,
who
come
from
the
Earth
and
Ashes
,
who
are
full
of
an
infinite
number
of
sinnes
,
who
injured
,
or
offended
Him
without
ceasing
,
very
wicked
[
or
deserving
no
Pardon
.
]
And
afterwards
:
but
we
neglect
[
or
,
despise
]
Him
,
being
naked
,
and
a
stranger
,
who
died
for
us
.
And
who
then
shall
deliver
us
from
the
punishment
[
or
,
judgement
]
which
is
to
come
[
](A41481-e42180-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Homil.
27.
in
Johan
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Ibid.
?
Cleerly
implying
,
that
those
for
whom
Christ
died
,
may
notwithstanding
suffer
and
undergoe
the
wrath
or
punishment
,
which
is
to
come
.
It
were
easie
to
levy
many
more
quotations
,
both
from
the
Authors
already
mentioned
,
and
from
many
others
,
as
well
ancient
as
Moderne
,
of
a
full
and
cleer
concurrence
with
the
interpretation
given
.
But
I
take
no
pleasure
in
quotations
from
Men
:
nor
doe
I
know
any
great
use
of
them
,
unlesse
it
be
to
heale
the
offence
,
which
truth
is
alwayes
apt
to
give
to
prepossessed
and
prejudicate
minds
.
The
use
which
more
commonly
is
made
of
them
,
is
a
grand
abuse
;
being
nothing
else
,
but
the
interposing
or
thrusting
of
the
credits
and
authorities
of
Men
,
between
the
judgements
of
Men
,
and
the
truth
,
that
so
the
one
should
not
easily
come
at
the
other
.
However
,
we
have
(
I
trust
)
made
it
fully
evident
by
many
demonstrations
,
in
full
conjunction
with
the
judgements
of
learned
Men
,
that
the
Scripture
in
hand
casteth
the
light
of
that
love
of
God
,
out
of
which
he
gave
his
only
begotten
Sonne
to
Death
,
with
an
equall
brightnesse
upon
all
Mankinde
;
and
consequently
,
that
this
Death
of
his
faceth
the
whole
Posterity
of
Adam
,
with
the
same
sweetnesse
and
graciousnesse
of
aspect
.
The
Scripture
last
opened
,
speaking
so
plainely
and
fully
(
as
we
have
§.
28.
heard
)
the
point
in
hand
,
might
well
be
accepted
as
a
sufficient
security
,
that
all
its
fellowes
mentioned
with
it
,
as
(
in
effect
)
they
speak
,
so
likewise
they
intend
and
meane
,
the
same
thing
.
Yet
because
prejudice
is
froward
,
and
hard
of
satisfaction
,
let
us
unpartially
examine
one
or
two
more
of
the
company
;
we
shall
finde
Universall
Attonement
,
as
well
at
the
bottome
,
as
at
the
top
,
as
well
in
the
heart
,
as
in
the
face
,
of
them
.
The
former
of
the
two
,
shall
be
that
of
the
Apostle
Paul
;
To
wit
,
that
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
Trespasses
unto
them
,
and
hath
committed
unto
us
the
word
of
Reconciliation
[
](A41481-e42300-b)a
a
2
Cor.
5.
19.
.
That
by
the
World
,
which
God
is
here
said
to
have
been
in
Christ
Reconciling
unto
Himself
,
cannot
be
meant
the
Elect
only
,
but
the
universality
of
Men
,
is
cleer
upon
this
account
.
First
,
it
is
not
here
said
,
that
God
in
Christ
did
actually
,
or
in
facto
esse
,
Reconcile
the
World
unto
Himself
,
but
,
that
he
was
Reconciling
the
World
,
&c.
i.
e.
God
was
,
and
is
,
and
ever
will
be
(
for
the
unchangeable
Perpetuation
of
the
Acts
of
God
,
are
usually
expressed
in
the
Scriptures
by
Verbs
signifying
the
time
past
,
for
the
reason
specified
in
the
last
Chapter
)
in
,
i.
e.
by
,
or
through
Christ
,
following
and
prosecuting
his
great
and
Gracious
designe
of
Reconciling
the
World
unto
Himself
.
Participles
of
the
present
tense
active
,
import
the
currency
,
or
carrying
on
,
not
the
consummation
,
or
ending
of
an
action
,
or
endevour
.
Secondly
,
by
the
Reconciling
the
World
unto
Himself
,
in
,
or
through
Christ
,
which
is
here
ascribed
unto
God
,
must
of
necessity
be
meant
,
either
such
an
act
or
endeavour
in
him
,
by
which
he
gaines
,
or
rather
seeks
and
attempts
to
gaine
,
the
love
and
friendship
of
the
World
,
which
was
,
and
is
,
full
of
hatred
and
enmity
against
him
;
or
else
,
such
an
act
,
by
which
he
went
about
to
Reconcile
Himself
,
i.
e.
to
render
and
make
Himself
Propitious
,
and
Benevolous
unto
the
World
.
Now
take
either
of
these
Sences
,
it
is
unpossible
that
by
the
word
World
,
should
be
signified
,
only
the
Elect
,
or
indeed
any
thing
,
but
the
generality
of
Men.
If
we
take
the
Act
of
God
,
here
termed
the
Reconciling
the
World
unto
Himself
,
§.
29.
in
the
former
sence
(
which
doubtlesse
is
the
true
sence
of
it
,
as
cleerly
appears
from
the
next
Verse
,
and
subsequent
Clause
in
this
)
,
by
the
World
,
cannot
be
meant
,
only
the
Elect
,
because
God
doth
not
by
Christ
,
or
in
Christ
,
held
forth
and
Preached
in
the
Ministry
of
the
Gospell
,
seeke
to
bring
over
these
only
unto
him
in
love
,
or
to
make
only
these
his
friends
:
neither
doth
he
send
the
word
of
Reconciliation
(
as
the
Apostle
calleth
it
)
i.
e.
the
gracious
message
of
the
Gospell
,
by
which
this
Reconciliation
is
to
be
actually
made
,
only
unto
them
;
but
,
Promiscuously
to
the
generality
,
or
universality
of
Men
,
without
exception
of
any
.
G●e
and
Preach
the
Gospell
to
every
Creature
under
Heaven
[
](A41481-e42570-b)b
b
Mar.
16.
15.
.
And
therefore
Paul
did
but
keep
to
his
Commission
,
when
(
as
he
saith
)
he
Preached
Christ
,
warning
EVERY
Man
,
and
teaching
EVERY
Man
in
all
wisdome
,
that
he
might
present
EVERY
Man
perfect
in
Christ
Jesus
[
](A41481-e42630-b)a
a
Colos.
1.
28.
.
And
2.
Evident
it
is
,
that
in
the
Ministry
and
Preaching
of
this
word
,
God
doth
as
well
,
and
as
much
,
and
after
the
same
manner
,
perswade
the
obstinate
,
and
many
of
those
who
never
come
to
believe
,
as
he
doth
those
who
are
overcome
,
and
Perswaded
hereunto
.
It
is
said
concerning
the
ancient
Jewes
,
that
the
Lord
God
of
their
Fathers
sent
to
them
by
his
messengers
,
rising
up
betimes
,
and
sending
,
because
he
had
compassion
on
his
People
,
and
on
his
dwelling
place
.
And
yet
it
followes
:
But
they
mocked
the
Messengers
of
God
,
and
despised
his
words
,
and
mis-used
his
Prophets
,
untill
the
wrath
of
the
Lord
arose
against
his
People
,
till
there
was
no
remedy
[
](A41481-e42660-b)b
b
2
Chro.
36.
15
,
16.
.
So
that
God
is
every
whit
as
serious
,
as
urgent
and
pressing
in
the
Ministry
of
his
Word
and
Gospell
,
upon
those
who
remaine
obdurate
and
impenitent
to
the
last
,
as
he
is
upon
those
,
who
in
time
come
to
repent
,
and
to
believe
on
him
.
And
Paul
,
Acts
17.
Preached
the
same
Sermon
,
used
the
same
addressement
and
application
of
the
word
,
to
those
who
mocked
,
which
he
did
to
those
who
believed
[
](A41481-e42700-b)c
c
Acts
17.
32.
34.
.
Evident
therefore
it
is
,
that
God
as
well
seekes
and
attempts
the
Reconciling
of
such
unto
Himself
,
by
Christ
,
who
in
fine
Perish
,
as
well
as
he
doth
those
,
who
are
saved
.
And
that
he
doth
vouchsafe
as
well
the
same
inward
,
as
outward
means
,
at
least
remotely
,
unto
both
,
shall
be
Proved
in
due
place
.
Again
,
2.
If
we
shall
take
the
latter
sence
of
the
Phrase
,
wherein
God
is
§.
30.
said
to
be
Reconciling
the
world
unto
Himself
,
and
understand
hereby
such
an
act
,
whereby
He
renders
or
seekes
to
render
Himself
Loving
,
Gracious
,
and
Propitious
unto
the
World
,
neither
yet
can
the
word
,
World
,
signifie
any
thing
,
but
the
generality
or
universality
of
Men
;
or
howsoever
,
not
the
Elect
in
Particular
.
The
reason
is
,
because
God
cannot
,
in
any
tolerable
sence
or
construction
of
words
,
be
said
to
reconcile
Himself
unto
those
,
with
whom
is
not
angry
,
or
offended
;
or
to
render
Himself
Loving
and
Propitious
unto
those
,
to
whom
his
love
is
so
great
already
,
that
by
reason
of
it
he
Peremptorily
resolves
to
give
unto
them
absolutely
the
greatest
and
most
desireable
of
all
good
things
,
even
no
lesse
then
eternall
life
it selfe
,
which
includes
in
it
the
richest
and
fullest
injoyment
of
God
Himself
,
whereof
the
Creature
is
capable
.
Now
we
know
this
is
the
Posture
,
or
Relation
,
wherein
the
Elect
stand
before
,
and
unto
,
God
(
at
least
as
is
generally
held
and
maintained
by
those
,
that
are
contrary
minded
in
the
present
Controversie
)
viz.
as
Persons
,
with
whom
God
is
so
far
from
being
angry
or
displeased
,
that
He
is
pleased
by
absolute
Purpose
or
Decree
to
confer
eternall
life
upon
them
.
Therefore
certainly
God
cannot
be
said
by
any
Act
whatsoever
to
Reconcile
Himself
,
or
render
Himself
Propitious
unto
these
.
But
now
,
by
the
World
,
understand
the
great
bulk
or
body
of
Men
in
the
World
,
with
whom
God
is
,
and
may
truly
and
properly
enough
be
said
to
be
displeased
for
their
sins
,
so
he
may
be
said
to
Reconcile
Himself
unto
them
;
at
least
if
by
a
Reconcileing
,
we
meane
such
an
act
,
by
which
He
takes
a
course
,
or
useth
meanes
,
to
bring
Himself
into
a
complacency
,
or
love
of
friendship
with
them
,
as
when
a
Father
useth
meanes
to
recover
his
son
of
the
Phrensie
,
or
Plague
.
It
is
true
,
a
Father
loves
his
son
with
a
benevolous
affection
,
or
with
a
love
of
pity
(
as
we
commonly
call
it
)
even
whilest
he
is
under
a
Phrensie
,
and
hath
the
Plague
upon
him
:
but
he
takes
no
pleasure
in
his
company
,
doth
not
delight
to
converse
with
him
,
as
with
a
friend
;
bestowes
nothing
upon
him
at
the
present
,
but
only
in
order
to
his
recovery
;
and
in
case
by
all
that
he
doth
for
him
in
this
kinde
,
he
cannot
recover
him
,
he
never
proceeds
to
settle
his
inheritance
upon
him
.
But
when
,
and
whilest
,
he
doth
that
,
which
is
proper
to
recover
him
out
of
such
distempers
,
he
may
be
said
(
in
this
sence
)
to
do
an
act
whereby
to
Reconcile
Himself
to
his
Son
;
viz.
to
make
way
for
Himself
to
take
pleasure
in
his
company
,
and
to
converse
with
him
,
and
to
deale
furthe●
by
him
,
as
a
Friend
.
In
like
manner
it
is
as
true
,
that
God
cannot
properly
,
or
according
to
the
usuall
sence
or
signification
of
the
word
,
be
said
to
doe
any
act
,
whereby
to
Reconcile
Himself
to
the
World
in
generall
(
much
lesse
to
his
Elect
,
in
Particular
)
because
he
alwayes
bares
a
benevolous
affection
to
it
(
as
appeares
,
Joh.
3.
16.
the
Scripture
lately
opened
;
So
again
,
Tit.
3.
4.
and
elsewhere
)
he
was
never
so
far
angry
or
offended
with
it
,
but
that
he
seriously
and
affectionately
sought
the
good
of
it
;
yet
in
such
a
sence
,
or
consideration
,
wherein
,
notwithstanding
his
affection
of
benevolence
or
commiseration
towards
it
,
he
is
said
to
be
angry
with
Men
for
their
sins
,
and
to
hate
them
for
their
wickednesse
,
and
to
resolve
to
destroy
them
everlastingly
,
if
they
repent
not
,
he
may
be
said
to
doe
such
an
act
,
whereby
to
reconcile
Himself
unto
it
,
as
viz.
when
he
doth
that
,
by
which
he
is
like
to
take
Men
off
from
their
sins
,
and
to
bring
them
to
Repentance
:
and
consequently
to
cause
his
own
anger
and
hatred
towards
them
for
their
sins
,
to
cease
.
But
however
,
this
is
not
the
Primary
or
direct
sence
of
the
Phrase
in
the
Scripture
in
hand
(
as
was
formerly
intimated
)
but
only
that
which
followes
upon
it
.
For
God
by
seeking
to
Reconcile
the
World
unto
Himself
in
the
former
sence
,
takes
a
course
likewise
to
Reconcile
Himself
unto
it
,
in
the
latter
.
But
take
either
the
one
interpretation
,
or
the
other
,
there
is
no
Colour
or
Pretence
,
by
the
World
,
to
understand
the
Elect
only
.
If
it
be
objected
and
said
;
yea
but
God
is
here
said
to
be
in
Christ
Reconciling
§.
31.
the
World
unto
Himself
,
not
imputing
their
Trespasses
unto
them
.
Doth
not
this
imply
that
God
Reconciles
none
unto
Himself
,
but
those
only
;
to
whom
he
doth
not
impute
their
Trespasses
,
or
sins
?
Now
it
is
certaine
that
God
doth
impute
their
sins
unto
all
Men
,
his
Elect
only
excepted
:
Therefore
he
Reconciles
none
unto
Himselfe
in
Christ
,
but
these
only
.
To
this
I
answer
,
1.
By
concession
;
It
is
true
,
God
doth
actually
,
and
in
the
event
Reconcile
none
unto
Himself
,
by
Christ
,
i.
e.
He
brings
no
Man
to
Faith
and
Repentance
,
but
withall
he
forgives
him
his
sins
;
or
(
which
is
the
same
)
he
imputes
not
his
Trespasses
unto
him
.
But
2.
By
way
of
exception
,
I
answer
further
,
that
it
was
no
part
of
the
Apostles
intent
in
this
place
to
speak
of
any
spirituall
or
inward
Act
of
God
,
by
which
Particular
Men
are
actually
,
and
de
facto
converted
,
or
Reconciled
unto
Him
,
and
consequently
obtaine
forgivenesse
,
or
a
non-imputation
of
their
sinnes
;
but
only
concerning
that
great
and
gracious
dispensation
,
or
act
of
Grace
,
together
with
his
Counsell
or
Project
therein
,
in
which
,
or
whereby
He
did
(
as
it
were
)
posture
Himself
,
and
take
a
standing
with
the
best
advantage
,
to
save
the
World
.
For
this
end
and
purpose
,
I
meane
,
for
the
saving
of
the
World
,
or
of
Men
,
upon
such
terms
as
he
was
willing
,
and
as
only
became
Him
,
to
save
them
,
it
was
necessary
,
1.
That
He
should
Reconcile
them
unto
Himself
.
It
was
no
wayes
convenient
for
God
,
as
neither
consisting
with
His
Wisdom
,
or
Holinesse
,
to
take
those
into
part
and
fellowship
with
Himself
in
His
own
Blessednesse
and
Glory
,
who
should
hate
Him
,
and
be
full
of
enmity
and
hard
thoughts
against
Him
,
and
would
not
admit
of
terms
of
a
Reconciliation
with
Him
.
2.
To
effect
this
Reconciliation
,
and
to
bring
Men
over
unto
Him
in
love
,
who
generally
through
a
consciousnesse
of
guilt
,
contracted
by
their
evill
workes
,
and
because
of
that
contrariety
between
His
holy
Lawes
,
and
their
lusts
and
vile
dispositions
,
hated
Him
,
it
was
necessary
that
He
should
take
a
course
,
and
have
a
meanes
suiteable
and
proper
,
and
which
every
wayes
became
a
God
of
infinite
Wisdom
.
Now
this
course
,
or
means
,
the
Apostle
here
expresseth
to
be
,
the
non-imputation
of
their
sins
unto
them
:
i.
e.
The
tender
,
Offer
,
or
Promise
of
the
forgivenesse
of
all
their
sins
,
upon
their
Reconcilement
.
God
by
the
Proposall
and
tender
of
such
an
incomparable
Grace
,
Favour
,
and
Blessing
as
this
unto
Men
,
upon
such
sweet
and
gracious
terms
,
makes
account
to
Reconcile
the
World
unto
Himself
,
to
bring
off
His
Creature
,
Man
,
from
their
hatred
and
hard
thoughts
,
to
a
love
and
honourable
esteeme
of
Him
.
3.
(
And
lastly
)
to
put
Himself
into
a
way
,
or
capacity
,
of
making
so
rich
and
glorious
a
Proposall
,
as
this
of
forgivenesse
of
sins
,
unto
the
World
,
He
put
Himself
(
as
it
were
)
into
His
Christ
;
or
(
as
our
Apostles
expression
is
)
he
was
in
Christ
;
meaning
,
that
that
which
God
did
,
or
intended
to
doe
by
His
being
in
Christ
,
as
Mediator
,
was
,
immediately
,
and
in
reference
unto
a
further
end
,
that
by
meanes
of
His
Death
,
he
might
offer
free
Pardon
and
Forgivenesse
of
sins
unto
the
World
;
mediately
,
and
as
more
Principally
intended
,
that
He
might
,
by
meanes
of
this
offer
,
Reconcile
the
World
unto
Himself
:
i.
e.
Prevaile
with
Men
to
repent
of
their
sins
,
and
turne
in
faith
and
love
unto
Him
.
Evident
it
is
from
the
very
letter
of
the
Context
,
that
the
Apostles
intent
in
this
Scripture
,
was
only
to
expresse
and
declare
the
tenor
or
Purport
of
the
Gospell
,
or
(
as
He
calls
it
)
of
that
Word
of
Reconciliation
,
the
Ministry
whereof
He
saith
(
in
the
end
of
the
Verse
)
was
committed
unto
Him
▪
Doe
but
reade
in
the
former
Verse
to
this
,
and
you
will
cleerly
see
it
:
And
all
things
are
of
GOD
,
who
hath
Reconciled
us
to
Himself
by
Jesus
Christ
,
and
hath
given
unto
us
the
Ministry
of
the
Reconciliation
;
To
wit
,
that
GOD
was
in
Christ
Reconciling
,
&c.
As
if
He
should
say
,
He
hath
given
unto
us
the
Ministry
of
that
Reconciliation
,
the
tenor
,
substance
,
or
purport
whereof
is
this
,
viz.
or
to
wit
,
that
GOD
was
in
Christ
Reconciling
,
&c.
So
that
here
is
nothing
at
all
affirmed
,
or
intended
to
be
spoken
concerning
men
actually
or
effectually
Reconciled
,
or
brought
home
unto
God
,
or
what
their
Priviledges
are
,
in
one
kinde
or
other
;
but
only
to
shew
,
how
,
or
by
what
meanes
God
hath
projected
or
contrived
the
Reconciling
of
Men
to
Himself
,
which
is
expressed
to
●e
(
as
hath
been
said
)
by
the
message
,
or
Doctrine
of
forgivenesse
of
sins
,
sent
and
Preached
unto
them
by
Christ
.
Nor
are
the
best
and
most
confessedly-Orthodox
of
our
Reformed
Divines
,
§.
32.
Dissenters
from
the
interpretation
given
of
the
Scripture
in
hand
,
especially
as
concerning
the
sence
and
import
of
the
word
,
World
.
GOD
(
saith
M●s●ulus
upon
the
place
)
inhabit●ng
his
Sonne
Christ
,
and
directing
him
in
all
things
,
Reconciled
unto
Himself
,
not
us
only
,
but
even
THE
WORLD
,
i.
e.
ALL
MAN-KINDE
,
which
was
,
is
,
or
shall
be
,
from
the
beginning
of
THE
WORLD
to
the
end
thereof
,
by
giving
his
Sonne
unto
Death
for
all
Men.
And
soone
after
:
It
is
most
true
which
the
Apostle
saith
;
that
GOD
Reconciled
the
World
unto
Himself
in
Christ
,
not
imputing
their
sinnes
unto
them
,
as
concerning
the
worke
it selfe
of
Reconciliation
,
being
PREPARED
,
or
made
ready
FOR
ALL
MAN-KINDE
,
and
sufficient
for
them
[
](A41481-e43410-b)a
a
Deus
Christum
filium
suum
inhabitans
,
&
in
omnibus
dirig●ns
,
non
nos
modò
,
sed
&
mundū
,
i.
e.
omne
genus
humanum
,
quod
inde
ab
initio
ad
finem
usque
mundi
fuit
,
&
est
,
&
erit
,
sibi
Reconciliavit
,
dum
filium
in
mortem
pro
omnibus
dedit
.
Verum
est
omninò
,
quod
dicit
Apostolus
:
Mundum
sibi
in
Christo
Deus
Reconciliavit
,
non
imputans
eis
peccata
ipsorum
,
quantum
attinet
ipsum
Reconciliationis
opus
,
toti
generi
humano
Reconciliando
paratum
ac
sufficiens
.
.
Calvin
also
,
though
not
altogether
so
expresly
as
the
former
,
yet
with
cleernesse
enough
secondeth
the
same
interpretation
,
writing
on
the
place
,
thus
:
But
the
fuller
and
richer
sence
●s
,
that
GOD
was
in
Christ
,
and
then
,
that
he
Reconciled
the
World
unto
Himself
.
And
a
little
after
.
To
what
purpose
then
did
GOD
appeare
in
Christ
unto
Men
?
for
Reconciliation
,
that
they
who
were
strangers
,
might
be
adopted
for
Sons
[
](A41481-e43500-b)a
a
Sed
plenior
,
est
sensus
et
uberior
,
quòd
Deus
in
Christo
erat
:
deinde
,
quòd
ejus
intercessione
Reconciliabat
sibi
mundum
.
Quorsùm
ergo
apparuit
Deus
hominibus
in
Christo
?
in
Reconciliationem
,
ut
sublatis
inimicitiis
,
qui
alieni
erant
adoptentur
in
filios
.
.
If
this
were
the
end
of
that
Reconciliation
,
for
which
God
appeared
in
Christ
unto
Men
,
that
they
who
were
strangers
,
might
he
adopted
for
Sons
;
it
must
needs
follow
;
that
the
end
which
God
Propounded
unto
Himself
in
this
Reconciliation
,
was
the
adoption
of
all
Men
without
exception
,
in
as
much
as
all
Men
were
strangers
unto
Him
.
Among
the
ancients
,
Chrysostome
expounds
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
World
,
(
in
the
Text
in
hand
)
by
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e43650-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
which
properly
signifies
,
the
inhabited
parts
of
the
World
,
or
the
persons
of
Men
wheresoever
inhabiting
in
all
the
World
:
in
which
sence
it
is
used
,
Acts
17.
31.
and
in
very
many
places
besides
in
the
Scriptures
.
A
third
Text
of
that
squadron
of
Scriptures
yet
in
hand
,
and
the
last
§.
33.
(
of
this
Character
)
that
we
shall
insist
upon
,
is
that
mentioned
from
,
1
Joh.
2.
2.
And
he
is
the
propitiation
for
our
sinnes
:
and
not
for
ours
only
,
but
also
for
the
sinnes
of
the
whole
World
.
Some
,
to
keep
the
light
of
that
Truth
,
which
we
have
now
under
assertion
,
from
shining
out
of
this
Scripture
,
in
their
eyes
,
and
in
the
eyes
of
others
,
have
essayed
(
amongst
them
)
a
threefold
depravation
of
the
sence
and
import
of
these
words
,
the
whole
World
.
By
the
whole
World
(
say
some
)
John
meanes
,
the
Elect
living
in
all
parts
of
the
World
:
Others
,
Men
of
all
sorts
and
conditions
;
others
,
Jewes
and
Gentiles
.
Some
,
to
avoid
the
like
danger
,
(
I
meane
,
of
being
convinc'd
of
the
Truth
)
and
suspecting
(
as
they
have
cause
enough
)
the
security
of
those
interpretations
,
take
sanctuary
under
the
wing
of
this
distinction
,
Christ
(
say
they
)
is
a
propitiation
for
the
sinnes
of
the
whole
World
,
i.
e.
of
all
Men
in
the
World
,
in
point
of
sufficiency
,
but
not
by
way
of
intention
,
on
Gods
Part.
Yet
let
us
afford
the
honor
of
a
triall
to
the
three
Interpretations
mentioned
.
For
the
first
,
which
,
by
the
whole
World
,
understands
,
only
the
Elect
,
this
§.
34.
hath
been
resolved
into
smoke
already
,
Sect.
9.
10
,
11.
&c.
of
this
Chapter
:
where
,
if
the
Reader
please
to
look
back
,
he
may
see
it
smoking
still
.
The
other
two
being
confederate
with
it
,
(
for
both
the
one
,
and
the
other
are
the
same
,
in
substance
of
matter
,
with
it
,
and
differ
only
in
terms
of
explication
)
must
needs
fall
with
it
.
For
both
they
,
who
by
the
whole
World
(
in
the
Scripture
in
hand
)
understand
,
Men
of
all
sorts
and
conditions
,
by
these
Men
(
of
all
sorts
and
conditions
)
understand
the
Elect
only
:
and
they
also
,
who
interpret
,
Jewes
and
Gentiles
,
understand
no
other
,
either
Jewes
,
or
Gentiles
,
but
the
Elect
only
.
So
that
all
the
three
interpretations
,
are
interpretatively
,
but
one
and
the
same
.
And
therefore
,
as
in
case
Abrahams
Son
by
Sarah
had
been
sacrificed
,
Isaac
could
not
have
escaped
;
no
more
can
any
one
of
the
three
Interpretations
mentioned
stand
,
if
any
one
of
them
fall
,
there
being
but
one
and
the
same
faint
spirit
of
life
in
them
all
.
That
which
their
Respective
Assertors
plead
for
their
legitimacy
,
is
of
no
§.
35.
value
at
all
.
For
their
Plea
is
,
that
the
word
,
World
,
and
the
whole
World
,
do
in
severall
other
places
,
signifie
,
sometimes
,
the
Elect
only
;
sometimes
▪
Men
of
all
sorts
,
ranks
,
and
conditions
;
sometimes
likewise
,
Jewes
and
Gentiles
;
and
hereupon
they
conclude
,
that
they
may
admit
of
the
same
sence
and
signification
,
both
in
the
Scripture
in
hand
,
and
in
all
the
other
Scriptures
usually
brought
upon
the
Theater
of
Discourse
,
for
the
same
end
and
purpose
with
it
.
But
the
mouth
of
this
Plea
is
easily
stopped
.
For
1.
The
determinate
signification
of
a
word
in
one
place
,
is
no
argument
of
the
same
sence
or
signification
of
it
in
another
place
.
Elohim
,
Gen.
1.
1.
signifieth
him
,
who
is
by
nature
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Joh.
17.
3.
)
a
true
God
,
subsisting
in
three
Persons
;
but
this
is
a
weake
Proofe
,
that
it
is
to
be
taken
,
or
that
it
may
be
taken
,
in
the
same
sence
,
Psal.
82.
6.
where
the
Prophet
introduceth
God
speaking
thus
,
to
,
and
concerning
the
Rulers
of
the
Earth
:
I
have
said
,
yee
are
Elohim
,
or
Gods
.
That
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
,
1
Pet.
3.
3.
(
as
it
is
translated
)
adorning
,
is
no
argument
at
all
,
that
it
so
signifieth
,
Joh.
3.
16.
or
in
twenty
places
besides
,
where
it
is
used
.
Nay
in
one
and
the
same
period
or
sentence
,
where
the
same
word
is
twice
used
,
it
doth
not
follow
,
that
because
it
is
used
,
and
must
necessarily
be
taken
in
such
,
or
such
a
sence
(
determinately
)
in
one
of
the
places
,
therefore
it
must
be
taken
in
the
same
sence
likewise
in
the
other
.
As
for
example
,
where
Christ
saith
to
the
Scribe
,
Let
the
dead
bury
their
dead
(
Mat.
8.
22.
)
because
in
the
first
place
,
by
dead
,
are
meant
persons
,
spiritually
dead
,
or
dead
in
sinnes
and
trespasses
,
it
no
wayes
followes
from
hence
,
that
therefore
it
signifieth
such
as
are
spiritually
dead
,
in
the
latter
place
.
So
likewise
in
that
passage
of
our
Saviour
;
whosoever
drinketh
of
this
water
,
shall
thirst
againe
;
but
whosoever
drinketh
of
the
water
,
that
I
shall
give
him
,
shall
never
thirst
,
[
](A41481-e44130-b)a
a
Ioh.
4.
13
,
14
&c.
by
[
Water
]
in
the
first
place
,
he
cleerly
meaneth
,
that
common
and
materiall
element
commonly
known
by
the
Name
of
Water
;
but
in
the
latter
,
Water
analogically
only
,
and
spiritually
so
called
,
viz.
the
gift
of
the
spirit
,
as
himself
interpreteth
(
Joh.
7.
39.
and
Joh.
4.
14.
compared
.
)
Therefore
to
heape
up
a
multitude
of
quotations
from
the
Scriptures
,
wherein
the
word
,
World
,
or
the
whole
World
,
doth
,
or
may
signifie
,
either
a
certaine
species
,
or
determinate
kinde
of
persons
living
up
and
down
the
World
,
or
,
Men
of
all
sorts
and
conditions
,
or
Jews
and
Gentiles
;
and
from
,
either
an
Evidence
,
or
Possibility
,
of
any
,
or
all
of
these
significations
in
these
places
,
to
infer
either
a
Necessity
,
or
Possibility
,
of
a
like
signification
of
the
words
,
either
in
the
Scripture
in
hand
,
or
in
those
other
places
argued
in
this
Chapter
,
is
but
to
beate
the
Aire
,
or
build
upon
the
Sand.
2.
If
the
said
words
,
either
may
be
taken
,
or
necessarily
must
be
taken
,
§.
36.
(
in
the
places
so
multiplied
)
in
any
of
the
said
significations
,
it
is
a
signe
,
that
there
is
a
sufficient
ground
of
reason
in
the
Contexts
,
respectively
,
to
inforce
either
the
Necessity
,
or
Possibility
of
such
significations
.
Now
then
to
infer
,
or
suppose
,
either
a
like
Necessity
,
or
Possibility
of
the
same
signification
,
where
there
is
no
sufficient
ground
in
the
Context
to
inforce
either
(
which
is
the
case
in
hand
)
but
many
sufficient
grounds
to
overthrow
such
significations
(
as
hath
been
in
part
already
,
and
shall
,
God
assisting
,
be
out
of
hand
further
manifested
,
as
concerning
the
Texts
insisted
upon
,
in
this
,
and
the
following
Chapter
)
is
as
if
I
should
prove
that
such
or
such
a
Man
must
needs
be
a
Prisoner
at
London
,
because
he
is
a
Prisoner
in
Yorke
;
or
that
he
hath
the
liberty
of
the
Tower
of
London
,
because
he
may
walke
where
he
pleaseth
within
the
Liberties
of
Yorke
Castle
.
The
signification
of
words
in
one
place
,
is
not
to
be
adjudged
by
their
signification
in
another
,
unlesse
both
the
Contexts
stand
uniformly
,
and
impartially
affected
towards
this
signification
.
3.
That
neither
of
the
two
Texts
already
opened
,
will
at
any
hand
endure
§.
37.
any
of
the
three
significations
of
the
word
,
World
,
lately
mentioned
,
as
pretended
unto
,
hath
been
argued
into
the
cleerest
evidence
.
That
the
Text
in
hand
no
whit
better
comports
with
any
of
them
,
then
they
,
appeareth
thus
:
1.
If
any
of
the
said
three
significations
of
the
whole
World
,
should
be
here
admitted
,
the
Apostle
(
or
rather
the
Holy
Ghost
by
the
Apostle
)
must
be
supposed
to
speak
after
no
better
rate
of
reason
,
then
this
;
Christ
is
the
propitiation
not
for
our
sinnes
only
,
but
also
for
the
sinnes
of
some
few
particular
Men
besides
,
whom
you
know
not
;
or
,
of
some
few
Persons
,
as
well
of
the
Gentiles
,
as
of
the
Jewes
.
For
none
of
the
three
interpretations
amounts
to
any
thing
more
then
this
,
as
is
evident
.
They
who
interpret
,
that
Christ
is
the
propitiation
for
the
sinnes
of
Jewes
and
Gentiles
,
by
Jewes
and
Gentiles
doe
not
meane
the
two
great
divisions
of
Men
in
the
World
commonly
distinguished
by
these
Names
,
in
all
the
Particulars
of
either
division
,
(
for
this
is
the
fence
and
interpretation
which
we
contend
for
)
but
that
small
,
and
(
comparatively
)
inconsiderable
remnant
of
both
,
who
in
conclusion
come
to
be
actually
saved
.
There
is
the
same
consideration
of
the
two
other
interpretations
.
Now
what
weight
,
or
worth
of
Notion
,
or
savour
of
sence
there
should
be
,
in
informing
the
Christians
here
written
unto
,
that
Christ
was
the
propitiation
for
some
few
Mens
sins
besides
theirs
,
or
as
well
as
theirs
,
I
yet
understand
not
.
2.
The
naturall
and
plaine
inclination
of
the
Context
,
leads
to
the
interpretation
§.
38.
and
sence
of
,
the
whole
World
,
contended
for
.
For
the
Apostle
doth
not
simply
say
,
that
Christ
is
the
propitiation
for
the
sinnes
of
the
whole
World
,
but
he
saith
it
by
way
of
an
emphaticall
antithesis
,
or
addition
,
to
this
saying
,
that
He
was
the
propitiation
for
their
sinnes
.
And
he
is
the
propitiation
for
our
sinnes
:
and
not
for
ours
only
,
but
also
for
the
sinnes
of
the
whole
World
.
This
last
Clause
,
but
also
for
the
sinnes
of
the
whole
World
,
is
cleerly
added
by
way
of
augmentation
or
further
strengthning
to
the
ground
of
their
Faith
,
and
comfort
.
Now
evident
it
is
,
that
there
will
be
little
or
nothing
found
in
it
tending
to
any
such
end
,
as
the
further
enlargement
of
their
comfort
,
or
strengthning
to
their
Faith
,
above
what
the
former
Clause
presented
,
but
rather
,
that
which
will
be
prejudiciall
and
insnaring
unto
both
,
unlesse
these
words
,
of
the
whole
World
,
be
taken
in
their
comprehensive
signification
;
I
mean
for
all
Men
in
the
World
(
without
exception
.
)
For
to
say
thus
unto
a
Believer
,
or
to
a
Professor
of
the
Faith
of
Christ
,
who
is
doubtfull
about
the
grounds
of
his
Faith
,
and
but
weake
in
the
comfort
of
i●
(
which
was
apparantly
the
condition
of
those
,
to
whom
Iohn
Writes
this
Epistle
,
and
in
consideration
whereof
,
that
very
Clause
we
now
speak
of
,
was
added
to
the
former
)
Christ
is
the
propitiation
for
the
sinnes
of
the
Elect
,
or
of
some
few
particular
Men
,
must
needs
rather
add
to
their
doubtings
,
then
their
Faith
,
and
augment
their
feares
,
rather
then
their
comforts
;
yea
and
would
take
from
,
rather
then
add
to
,
that
ground
of
consolation
,
which
He
had
administred
in
the
former
Clause
;
And
He
is
the
Propitiation
for
our
sinnes
.
For
when
I
am
in
suspence
,
and
doubtfull
in
my
spirit
,
whether
Christ
died
for
me
,
or
be
a
propitiation
for
my
sinnes
,
or
no
,
how
should
it
any
wayes
tend
or
conduce
to
my
establishment
,
for
me
to
know
,
or
consider
,
that
Christ
died
for
his
Elect
,
or
for
some
particular
Men
,
both
of
Iewes
and
Gentiles
,
and
for
some
only
?
Hath
not
such
a
Doctrine
,
or
consideration
as
this
,
fuell
in
it
to
increase
the
burnings
of
my
feares
within
me
,
instead
of
water
to
quench
,
or
allay
them
?
Or
can
I
be
ever
a
whit
the
more
strengthened
to
believe
that
Christ
died
for
me
,
by
believing
,
that
He
died
for
some
Particular
Men
?
or
must
not
my
feares
in
this
kinde
,
I
meane
,
whether
Christ
died
for
me
,
or
no
,
needs
be
the
more
provoked
and
enraged
within
me
,
by
considering
,
that
Christ
died
for
some
few
Particular
Men
only
?
Or
doth
such
an
assertion
as
this
,
that
Christ
died
for
some
Particular
Men
,
though
never
so
substantially
proved
,
though
never
so
effectually
believed
,
any
wayes
enable
,
or
dispose
me
to
believe
,
that
I
am
one
of
those
Particular
Men
,
for
whom
he
died
?
Nay
rather
must
not
a
rumination
or
feeding
upon
such
a
Notion
,
or
conception
as
that
,
falling
in
conjunction
with
the
weaknesse
and
doubtfulnesse
of
my
Faith
,
together
with
the
sence
and
conscience
of
my
many
corruptions
and
infirmities
otherwise
,
of
necessity
involve
and
perplex
me
with
so
much
the
more
grievous
and
inextricable
fears
,
that
I
am
none
of
those
Particular
Men
,
none
of
those
few
,
for
whom
alone
Christ
died
?
Therefore
any
of
those
restrained
interpretations
of
,
the
whole
World
,
which
we
have
opposed
,
do
most
manifestly
oppose
the
plaine
scope
and
drift
of
the
Holy
Ghost
,
which
was
(
as
hath
been
proved
)
the
strengthening
or
incouragement
of
their
Faith
,
upon
rich
and
excellent
terms
:
whereas
the
true
interpretation
of
the
words
,
and
that
which
we
plead
,
hath
the
fairest
and
fullest
consistance
with
such
an
intent
,
which
can
lightly
be
imagined
.
For
the
consideration
,
that
Christ
by
his
death
became
a
propitiation
,
or
made
a
full
attonement
for
the
sinnes
of
all
Men
,
without
exception
,
as
it
tends
to
magnifie
the
unsearchable
riches
of
the
Grace
of
Christ
,
on
the
one
hand
,
and
so
is
proper
to
strengthen
the
hand
of
every
Mans
Faith
;
so
on
the
other
hand
,
it
throws
down
every
Mountaine
,
and
fills
every
Valley
,
removes
all
obstructions
,
takes
away
all
impediments
,
cleers
all
scruples
,
and
so
prepares
a
plain
and
smooth
way
for
every
Man
to
come
unto
Christ
by
believing
;
yea
and
cuts
off
all
occasion●
of
relapses
,
or
faintings
in
Faith
afterwards
.
How
it
comes
to
passe
,
and
how
it
may
well
stand
with
the
justice
of
God
,
that
,
notwithstanding
the
Death
of
Christ
for
the
sins
of
all
Men
,
yet
all
Men
are
not
saved
,
shall
be
taken
into
consideration
in
due
Time
,
and
Place
.
Concerning
the
distinction
mentioned
,
of
Christs
dying
sufficiently
for
all
§.
39.
Men
,
but
not
efficaciously
,
or
intentionally
,
(
on
Gods
Part
)
as
it
was
first
hammered
out
by
workmen
of
no
great
credit
with
us
for
spirituall
building
(
the
Schoolemen
I
meane
)
so
is
it
built
upon
a
false
foundation
or
supposition
,
as
viz.
that
intentions
are
attributable
unto
God
upon
the
same
terms
See
also
Cap.
7.
Sect.
5.
And
cap.
8.
33.
in
every
respect
,
wherein
they
are
competible
unto
Men
;
the
contrary
whereof
hath
been
undeniably
proved
,
Cap.
3.
Sect.
7
,
8.
&c.
where
likewise
it
was
particularly
argued
and
made
good
,
that
God
is
,
and
very
properly
may
be
,
said
to
intend
,
whatsoever
He
vouchsafeth
proper
and
sufficient
meanes
to
effect
,
especially
with
a
command
to
improve
or
use
them
accordingly
,
whether
the
thing
be
effected
,
or
no.
So
that
to
affirme
and
grant
,
that
Christ
died
sufficiently
for
all
Men
,
and
yet
deny
,
that
he
died
intentionally
for
all
Men
,
is
to
speak
contradictions
,
and
to
pull
down
with
the
left
hand
,
what
a
Man
hath
built
up
with
his
right
.
Certainly
he
that
levieth
and
imployeth
a
proportion
of
meanes
sufficient
and
proper
for
the
bringing
of
any
thing
to
passe
,
must
needs
,
in
one
sence
or
other
,
in
one
degree
or
other
,
be
supposed
to
intend
the
bringing
to
passe
of
such
a
thing
.
Nor
is
it
any
dishonour
at
all
unto
God
,
nor
in
the
least
unworthy
of
him
,
that
he
doth
not
alwayes
attaine
his
ends
,
or
things
intended
by
him
;
no
more
then
it
is
,
that
sin
should
be
committed
in
the
World
,
notwithstanding
his
opposing
it
by
his
Authority
,
Law
and
Threatnings
;
though
in
strictnesse
and
propriety
of
speech
,
it
is
most
true
,
that
God
never
failes
of
his
intentions
or
ends
,
if
by
intentions
and
ends
we
meane
only
such
things
,
which
are
absolutely
and
positively
intended
by
him
.
But
in
this
sence
the
actuall
salvation
of
Particular
Men
,
under
any
other
consideration
then
as
believers
,
is
none
of
his
intentions
.
So
God
loved
the
World
,
that
he
gave
his
only
begotten
Sonne
[
not
simply
or
absolutely
,
that
the
World
,
i.
e.
every
Man
,
no
nor
yet
,
that
any
Man
]
should
be
saved
,
or
have
everlasting
life
;
but
that
whosoever
believeth
should
have
it
.
So
that
the
absolute
and
positive
intentions
of
God
concerning
the
salvation
of
Men
,
are
no●
concerning
the
salvation
simply
of
Men
,
or
of
any
Man
,
as
such
,
but
of
Believers
:
and
of
such
intentions
as
these
he
never
faileth
,
or
suffers
disappointment
.
But
of
this
,
we
spake
liberally
in
the
third
Chapter
.
Besides
,
if
Christ
died
sufficiently
for
all
Men
,
either
God
intended
this
§.
40.
sufficiency
of
his
Death
,
for
,
or
unto
,
all
Men
,
or
not
.
If
not
,
then
was
the
glory
,
or
sovereigne
worth
of
this
death
of
his
,
besides
the
intentions
of
God
;
God
did
not
intend
any
such
compleatnesse
of
merit
or
satisfaction
in
his
death
,
as
were
in
it
.
But
this
(
I
presume
)
tempteth
no
Mans
thoughts
,
or
belief
.
If
then
God
did
intend
the
sufficiency
of
his
Death
,
for
,
or
unto
,
all
Men
,
why
may
it
not
be
said
,
that
he
intended
his
Death
it self
accordingly
?
and
so
,
that
Christ
died
intentionally
(
on
Gods
Part
)
for
all
Men
?
The
word
,
sufficiently
,
is
no
terminus
diminuens
,
no
terme
of
diminution
.
Therefore
the
argument
followes
roundly
:
if
God
intended
the
sufficiency
of
Christs
Death
for
all
Men
,
then
he
intended
his
Death
it self
for
all
Men
;
and
consequently
Christ
Died
,
not
sufficiently
only
,
but
intentionally
also
,
for
all
Men.
And
so
the
distinction
vanisheth
.
Thirdly
,
how
can
he
,
who
payeth
nothing
at
all
for
a
Man
,
nor
intends
to
§.
41.
pay
any
thing
,
be
notwithstanding
said
to
pay
that
,
which
is
sufficient
for
him
?
Suppose
a
Man
be
in
debt
,
and
in
danger
of
imprisonment
for
it
,
can
a
sufficient
payment
be
said
to
be
made
for
him
,
whether
any
thing
at
all
be
payed
for
him
,
or
in
order
to
the
keeping
of
him
from
imprisonment
,
or
no
?
when
nothing
at
all
is
paid
for
a
Man
,
that
is
a
great
Debtor
,
but
that
he
remaines
as
much
a
Debtor
,
and
in
as
great
danger
,
as
before
,
can
that
which
is
sufficient
or
enough
for
him
,
or
for
his
discharge
,
be
said
to
be
paied
for
him
;
unlesse
(
haply
)
it
be
in
a
sence
very
delusory
and
deriding
,
in
which
sence
(
doubtlesse
)
Christ
did
not
pay
any
Ransome
for
any
man
?
Suppose
a
man
should
pay
a
great
sum
of
money
only
for
the
redeeming
of
John
,
and
Peter
,
being
Captives
;
by
which
money
,
he
might
,
if
he
had
pleased
,
have
ransomed
me
also
,
and
a
thousand
more
,
being
in
the
same
condition
of
captivity
with
them
,
can
this
man
by
reason
of
the
payment
of
such
a
sum
as
this
upon
the
terms
specified
,
be
said
to
have
payd
that
which
is
sufficient
to
Ransome
me
?
Or
is
that
sufficient
to
Ransome
me
,
which
was
only
paid
for
the
Ransome
of
another
?
Fourthly
,
if
there
were
a
sufficiency
in
the
Death
of
Christ
for
all
Men
,
or
§.
42.
for
the
Salvation
of
all
Men
,
and
God
not
intend
it
for
all
Men
,
but
for
a
few
,
a
number
inconsiderable
only
,
then
will
the
Death
of
Christ
be
found
rather
matter
of
dishonour
or
disparagement
,
unto
him
,
than
of
honour
.
Suppose
a
Man
were
possest
of
a
very
great
estate
in
Gold
,
Silver
,
and
other
the
good
things
of
this
life
,
whereby
he
is
able
to
relieve
the
necessities
of
all
his
Neighbours
round
about
him
,
who
are
generally
poore
,
and
that
to
such
an
extremity
,
that
without
relief
from
him
,
they
must
inevitably
perish
;
in
case
this
Man
should
resolve
to
relieve
only
two
or
three
of
these
indigent
Persons
,
with
this
his
abundance
,
and
rather
throw
the
rest
of
it
into
the
midst
of
the
Sea
,
then
minister
unto
any
more
of
them
,
though
they
be
many
thousands
,
and
these
every
whit
as
necessitous
and
as
well-deserving
as
the
other
;
would
not
this
great
estate
,
in
such
a
case
,
and
upon
such
terms
as
these
,
be
a
blot
rather
,
and
reproach
,
then
an
honour
or
matter
of
repute
,
to
this
Man
,
and
declare
him
to
be
of
a
very
unnaturall
,
ignoble
,
and
inhumane
spirit
?
In
like
manner
if
God
shall
have
satisfaction
,
merit
,
and
attonement
before
him
abundantly
sufficient
to
save
the
whole
World
from
perishing
everlastingly
,
and
shall
purpose
rather
to
let
it
be
like
water
spilt
upon
the
ground
,
which
cannot
be
gathered
up
,
then
dispose
of
it
towards
the
Salvation
of
any
more
,
then
only
a
small
handfull
of
Men
(
comparatively
)
leaving
innumerable
soules
to
perish
irrecoverably
,
and
without
mercy
;
would
not
this
abundance
of
merit
and
satisfaction
upon
such
an
account
as
this
,
be
,
in
the
eyes
of
all
considering
men
,
an
obscuring
vail
over
the
Mercy
,
Love
,
Goodnesse
,
and
Bounty
of
God
,
and
occasion
the
Creature
to
judge
of
him
,
as
a
God
rather
envying
,
then
desiring
,
the
Peace
and
Welfare
of
men
?
And
if
God
so
deeply
abhorred
the
fact
of
Onan
,
in
spilling
the
seed
upon
the
ground
,
lest
he
should
give
seed
unto
his
[
deceased
]
Brother
,
that
he
slew
him
for
it
[
](A41481-e45430-b)a
a
Gen.
38
9.
10
,
how
dare
men
present
Him
so
neer
unto
communion
in
such
a
fact
,
as
the
spilling
,
interverting
,
or
non-consigning
of
the
far
greater
part
of
the
merit
of
the
Death
of
Christ
unto
men
,
lest
they
should
be
saved
,
would
render
Him
?
Fifthly
,
if
Christ
died
sufficiently
for
all
men
,
and
not
intentionally
,
as
viz.
§.
43.
not
for
Reprobates
(
so
called
)
then
he
died
as
much
for
the
Devils
themselves
,
as
He
did
for
far
the
greatest
part
of
men
.
Because
His
death
,
in
respect
of
the
intrinsecall
value
and
worth
of
it
,
was
sufficient
to
have
redeemed
the
Devils
,
as
well
as
men
.
Yea
if
the
sufficiency
of
the
Price
paid
by
Christ
,
be
a
sufficient
ground
to
beare
such
a
saying
as
this
,
that
He
died
sufficiently
for
all
men
,
He
may
be
said
to
have
died
,
not
only
for
Reprobates
,
as
Reprobates
;
and
so
for
Unbelievers
,
as
Unbelievers
[
viz.
sufficiently
]
but
for
the
Devils
also
,
quatenus
Devils
:
in
as
much
as
there
is
no
defect
imaginable
in
the
price
we
speak
of
,
in
respect
of
the
absolute
and
inherent
dignity
,
value
,
or
worth
of
it
,
but
that
all
these
,
even
under
the
considerations
mentioned
,
might
have
been
redeemed
by
it
,
as
well
as
the
Elect.
But
that
Christ
died
for
Reprobates
,
as
Reprobates
,
and
for
Devils
,
as
Devils
,
in
one
sence
or
other
,
were
never
yet
(
I
conceive
)
the
sayings
,
or
thoughts
of
any
Man
;
nor
(
I
suppose
)
ever
will
be
;
certaine
I
am
,
cannot
reasonably
be
.
Sixthly
,
(
and
lastly
)
as
yet
there
hath
no
sufficient
ground
been
shewed
,
§.
4.
4
either
from
the
Scriptures
,
or
from
Principles
of
Reason
for
the
distinction
under
Contest
;
nor
(
I
believe
)
ever
will
be
,
or
can
be
.
Therefore
they
who
distinguish
between
Christs
dying
for
al
men
,
sufficiently
,
and
intentionally
,
opposing
the
one
to
the
other
,
affirming
the
former
,
and
denying
the
latter
,
do
not
only
go
about
to
set
Lambs
together
by
the
eares
,
which
will
not
fight
,
but
also
speak
things
most
unworthy
of
God
,
and
which
render
him
a
far
greater
deluder
or
derider
of
his
poore
Creature
,
Man
,
then
a
Benefactor
or
well-willer
to
him
,
in
all
his
Declarations
and
Professions
of
love
unto
him
,
in
the
gift
of
His
Son
Jesus
Christ
to
make
his
attonement
,
and
procure
Redemption
for
him
.
Upon
consultation
had
with
the
Premisses
,
with
other
considerations
(
haply
)
of
like
import
,
some
of
the
greatest
and
most
learned
opposers
of
Universall
Redemption
,
Piscator
,
and
Beza
by
Name
,
have
stigmatized
the
aforesaid
distinction
(
at
least
that
member
of
it
,
wherein
Christ
is
said
to
have
died
sufficiently
for
all
Men
)
as
harsh
,
Barbarous
,
Homonymous
;
yea
the
former
of
the
two
,
as
absolutely
false
.
That
expression
(
saith
Beza
)
Christ
died
for
the
sinnes
of
all
Men
,
sufficiently
,
but
not
efficaciously
,
though
in
a
rectified
sence
it
be
true
,
yet
is
it
extreamly
harsh
,
and
no
lesse
ambiguous
then
Barbarous
.
For
the
particle
,
FOR
,
imports
either
the
Counsell
of
the
Father
,
according
to
which
Christ
suffered
,
or
else
the
effect
it self
of
his
sufferings
,
or
rather
both
;
whereas
neither
of
them
belong
to
any
,
but
the
Elect
[
](A41481-e45710-b)a
a
Illud
,
Christus
mortuus
est
pro
omnium
hominum
peccatis
sufficienter
,
sed
non
efficaciter
,
etsi
recto
sensis
verum
est
,
durè
tamen
admodum
&
ambiguè
non
minùs
quàm
Barbare
,
dicitur
.
Illud
enim
,
Pro
,
vel
consiliū
Patris
,
ex
quo
passus
est
Christus
,
vel
ipsius
passionis
effectum
,
vel
potius
utrunque
designat
,
quorum
neutrum
ad
alios
,
quàm
ad
Electos
spectat
.
Beza
.
ad
Acta
Coloq
.
Monpelg
.
part.
2.
p.
217.
vid:
eundem
in
Thesibus
cum
,
D.
Fayo
in
Scholâ
Génevensi
disputatis
de
efficaciâ
Sacrificii
Jesu
Christi
.
c
Exprimitur
enunciatum
falsum
:
nempe
Christum
pro
singulis
(
pro
singulis
ais
)
mortuum
sufficienter
.
Nam
Christus
pro
solis
Electis
mortuus
est
sufficientissimè
,
pretio
Redemptionis
persoluto
,
nempe
pretioso
sanguine
suo
,
sanguine
nimirum
illo
filii
Dei
.
At
pro
Reprobis
nullo
modo
mortuus
est
Christus
,
sive
sufficienter
dicas
,
five
efficaciter
.
Pisc
.
Contra
Schaffman
.
p.
123.
.
Piscator
to
his
Antagonist
thus
:
The
proposition
layd
down
,
is
false
,
viz.
that
Christ
died
sufficiently
for
every
Particular
or
single
Man
(
this
is
thy
Assertion
;
)
For
Christ
died
most
sufficiently
for
the
Elect
,
paying
the
price
of
their
Redemption
,
I
meane
,
His
precious
Blood
,
that
blood
of
the
Sonne
of
GOD.
But
for
Reprobates
Christ
died
neither
in
one
kinde
,
nor
other
,
NEITHER
SVFFICIENTLY
,
nor
efficaciously
ᵇ
.
CHAP.
VI.
Wherein
severall
Texts
of
the
second
sort
of
Scriptures
propounded
,
Cap.
5.
Sect.
4.
as
holding
forth
the
Vniversality
of
Redemption
by
CHRIST
,
are
discussed
.
THE
first
of
these
Scriptures
there
mentioned
,
was
this
:
Who
gave
Himself
§.
1.
a
Ransome
for
all
[
or
,
for
all
Men
]
to
be
testified
in
due
time
[
](A41481-e45950-b)a
a
1
Tim.
2.
6.
.
Let
the
Context
adjoyning
to
this
Scripture
be
narrowly
sifted
,
and
then
,
if
we
shall
but
grant
that
the
Apostle
speaks
either
Sap
,
Sence
,
Savour
,
or
any
thing
congruous
to
the
judgements
or
understandings
of
Men
,
we
shall
not
be
able
to
deny
but
that
it
carries
the
Doctrine
asserted
,
with
an
high
hand
of
evidence
in
it
.
Evident
it
is
,
that
the
Apostle
in
this
Verse
goes
on
with
the
confirmation
,
or
further
Proof
of
that
Reason
of
his
,
layd
down
Vers.
4.
for
the
making
good
what
he
had
said
,
Vers.
3.
That
which
he
had
said
in
this
third
Verse
is
this
:
For
this
is
good
and
acceptable
in
the
sight
of
GOD
our
Saviour
.
This
is
good
,
meaning
,
the
Performance
of
that
duty
,
whereunto
he
had
exhorted
Verse
1.
and
2.
viz.
that
Supplications
,
Prayers
,
Intercession
,
giving
of
Thanks
,
should
be
made
for
ALL
Men
;
For
Kings
,
and
for
ALL
that
are
in
Authority
,
&c.
Now
then
most
evident
it
is
,
that
by
,
ALL
MEN
,
(
in
this
first
Verse
)
for
whom
Prayers
,
&c.
are
to
be
made
unto
God
,
is
not
meant
,
some
of
ALL
sorts
of
Men
,
nor
yet
ALL
the
Elect
,
or
the
like
,
but
ALL
of
ALL
sorts
of
Men
whatsoever
(
except
haply
those
who
have
barr'd
up
the
way
of
our
Prayers
for
them
,
by
that
unpardonable
sin
against
the
Holy
Ghost
,
as
Iohn
intimates
[
](A41481-e46040-b)b
b
1
Joh.
5.
16.
,
)
For
that
which
followeth
Verse
2.
cleerly
evinceth
it
;
For
Kings
,
and
for
ALL
in
Authority
.
Certainly
if
this
be
good
and
acceptable
in
the
Sight
of
GOD
,
that
we
should
Pray
for
ALL
of
one
sort
or
degree
of
Men
in
the
World
,
especially
for
ALL
in
Authority
(
in
which
sort
or
ranke
of
Men
there
are
many
as
unworthy
and
uncapable
of
our
Prayers
,
as
in
any
other
)
it
is
good
and
acceptable
in
his
sight
likewise
,
that
we
should
Pray
for
ALL
in
ALL
other
ranks
or
sorts
of
Men
whatsoever
.
For
there
is
nothing
imaginable
to
cause
a
difference
in
this
Point
.
So
then
,
to
prove
that
it
is
good
and
acceptable
in
the
Sight
of
GOD
to
pray
for
ALL
Men
without
exception
,
the
Apostle
layeth
down
this
ground
Verse
4.
That
God
will
have
ALL
Men
to
be
saved
.
If
now
by
ALL
Men
in
this
Reason
,
we
shall
understand
only
some
of
ALL
sorts
of
Men
,
or
,
ALL
the
Elect
only
,
we
shall
shorten
the
arme
of
the
Apostles
Argument
so
far
,
that
it
will
not
reach
half
way
towards
that
conclusion
,
for
the
proof
whereof
it
is
brought
,
and
so
shall
make
him
reason
very
weakly
,
and
(
indeed
)
ridiculously
,
as
viz.
after
this
manner
:
It
is
good
and
acceptable
in
the
Sight
of
GOD
that
we
should
Pray
universally
for
ALL
Men
without
exception
of
any
,
because
God
will
have
all
his
Elect
to
be
saved
,
or
some
out
of
every
sort
of
Men.
There
is
little
savour
of
an
Argument
in
this
:
whereas
the
rationality
and
strength
of
the
Apostles
arguing
,
rightly
understood
,
is
pregnant
and
full
of
conviction
.
It
is
good
and
acceptable
in
the
Sight
of
GOD
that
we
should
Pray
for
ALL
Men
without
exception
,
because
his
Will
is
to
have
ALL
Men
,
without
exception
,
saved
.
The
strength
of
this
Argument
lieth
in
this
ground
,
or
cleer
Principle
in
Reason
;
viz.
that
a
conformity
unto
his
own
Will
,
in
the
will
and
endeavours
of
men
,
is
,
and
must
needs
be
,
good
and
acceptable
in
the
Sight
of
GOD
▪
Now
then
to
prove
that
Gods
Will
,
is
,
that
ALL
Men
without
exception
should
be
saved
,
the
Apostle
brings
this
reason
(
in
the
words
in
hand
)
viz.
that
Christ
Iesus
gave
Himself
a
ransome
for
ALL
Men.
So
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ALL
Men
here
,
in
this
reason
,
must
of
necessity
be
of
the
same
extent
,
with
the
same
word
in
the
Doctrine
or
Conclusion
,
which
was
to
be
proved
:
otherwise
we
shall
make
the
Apostle
stumble
at
that
stone
in
arguing
,
at
which
only
Novices
,
or
Liers-in-waite
to
deceive
,
are
wont
to
stumble
,
as
viz.
when
there
is
more
put
into
the
Conclusion
,
then
into
the
Premisses
.
That
which
here
lay
upon
the
Apostles
hand
to
prove
,
was
(
as
hath
been
undeniably
evicted
)
that
Gods
Will
is
to
have
ALL
Men
,
without
exception
,
saved
.
Now
to
prove
this
by
such
an
argument
or
assertion
as
this
,
that
Christ
gave
Himself
a
ransome
,
either
for
ALL
his
Elect
,
or
for
some
of
ALL
sorts
of
men
,
as
for
some
as
well
Gentiles
,
as
Jewes
,
and
for
no
others
,
is
as
if
I
should
undertake
to
prove
the
bountifulnesse
of
a
Prince
towards
all
his
Subjects
,
being
many
,
by
such
an
argument
as
this
,
that
he
sent
by
a
speciall
servant
of
his
very
great
rewards
to
two
or
three
of
them
,
but
resolved
to
doe
nothing
at
all
for
any
more
of
them
.
Therefore
universality
of
Redemption
by
Christ
is
the
most
unquestionable
Doctrine
of
the
Apostle
in
this
Scripture
.
The
next
specified
in
the
said
Catalogue
or
Inventory
,
was
;
Because
we
thus
§.
2.
judge
,
that
if
one
died
for
ALL
,
then
were
ALL
dead
:
and
that
he
died
for
ALL
,
that
they
who
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
,
who
died
for
them
,
and
rose
againe
[
](A41481-e46580-b)a
a
2
Cor.
5.
14.
15.
.
We
see
the
Apostles
judgement
here
is
very
cleer
,
that
Christ
died
for
ALL
:
he
once
cleerly
supposeth
it
;
if
one
died
for
ALL.
i.
e.
since
one
died
for
ALL
(
the
Particle
,
if
,
being
racionantis
,
not
dubitantis
,
as
in
twenty
places
besides
)
meaning
,
Christ
:
and
once
plainly
asserteth
it
,
and
that
he
died
for
ALL
;
i.
e.
We
also
judge
that
he
died
for
ALL.
That
which
is
commonly
given
in
by
way
of
answer
,
to
this
,
and
other
Scriptures
,
both
of
the
former
,
and
latter
import
,
by
those
who
looke
another
way
in
the
controversie
in
hand
,
is
not
much
considerable
.
But
that
which
it
is
,
is
this
:
they
pretend
that
both
the
word
,
World
,
and
such
terms
of
universality
,
as
these
,
All
,
All
Men
,
every
Man
,
&c.
are
in
many
places
of
Scripture
used
,
and
accordingly
are
to
be
taken
and
understood
,
in
a
restrained
signification
;
as
sometimes
for
many
,
or
greater
numbers
,
of
Men
;
sometimes
for
some
of
all
sorts
;
sometimes
for
Jewes
and
Gentiles
,
or
the
like
.
From
whence
they
would
infer
,
that
therefore
such
Terms
and
Expressions
as
these
,
are
in
the
Scripture
in
hand
,
and
in
the
others
formerly
cited
for
our
purpose
,
to
be
taken
in
some
of
these
limited
significations
;
and
not
in
the
rigor
or
extent
of
what
they
properly
signifie
,
as
viz.
for
an
absolute
and
unlimited
universality
of
men
.
For
to
this
we
answer
,
1.
(
By
way
of
Concession
)
most
true
it
is
,
that
these
Notes
or
Terms
of
universality
,
All
,
All
Men
,
every
Man
,
&c.
are
in
many
places
of
Scripture
necessarily
to
be
taken
in
some
such
limited
and
restrained
signification
,
as
is
affirmed
.
But
then
,
2.
I
answer
further
(
by
way
of
exception
)
foure
things
.
First
,
that
neither
§.
3.
the
terms
we
speak
of
,
nor
any
other
words
or
expressions
in
Scripture
,
are
,
in
any
other
case
,
or
upon
any
other
pretence
whatsoever
,
to
be
taken
out
of
their
proper
and
best
known
significations
,
but
only
when
the
tenor
of
the
Context
,
or
some
circumstance
of
the
place
doth
necessitate
and
inforce
such
a
construction
of
them
.
Now
evident
it
is
by
what
hath
been
formerly
argued
upon
the
Scriptures
alledged
,
that
there
is
no
necessity
at
all
in
respect
of
any
the
respective
Contexts
,
nor
of
any
circumstance
in
any
of
them
,
to
understand
the
said
terms
of
Universality
any
otherwise
,
then
in
their
most
proper
[
i.
e.
in
their
most
extensive
and
comprehensive
]
significations
.
2.
(
That
which
is
more
then
this
)
we
have
evidently
proved
that
the
very
tenor
of
the
severall
Contexts
,
wherein
the
aforesaid
places
are
found
,
doth
absolutely
enforce
and
necessitate
us
unto
such
a
proper
and
comprehensive
signification
of
the
said
terms
of
universality
,
as
hath
been
contended
for
:
so
that
there
can
be
no
Reasonable
,
Regular
,
or
Grammaticall
sence
or
construction
made
of
those
Places
,
unlesse
such
a
sence
of
these
terms
be
admitted
.
3.
To
reason
thus
;
these
,
or
these
Words
,
or
Terms
,
are
to
be
taken
in
§.
4.
this
,
or
in
that
sence
,
in
such
,
and
such
places
of
Scripture
;
Therefore
they
must
,
or
they
may
,
be
taken
in
the
same
sence
in
such
and
such
other
places
of
Scripture
,
is
to
reason
our selves
into
a
thousand
errors
and
absurdities
.
As
for
example
;
evident
it
is
that
in
that
Scripture
,
Joh.
18.
16.
where
it
is
said
,
that
Peter
stood
at
the
doore
,
by
the
word
,
doore
,
is
meant
a
doore
of
wood
,
or
some
such
materiall
.
But
would
it
not
be
ridiculously
erroneous
to
infer
from
hence
,
that
therefore
it
is
to
be
taken
,
or
may
be
taken
,
in
the
same
sence
,
Joh.
10.
9.
where
Christ
saith
,
I
am
the
Doore
.
So
again
:
when
Paul
saith
,
that
Christ
sent
him
to
the
Gentiles
to
open
their
eyes
,
Acts
26.
18.
evident
it
is
,
that
by
the
word
,
eyes
,
he
means
their
inward
eyes
,
their
Minds
,
Judgements
,
and
Understandings
:
but
from
hence
to
conclude
,
that
therefore
when
David
saith
,
that
the
Idols
which
Men
make
,
have
eyes
,
(
Psal.
116.
5.
)
the
word
,
eyes
,
is
to
be
understood
,
or
may
be
understood
,
here
also
in
the
same
sence
,
is
to
conclude
that
which
common
sence
it self
abhorreth
.
So
that
the
weaknesse
of
all
such
arguings
or
pleadings
as
this
;
the
words
,
All
,
All
Men
,
every
Man
,
are
in
these
and
these
places
of
Scripture
,
to
be
taken
in
a
limited
sence
,
for
some
of
All
sorts
of
Men
,
for
Jewes
and
Gentiles
,
or
the
like
;
therefore
they
are
to
be
taken
in
the
same
sence
in
all
others
,
where
they
are
found
,
is
notorious
,
and
most
unworthy
considering
men
.
Though
whilest
a
man
is
a
Prisoner
,
he
cannot
goe
whither
he
desires
,
but
must
be
content
with
the
narrow
bounds
of
his
Prison
;
it
doth
not
follow
from
hence
,
that
therefore
when
he
is
discharged
,
and
set
at
liberty
,
he
must
needs
continue
in
his
Prison
still
,
especially
when
his
necessary
occasions
call
him
to
another
place
,
whither
also
he
hath
a
desire
otherwise
to
goe
[
](A41481-e47020-b)*
*
See
more
upon
this
account
in
the
preceding
Chapter
.
Sect.
35.
36.
and
likewise
Sect.
19
of
this
.
.
We
have
,
as
concerning
the
former
Scripture
,
evidently
proved
,
that
the
§.
5.
terms
,
ALL
Men
,
must
of
necessity
be
taken
in
their
most
proper
,
free
,
and
unlimited
significations
:
and
shall
(
God
assisting
)
demonstrate
the
same
in
those
yet
remaining
.
Let
us
(
at
present
)
because
the
place
in
hand
is
pregnant
and
full
to
our
purpose
,
evince
above
all
contradiction
,
that
the
word
,
ALL
,
or
ALL
Men
,
in
it
,
cannot
with
the
honour
of
St.
Pauls
intellectualls
,
be
understood
otherwise
.
Because
we
thus
judge
(
saith
he
)
that
if
one
died
for
ALL
,
then
were
ALL
dead
:
and
that
he
died
for
ALL
,
that
they
who
live
,
&c.
Observe
that
clause
of
distribution
,
that
they
who
live
:
we
judge
that
Christ
died
for
ALL
,
that
they
who
live
,
i.
e.
That
all
they
(
without
exception
)
who
recover
,
and
are
,
or
shall
be
,
delivered
from
this
death
by
Christ
,
for
them
,
should
not
live
,
&c.
So
then
,
if
by
the
word
,
ALL
,
or
ALL
Men
,
for
whom
the
Apostle
here
judgeth
or
concludeth
,
that
Christ
died
,
we
shall
understand
the
universality
of
the
Elect
only
;
for
ALL
Men
,
i.
e.
for
All
the
Elect
,
and
for
these
only
,
we
shall
grievously
misfigure
the
faire
face
of
a
worthy
sentence
,
and
render
it
incongruous
and
inconsistent
with
all
Rules
and
Principles
of
Discourse
.
For
then
the
tenor
of
it
must
rise
,
and
run
thus
:
we
judge
that
Christ
died
for
all
the
Elect
,
that
all
the
Elect
,
who
shall
live
,
and
be
recovered
from
death
by
Christ
,
should
not
live
,
&c.
Doth
not
the
eare
of
every
mans
reason
,
yea
of
common
sence
it self
,
taste
an
uncouthnesse
and
unsavourinesse
of
sound
,
in
such
a
Texture
of
words
,
as
this
?
Yea
doth
not
such
a
carriage
of
the
place
,
cleerly
imply
,
that
there
are
,
or
may
be
,
some
of
the
Elect
themselves
,
who
shall
not
live
,
or
be
restored
from
death
by
Christ
,
and
consequently
shall
not
be
bound
,
upon
any
such
ingagement
,
to
live
unto
him
?
Doubtlesse
,
if
by
the
word
,
ALL
,
the
Apostle
had
meant
ALL
the
Elect
,
and
these
only
,
he
would
not
have
added
,
that
they
who
live
;
but
rather
,
that
they
,
or
these
,
might
live
.
For
these
words
,
that
they
who
live
,
cleerly
import
a
possibility
at
least
,
yea
a
futurity
also
,
i.
e.
That
it
would
so
come
to
passe
,
that
some
of
those
ALL
,
for
whom
Christ
died
,
would
not
live
;
and
consequently
would
be
in
no
capacity
of
living
from
themselves
to
live
unto
him
.
The
uncouthnesse
and
sencelessnesse
of
such
interpretations
as
these
,
was
somewhat
more
at
large
argued
in
the
next
preceding
Chapter
,
Sect.
12.
13
,
&c.
But
now
let
us
take
the
word
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ALL
,
in
the
proper
and
due
signification
of
it
,
viz.
for
the
generality
or
universality
of
men
,
the
sence
will
run
cleer
,
and
have
a
savoury
and
sweet
relish
with
it
.
Because
we
thus
judge
,
[
i.
e.
upon
cleer
Grounds
and
Principles
of
reason
,
argue
,
and
conclude
]
that
if
one
died
for
All
Men
,
then
were
All
Men
dead
,
[
i.
e.
Obnoxious
unto
death
,
dead
in
Law
,
as
good
as
dead
;
otherwise
they
should
not
have
had
any
need
,
that
another
should
die
for
their
preservation
]
and
that
he
died
for
All
Men
[
i.
e.
we
further
also
judge
,
and
conclude
,
that
he
died
for
All
Men
,
with
this
intent
,
or
for
this
end
,
amongst
others
]
that
they
who
live
[
i.
e.
That
whosoever
of
those
,
for
whom
he
thus
died
,
shall
be
saved
by
this
death
of
his
for
them
]
should
[
in
consideration
of
,
and
by
way
of
signall
thankfulnesse
for
such
a
Salvation
]
not
live
unto
themselves
[
i.
e.
only
or
chiefly
minde
themselves
,
whilest
they
live
in
the
World
,
in
their
carnall
and
Worldly
interests
]
but
unto
him
,
who
died
for
them
,
and
rose
again
[
▪
i.
e.
Promote
his
interest
and
affaires
in
the
World
,
who
so
notably
ingaged
them
hereunto
by
dying
for
them
,
and
by
resuming
his
Life
and
Being
after
his
Death
,
is
become
capable
of
their
love
and
service
to
him
in
this
kinde
.
]
In
such
a
carriage
of
the
place
as
this
,
there
is
spirit
and
life
,
evidence
of
Reason
,
Commodiousnesse
of
Sence
,
Regularnesse
of
Construction
,
no
forcing
or
straining
of
Words
,
or
Phrases
,
or
the
like
:
whereas
in
any
such
exposition
,
which
contracts
the
signification
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ALL
Men
,
either
to
the
Elect
,
or
to
any
lesser
number
of
Men
,
then
ALL
,
there
will
be
found
an
universall
disturbance
in
the
sentence
,
nothing
orderly
,
smooth
,
or
clear
.
By
the
way
,
the
Apostle
in
saying
that
Christ
died
for
All
Men
,
that
they
§.
6.
who
live
,
should
not
live
unto
themselves
,
&c.
doth
not
intend
to
confine
the
duty
of
thankfulnesse
for
Christs
Death
,
only
unto
the
Saints
,
or
those
that
are
put
into
an
estate
of
Salvation
by
it
,
as
if
wicked
Men
and
Unbelievers
ought
him
no
service
at
all
upon
that
account
;
but
only
shewes
,
that
Christ
expects
or
lookes
for
no
such
deniall
of
themselves
for
his
sake
at
the
hands
of
any
,
but
of
theirs
only
,
who
come
actually
to
taste
and
partake
of
the
great
benefit
and
blessing
of
his
death
.
Thus
then
we
see
,
that
the
word
ALL
,
or
ALL
Men
,
though
in
some
place
,
or
places
,
it
may
,
yea
of
necessity
,
must
,
signifie
only
some
men
,
or
some
parts
of
all
men
,
yet
in
others
(
and
particularly
in
those
two
lately
insisted
upon
)
it
must
with
the
like
necessity
,
signifie
ALL
Men
,
without
exception
.
4.
(
And
lastly
)
for
the
word
,
World
,
which
was
the
terme
of
contention
in
the
former
head
of
Scriptures
,
though
I
deny
not
,
but
that
in
some
places
it
signifies
only
some
part
of
men
in
the
World
,
and
not
the
intire
universality
of
Men
,
as
Luke
2.
1.
Acts
19.
27.
and
frequently
elsewhere
;
yet
that
it
any
where
signifies
precisely
that
part
of
the
World
,
which
the
Scripture
calls
the
Elect
,
I
absolutely
deny
:
neither
hath
it
yet
been
,
nor
(
I
believe
)
ever
will
be
proved
;
and
the
rather
,
because
the
Holy
Ghost
delights
still
(
as
some
instances
have
been
given
[
](A41481-e47730-b)a
a
Cap.
5.
Sect.
10.
,
and
more
might
be
added
without
number
)
to
expresse
that
part
,
or
party
of
men
in
the
World
,
which
is
contrary
unto
the
Saints
,
and
which
are
strangers
and
enemies
unto
God
,
by
the
,
World
.
This
by
way
of
answer
to
that
exception
or
pretence
against
the
exposition
given
of
the
Scriptures
alledged
;
viz.
that
the
word
World
,
and
those
generall
terms
,
ALL
,
and
every
Man
,
are
sometimes
used
in
a
restrained
signification
.
Concerning
the
exposition
given
of
the
Scripture
last
argued
,
were
it
not
§.
7.
clear
and
pregnant
enough
by
the
light
wherein
it
hath
been
presented
,
further
countenance
might
be
given
unto
it
,
by
shewing
what
friends
it
hath
amongst
our
best
and
most
approved
Authors
.
Among
the
Ancients
,
Chrysostome
is
generally
esteemed
(
and
that
worthily
)
the
best
Interpreter
of
the
Scriptures
.
His
sence
of
the
place
under
debate
,
is
plainly
enough
the
same
with
ours
.
For
(
saith
he
,
writing
upon
the
place
)
He
(
meaning
,
Christ
)
had
not
died
[
or
,
would
not
have
died
]
for
All
,
had
not
All
died
[
or
,
been
dead
.
]
In
which
words
he
cleerly
supposeth
,
that
Christ
died
for
as
many
,
as
were
dead
:
and
consequently
for
ALL
,
without
exception
,
in
as
much
as
ALL
without
exception
,
or
difference
,
were
dead
.
A
little
after
,
thus
:
For
it
argueth
an
excesse
of
much
love
,
both
to
die
for
SO
GREAT
A
WORLD
,
and
to
die
for
it
being
so
affected
[
or
disposed
]
as
it
was
[
](A41481-e47940-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Amongst
our
later
Divines
,
Musculus
is
not
the
least
,
if
not
equall
to
the
greatest
.
Yet
he
also
gives
the
right
hand
of
fellowship
to
the
interpretation
given
,
upon
the
place
.
But
Christ
(
saith
he
)
died
,
not
only
for
his
friends
,
but
for
his
enemies
also
;
NOT
FOR
SOME
MEN
ONELY
,
BVT
FOR
ALL
without
exception
.
This
is
the
unmeasurable
[
or
vast
]
extent
of
the
love
of
God
[
](A41481-e48010-b)a
a
Christus
verò
non
pro
amicis
tantum
,
sed
&
inimici●
;
non
pro
quibusdam
tantùm
,
sed
pro
omnibus
Mortuus
est
.
Haec
est
immensa
Divinae
dilectionis
amplitudo
.
.
But
the
cause
we
plead
needs
no
such
Advocates
,
as
these
,
being
potent
enough
with
its
own
evidence
and
equity
,
and
therefore
we
shall
retaine
no
more
of
them
.
A
third
Text
of
Scripture
presented
upon
the
same
account
with
the
former
,
§.
8.
was
;
—
that
he
by
the
Grace
of
God
should
taste
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
Man
[
](A41481-e48080-b)b
b
Heb.
2.
9.
.
This
clause
importeth
that
universality
of
attonement
made
by
the
Death
of
Christ
,
which
we
maintaine
,
more
significantly
(
if
more
may
be
)
and
with
lesse
liablenesse
to
any
evasion
,
or
shift
,
then
any
of
the
former
places
ingaged
in
the
warfare
.
To
shew
that
the
Lord
Christ
,
though
cloathed
with
a
body
of
flesh
,
wherein
he
was
capable
of
dying
,
as
well
as
other
men
,
yet
did
not
suffer
death
simply
through
the
malice
or
power
of
his
enemies
,
but
upon
an
account
far
superior
unto
these
,
the
Apostle
attributes
his
death
to
the
Grace
of
God
,
[
i.
e.
The
love
,
and
gracious
affections
of
God
]
not
towards
some
,
or
a
few
,
no
nor
yet
towards
all
men
[
collectively
taken
,
or
in
the
lump
]
but
towards
all
men
distributively
taken
,
i.
e.
towards
every
particular
and
inviduall
man
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
the
Holy
Ghost
)
for
every
man
▪
i.
e.
to
procure
eternall
Redemption
and
Salvation
for
every
man
,
without
the
exclusion
of
any
.
I
cannot
apprehend
what
can
reasonably
be
said
to
alienate
the
minde
or
import
of
this
Scripture
from
our
present
cause
.
Evident
it
is
(
and
you
shall
finde
our
best
interpreters
of
the
place
affirming
the
same
)
that
the
Apostle
in
these
words
,
that
through
the
Grace
of
God
he
might
taste
death
,
&c.
assignes
a
Reason
,
(
or
two
rather
)
of
what
he
had
said
a
little
before
,
concerning
the
Incarnation
and
Humiliation
of
Jesus
Christ
(
whom
he
had
in
the
former
Chapter
asserted
to
be
the
Son
of
God
)
to
prevent
,
or
heal
any
scandall
or
offence
,
that
either
had
already
,
or
might
afterwards
arise
in
the
minds
of
these
Hebrewes
,
through
the
unlikelyhood
,
strangenesse
,
ot
incrediblenesse
of
such
a
thing
.
It
is
a
saying
among
Philosophers
,
(
and
all
men
have
experience
,
in
part
,
of
truth
in
it
)
that
a
knowledge
of
the
Reasons
or
Causes
of
things
,
causeth
admiration
,
and
so
all
troublesomenesse
of
thoughts
about
them
,
to
cease
.
So
then
,
the
Apostles
drift
and
intent
in
the
words
mentioned
,
being
to
satisfie
the
Hebrewes
concerning
such
a
strange
,
wonderfull
,
and
unheard
of
a
thing
,
as
1.
That
the
Son
of
God
should
be
made
Man
;
and
2.
That
being
made
Man
,
he
should
suffer
death
;
it
is
no
wayes
credible
,
but
that
he
should
,
1.
Assigne
such
a
cause
,
as
would
carry
the
greatest
weight
of
satisfaction
in
it
;
and
2.
expresse
himself
in
such
Perspicuity
and
Plainnesse
of
words
,
that
they
might
not
lightly
mistake
his
meaning
,
lest
,
if
by
occasion
of
his
words
,
they
should
first
apprehend
the
Reason
or
Cause
assign'd
by
him
,
to
be
more
weighty
or
considerable
then
he
intended
it
,
and
afterwards
should
come
to
understand
that
it
was
far
lighter
and
lesse
considerable
,
their
scandall
and
offence
,
in
stead
of
being
healed
,
or
prevented
,
would
be
more
strengthened
and
increased
;
as
usually
it
comes
to
passe
in
such
cases
.
Now
evident
it
is
,
1.
That
the
Apostles
words
in
this
place
,
that
he
through
the
Grace
of
God
should
taste
death
for
every
Man
,
in
the
plainest
,
the
most
obvious
and
direct
sence
and
signification
of
them
,
hold
forth
the
Doctrine
which
we
maintaine
for
Truth
,
here
being
no
restraint
at
all
,
nor
the
least
whispering
of
any
limitation
to
be
put
upon
that
terme
of
universality
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
Man
;
and
2.
As
evident
it
is
,
that
the
Death
of
Christ
for
all
Men
,
without
the
exception
of
any
(
which
is
the
Doctrine
we
assert
)
and
the
Grace
of
God
so
intending
it
,
amount
to
a
far
more
weighty
consideration
,
and
satisfaction
,
touching
those
great
dispensations
spoken
of
,
(
the
Incarnation
and
Humiliation
of
the
Son
of
God
)
then
his
dying
only
for
a
few
,
or
for
a
select
number
of
men
,
and
the
Grace
of
God
commensureable
hereunto
.
Therefore
there
is
not
the
least
question
to
be
made
,
but
that
the
large
,
and
not
the
limited
sence
,
was
the
Apostles
sence
in
the
words
now
under
debate
.
And
when
the
Holy
Ghost
expresseth
himself
(
as
we
have
heard
)
that
he
through
the
Grace
of
God
should
taste
death
FOR
EVERY
MAN
;
for
any
man
to
come
and
interpret
thus
,
for
every
Man
,
i.
e.
for
some
men
,
or
for
a
few
Men
(
which
,
if
not
for
forme
,
yet
for
matter
and
substance
,
must
be
their
interpretation
,
who
oppose
the
exposition
given
)
is
not
to
interpret
,
but
to
correct
,
and
to
exercise
a
magisteriall
authority
over
the
Scriptures
.
Nor
had
Pareus
himself
the
heart
to
decline
the
interpretation
asserted
,
§.
9.
though
he
seemes
somewhat
desirous
by
some
expressions
,
to
hide
this
his
ingenuity
from
his
fellowes
,
to
avoide
their
offence
,
Whereas
(
saith
he
)
the
Apostle
saith
,
for
every
Man
,
it
respects
the
amplification
[
or
extent
]
of
the
Death
of
Christ
.
HE
DIED
NOT
FOR
SOME
FAW
:
the
efficacy
[
or
vertue
]
of
it
appertaines
unto
ALL.
Therefore
there
is
life
prepared
[
or
made
ready
]
in
the
Death
of
Christ
for
ALL
afflicted
consciences
,
[
](A41481-e48410-b)a
a
Quod
dicit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ad
fructum
mortis
Christi
amplificandum
pertinet
.
Non
pro
paucis
aliquibus
mortuns
est
:
sed
ad
omnes
efficacia
ejus
pertinet
.
Omnibus
igitur
afflictis
conscientiis
in
morte
Christi
vita
parata
est
,
&c.
&c.
The
truth
is
,
that
there
can
be
no
solid
ground
of
Peace
or
Comfort
to
any
afflicted
conscience
whatsoever
,
without
the
supposall
of
Christs
Death
for
every
Man
(
without
exception
;
as
hath
been
argued
in
part
,
Sect.
38.
of
the
former
Chapter
;
and
might
be
further
evicted
above
all
contradiction
.
)
Amongst
the
Orthodox
Fathers
,
Chrysostome
,
who
(
as
we
heard
)
avouched
the
exposition
given
of
the
former
Scripture
,
stands
by
his
own
judgement
and
mine
,
in
his
explication
of
this
.
That
he
through
the
Grace
of
God
should
taste
Death
for
every
man
;
not
only
(
saith
he
)
for
the
faithfull
[
or
those
that
believe
]
but
for
ALL
THE
WORLD
.
He
indeed
died
for
ALL
Men.
For
what
if
all
Men
doe
not
believe
?
yet
He
hath
done
His
part
[
](A41481-e48570-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
[
or
,
fully
performed
that
which
was
proper
for
Him
to
do
.
]
The
Scripture
next
advancing
in
the
forementioned
troope
,
was
,
Who
will
§.
10.
have
ALL
MEN
to
be
saved
(
speaking
of
God
)
and
to
come
unto
the
knowledge
of
the
Truth
[
](A41481-e48650-b)b
b
1
Tim.
2.
4.
.
Whereunto
(
for
conformity
in
import
)
we
shall
joyn
the
last
there
specified
,
which
is
this
:
The
Lord
is
not
slack
concerning
his
promise
(
as
some
Men
count
slacknesse
)
but
is
long
suffering
to
us-ward
,
NOT
WILLING
THAT
ANY
should
perish
,
but
that
ALL
should
come
to
Repentance
[
](A41481-e48690-b)c
c
2
Pet.
3.
9.
.
Concerning
the
former
of
these
places
,
we
cleerly
evinced
(
in
the
first
Section
of
this
Chapter
)
from
the
unquestionable
tenor
and
carriage
of
the
whole
Context
,
that
by
,
ALL
Men
,
cannot
possibly
be
understood
,
either
some
of
all
sorts
of
Men
,
or
Jewes
and
Gentiles
,
or
all
the
Elect
,
or
the
like
;
but
of
necessity
,
All
of
All
sorts
of
Men
,
simply
and
universally
,
without
the
exemption
of
any
,
whether
Jewes
,
or
Gentiles
.
Any
other
interpretation
or
sence
of
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
Men
,
but
this
,
renders
the
Apostle
palpably
impertinent
and
weake
(
that
I
say
not
ridiculous
)
in
his
arguing
in
this
place
.
This
I
plainly
demonstrate
in
the
said
Section
:
I
now
add
,
that
if
it
may
be
said
,
that
God
will
have
All
Me●
to
be
saved
,
because
he
will
have
some
of
All
sorts
of
Men
to
be
saved
;
it
may
more
properly
and
truly
be
said
of
him
,
that
he
will
have
all
Men
to
be
destroyed
,
(
at
least
in
their
sence
,
who
hold
an
irreversible
reprobation
of
Persons
Personally
considered
,
from
eternity
)
because
not
simply
some
,
but
a
very
great
part
of
All
sorts
of
Men
now
extant
in
the
World
,
will
in
time
perish
,
and
that
according
to
the
Decree
or
Will
of
God
▪
the
tenor
whereof
is
,
that
all
Persons
dying
in
impenitency
and
unbelief
,
shall
perish
.
Yet
the
Scriptures
do
no where
say
upon
any
such
account
as
this
,
either
in
terminis
,
or
in
substance
,
that
God
will
have
All
Men
to
perish
,
and
not
to
come
to
the
knowledge
of
the
Truth
.
Which
is
somewhat
more
then
a
●opique
argument
,
that
God
is
not
therefore
said
to
will
that
all
Men
should
be
saved
,
and
come
to
the
knowledge
of
the
Truth
,
only
because
he
will
have
some
,
some
few
of
all
sorts
of
Men
to
be
saved
,
and
come
to
this
knowledge
:
but
simply
because
his
will
is
to
have
all
Men
without
exception
[
viz.
as
they
are
Men
,
and
whilest
they
are
yet
capable
of
Repentance
]
to
be
saved
,
and
in
order
thereunto
to
come
to
the
knowledge
of
the
saving
Truth
,
i.
e.
the
Gospell
.
Nor
doth
it
follow
,
that
the
Will
of
God
is
changeable
,
in
case
he
should
Will
the
same
Man
,
as
this
day
to
be
saved
;
and
as
on
the
morrow
to
perish
,
but
only
that
such
a
Man
is
changeable
(
as
we
shall
further
shew
,
God
willing
,
in
due
time
.
)
Now
then
if
it
be
the
Will
of
God
to
have
All
Men
,
without
exception
,
saved
,
&c.
most
certaine
it
is
that
Christ
died
,
and
that
intentionally
on
Gods
Part
,
for
ALL
Men
,
without
exception
:
because
it
is
not
imaginable
that
God
should
be
willing
to
have
those
saved
,
for
whom
he
was
unwilling
that
Salvation
should
be
procured
.
The
latter
of
the
two
Scriptures
lately
brought
upon
the
Theatre
of
our
§.
11.
present
Discourse
,
acts
the
same
part
with
the
former
.
There
it
is
said
of
the
Lord
(
Christ
)
that
he
is
not
willing
that
ANY
should
perish
,
but
that
ALL
should
come
to
Repentance
.
If
so
,
then
certainly
there
neither
was
,
nor
is
,
nor
ever
shall
be
any
,
for
whom
Christ
was
not
willing
,
did
not
intend
,
to
die
,
and
to
purchase
Repentance
.
So
that
his
Death
was
intentionally
for
All
Men
,
as
well
in
respect
of
himself
,
as
of
God
the
Father
.
Besides
those
slimme
evasions
and
shifts
of
making
bondmen
of
Christs
Free-men
,
I
meane
,
of
an
arbitrary
and
importune
confining
the
expressions
importing
a
simple
and
absolute
universality
(
in
such
Scriptures
as
these
)
to
petty
universalities
,
as
of
the
Elect
,
of
Species
,
Sorts
,
or
kinds
of
Men
,
&c.
(
the
nakednesse
whereof
hath
been
detected
over
and
over
[
](A41481-e49240-b)a
a
Cap.
5.
Sect.
9.
10
,
11
,
&c.
Sect.
34.
35.
&c
And
again
,
in
this
Chapter
,
Sect.
3.
4.
)
our
adversaries
in
the
cause
in
hand
are
wont
to
take
Sanctuary
from
such
Scriptures
,
as
the
two
now
in
debate
,
under
the
wing
of
this
Distinction
.
It
is
true
,
say
they
,
God
Wills
that
all
Men
should
be
saved
,
and
so
that
all
should
come
to
Repentance
,
voluntate
signi
,
with
his
Signified
or
Revealed
Will
;
but
this
doth
not
prove
,
but
that
voluntate
beneplaciti
,
with
the
will
of
his
Pleasure
,
or
Purpose
,
he
may
be
willing
that
many
,
even
far
the
greatest
part
of
men
,
should
perish
.
But
to
shew
the
vanity
,
or
at
least
the
impertinency
of
this
Distinction
to
the
businesse
in
hand
;
1.
I
would
demand
of
those
,
who
leane
upon
the
broken
Reed
of
this
§.
12.
distinction
,
in
opposition
to
the
cleer
and
direct
sence
given
of
the
two
Scriptures
last
mentioned
,
what
they
meane
by
their
voluntas
signi
,
the
signified
or
revealed
Will
of
God
;
and
wherein
the
opposition
or
difference
lieth
between
this
,
and
that
other
Will
of
God
,
which
they
terme
the
Will
of
his
good
Pleasure
or
Purpose
.
If
by
his
signified
or
revealed
Will
,
they
meane
only
the
Precepts
or
Commandements
of
God
concerning
such
and
such
duties
,
which
God
would
have
practised
and
done
by
Men
,
(
which
is
all
the
account
that
some
of
the
greatest
Opposers
in
the
Point
in
hand
,
give
of
it
)
I
doe
not
understand
,
how
,
or
in
what
respect
God
can
be
said
to
will
the
Salvation
of
all
Men
,
or
that
none
should
perish
.
For
,
1.
Salvation
actively
taken
,
is
an
act
of
God
himself
,
not
of
men
:
and
consequently
cannot
be
said
to
be
a
duty
injoyned
by
him
unto
men
,
and
therefore
not
to
be
willed
neither
by
him
,
by
way
of
Precept
or
Command
.
2.
Salvation
,
Passively
taken
,
is
not
an
act
,
but
a
state
or
condition
;
and
consequently
is
no
matter
of
duty
;
and
so
cannot
be
said
to
be
willed
by
God
,
in
such
a
sence
.
If
by
the
signified
or
revealed
Will
of
God
(
in
the
distinction
now
under
§.
13.
canvasse
)
be
meant
the
Declaration
which
he
hath
made
in
his
Word
concerning
the
finall
or
eventuall
Salvation
and
Condemnation
of
men
,
evident
it
is
that
neither
in
this
sence
can
he
be
said
to
will
the
Salvation
of
all
Men
:
because
he
hath
declared
and
signified
unto
the
World
,
that
few
(
comparatively
)
will
,
or
shall
,
in
fine
be
saved
.
If
it
be
pleaded
,
that
in
this
sence
God
may
be
said
to
will
the
Salvation
of
all
Men
with
his
signified
or
revealed
Will
,
because
he
injoynes
Faith
and
Repentance
unto
all
Men
,
which
are
the
means
of
Salvation
;
and
he
that
injoynes
the
means
,
may
(
in
a
consequentiall
way
)
be
said
to
injoyn
the
end
,
in
the
same
injunction
;
I
answer
;
1.
If
God
injoynes
Faith
and
Repentance
unto
all
men
,
it
argues
that
he
Preacheth
the
Gospell
unto
All
men
:
and
consequently
that
they
who
have
not
the
letter
of
the
Gospell
Preached
unto
them
by
Books
,
or
Men
,
(
as
many
Heathen
Nations
have
not
at
this
day
)
yet
have
the
spirit
,
substance
,
and
effect
of
the
Gospell
Preached
to
them
otherwise
,
as
viz.
by
the
Creation
▪
and
gracious
Government
of
the
World
,
which
is
(
as
I
have
shewed
elsewhere
[
](A41481-e49590-b)a
a
Divine
Authority
of
the
Scriptures
&c.
p.
184.
185
&c.
Again
p.
332.
333
,
&c.
)
purely
Evangelicall
,
and
corresponding
with
the
Scriptures
.
But
how
this
will
stand
with
our
adversaries
judgement
in
the
cause
depending
,
I
understand
not
.
2.
It
is
the
sence
of
one
of
the
greatest
Patrons
of
the
adverse
cause
,
that
§.
14.
the
precept
or
injunction
of
God
,
is
not
properly
the
Will
of
God
[
](A41481-e49660-b)b
b
Mandatum
Dei
non
est
v●luntas
Dei
proprie
dicta
;
quia
illo
non
tam
significet
quid
ipse
vult
fieri
,
quam
qu.
d
nostri
officii
sit
sacere
.
D.
Twiss●
.
Vindiciae
Gra
▪
tiae
,
&c.
p.
171.
;
because
(
saith
he
)
he
doth
not
hereby
so
much
signifie
what
himself
willeth
to
be
done
,
as
what
is
our
duty
to
doe
.
I
confesse
that
no
signification
whatsoever
,
whether
of
what
a
man
willeth
,
or
decreeth
to
be
done
,
or
of
what
is
the
duty
of
another
to
do
,
can
properly
be
said
to
be
the
will
of
the
signifier
:
but
yet
that
will
,
wherewith
,
or
out
of
which
,
God
willeth
or
Commandeth
us
to
do
▪
that
which
is
our
duty
to
do
,
is
as
properly
his
Will
,
as
that
whereby
he
willeth
,
or
decreeth
things
to
be
done
.
My
Will
,
or
desire
,
that
my
Child
should
obey
me
,
or
,
that
he
should
prosper
in
the
World
,
is
as
properly
my
Will
,
as
that
,
whereby
I
Will
,
or
purpose
▪
to
shew
the
respects
of
a
Father
unto
him
in
providing
for
him
;
being
as
proper
,
naturall
,
and
direct
an
act
of
that
Principle
or
Faculty
of
willing
within
me
,
whereby
I
Will
the
latter
,
as
that
act
it self
of
this
Faculty
,
wherein
I
will
the
latter
,
is
.
For
the
Principle
or
Faculty
within
me
of
willing
,
how
numerous
or
different
soever
the
acts
of
willing
,
which
I
exert
by
vertue
of
this
faculty
,
may
be
,
is
but
one
and
the
same
.
And
this
faculty
being
naturall
,
there
can
be
no
such
difference
between
the
acts
proceeding
from
it
,
which
should
make
some
to
be
more
proper
,
and
others
,
lesse
;
though
some
may
be
better
,
and
others
worse
.
But
this
difference
can
have
no
place
in
the
acts
of
the
Will
of
God
.
Therefore
if
the
precept
,
or
preceptive
Will
of
God
,
be
not
properly
his
Will
;
neither
can
any
other
Will
of
his
,
or
any
other
act
of
his
Will
,
be
properly
such
.
If
so
,
then
that
Will
of
God
,
or
act
of
Will
in
God
,
whereby
he
Willeth
or
injoyneth
Faith
and
Repentance
,
and
consequently
,
Salvation
,
unto
All
men
,
is
as
properly
his
Will
,
as
that
whereby
he
willeth
the
Salvation
of
any
Man
.
Therefore
if
there
be
any
secret
or
unrevealed
Will
in
God
,
whereby
he
willeth
the
destruction
of
any
man
,
at
the
same
time
when
he
willeth
the
Salvation
of
All
men
(
be
it
with
what
kinde
of
Will
soever
)
these
two
wills
must
needs
enter-feere
,
and
contradict
the
one
the
other
.
Nor
will
that
distinction
of
the
late
mentioned
Author
,
salve
a
consistency
between
them
,
wherein
he
distinguisheth
,
between
the
Decree
of
God
,
and
the
thing
Decreed
by
him
;
affirming
,
that
the
thing
which
God
Decreeth
,
may
be
repugnant
to
,
or
inconsistent
with
,
the
thing
which
he
commandeth
;
though
the
Decree
it self
cannot
be
repugnant
to
the
Command
[
](A41481-e50130-b)a
a
R●m
a
Deo
decretam
cum
re
a
Deo
mandata
,
pugnare
posse
dicimus
;
decretum
vero
Dei
cum
mandato
pugnare
posse
non
dicimus
.
Twissus
.
ubi
supra
.
.
The
vanity
of
this
distinction
cleerly
appeareth
upon
this
common
ground
;
viz.
that
Acts
are
differenced
,
and
distinguished
by
their
Objects
.
Therefore
if
the
Object
of
Gods
decreeing
Will
,
or
the
thing
Decreed
by
him
,
be
contrary
to
the
thing
preceptively
willed
,
or
commanded
by
him
,
unpossible
it
is
,
but
that
the
two
acts
of
his
Will
,
by
the
one
of
which
he
is
supposed
to
will
the
one
,
and
by
the
other
,
the
other
,
should
digladiate
,
and
one
fight
against
the
other
.
Therefore
certainly
there
is
no
such
paire
,
or
combination
of
wills
in
God
,
as
the
distinction
of
voluntas
signi
,
and
beneplaciti
,
(
as
applied
in
the
question
in
hand
)
doth
suppose
.
It
is
unpossible
that
I
should
inwardly
and
seriously
will
,
or
desire
,
the
Death
of
my
child
;
and
yet
at
the
same
time
seriously
also
will
and
injoyn
the
Physician
to
doe
his
best
to
recover
him
.
Again
,
if
God
injoyn
Faith
and
Repentance
unto
All
men
,
with
a
declaration
§.
15.
that
he
injoyneth
them
in
order
to
their
Salvation
,
or
with
a
promise
,
that
upon
their
obedience
to
this
injunction
of
His
,
they
shall
be
actually
saved
▪
then
can
he
not
at
the
same
time
will
,
with
a
secret
will
,
the
condemnation
of
any
.
But
most
evident
it
is
,
that
unto
whomsoever
he
injoyneth
Faith
,
or
Repentance
,
he
injoyneth
them
in
order
to
their
Salvation
,
and
with
promise
of
actuall
Salvation
,
upon
their
obedience
to
this
injunction
.
Mar.
16.
16.
Acts
3.
19.
Joh.
20.
31.
&c.
Therefore
unpossible
it
is
,
that
he
should
secretly
intend
,
will
,
or
purpose
the
destruction
of
any
,
to
whom
he
injoyns
Faith
and
Repentance
.
The
consequence
in
this
argument
is
so
rich
in
evidence
,
that
it
needs
no
Proof
.
If
a
Prince
should
inwardly
and
resolvedly
determine
to
put
such
or
such
a
Malefactor
to
death
,
and
yet
by
Proclamation
,
or
otherwise
,
promise
him
his
Life
,
or
a
Pardon
,
upon
condition
he
would
reform
his
course
,
would
this
be
a
strain
of
Divine
Perfection
,
or
like
unto
one
of
the
Wayes
of
God
?
There
is
a
sence
(
I
confesse
)
wherein
the
distinction
now
in
consideration
,
§.
16.
may
be
admitted
.
If
by
the
signified
or
revealed
Will
of
God
be
meant
nothing
else
,
but
such
Declarations
or
Manifestations
made
by
God
,
which
when
made
by
men
,
are
signes
of
a
Will
,
Purpose
,
or
Desire
in
them
,
suitable
to
their
respective
tenors
and
imports
,
(
which
is
cleerly
their
sence
of
this
member
of
the
distinction
,
who
were
the
first
coyners
of
it
,
I
mean
,
the
Schoolemen
[
](A41481-e50320-b)b
b
Aqu.
Sum.
Part.
1.
Qu.
19
Art.
12.
in
Cor.
)
there
is
no
inconvenience
in
granting
a
revealed
will
in
God
,
distinguished
from
,
or
opposed
unto
,
a
will
of
good
Pleasure
or
of
Purpose
,
in
him
.
This
sence
makes
no
opposition
of
Wills
in
God
,
nor
yet
between
things
willed
or
purposed
by
him
:
but
only
sheweth
,
or
supposeth
,
that
the
will
and
good
Pleasure
in
God
,
extendeth
not
to
the
actuall
Procurement
of
obedience
from
men
unto
all
those
Lawes
or
Commands
,
which
he
judgeth
meet
to
impose
upon
them
;
or
(
which
is
the
same
)
that
God
hath
not
positively
decreed
that
all
Men
shall
,
or
shall
be
necessitated
by
him
,
to
live
in
subjection
to
all
those
Lawes
,
which
he
hath
appointed
unto
them
.
This
sence
is
orthodox
,
and
unblameable
:
but
holds
no
intelligence
with
that
opinion
,
which
supposeth
one
will
in
God
,
according
unto
which
he
willeth
all
Men
to
be
saved
;
and
another
,
according
unto
which
he
willeth
the
far
greatest
part
of
men
to
be
damned
,
and
both
antecedent
.
For
otherwise
,
two
such
wills
as
these
,
are
fairely
and
cleerly
enough
consistent
in
him
.
God
,
according
to
the
distinction
of
the
Will
of
God
into
Antecedent
,
and
Cons●quent
,
(
first
set
on
foot
by
some
of
the
Fathers
,
Chrysostome
,
and
Damascen
by
name
,
and
since
made
use
of
by
the
Schoolemen
)
may
with
the
former
,
be
said
to
will
the
Salvation
of
all
Men
;
and
yet
with
the
latter
be
said
also
(
in
a
sence
)
to
will
the
condemnation
of
far
the
greatest
part
of
them
.
His
Antecedent
Will
(
the
distinction
being
admitted
as
it
ought
to
be
,
having
so
cleer
a
foundation
in
Scripture
)
respecteth
men
simply
as
men
;
his
Consequent
Will
relateth
to
them
as
considerable
under
the
two
opposite
qualifications
,
or
immediate
capacity
,
of
life
,
and
death
;
or
of
Salvation
,
and
Condemnation
;
the
one
of
these
being
Faith
persevered
in
unto
Death
,
the
other
,
finall
impenitency
or
unbelief
▪
According
to
the
former
of
these
wills
,
God
is
said
to
will
the
Salvation
of
all
Men
,
partly
because
he
vouchsafeth
a
sufficiency
of
means
unto
all
Men
▪
whereby
to
be
saved
;
partly
also
,
because
he
hath
passed
no
Decree
against
any
man
,
which
either
formally
,
or
consequentially
,
or
in
any
consideration
whatsoever
,
excludeth
any
man
personally
considered
,
from
Salvation
,
before
he
voluntarily
excludeth
himself
by
such
sinfull
miscarriages
and
deportments
,
which
according
to
the
revealed
Will
of
God
,
render
him
utterly
uncapable
thereof
.
According
to
the
latter
of
these
wills
,
as
he
peremptorily
willeth
the
Salvation
of
all
those
,
who
are
faithfull
unto
Death
;
so
doth
he
as
peremptorily
will
the
condemnation
of
all
those
,
who
shall
not
be
found
in
the
Faith
of
Jes●s
Christ
,
at
their
end
.
These
latter
,
through
their
own
deplorable
and
voluntary
carelessenesse
and
negligence
,
proving
to
be
in
number
far
the
greater
part
of
men
,
God
,
upon
this
supposition
,
and
in
a
consequentiall
way
,
may
be
said
to
will
the
condemnation
of
the
greatest
part
of
Men
,
and
the
Salvation
only
of
a
few
(
comparatively
)
.
But
of
these
things
more
hereafter
.
In
the
meane
time
evident
it
is
from
the
Scriptures
argued
,
that
Christ
d
〈…〉
§.
17.
intentionally
for
All
men
,
(
without
exception
)
considered
as
men
;
an●
that
there
was
nothing
more
procured
,
nor
intended
to
be
procured
,
thereby
,
for
one
man
,
then
another
,
personally
considered
,
or
simply
as
men
.
Only
this
was
intended
in
this
Death
of
Christ
(
in
the
generall
)
that
whosoever
,
whether
few
,
or
whether
many
,
should
with
a
true
and
persevering
Faith
believe
in
Him
,
should
actually
partake
of
the
benefit
and
blessing
of
this
his
Death
in
the
great
reward
of
Salvation
:
and
on
the
other
hand
,
that
whosoever
,
whether
few
,
or
whether
many
,
should
not
believe
in
him
with
such
a
Faith
,
should
(
upon
this
account
)
be
excluded
from
all
Participation
in
the
great
blessing
of
Salvation
purchased
by
his
Death
,
notwithstanding
the
purchase
was
as
much
made
,
and
intended
to
be
made
for
them
,
as
for
those
,
who
come
actually
to
inherit
;
even
as
the
marriage-feast
in
the
Parable
,
was
as
much
provided
,
prepared
,
and
intended
for
those
,
who
upon
their
invitation
came
not
,
as
it
was
for
those
,
who
came
,
and
actually
partooke
of
it
;
unlesse
we
shall
say
that
the
King
,
who
made
this
Feast
,
intended
it
not
for
those
,
whom
notwithstanding
he
solemnly
invited
to
it
,
and
with
whom
he
was
highly
displeased
for
their
refusall
to
come
,
being
invited
.
[
](A41481-e50620-b)a
a
Mat
22.
3
,
4
&c.
And
that
the
Death
of
Christ
,
and
the
gracious
intentions
of
God
therein
,
did
,
and
doe
,
equally
and
uniformly
respect
All
men
,
is
abundantly
manifest
from
that
Declaration
made
by
the
Lord
Christ
Himself
on
this
behalf
,
(
formerly
opened
;
)
So
God
loved
the
World
,
that
he
ga●e
his
only
begotten
Sonne
,
that
whosoever
believeth
in
Him
,
should
not
perish
,
but
have
everlasting
life
[
](A41481-e50660-b)b
b
Joh.
3.
16.
.
Those
words
,
that
whosoever
believeth
on
Him
,
should
not
perish
,
&c.
evidently
import
un-differenced
and
impartiall
intentions
on
Gods
Part
towards
men
in
the
gift
of
His
Son
.
The
last
Scripture
of
the
Division
yet
in
hand
,
was
this
:
Therefore
as
by
§.
18.
the
offence
of
one
,
the
judgement
came
upon
all
men
to
condemnation
:
even
so
by
the
righteousnesse
of
one
,
the
free
gift
came
upon
ALL
MEN
unto
the
justification
of
Life
.
Rom.
5.
18.
Evident
it
is
,
that
the
Apostle
in
this
Passage
compareth
the
extent
of
the
condemnation
,
which
came
by
the
sin
of
Adam
,
with
the
extent
of
the
Grace
of
justification
,
which
came
by
Christ
,
in
respect
of
the
numbers
of
Persons
,
unto
whom
they
extended
respectively
;
and
finds
them
in
this
point
commensurable
,
the
one
unto
the
other
.
The
Persons
upon
whom
the
gift
of
justification
cometh
by
Christ
,
are
made
equall
in
number
unto
those
,
upon
whom
the
judgement
of
condemnation
came
by
Adam
.
For
as
the
offence
of
Adam
is
here
said
to
have
come
upon
ALL
MEN
unto
condemnation
:
so
also
is
the
gift
of
justification
of
Life
,
[
i.
e.
of
such
a
justification
,
upon
which
,
and
by
means
whereof
,
men
are
saved
]
which
comes
by
Jes●●
Christ
,
said
to
come
UPON
ALL
MEN
likewise
.
Now
to
say
,
that
ALL
MEN
,
in
the
former
clause
,
is
to
be
taken
properly
and
signifies
ALL
MEN
,
indeed
,
without
exception
of
any
(
which
all
Expositors
grant
without
exception
of
any
)
but
in
the
latter
,
unproperly
and
with
limitation
,
yea
with
such
a
limitation
,
which
comparatively
,
and
a
few
only
excepted
,
excludes
ALL
MEN
,
there
being
not
the
least
ground
or
reason
in
the
Context
to
vary
the
signification
of
the
words
,
or
to
make
them
to
signifie
more
in
the
one
clause
,
and
fewer
in
the
other
,
is
to
exercise
an
arbitrary
dominion
over
the
expressions
of
the
Holy
Ghost
,
and
to
invent
and
set
up
significations
and
sense●
of
words
at
pleasure
.
Nor
doth
it
at
all
ease
the
matter
,
to
say
or
prove
▪
that
in
other
places
of
§.
19.
Scripture
,
this
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
men
,
signifies
not
all
without
exception
,
but
only
a
great
number
,
or
all
of
one
particular
sort
or
kinde
of
Persons
;
because
,
1.
If
it
can
be
proved
that
in
other
places
of
Scripture
it
so
signifies
(
I
meane
,
not
All
without
exception
,
but
only
some
greater
number
,
or
numbers
of
men
)
it
seemes
then
there
is
a
reason
why
it
should
,
or
must
,
so
signifie
in
these
places
:
otherwise
it
could
not
be
proved
that
there
it
so
signifies
[
](A41481-e50920-b)a
a
See
more
of
thi●
Sect.
3.
&
4.
of
this
Cap.
as
also
,
cap.
5.
sect
35.
36.
.
But
here
is
no
reason
at
all
to
be
given
why
it
should
be
taken
out
of
the
proper
and
native
signification
,
or
signifie
any
lesser
number
,
then
All
Men
simply
.
Now
to
refuse
the
proper
signification
of
aword
,
where
there
is
no
other
reason
why
it
should
be
refused
,
but
only
because
it
is
to
be
refused
where
there
is
a
reason
(
and
so
a
necessity
)
to
refuse
it
,
is
as
if
one
should
perswade
a
man
that
is
an
hungry
,
to
forbeare
Meat
whilest
he
may
have
it
,
because
he
must
forbeare
it
,
when
he
cannot
get
it
.
When
the
Context
or
Subject
matter
doth
require
a
by
,
lesse
proper
,
or
limited
signification
of
a
word
or
Phrase
,
this
signification
is
put
upon
them
by
God
.
But
when
there
is
no
occasion
or
necessity
,
either
in
respect
of
the
one
,
or
of
the
other
,
why
such
a
signification
should
be
put
upon
them
,
now
if
it
be
done
,
the
doing
of
it
is
arbitrary
,
and
from
the
lawlesse
presumption
of
men
.
How
much
more
when
men
shall
do
it
,
not
only
without
any
sufficient
ground
or
reason
,
but
against
reason
?
which
is
the
case
of
those
,
who
by
[
All
men
]
in
the
latter
clause
of
the
verse
in
hand
,
will
needs
understand
only
some
men
,
and
these
but
very
few
,
comparatively
.
For
,
2.
Though
one
and
the
same
word
,
or
Phrase
,
is
sometimes
to
be
taken
§.
20.
in
a
different
signification
in
one
and
the
same
Period
or
sentence
(
as
elswhere
is
observed
)
yet
this
is
no
where
to
be
done
,
but
where
there
is
a
manifest
and
pregnant
reason
for
the
doing
of
it
,
as
in
these
and
the
like
places
,
Let
the
DEAD
bury
their
DEAD
;
Mat.
8.
22.
So
again
:
Whosoever
drinketh
of
this
WATER
,
shall
thirst
againe
:
but
whosoever
shall
drinke
of
the
WATER
that
I
shall
give
him
,
shall
never
thirst
more
;
Joh.
4.
13
,
14.
There
is
a
plain
reason
,
why
by
the
dead
,
in
the
end
of
the
former
of
these
places
,
should
be
meant
such
as
were
naturally
,
or
corporally
dead
;
viz.
because
such
only
are
to
be
buried
,
with
that
kinde
of
buriall
,
whereof
our
Saviour
had
occasion
to
speak
,
as
appears
from
the
former
verse
.
Again
,
why
by
the
dead
in
the
beginning
of
the
said
passage
,
should
be
meant
those
that
are
spiritually
dead
,
and
not
those
that
are
corporally
dead
,
there
is
this
reason
(
every
whit
as
plain
,
as
the
former
)
viz.
because
those
that
are
naturally
or
corporally
dead
,
are
not
capable
of
burying
those
that
are
dead
,
either
with
one
kinde
of
buriall
,
or
other
.
So
why
the
word
,
WATER
,
(
in
the
latter
of
the
passages
mentioned
)
should
in
the
first
place
signifie
materiall
or
elementary
water
;
in
the
latter
,
spirituall
water
,
or
the
Holy
Ghost
;
reasons
are
obvious
and
neere
at
hand
:
we
shall
not
need
to
name
them
.
But
why
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
men
(
in
the
place
of
the
Apostle
under
debate
)
being
twice
used
,
should
be
conceived
so
far
to
vary
in
their
significations
,
as
in
the
former
clause
,
to
signifie
,
All
men
without
exception
;
in
the
latter
,
very
few
men
;
no
like
reason
(
nor
indeed
any
competent
)
can
be
given
.
3.
Though
,
All
men
,
doth
in
some
places
signifie
only
a
greater
number
§.
21.
of
Men
,
not
All
men
simply
or
universally
;
yet
it
never
signifieth
a
small
number
of
Men
,
either
in
opposition
to
,
or
in
comparison
with
,
a
greater
;
least
of
all
with
the
greatest
number
that
is
;
as
they
must
make
it
signifie
in
the
Scripture
in
hand
,
who
will
have
no
more
signified
by
it
(
in
the
latter
of
the
two
clauses
,
where
it
is
used
)
then
only
those
,
who
come
in
time
to
be
actually
saved
by
Christ
.
For
these
are
a
very
small
number
(
few
there
be
,
saith
Christ
,
that
finde
it
;
speaking
of
the
straite
gate
,
which
leadeth
unto
Life
)
in
comparison
of
those
,
upon
whom
condemnation
came
by
Adam
.
4.
If
condemnation
should
come
upon
all
Men
simply
,
by
the
offence
§.
22.
of
Adam
,
and
righteousnesse
only
upon
some
Men
,
and
these
but
a
few
neither
,
comparatively
,
by
the
obedience
and
gift
of
Christ
,
then
where
sin
abounded
,
Grace
should
not
superabound
(
as
the
Apostle
saith
it
did
;
)
nay
,
sin
should
superabound
,
and
Grace
be
confined
to
a
narrow
compasse
(
comparatively
.
)
To
say
,
that
the
superabounding
of
Grace
above
sin
,
here
spoken
of
,
is
to
be
considered
in
the
intensivenesse
of
it
,
[
i.
e.
in
its
prevalency
over
sin
,
where
it
is
vouchsafed
,
]
not
in
the
extensivenesse
of
it
,
as
if
it
extended
to
more
Persons
,
is
thus
far
acknowledged
for
a
saying
of
truth
;
Grace
doth
not
extend
to
more
Persons
,
then
sin
(
at
least
,
not
to
more
Persons
of
Men
)
because
sin
extendeth
unto
all
,
and
Grace
cannot
extend
to
more
then
all
.
But
if
we
shall
straiten
and
limit
Grace
,
in
respect
of
the
extent
of
it
,
to
a
small
number
of
Persons
,
as
viz.
unto
those
only
who
are
,
or
shall
be
actually
saved
,
the
glory
of
the
superabounding
of
Grace
above
sin
,
in
respect
of
the
Prevalency
of
it
,
where
it
is
(
in
such
a
sence
)
given
,
will
be
fully
match'd
,
or
rather
overcome
and
swallowed
up
,
by
the
prevailing
extensiveness
of
sin
above
Grace
.
5.
The
Apostle
,
both
before
,
and
after
(
as
viz.
Verse
15.
and
Verse
19.
)
§.
23.
computeth
the
condemned
ones
of
Adam
,
and
the
justified
ones
of
Christ
,
by
one
and
the
same
numericall
expression
.
He
tells
us
in
both
places
of
many
dead
by
Adam
,
and
of
no
fewer
then
many
justified
and
redeemed
by
Christ
.
Now
what
the
Holy
Ghost
makes
equall
,
for
Men
to
dis-equalize
,
especially
to
such
a
Proportion
or
Degree
,
that
the
one
number
shall
be
inconsiderable
,
and
as
nothing
,
in
comparison
of
the
other
;
is
to
lift
up
themselves
above
their
line
,
and
so
take
hold
of
vanity
in
stead
of
Truth
.
The
Apostles
expression
Verse
15.
is
somewhat
more
emphaticall
.
For
if
through
the
offence
of
one
,
many
be
dead
,
much
more
the
Grace
of
God
,
and
the
gift
by
Grace
,
which
is
by
one
Man
Jesus
Christ
,
hath
abounded
unto
many
.
If
it
shall
be
supposed
that
many
more
millions
of
Men
are
dead
through
the
offence
of
Adam
,
then
are
justified
or
made
alive
by
the
Grace
of
God
in
Christ
,
Pauls
glorying
over
the
Grace
of
God
in
Christ
,
as
much
more
abounding
to
the
justification
of
many
,
must
fall
to
the
ground
.
For
if
by
the
offence
of
Adam
,
all
became
dead
;
and
a
few
only
be
made
alive
by
the
gift
of
the
Grace
of
God
in
Christ
,
who
will
not
judge
,
but
that
the
offence
of
one
much
more
abounded
to
the
death
of
many
,
then
the
Grace
of
GOD
to
the
Justification
or
Life
of
many
?
6.
(
And
lastly
)
the
Apostle
having
said
,
Verse
,
20.
That
where
sinne
abounded
,
Grace
superabounded
,
he
adds
(
Vers.
21.
)
that
as
sinne
hath
reigned
unto
Death
,
so
did
Grace
reigne
through
righteousness
unto
eternall
Life
,
through
Jesus
Christ
our
Lord
.
Now
evident
it
is
from
Verse
14.
and
Verse
12.
that
sinne
reigned
over
all
Men
without
exception
,
unto
Death
:
therefore
Grace
must
have
a
proportionable
reigne
unto
life
[
i.
e.
must
by
a
strong
and
over-ruling
hand
put
all
Men
into
a
capacity
or
estate
of
life
and
salvation
:
]
If
so
,
it
undeniably
followes
that
Christ
Died
for
all
Men
without
exception
of
any
:
because
otherwise
,
all
Men
could
not
be
put
into
an
estate
of
Grace
or
Salvation
by
Him
.
Nor
was
this
interpretation
counted
either
hereticall
,
or
erroneous
,
by
the
§.
24.
most
Orthodox
Expositors
of
old
;
Chr●sostome
himself
commenting
upon
the
place
,
makes
the
Apostle
to
speake
thus
:
If
all
Men
were
punished
through
the
offence
[
or
,
his
offence
,
meaning
Adams
]
they
[
i.
e.
these
all
Men
]
may
doubtlesse
be
justified
from
hence
[
](A41481-e51770-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
[
i.
e.
by
that
over-abundance
of
grace
and
righteousnesse
,
as
he
there
speaketh
,
which
is
given
in
Christ
.
]
The
former
part
of
his
commentary
is
more
full
and
Pregnant
to
this
purpose
:
but
because
the
transcription
would
be
somewhat
long
,
I
leave
it
to
be
read
in
the
author
himself
.
Nor
are
there
wanting
amongst
our
late
Reformed
Divines
,
sirnamed
Orthodox
,
Men
of
eminent
Learning
,
Piety
and
Worth
,
who
subscribe
the
said
Interpretation
.
That
our
Reparation
,
[
Restauration
]
(
saith
Mr.
Bucer
upon
the
place
)
is
made
by
Christ
,
and
that
it
is
more
efficacious
then
the
sinne
of
Adam
,
and
that
it
is
of
LARGER
EXTENT
,
is
that
which
the
Apostle
argueth
in
this
,
and
the
following
Section
[
](A41481-e51860-b)b
b
Reparationem
nostri
factam
per
Christum
,
&
esse
Adae
noxâ
●ffica
ciorē
,
&
pa
tere
latius
,
est
id
quòd
Apostolus
hâc
,
&
sequenti
Sectione
—
pertractat
.
Intelligit
gratiam
Christi
bominum
generi
profuisse
amplius
,
quàm
nocuerit
lapsus
Adae
.
.
Again
,
upon
those
words
;
Sed
non
ut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
thus
:
The
Apostle
here
meaneth
,
that
the
Grace
of
Christ
did
more
profit
MAN-KINDE
,
then
the
sinne
of
Adam
damnified
it
.
Doubtlesse
if
all
Men
without
exception
were
brought
into
a
condition
of
misery
by
the
sin
of
Adam
,
and
but
an
handfull
only
(
in
comparison
)
made
happy
by
the
Grace
of
Christ
;
the
Grace
of
Christ
cannot
be
said
to
have
profited
Man-kinde
,
more
then
the
sin
of
Adam
damnified
it
.
Yet
again
upon
Verse
16
:
For
whereas
the
World
was
lost
[
or
,
undone
]
by
the
one
sinne
of
Adam
,
the
Grace
of
Christ
did
not
only
abolish
this
sinne
,
and
that
death
which
it
brought
[
upon
the
World
]
but
likewise
tooke
away
an
infinite
number
of
other
sinnes
,
which
we
the
rest
of
Men
added
to
that
first
sinne
[
](A41481-e52000-b)*
*
Cum
enim
ex
uno
Adae
peccato
orbis
perditus
sit
,
gratia
Christi
non
hoc
solum
peccatum
,
&
mortem
quam
intulit
,
abolevit
,
sed
simul
infinita
illa
sustulit
peccata
,
quae
reliqui
homines
primo
illi
peccato
adjecimus
.
.
The
commensurablenesse
of
the
Grace
of
Christ
with
the
sin
of
Adam
,
in
respect
of
the
number
of
Persons
,
gratified
by
the
one
,
and
damnified
by
the
other
,
cannot
lightly
be
asserted
in
terms
more
significant
.
Nor
do
the
words
following
import
any
thing
contrary
hereunto
,
wherein
the
Author
addeth
,
that
the
said
Grace
of
Christ
bringeth
all
that
are
of
Christ
into
a
full
or
Plenary
justification
.
For
by
a
full
or
Plenary
justification
,
it
is
evident
that
he
meanes
an
actuall
justification
,
yea
(
as
he
explaines
himself
a
little
after
)
that
justification
,
which
shall
be
awarded
unto
the
Saints
at
the
great
day
of
the
Resurrection
;
to
the
obtaining
of
which
,
it
is
acknowledged
,
that
Men
must
receive
a
new
being
from
Christ
by
Faith
.
In
what
sence
Christ
abolished
the
—
inque
plenam
justificationem
,
quotquot
ex
Christo
sunt
,
adduxit
.
sin
of
Adam
,
together
with
that
Death
,
which
it
brought
into
the
World
;
and
so
in
what
sence
he
is
said
to
have
brought
Righteousnesse
,
Justification
,
and
Salvation
unto
all
Men
,
remaines
to
be
unfolded
in
due
Place
.
Upon
the
17
Verse
the
aforesaid
Author
yet
more
cleerly
attests
the
substance
of
our
Interpretation
,
where
he
gives
an
account
,
how
the
Grace
of
Christ
m●y
be
said
to
be
of
larger
extent
,
then
the
sin
of
Adam
,
notwithstanding
it
be
true
,
that
this
grace
took
away
nothing
,
but
what
(
in
a
sence
)
was
the
fruit
and
effect
of
his
sin
.
If
we
consider
,
saith
he
,
that
every
particular
Man
by
his
transgressions
increaseth
the
misery
of
Man-kinde
,
and
that
whosoever
sinneth
,
doth
no
lesse
hurt
his
Posterity
,
then
Adam
did
all
Men
;
it
is
a
plaine
case
,
that
the
Grace
of
Christ
hath
removed
more
evils
from
Men
,
then
the
sinne
of
Adam
brought
upon
them
.
For
though
there
be
no
sinne
committed
in
all
the
World
,
which
hath
not
its
originall
from
that
first
sinne
of
Adam
,
yet
all
particular
Men
who
sinne
,
as
they
sinne
voluntarily
and
freely
,
so
do
they
make
an
addition
of
their
own
proper
guilt
,
and
misery
.
ALL
WHICH
EVILLS
,
since
the
alone
BENEFIT
OF
CHRIST
HATH
TAKEN
AWAY
,
it
must
needs
be
that
it
hath
taken
away
the
sinnes
of
many
,
and
not
of
one
only
.
Manifest
therefore
it
is
that
more
evills
have
been
removed
by
Christ
,
then
were
brought
in
by
Adam
[
](A41481-e52150-b)a
a
Verum
si
consideramus
singulos
mortalium
,
suis
quoque
transgressionibus
malum
generis
humāi
auxisse
,
&
non
minùs
,
quicunque
peccant
,
suis
posteris
nocere
,
atque
nocuit
omnibus
Adam
;
in
aperto
est
,
gratiam
Christi
plura
depulisse
ab
hominibus
mala
,
quam
Ad●
noxa
intulerit
.
Nam
licet
nihil
in
orbe
peccatum
sit
,
quod
ex
illo
primo
Adae
lapsu
non
trahat
originem
;
tamen
singuli
qui
peccant
,
ut
suâ
quoque
l●berâ
voluntate
peccant
,
ita
suum
quoque
adjiciunt
reatum
,
suam
adferunt
perniciem
.
Quae
omnia
mala
,
cum
beneficium
Christi
solum
sustulit
,
certe
jam
multorum
peccata
sustulit
,
non
unius
Adae
.
Manifestum
est
igitur
plura
per
Christum
mala
submota
esse
,
quàm
Adam
obtulerat
.
.
And
yet
more
plainely
and
expresly
to
the
Point
in
hand
(
if
more
may
be
)
upon
Verse
18.
The
sence
whereof
he
gives
thus
:
As
by
the
fall
of
one
,
sinne
prevailed
over
all
,
so
as
to
make
all
liable
unto
condemnation
:
so
likewise
the
righteousnesse
of
one
so
far
tooke
place
on
the
behalf
of
all
Men
,
that
all
M●n
may
obtaine
the
justification
of
life
thereby
[
](A41481-e52200-b)b
b
Infert
hic
Apostolus
,
repetit
,
&
summat
,
quae
tribus
praemissis
collationibus
disseruit
:
haec
scilicet
.
Sicut
ex
unius
lapsu
peccatum
in
omnes
invaluit
,
ut
reddiderit
omnes
condemnationi
obnoxios
:
sic
etiam
unius
justiciam
in
omnes
homines
obtinuisse
,
ut
just
ficatio
vitae
omnibus
contingat
.
.
By
this
time
I
suppose
Bucer
hath
said
enough
,
both
to
assert
the
Interpretation
of
the
Scripture
in
hand
,
that
hath
been
given
,
as
also
the
universality
of
Redemption
by
Christ
.
The
said
Scripture
calls
for
the
sence
and
exposition
asserted
,
with
such
a
§.
25.
loud
and
distinct
voyce
,
that
Gualter
also
(
another
Divine
of
the
same
rank
and
quality
with
the
former
)
could
not
but
hearken
to
it
.
As
by
the
offence
of
one
(
saith
he
▪
compleating
the
Apostles
sentence
,
and
rendring
his
sence
therein
)
condemnation
was
propagated
unto
all
Men
;
So
also
by
the
righteousnesse
of
one
,
Justification
of
life
was
propagated
[
or
imparted
]
unto
ALL
MEN.
Againe
thus
:
As
by
the
offence
of
one
Adam
,
the
judgement
or
guilt
came
upon
all
Men
to
condemnation
;
so
also
by
the
righteousnesse
of
one
Jesus
Christ
the
Gift
or
Benefit
of
God
,
abounded
unto
ALL
MEN
to
Justification
of
life
[
](A41481-e52310-b)a
a
Itaque
qu●madmodum
per
unius
offensam
in
omnes
homines
pro
pagataest
cōdemnatio
:
sic
etiam
per
unius
justiciam
in
omnes
homines
propagata
est
Justificatio
vitae
.
Sicuti
per
unius
Adami
offensam
judicium
sive
reatus
venit
in
omnes
homines
ad
condemnationem
:
sic
etiam
per
unius
Jesus
Christi
justiciam
,
donum
sive
beneficium
Dei
redundavit
in
omnes
homines
ad
justificationem
vitae
.
.
Any
Man
that
shall
reade
with
a
single
eye
what
Calvin
himself
hath
written
upon
the
said
Contexture
of
Scriptures
,
cannot
judge
him
an
adversary
to
the
Premised
Exposition
.
Paul
(
saith
he
,
upon
Verse
15.
)
simply
teacheth
that
the
amplitude
[
or
compasse
]
of
the
Grace
purchased
by
Christ
,
is
greater
,
then
of
the
condemnation
contracted
by
the
first
Man
[
](A41481-e52380-b)b
b
Sed
simpliciter
majorem
gratiae
per
Christum
acquisitae
amplitudinem
esse
docet
,
quàm
contractae
per
primum
hominem
damnationis
.
.
Not
long
after
:
The
sum
of
all
comes
to
this
,
that
Christ
overcomes
Adam
:
the
righteousness
of
Christ
,
vanquisheth
Adams
sinne
:
Adams
malediction
[
or
curse
]
is
overwhelmed
with
Christs
Grace
:
the
Death
which
proceeded
from
Adam
,
is
swallowed
up
by
that
Life
which
comes
from
Christ
[
](A41481-e52410-b)c
c
Huc
autem
summa
tendit
;
quia
Christus
Adamum
superat
.
Hujus
peccatum
,
illius
vincit
justicia
:
hujus
maledictio
,
illius
obruitur
gratiâ
:
ab
hoc
mors
profect●
,
illius
vitâ
absorbetur
.
.
Doubtlesse
if
the
curse
brought
upon
Men
by
Adam
,
prevailes
and
remaines
still
untaken
off
,
upon
far
the
greatest
part
of
Men
,
it
is
not
over-whelmed
with
the
Grace
of
Christ
:
nor
is
the
Death
,
which
proceeded
from
him
swallowed
up
by
the
Life
of
Christ
,
if
still
it
reignes
and
magnifies
it selfe
over
,
and
against
,
far
greater
numbers
of
Men
,
then
the
Life
it self
of
Christ
preserves
,
or
delivers
from
it
.
Upon
Verse
18.
he
Presenteth
his
thoughts
in
these
words
:
He
[
Paul
]
makes
Grace
COMMON
UNTO
ALL
MEN
,
because
it
is
exposed
unto
[
or
laid
within
the
reach
of
]
All
Men
:
not
because
it
is
in
the
reality
of
it
extended
unto
all
Men
,
[
i.
e.
not
because
it
is
accepted
or
received
by
all
Men
;
as
the
words
following
plainely
shew
.
]
For
(
saith
he
)
though
CHRIST
SVFFERED
FOR
THE
SINNES
OF
THE
WHOLE
WORLD
,
and
through
the
Goodnesse
,
or
Bounty
of
GOD
be
offered
unto
all
Men
,
yet
all
Men
doe
not
take
,
or
lay
hold
,
on
Him
[
](A41481-e52540-b)d
d
Communem
omnium
gratiam
facit
,
quia
omnibus
exposita
est
,
non
quod
ad
omnes
extendatur
reipsa
.
Nam
etsi
passus
est
Christus
pro
peccatis
totius
mundi
,
atque
omnibus
indifferenter
Dei
benignitate
offertur
,
non
tamen
omnes
apprehendunt
.
.
So
that
if
Calvin
would
but
quit
himself
like
a
Man
,
and
stand
his
own
ground
,
he
would
Remonstrate
as
stoutly
as
Corvine
,
or
Arminius
himselfe
.
CHAP.
VII
.
The
third
sort
,
or
consort
,
of
Scriptures
,
mentioned
Cap.
5.
Sect.
5.
as
clearely
asserting
the
Doctrine
hitherto
Maintained
,
Argued
,
and
Managed
to
the
same
Point
.
WE
shall
not
need
(
I
conceive
)
to
insist
upon
a
Particular
examination
§.
1.
of
these
Scriptures
,
one
by
one
(
the
Method
observed
by
us
in
handling
the
two
former
Partees
)
because
they
are
more
apparantly
uniform
and
consenting
in
their
respective
importances
,
then
they
.
In
which
respect
,
a
cleer
and
thorough
Discussion
of
any
one
of
them
,
or
a
diligent
Poyseing
of
the
common
tendency
and
import
of
them
all
,
will
be
sufficient
to
evince
their
respective
compliances
with
the
cause
in
hand
.
The
Prospect
of
these
Texts
,
is
this
.
—
And
him
that
commeth
unto
me
,
I
will
in
no
wise
cast
out
.
Joh.
6.
37.
—
HE
that
believeth
in
me
,
shall
never
thirst
,
Verse
35.
HE
that
believeth
,
and
is
Baptized
,
shall
be
saved
,
Mar.
16.
16.
—
that
WHOSOEVER
believeth
in
him
,
should
not
perish
,
&c.
Joh.
3.
16.
—
that
through
his
Name
,
WHOSOEVER
believeth
in
him
,
shall
receive
remission
of
sinnes
,
Acts
10
,
43.
Even
the
righteousnesse
of
God
,
which
is
by
Faith
of
Jesus
Christ
,
UNTO
ALL
,
and
UPON
ALL
,
who
believe
;
for
ALL
have
sinned
,
&c.
Rom.
3.
22
,
23.
(
to
omit
very
many
others
of
like
tenor
and
import
.
)
In
all
these
Scriptures
,
with
their
fellowes
,
evident
it
is
that
Salvation
is
§.
2.
held
forth
and
Promised
by
God
,
unto
all
,
without
exception
,
that
shall
believe
;
yea
that
it
is
Offered
and
Promised
unto
all
Men
upon
the
condition
of
believing
,
whether
they
believe
,
or
no.
So
that
upon
such
Declarations
of
the
gracious
and
good
Pleasure
of
God
towards
the
universality
of
Men
,
as
these
,
the
Ministers
of
the
Gospell
,
or
any
other
Men
,
may
with
truth
(
and
ought
of
duty
,
upon
occasion
)
say
to
every
Particular
Soul
of
Man
under
Heaven
,
If
thou
believest
,
thou
shall
be
saved
,
even
as
Paul
saith
that
he
preached
Christ
,
admonishing
EVERY
MAN
,
and
teaching
EVERY
MAN
in
all
wisdome
,
that
he
might
present
EVERY
MAN
perfect
in
Christ
Jesus
[
](A41481-e52850-b)a
a
Colos.
1.
28.
.
Yea
,
this
Apostle
,
speaking
of
God
Himself
,
saith
,
that
he
admonisheth
all
Men
every
where
to
repent
[
](A41481-e52880-b)b
b
Acts
17.
30.
.
Now
if
the
Gospell
,
or
God
in
the
Gospell
,
offereth
Salvation
unto
all
Men
,
without
exception
,
and
insureth
it
accordingly
upon
their
believing
,
certainly
he
hath
it
to
bestow
upon
them
,
in
case
they
doe
See
more
of
this
Cap.
8.
Sect.
31.
believe
:
otherwise
he
should
offer
or
Promise
that
unto
them
,
which
he
hath
not
for
them
,
nor
is
able
to
confer
upon
them
,
though
they
should
believe
.
If
he
hath
Salvation
for
them
,
or
to
bestow
upon
them
,
upon
their
believing
,
he
must
have
it
in
Christ
:
because
he
hath
no
other
treasury
or
store-house
of
Salvation
,
but
only
Christ
.
Neither
is
there
Salvation
in
any
other
,
&c.
Acts
4.
12.
If
God
hath
Salvation
in
Christ
for
all
Men
,
Christ
must
needs
have
Bought
and
Purchased
it
for
them
with
his
Blood
,
in
as
much
as
there
is
no
Salvation
,
no
not
in
Christ
Himself
,
without
,
or
otherwise
then
by
,
Remission
of
sins
;
nor
any
Remission
of
sinnes
,
in
or
by
Him
,
without
shedding
of
blood
.
Therefore
all
those
Scriptures
,
wherein
God
Promiseth
and
ascertaineth
Salvation
unto
all
Men
(
without
exception
)
upon
their
believing
,
are
Pregnant
with
this
truth
,
that
Christ
layd
down
his
Life
for
the
Salvation
of
all
,
and
every
Man
.
If
it
be
here
replied
and
said
;
but
though
God
in
the
Gospell
offers
Salvation
§.
3.
unto
all
Men
,
and
Promiseth
Salvation
unto
all
Men
upon
condition
of
their
believing
,
respectively
,
yet
knowing
certainly
before
hand
that
none
will
believe
,
but
only
such
and
such
by
Name
,
as
viz.
those
,
for
whom
there
is
Salvation
Purchased
by
Christ
,
he
may
upon
a
sufficient
ground
,
and
with
security
enough
,
Promise
Salvation
unto
all
men
upon
condition
they
will
believe
;
I
answer
,
Though
God
by
meanes
of
the
certainty
of
such
his
knowledge
,
may
,
without
danger
of
failing
in
Point
of
Promise-keeping
,
or
of
being
taken
at
his
word
to
his
dishonour
,
Promise
Salvation
unto
all
Men
(
without
exception
)
upon
the
terms
specified
,
though
it
should
be
supposed
that
Christ
hath
not
Purchased
Salvation
for
all
Men
;
yet
upon
such
a
supposition
as
this
,
he
cannot
,
either
with
honour
otherwise
,
or
with
truth
,
make
any
such
Offer
,
or
Promise
.
Not
with
honour
;
because
for
a
Man
,
that
is
generally
and
certainly
known
to
be
worth
but
only
one
thousand
Pounds
in
estate
,
to
offer
or
Promise
an
hundered
thousand
Pounds
to
any
Man
that
shall
be
willing
to
serve
him
,
or
to
doe
such
or
such
a
courtesie
for
him
,
though
he
knew
certainly
that
no
Man
would
accept
his
offer
in
either
of
these
kinds
,
yet
would
such
an
Offer
or
Promise
be
matter
of
disparagement
to
him
in
the
sight
of
wise
and
understanding
Men
,
yea
render
them
little
other
then
ridiculous
.
In
like
manner
,
it
being
supposed
by
our
Antagonists
in
the
cause
now
under
Plea
,
that
God
hath
declared
it
unto
all
the
World
in
his
Gospell
,
that
Christ
hath
died
but
for
a
few
Men
(
in
comparison
)
and
consequently
that
himself
hath
Salvation
only
for
a
few
;
in
case
he
should
Promise
Salvation
unto
all
Men
without
exception
,
upon
what
account
,
service
,
or
condition
soever
,
must
needs
turne
to
dishonour
in
the
highest
unto
him
,
and
represent
him
unto
his
Creature
extremely
unlike
to
himselfe
.
Suppose
the
Devill
had
certainly
known
(
as
very
possibly
he
might
)
that
the
Lord
Christ
would
not
have
fallen
down
and
worshipped
him
,
upon
any
terms
or
conditions
whatsoever
,
would
this
have
excused
him
from
vanity
,
in
Promising
him
all
the
Kingdomes
of
the
World
upon
such
a
condition
,
when
as
all
the
world
knew
that
not
one
of
these
Kingdomes
were
at
his
disposall
.
Again
,
2.
neither
can
God
,
nor
any
Minister
of
the
Gospell
,
say
,
with
§.
4.
truth
,
to
every
Particular
Man
,
if
thou
believest
,
thou
shalt
be
saved
,
unlesse
it
be
supposed
that
there
is
Salvation
Purchased
,
or
in
being
,
for
them
all
.
Because
the
truth
of
such
an
assertion
cannot
be
salved
by
this
,
that
all
Men
,
or
every
Particular
Man
,
will
not
believe
.
The
truth
of
a
Connex
or
Hypotheticall
Proposition
,
of
which
kinde
this
is
,
If
thou
Peter
,
or
thou
John
believest
,
thou
shalt
be
saved
,
doth
not
depend
upon
any
thing
that
is
contingent
,
no
nor
yet
upon
any
thing
that
is
extra-essentiall
to
the
terms
of
the
Proposition
it self
(
such
as
is
,
as
well
the
non-believing
,
as
the
believing
of
Particular
Men
)
but
upon
the
essentiall
and
necessary
Connexion
between
the
two
Parts
of
the
Proposition
,
the
Antecedent
,
and
consequent
.
If
this
Connexion
be
contingent
,
loose
,
or
false
,
the
Proposition
it self
is
false
,
though
in
every
other
respect
it
should
be
accommodated
to
the
best
.
As
for
example
:
in
this
Proposition
,
If
Isaac
were
Abrahams
Son
,
then
was
he
truly
godly
;
both
the
Parts
,
considered
apart
,
are
true
:
for
true
it
is
,
1.
That
Isaac
was
Abrahams
Son
:
and
2.
That
he
was
truly
godly
;
yet
the
Proposition
is
absolutely
false
;
because
there
is
no
necessary
or
essentiall
Connexion
between
,
being
Abrahams
Son
,
and
true
godlinesse
:
therefore
the
one
cannot
be
truly
inferr'd
,
or
concluded
from
the
other
.
In
like
manner
,
when
I
shall
say
thus
unto
a
Man
,
If
thou
believest
,
thou
shalt
be
saved
,
it
is
neither
his
non-believing
,
nor
the
certainty
of
my
knowledge
that
he
will
not
believe
,
that
either
maketh
,
or
evinceth
such
a
Proposition
to
be
true
:
because
neither
of
these
relates
to
the
Connexion
of
the
parts
thereof
,
nor
containe
the
least
reason
or
ground
,
why
the
latter
should
follow
upon
the
former
.
The
Mans
not
▪
believing
,
is
no
reason
at
all
,
why
upon
his
believing
he
should
certainly
be
saved
;
no
more
is
my
knowledge
,
how
certaine
soever
it
be
,
that
he
will
not
believe
.
But
to
verifie
such
a
Proposition
or
Saying
,
there
must
be
a
certaine
and
indissolveable
Connexion
between
such
a
Mans
Salvation
,
and
Believing
,
in
case
he
should
believe
.
Such
a
Connexion
as
this
there
cannot
be
,
unlesse
there
were
Salvation
for
him
,
which
he
might
have
and
injoy
in
case
he
should
believe
.
Now
certaine
it
is
,
that
if
Christ
Died
not
for
him
,
there
is
no
more
Salvation
for
him
,
in
case
he
should
believe
,
then
there
would
be
,
in
case
he
should
not
believe
;
there
being
no
Salvation
for
any
Man
,
upon
any
terms
or
condition
whatsoever
,
unlesse
Christ
hath
Purchased
it
for
him
by
his
Death
.
Nor
doth
Christs
Purchasing
Salvation
for
any
Man
,
depend
upon
such
a
Mans
believing
:
no
more
doth
his
non-Purchasing
Salvation
for
him
,
upon
his
not-believing
.
So
that
unlesse
it
be
supposed
,
that
Christ
hath
Purchased
Salvation
for
a
Man
,
whilest
He
remaines
yet
an
unbeliever
,
and
though
He
should
alwayes
remaine
an
unbeliever
,
it
cannot
be
supposed
that
He
Purchased
Salvation
for
him
,
though
He
should
believe
:
and
consequently
there
can
be
no
truth
in
this
Proposition
,
or
Assertion
,
spoken
to
a
Man
who
shall
not
believe
,
If
thou
believest
,
thou
shalt
be
saved
;
it
being
certaine
(
upon
the
aforesaid
supposition
of
Christs
non-dying
for
him
)
that
he
should
not
,
could
not
,
be
saved
,
no
not
though
He
should
believe
.
If
it
be
replied
;
yea
but
the
truth
of
this
saying
,
to
any
Man
whatsoever
,
§.
5.
If
thou
believest
,
thou
shalt
be
saved
,
is
sufficiently
salved
upon
this
account
,
that
Christ
Died
sufficiently
for
all
Men
,
though
not
intentionally
:
so
that
in
case
any
Man
whatsoever
shall
,
or
should
,
believe
,
there
is
Salvation
ready
for
Him
in
Christ
.
I
answer
,
that
the
vanity
,
or
meere
nullity
rather
(
in
respect
of
the
coincidence
of
the
Members
)
of
this
distinction
,
wherein
Christ
is
affirmed
to
have
Died
sufficiently
for
all
Men
,
but
denied
to
have
Died
intentionally
for
all
Men
,
hath
been
demonstratively
,
and
at
large
evinced
formerly
[
](A41481-e53370-b)a
a
Cap.
5.
Sect.
39
,
40
,
&c.
.
I
here
only
add
,
that
if
there
be
Salvation
ready
in
Christ
for
all
and
every
Man
,
in
case
they
should
believe
,
then
must
this
Salvation
be
found
in
him
,
either
naturally
,
and
in
respect
of
his
meere
Person
,
or
by
way
of
Purchase
and
Procurement
,
i.
e.
by
means
of
his
Death
.
No
Man
(
I
presume
)
will
affirm
the
former
,
as
viz.
that
there
is
Salvation
in
Christ
for
any
Man
,
in
respect
of
his
meere
Nature
,
or
Person
:
or
howsoever
,
Himself
plainely
denies
it
;
verily
,
verily
,
I
say
unto
you
,
except
a
corne
of
Wheat
fall
into
the
ground
,
and
die
,
it
abideth
alone
:
but
if
it
die
,
it
bringeth
forth
much
Fruit
[
](A41481-e53440-b)b
b
Joh.
12.
24.
.
If
there
be
no
Salvation
in
Him
for
Men
,
but
by
Purchase
,
and
this
with
his
Blood
,
then
hath
He
no
more
Salvation
in
Him
,
then
what
He
thus
Purchased
:
no
Man
hath
any
thing
more
by
Purchase
,
then
what
he
hath
Bought
,
or
Purchased
.
Therefore
if
Christ
hath
Salvation
in
Him
for
all
Men
without
exception
,
He
must
have
Purchased
,
or
Bought
it
for
them
,
with
His
Blood
.
If
so
,
He
must
either
Purchase
more
,
then
He
intended
;
or
else
intend
to
Purchase
Salvation
for
all
and
every
Man
.
And
what
is
this
,
without
any
Parable
,
but
to
die
intentionally
for
all
Men
?
Therefore
the
distinction
of
Christs
dying
sufficiently
for
all
men
,
but
not
intentionally
,
is
ridiculous
,
and
unworthy
from
first
to
last
of
any
intelligent
or
considering
Man
.
Nor
is
that
distinction
(
because
it
relates
to
the
subject
matter
of
our
present
§.
6.
Chapter
)
so
emphatically
insisted
upon
by
Mr.
Rutherford
,
of
much
better
import
.
That
eternall
life
(
saith
he
)
should
be
offered
unto
all
,
and
every
individuall
Man
,
upon
condition
of
Faith
;
and
that
life
should
be
offered
unto
all
and
every
individual
Man
,
out
of
an
intent
on
Gods
part
to
give
life
unto
them
,
in
case
they
believe
,
are
two
sayings
widely
different
[
](A41481-e53550-b)a
a
Longe
disserunt
ista
,
vitam
aete●nam
omnibus
●ff●r●i
&
singulis
,
sub
conditione
si
l●i
;
&
omnibus
&
singulis
off●r●i
vitam
ex
Dei
intentione
dandi
illis
vitam
,
si
credider●nt
.
Sam.
Rhe●orfortis
.
Exercit.
Apolog.
p.
3●9
.
.
For
doubtlesse
the
latter
hath
every
whit
as
much
truth
in
it
,
yea
every
whit
as
much
cleare
and
pregnant
Truth
in
it
,
as
the
former
;
yea
hath
(
in
effect
)
one
and
the
same
Truth
.
For
when
God
offers
eternall
Life
unto
all
and
every
individuall
man
,
upon
condition
of
Faith
,
is
it
not
His
intention
that
they
should
have
eternall
Life
upon
their
Faith
,
or
in
case
they
should
believe
?
If
not
,
then
in
such
an
offer
,
he
should
offer
,
and
promise
that
,
which
He
intends
not
to
give
,
or
perform
,
no
not
according
to
the
tenor
of
His
Promise
.
If
it
be
said
,
(
in
favour
of
the
distinction
,
)
but
though
God
intends
to
give
eternall
Life
to
all
and
every
individuall
man
,
upon
condition
they
believe
(
this
being
the
expresse
tenor
of
His
Offer
or
Promise
)
yet
it
followes
not
,
that
such
an
intention
in
Him
should
be
His
reason
or
ground
of
tendring
such
an
offer
,
or
Promise
,
unto
them
;
unto
this
I
answer
,
that
if
this
were
the
intent
of
the
Author
,
I
meane
to
difference
the
latter
proposition
from
the
former
in
point
of
error
or
falsehood
,
upon
this
account
,
because
the
latter
supposeth
such
an
intention
as
that
mentioned
,
in
God
,
to
be
the
adequate
reason
or
motive
,
why
He
tenders
such
an
Offer
or
Promise
unto
them
,
I
should
not
much
gainesay
:
because
I
suppose
that
God
hath
indeed
other
reasons
,
and
these
of
greater
weight
,
why
He
makes
a
tender
of
Salvation
unto
all
men
upon
condition
of
Faith
,
then
His
intention
of
giving
Salvation
unto
them
,
in
case
they
shall
believe
.
Yea
,
I
doe
not
conceive
,
that
either
God
or
men
,
do
any
thing
which
they
intend
,
simply
out
of
their
intentions
thereof
,
or
because
they
intend
it
;
but
out
of
a
desire
to
effect
,
or
to
procure
the
effecting
of
it
,
or
because
they
desire
it
.
But
that
the
Authors
meaning
in
impleading
the
said
latter
proposition
§.
7.
of
error
,
was
far
differing
from
this
,
appears
sufficiently
by
the
account
which
Himself
gives
hereof
in
the
sequell
of
his
Discourse
.
From
this
account
it
cleerly
appears
,
that
in
framing
the
said
latter
proposition
,
he
useth
those
words
,
ex
Dei
intentione
,
for
,
cum
Dei
intentione
;
and
placeth
the
error
of
the
proposition
in
this
,
viz.
that
it
supposeth
an
intention
to
be
in
God
of
giving
life
unto
all
men
upon
their
Faith
,
when
He
makes
the
offer
mentioned
unto
them
.
To
prove
this
to
be
an
error
,
he
argues
to
this
effect
,
from
Joh.
17.
2.
(
for
his
other
arguments
are
plainely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
God
the
Father
gave
power
unto
the
Sonne
to
give
eternall
life
to
those
ONLY
,
who
were
given
unto
him
by
the
Father
.
But
reprobates
(
saith
he
)
are
not
given
unto
the
Sonne
by
the
Father
:
therefore
the
Father
gave
no
power
unto
the
Sonne
to
give
eternall
life
unto
Reprobates
:
and
consequently
the
Sonne
cannot
,
either
according
to
his
own
,
or
to
his
Fathers
Intention
,
offer
remission
of
sinnes
or
eternall
life
unto
Reprobates
.
To
this
I
answer
,
that
the
whole
proceede
of
the
argument
ariseth
from
a
mistaken
ground
,
or
a
plaine
mis-understanding
of
the
Scripture
,
upon
which
it
is
built
.
For
by
a
power
given
unto
the
Sonne
to
give
eternall
life
,
&c.
is
not
meant
a
power
of
dying
for
men
,
one
or
other
,
but
a
power
of
an
actuall
and
reall
investing
men
with
eternall
life
,
or
a
power
to
confer
eternall
life
actually
upon
men
,
as
appears
from
the
former
clause
of
the
Verse
:
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
eternall
life
,
&c.
From
whence
it
is
evident
,
that
the
Power
here
spoken
of
as
given
unto
the
Sonne
,
to
give
eternall
life
,
&c.
is
a
consequent
,
branch
,
or
effect
,
of
that
Power
or
Sovereignty
,
which
the
Father
hath
given
him
over
all
man-kinde
,
as
viz.
to
dispose
of
them
,
especially
in
respect
of
their
eternall
estates
and
conditions
,
according
to
such
Rules
of
righteousnesse
and
equity
,
as
the
Father
,
with
the
Son
,
have
judged
meet
,
and
accordingly
agreed
upon
,
for
the
regulating
of
such
high
and
important
dispensations
.
Now
a
power
of
conferring
eternall
life
upon
men
,
may
very
well
be
conceived
to
be
a
branch
or
part
of
that
sovereignty
,
or
larger
power
,
which
the
Father
hath
given
unto
the
Son
over
all
flesh
.
But
an
injunction
or
command
,
or
a
free
leave
or
liberty
(
Notion
it
how
you
please
)
given
unto
Him
to
die
for
a
few
men
,
cannot
reasonably
be
looked
upon
as
any
Part
or
Branch
,
especially
as
any
such
considerable
or
high-importing
branch
,
as
this
here
expressed
must
needs
be
conceived
to
be
,
of
that
most
transcendent
,
and
majestique
power
▪
Or
,
2.
By
eternall
life
,
may
very
well
be
meant
,
not
eternall
life
properly
and
§.
8.
formally
so
called
,
as
viz.
the
blessednesse
and
glory
of
the
World
to
come
;
but
such
a
discovery
or
manifestation
of
God
,
and
His
Counsells
,
which
is
an
effectuall
meanes
to
bring
men
in
time
to
the
Possession
and
Enjoyment
of
this
life
.
It
is
a
frequent
Dialect
of
Scripture
,
to
call
the
meanes
,
and
cause
,
yea
and
sometimes
an
opportunity
only
,
which
are
proper
and
effectuall
for
the
compassing
,
effecting
,
or
obtaining
a
thing
,
by
the
name
of
the
thing
it self
,
which
is
to
be
,
or
may
be
,
procured
,
or
effected
by
them
.
Thus
Numb.
22.
7.
the
wages
or
rewards
,
by
which
the
Elders
of
Moab
sent
from
Balaak
the
King
to
Balaam
the
Wizard
,
expected
to
procure
Divinations
,
or
some
imprecatory
and
divellish
Practises
against
the
People
of
God
,
from
Him
,
are
termed
,
Divinations
.
And
the
Elders
of
Moab
(
saith
the
Text
)
and
the
Elders
of
Midian
went
,
and
Divinations
in
their
hand
,
&c.
Thus
,
good
tidings
,
is
put
for
the
reward
,
which
good
tidings
usually
procure
unto
them
,
who
bring
them
,
2
Sam.
4.
10.
In
this
Phrase
of
Speech
,
the
Scriptures
,
or
the
saving
Knowledge
of
God
therein
revealed
,
are
(
according
to
the
generall
sence
of
our
best
Interpreters
)
termed
,
Salvation
,
Joh.
4.
22.
So
again
,
Heb.
2.
2.
Thus
wisdome
,
is
called
a
mans
life
[
keepe
her
,
for
shee
is
thy
life
,
Pro.
4.
13.
]
because
shee
is
the
meanes
of
life
,
i.
e.
of
Peace
and
Well-being
unto
men
.
In
this
sence
also
(
to
forbeare
further
instances
,
which
are
in
great
numbers
at
hand
)
the
Gospell
(
and
sometimes
the
Preaching
or
Ministry
of
it
)
is
frequently
termed
,
the
Kingdome
of
Heaven
.
According
to
this
manner
of
speaking
(
so
familiar
in
the
Scriptures
)
by
eternall
life
,
which
the
Son
had
Power
given
Him
over
all
flesh
,
that
He
might
give
to
as
many
as
the
Father
had
given
him
,
may
well
be
meant
the
words
of
eternall
life
,
(
as
Peter
calls
them
Joh.
6.
68.
)
or
that
Manifestation
of
the
Name
of
God
(
as
Himself
speaketh
,
soone
after
,
Joh.
17.
6.
)
by
which
they
might
be
effectually
brought
to
the
fruition
and
injoyment
of
eternall
life
.
And
that
this
indeed
is
the
very
meaning
of
our
Saviour
,
is
abundantly
evident
by
the
sequell
of
the
Context
all
along
,
for
several
Verses
together
.
For
having
said
,
that
the
Father
had
given
him
Power
ove●
all
flesh
,
that
he
should
give
eternall
life
to
as
many
as
he
had
given
him
,
Verse
2.
He
immediately
declares
,
Verse
3.
what
He
meanes
by
eternall
life
.
And
this
is
life
eternall
,
that
they
know
thee
the
only
true
God
,
and
him
whom
thou
hast
sent
,
Jesus
Christ
.
This
Notion
He
still
carrieth
on
,
saying
,
Verse
6.
I
have
manifested
thy
Name
unto
the
Men
,
which
thou
gavest
Me
out
of
the
World
:
thine
they
were
,
and
thou
gavest
them
Me
,
&c.
So
again
(
directly
still
to
the
same
point
,
Verse
8.
)
For
I
have
given
them
the
words
,
which
thou
gavest
me
,
&c.
yet
again
(
upon
the
same
account
,
Verse
14.
)
I
have
given
them
thy
Word
,
&c.
That
which
Verse
2.
He
had
called
,
eternall
Life
,
here
He
calls
,
His
Fathers
Word
:
as
before
,
the
Declaration
,
or
Manifestation
of
His
Name
(
as
we
heard
.
)
From
the
carriage
of
the
Context
,
that
further
is
abundantly
evident
,
that
§.
9.
by
those
words
,
Verse
2.
as
many
as
thou
hast
given
Him
,
are
not
meant
the
Elect
,
or
the
intire
number
of
the
Elect
,
or
of
those
,
for
whom
Christ
Died
(
in
Mr.
Rutherfords
sence
,
)
but
precisely
and
particularly
,
His
Apostles
:
of
whom
alone
He
speaks
,
and
for
whom
alone
,
and
apart
from
the
rest
of
the
Elect
,
He
Prayeth
,
all
along
the
Chapter
,
untill
Verse
20.
where
He
enlargeth
His
Prayer
thus
:
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
believe
in
Me
through
their
word
.
For
this
passage
it
is
as
cleer
as
the
Sun
at
noone
day
,
that
from
the
beginning
of
the
Chapter
untill
now
,
He
●ad
managed
His
Prayer
,
and
Heavenly
Conference
with
the
Father
,
with
particular
reference
to
His
Apostles
;
and
had
not
mentioned
any
thing
about
the
residue
of
the
Elect.
That
He
speaks
of
the
Apostles
only
Verse
2.
under
those
words
,
as
many
as
thou
hast
given
Me
,
is
most
apparant
from
Verse
6.
I
have
manifested
thy
Name
unto
the
Men
which
thou
gavest
Me
out
of
the
World
:
thine
they
were
,
and
thou
gavest
them
Me
,
and
they
HAVE
KEPT
thy
Word
.
First
,
Christ
had
not
yet
manifested
His
Fathers
Name
to
all
the
Elect
,
no
not
to
all
the
Elect
,
at
this
time
in
being
in
the
World
.
2.
Neither
could
He
say
to
His
Father
concerning
all
the
Elect
,
that
they
had
kept
His
Word
,
many
of
them
having
not
as
yet
received
it
.
Again
(
to
passe
by
severall
things
by
the
way
making
out
the
same
truth
)
Verse
12.
Thus
:
whilest
I
was
with
them
in
the
World
(
meaning
,
those
,
of
whom
He
had
spoken
●●om
the
beginning
of
the
Chapter
)
I
kept
them
in
thy
Name
,
[
i.
e.
I
preserved
them
from
the
exorbitances
of
the
World
,
by
the
knowledge
of
thy
Name
,
which
still
I
have
been
communicating
unto
them
,
]
those
that
thou
gavest
Me
,
I
have
kept
;
and
none
of
them
is
lost
,
but
the
Sonne
of
perdition
,
&c.
Evident
it
is
,
that
this
Sonne
of
Perdition
,
was
one
of
that
number
of
Men
,
which
the
Father
had
given
Him
out
of
the
World
,
and
which
He
had
kept
intirely
,
without
the
miscarriage
of
any
one
(
this
Son
of
Perdition
only
excepted
.
)
I
presume
that
neither
Mr.
Rutherford
,
nor
any
of
his
judgement
,
will
say
that
this
Son
of
perdition
was
one
of
the
number
of
the
Elect
,
but
certaine
it
is
,
that
he
was
one
of
that
number
of
men
,
which
the
Father
had
given
unto
Christ
out
of
the
World
.
The
words
are
too
too
expresse
to
beare
a
deniall
of
this
:
those
that
thou
gavest
Me
,
I
have
kept
:
and
none
OF
THEM
is
lost
,
but
the
Son
of
perdition
,
&c.
Therefore
by
,
as
many
as
the
Father
had
given
unto
Him
,
with
an
intent
that
He
should
give
eternall
life
unto
them
,
Verse
2.
are
meant
the
Apostles
,
and
these
only
.
These
may
be
said
to
have
been
given
unto
Christ
by
the
Father
,
not
because
they
were
the
Fathers
by
Election
from
eternity
(
for
doubtlesse
the
Son
of
perdition
,
as
●ath
been
said
,
was
none
of
His
in
such
a
Relation
)
nor
simply
because
they
were
by
any
peremptory
designation
appointed
and
set
out
by
him
from
amongst
other
men
,
to
make
Apostles
for
His
Son
,
as
if
Christ
had
been
necessitated
to
take
these
,
and
had
no
liberty
,
or
right
of
power
to
have
taken
any
others
into
that
Relation
;
(
for
how
could
then
Christ
say
unto
them
,
that
he
had
chosen
them
,
viz.
to
the
office
and
dignity
of
Apostles
,
Joh.
6.
70.
Joh.
13.
18.
Joh.
15.
16.
19.
)
but
because
God
the
Father
by
a
worke
appropriable
unto
him
(
of
which
I
conceive
we
shall
have
occasion
to
speak
more
at
large
hereafter
)
had
qualified
,
fitted
,
and
prepared
them
for
Christs
Hand
and
Nurture
,
and
so
to
make
Apostles
of
in
time
:
in
respect
of
which
Worke
of
God
the
Father
,
in
and
upon
,
them
,
Christ
,
out
of
that
wisdom
wherein
●e
excelled
,
and
that
knowledg
which
he
had
of
the
severall
frames
and
tempers
of
the
Hearts
of
men
,
made
a
prudent
and
deliberate
choyce
of
them
from
amongst
other
men
,
for
that
service
.
Thine
they
were
,
and
thou
gavest
them
unto
Me.
]
They
are
said
to
have
been
the
Fathers
,
i.
e.
(
as
it
were
)
the
Fathers
Disciples
,
or
persons
taught
by
the
Father
,
Joh.
6.
45.
and
so
(
after
a
sort
)
appropriable
unto
the
Father
,
(
as
those
that
believe
,
and
are
taught
of
Christ
,
are
said
to
be
Christs
,
or
to
belong
to
Christ
)
before
they
became
Christs
Apostles
,
or
were
chosen
by
Him
upon
this
account
:
and
are
said
to
have
been
given
unto
Him
out
of
the
World
by
the
Father
,
because
they
were
peculiarly
qualified
,
and
(
at
it
were
)
characterized
and
marked
out
by
the
Father
,
as
fit
matter
to
be
formed
into
Apostles
by
His
Son
.
The
word
,
give
,
is
frequently
found
in
such
a
signification
as
this
,
in
the
Scriptures
,
and
to
import
the
preparing
,
furnishing
,
or
fitting
,
whether
of
things
,
or
persons
,
for
such
and
such
ends
and
purposes
,
in
reference
to
the
accommodations
of
Men.
In
this
sence
Christ
is
said
to
have
given
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pas●ors
and
Teachers
,
for
the
perfecting
of
the
Saints
,
for
the
Worke
of
the
Ministry
,
&c.
i.
e.
to
have
every
wayes
prepared
,
qualified
,
indowed
,
fitted
,
furnished
persons
for
all
these
Offices
and
Services
in
His
Church
,
for
the
benefit
of
the
Saints
,
&c.
Thus
Acts
13.
20.
He
gave
them
Judges
,
&c.
i.
e.
He
qualified
and
furnished
men
amongst
them
from
time
to
time
,
with
publique
spirits
,
and
with
gifts
fit
for
government
,
&c.
So
Neh.
9.
27.
thou
GAVEST
them
Saviours
;
i.
e.
thou
furnishedst
Men
with
Hearts
,
and
Courage
,
and
Wisdom
,
&c.
to
save
them
.
See
Eph.
1.
22.
HE
GAVE
Him
to
be
head
over
all
things
to
His
Church
;
i.
e.
He
furnished
Him
with
Sovereignty
of
Power
,
Wisdom
▪
Majesty
,
and
with
all
manner
of
indowments
otherwise
,
requisite
for
such
an
Head
.
Thus
Psal.
44.
11.
Thou
hast
GIVEN
us
like
sheepe
for
meat
,
&c.
i.
e.
by
withdrawing
thy
presence
,
help
,
and
protection
from
us
,
thou
hast
prepared
and
sitted
us
to
become
a
prey
and
spoyle
to
our
enemies
.
In
this
sence
also
God
saith
to
Jeremy
,
that
he
had
GIVEN
him
(
for
so
it
is
in
the
originall
)
a
Prophet
unto
the
Nations
,
i.
e.
that
he
had
furnished
him
,
and
meant
to
furnish
him
yet
further
,
with
propheticall
gifts
and
indowments
for
the
benefit
of
Nations
,
if
they
would
hearken
to
Him
,
Jer.
1.
5.
So
Psal.
21.
6.
Thou
hast
given
him
to
be
blessings
(
so
it
is
in
the
originall
,
and
is
your
marginall
translation
)
i.
e.
thou
hast
so
furnished
,
qualified
,
and
disposed
of
him
(
meaning
Christ
)
that
whosoever
will
apply
themselves
unto
Him
,
may
be
made
happy
and
blessed
by
Him
.
See
Ezek.
3.
8
,
9.
Esa.
43.
16.
(
in
the
originall
)
with
other
like
.
Our
Saviour
Himself
useth
the
word
in
the
sence
now
instanced
from
the
Scriptures
,
when
He
expresseth
Himself
thus
;
All
that
the
Father
giveth
Me
,
shall
[
or
rather
will
]
come
unto
Me
,
&c.
Joh.
6.
37.
Of
which
place
more
in
due
time
.
Nor
ought
it
to
seeme
any
hard
,
uncouth
,
or
unpleasant
expression
unto
§.
10.
us
,
wherein
that
which
is
prepared
,
or
any
wayes
made
fit
for
us
,
and
withall
,
so
disposed
of
,
or
set
in
our
way
,
that
we
may
readily
and
lawfully
serve
our selves
with
it
,
is
said
to
be
GIVEN
unto
us
,
by
Him
,
or
them
,
who
thus
prepare
,
and
dispose
of
it
.
He
that
shall
prepare
wholesome
and
savoury
Meat
,
such
as
a
man
loveth
,
and
shall
set
it
before
Him
,
and
give
Him
free
leave
to
take
it
,
or
eat
of
it
,
may
in
sufficient
propriety
of
speech
be
said
to
GIVE
this
Meate
unto
him
yea
whether
he
takes
,
or
eats
of
it
upon
such
terms
,
or
no.
So
God
the
Father
,
having
wrought
and
fitted
the
men
,
whom
Christ
chose
for
Apostles
,
to
serve
and
honor
Him
in
this
capacity
,
and
withall
disposed
of
them
in
their
Times
,
Residences
,
and
Conditions
in
the
World
,
so
that
Christ
might
both
readily
and
lawfully
call
them
to
His
Service
,
He
may
very
well
,
in
these
respects
,
be
said
to
have
given
them
unto
Him
.
Thus
by
a
diligent
and
narrow
inquiry
into
Mr.
Rutherfords
Scripture
,
it
evidently
appears
that
there
is
nec
vola
,
nec
vestigium
,
not
the
least
mutter
or
peepe
of
any
such
Notion
in
it
,
as
he
imagineth
,
viz.
that
if
Christ
should
Offer
,
eternall
life
unto
any
more
,
then
only
unto
the
Elect
(
so
called
by
Him
)
He
must
needs
doe
it
besides
His
own
,
and
His
Fathers
Intention
.
Here
is
not
the
least
word
,
syllable
,
letter
,
apex
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concerning
,
either
the
Fathers
,
or
the
Sons
intentions
,
about
the
offer
of
Salvation
unto
Men.
By
the
briefe
Discussions
of
this
Chapter
,
it
fully
appears
,
that
all
those
§.
11.
Texts
of
Scripture
,
which
offer
,
either
forgivenesse
of
Sins
,
or
Salvation
,
unto
all
men
without
exception
,
and
which
promise
either
,
or
both
these
unto
all
men
,
upon
,
or
upon
condition
of
,
their
believing
(
which
are
very
frequent
and
numerous
)
doe
with
the
clearest
light
and
evidence
of
Truth
,
hold
forth
the
universality
of
Redemption
by
Christ
.
From
whence
it
followes
,
in
regular
and
due
processe
of
reason
and
discourse
,
that
all
they
make
God
a
lyar
in
such
Scriptures
,
who
restrain
the
Salvation
,
or
Redemption
purchased
by
Christ
,
to
any
lesser
number
of
men
,
then
All.
CHAP.
VIII
.
Wherein
the
Scriptures
of
the
fourth
and
last
Association
(
Propounded
Cap.
5.
Sect.
6.
)
as
pregnant
also
with
that
Great
Truth
hitherto
Maintained
,
are
impartially
Weighed
and
Considered
.
WE
shall
(
God
assisting
)
examine
every
of
these
Scriptures
particularly
:
§.
1.
and
so
shall
have
occasion
to
exhibit
the
purport
and
tenor
of
them
respectively
,
as
they
shall
be
produced
to
act
their
severall
parts
in
Order
.
In
which
respect
we
shall
not
here
transcribe
them
(
especially
considering
the
Reader
may
with
a
very
little
paines
see
them
in
their
Muster
,
Cap.
5.
Sect.
6.
)
but
shall
only
point
at
their
severall
Dwellings
or
Scituations
in
the
Booke
of
God
,
which
are
these
,
Rom.
14.
15.
1
Cor.
8.
11.
2
Pet.
2.
1.
2
Pet.
2.
20.
Heb.
10.
29.
Mat.
18.
32
,
33.
&c.
We
make
these
Scriptures
of
one
and
the
same
Combination
,
and
Associate
them
by
themselves
,
because
their
import
is
(
in
effect
)
one
and
the
same
,
they
all
supposing
that
Christ
hath
Died
for
those
,
who
may
perish
notwithstanding
,
yea
for
those
,
who
will
perish
.
And
certainly
if
He
Died
for
those
,
who
,
notwithstanding
His
Dying
for
them
,
may
perish
,
yea
and
for
those
who
will
actually
perish
▪
as
well
as
for
those
who
shall
be
saved
,
He
Died
for
all
Men
without
exception
.
For
as
for
that
opinion
of
the
Valentine
Councell
in
France
,
mentioned
by
Estius
[
](A41481-e55240-b)a
a
In
2
Pet.
2.
1.
vi
,
&
Jo.
Ball.
Covenant
of
Grace
.
p.
238.
,
and
adopted
by
him
(
as
it
seems
)
for
his
own
,
which
supposeth
some
Reprobates
(
as
he
calleth
them
)
to
have
been
redeemed
by
Christ
,
but
not
all
;
this
opinion
,
I
say
,
is
not
like
(
as
far
as
I
conceive
)
to
make
many
Proselytes
,
nor
to
attract
the
judgements
of
considering
Men.
For
if
the
Dying
of
Christ
for
Men
,
be
to
be
esteemed
matter
of
Love
to
them
(
as
without
all
controversie
and
question
it
ought
)
what
reason
can
there
be
imagined
why
he
should
die
for
Apostate
Reprobates
(
who
yet
are
that
kinde
of
Reprobate
,
for
which
only
Christ
Died
,
according
to
that
opinion
)
rather
then
for
those
,
who
though
living
and
dying
in
unbeliefe
,
yet
never
contracted
the
guilt
,
of
so
desperate
and
provoking
a
sin
?
But
this
by
the
way
.
The
tenor
of
the
Scripture
first
in
view
,
amongst
those
lately
appearing
,
is
§.
2.
this
:
destroy
not
him
with
thy
meat
,
for
whom
Christ
Died
[
](A41481-e55320-b)b
b
Rom.
14.
15.
.
First
,
that
the
destruction
here
spoken
of
,
whereunto
the
strong
Christian
is
so
earnestly
admonished
and
dehorted
by
the
Apostle
from
exposing
the
weake
,
is
not
any
temporall
destruction
,
but
that
which
is
of
body
and
soule
for
ever
,
is
more
cleare
,
then
to
require
Proof
.
It
is
not
easily
imaginable
,
how
,
or
that
,
a
strong
Christian
,
or
any
other
Man
,
by
eating
meate
sacrificed
unto
Idols
,
should
expose
a
weake
Christian
unto
the
danger
of
any
other
destruction
,
but
of
that
only
,
which
is
Decreed
by
God
,
against
those
,
who
shall
depart
from
the
Faith
,
or
finally
apostatize
from
the
Profession
of
Christ
.
Besides
,
it
is
every
mans
Notion
,
that
this
is
that
Destruction
,
that
first
▪
borne
of
things
formidable
and
dreadfull
unto
the
precious
soules
of
men
,
with
which
this
great
Apostle
had
so
much
to
doe
,
and
from
which
the
great
Prize
that
he
runs
for
with
all
his
might
in
all
his
Epistles
,
was
to
deliver
them
.
2.
Whereas
he
chargeth
Men
,
not
to
destroy
those
,
for
whom
Christ
Died
,
§.
3.
though
he
doth
not
indeed
suppose
,
that
all
those
shall
be
actually
destroyed
,
or
perish
,
whom
another
may
be
said
to
destroy
,
i.
e.
to
doe
things
tending
to
their
destruction
(
which
is
the
sence
of
the
word
in
this
place
)
yet
this
he
cleerly
supposeth
,
that
such
men
,
for
whom
Christ
Died
,
are
obnoxious
to
destruction
,
may
be
destroyed
,
and
perish
everlastingly
.
Otherwise
we
shall
quench
the
spirit
of
his
zealous
tendernesse
over
the
Precious
soules
of
weake
Christians
,
expressed
in
this
serious
Item
or
charge
unto
others
,
not
to
destroy
them
;
yea
,
and
make
him
speake
very
weakly
,
and
(
indeed
)
ridiculously
.
To
admonish
men
in
a
serious
and
solemne
manner
,
to
take
heed
of
destroying
those
,
who
are
out
of
all
possibility
of
being
destroyed
,
especially
this
being
known
to
the
Men
,
that
are
thus
admonished
,
is
as
if
a
Man
should
seriously
and
affectionately
intreat
an
Archer
with
his
Bow
and
Arrowes
about
him
,
to
take
heed
of
shooting
too
high
,
for
feare
of
hurting
the
Sun
,
and
cause
him
to
fall
down
out
of
the
firmament
of
Heaven
.
If
it
be
said
;
yea
but
though
it
be
supposed
,
that
the
Persons
admonished
§.
4.
in
this
case
,
do
know
in
in
the
generall
,
that
they
,
for
whom
Christ
Died
,
are
not
under
a
possibility
of
Perishing
,
yet
they
may
be
ignorant
in
Particular
,
whether
those
Men
,
whose
destruction
they
are
like
to
Procure
,
or
Promote
,
by
the
abuse
of
their
Christian
liberty
,
be
of
the
number
of
those
Men
,
for
whom
Christ
Died
,
or
no
:
and
consequently
the
Apostle
may
upon
a
good
account
admonish
them
to
take
heed
of
destroying
such
;
I
Answer
,
it
can
at
no
hand
be
supposed
,
that
the
Persons
here
admonished
,
should
be
ignorant
,
whether
the
Men
,
about
whose
destruction
,
they
are
so
deeply
cautioned
by
the
Apostle
,
be
of
the
number
of
those
,
for
whom
Christ
Died
,
because
the
Apostle
himself
so
plainely
and
positively
asserteth
it
:
for
whom
(
saith
he
)
Christ
Died.
Besides
,
the
maine
strength
and
stresse
of
the
argument
or
motive
,
by
which
he
inforceth
the
dehortation
,
standeth
in
this
,
that
those
Persons
,
whosoever
they
be
,
whose
Salvation
they
shall
endanger
by
eating
things
sacrificed
to
Idolls
,
are
of
those
for
whom
Christ
Died.
Now
to
presse
an
exhortation
,
or
dehortation
,
upon
the
consciences
of
Men
by
such
a
motive
,
wherein
these
Men
shall
be
supposed
ignorant
whether
there
be
any
Truth
,
or
no
,
is
to
fight
with
a
wooden
Sword
;
especially
when
it
shall
be
yet
further
supposed
,
that
such
Men
are
under
an
absolute
incapacity
of
ever
knowing
,
whether
there
be
any
Truth
,
or
no
,
in
this
motive
;
which
must
needs
be
the
case
here
,
if
we
shall
suppose
there
be
any
number
of
Men
,
for
whom
Christ
Died
not
.
For
unpossible
it
is
(
and
so
generally
confest
to
be
)
for
one
man
certainly
to
know
the
Truth
of
Grace
,
or
Faith
,
in
another
;
and
much
more
to
know
the
certainty
of
his
Preseverance
unto
the
end
:
and
consequently
(
according
to
the
Principles
of
Anti-universalisme
)
for
any
Man
to
know
,
whether
Christ
Died
for
any
Man
in
Particular
,
and
by
Name
,
but
Himself
.
Therefore
most
certaine
it
is
,
that
there
is
a
possibility
for
those
to
perish
,
and
be
destroyed
,
for
whom
Christ
Died
,
or
notwithstanding
Christs
Dying
for
them
.
And
if
so
,
then
Christs
dying
for
Men
doth
not
suppose
a
necessity
of
their
Salvation
:
and
if
so
,
then
Christ
Died
as
well
for
those
,
who
may
not
be
saved
,
and
shall
not
be
saved
,
as
for
those
,
who
may
,
and
shall
;
and
consequently
,
for
all
Men
:
for
they
who
may
,
and
shall
be
saved
,
and
they
who
may
not
,
neither
shall
be
saved
,
together
comprehend
all
Men
whatsoever
.
The
Exposition
of
the
Scripture
in
hand
,
as
importing
the
Death
of
Christ
§.
5.
for
those
,
who
yet
may
be
destroyed
and
perish
,
is
so
pregnant
with
evidence
and
truth
,
that
it
hath
subdued
the
judgements
of
all
Expositors
I
meet
with
,
unto
it
.
And
Christ
verily
(
saith
Chrysostome
upon
the
place
)
refused
not
,
neither
to
be
made
a
servant
,
nor
to
die
for
him
:
and
wilt
not
thou
so
much
as
neglect
thy
belly
to
save
him
?
For
although
Christ
was
not
like
to
[
win
,
or
]
gain
all
Men
,
yet
did
He
die
for
all
Men
,
so
fulfilling
that
which
appertained
to
Him
[
](A41481-e55810-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
[
in
order
to
the
procuring
of
their
Salvation
.
]
Our
late
Protestant
Expositors
follow
in
the
same
path
.
Another
consideration
(
saith
Calvin
)
wherein
the
offence
of
the
Brethren
renders
the
use
of
things
in
themselves
good
,
vicious
[
or
faulty
]
is
,
that
in
wounding
a
weake
conscience
,
the
price
of
the
Blood
of
Christ
,
is
dissipated
[
or
dissolved
:
]
for
even
the
most
contemptible
Brother
[
or
member
of
a
Christian
society
]
is
Redeemed
by
the
Blood
of
Christ
:
therefore
a
[
very
]
unworthy
thing
it
is
,
that
he
should
be
destroyed
,
for
the
satisfaction
of
any
Mans
belly
[
](A41481-e55920-b)b
b
Altera
ratio
est
,
quòd
dum
vulneratur
infirma
conscientia
,
dissipatur
pretium
sanguinis
Christi
:
nam
contemptissimus
frater
Christi
sanguine
est
Redemptus
:
indignum
est
ergo
ut
perdatur
,
quo
ventri
satisfiat
.
.
I
trust
that
from
henceforth
,
no
Man
that
shall
reade
these
passages
from
his
Pen
,
will
say
,
but
that
Calvin
cleerly
held
a
possibility
of
the
destruction
of
such
Men
,
for
whom
Christ
Died
,
and
consequently
,
that
Christ
Died
for
more
,
then
shall
be
saved
:
and
if
so
,
for
all
,
(
as
we
formerly
argued
.
)
He
(
saith
Peter
Martyr
,
meaning
,
Christ
)
hath
REDEEMED
Him
:
wilt
§.
6.
thou
DESTROY
him
(
speaking
of
the
Apostles
weake
Brother
.
)
He
hath
shed
his
Life
,
Soule
,
and
Blood
for
thy
Brother
:
canst
not
thou
for
his
sake
abstaine
from
a
poore
peece
of
Meat
?
Therefore
the
clear
sence
of
this
Orthodox
man
is
,
that
the
Redeemed
of
Christ
may
perish
and
be
destroyed
.
If
the
Salvation
of
our
Brethren
(
saith
M.
Bucer
on
the
place
)
be
to
be
procured
by
us
by
the
laying
down
of
our
lifes
,
and
nothing
be
to
be
respected
in
comparison
thereof
;
how
impious
and
accursed
a
thing
is
it
,
that
any
Man
should
destroy
a
Brother
for
Meate
?
He
had
said
immediately
before
:
If
we
follow
Christ
,
He
for
the
rescuing
[
or
saving
]
our
Brethren
,
suffered
Death
:
therefore
we
also
ought
to
lay
down
our
lives
for
the
Salvation
of
the
Brethren
,
and
to
abhor
the
destroying
of
a
Brother
,
more
then
Death
[
](A41481-e56150-b)a
a
Jam
si
salus
fratrum
etiam
nobis
morte
nostrâ
paranda
est
,
nec
quicquam
illi
non
post
habendum
,
quàm
impium
&
execrandum
sit
,
si
quis
perdat
fratrem
cibo
,
&c.
Si
Christum
sequimur
,
ille
pro
adserendis
fratribus
nostris
oppetiit
mortem
:
&
nobis
igitur
pro
salute
fratrum
,
ponenda
anima
est
,
morteque
magis
aversandum
,
fratrem
perdere
.
.
Therefore
he
also
plainly
supposeth
,
that
even
such
a
Brother
may
be
destroyed
,
and
that
for
meate
,
for
whom
Christ
Died.
Musculus
speakes
by
the
same
spirit
with
the
former
.
To
this
grieving
of
the
Brethren
,
the
Apostle
aptly
subjoynes
the
destruction
of
those
,
who
are
offended
at
the
unadvised
liberty
of
those
that
are
strong
.
For
the
minde
being
thus
grieved
,
as
being
weak
,
easily
falls
to
this
point
,
viz.
to
begin
by
little
and
little
,
being
shaken
through
a
sinister
suspicion
,
to
fall
away
from
Christianity
,
and
FROM
TRVE
FAITH
[
](A41481-e56220-b)b
b
Commodè
subiicit
huic
contristationi
,
perditionem
eorum
,
qui
temerariâ
fortium
libertate
offenduntur
.
Animus
enim
ad
hunc
modum
contristatus
,
tanquam
infirmus
,
facile
eò
labitur
,
ut
incipiat
sensim
per
sinistram
suspicionem
labe
factatus
,
deficere
a
Christianismo
,
&
à
vera
fide
.
.
In
which
words
,
the
Author
cleerly
avoucheth
the
opinion
of
those
,
not
only
who
hold
that
those
may
be
destroyed
,
for
whom
Christ
Died
,
but
theirs
also
,
whose
judgement
stands
for
a
possibility
of
falling
away
(
and
that
to
destruction
)
from
true
Faith
.
But
as
to
the
former
point
,
he
speaks
more
significantly
,
a
little
after
the
former
words
.
It
is
all
one
as
if
the
Apostle
should
say
;
Christ
would
have
him
saved
,
and
sought
it
by
his
Death
;
but
thou
doest
not
only
despise
thy
Brother
,
but
opposest
Christ
also
,
and
makes
void
[
or
of
none
effect
]
through
thy
rashness
,
and
that
for
the
sake
of
Meate
,
that
DEATH
of
His
,
which
He
under
▪
went
FOR
HIS
SAKE
,
and
by
which
thou
thy self
also
art
saved
[
](A41481-e56310-b)c
c
Idem
est
hoc
,
ac
si
dicat
,
Christus
voluit
hunc
salvum
,
idque
suâ
morte
quaesivit
:
tu
verò
non
solum
fratrem
contemnis
,
sed
&
Christo
repugnas
,
&
mortem
ipsius
,
quam
illius
gratiâ
subijt
,
quâ
&
tu
servatus
es
,
tuâ
temeritate
,
i●que
cibi
gratiâ
,
inanem
reddis
.
.
Nor
doth
B.
Aretius
break
ranke
,
but
marcheth
in
close
order
with
his
fellowes
.
The
Apostles
argument
(
saith
he
)
is
from
the
effects
:
Thou
destroyest
him
with
the
use
of
things
indifferent
,
whom
Christ
redeemed
by
His
Death
.
What
madnesse
is
that
?
And
soone
after
.
Meate
(
haply
)
preserves
thy
life
:
but
Christ
died
for
him
,
whom
thou
slayest
,
not
by
dying
,
but
by
living
:
what
cruelty
is
this
[
](A41481-e56400-b)d
d
Ab
effectis
argumentum
est
:
usum
rerum
mediarum
perdis
,
quem
Christus
redemit
suâ
morte
:
quae
illa
est
insania
?
—
Cibus
tibi
vitam
conservat
fortè
:
sed
Christus
pro
illo
mortuus
est
,
quem
tu
occîdis
,
non
moriendo
,
sed
vivendo
:
magna
est
illa
crudelitas
.
?
Let
R.
Gualter
bring
up
the
reere
,
for
saying
;
the
Apostle
in
this
teacheth
§.
8.
that
Christ
Himselfe
is
sinned
against
,
yea
and
that
the
Merit
of
His
Death
is
overthrown
,
when
we
destroy
Him
,
whom
He
by
His
Death
and
Blood
hath
vindicated
[
or
restored
]
unto
life
[
](A41481-e56480-b)e
e
Ita
verò
in
ipsum
Christum
peccari
docet
,
adeoque
meritum
mortis
ejus
everti
,
quando
eum
nos
perdimus
,
quem
ille
per
mortem
&
sanguinem
suum
in
vitam
asseruit
.
.
Here
are
many
witnesses
(
though
many
more
might
readily
be
summoned
in
with
the
same
evidence
)
and
those
of
the
first-borne
qualification
for
Authority
and
credit
in
such
cases
(
I
meane
,
men
orthodox
and
sound
in
the
judgement
of
those
,
who
assume
the
same
honour
unto
themselves
,
and
who
are
the
high
opposers
of
the
Doctrine
under
Protection
in
the
present
discourse
)
speaking
the
same
things
plainly
,
expressly
,
and
without
Parable
,
with
the
Assertors
of
this
Doctrine
.
Neither
(
indeed
)
could
they
,
or
any
other
Man
,
having
such
Scriptures
before
them
,
as
that
last
insisted
upon
,
with
the
former
,
to
order
their
judgements
and
thoughts
,
conceive
or
speak
otherwise
,
with
any
tolerable
ingenuity
,
or
without
some
such
winking
with
the
eyes
,
which
is
unworthy
men
pretending
friendship
to
the
Truth
.
But
let
us
,
hear
what
the
Spirit
of
God
saith
further
in
the
Point
.
The
next
Scripture
lately
directed
unto
,
was
,
1
Cor.
8.
11.
And
through
thy
§.
9.
knowledge
(
or
through
thy
Meate
,
as
Chrysostome
reads
the
place
)
shall
the
weake
Brother
perish
,
for
whom
Christ
Died.
Some
copies
read
the
words
with
an
interrogation
(
and
thus
,
either
our
English
Translators
,
or
Printers
,
or
both
,
deliver
them
unto
us
:
)
others
,
assertively
.
This
difference
in
the
pointing
,
makes
none
in
the
matter
,
or
substance
of
the
Doctrine
contained
in
the
words
.
Only
the
interrogative
is
more
piercing
,
and
provoking
to
the
consideration
of
the
Truth
imported
.
The
tenor
of
the
place
is
the
same
(
in
effect
)
with
that
last
opened
:
and
cleerly
supposeth
(
upon
the
account
given
in
the
traverse
of
that
Scripture
)
that
such
a
Person
may
miscarry
in
the
great
businesse
of
Salvation
,
notwithstanding
Christs
laying
down
His
Life
for
him
.
The
Reader
is
desired
to
revise
our
debate
upon
the
former
Place
for
His
satisfaction
herein
;
unlesse
,
haply
,
the
consent
of
the
best
Interpreters
in
that
behalf
will
balance
that
accommodation
.
Thy
Lord
,
and
Master
(
saith
Chrysostome
on
the
place
)
refused
not
to
die
for
him
:
but
thou
makest
no
reckoning
of
him
,
no
not
so
much
as
to
abstraine
from
a
polluted
table
for
his
sake
:
but
sufferest
him
to
PERISH
AFTER
SALVATION
PROCVRED
FOR
HIM
upon
such
terms
.
And
soon
after
:
So
that
here
are
foure
accusations
[
or
matters
of
charge
]
and
these
exceeding
high
;
1.
That
He
is
a
Brother
.
2.
That
He
is
weake
.
3.
That
He
is
one
,
WHOM
CHRIST
SO
HIGHLY
PRIZED
AS
EVEN
TO
DIE
FOR
HIM
.
4.
That
after
all
this
HE
PERISHETH
for
Meate
[
](A41481-e56690-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
The
expressnesse
of
the
words
over-ruled
even
Calvins
Pen
also
to
an
Assertion
§.
10.
of
the
same
Truth
.
He
is
indeed
weake
,
whom
thou
despisest
,
but
yet
a
Brother
:
for
God
hath
adopted
him
.
Therefore
cruell
art
thou
,
who
hast
no
care
of
thy
Brother
.
But
that
which
followes
is
yet
more
pressing
;
viz.
that
even
those
that
are
rude
or
weake
,
are
redeemed
by
the
Blood
of
Christ
.
For
there
is
nothing
of
greater
unworthinesse
,
then
that
Christ
should
not
scruple
to
die
,
that
the
weak
might
not
perish
;
and
we
in
the
meane
time
lightly
esteeme
the
Salvation
of
those
,
who
have
been
Redeemed
at
so
great
a
price
.
A
memorable
saying
,
whereby
we
are
taught
,
how
highly
we
ought
to
value
the
Salvation
of
our
Brethren
;
and
of
these
,
not
only
,
as
considered
in
the
lump
,
or
in
the
generall
,
but
of
every
one
of
them
in
particular
,
in
as
much
as
CHRISTS
BLOOD
WAS
SHED
FOR
EVERY
ONE
OF
THEM
[
](A41481-e56760-b)b
b
Est
quidem
infirmus
,
quem
tu
cont●mnis
,
sed
tamen
frater
:
nam
cum
adoptavit
Deus
.
Crudelis
e●
igitur
,
qui
fratris
curā
non
habes
.
Sed
vehementius
etiam
num
quod
sequitur
▪
rudes
quoque
aut
infirmos
Christi
sanguine
redemptos
esse
.
Nihil
enim
indignius
quàm
Christum
non
dubitâsse
mori
ne
infirmi
perirent
:
nos
floccipendere
eorum
salutem
,
qui
tanto
pretio
redempti
sunt
.
Dictū
memorabile
,
q●o
doceneur
,
quanti
nobis
esse
debeat
fratrū
salus
:
nec
omnium
modo
,
sed
singulorū
,
quando
pro
unoquoque
est
●usus
Christi
sanguis
.
.
Nor
can
it
reasonably
be
pretended
,
that
by
the
Brethren
,
for
every
of
which
he
saith
the
Blood
of
Christ
was
shed
,
he
meanes
only
the
Elect.
For
evident
it
is
,
that
he
speaks
of
the
generality
of
Professors
,
who
were
joyned
in
externall
communion
with
the
Churches
of
Christ
;
many
of
whom
he
could
not
but
know
were
not
Elect
(
at
least
in
the
sence
of
such
pretenders
.
)
Aretius
worketh
the
place
thus
:
Here
is
another
fruit
[
or
,
effect
]
of
that
licentious
liberty
,
greater
then
the
former
,
For
the
former
only
was
,
that
by
means
of
such
an
example
Men
were
strengthened
in
an
evill
error
:
but
here
he
sheweth
,
that
he
that
is
weak
,
is
even
destroyed
.
And
presently
after
:
In
conclusion
,
this
practise
mightily
differs
from
the
example
of
Christ
:
for
He
died
for
the
weak
sinner
,
&c
[
](A41481-e56840-b)a
a
Alter
fructus
est
licentiae
illius
superiori
aliquantò
gravior
.
Nam
prior
fructus
saltem
erat
,
quòd
in
malo
errore
confirmarentur
hujus
exemplo
.
Hic
autem
quod
etiam
perdatur
indicat
;
nec
simpliciter
,
sed
qui
infirmus
est
—
Denique
factum
hoc
vehementer
discrepat
ab
ex●mplo
Christi
:
is
mortuus
est
pro
peccatore
infirmo
.
.
So
that
this
Expositor
also
clearly
supposeth
,
that
men
may
destroy
him
,
for
whom
Christ
Died.
Nor
doth
learned
Musculus
vary
an
haires
bredth
from
the
import
of
these
things
,
upon
the
place
demanding
thus
:
How
,
I
pray
,
can
he
be
excused
,
who
for
meats
sake
destroyeth
him
,
whom
Christ
redeemed
with
his
Blood
?
And
not
long
after
:
what
greater
sin
can
be
committed
against
Christ
,
then
to
slay
[
or
,
destroy
]
Him
,
for
whom
He
Himself
Died
[
](A41481-e56920-b)b
b
Quomodo
quaeso
excusari
potest
,
qui
cibi
gratiâ
eum
perdit
,
quem
Christus
sanguine
suo
redemit
?
—
Quid
enim
gravius
peccatum
in
Christum
committi
poterit
,
quam
eum
occidere
,
pro
quo
ipse
est
Mortuus
.
.
I
finish
this
account
with
Mr.
I.
Deodates
glosse
upon
the
words
.
Perish
]
i.
e.
(
saith
he
)
shall
be
in
danger
of
wounding
his
Conscience
mortally
:
and
whereas
before
through
tendernesse
of
conscience
he
abhorred
any
thing
that
drew
neer
to
Idolatry
,
he
may
peradventure
use
himself
to
it
to
the
Ship-wracke
of
Salvation
.
These
Expositors
doe
not
mince
the
words
,
as
Piscator
,
and
some
few
others
§.
11.
doe
,
who
(
destroying
hereby
the
best
of
the
nourishment
in
them
)
glosse
them
thus
:
Thy
weake
Brother
shall
perish
]
viz.
as
to
thee
,
or
as
much
as
lieth
in
thee
[
](A41481-e57040-b)c
c
Peribit
]
nempe
per
te
quidem
,
seu
quantum
per
testat
See
also
the
Annotations
of
the
English
Ministers
,
upon
1
Cor.
8.
11.
.
I
confesse
such
a
bridle
as
this
doth
well
in
the
lips
of
some
other
Scripture
expressions
,
which
will
not
be
ruled
by
the
Truth
without
it
:
but
it
incumbers
the
Scripture
in
hand
,
and
abridgeth
the
serviceablenesse
of
it
.
For
if
it
shall
be
supposed
,
that
that
kinde
of
offender
against
the
weak
Christian
,
of
whom
the
Apostle
here
speaketh
,
knoweth
certainly
before
hand
,
that
his
act
in
eating
meate
sacrificed
unto
Idolls
,
can
have
no
such
sad
effect
,
or
sequell
upon
it
,
as
the
destruction
of
a
weak
Brother
,
must
he
not
needs
be
tempted
hereby
,
to
despise
the
Apostles
charge
on
that
behalf
,
being
grounded
mainely
upon
such
an
Assertion
or
Supposall
?
and
so
be
comforted
,
or
incouraged
in
his
sinfull
Practise
?
To
put
restrictions
upon
Scripture
Phrases
or
Assertions
,
without
necessity
,
and
this
demonstrable
,
either
from
other
Scriptures
,
or
unquestionable
grounds
of
Reason
,
is
not
to
interpret
the
Scriptures
now
in
being
,
but
(
upon
the
matter
)
to
make
new
.
If
it
be
replied
in
favour
of
the
said
limitation
or
explication
of
Piscator
;
§.
12.
that
there
will
be
great
weight
,
and
force
enough
to
command
the
Consciences
of
Men
,
in
the
Apostles
argument
,
and
to
take
them
off
from
abuse
of
their
liberty
,
though
it
should
be
supposed
that
there
is
only
a
tendency
in
such
a
Practise
towards
the
destruction
of
weak
Believers
,
whether
it
be
supposed
that
such
Persons
may
actually
Perish
and
be
destroyed
,
or
not
:
I
answer
;
there
can
be
no
tendency
supposed
,
in
any
action
,
or
meanes
towards
an
impossibility
.
For
that
which
is
simply
impossible
,
or
(
which
is
the
same
,
in
effect
)
impossible
upon
a
condition
,
that
is
immutable
and
cannot
faile
,
is
never
the
more
possible
,
nor
any
whit
neerer
unto
being
,
upon
any
other
account
,
or
for
any
thing
whatsoever
that
can
be
done
.
Therefore
there
is
nothing
can
be
done
with
any
tendency
towards
the
effecting
of
such
a
thing
.
Besides
,
were
it
granted
,
that
there
is
a
tendency
in
such
a
Practise
,
the
forbearance
whereof
the
Apostle
urgeth
,
towards
the
destruction
of
a
weake
Brother
,
yea
and
further
,
that
this
Practise
in
respect
of
such
a
tendency
in
it
,
were
sinfull
;
yet
would
there
be
very
little
in
either
,
or
both
of
these
,
to
deter
men
from
such
a
Practise
,
unlesse
it
be
withall
supposed
,
that
that
sad
effect
,
whereunto
the
said
tendency
is
acknowledged
to
relate
,
may
possibly
be
Effected
or
Produced
by
it
.
For
the
more
secure
a
sinner
may
be
,
that
his
sinfull
Practise
will
not
be
so
sadly
consequenced
,
as
,
the
Nature
and
Property
of
it
only
considered
,
it
might
very
possibly
be
,
the
greater
tentation
lieth
upon
him
to
adventure
upon
it
.
The
confidence
which
Judas
had
,
that
his
act
in
betraying
his
Master
,
would
not
have
been
accompanied
with
His
Death
,
but
that
he
would
now
,
as
severall
times
before
he
had
done
,
finde
some
way
or
other
to
make
an
escape
from
those
,
into
whose
hands
He
was
betrayed
,
was
one
maine
thing
which
betrayed
Him
into
the
deadly
snare
of
that
most
abominable
fact
.
For
it
is
said
,
that
when
Judas
saw
that
he
was
condemned
(
which
implies
,
that
this
was
more
then
He
feared
,
or
expected
,
notwithstanding
his
act
in
betraying
Him
)
he
repented
himself
,
&c.
and
cast
down
the
pieces
of
silver
in
the
Temple
,
and
departed
,
and
went
and
hanged
Himself
[
](A41481-e57250-b)a
a
Mat.
27.
3
5
.
Thirdly
,
(
and
lastly
)
the
mention
and
tender
of
an
impossible
effect
by
way
of
motive
,
to
over-rule
the
Consciences
of
men
against
a
Practice
in
one
kinde
or
other
,
whereunto
they
are
inclined
,
is
little
lesse
then
ridiculous
:
especially
when
the
said
impossibilitie
is
presumed
to
be
known
before
hand
to
him
,
the
over
ruling
of
whose
Conscience
is
attempted
thereby
.
Suppose
I
be
full
of
this
Perswasion
,
1.
That
I
am
a
true
Believer
.
2.
That
being
such
,
I
am
under
an
impossibility
ever
to
fall
away
so
as
to
Perish
,
and
under
this
double
Perswasion
,
were
very
much
addicted
to
such
,
or
such
a
sinfull
course
;
the
consideration
of
my
falling
away
and
perishing
,
were
the
most
improper
and
impertinent
argument
,
that
lightly
could
be
Pressed
upon
me
,
to
perswade
me
out
of
the
Way
and
Practice
of
my
sin
.
But
some
as
willing
to
break
loose
from
the
Scripture
in
hand
,
as
the
former
,
§.
13.
yet
being
not
satisfied
with
their
Projection
for
an
escape
,
trie
the
same
conclusion
another
way
,
and
by
another
device
.
The
Apostle
,
(
say
they
)
calls
a
weak
Professor
of
the
Gospell
,
by
the
name
of
a
Brother
,
not
as
if
it
could
be
demonstratively
known
that
he
is
a
Brother
indeed
,
but
because
others
stand
bound
by
the
Law
of
Charity
to
judge
him
such
:
after
the
same
manner
he
saith
,
that
Christ
died
for
him
;
not
as
if
he
would
have
men
to
believe
this
according
to
the
judgement
,
or
with
the
certainty
,
of
Faith
,
but
only
with
the
judgement
of
Charity
.
Upon
this
supposall
,
they
draw
up
the
Apostles
argument
for
him
,
thus
:
—
thy
Brother
shall
perish
,
for
whom
,
&c.
i.
e.
by
the
abuse
of
thy
knowledge
,
thou
mayst
be
the
destruction
of
him
,
whom
thou
art
bound
in
Charity
to
look
upon
as
thy
Brother
in
Christ
,
and
one
of
those
,
for
whom
Christ
died
.
But
,
1.
Why
stand
we
not
bound
to
believe
,
only
with
the
judgement
of
Charity
,
and
not
with
the
certainty
of
Faith
,
that
Christ
is
the
Son
of
God
,
or
Saviour
of
the
World
,
&c.
as
well
as
to
believe
only
after
this
manner
,
that
he
may
perish
,
for
whom
Christ
died
;
this
latter
being
as
positively
,
as
cleerly
,
as
roundly
and
fully
asserted
by
the
Holy
Ghost
,
as
either
of
the
former
?
Or
what
is
such
a
liberty
of
Interpreting
Scriptures
,
as
this
(
being
interpreted
)
but
an
effectuall
door
opened
for
the
reducing
of
all
things
whatsoever
in
matters
of
Religion
,
yea
the
Truth
and
Authority
of
the
Scriptures
themselves
,
to
the
judgement
of
Charity
,
and
consequently
to
the
casting
the
judgement
of
Faith
out
of
doores
?
But
,
2.
To
enjoyn
me
a
beliefe
only
according
to
the
judgement
of
Charity
,
§.
14.
where
a
belief
according
the
judgement
of
Faith
,
would
be
ten
times
more
beneficiall
and
serviceable
unto
me
for
the
preserving
of
me
from
sin
,
especially
when
the
ground-work
of
Divine
Revelation
before
me
will
better
,
and
with
lesse
descant
upon
the
words
,
admit
the
latter
beliefe
,
then
the
former
,
(
which
is
the
case
in
the
Scripture
in
hand
)
is
very
contrary
to
the
Rule
of
Charity
,
which
restraineth
me
from
doing
my
Neighbour
any
prejudice
,
or
harme
,
as
well
in
his
spirituall
,
as
outward
,
estate
:
yea
,
and
much
more
in
the
former
,
then
in
the
latter
.
3.
If
I
stand
bound
to
believe
with
the
judgement
of
Faith
,
that
it
is
unpossible
§.
15.
for
any
man
to
perish
,
for
whom
Christ
Died
,
what
will
such
a
consideration
as
this
(
whether
believed
,
according
to
the
one
judgement
or
the
other
)
viz.
that
Christ
Died
for
such
,
or
such
a
man
,
advantage
me
,
by
way
of
preserving
me
from
such
a
practise
,
which
is
apt
to
destroy
him
?
For
if
it
be
a
truth
,
that
Christ
did
die
for
him
,
I
need
not
(
according
to
the
supposition
mentioned
)
be
at
all
tender
about
doing
any
thing
,
or
forbearing
any
thing
,
out
of
any
apprehension
of
danger
,
lest
by
the
one
,
or
the
other
,
I
should
occasion
his
destruction
.
If
it
be
a
truth
that
Christ
did
not
die
for
him
,
upon
what
account
should
the
Apostle
suggest
unto
me
that
he
did
die
for
him
,
or
that
it
may
be
that
he
did
die
for
him
,
by
way
of
argument
,
to
deter
me
from
doing
that
,
which
may
tend
to
his
destruction
?
Suppose
one
part
of
the
men
in
the
World
were
impenetrable
and
invulnerable
,
the
other
part
,
as
now
they
are
,
exposed
unto
the
danger
of
death
upon
wounds
received
;
were
it
a
congruous
motive
or
ground
of
perswasion
,
whereby
to
caution
me
from
wounding
or
smiting
such
,
or
such
a
man
,
with
a
Sword
,
Dagger
,
or
the
like
,
to
inform
me
,
that
this
man
is
,
or
may
be
,
invulnerable
?
or
that
I
ought
to
presume
,
or
judge
this
man
,
to
be
invulnerable
?
Would
not
such
an
argument
as
this
rather
strengthen
my
hand
to
a
smiting
of
him
,
then
any
wayes
occasion
me
to
forbeare
?
They
cleerly
make
the
Holy
Ghost
Himself
to
reason
at
no
better
rate
of
understanding
,
then
this
,
in
the
Scripture
in
hand
,
who
make
it
only
a
matter
of
Charity
to
believe
that
Christ
Died
for
a
weake
Brother
;
and
that
in
case
he
did
die
for
him
,
he
is
upon
this
account
undestroyable
.
4.
(
And
lastly
)
most
evident
it
is
,
that
the
scope
of
the
Apostle
,
in
that
,
§.
16.
1
Cor.
8.
(
and
there
is
the
same
consideration
of
,
Rom.
14.
)
is
to
deterre
Christians
from
an
unseasonable
and
undue
use
of
their
liberty
and
knowledge
:
and
this
by
an
argument
or
motive
drawn
,
not
so
much
from
what
is
unseemely
,
uncomely
,
or
dangerous
,
in
respect
of
themselves
,
but
from
the
consideration
of
what
danger
or
damage
may
very
possibly
accrue
thereby
unto
others
.
The
whole
tenor
and
carriage
of
both
Contexts
Proclaime
this
aloud
:
so
that
there
needs
no
more
proof
of
it
,
then
only
the
perusall
of
the
Chapters
themselves
.
Now
the
danger
,
or
dammage
,
which
a
Christian
by
such
an
abuse
of
his
liberty
,
as
is
here
expressed
,
may
very
possibly
create
,
or
occasion
to
another
,
the
Apostle
affirmes
to
be
the
destroying
of
his
Brother
for
whom
Christ
Died
,
i.
e.
the
depriving
of
him
of
that
great
Salvation
and
blessednesse
,
which
Christ
by
His
Death
purchased
for
him
.
Now
if
this
strong
Christian
stands
bound
to
believe
,
according
to
the
judgement
of
Charity
,
that
this
Person
is
a
true
Brother
,
and
one
for
whom
Christ
Died
,
he
stands
bound
to
believe
,
according
to
the
same
judgement
at
least
,
if
not
according
to
the
judgement
of
Faith
it self
,
that
he
may
perish
through
the
abuse
of
his
liberty
.
Otherwise
the
Apostles
argument
for
the
disswading
of
him
from
such
an
abuse
,
cannot
be
supposed
to
take
any
place
in
him
,
nor
worke
at
all
upon
him
in
order
to
such
an
end
.
For
no
consideration
or
saying
whatsoever
,
unlesse
believed
with
one
kinde
of
Faith
,
or
other
,
can
have
any
influence
or
operation
upon
men
,
either
to
perswade
them
to
,
or
from
,
any
practise
.
If
then
the
strong
Christian
stands
bound
to
believe
,
be
it
only
according
to
the
judgement
of
Charity
,
that
the
weak
Professor
is
a
Brother
indeed
,
and
one
for
whom
Christ
Died
,
he
stands
bound
also
to
believe
,
according
to
the
one
judgement
or
the
other
,
that
he
may
perish
through
his
Unchristian
misdemeanor
in
the
use
of
his
liberty
.
If
so
,
then
he
(
and
consequently
,
every
other
Christian
)
stands
bound
in
Conscience
to
believe
,
that
such
a
man
may
perish
,
for
whom
he
stands
bound
in
Conscience
likewise
to
believe
that
Christ
Died.
For
a
belief
according
to
the
judgement
of
Charity
,
where
it
is
required
,
is
matter
of
duty
and
of
Conscience
,
as
well
as
a
belief
according
to
the
judgement
of
Faith
,
in
cases
appropriate
hereunto
.
Neither
is
it
true
,
according
to
the
Principles
of
that
opinion
,
which
we
now
implead
,
that
a
Christian
stands
bound
in
Conscience
to
believe
,
no
not
according
to
the
judgement
of
Charity
,
that
all
that
Professe
the
Faith
of
Christ
,
are
true
Brethren
,
or
Persons
for
whom
Christ
Died.
For
the
Patrons
of
this
opinion
generally
hold
,
1.
That
many
who
make
such
a
Profession
,
are
Hypocrites
,
and
not
true
Brethren
.
2.
That
many
of
this
number
,
will
perish
at
last
in
their
Hypocrisie
and
Unbelief
.
And
thus
far
they
hold
nothing
but
truth
.
But
,
3.
(
and
lastly
)
they
hold
yet
further
(
which
they
should
doe
better
to
let
goe
)
that
Christ
Died
for
none
of
those
Professors
,
who
perish
in
the
end
.
These
things
they
hold
and
believe
,
not
with
a
beliefe
according
to
the
judgement
of
Charity
,
but
dogmatically
,
and
according
to
the
judgement
or
certainty
of
Faith
.
Now
certaine
it
is
,
that
no
man
stands
bound
in
Conscience
to
believe
that
according
to
the
judgement
of
Charity
,
which
is
contrary
to
what
he
believeth
,
or
what
he
truly
judgeth
Himself
bound
in
Conscience
to
believe
,
according
to
the
judgement
of
Faith
:
because
no
Law
or
Rule
of
Charity
bindeth
me
to
believe
,
with
any
kinde
of
belief
whatsoever
,
that
God
is
a
Lyar
,
or
Untrue
in
his
Word
,
which
is
the
Foundation
and
Rule
of
what
I
stand
bound
to
believe
according
to
the
judgement
of
Faith
.
Such
men
therefore
,
who
believe
according
to
the
judgement
of
Faith
,
that
all
Professors
of
Christianity
shall
not
at
last
be
saved
,
cannot
,
with
the
safety
of
their
own
Principles
,
say
they
stand
bound
in
Conscience
to
believe
,
with
the
belief
of
Charity
,
that
Christ
Died
for
them
all
:
because
in
their
Notion
,
and
according
to
their
grounds
,
these
two
Propositions
are
inconsistent
in
Truth
,
viz.
that
Christ
should
die
for
all
,
and
yet
some
,
perish
.
But
thus
it
still
happeneth
to
those
,
who
are
ingaged
in
the
defence
of
an
error
;
I
meane
,
to
intangle
themselves
,
and
to
non-sensifie
such
Passages
of
Scripture
,
which
manifestly
oppose
their
error
,
by
such
evasions
,
such
unnaturall
and
forc'd
Interpretations
,
which
for
the
keeping
alive
of
such
a
Tenet
,
which
were
better
dead
,
they
are
necessitated
unto
.
Nor
will
it
availe
them
here
to
reply
,
that
they
doe
not
judge
themselves
§.
17.
bound
in
Conscience
to
believe
in
a
way
of
Charity
,
that
all
and
every
Professor
of
the
Christian
Faith
,
are
true
Brethren
,
or
Persons
for
whom
Christ
Died
,
but
only
that
there
is
no
Particular
or
single
Person
in
this
heap
,
concerning
whom
they
stand
not
bound
by
the
Law
of
charity
thus
to
believe
,
at
least
untill
they
have
ministred
grounds
of
suspition
that
indeed
they
are
Hypocrites
;
For
to
this
I
answer
,
1.
In
such
an
Explication
of
themselves
as
this
,
they
cleerly
grant
,
that
for
a
time
,
viz.
untill
Professors
administer
grounds
of
jealousie
that
their
Faith
is
not
sound
,
they
stand
bound
to
conceive
of
them
all
,
one
or
other
,
without
exception
,
(
I
meane
,
according
to
the
judgement
of
Charity
)
t●at
Christ
Died
for
them
.
But
such
a
belief
as
this
is
contrary
to
what
they
believe
dogmatically
(
as
hath
been
said
)
and
according
to
the
judgement
of
Faith
.
Therefore
still
they
enterfeere
.
For
to
believe
that
Christ
Died
for
every
individual
Professor
,
and
to
believe
that
He
Died
for
all
Professors
without
exception
,
is
but
one
and
the
same
belief
,
nor
can
any
difference
be
shewed
between
them
.
2.
Neither
is
a
Symptome
of
Hypocrisie
,
seene
or
observed
in
a
Professor
,
§.
18.
any
sufficient
ground
for
the
reversall
of
such
a
judgement
of
Charity
concerning
Him
,
according
unto
which
we
judged
Him
a
Person
for
whom
Christ
Died.
Because
,
1.
There
may
be
many
Symptomes
or
Signes
of
Hypocrisie
,
which
are
not
demonstrative
,
or
of
any
essentiall
eviction
.
And
2.
If
a
man
were
an
evicted
Hypocrite
,
yet
may
he
recover
from
under
this
condemnation
.
Therefore
Hypocrisie
,
though
certainly
known
by
a
man
,
is
no
sufficient
or
reasonable
ground
,
no
not
according
to
the
grounds
of
the
Doctrine
now
oppugned
,
why
I
may
not
,
or
ought
not
,
in
a
way
of
Charity
,
to
judge
that
Christ
Died
for
him
notwithstanding
.
Thus
then
we
see
at
last
,
that
no
Colour
,
Plea
or
Pretence
;
no
turning
,
shifting
,
or
winding
about
,
this
way
,
or
that
,
will
salve
the
impertinency
,
that
I
say
not
,
importune
absurdity
,
of
any
interpretation
whatsoever
of
the
Scripture
in
hand
,
which
doth
not
(
in
a
cleer
comportance
with
the
words
,
and
scope
and
drift
of
the
Apostle
therein
)
suppose
a
possibility
of
their
Perishing
,
for
whom
Christ
Died
,
and
that
in
order
to
their
non-Perishing
;
(
as
we
shall
have
occasion
to
shew
further
before
the
end
of
this
Chapter
,
in
asserting
another
Passage
of
Scripture
to
the
same
Point
.
)
The
next
(
in
the
order
propounded
)
is
2
Peter
2.
1.
But
there
were
false
§.
19.
prophets
among
the
People
,
even
as
there
shall
be
false
Teachers
among
you
,
who
privily
shall
bring
in
damnable
Heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
.
Here
it
is
cleerly
supposed
,
and
as
good
as
in
plaine
terms
affirmed
▪
that
men
bought
by
the
Lord
(
viz.
Christ
,
as
all
Interpreters
expound
)
may
,
yea
and
that
some
will
,
bring
upon
themselves
destruction
.
If
so
,
then
evident
it
is
,
that
the
Lord
Christ
bought
with
the
Price
of
His
Blood
,
as
well
those
who
perish
,
and
are
destroyed
by
their
own
wickednesse
,
as
those
that
are
saved
;
and
consequently
,
all
men
,
without
exception
.
That
which
is
excepted
against
this
Interpretation
,
and
Inference
from
§.
20.
the
place
,
is
very
faint
and
weake
;
if
you
desire
it
,
as
it
is
,
I
shall
impart
it
.
First
(
say
some
)
the
Lord
Christ
is
not
here
said
to
buy
those
here
spoken
of
,
and
who
are
said
to
bring
destruction
upon
themselves
,
after
the
same
manner
,
or
upon
the
like
terms
,
on
which
he
is
,
or
may
be
said
to
buy
those
,
that
are
saved
:
these
He
buyes
for
one
end
,
or
with
one
intent
,
as
viz.
to
adopt
for
sons
:
those
,
with
another
,
as
,
viz.
for
slaves
and
vassalls
only
.
I
suppose
the
World
never
heard
of
such
a
purchase
as
this
,
made
by
Jesus
Christ
,
till
these
latter
dayes
;
I
meane
,
of
men
,
only
to
make
slaves
and
vassalls
of
them
.
Certaine
I
am
,
that
the
Scripture
makes
Christs
free-men
,
and
Christs
servants
,
or
bondmen
,
all
one
.
For
he
that
is
called
in
the
Lord
(
saith
the
Apostle
)
being
a
servant
,
is
the
Lords
freeman
:
likewise
also
he
that
is
called
,
being
free
,
is
Christs
servant
,
or
bondman
[
](A41481-e58260-b)*
*
1
Cor.
7.
22.
.
And
indeed
,
it
is
the
blessed
liberty
and
freedome
which
we
obtaine
by
Christ
,
that
makes
us
His
servants
or
bondmen
,
i.
e.
which
ingageth
us
to
be
such
unto
him
.
But
if
Christ
buyes
Men
with
the
Price
of
His
Blood
only
for
slaves
and
vassalls
,
I
would
know
whether
they
come
to
the
actuall
injoyment
of
this
Priviledge
(
for
such
it
must
needs
be
supposed
,
as
by
the
Context
it selfe
will
appeare
presently
)
by
Faith
,
or
without
Faith
.
It
cannot
be
said
that
they
come
to
the
Possession
of
it
by
Faith
;
for
by
Faith
men
are
put
into
the
blessed
relation
of
sons
:
Yee
are
all
the
children
of
God
(
saith
the
Apostle
)
by
Faith
in
Jesus
Christ
[
](A41481-e58310-b)a
a
Gal.
3.
26.
.
If
they
should
come
to
it
without
Faith
,
then
Christ
should
shew
more
favour
(
at
least
in
this
respect
)
to
his
vassalls
,
then
to
His
Sons
.
His
Sons
come
not
to
the
actuall
injoyment
of
their
Priviledge
,
but
by
Faith
:
but
His
slaves
(
it
seemes
)
may
attain
the
actuall
injoyment
of
theirs
,
without
the
performance
of
this
,
or
any
other
condition
whatsoever
.
Againe
,
if
Christ
bought
wicked
Men
and
such
as
perish
,
for
slaves
and
§.
21.
vassalls
,
I
would
know
whether
they
act
the
parts
of
slaves
and
vassalls
,
and
so
serve
Him
in
that
capacity
,
which
He
aimed
at
in
His
purchase
of
them
;
or
whether
they
act
contrary
to
the
Nature
and
Lawes
of
slavery
or
vassallage
.
If
they
act
as
slaves
and
vassalls
,
then
they
answer
and
fulfill
their
Lords
intentions
and
desires
in
His
Purchase
,
and
so
are
not
to
be
blamed
,
but
commended
rather
.
If
it
be
said
that
they
act
otherwise
(
I
meane
,
then
as
becommeth
slaves
and
vassalls
)
this
must
be
either
by
acting
righteously
,
or
unrighteously
.
If
it
be
by
acting
righteously
that
they
transgresse
the
Law
of
slavery
,
then
it
followes
,
that
men
may
prove
better
,
and
live
more
holily
,
then
Christ
ever
intended
,
or
desired
they
should
.
If
it
be
by
acting
unrighteously
,
then
Christ
did
not
intend
,
that
those
whom
He
bought
for
slaves
,
should
live
unrighteously
,
but
holily
.
If
so
,
then
were
His
intentions
towards
those
,
whom
He
bought
for
slaves
,
altogether
as
gracious
,
as
towards
those
,
whom
He
purchased
for
sons
;
His
intentions
towards
and
concerning
these
(
in
His
purchase
of
them
)
being
clearly
this
,
that
they
should
serve
him
in
righteousness
[
](A41481-e58360-b)b
b
Luke
1.
74.
75.
.
Againe
,
if
Christ
should
buy
some
Men
for
slaves
and
vassalls
,
then
in
§.
22.
case
any
of
these
,
bought
for
such
an
end
,
or
with
such
an
intention
,
as
this
,
should
repent
and
believe
,
Christ
should
be
,
not
only
disappointed
in
His
bargaine
,
but
this
by
the
righteousnesse
of
the
persons
bought
,
or
bargained
for
by
Him
.
To
alledge
here
,
that
it
is
unpossible
that
any
person
,
who
is
bought
for
a
slave
,
should
repent
,
or
believe
;
1.
Is
absolutely
untrue
,
there
being
no
man
but
only
he
,
who
hath
sinned
the
sin
against
the
Holy
Ghost
,
who
is
not
in
a
capacity
or
possibility
of
Repentance
.
2.
Though
it
were
true
,
yet
it
hinders
not
at
all
the
truth
,
or
the
force
of
the
consequence
in
the
proposition
mentioned
;
viz.
that
in
case
any
of
those
should
repent
,
whom
Christ
hath
bought
for
slaves
,
then
he
should
be
disappointed
in
his
bargaine
,
and
that
by
the
righteousnesse
of
those
bought
by
Him
.
Reason
teacheth
us
,
that
a
Connex
proposition
may
be
demonstratively
true
and
pregnant
,
though
both
the
parts
of
it
be
never
so
false
.
As
for
example
;
if
Ismael
had
been
the
naturall
son
of
Lot
,
he
could
not
have
been
the
naturall
son
of
Abraham
:
this
is
a
proposition
of
a
manifest
and
cleer
truth
,
yet
both
parts
of
it
are
false
.
For
,
1.
Ismael
was
not
the
naturall
son
of
Lot
:
2.
He
was
the
naturall
son
of
Abraham
.
Yet
,
Againe
;
if
Christ
bought
some
for
slaves
,
then
hath
he
some
base
,
servile
,
§.
23.
hard
,
or
drudgery
work
to
doe
,
such
as
is
not
meet
for
sons
to
put
their
hand
unto
.
For
they
have
no
need
of
slaves
,
that
have
no
servile
,
or
slavish
work
to
doe
.
But
Christ
hath
no
work
to
doe
,
but
that
which
is
Honorable
,
and
worthy
the
most
ingenuous
of
all
His
sons
to
doe
.
All
the
Commandements
of
God
(
David
saith
)
are
righteousnesse
[
](A41481-e58530-b)a
a
Psal.
119.
172.
.
And
a
little
before
:
All
thy
Commandements
are
truth
[
](A41481-e58550-b)b
b
Verse
151.
.
Now
Christ
hath
no
more
Worke
to
be
done
by
Men
,
in
the
World
,
then
God
hath
:
neither
hath
God
any
more
,
then
what
is
expressed
and
set
forth
in
His
Commandements
:
and
all
these
(
as
we
heard
from
David
)
are
righteousnesse
,
[
i.
e.
require
nothing
but
what
is
righteous
and
just
for
Men
to
doe
,
]
and
consequently
meet
for
sons
,
yea
chiefly
for
sons
,
or
righteous
ones
to
doe
.
Yea
,
God
hath
no
neede
of
any
Mans
lye
,
or
of
any
Mans
sin
whatsoever
.
Therefore
neither
did
Christ
buy
any
for
slaves
.
Once
more
:
if
the
Persons
here
said
to
be
bought
by
Christ
,
were
bought
by
§.
24.
Him
for
slaves
,
then
must
the
Apostle
be
conceived
to
extenuate
their
sin
in
denying
Him
,
by
saying
,
that
He
bought
them
:
whereas
by
the
emphaticall
carriage
of
the
Context
it
is
evident
,
that
His
intent
was
,
by
this
consideration
to
aggravate
that
their
sin
,
and
set
forth
the
hainousnesse
,
the
high
demerit
and
provocation
of
it
.
He
that
buyes
Men
,
being
slaves
,
to
make
them
free
Men
,
and
set
them
at
liberty
,
may
well
expect
thanks
and
free
service
from
them
:
and
if
they
should
not
own
such
a
Person
as
their
Great
Benefactor
,
they
deserve
,
not
only
to
be
devested
of
that
liberty
,
which
this
Benefactor
of
theirs
hath
purchased
for
them
,
but
to
be
subjected
to
a
Bondage
seven
times
more
grievous
then
that
,
from
which
they
were
delivered
.
But
if
a
Man
shall
buy
those
that
were
slaves
before
,
only
to
put
them
into
a
condition
of
worse
slavery
,
then
that
wherein
they
were
,
they
are
not
to
be
blamed
,
if
they
deny
Him
to
be
any
Great
Benefactor
to
them
.
In
like
manner
,
if
Christ
shall
be
here
said
to
buy
the
Men
spoken
of
,
for
slaves
only
,
He
should
buy
them
out
of
a
more
easie
slavery
,
from
under
a
lighter
condemnation
,
only
to
put
them
into
an
harder
Bondage
,
and
subject
them
to
a
greater
condemnation
:
and
consequently
,
their
not
owning
Him
,
or
their
denying
Him
as
any
Benefactor
unto
them
,
were
no
just
matter
of
provocation
to
Him
,
nor
of
displeasure
from
God
.
What
is
that
estate
of
Bondage
,
or
Misery
,
in
any
kinde
,
out
of
which
Christ
may
be
said
to
buy
those
,
whom
He
is
supposed
to
buy
for
slaves
?
And
what
is
that
estate
of
slavery
,
unto
which
He
subjectth
them
,
or
into
which
He
putteth
them
,
by
this
purchase
,
or
buying
of
them
;
that
so
we
may
compare
them
together
?
Doubtlesse
that
Bondage
and
Misery
,
out
of
which
these
Men
can
be
supposed
to
be
bought
by
Christ
,
is
,
in
the
utmost
Line
and
Pitch
of
it
,
but
an
obnoxiousnesse
,
or
liablenesse
to
have
been
cast
into
Hell
fire
for
their
sin
,
committed
in
,
or
contracted
from
Adam
,
as
soone
as
they
were
conceived
,
or
borne
,
or
the
like
:
but
that
estate
of
slavery
,
whereinto
(
according
to
that
interpretation
of
the
place
,
which
we
now
oppose
)
they
are
bought
,
by
being
bought
by
Christ
,
is
seven
times
more
grievous
then
so
.
For
,
1.
Under
this
they
are
as
liable
to
be
thrown
into
Hell
fire
,
as
in
the
other
.
Nay
,
2.
They
are
sure
to
be
cast
into
Hell
fire
with
much
more
guilt
of
sin
upon
them
,
then
in
their
former
condition
they
were
capable
of
;
and
consequently
to
be
so
much
the
more
grievously
tormented
for
ever
.
Therefore
their
sin
of
denying
Christ
,
is
so
far
from
being
aggravated
by
their
being
bought
by
Him
for
slaves
,
that
indeed
it
is
extenuated
,
and
brought
to
nothing
by
it
:
and
consequently
such
an
interpretation
is
diametrally
opposite
to
the
Apostles
intent
in
the
place
.
Lastly
,
(
for
this
)
if
Christ
bought
the
false
Teachers
here
spoken
of
,
with
§.
25.
other
wicked
Men
▪
who
in
fine
perish
,
for
slaves
,
in
what
respect
,
or
with
what
intentions
,
may
He
be
supposed
to
have
bought
such
Infants
,
who
dying
in
their
infancy
,
and
before
the
committing
of
actuall
sin
,
are
supposed
,
through
the
want
of
the
Priviledge
of
Election
,
to
Perish
?
Must
we
not
have
another
Device
,
or
Notion
,
whereby
to
forme
the
Intentions
of
Christ
in
His
Purchase
of
these
?
For
it
can
at
no
hand
of
reason
be
said
,
or
thought
,
that
He
bought
these
for
slaves
,
in
as
much
as
He
never
intended
that
these
should
live
so
much
as
to
a
capacity
of
doing
any
worke
at
all
,
in
one
kinde
,
or
other
,
for
Him
.
If
the
Assertors
of
the
Interpretation
now
ready
to
fall
,
shall
think
to
relieve
themselves
at
this
Point
,
by
saying
,
that
it
is
not
necessary
that
Christ
should
at
all
minde
such
Children
in
His
Purchase
,
so
as
to
buy
them
in
one
kinde
or
other
,
but
may
well
be
conceived
only
to
leave
them
,
as
He
found
them
;
I
would
demand
of
them
only
this
;
how
then
,
or
upon
what
account
,
such
Children
should
injoy
the
benefit
of
life
,
though
but
for
a
short
season
,
as
for
a
Month
,
two
,
&c.
together
with
the
comforts
of
life
appropriate
to
their
Age
,
as
nourishment
,
nursing
,
looking
to
,
&c.
If
no
consideration
at
all
was
had
of
such
in
the
Death
and
Purchase
of
Christ
,
I
would
gladly
understand
what
other
Friend
they
had
to
Mediate
with
God
for
such
things
on
their
behalfe
:
or
whether
God
be
so
far
well
pleased
with
them
without
all
mediation
,
as
to
indulge
such
mercies
and
comforts
unto
them
?
Nor
can
it
with
any
Colour
of
Reason
be
said
,
that
Christ
bought
the
§.
26.
Persons
here
spoken
of
for
slaves
,
or
servants
unto
the
Saints
:
because
,
1.
As
the
sphere
of
the
affaires
of
this
World
moves
,
the
Saints
are
rather
servants
unto
the
wicked
,
then
these
to
them
.
Thy
seed
(
saith
God
to
Abraham
)
shall
be
a
stranger
in
a
Land
that
is
not
theirs
:
and
they
shall
serve
them
,
and
they
shall
afflict
them
foure
hundred
yeares
[
](A41481-e58870-b)a
a
Gen.
15.
13.
.
And
,
2.
Though
there
be
a
sence
,
wherein
all
things
are
said
to
be
theirs
(
the
Saints
,
)
All
things
are
yours
[
](A41481-e58900-b)b
b
1
Cor.
3.
22
,
&c.
yet
wicked
Men
are
in
no
other
sence
here
said
to
be
theirs
,
then
that
,
wherein
Paul
,
Apollos
,
and
Cephas
are
said
to
be
theirs
.
Therefore
as
it
doth
no
wayes
argue
,
that
Paul
,
Apollos
,
and
Cephas
were
bought
by
Christ
for
slaves
,
because
they
are
here
said
to
be
,
the
Saints
,
i.
e.
for
their
service
and
benefit
:
so
neither
doth
it
prove
that
wicked
or
impenitent
Men
were
bought
for
slaves
by
Him
,
because
they
are
here
said
to
be
theirs
also
,
or
because
(
in
some
sence
)
they
are
or
may
be
serviceable
to
them
.
Some
seeme
to
grant
,
upon
the
accompt
of
the
Scripture
in
hand
,
that
§.
27.
Christ
did
buy
some
Reprobates
[
viz.
such
as
are
spoken
of
herein
,
and
afterwards
See
Mr.
I.
Ball
Covenant
of
Grace
,
p.
238.
239.
more
fully
described
in
the
Chapter
;
]
but
(
say
they
)
this
concludes
not
the
question
in
Hand
,
unlesse
it
can
be
shewed
,
that
there
is
the
same
reason
of
all
Reprobates
.
For
(
they
say
on
)
the
thing
to
be
proved
,
is
,
that
Christ
Died
equally
for
all
and
every
Man
:
And
it
is
one
thing
to
die
for
the
Reprobate
in
some
sence
,
and
to
die
for
them
with
an
intention
and
purpose
to
save
them
:
and
if
Christ
Died
for
some
,
and
but
some
,
that
perish
in
a
manner
not
common
to
all
and
every
Man
,
it
is
manifest
He
died
not
equally
for
all
Men.
How
unlike
Himselfe
is
the
Author
in
these
Passages
?
or
what
Pen
ever
dropt
such
Divinity
as
this
,
with
that
which
followes
in
the
same
Contexture
of
Discourse
,
besides
?
For
,
1.
is
it
reasonable
to
demand
a
Proofe
,
that
there
is
the
same
reason
of
all
Reprobates
[
viz.
in
all
circumstances
,
or
in
every
respect
]
to
evince
this
,
that
Christ
Died
equally
for
them
all
?
Suppose
some
of
them
be
greater
sinners
,
and
some
lesser
,
and
sufficient
proofe
can
be
made
,
that
Christ
Died
for
the
greater
sinners
amongst
them
(
which
the
Author
of
the
said
passages
plainely
grants
)
is
it
a
reasonable
ground
of
deniall
that
He
died
for
the
rest
,
that
they
are
lesser
sinners
then
they
?
Or
suppose
there
can
be
ten
thousand
differences
shewed
between
Reprobates
,
and
Reprobates
,
yet
if
there
be
none
of
them
competent
to
evince
a
difference
in
the
intentions
of
Christ
,
in
,
or
about
His
dying
for
them
,
they
are
all
of
them
put
together
of
no
consideration
at
all
,
to
prove
that
Christ
Died
not
equally
for
them
;
nor
yet
to
infringe
their
Assertion
,
who
affirme
He
did
.
As
suppose
some
of
them
be
Taylors
,
others
Carpenters
,
a
third
part
Mariners
,
or
the
like
,
such
differences
as
these
,
though
never
so
many
,
are
no
ground
,
whereon
to
conclude
,
that
Christ
Died
not
equally
for
them
all
.
Secondly
,
whereas
He
makes
this
the
state
of
the
Question
between
Him
,
§.
28.
and
His
Antagonists
,
whether
Christ
Died
equally
for
all
▪
and
every
Man
,
or
no
,
confident
I
am
that
this
is
a
very
palpable
mistake
▪
especially
if
by
,
equally
,
He
meanes
(
as
meane
He
must
,
if
He
meanes
to
speake
congruously
to
the
interest
of
his
own
Discourse
)
intentions
of
procuring
them
by
His
Death
the
actuall
injoyment
of
equall
conveniences
,
equall
opportunities
,
equall
accommodations
,
in
every
kinde
,
for
their
respective
Salvations
.
For
certainly
no
Remonstrant
was
ever
dis-sensed
to
such
a
degree
,
as
to
hold
,
that
Christ
intended
,
in
,
or
by
His
Death
,
to
purchase
any
such
uniformity
of
Divine
dispensations
in
the
Government
of
the
World
at
the
Hand
of
God
,
that
all
and
every
Man
(
for
example
)
should
injoy
a
Ministry
of
the
same
Efficacy
and
Power
,
for
Conversion
,
Edification
,
Establishment
,
&c.
or
that
all
and
every
Man
should
be
disposed
of
unto
callings
equally
free
from
,
and
equally
subject
unto
,
Temptations
,
Occasions
,
Opportunities
of
sinning
,
&c.
(
with
twenty
and
ten
Particulars
more
of
like
consideration
which
might
readily
be
instanced
;
)
nor
was
ever
any
contra-Remonstrant
ingaged
,
or
occasioned
by
any
Adversary
,
to
remonstrate
against
any
such
Opinion
,
as
this
.
But
the
Question
between
them
touching
the
intentions
of
God
,
and
of
Christ
in
His
Death
,
was
,
whether
God
did
not
as
truly
,
as
really
,
as
cordially
,
intend
the
Salvation
of
one
Man
,
as
another
,
considered
as
Men
,
in
,
or
by
Christs
Death
.
That
God
in
His
Providentiall
dispensations
putteth
a
difference
between
one
Mans
spirituall
opportunities
,
and
anothers
,
doth
at
no
hand
argue
any
different
intentions
in
Him
towards
the
one
,
and
the
other
,
in
Christs
Death
,
but
may
flow
from
severall
other
Principles
,
or
Causes
,
as
either
from
a
different
use
and
improvement
in
Men
of
their
originall
stocks
of
Grace
,
or
from
different
applications
that
have
been
made
unto
God
by
others
,
as
in
Prayer
,
Intercession
,
&c.
in
the
behalf
of
some
,
in
respect
of
others
;
or
from
different
respects
borne
by
God
to
the
Parents
or
Forefathers
of
some
,
in
regard
of
their
signall
Piety
and
Serviceablenesse
to
His
great
Name
in
their
Generations
,
above
others
;
or
lastly
from
the
Wisdome
of
God
in
conjunction
with
His
Goodnesse
,
in
,
and
about
the
government
of
the
World
,
according
unto
which
He
judgeth
it
most
expedient
,
as
well
for
His
own
Glory
,
as
for
the
comfort
and
equitable
consideration
of
His
Saints
,
and
such
as
walk
before
Him
with
upright
and
perfect
hearts
,
to
make
,
or
to
permit
all
that
variety
and
disparity
which
is
now
seene
in
the
World
,
in
the
spirituall
conveniences
or
accommodations
of
Men
,
some
Mens
Proportion
and
allowance
in
this
kinde
being
but
the
Omer
,
and
other
Mens
,
the
Ephah
,
which
the
Scripture
makes
ten
times
larger
,
then
the
other
[
](A41481-e59320-b)a
a
Exod.
16.
36
.
From
some
,
or
all
of
these
considerations
,
and
possibly
from
some
others
,
besides
these
,
that
inequality
mentioned
between
Men
and
Men
,
in
the
injoyment
of
the
meanes
of
Grace
,
may
very
probably
arise
:
so
that
there
is
not
the
least
colour
of
a
necessity
to
resolve
it
into
any
difference
of
intentions
in
God
,
in
the
Death
of
Christ
.
And
if
difference
of
meanes
vouchsafed
unto
Men
,
would
argue
different
intentions
in
God
touching
their
respective
Salvation
,
in
the
attonement
made
by
Christs
Death
;
it
will
be
found
every
whit
as
true
,
that
Christ
Died
not
equally
for
the
Elect
themselves
,
as
that
He
died
not
equally
for
all
Reprobates
.
Nay
if
an
estimate
be
made
of
the
Intentions
of
God
in
the
Death
of
Christ
concerning
the
Salvations
of
Men
,
by
this
Rule
,
it
will
be
found
that
He
bare
more
gracious
intentions
in
the
Death
of
Christ
towards
many
Reprobates
,
and
their
Salvation
,
then
towards
many
of
the
Elect
,
or
of
those
who
in
the
end
come
to
be
saved
.
For
nothing
is
more
evident
,
then
that
many
Perish
under
greater
and
more
excellent
meanes
of
Salvation
,
then
are
vouchsafed
unto
many
others
,
who
yet
are
saved
thereby
[
](A41481-e59400-b)b
b
Mat.
8
:
10.
and
Mat.
15.
28
compared
with
C.
11.
10.
21
,
&c.
.
So
that
it
is
a
reasoning
of
no
value
,
which
concludeth
that
Christ
Died
not
equally
for
all
and
every
Man
,
because
all
and
every
Man
have
not
the
same
●eanes
of
Salvation
granted
unto
them
.
Yet
in
what
sence
it
is
(
at
least
)
very
probable
,
that
all
and
every
Man
have
the
same
means
of
Salvation
vouchsafed
unto
them
,
shall
be
taken
into
consideration
in
due
place
.
Thirdly
,
whereas
the
same
Author
saith
,
that
it
is
one
thing
to
die
for
§.
29.
the
Reproba●●
in
some
sence
,
and
[
another
,
I
suppose
he
meanes
]
to
die
for
them
with
an
intention
and
purpose
to
save
them
;
I
verily
believe
that
neither
he
,
nor
●ny
of
his
perswasion
in
the
present
controversie
,
are
able
to
credit
such
a
distinction
,
(
unlesse
captiously
,
and
altogether
irrelatively
to
the
businesse
in
hand
,
understood
)
either
by
the
Scriptures
,
or
any
solid
Reason
.
For
I
confesse
I
am
yet
to
learne
,
where
,
in
the
Scriptures
,
Christ
is
said
to
die
for
any
,
for
whose
Salvation
he
Died
not
.
It
is
true
,
Christ
Died
not
so
Precisely
or
Adequately
for
the
Salvation
of
any
Man
,
as
not
to
die
for
the
obtaining
of
many
other
good
things
also
for
them
,
which
are
not
comprehended
in
Salvation
,
formally
taken
:
and
in
this
sence
the
distinction
may
be
admitted
,
in
as
much
as
upon
this
account
,
it
amounts
to
no
more
,
but
this
:
It
is
one
thing
to
say
,
that
Christ
Died
for
the
Reprobate
in
some
sence
,
[
i.
e.
for
the
obtaining
of
lesser
mercies
for
them
,
]
and
another
,
to
say
,
that
He
died
for
their
Salvation
.
I
confesse
,
that
these
two
Assertions
,
are
not
formally
,
and
every
wayes
the
same
,
as
lesser
things
,
and
greater
things
,
compared
only
between
themselves
,
are
not
the
same
.
But
such
a
sence
as
this
no
wayes
accommodates
the
Authors
Discourse
.
Therefore
His
meaning
(
to
make
him
speake
like
a
Man
)
must
be
,
that
to
say
,
that
Christ
Died
for
the
obtaining
of
some
good
things
for
Reprobates
,
may
according
to
Scripture
Principles
and
Grounds
,
stand
,
and
be
justified
:
but
to
say
,
that
He
Died
for
the
Salvation
of
such
Men
,
cannot
by
these
Principles
and
Grounds
,
be
evinced
.
But
in
this
sence
,
the
said
distinction
hath
not
yet
been
,
nor
(
I
believe
)
ever
will
be
,
in
the
latter
member
of
it
,
made
Orthodox
or
sound
,
upon
such
termes
.
The
said
Author
in
Processe
of
the
same
Discourse
,
to
save
his
Bottle
of
§.
30.
Hay
or
Stubble
,
from
being
burnt
in
the
fire
of
the
Scripture
in
hand
,
advanceth
another
distinction
,
every
whit
as
helplesse
that
way
,
as
the
former
.
We
confesse
(
saith
he
,
speaking
of
the
false
Teachers
in
the
Text
before
us
,
who
bring
swift
destruction
upon
themselves
)
that
they
were
bought
by
the
Blood
of
Christ
,
because
all
these
were
fruits
of
Christs
Death
,
whereof
they
were
made
partakers
.
But
a
few
lines
after
,
he
retracts
(
upon
the
matter
)
the
substance
of
this
his
confession
,
by
mincing
it
thus
:
To
these
Men
their
sinnes
were
remitted
IN
A
SORT
in
this
World
,
and
IN
A
SORT
they
were
bo●ght
with
the
Blood
of
Christ
,
but
INCHOATELY
only
,
and
as
they
tasted
the
Word
of
Life
[
](A41481-e59680-b)a
a
Mr.
I.
Ball
Covenant
of
Grace
,
p.
240.
.
Such
shifting
,
intricate
,
and
winding
expressions
as
these
,
falling
from
the
Pens
of
Grave
and
Learned
Men
,
are
the
constant
symptomes
of
a
judgement
distempered
with
some
error
,
labouring
and
toyling
in
the
service
of
it
.
But
,
1.
who
ever
heard
of
sinnes
remitted
in
a
sort
?
or
who
is
able
to
notion
such
an
expression
?
what
is
that
remission
,
which
is
in
a
sort
?
If
by
Remission
of
sins
in
a
sort
,
he
meanes
Remission
of
sins
to
a
degree
,
or
with
some
imperfection
;
this
contradicts
the
generally
received
opinion
of
Protestant
Divines
,
who
admit
no
degrees
,
no
magis
and
minus
,
in
Justification
;
still
assigning
this
for
one
difference
between
Justification
&
sanctification
.
If
by
Remission
in
a
sort
,
he
meanes
a
conditionall
Remission
(
which
seems
to
be
his
meaning
by
an
expression
used
a
few
lines
before
)
I
know
no
other
sence
can
be
made
of
the
expression
,
but
only
this
,
or
of
this
import
,
viz.
that
God
forgiveth
some
Men
their
sins
,
upon
such
terms
,
as
to
reserve
a
liberty
unto
himself
,
of
Reversing
or
Recalling
that
grant
,
in
case
of
such
or
such
an
unworthinesse
in
them
afterwards
.
This
I
judge
to
be
most
Orthodox
and
true
;
though
not
in
relation
to
some
Men
only
,
but
with
Reference
unto
all
without
exception
,
to
whom
God
at
any
time
granteth
Remission
of
sins
in
this
World
:
(
of
which
more
before
the
close
of
this
Chapter
:
)
yet
this
sence
(
I
presume
)
no
wayes
Befriends
the
Authors
judgement
in
the
controversie
depending
:
so
that
the
truth
is
,
I
know
not
what
sence
to
make
,
of
his
Remission
of
sins
upon
condition
,
and
in
a
sort
.
Secondly
,
every
whit
as
mysterious
and
uncout●
to
me
,
as
the
former
,
is
§.
31.
that
expression
also
,
of
these
Men
being
bought
with
the
Blood
of
Christ
in
a
sort
.
I
wish
that
either
some
of
the
publishers
of
the
Discourse
,
or
some
other
Friend
,
either
of
the
Person
,
or
Cause
,
or
both
,
would
explaine
it
.
For
as
for
his
own
explication
(
so
intended
,
I
suppose
)
in
the
words
following
,
but
inchoately
only
,
and
as
they
tasted
the
Word
of
Life
,
it
is
to
me
rather
a
further
Obscuration
,
then
Explication
.
Were
they
bought
with
the
Blood
of
Christ
inchoately
only
?
and
not
perfectly
?
How
then
can
this
Author
say
(
in
the
passage
next
following
)
that
by
promise
he
[
God
]
assured
them
of
Salvation
,
if
they
did
believe
?
and
again
,
that
if
they
had
unfeignedly
believed
in
him
,
without
question
they
should
have
been
saved
?
Would
their
believing
have
altered
the
Intentions
of
God
concerning
them
in
the
Death
of
Christ
?
or
cause
them
to
have
been
bought
by
the
Blood
of
Christ
,
though
they
were
not
bought
before
?
Or
did
God
assure
them
of
such
a
Salvation
,
which
never
was
▪
nor
ever
so
much
as
intended
to
be
purchased
or
procured
for
them
?
Doubtlesse
,
if
so
be
they
should
without
question
have
been
saved
,
in
case
they
had
unfeignedly
believed
,
they
were
bought
as
perfectly
and
compleatly
with
the
Blood
of
Christ
,
as
any
the
Elect
themselves
,
their
unbelief
notwithstanding
:
because
their
Believing
could
not
have
procured
,
or
Brought
any
other
Salvation
to
them
,
but
only
that
which
was
fully
and
compleatly
purchased
and
bought
for
them
with
the
Blood
of
Christ
,
without
any
dependance
at
all
upon
their
Faith
.
Therefore
unlesse
we
suppose
,
that
Salvation
was
compleatly
purchased
for
them
by
Christ
in
His
Death
,
we
cannot
say
or
suppose
with
truth
,
that
in
case
they
had
believed
,
they
should
without
question
have
been
saved
[
](A41481-e60060-b)a
a
See
more
of
this
cap.
7.
Sect.
2.
3.
&c.
.
That
which
is
behind
,
and
as
they
tasted
of
the
Word
of
Life
,
is
yet
more
inaccessible
§.
32.
to
my
understanding
,
then
any
thing
that
went
before
.
For
how
,
in
what
sence
,
or
with
what
congruity
to
a
rationall
apprehension
,
can
Men
be
said
to
have
been
bought
with
the
Blood
of
Christ
,
as
they
tasted
of
the
Word
of
Life
?
Surely
the
meaning
is
not
,
that
when
or
whilest
they
tasted
of
the
Word
of
Life
,
they
were
so
bought
(
I
meane
,
with
the
Blood
of
Christ
;
)
nor
that
this
their
tasting
of
the
Word
of
Life
,
was
the
formall
or
precise
consideration
under
which
Christ
bought
them
(
though
the
Particle
,
as
,
frequently
imports
this
consideration
:
)
As
well
the
one
,
as
the
other
,
of
these
sences
,
are
the
abhorrings
of
common
sence
it selfe
;
and
besides
,
they
are
at
enmity
with
the
Principles
of
the
Author
relating
to
the
businesse
in
hand
.
Nor
am
I
conscious
of
any
thing
at
all
intended
in
the
Clause
,
unlesse
(
haply
)
this
may
be
it
;
viz.
that
in
as
much
as
they
tasted
of
the
Word
of
Life
,
it
is
an
argument
that
they
were
bought
with
Christs
Blood
;
i.
e.
that
they
were
Partakers
in
the
Fruit
and
Benefit
of
Christs
Death
,
or
that
the
intentions
of
God
in
the
Death
of
Christ
extended
thus
far
,
or
in
this
consideration
,
unto
them
.
But
can
it
enter
into
any
reasonable
Mans
thoughts
to
imagine
,
that
if
this
had
been
all
,
which
the
Holy
Ghost
intended
to
say
,
viz.
That
God
intended
by
the
vertue
or
meanes
of
Christs
Death
,
to
cause
these
Men
to
taste
of
the
Word
of
Life
(
especially
with
exclusion
of
all
intentions
in
Him
to
save
them
)
that
He
would
have
expressed
it
by
saying
,
that
Christ
bought
them
?
Suppose
a
Man
should
buy
or
procure
such
a
quantity
of
Meat
and
Drink
for
a
poor
captive
,
as
were
sufficient
to
nourish
him
well
and
with
good
satisfaction
,
two
or
three
dayes
,
but
should
intend
no
such
thing
as
to
purchase
his
Liberty
,
or
Redemption
from
captivity
,
will
any
Man
call
this
a
buying
,
or
Redeeming
of
the
Person
of
this
Man
?
It
is
a
very
strange
thing
to
observe
,
with
what
importune
,
bold
,
and
broad
fac'd
absurdities
,
error
(
sometimes
)
though
in
company
and
conjunction
with
modesty
and
sobernesse
of
judgement
,
will
attempt
an
escape
out
of
an
exigency
or
straite
.
But
further
(
to
the
Point
in
hand
)
evident
it
is
(
as
hath
been
already
observed
)
that
the
Apostle
,
in
these
words
,
who
bought
them
,
intends
an
emphaticall
aggravation
of
the
sin
of
such
Teachers
,
who
should
deny
their
Lord
.
Now
if
there
were
nothing
more
intended
in
the
said
words
,
but
only
this
,
that
their
Lord
procured
this
for
them
,
that
they
should
taste
of
the
Word
of
Life
,
but
intended
nothing
further
,
or
better
then
this
to
them
;
this
would
be
so
far
from
aggravating
the
sin
mentioned
,
that
it
would
rather
ease
and
qualifie
it
.
For
if
there
was
nothing
purchased
for
them
by
the
Lord
Christ
,
but
only
this
tasting
of
the
Word
of
Life
,
unpossible
it
was
for
them
to
have
obtained
any
thing
more
;
weake
and
sinfull
Man
being
in
no
capacity
of
obtaining
more
good
in
any
kinde
,
then
what
a
way
hath
been
opened
for
him
,
in
,
and
by
,
the
Death
of
Christ
,
to
compasse
.
Now
for
a
Man
to
taste
only
of
the
Word
of
Life
,
and
to
be
in
no
capacity
of
making
any
further
progresse
in
the
way
of
Salvation
,
nay
,
to
be
in
no
capacity
of
doing
that
,
by
which
he
might
be
actually
saved
,
no
whit
bettereth
or
sweeteneth
any
Mans
condition
,
but
makes
it
much
worse
,
and
much
more
grievous
,
then
otherwise
it
would
have
been
.
Better
it
had
been
(
saith
our
Apostle
afterwards
in
the
same
Chapter
)
for
them
not
to
have
known
the
way
of
righteousnesse
[
i.
e.
to
taste
of
the
Word
of
Life
]
then
after
they
have
known
it
,
to
turne
from
the
holy
Commandement
delivered
unto
them
;
which
yet
they
must
of
necessity
doe
,
if
they
were
in
no
capacity
,
under
no
possibility
,
of
going
forward
,
or
of
being
saved
.
Now
for
a
servant
to
deny
,
or
disclaime
his
Lord
,
in
case
he
never
intended
to
make
his
condition
any
whit
better
,
but
in
many
respects
,
worse
,
is
a
far
lesser
,
and
lighter
sin
(
if
any
at
all
)
then
it
would
be
to
deny
Him
,
upon
a
supposition
that
he
had
never
done
any
thing
at
all
in
relation
to
Him
,
neither
good
,
nor
bad
.
Therefore
this
Author
is
inextricably
intangled
with
his
exposition
of
the
place
in
hand
,
and
makes
no
earnings
of
it
at
all
.
He
gives
no
tolerable
account
,
how
those
Teachers
,
who
brought
swift
destruction
upon
themselves
,
should
be
bought
by
Christ
inchoately
only
,
and
in
a
sort
,
and
not
simply
and
absolutely
,
after
the
same
manner
,
and
upon
the
same
termes
,
that
all
other
Men
,
yea
,
the
Elect
themselves
,
are
bought
by
Him
.
Our
English
Annotators
,
taking
no
notice
of
the
former
Exposition
of
the
§.
33.
place
,
as
being
(
it
seemes
)
to
them
inconsiderable
,
give
us
,
in
stead
thereof
,
our
choyce
of
two
others
;
but
both
of
them
calculated
likewise
to
serve
the
turne
,
not
the
truth
.
The
Lord
that
bought
them
]
i.
e.
(
say
they
)
that
gave
a
price
sufficient
for
them
.
Or
,
by
whom
they
professed
that
they
were
Redeemed
:
and
therefore
they
should
not
have
denied
Him
.
But
(
for
the
former
)
we
have
once
&
again
razed
to
the
ground
the
polluted
Sanctuary
of
that
Distinction
,
which
asserteth
Christs
Dying
sufficiently
for
Men
,
and
yet
denieth
His
Dying
intentionally
for
them
[
](A41481-e60540-b)a
a
Cap
5.
Sect.
39
,
40.
&c.
Again
Cap.
7.
Sect.
5.
.
Besides
,
here
to
interpret
,
that
Christ
Died
sufficiently
for
the
persons
spoken
of
,
without
supposing
,
that
He
died
intentionally
also
for
them
,
is
cleerly
to
overthrow
the
Apostles
intention
in
the
words
,
and
to
turne
his
aggravation
of
the
sin
he
speaks
of
,
rather
into
an
extenuation
,
then
otherwise
.
For
he
that
shall
pay
that
for
the
ease
and
benefit
only
of
another
,
which
was
sufficient
to
have
pleasured
and
eased
me
also
,
as
well
as
him
,
and
yet
shall
neglect
me
in
such
a
payment
,
and
leave
me
in
misery
,
when
as
he
might
,
without
the
least
trouble
or
charge
to
himself
,
above
what
he
underwent
upon
another
account
,
have
relieved
me
,
hath
no
cause
to
expect
service
,
or
thanks
from
me
,
for
such
a
payment
:
but
I
am
the
more
excuseable
if
I
neglect
him
,
or
refuse
to
own
him
as
a
friend
,
because
he
neglected
me
in
my
greatest
extremity
,
and
that
when
he
had
such
a
faire
opportunity
,
of
a
miserable
,
to
have
made
me
an
happy
Man
,
and
might
have
done
it
without
the
least
inconvenience
to
himself
,
more
then
what
he
voluntarily
put
himself
upon
for
the
sake
of
others
,
to
whom
he
was
no
whit
more
beholding
,
or
ingaged
,
then
unto
me
.
It
is
a
palpably-importune
and
sencelesse
conceit
,
to
think
that
men
are
engaged
in
any
bands
of
thankfulnesse
,
or
service
,
unto
Christ
for
dying
sufficiently
for
them
,
unlesse
He
died
intentionally
also
.
The
latter
Exposition
of
the
last
named
Author●
〈◊〉
,
that
the
Lord
Chris●
§.
34.
is
said
to
have
bought
these
false
Teachers
,
beca
〈…〉
they
professed
themselves
to
have
been
bought
by
him
.
But
,
1.
why
doe
they
●ot
put
such
a
glosse
as
this
upon
other
places
,
where
there
is
every
whit
as
much
reason
to
do
it
,
as
here
?
As
when
Paul
saith
,
For
God
hath
not
appointed
us
unto
wrath
,
but
to
obtaine
Salvation
[
](A41481-e60710-b)a
a
1
Thess
5
9
,
&c.
why
do
they
not
interpret
here
,
For
God
hath
not
appointed
us
,
&c.
i.
e.
WE
PROFESSE
that
God
hath
not
appointed
us
,
&c.
So
when
the
same
Apostle
saith
,
that
God
hath
purchased
the
Church
with
his
own
blood
[
](A41481-e60760-b)b
b
Acts
20.
28
,
why
do
they
not
gloss
here
;
God
hath
purchased
the
Church
with
,
&c.
i.
e.
the
Church
PROFESSETH
her self
thus
purchased
,
&c.
Partiality
in
Interpretation
of
Scripture
is
every
whit
as
bad
,
and
Unchristian
,
as
in
civill
Judicatures
.
Secondly
,
the
great
sin
,
by
which
these
false
Teachers
are
said
to
bring
§.
35.
swift
damnation
upon
themselves
,
is
said
to
be
,
their
denying
the
Lord
that
bought
▪
them
.
If
then
they
denied
this
Lord
that
bought
them
,
how
can
these
Expositors
say
,
that
they
professed
themselves
bought
by
Him
?
If
it
be
replied
,
they
might
formerly
professe
themselves
bought
by
Him
,
though
afterwards
they
denied
Him
;
and
the
Apostle
may
charge
them
with
sin
in
their
present
deniall
of
him
,
upon
the
account
of
their
former
profession
;
I
answer
:
that
if
formerly
they
professed
themselves
bought
by
him
,
but
were
not
indeed
so
bought
,
and
afterwards
coming
to
understand
or
apprehend
the
truth
,
viz.
that
they
were
not
so
bought
,
they
are
not
at
all
to
be
blamed
for
denying
themselves
to
have
been
bought
by
him
,
or
for
denying
that
he
bought
them
.
To
deny
that
to
be
so
,
which
is
not
so
,
especially
when
a
Man
verily
believes
and
apprehends
it
not
to
be
,
is
no
Mans
sin
.
Or
if
it
be
further
pleaded
(
in
favour
of
the
said
glosse
)
that
these
false
Teachers
might
at
the
same
time
,
when
they
professed
themselves
bought
by
Chris●
,
deny
him
,
viz.
in
a
consequentiall
way
,
as
either
by
teaching
such
hereticall
Doctrines
,
which
overthrew
his
God-head
,
Man-hood
,
&c.
or
else
by
an
impious
conversation
;
I
answer
,
1.
That
if
they
professed
themselves
bought
by
him
,
they
could
not
lightly
teach
or
hold
forth
any
Doctrine
,
wherein
they
should
deny
,
either
his
God-head
,
Man-hood
,
Satisfaction
,
or
any
other
thing
relating
to
him
,
without
which
he
could
not
,
in
a
rationall
way
,
have
made
such
a
purchase
of
them
.
Or
,
2.
If
they
did
teach
any
such
Doctrine
,
it
must
be
supposed
that
they
did
it
unwittingly
,
and
because
they
apprehended
nothing
in
it
of
any
inconsistency
with
their
profession
of
being
bought
by
Christ
.
For
it
is
not
to
be
thought
that
Men
will
willingly
and
knowingly
teach
contradictions
,
or
teach
any
opinion
,
which
they
apprehend
contradictory
to
what
they
daily
professe
to
believe
.
Now
for
a
Man
unwittingly
,
and
contrary
to
his
intention
and
desire
,
to
teach
such
a
Doctrine
,
which
consequently
involves
,
or
leads
unto
an
opinion
that
is
dangerous
and
damnable
,
is
nothing
but
what
is
incident
to
the
best
and
most
approved
Teachers
(
as
I
could
readily
demonstrate
by
many
instances
)
and
therefore
not
like
to
be
a
sin
of
such
high
provocation
,
as
to
bring
swift
damnation
upon
them
.
But
,
3.
(
and
lastly
)
that
the
Apostle
doth
not
speake
of
any
such
deniall
of
the
Lord
Christ
by
these
false
Teachers
,
which
is
by
workes
,
or
by
wickednesse
of
life
and
conversation
,
but
of
Doctrine
,
is
evident
enough
by
the
expresse
tenor
and
carriage
of
the
words
themselves
.
But
there
were
false
Prophets
also
among
the
People
,
even
as
there
shall
be
false
Teachers
among
you
,
who
privily
shall
bring
in
damnable
Heresies
,
even
denying
,
&c.
which
cleerly
sheweth
,
that
the
deniall
of
the
Lord
here
charged
upon
false
Teachers
,
stood
not
in
works
,
but
in
words
,
in
false
,
Hereticall
,
and
damnable
Teachings
.
Therefore
they
are
not
,
they
cannot
be
here
said
to
have
been
bought
by
Christ
,
because
they
professed
themselves
to
have
been
redeemed
by
him
.
Some
to
evade
that
mortall
stroke
,
which
the
Scripture
in
hand
reacheth
§.
36.
to
that
opinion
,
which
denieth
a
possibility
of
perishing
in
those
,
who
are
truly
bought
and
Redeemed
by
Christ
,
not
being
satisfied
with
any
of
the
former
come-offs
,
have
devised
this
.
The
Lord
(
say
they
)
is
said
to
have
bought
these
false
Teachers
,
not
because
he
really
,
indeed
and
in
truth
bought
them
,
but
because
in
the
opinion
and
judgement
of
Men
he
had
bought
them
:
they
were
looked
upon
as
persons
Redeemed
and
bought
by
Him
.
And
to
credit
this
Interpretation
,
they
alledge
severall
Texts
,
where
things
,
or
persons
are
said
to
be
so
,
or
so
,
such
or
such
,
not
because
they
were
really
that
,
which
they
are
said
to
be
,
but
only
because
they
were
this
in
appearance
,
or
according
to
the
common
estimate
of
Men.
As
Mat.
9.
13.
Joh.
9.
39.
Mat.
13.
12.
com
〈…〉ed
with
Luk.
8.
18.
But
this
colour
is
as
faint
,
as
any
of
the
former
,
and
as
easily
washed
off
.
And
,
1.
It
is
very
questionable
,
whether
in
any
of
these
places
,
either
things
or
persons
receive
any
denomination
meerly
from
appearance
,
or
opinion
of
Men.
Many
things
might
be
argued
,
and
that
with
much
probability
,
in
oppositum
.
But
concerning
the
first
of
the
places
,
most
certaine
it
is
that
there
is
no
such
notion
to
be
found
there
.
For
that
by
the
righteous
,
whom
Christ
saith
that
he
came
not
to
call
to
Repentance
,
should
be
meant
,
righteous
only
in
shew
,
or
in
the
opinion
of
Men
,
whether
themselves
,
or
others
,
and
not
righteous
truly
and
properly
so
called
,
contradicts
the
manifest
and
declared
intentions
of
Christs
comming
into
the
World
,
which
are
frequently
avouched
and
found
to
be
,
the
calling
of
sinners
of
all
sorts
,
kinds
,
and
degrees
,
unto
Repentance
;
and
therefore
of
Hypocrites
also
,
as
well
as
others
,
and
of
persons
conceited
in
the
highest
of
their
own
Righteousnesse
.
See
Mat.
3.
7
,
8.
&c.
1
Tim.
1.
12
,
13
,
14
,
15.
compared
with
Philip.
3.
6
,
7
,
&c.
(
to
omit
many
other
places
of
like
import
.
)
Besides
,
the
occasion
,
and
tendency
of
our
Saviours
Words
,
are
of
pregnant
eviction
,
that
by
,
righteous
,
he
meanes
persons
truly
such
,
and
not
in
conceit
,
or
opinion
only
.
He
was
charged
as
with
matter
of
undue
deportment
,
in
eating
with
Publicans
and
Sinners
.
For
his
justification
he
pleads
,
that
the
whole
have
no
need
of
a
Physician
,
but
the
sick
;
meaning
that
as
the
calling
of
the
Physician
,
is
no
wayes
necessary
,
in
respect
of
those
that
are
strong
,
healthfull
,
and
sound
,
but
only
of
the
sick
;
so
neither
had
His
comming
into
the
World
been
of
any
such
necessity
,
as
now
it
was
,
but
for
sinners
;
and
that
had
Men
been
righteous
and
spiritually
sound
,
there
had
been
no
need
of
His
comming
unto
them
.
And
therefore
as
a
Physician
is
not
to
be
blamed
for
conversing
with
the
sick
,
in
as
much
as
the
nature
and
end
of
his
calling
requires
his
presence
with
them
,
and
not
with
those
that
are
sound
:
so
neither
was
he
to
be
blamed
for
being
in
the
company
of
sinners
,
seeing
the
great
end
and
intent
of
his
calling
to
the
Office
of
a
Saviour
,
was
not
to
save
,
or
to
be
helpfull
unto
,
such
as
were
righteous
,
who
upon
such
an
account
stood
in
no
need
of
him
,
but
to
administer
comfort
and
help
unto
sinners
,
who
without
help
from
him
must
needs
perish
.
Now
certaine
it
is
,
that
the
righteous
,
whom
Christ
compares
unto
the
whole
,
who
in
that
respect
need
no
Physician
,
are
not
men
righteous
in
shew
,
or
in
opinion
only
,
for
these
stand
in
as
much
,
or
more
,
need
of
the
Physician
,
then
others
;
but
those
that
are
truly
and
sincerely
righteous
.
Therefore
this
Scripture
holds
no
intelligence
with
that
interpretation
of
the
other
,
which
is
now
under
censure
.
But
,
2.
Be
it
granted
for
truth
,
that
things
and
persons
sometimes
receive
appellations
§.
37.
only
from
an
appearance
of
what
they
are
called
,
or
from
the
opinion
of
Men
judging
them
such
;
yet
such
a
line
of
interpretation
as
this
,
is
not
to
be
stretched
over
what
Scriptures
we
please
;
nor
indeed
over
any
,
but
where
the
manifest
exigency
of
the
Context
calls
for
it
.
Otherwise
we
shall
entitle
Men
to
a
liberty
,
of
substituting
shadowes
and
appearances
only
,
instead
of
realities
and
substances
of
Truth
,
where
,
and
when
they
please
:
and
so
to
turne
the
Minde
and
Counsells
of
God
in
the
Scriptures
upside
down
.
The
Contest
of
old
between
Hierome
and
Austine
about
Pauls
reproving
Peter
(
Gal.
2.
)
is
of
notable
consideration
to
the
businesse
in
hand
.
Hierome
pleaded
,
that
when
Paul
reproved
Peter
at
Antioch
,
he
did
it
not
seriously
,
or
in
good
earnest
:
but
affirmed
,
that
these
two
Apostles
out
of
a
kinde
of
prudent
Charity
agreed
to
make
a
shew
of
a
Contest
between
them
,
when
as
indeed
there
was
none
.
But
how
gravely
,
and
copiously
doth
Austin
declare
against
,
and
argue
down
,
such
a
licentiousnesse
of
interpreting
?
The
Scripture
(
saith
he
)
plainely
saith
,
that
Peter
was
worthy
reproofe
,
or
to
be
condemned
.
If
then
we
shall
take
this
liberty
,
(
or
boldnesse
)
to
say
,
that
indeed
and
in
truth
he
did
not
amisse
,
but
only
dissembled
for
the
sake
of
those
that
were
weake
,
then
the
Apostle
Paul
lyes
,
in
saying
,
that
he
was
worthy
blame
,
or
reproofe
.
Admit
this
(
saith
this
learned
Father
)
and
down
falls
all
the
Authority
and
certainty
of
the
Scriptures
[
](A41481-e61850-b)a
a
Mihi
enim
videtur
exitiosissime
credi
aliquod
in
libris
Sanctis
esse
mendacium
,
&c
Aug.
Epist.
8.
vid.
&
Epist.
9.
&
14.
&
praecipue
,
Epist.
19.
.
For
if
they
speake
that
which
is
false
in
one
place
,
who
can
make
it
good
that
they
speake
Truth
in
another
?
This
is
the
briefe
of
that
famous
dissertation
between
those
two
Worthies
in
the
Christian
Church
.
From
whence
it
may
appeare
,
of
what
dangerous
consequence
it
is
,
to
expound
that
,
which
the
Scripture
simply
and
plainely
delivers
as
a
Truth
,
as
spoken
by
way
of
appearance
,
or
humane
opinion
only
,
when
there
is
no
apparant
necessity
inforcing
such
an
Exposition
.
And
if
there
be
some
places
,
which
will
beare
,
or
which
call
for
such
a
figurative
and
Catacresticall
Interpretation
as
this
,
they
are
but
few
:
and
those
which
are
,
must
be
discerned
and
distinguished
from
others
,
by
the
manifest
exigency
of
their
respective
scopes
and
imports
;
the
least
jot
or
title
of
which
character
is
not
to
be
found
in
the
place
in
hand
.
For
,
3.
(
And
lastly
)
most
evident
it
is
(
as
hath
been
formerly
also
observed
,
§.
38.
and
as
many
Expositors
,
more
then
enough
addicted
to
the
contra-Remonstrant
opinion
,
themselves
acknowledge
)
that
the
Apostles
intent
here
is
,
to
set
forth
the
most
hainous
and
horrid
indignity
of
the
sin
of
these
false
Teachers
in
denying
their
Lord
,
by
this
aggravating
consideration
,
that
they
deny
such
a
Lord
who
bought
them
.
Now
if
it
be
supposed
that
this
Lord
,
really
,
and
of
love
and
good
will
to
them
,
and
out
of
a
desire
to
free
them
from
misery
,
bought
,
or
redeemed
them
,
the
consideration
is
of
great
pregnancy
and
force
to
demonstrate
horrible
ingratitude
and
impiety
in
them
,
to
deny
Him
.
But
if
on
the
contrary
it
be
supposed
,
that
he
did
not
indeed
buy
them
with
any
intent
to
free
them
from
their
misery
,
but
only
make
a
shew
of
such
a
thing
,
or
only
do
that
,
which
might
occasion
Men
to
think
,
or
to
believe
that
he
did
so
,
this
manifestly
easeth
and
qualifies
the
guilt
of
their
sin
in
denying
him
;
and
so
is
manifestly
repugnant
to
the
Apostles
scope
.
For
,
to
make
a
shew
of
love
only
,
or
to
doe
that
,
by
which
other
Men
may
be
invited
to
think
,
that
a
reall
kindnesse
is
done
for
such
,
or
such
a
Man
,
when
as
indeed
there
is
nothing
done
of
any
such
consideration
,
nor
ever
intended
to
be
done
,
doth
no
wayes
oblige
this
Man
in
thankfulnesse
unto
him
,
who
accommodates
him
upon
no
better
terms
,
but
is
rather
a
just
ground
of
an
harder
and
worse
opinion
of
him
.
If
it
be
replied
;
yea
but
these
false
Teachers
knew
nothing
but
that
they
§.
39.
were
truly
and
really
bought
by
Christ
,
and
that
out
of
a
desire
of
saving
them
:
nor
had
they
any
sufficient
reason
to
judge
otherwise
.
Therefore
their
sin
in
denying
him
is
no
wayes
eased
upon
this
account
,
that
he
did
not
indeed
buy
them
with
any
such
intent
,
or
desire
,
because
,
1.
Men
are
bound
to
judge
,
as
they
have
reason
to
judge
:
and
,
2.
are
bound
to
act
or
practise
according
to
their
judgements
;
I
answer
;
There
can
be
no
sufficient
ground
for
any
Man
to
believe
that
which
is
false
,
nor
ought
such
a
thing
to
be
believed
;
at
least
with
confidence
of
belief
,
or
with
any
such
belief
,
upon
which
he
shall
stand
bound
to
ingage
in
any
material
and
weighty
Action
,
or
Practise
.
Therefore
if
Christ
did
not
really
buy
these
false
Teachers
,
they
could
have
no
sufficient
ground
to
believe
that
he
did
;
at
least
to
believe
at
any
such
rate
of
confidence
,
as
rather
to
suffer
the
losse
of
any
considerable
good
,
then
deny
it
.
If
it
be
againe
replied
;
A
Man
may
stand
bound
to
adventure
much
upon
probabilities
,
in
many
cases
,
though
there
be
no
certainty
,
or
truth
in
that
,
which
upon
such
probabilities
he
doth
believe
;
I
answer
,
possibly
a
Man
may
indeed
stand
bound
,
in
point
of
wisdome
,
or
prudence
,
in
some
cases
to
adventure
much
(
in
a
simple
consideration
)
upon
probabilities
only
;
but
not
in
point
of
Conscience
.
As
for
example
;
a
Merchant
,
or
other
Man
,
may
stand
bound
in
point
of
wisdom
to
adventure
some
considerable
part
of
his
state
in
a
way
of
Trade
beyond
the
Seas
,
upon
probabilities
only
of
a
gainfull
returne
;
though
even
in
this
case
,
upon
a
more
exact
consideration
it
will
appeare
,
that
such
a
Man
doth
not
make
,
this
adventure
upon
any
meere
probability
,
one
,
or
more
,
but
upon
that
which
is
certaine
.
For
the
probability
of
a
good
returne
in
this
case
,
is
a
certainty
to
him
:
he
knowes
certainly
,
and
beyond
all
doubt
or
question
,
that
it
is
a
thing
probable
or
likely
,
that
he
shall
receive
such
a
returne
,
though
he
knowes
not
certainly
,
but
only
probably
,
that
he
shall
indeed
receive
it
.
Now
the
true
ground
upon
which
the
Merchant
adventures
,
is
not
the
knowledge
that
he
shall
,
or
will
gaine
by
his
adventure
:
for
it
is
unpossible
for
him
to
know
this
:
but
the
knowledge
and
consideration
of
the
likelyhood
of
his
gaining
,
which
(
as
hath
been
said
)
he
may
,
and
doth
know
,
and
that
certainly
.
You
will
upon
this
say
(
it
is
like
)
The
false
Teachers
(
in
the
Scripture
§.
40.
in
hand
)
had
,
or
might
have
had
,
such
a
certainty
as
this
,
that
the
Lord
Christ
did
really
buy
them
:
for
it
was
very
probable
that
he
had
so
bought
them
,
in
regard
of
that
illumination
,
externall
sanctification
,
and
other
gifts
,
whereof
they
were
partakers
;
and
consequently
their
sin
in
denying
him
was
never
the
lesse
upon
any
such
account
as
this
,
that
he
had
not
indeed
bought
them
:
in
as
much
as
they
were
bound
to
believe
that
he
had
so
bought
them
,
and
to
behave
themselves
towards
him
accordingly
.
I
answer
:
1.
Upon
this
supposition
,
that
Christ
did
not
indeed
buy
,
or
had
not
bought
them
,
they
could
have
no
probability
,
no
not
upon
their
illumination
,
or
outward
gifts
whatsoever
,
that
he
had
,
or
should
have
,
so
bought
them
;
especially
taking
in
the
opinion
of
those
,
against
whom
we
manage
our
present
Discourse
,
viz.
that
Christ
truly
bought
no
more
,
then
come
to
be
actually
saved
.
For
,
1.
if
those
truly
bought
by
Christ
be
but
very
few
in
number
,
comparatively
,
with
those
,
who
were
passed
by
,
and
not
so
bought
by
him
,
then
no
particular
Man
,
thus
far
,
(
I
meane
,
as
he
is
a
member
of
Man-kinde
,
or
one
of
the
generality
of
Men
)
can
have
so
much
as
a
probable
ground
,
that
he
is
one
of
those
so
bought
by
him
.
As
when
there
are
twenty
,
or
fourty
blanks
in
a
Lottery
,
and
only
one
prize
,
it
is
not
probable
or
likely
that
he
that
draweth
but
once
,
shall
draw
the
prize
.
For
it
is
twenty
or
fourty
to
one
that
he
shall
not
draw
it
.
2.
Neither
doth
the
receiving
of
illumination
,
or
any
other
common
gift
,
upon
the
former
supposalls
,
make
it
probable
unto
any
Man
,
that
Christ
truly
bought
him
,
because
very
many
receive
illumination
(
at
least
in
the
sence
of
our
opposers
)
&c.
who
live
wickedly
;
and
many
also
,
who
fall
away
from
that
externall
sanctity
,
wherein
they
walked
for
a
season
.
And
our
Saviour
himself
saith
,
that
many
are
called
,
but
few
are
chosen
[
](A41481-e62320-b)a
a
Mat.
20.
16
;
and
againe
,
that
upon
the
abounding
of
iniquity
,
[
viz.
in
fierce
and
bloody
Persecutors
]
the
love
of
many
shall
wax
cold
[
](A41481-e62350-b)b
b
Mat.
24
12
:
and
yet
again
,
that
many
that
are
first
,
shall
be
last
[
](A41481-e62370-b)c
c
Mat.
19.
30
,
(
to
omit
many
other
passages
of
like
import
.
)
Therefore
no
externall
,
or
common
gifts
whatsoever
make
it
so
much
as
probable
unto
any
Man
,
that
he
was
truly
bought
by
Christ
,
there
being
very
many
thus
gifted
,
who
will
not
in
the
end
be
saved
.
But
,
2.
Suppose
our
false
Teachers
had
probable
grounds
,
from
their
illumination
,
§.
41.
&c.
to
believe
,
that
Christ
had
truly
bought
them
,
yet
this
probability
,
upon
the
Premises
last
argued
,
could
be
but
very
faint
,
and
mingled
with
much
jealousie
and
feare
of
the
contrary
:
and
consequently
nothing
so
binding
upon
them
to
own
and
honour
him
in
the
World
,
as
a
certaine
knowledge
,
(
free
from
the
pain
and
torment
of
feare
of
the
contrary
)
that
he
had
so
bought
them
,
would
have
been
.
So
that
though
it
should
be
yielded
(
which
yet
there
is
no
sufficient
reason
to
do
)
that
the
Interpretation
which
we
now
oppose
,
doth
not
turne
up
by
the
very
roots
the
drift
and
scope
of
the
Apostle
in
the
Place
and
Words
,
yet
it
shakes
them
terribly
,
and
leaves
little
spirit
,
strength
,
or
force
in
them
.
If
the
Merchant
judged
it
fourty
,
twenty
,
yea
or
but
ten
[
](A41481-e62460-b)d
d
Vix
enim
dicimus
quisque
eorum
,
qui
Christo
nomen
ded●runt
,
fidei
puritatem
ad
extremum
usque
retinet
:
omnes
fere
ad
corruptelas
degenerant
,
atque
amagistris
licentiae
delust
,
prosancs●unt
.
Calvin
.
in
2
Pet.
2
2.
to
one
odds
,
that
in
case
he
should
venture
,
he
should
never
have
any
returne
of
what
he
ventures
,
he
would
have
but
flender
incouragement
,
and
so
little
list
,
to
follow
his
Sea-Trade
with
his
whole
estate
upon
such
terms
.
Whereas
certainty
of
returnes
with
considerable
gaine
,
would
the
Providence
of
God
,
and
condition
of
humane
affaires
bear
it
,
would
multiply
Merchants
without
end
;
and
withall
render
those
very
weake
,
and
unlike
Men
,
who
having
meanes
and
opportunity
to
follow
such
an
imployment
,
should
either
be
slothfull
and
sit
still
,
or
else
dispose
of
their
estates
in
any
other
way
,
wherein
little
or
no
improvement
could
be
expected
.
In
like
manner
a
certainty
of
knowledge
,
that
Christ
truly
and
really
bought
a
Man
with
His
Blood
,
is
an
high
and
sacred
ingagement
upon
this
Man
to
acknowledge
,
own
,
and
honour
Him
as
His
Great
and
Blessed
Lord
and
Benefactor
,
in
the
sight
of
the
World
;
and
consequently
renders
Him
the
reproach
and
abomination
of
Men
,
in
case
he
shall
be
ashamed
of
Him
,
or
deny
Him
:
whereas
a
faint
apprehension
only
of
such
a
thing
done
for
Him
,
intangled
and
incumbred
with
a
thousand
Questions
,
Feares
,
and
Doubtings
,
hardly
extricable
,
whether
it
was
indeed
done
,
or
no
,
makes
the
deniall
or
dis
owning
of
Him
,
if
not
pardonable
,
yet
much
more
excuseable
,
and
of
far
lighter
provocation
and
demerit
,
then
in
the
other
case
it
would
be
.
Thus
then
at
last
we
see
,
that
no
Interpretation
will
sit
with
any
tolerable
§.
42.
closenesse
or
congruity
,
to
the
words
and
scope
of
the
Scripture
in
hand
,
but
only
that
,
which
acknowledgeth
the
false
Teachers
mentioned
therein
,
truly
,
really
,
absolutely
and
compleatly
Redeemed
or
bought
by
Christ
,
I
meane
,
after
the
same
manner
,
and
upon
the
same
terms
of
love
on
Gods
Part
,
after
,
and
upon
which
,
those
were
Redeemed
and
bought
by
Him
,
who
in
the
issue
and
event
come
to
be
saved
.
As
for
that
objection
,
which
lies
in
many
Mens
thoughts
against
such
an
Interpretation
as
this
,
as
viz.
that
if
Christ
truly
Redeemed
or
bought
any
Man
,
He
must
of
necessity
at
last
be
saved
;
we
shall
(
God
assisting
)
give
a
faire
,
cleere
and
satisfactory
Answer
unto
it
,
when
we
come
to
Answer
the
Arguments
insisted
upon
,
for
the
Proofe
of
the
contrary
Doctrine
to
that
▪
which
is
maintained
in
the
present
Discourse
.
But
for
that
which
some
plead
against
the
Interpretation
asserted
,
from
Revel.
14.
4.
where
those
that
are
said
to
be
Redeemed
or
bought
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
Men
,
are
termed
the
first-fruits
unto
God
,
and
to
the
Lamb
,
and
are
said
to
follow
the
Lamb
,
wheresoever
he
goeth
,
which
implieth
their
actuall
Salvation
;
the
answer
unto
it
is
easie
.
For
evident
it
is
from
the
description
of
the
persons
here
spoken
of
,
that
they
are
such
,
not
simply
who
were
Redeemed
and
bought
by
Christ
,
but
who
also
truly
believed
in
Him
,
and
persevered
in
Faith
and
Love
unto
the
end
;
and
consequently
such
,
in
whom
the
worke
of
Redemption
performed
by
Christ
,
obtained
its
ultimate
and
plenary
efficiency
,
and
end
.
In
which
respect
they
are
said
,
in
a
kinde
of
emphaticall
manner
,
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
have
been
Redeemed
[
or
,
bought
]
from
Men
[
or
,
from
amongst
Men
,
]
i.
e.
Persons
in
whom
the
common
Redemption
vouchsafed
by
Christ
tooke
Place
,
and
wrought
,
to
that
great
and
signall
differencing
and
distinguishing
of
them
from
other
Men
,
that
whereas
the
grace
of
this
Redemption
was
Buried
under
other
Mens
wickednesse
and
unbelief
,
and
at
last
,
in
their
destruction
,
it
prevailed
and
magnified
it self
in
the
constant
Faith
and
Holinesse
of
these
,
and
at
last
triumphed
gloriously
in
their
Salvation
.
Whereby
it
came
to
passe
,
that
these
only
seemed
to
have
been
Redeemed
,
amongst
Men
,
all
others
miscarrying
,
as
if
they
had
not
been
Redeemed
.
So
that
there
is
nothing
at
all
,
scarce
so
much
as
an
appearance
of
any
thing
,
in
this
Scripture
,
against
that
Interpretation
of
the
other
,
for
the
establishing
of
which
,
way
hath
been
made
through
the
fall
of
many
others
.
And
doubtlesse
he
that
shall
attentively
,
and
with
consideration
Reade
§.
43.
what
Calvin
himselfe
hath
commented
upon
the
place
,
must
needs
judge
him
very
compliant
with
the
said
Interpretation
.
Although
(
saith
he
)
Christ
may
be
denied
severall
wayes
,
yet
(
in
my
judgement
)
Peter
means
that
,
which
is
expressed
in
Jude
,
viz.
when
the
Grace
of
God
is
turn'd
into
wantonnesse
.
For
Christ
hath
Redeemed
us
,
that
He
might
have
a
People
separated
from
all
the
defilements
of
the
World
,
addicting
it self
unto
holinesse
and
innocency
.
Wherefore
THEY
,
WHO
SHAKING
OFF
THE
BRIDLE
,
CAST
THEMSELVES
FORWARD
INTO
ALL
MANNER
OF
LICENTIOVSNESSE
,
ARE
NOT
WITHOVT
CAVSE
SAID
TO
DENY
CHRIST
,
BY
WHOM
THEY
WERE
REDEEMED
.
So
then
,
that
the
Doctrine
of
the
Gospell
may
abide
with
us
safe
and
sound
,
let
this
be
alwayes
fixed
in
our
minds
,
that
we
are
Redeemed
by
Christ
,
that
He
may
be
the
Lord
both
of
our
Lives
,
and
Deaths
[
](A41481-e62840-b)a
a
Tametsi
variis
modis
abn●gatur
Christus
,
eum
tamen
●îc
(
meo
judicio
)
attingit
Petrus
,
qui
exprimitur
apud
Judam
,
nempe
cum
gratia
Dei
in
laesciviam
convertitur
.
Redemit
enim
nos
Christus
,
ut
populum
habere
segregatū
ab
omnibus
mundi
inquinamentis
,
addictum
Sanctitati
&
innocentiae
.
Qui
igitur
excusso
fraeno
in
omnem
licentiam
se
proiiciunt
,
non
immerito
dicuntur
Christum
abnegare
,
à
quo
Redempti
sunt
.
Proinde
ut
salva
&
integra
Evangelij
Doctrina
apud
nos
maneat
,
hoc
animis
nostrie
infixum
sit
,
Redemptos
esse
nos
à
Christo
,
ut
vitae
simul
&
mortis
nostrae
sit
Dominus
,
&c.
.
In
this
piece
of
Commentary
,
there
are
severall
passages
,
which
plainely
declare
the
Authors
judgement
to
have
been
(
at
least
when
He
wrote
these
things
)
that
those
are
,
and
may
be
said
to
be
redeemed
by
Christ
(
and
that
after
the
same
manner
that
the
Saints
themselves
are
redeemed
)
who
yet
may
in
the
end
perish
.
For
,
1.
in
saying
,
Christ
hath
redeemed
us
,
questionlesse
he
includes
Himselfe
,
and
all
the
godly
(
at
least
)
that
heard
Him
,
or
shall
read
these
things
.
Now
if
He
should
meane
that
either
Himself
,
or
other
godly
ones
,
were
Redeemed
with
any
other
kinde
of
Redemption
,
then
that
spoken
of
in
the
Text
before
Him
,
viz.
wherewith
the
false
Teachers
(
there
mentioned
)
were
Redeemed
,
his
Commentaries
should
be
quite
besides
the
Text.
2.
He
saith
Expresly
,
that
they
,
who
shaking
off
the
Bridle
,
cast
themselves
forward
[
or
head
long
]
into
all
manner
of
licentiousnesse
,
are
not
without
cause
said
to
deny
Christ
,
by
whom
they
were
Redeemed
.
Now
who
are
they
that
bring
swift
destruction
upon
themselves
,
but
such
as
he
here
describes
,
and
whom
he
supposeth
to
have
been
Redeemed
by
Christ
,
and
that
with
the
same
Redemption
,
whereof
He
had
spoken
immediately
before
,
viz.
wherewith
Himselfe
,
and
other
godly
ones
,
had
been
Redeemed
?
For
to
make
him
speake
of
two
severall
kinds
of
Redemption
specifically
distinct
,
in
one
and
the
same
Passage
,
without
giving
the
least
notice
of
any
distinction
or
difference
at
all
between
them
,
is
to
suppose
Him
to
equivocate
,
and
to
make
Him
a
Transgressor
of
the
knowne
Principles
and
Rules
of
Writing
.
3.
(
And
lastly
)
when
He
exhorts
,
let
this
alwayes
be
fixed
in
our
minds
,
that
we
are
Redeemed
by
Christ
,
that
He
may
be
the
Lord
of
,
&c.
He
cannot
be
supposed
to
addresse
or
speake
only
to
those
,
that
were
,
or
are
,
truly
godly
,
but
to
all
those
(
at
least
)
who
judge
themselves
such
:
yea
,
clear
it
is
,
that
He
speaks
to
all
Persons
professing
Christianity
,
without
exception
.
Nor
can
he
be
supposed
to
invite
or
perswade
any
Man
to
fix
that
in
his
mind
,
which
is
every
whit
as
likely
,
if
not
much
more
likely
,
to
be
false
,
then
true
,
but
only
that
which
is
most
certainly
and
unquestionably
true
.
Therefore
he
clearly
supposeth
,
that
all
Persons
,
who
upon
any
terms
or
grounds
whatsoever
judge
themselves
godly
,
yea
,
that
all
Professors
of
Christianity
,
without
exception
,
are
Redeemed
by
Christ
:
and
consequently
,
that
as
well
those
who
Perish
,
as
those
that
are
saved
,
are
Redeemed
by
Him
;
there
being
nothing
more
certaine
,
then
that
many
who
professe
Christianity
,
yea
and
who
call
themselves
godly
,
will
Perish
.
From
henceforth
then
let
no
Man
put
the
Doctrine
maintained
in
this
Discourse
,
§.
44.
to
any
such
rebuke
,
as
this
,
that
it
was
never
held
or
countenanced
by
any
Divine
of
the
Order
sirnamed
,
Orthodox
:
we
finde
the
Principall
of
this
Order
(
Calvin
himself
I
mean
)
besides
many
others
of
Name
and
Note
amongst
them
,
once
and
againe
,
yea
seven
times
over
,
very
freely
giving
the
right
hand
of
fellowship
unto
it
.
We
have
been
somewhat
long
in
our
vindication
of
the
Scripture
last
argued
:
but
the
restlesse
and
endlesse
importunity
of
Men
in
perswading
the
Scriptures
to
entreate
their
Darling
error
kindly
,
together
with
the
difficulty
of
the
Scriptures
to
be
so
perswaded
,
hath
compelled
us
.
But
it
is
very
incident
to
Men
,
to
doe
by
the
Scriptures
as
they
do
by
themselves
.
God
(
saith
Solomon
)
hath
made
Man
upright
:
but
they
have
sought
out
many
inventions
[
](A41481-e63140-b)a
a
Eccles.
7.
29
.
So
may
it
be
truly
said
;
that
God
hath
made
many
Scriptures
upright
,
plain
,
clear
,
obvious
for
sence
and
meaning
:
but
Men
are
wont
to
seek
out
many
inventions
to
perplex
or
misfigure
this
meaning
,
that
it
may
not
be
known
to
oppose
their
fond
Conceits
and
Imaginations
.
The
next
Scripture
of
the
Consort
designed
for
this
Chapter
,
was
,
2
Pet.
§.
45.
2.
20.
For
if
after
they
have
escaped
the
pollution
of
the
World
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
they
are
intangled
therein
,
and
overcome
,
the
latter
end
is
worse
with
them
,
then
the
beginning
.
For
it
had
been
better
for
them
not
to
have
known
the
way
of
righteousnesse
,
then
after
they
have
known
it
,
to
turne
from
the
holy
Commandement
delivered
unto
them
.
Here
likewise
it
is
most
irrefragably
and
cleerly
supposed
,
that
Men
who
have
been
truly
sanctified
and
regenerated
,
and
consequently
Redeemed
by
Christ
,
may
yet
decline
so
as
to
Perish
in
the
end
.
For
to
deny
,
that
that
expression
of
escaping
the
pollution
of
the
World
,
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
doth
import
true
Sanctification
,
or
Regeneration
,
is
to
deny
that
the
Sun
is
up
at
Noon-day
.
For
if
the
Persons
here
said
to
have
escaped
the
pollutions
of
the
World
,
through
,
&c.
shall
not
be
supposed
truly
and
inwardly
Sanctified
,
&c.
but
only
superficially
and
externally
,
they
must
be
supposed
withall
,
1.
To
have
been
all
this
while
in
the
midst
of
that
greatest
pollution
of
the
World
,
and
which
pollutes
all
other
things
unto
Men
[
](A41481-e63270-b)a
a
Tit.
1.
15.
,
unbelief
.
2.
To
have
been
in
the
inward
bent
and
frame
of
their
minds
and
wills
as
much
addicted
to
all
other
the
pollutions
hereof
,
as
at
any
time
formerly
.
3.
(
And
lastly
)
to
have
been
all
this
while
most
damnable
Hypocrites
and
Dissemblers
.
Now
that
the
Holy
Ghost
should
say
,
that
Unbelievers
,
Persons
inwardly
full
of
all
wickednesse
and
filthinesse
,
most
vile
Hypocrites
and
Dissemblers
,
have
escaped
the
pollutions
of
the
World
,
especially
through
the
knowledge
[
or
rather
,
acknowledgement
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
the
Lord
and
Saviour
Jesus
Christ
,
is
to
me
(
and
I
thin●
to
all
other
impartially
considering
Men
)
the
first
borne
of
incredibilities
.
Can
a
Man
be
said
to
have
escaped
his
enemies
,
when
he
still
remaines
under
their
power
,
and
is
in
greater
danger
of
suffering
mischiefe
from
them
,
then
ever
before
?
Or
is
not
he
,
who
being
enlightned
,
Retaines
the
truth
in
unrighteousnesse
,
remaines
inwardly
full
of
malice
and
wickednesse
,
only
garbing
himself
with
an
Hypocriticall
outside
,
or
meere
Profession
of
Holinesse
,
as
much
or
more
under
the
Power
and
Command
of
sin
,
as
likely
to
Perish
everlastingly
for
sin
,
as
ever
he
was
,
or
could
be
before
his
illumination
?
For
that
,
during
that
condition
of
escape
,
of
which
the
Holy
Ghost
here
speaks
,
from
first
to
last
,
the
Men
spoken
of
were
inwardly
full
of
all
filthinesse
and
wickednesse
,
and
consequently
,
vile
Hypocrites
and
Dissemblers
,
our
Adversaries
themselves
confesse
in
their
managing
this
Scripture
,
though
(
as
they
suppose
)
to
their
advantage
.
Evident
it
is
(
say
they
)
that
all
the
while
they
were
free
from
the
pollutions
of
the
World
,
they
were
still
Doggs
and
Swine
[
and
if
so
,
as
inwardly
vile
and
wicked
as
ever
]
because
it
is
said
of
them
,
Vers.
10.
But
it
is
happened
to
them
according
to
the
true
Proverb
;
the
Dog
is
returned
to
his
own
vomit
again
,
and
the
Sow
that
was
washed
to
her
wallowing
in
the
mire
.
But
of
this
more
anon
.
2.
That
which
is
here
expressed
to
be
the
cause
,
or
meanes
,
of
their
escape
§.
46.
or
deliverance
from
the
pollutions
of
the
World
,
their
knowledge
,
[
or
acknowledgement
rather
,
which
is
somewhat
more
]
of
the
Lord
and
Saviour
Jesus
Christ
,
plainly
evinceth
it
to
have
been
such
an
escape
,
which
is
inward
,
cordiall
,
and
reall
,
in
conjunction
with
true
Sanctification
,
and
not
externall
,
formall
,
or
in
Shew
and
Pretence
only
.
There
is
scarce
any
thing
more
frequent
or
familiar
in
the
Scriptures
,
then
the
ascribing
of
Justification
,
Sanctification
,
yea
and
Salvation
it self
to
the
knowledge
,
sometimes
of
God
,
sometimes
of
Christ
,
sometimes
of
both
.
By
his
knowledge
shall
my
righteous
servant
(
saith
Isaiah
,
speaking
of
Christ
)
justifie
many
[
](A41481-e63530-b)b
b
Esa.
53.
11.
.
By
his
KNOWLEDGE
;
i.
e.
(
as
Interpreters
generally
)
by
his
being
known
.
He
calls
that
(
saith
Musculus
)
the
knowledge
of
Christ
,
not
wherewith
he
himself
knoweth
,
but
whereby
he
is
known
by
us
[
](A41481-e63580-b)c
c
Scientiam
Christi
vocat
,
non
qua
ipse
scit
,
sed
qua
scitur
&
cognoscitur
a
nobis
.
.
The
Apostle
Paul
speaks
of
the
KNOWLEDGE
of
the
Sonne
of
God
,
as
one
of
the
Principall
ends
of
that
Evangelicall
Ministry
,
which
was
by
speciall
●race
given
unto
,
and
is
continued
in
,
His
Church
,
and
joynes
it
with
the
perfection
of
the
Saints
.
Eph.
4.
12.
13.
and
afterwards
(
in
the
same
Chapter
,
Vers.
20.
22.
&c.
)
ascribes
the
putting
off
the
old
man
,
and
the
renewing
in
the
spirit
of
our
minds
,
unto
it
.
The
Apostle
John
makes
no
scruple
to
pronounce
him
a
lyar
,
who
shall
say
that
he
KNOWETH
CHRIST
,
and
yet
keepeth
not
his
Commandements
[
](A41481-e63660-b)a
a
1
Ioh.
2.
4.
.
And
again
;
that
whosoever
sinneth
[
i.
e.
lives
wickedly
]
hath
not
seene
Him
,
neither
KNOWN
Him
[
](A41481-e63700-b)b
b
1
Ioh.
3.
6.
.
That
of
our
Saviour
Himself
to
this
purpose
is
well
known
:
This
is
life
eternall
,
that
they
KNOW
thee
the
only
true
God
,
and
Him
whom
thou
hast
sent
,
Iesus
Christ
[
](A41481-e63730-b)c
c
Ioh.
17.
3.
.
It
were
easie
to
multiply
places
of
like
import
.
Therefore
certainly
that
obedience
,
that
Sanctification
,
that
Conformity
in
life
and
conversation
to
the
Word
and
Will
of
God
,
which
is
begotten
and
raised
in
Men
,
by
the
knowledge
,
much
more
by
the
acknowledgement
,
or
thorough
▪
knowledge
(
which
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seemes
to
import
)
of
the
Lord
and
Saviour
Jesus
Christ
,
is
cordiall
obedience
,
true
and
reall
Sanctification
,
and
conformity
to
the
Will
of
God
.
3.
And
lastly
,
if
the
escape
and
deliverance
from
the
pollutions
of
the
World
§.
47.
here
spoken
of
,
was
not
inward
,
reall
,
and
accompained
with
true
Sanctification
,
&c.
how
could
the
Persons
be
in
danger
of
an
after
-
intanglement
therewith
,
(
especially
of
an
inward
intanglement
,
and
wherewith
the
Heart
should
be
insnared
,
which
yet
the
Holy
Ghost
evidently
implieth
they
were
,
Vers.
14.
in
ascribing
unto
them
an
heart
exercised
with
covetousnesse
,
)
or
of
being
overcome
?
at
least
how
should
their
conditions
be
rendered
so
much
more
grievous
and
dreadfull
by
any
such
entanglement
,
then
they
were
under
the
escape
,
as
the
Holy
Ghost
here
clearly
supposeth
?
If
the
escape
here
mentioned
,
importeth
not
true
and
reall
Sanctification
,
the
Persons
escapeing
must
of
necessity
be
supposed
,
all
the
time
of
this
their
escape
,
to
have
been
in
the
gall
of
bitterness
,
and
bands
of
iniquity
;
and
particularly
,
to
have
been
both
Hypocrites
,
and
Unbelievers
.
Now
our
Saviour
Himself
supposeth
Hypocrites
and
Unbelievers
to
be
the
first
borne
children
of
Hell
,
and
of
the
Lake
that
burneth
with
Fire
and
Brimstone
for
ever
,
in
those
two
sayings
of
His
,
compared
,
viz.
Mat.
24.
51.
with
Luke
12.
46.
The
tenor
of
the
former
is
this
:
The
Lord
of
that
servant
shall
come
in
a
day
when
he
looketh
not
for
him
,
and
in
an
houre
that
he
is
not
aware
of
,
and
shall
cut
him
asunder
,
and
appoint
him
his
portion
with
HYPOCRITES
:
there
shall
be
weeping
and
gnashing
of
Teeth
.
Of
the
latter
,
this
:
The
Lord
of
that
servant
—
will
cut
him
asunder
,
and
appoint
him
his
portion
with
UNBELIEVERS
.
If
Hypocrites
and
Unbelievers
be
of
the
first
and
Primary
designation
for
Hell
,
and
eternall
destruction
(
which
the
said
Passages
cleerly
import
)
they
cannot
lightly
through
any
apostacy
whatsoever
contract
any
worse
,
or
more
grievous
condition
,
then
their
present
condition
is
.
The
truth
is
,
that
I
know
no
Apostacy
,
of
which
an
Hypocrite
or
Unbeliever
is
properly
capable
,
but
onely
that
,
which
is
from
Belial
unto
Christ
,
or
from
Satan
,
unto
God
.
All
that
the
Adversaries
of
the
Interpretation
given
,
and
who
will
not
acknowledge
the
escape
here
mentioned
to
imply
any
thing
more
then
a
meer
§.
48.
formall
and
outside
Sanctification
,
are
able
to
plead
from
the
words
,
or
Context
for
themselves
,
is
only
that
(
which
hath
been
already
touch'd
)
Verse
22.
The
Dog
is
turned
to
his
own
vomit
againe
,
and
the
Sow
,
&c.
From
hence
they
conclude
,
that
as
a
Dog
,
is
a
Dog
,
retaines
the
same
nature
,
whilest
his
vomit
,
and
he
are
parted
,
which
he
had
before
:
and
so
a
Sow
,
or
a
Swine
,
is
the
self
▪
same
Creature
inwardly
,
washed
,
and
unwashed
:
so
were
the
Persons
resembled
to
these
Creatures
,
the
same
men
in
the
inward
frame
and
constitution
of
their
Hearts
,
even
whilest
they
had
made
the
escape
here
spoken
of
from
the
pollutions
of
the
World
,
which
they
were
before
;
therefore
not
truly
Sanctified
,
or
Regenerate
.
But
how
weake
this
allegation
is
,
sufficiently
appeares
by
the
foundation
,
on
which
it
is
built
,
which
is
this
,
that
Parables
or
Similitudes
run
upon
all
foure
;
or
that
all
things
whatsoever
found
in
the
things
resembling
,
are
appliable
also
to
the
things
resembled
.
God
in
hearing
the
importunate
and
restlesse
cries
of
his
Saints
,
is
compared
to
an
unrighteous
Judge
,
who
though
neither
fearing
God
,
nor
regarding
Man
,
was
notwithstanding
overcome
with
the
Widows
importunity
,
to
doe
her
Justice
.
Now
to
infer
from
hence
,
that
because
this
unjust
Judge
remained
still
unjust
,
even
whilest
he
did
Justice
to
the
Poore
Widow
;
therefore
God
also
,
being
compared
to
him
,
was
unjust
,
whilest
he
heard
the
Prayers
of
his
Saints
,
would
be
an
inference
blasphemously
ridiculous
.
Of
no
whit
better
calculation
is
that
collection
mentioned
;
wherein
,
because
Men
,
sometimes
cleane
,
and
afterwards
polluted
,
are
compared
,
in
respect
of
such
a
change
,
to
a
Dog
returning
to
his
vomit
,
and
a
washed
Sow
,
to
her
wallowing
in
the
mire
;
it
is
argued
,
that
therefore
during
their
cleannesse
,
they
must
needs
be
inwardly
,
and
in
disposition
,
like
unto
these
Creatures
.
Besides
,
supposing
the
Persons
here
spoken
of
,
to
have
been
Dogs
and
Swine
,
I
meane
,
inwardly
uncleane
and
impure
,
before
the
alteration
here
ascribed
to
them
,
the
Proverb
of
the
Dog
returning
to
his
vomit
,
&c.
may
,
in
sufficient
Propriety
of
Speech
,
be
applied
unto
them
,
without
any
supposall
,
that
under
that
alteration
they
should
be
Dogs
also
.
Suppose
a
Dog
should
by
casting
up
his
gorge
,
or
vomit
,
be
turned
into
a
Sheep
,
and
afterwards
should
by
a
contrary
meanes
,
viz.
by
resuming
it
,
become
a
Dog
again
,
might
it
not
Truly
and
Properly
enough
be
said
,
that
this
Dog
,
though
lately
a
Sheep
,
is
now
become
a
Dog
again
?
But
the
impertinency
of
the
Plea
now
impleaded
,
may
be
any
Mans
Vision
,
that
will
but
narrowly
and
impartially
looke
upon
it
.
Yea
,
Calvin
himself
(
it
seems
)
was
so
far
unsatisfied
with
it
,
that
he
could
§.
49.
not
own
the
Interpretation
attempted
by
it
,
but
crosseth
over
the
way
to
the
other
Interpretation
.
This
(
saith
he
upon
Vers.
22.
)
is
that
in
brief
that
Peter
would
say
;
that
the
Gospell
is
Physique
which
purgeth
us
with
an
wholesome
vomit
,
but
withall
that
there
are
many
Dogs
,
who
to
their
destruction
,
resorb
[
or
resume
]
what
they
have
vomited
up
.
And
again
,
that
the
Gospell
is
a
Laver
,
which
washeth
away
all
our
uncleannesses
:
but
there
are
many
Swine
,
who
soone
after
their
washing
tumble
themselves
in
the
mire
.
In
the
mean●
time
the
godly
are
admonished
to
take
heede
of
both
,
unlesse
they
meane
to
be
reckoned
amongst
Dogs
and
Swine
[
](A41481-e64380-b)a
a
Hoc
autem
summatim
vult
Petrus
,
Evangelium
esse
medicinam
qu●
nos
salubri
vomitu
purgat
:
Sed
multos
esse
canes
,
qui
in
suam
perniciem
resorbent
,
quod
vomuerant
.
Item
Evangelium
esse
lavacrum
,
quod
immunditias
omnes
nostras
abstergit
:
sed
multos
esse
porcos
qui
statim
à
lotione
in
coenum
se
provolvant
.
Intereà
monentur
pij
ut
sibi
ab
utroque
caveant
,
nisi
velint
in
canum
&
porcorum
ordine
censeri
.
.
If
Men
like
Dogs
,
may
resume
that
to
their
destruction
,
which
they
have
vomited
,
or
cast
up
,
certainly
,
when
they
had
thus
vomited
,
and
till
such
a
resorbition
,
they
were
sound
,
and
in
a
condition
of
Salvation
.
A
Man
cannot
reasonably
be
said
to
take
any
thing
to
his
destruction
,
who
had
that
in
Him
before
,
which
was
a
greater
and
more
certaine
means
to
destroy
Him
.
Nor
neede
godly
Men
be
admonished
of
any
thing
,
as
like
,
or
Possible
,
to
bring
them
into
the
account
of
Dogs
or
Swine
,
if
such
a
transition
be
supposed
to
be
unpossible
to
them
.
Therefore
(
doubtlesse
)
Calvin
resents
much
better
that
Exposition
of
the
Place
in
hand
,
which
supposeth
the
escape
specified
therein
to
include
an
inward
and
reall
Sanctification
,
then
that
which
resolves
it
into
smoak
and
wind
,
I
mean
,
an
Externall
,
Formall
,
Hypocriticall
Sanctification
.
Another
Scripture
ranged
in
the
same
Division
with
the
former
,
is
of
much
§.
50.
the
same
consideration
with
them
.
Of
how
much
sorer
punishment
(
saith
the
Apostle
)
shall
he
be
thought
worthy
,
who
hath
troden
under
foote
the
Sonne
of
God
,
and
hath
counted
the
Blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
to
the
Spirit
of
Grace
[
](A41481-e64500-b)a
a
Heb.
10.
29
?
To
say
,
that
this
Scripture
(
with
the
former
)
doth
not
speak
of
a
true
and
reall
Sanctification
,
but
of
that
only
,
which
is
outsidely
,
seemingly
,
and
hypocritically
such
,
is
to
claime
a
meere
Arbitrary
Power
for
Interpreting
the
Scriptures
.
For
,
1.
The
word
here
translated
,
Sanctification
,
is
the
same
,
with
that
which
our
Saviour
useth
,
Joh.
17.
17.
where
,
in
the
behalf
of
His
Disciples
,
He
Prayeth
thus
unto
His
Father
:
Sanctifie
them
through
thy
Truth
:
thy
Word
is
the
Truth
.
If
neither
Reason
,
nor
Religion
suffereth
us
here
to
interpret
,
that
Christ
Prayed
unto
the
Father
to
Sanctifie
His
Disciples
,
outwardly
,
formally
,
seemingly
only
,
but
really
and
in
truth
,
I
would
gladly
know
which
of
the
two
,
or
whether
both
,
lead
us
to
understand
any
other
Sanctification
,
in
the
Place
in
Hand
.
2.
No
one
instance
(
I
verily
believe
)
can
be
brought
throughout
all
the
Scripture
,
where
Men
are
said
to
be
Sanctified
by
Christ
,
by
the
Blood
of
Christ
,
by
the
knowledge
of
Christ
,
or
the
like
;
but
that
the
Place
is
to
be
understood
,
of
a
true
,
sound
,
and
saving
Sanctification
.
But
Places
of
this
Interpretation
are
many
,
1
Cor.
1.
2.
1
Cor.
6.
11.
Eph.
5.
25
,
26.
Heb.
13.
12.
&c.
3.
There
is
this
reason
evincing
with
an
high
Hand
that
the
Scripture
before
us
speaketh
of
an
inward
,
reall
,
and
soule
Sanctification
,
viz.
that
the
sin
of
the
Person
here
said
to
have
been
Sanctified
,
in
counting
the
Blood
of
the
Covenant
an
unholy
thing
[
i.
e.
in
Despising
or
Prophaning
it
]
is
aggravated
by
this
consideration
,
that
He
was
Sanctified
by
it
.
The
carriage
of
the
Verse
,
cleerly
,
and
above
all
contradiction
,
evinceth
this
.
Now
then
if
we
shall
suppose
that
this
Person
had
received
no
more
good
,
no
greater
benefit
by
this
Blood
of
the
Covenant
,
but
only
to
be
made
an
Hypocrite
,
or
a
Dissembler
by
it
(
which
must
be
affirmed
,
if
the
Sanctification
here
attributed
unto
Him
,
be
only
a
feigned
,
or
formall
Sanctification
;
)
this
is
so
far
from
aggravating
that
sin
of
His
in
despising
it
,
that
it
doth
very
much
,
if
not
altogether
,
extenuate
and
excuse
it
.
Nor
can
it
be
here
pretended
(
with
reason
)
that
it
was
not
the
fault
,
§.
51.
nor
any
defect
in
the
blood
of
the
Covenant
,
that
he
was
not
truly
and
really
sanctified
,
but
his
own
negligence
and
falsenesse
of
Heart
.
For
though
it
be
true
,
that
the
Reason
why
any
Man
,
especially
injoying
the
Gospell
,
Proves
an
Hypocrite
,
is
not
any
deficiency
in
the
Blood
there
Presented
unto
Him
by
way
of
antidote
,
and
for
his
cleansing
,
but
his
own
negligence
,
and
unfaithfulnesse
to
his
own
Soule
;
yet
the
Sanctification
spoken
of
in
the
Scripture
in
Hand
,
is
not
attributed
to
the
Loosenesse
or
Hollow-heartednesse
of
the
Person
,
in
whom
it
was
found
,
but
to
the
Blood
of
the
Covenant
it selfe
.
Now
that
which
is
the
Proper
and
genuine
effect
of
this
blood
,
cannot
be
any
Hypocriticall
,
or
meere
outside
thing
.
And
however
,
were
this
Sanctification
an
Hypocriticall
,
or
meere-outside
thing
,
and
so
an
occasionall
effect
only
of
the
blood
of
the
Covenant
;
yet
would
the
consideration
hereof
be
no
just
or
fitting
matter
,
whereby
to
aggravate
the
sin
of
him
that
should
despise
this
Blood
.
Though
I
may
be
guilty
,
and
an
offender
in
an
high
degree
,
to
remaine
an
Hypocrite
,
or
a
false-hearted
Man
,
under
meanes
so
efficacious
and
Proper
to
make
me
sound
and
upright
Hearted
,
as
the
Gospell
,
and
the
Blood
of
the
Covenant
held
forth
therein
,
are
;
yet
the
consideration
of
my
remaining
an
Hypocrite
in
this
case
,
is
no
ground
why
I
should
be
judged
,
either
by
my self
,
or
others
,
the
greater
sinner
,
for
despising
these
meanes
.
It
is
rather
an
extenuation
(
as
hath
been
said
)
of
my
sin
in
this
kinde
,
then
otherwise
,
to
consider
,
that
though
this
Blood
of
the
Covenant
be
a
very
Efficacious
and
Proper
meanes
to
make
me
sound-Hearted
and
sincere
,
yet
it
is
not
so
Efficacious
and
Powerfull
in
this
kinde
,
as
actually
to
subdue
and
overcome
the
Hypocrisie
and
Wickednesse
of
my
Soule
,
without
mine
own
endevours
in
concurrence
with
it
.
Therefore
certainly
the
Apostle
would
never
instance
in
a
counterfeit
,
unsound
,
or
imperfect
Sanctification
,
wrought
,
or
occasioned
by
the
blood
of
the
Covenant
,
to
aggravate
the
sin
of
such
a
Person
,
who
should
despise
it
,
by
Apostatizing
from
the
Profession
of
it
.
But
,
4.
(
And
lastly
)
suppose
the
Scripture
in
Hand
should
be
conceived
to
speak
of
an
outward
formall
Sanctification
,
which
consists
in
a
civill
or
morall
Reformation
of
the
outer
Man
(
which
yet
the
scope
of
the
Place
,
will
at
no
hand
,
as
hath
been
argued
,
admit
)
yet
it
sufficiently
reacheth
in
Point
of
Proof
,
that
which
is
intended
from
it
,
viz.
that
Christ
Died
for
those
that
Perish
.
For
this
Sanctification
,
of
what
kinde
soever
it
be
,
be
it
shadow
,
or
be
it
substance
,
is
ascribed
to
the
Blood
of
the
Covenant
(
i.
e.
the
Blood
of
Christ
,
wherein
God
covenanteth
Life
and
Salvation
unto
the
World
upon
their
believing
)
as
the
efficient
cause
or
means
of
it
.
Therefore
this
Blood
howsoever
was
shed
for
those
that
may
,
and
do
Perish
.
If
it
be
said
;
it
's
true
,
it
was
shed
for
such
Men
,
with
such
an
intent
on
§.
52.
Gods
Part
as
this
,
that
they
should
be
externally
cleansed
by
it
,
and
outwardly
sanctified
,
but
not
that
they
should
be
really
and
internally
Sanctified
,
or
in
fine
saved
by
it
;
I
answer
,
1.
That
the
strength
of
this
Objection
hath
been
already
troden
down
in
this
Chapter
[
](A41481-e64960-b)a
a
Sect.
29
▪
30
,
&c.
.
2.
I
here
add
,
that
if
God
intended
an
externall
Sanctification
only
by
the
Death
of
Christ
,
for
the
Persons
mentioned
in
the
Objection
,
then
were
His
intentions
in
Christs
Death
,
in
reference
to
these
Men
,
rather
grievous
,
then
gracious
;
bent
upon
the
aggravation
and
increase
of
their
condemnation
,
not
upon
the
advance
of
their
Salvation
:
and
Christ
Himself
should
come
unto
them
,
not
that
they
might
have
life
more
abundantly
,
but
that
they
might
have
Hell
and
Death
more
abundantly
;
whereas
most
certaine
it
is
,
that
God
sent
not
His
Sonne
into
the
World
to
condemne
the
World
,
much
lesse
to
increase
the
condemnation
of
the
World
,
but
that
the
World
,
that
is
(
as
we
formerly
made
good
the
interpretation
[
](A41481-e65060-b)b
b
Cap.
5.
Sect.
10.
15
,
&c.
)
the
generality
of
Men
,
might
be
saved
.
3.
(
and
lastly
)
If
Christ
Died
for
these
Men
to
invest
them
with
an
externall
Sanctification
,
to
make
them
outwardly
holy
,
I
would
know
,
whether
,
together
with
this
outward
Sanctification
,
He
did
intend
to
Procure
for
them
by
His
Death
an
inward
Principle
answerable
to
it
,
out
of
which
it
should
flow
.
If
so
,
if
He
did
intend
to
Procure
by
His
Death
an
inward
suitable
Principle
for
these
Men
,
out
of
which
that
outward
Sanctification
should
flow
,
then
certainly
He
did
intend
to
Procure
them
a
true
and
reall
Sanctification
.
For
what
can
we
imagine
a
true
and
reall
Sanctification
should
be
more
,
then
a
righteous
,
blamelesse
,
innocent
and
Christian
Conversation
issuing
from
an
inward
Principle
suitable
to
it
?
If
it
be
said
,
no
;
Christ
did
not
intend
by
His
Death
to
Procure
for
these
Men
any
such
inward
Principle
,
as
you
speake
of
,
but
only
that
outward
conformity
to
the
Wayes
and
Lawes
of
Christian
Religion
,
then
it
will
follow
that
Christ
Died
with
an
intention
to
make
Men
Hypocrites
,
or
to
Procure
Hypocrisie
for
Men.
Because
a
faire
shew
in
outward
Practises
and
Religious
deportments
,
without
an
inward
Principle
and
frame
of
Heart
answerable
to
them
,
and
which
ariseth
out
of
an
hollow
and
unsanctified
Heatt
,
is
Hypocrisie
,
and
that
in
the
Plainest
and
most
obvious
signification
of
the
Word
.
Therefore
certainly
Christ
did
not
shed
His
Blood
to
Purchase
any
such
Sanctification
for
Men
,
which
some
conceive
to
be
meant
in
the
Scripture
in
hand
.
Christ
in
Dying
for
Men
intended
nothing
for
Men
,
but
that
which
is
true
,
reall
,
and
saving
,
in
the
Nature
and
Proper
tendency
of
it
.
Intentions
of
making
Men
hypocrites
,
or
Christians
by
halves
,
in
one
kinde
or
other
,
are
more
fitting
for
Satan
,
then
for
Christ
.
How
little
danger
there
is
,
or
rather
what
Precious
advantage
there
is
for
the
comfort
,
Peace
,
and
Edification
of
true
Christian
Soules
,
in
that
Interpretation
of
this
Place
,
which
by
Sanctification
,
understands
a
true
and
reall
Sanctification
,
above
any
thing
that
is
in
the
contrary
,
we
shall
(
God
willing
)
demonstrate
in
the
next
Chapter
.
In
the
meane
time
I
desire
the
Reader
will
please
to
understand
this
,
that
§.
53.
the
interpretation
asserted
,
and
which
understands
the
Scripture
in
hand
of
a
true
and
reall
Sanctification
,
is
no
slip
of
Remonstrantisme
,
but
attested
by
very
Orthodox
Men
(
as
the
word
now
ruleth
:
)
Calvin
himselfe
writeth
nothing
upon
the
Place
,
but
of
good
accord
with
it
.
By
a
comparison
of
the
benefits
(
saith
he
,
speaking
of
what
Men
received
by
Moses
under
the
Law
,
and
what
Christians
now
under
the
Gospell
receive
by
Christ
)
he
aggravates
the
ingratitude
of
Men.
It
is
a
very
unworthy
thing
to
profane
the
Blood
of
Christ
,
which
is
the
matter
[
he
meanes
,
the
Principall
,
or
most
materiall
cause
]
of
OVR
SANCTIFICATION
.
Yet
this
they
doe
,
who
apostatize
from
Faith
.
A
little
after
.
But
he
[
the
Apostle
]
takes
notice
of
the
manner
how
the
Covenant
is
confirmed
unto
us
,
when
he
saith
,
we
are
sanctified
:
because
the
Blood
shed
would
profit
us
nothing
,
unlesse
we
were
watered
[
or
sprinkled
]
therewith
by
the
Holy
Ghost
.
From
hence
commeth
Expiation
and
Holinesse
[
](A41481-e65380-b)a
a
Comparatione
beneficiorum
ingratitudinem
auget
.
Valdè
indignum
est
sanguinē
Christi
,
qui
Sanctificationis
nostrae
materia
est
,
profanare
.
Hoc
verò
faciun●
qui
desciscunt
à
fide
.
—
Sed
modum
confirmationis
notat
,
quùm
dicit
nos
Sanctificatos
:
quia
nihil
prodesset
fusus
sanguis
,
nisi
nos
per
Spiritum
Sanctum
eo
irrigaremur
.
Vnde
&
expiatio
,
&
Sanctitas
.
:
(
with
much
more
to
like
Purpose
in
this
Commentary
.
)
Whereby
evident
it
is
,
that
this
Author
,
by
the
Sanctification
mentioned
in
the
Text
,
understands
no
other
,
then
that
which
was
in
himselfe
,
and
which
is
wrought
by
the
Spirit
of
God
in
the
Saints
,
by
Watering
or
Sprinkling
them
with
the
Blood
of
Christ
.
By
which
he
was
Sanctified
]
i.
e.
(
say
our
English
Divines
in
their
Annotations
upon
the
Place
)
by
which
their
sinnes
were
pardoned
,
in
regard
of
that
meritorious
sufficient
satisfaction
purchased
by
it
;
sending
us
backe
to
their
Note
on
Vers.
10.
of
this
Chapter
,
where
they
interpret
the
word
,
Sanctified
,
as
signifying
,
our
being
freed
from
the
guilt
of
our
sinne
,
and
consecrated
to
Gods
Service
.
So
that
there
is
little
question
but
that
these
also
understand
the
Place
to
speak
of
a
true
Sanctification
indeed
▪
and
which
either
is
,
or
flows
from
,
justification
it self
.
And
long
before
them
both
Chrysostome
interpreted
the
Place
,
as
speaking
of
such
a
Sanctification
,
which
appertaines
to
a
Son
,
or
Child
of
God
.
God
(
saith
he
)
hath
made
thee
a
Son
:
and
wilt
thou
be
willing
to
be
made
a
Servant
[
](A41481-e65520-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
?
The
last
of
the
Scriptures
Produced
,
to
Prove
,
that
Christ
Died
even
§.
54.
for
those
also
who
Perish
,
as
well
as
others
,
was
Mat.
18.
32.
34.
The
tenor
and
carriage
of
this
is
of
like
consideration
with
the
three
last
opened
;
excepting
only
,
that
whereas
those
speak
of
Sanctification
,
this
speaks
of
Justification
.
The
passages
now
to
be
insisted
upon
lie
in
the
Body
of
a
Parable
,
which
is
somewhat
large
:
the
Reader
may
please
to
peruse
the
whole
in
the
Evangelist
.
The
Particulars
in
it
for
our
Purpose
,
are
contained
in
these
words
.
Then
His
Lord
,
after
He
had
called
Him
,
said
unto
Him
;
O
thou
wicked
servant
,
I
forgave
thee
all
the
debt
,
because
thou
desiredst
Me
:
Shouldest
not
thou
also
have
had
compassion
on
thy
fellow-servant
,
even
as
I
had
pity
on
thee
?
And
His
Lord
was
wroth
,
and
delivered
Him
to
the
Tormentors
,
till
He
should
pay
all
that
was
due
to
Him
.
So
likewise
shall
my
Heavenly
Father
doe
also
unto
you
,
if
yee
from
your
Hearts
forgive
not
every
one
His
Brother
their
Trespasses
.
In
these
words
we
heare
of
a
Servant
to
whim
his
Lord
and
Master
had
freely
forgiven
all
that
debt
,
which
he
owed
unto
Him
,
which
(
as
we
finde
in
the
former
part
of
the
Parable
)
was
a
vast
sum
of
ten
thousand
Talents
(
fit
to
typifie
or
represent
that
great
debt
of
eternall
sufferings
,
which
every
Man
owes
for
Sinnes
and
Trespasses
,
unto
God
:
)
And
yet
we
hear
also
that
this
same
Servant
,
by
provoking
this
gracious
Lord
and
Master
of
His
,
by
unmercifulnesse
and
cruelty
to
one
of
his
fellow-servants
,
forfeited
his
former
Grace
and
Mercy
,
which
he
had
received
from
Him
in
the
forgivenesse
of
his
great
debt
,
and
that
this
forfeiture
was
taken
by
His
Lord
,
and
he
delivered
by
Him
to
the
Tormentors
,
or
Prison-keepers
,
untill
He
should
pay
the
whole
debt
,
i.
e.
for
ever
,
in
as
much
as
He
had
not
,
nor
was
ever
able
to
procure
,
wherewith
to
make
such
a
payment
.
What
was
intended
and
signified
by
all
this
,
is
cleerly
expressed
by
our
Saviour
in
those
last
words
,
which
containe
the
application
,
and
are
the
close
of
the
Parable
:
So
likewise
shall
my
Heavenly
Father
,
&c.
From
which
words
the
cleer
and
direct
scope
and
intent
of
the
Parable
sheweth
it self
to
be
this
,
viz.
to
give
the
World
to
know
and
understand
,
that
if
Men
,
who
have
obtained
forgivenesse
of
sins
by
the
meanes
and
Grace
of
Jesus
Christ
,
shall
so
far
sin
against
the
excellency
and
richnesse
of
this
Grace
,
as
to
deale
cruelly
and
unmercifully
by
Men
,
this
act
of
Grace
towards
them
shall
be
cancelled
and
revoked
,
and
the
debt
of
their
sins
shall
returne
and
recoyle
againe
upon
them
.
Yea
,
he
plainly
tells
his
Disciples
themselves
(
for
this
Parable
was
in
speciall
manner
directed
unto
them
,
as
appears
from
the
beginning
of
the
Chapter
)
that
they
themselves
must
not
looke
to
be
exempted
from
this
Law
of
the
righteousnesse
and
equity
of
God
.
So
likewise
shall
my
Heavenly
Father
doe
also
unto
you
,
or
,
even
unto
you
(
notwithstanding
any
Priviledge
you
may
seeme
to
have
above
other
Men
,
by
being
My
Disciples
;
)
he
will
neither
deale
better
nor
worse
with
you
,
but
just
as
this
Lord
did
by
that
wretched
and
most
unthankfull
Servant
of
his
,
if
you
Provoke
him
after
the
same
manner
,
i.
e.
if
yee
from
your
Hearts
forgive
not
every
one
His
Brother
their
Trespasses
.
That
great
Grace
of
forgivenesse
of
sins
,
under
which
you
now
stand
,
will
be
reversed
and
called
in
again
,
by
him
that
hath
given
it
you
,
if
you
shall
so
far
tread
and
trample
the
glory
of
it
under
your
feet
,
as
not
in
consideration
and
acknowledgement
of
the
greatnesse
of
it
,
to
be
open
and
free-hearted
in
forgiving
one
another
such
Injuries
and
Trespasses
,
as
are
done
to
you
.
This
is
the
righteous
and
royall
way
of
that
God
with
the
World
,
who
(
as
Peter
saith
)
without
respect
of
Persons
judgeth
according
to
every
Mans
work
.
I
shall
not
need
(
I
suppose
)
to
caution
that
which
hath
been
delivered
§.
55.
upon
this
account
,
with
any
such
Item
or
Explication
,
as
this
;
that
it
was
far
from
our
Saviours
intent
to
threaten
,
either
his
Apostles
,
or
any
other
Man
,
that
they
should
incur
the
sore
judgement
mentioned
,
the
losse
of
the
forgivenesse
of
sins
,
or
be
cast
into
the
Prison
of
hell
,
by
every
passionate
or
sudden
heat
conceived
against
a
Man
upon
a
Provocation
,
or
Offence
given
.
If
this
were
so
,
the
whole
World
of
Saints
(
in
a
manner
)
might
cry
out
,
as
the
Apostles
,
upon
occasion
of
another
Doctrine
taught
by
Christ
,
sometimes
did
,
Who
then
can
be
saved
?
But
his
meaning
clearly
was
,
and
is
,
that
if
they
should
harbour
or
nourish
thoughts
or
desires
of
revenge
against
any
Man
,
that
should
at
any
time
offend
or
injure
them
,
and
remaine
implacable
,
not
admitting
of
a
clear
and
cordiall
reconciliation
with
him
,
and
should
live
and
die
in
this
hatefull
and
revengefull
Posture
,
that
then
God
would
deale
no
better
with
them
,
then
the
Lord
in
the
Parable
did
by
that
Servant
,
to
whom
he
had
forgiven
a
great
debt
,
upon
his
unmercifull
dealing
by
his
fellow
servant
,
when
He
delivered
Him
to
the
Tormentors
to
be
cast
into
Prison
,
untill
He
should
pay
the
whole
debt
.
Nor
doth
any
thing
that
hath
been
asserted
concerning
the
returne
of
the
§.
56.
debt
of
sin
upon
any
Man
,
after
forgivenesse
,
upon
occasion
of
cruell
,
unmercifull
,
and
revengefull
dealings
by
their
Brethren
,
beare
at
all
upon
that
of
the
Apostle
:
the
gifts
and
calling
of
God
are
without
Repentance
[
](A41481-e65840-b)a
a
Rom.
11.
29.
.
For
the
meaning
hereof
is
not
,
that
what
God
once
gives
,
he
never
takes
away
:
we
know
there
are
instances
in
the
Scripture
without
number
to
the
contrary
.
He
tooke
away
that
integrity
and
rectitude
of
nature
from
Adam
upon
his
fall
,
which
he
had
given
him
in
his
Creation
.
So
in
the
Parable
,
he
commands
the
Talent
to
be
taken
away
from
the
unprofitable
servant
[
](A41481-e65880-b)b
b
Mat.
25.
28
,
which
before
he
had
given
him
:
yea
and
threatens
universally
,
that
from
every
one
that
hath
not
[
viz.
by
way
of
improvement
or
increase
]
shall
be
taken
away
even
Vers.
29.
that
which
he
hath
[
viz.
by
way
of
stock
,
or
originall
donation
.
]
So
that
the
gifts
and
calling
of
God
are
not
in
this
Sence
without
Repentance
.
Therefore
,
2.
When
the
Apostle
affirmes
the
gifts
and
calling
of
God
to
be
without
§.
57.
Repentance
,
his
meaning
may
be
,
1.
That
he
never
gives
any
thing
to
any
Person
,
or
People
whatsoever
,
but
that
he
knows
and
considers
before-hand
,
all
the
inconveniences
and
dis-accommodations
that
will
follow
upon
it
,
either
in
Reference
to
his
own
glory
,
or
to
his
Creature
,
one
or
other
,
in
any
kinde
.
In
so
much
that
what
ever
be
the
event
or
consequence
of
any
of
his
gifts
,
if
they
were
to
give
again
,
he
would
give
them
.
Nor
doth
that
expression
concerning
him
,
and
it
repented
the
Lord
that
He
Had
made
Man
upon
Earth
,
and
that
it
grieved
Him
at
His
Heart
[
](A41481-e66030-b)c
c
Gen.
6
6.
,
any
way
imply
,
but
that
if
Man
had
been
now
to
make
,
he
would
have
made
him
;
or
that
when
he
did
make
him
,
he
did
not
fore-see
the
inconvenience
which
now
followed
upon
his
making
of
him
.
The
Phrase
only
imports
a
purpose
of
heart
in
God
shortly
to
destroy
him
from
off
the
face
of
the
Earth
for
his
wickednesse
,
as
he
saith
(
immediately
after
)
that
he
would
do
.
For
which
kinde
of
expression
,
when
attributed
unto
God
,
we
have
accounted
at
large
in
the
third
Chapter
of
this
Discourse
.
2.
The
gifts
and
calling
of
God
,
are
,
or
may
be
said
to
be
,
without
Repentance
,
§.
58.
because
,
let
Men
continue
the
same
Persons
(
I
meane
,
Geometrically
,
or
Proportionably
the
same
)
which
they
were
,
when
the
donation
,
or
collation
of
any
gift
was
first
made
by
God
unto
them
,
he
never
changeth
,
or
altereth
his
dispensation
towards
them
,
unlesse
it
be
for
the
better
,
or
in
order
to
their
further
good
:
in
which
case
he
cannot
be
said
to
repent
of
what
he
had
given
.
But
in
case
Men
shall
change
and
alter
from
what
they
were
,
when
God
first
dealt
graciously
and
bountifully
by
them
,
especially
if
they
shall
notoriously
degenerate
,
or
cast
away
that
principle
,
or
through
negligence
,
or
otherwise
,
devest
and
despoile
themselves
of
that
very
qualification
,
on
which
,
God
(
as
it
were
)
graffed
his
benefit
or
guift
vouchsafed
to
them
;
in
this
case
,
though
he
recalls
and
takes
away
his
guift
,
he
cannot
be
said
to
repent
of
the
giving
it
,
because
the
terms
upon
which
he
gave
it
,
please
him
still
;
only
the
persons
to
whom
he
gave
it
,
and
who
pleased
him
when
he
gave
it
unto
them
,
have
now
rendered
themselves
by
their
unworthinesse
,
displeasing
unto
him
,
and
uncapable
,
by
the
Lawes
and
Rule
,
of
his
righteous
dispensations
,
of
any
further
injoyment
thereof
.
This
is
the
case
between
God
,
and
such
Men
,
who
having
once
obtained
remission
of
sins
from
him
by
such
a
Faith
,
which
wrought
,
or
was
apt
and
ready
to
work
,
by
love
,
afterwards
upon
the
losse
or
degeneration
of
this
Faith
,
together
with
the
operativenesse
of
contrary
and
vile
principles
,
are
devested
by
him
of
that
great
and
glorious
priviledge
,
and
fall
back
into
their
former
estate
of
condemnation
.
Therefore
from
those
quarters
of
the
Parable
in
Matthew
which
we
have
§.
59.
lately
surveyed
,
perfect
intelligence
comes
,
that
persons
,
who
have
by
meanes
of
a
sound
Faith
received
remission
of
sins
upon
the
account
of
Christs
Death
,
may
through
negligence
in
not
preserving
this
Faith
,
or
the
sweetnesse
and
soundnesse
of
it
,
so
far
provoke
their
glorious
Benefactor
,
as
to
cause
him
to
repeale
that
His
Act
of
Grace
towards
them
,
and
to
suffer
their
former
guilt
to
returne
,
like
the
uncleane
spirit
with
seven
worse
then
himself
,
upon
them
.
From
whence
it
undeniably
followes
,
that
Christ
hath
purchased
Remission
of
sins
by
His
Death
for
those
,
who
notwithstanding
may
through
their
own
folly
and
wickednesse
perish
.
Chrysostome
interprets
the
place
in
full
consonancy
with
this
inference
or
supposition
.
Although
(
saith
he
)
the
graces
and
guifts
of
God
are
without
Repentance
,
yet
malice
[
or
,
wickednesse
]
prevailed
so
far
,
as
to
dissolve
this
Law
.
What
then
is
there
of
more
grievous
consequence
,
then
to
remember
injuries
,
which
appeares
to
be
a
subverter
[
or
,
destroyer
]
of
such
,
and
so
great
a
gift
of
God
[
](A41481-e66270-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
?
Amongst
our
later
Expositors
Musculus
,
as
Orthodox
as
Men
can
make
a
Man
,
advanceth
the
same
interpretation
;
making
it
his
third
observation
upon
the
place
,
that
those
sinnes
,
which
are
through
the
Grace
of
God
pardoned
[
at
present
]
shall
not
be
remitted
[
in
the
future
]
unlesse
we
will
forgive
our
Brother
.
For
it
is
an
unjust
thing
,
(
saith
he
)
that
he
should
enjoy
the
free
remitment
[
or
,
forgivenesse
]
of
a
debt
of
ten
thousand
Talents
,
who
refuseth
to
forgive
his
Brother
a
debt
of
an
hundred
pence
[
](A41481-e66360-b)b
b
Tertia
observatio
est
,
etiam
eadelicta
,
quae
jam
condonata
sunt
per
gratiam
Dei
,
non
fore
remissa
,
si
nos
nolimus
remittere
fratri
.
Est
enim
injustum
gaudere
de
re
missis
sibi
Talentis
mille
,
qui
nolit
centum
denarios
fratri
remittere
.
.
Mr.
John
Ball
himself
nibbleth
also
at
this
exposition
,
even
whilest
for
the
sake
of
those
that
sit
at
table
with
Him
,
he
opposeth
it
.
As
in
the
Parable
(
saith
he
)
the
Lord
is
said
to
remit
to
his
servant
a
thousand
Talents
,
when
he
desired
him
,
viz.
inchoately
or
upon
condition
,
which
was
not
confirmed
,
because
he
did
not
forgive
his
f●llow
servant
:
so
the
false
Prophets
are
bought
by
the
Blood
of
Christ
,
viz.
in
a
sort
,
as
they
believed
in
Christ
,
but
not
sincerely
and
unfeignedly
[
](A41481-e66430-b)c
c
Covenant
of
Grace
.
p
240.
.
A
little
after
:
to
these
Men
their
sinnes
were
remitted
in
a
sort
in
this
World
,
&c.
If
he
would
have
brought
forth
his
darknesse
of
,
inchoately
,
upon
condition
,
in
a
sort
,
into
a
cleare
and
perfect
light
,
his
meaning
must
have
been
,
that
that
Remission
of
sins
which
God
gives
unto
Men
in
this
World
,
he
neither
confirmes
unto
them
in
the
houre
of
Death
,
nor
in
the
Day
of
judgement
(
the
Authors
own
words
a
little
after
the
former
)
in
case
they
live
and
die
under
an
implacablenesse
or
unmercifulnesse
of
spirit
,
towards
those
who
injure
them
.
Such
a
sence
as
this
is
truly
Orthodox
,
whether
Men
vote
it
such
,
or
no.
Our
English
Annotators
,
though
they
neither
buy
,
nor
sell
,
this
interpretation
in
expressnesse
of
terms
,
yet
interpretatively
they
buy
or
confirme
it
.
This
Parable
(
say
they
upon
Verse
35.
)
informes
us
that
they
shall
finde
God
severe
and
implacable
,
that
doe
not
forgive
their
Brethren
,
although
they
have
been
diversly
and
grievously
injured
by
them
.
In
these
words
they
clearly
suspend
the
Gracious
Act
of
God
in
Remission
of
Sins
,
in
respect
of
the
ultimate
and
compleat
exercise
of
it
,
upon
the
Christian
deportment
and
behaviour
of
Men
in
forgiving
one
another
their
Trespasses
.
How
perfectly
it
stands
with
the
immutability
of
God
,
the
unchangeablenesse
of
his
love
,
the
unalterablenesse
of
his
counsells
,
and
generally
with
all
his
Attributes
,
to
Reverse
Acts
or
Grants
of
favour
,
to
re-demand
debts
once
forgiven
,
&c.
shall
be
cleer'd
in
the
processe
of
the
Digression
following
,
occasioned
by
the
contents
of
this
Chapter
.
CHAP.
IX
.
Containing
a
Digression
about
the
commonly
received
Doctrine
of
Perseverance
(
occasioned
by
severall
passages
in
the
preceding
Chapter
)
wherein
the
benefit
and
comfort
of
that
Doctrine
,
which
teacheth
a
possibility
of
the
Saints
declining
even
to
destruction
,
is
avouched
and
cleerly
evicted
,
above
the
other
.
NOtwithstanding
the
frequently
experienced
Truth
of
the
common
saying
,
§.
1.
pessimus
Consiliarius
Timor
,
Fear
is
a
very
bad
counsellor
,
yet
is
it
very
incident
to
the
natures
of
Men
never
to
thinke
themselves
wiser
,
then
in
their
feares
,
nor
to
be
more
importunely
wedded
to
any
apprehensions
,
then
those
,
which
they
conceive
to
be
sovereigne
for
the
prevention
of
evill
.
With
what
height
of
confidence
,
and
unrelentingnesse
of
judgement
did
the
Jewes
please
themselves
in
their
opinion
of
justification
by
works
,
through
an
apprehension
that
they
must
needs
disclaime
or
reject
Moses
,
and
the
authority
of
his
Law
,
or
Writings
,
in
case
they
admitted
the
Doctrine
of
Paul
concerning
Justification
by
Faith
!
Whereas
this
Apostle
expresly
poves
and
demonstrates
unto
them
,
that
this
Doctine
of
his
was
so
far
from
reflecting
prejudice
in
the
least
upon
Moses
his
Law
,
that
indeed
it
did
establish
it
[
i.
e.
avouch
the
Truth
and
authority
of
it
[
](A41481-e66660-b)a
a
Rom.
3.
31.
and
cap.
4.
thoroughout
.
.
]
yea
I
verily
believe
that
a
very
considerable
part
of
those
Doctrines
and
Tenents
,
which
are
at
this
day
held
by
Professors
of
Christian
Religion
,
are
not
maintained
or
held
by
them
,
so
much
upon
any
evidence
,
or
confidence
they
have
of
their
Truth
upon
those
positive
grounds
,
whether
from
Scripture
,
or
Reason
,
which
they
comonly
plead
for
them
,
as
out
of
apprehensions
and
conceits
that
the
contrary
Doctrines
are
of
evill
consequence
,
and
will
in
one
kinde
or
other
doe
them
harme
;
in
case
they
should
give
intertainment
to
them
.
Lactantius
reports
that
one
principall
thing
which
intangled
the
Heathen
with
Idolatry
,
or
worse
shiping
of
Idols
,
was
,
a
certaine
feare
or
conceit
that
possessed
them
,
that
all
their
Religion
or
devotions
would
be
in
vaine
,
in
case
they
saw
not
with
their
eyes
something
that
they
might
worship
[
](A41481-e66710-b)b
b
Verentur
ge●tes
,
ne
Religio
vana
sit
,
si
nihil
videant
,
quod
adorent
.
:
Tertullian
(
as
Austin
reports
)
who
held
the
Soul
to
be
corporeall
,
or
a
body
,
held
it
upon
the
account
of
this
feare
,
least
if
he
made
not
a
body
of
it
,
he
should
make
nothing
at
all
of
it
[
](A41481-e66740-b)a
a
●enique
Tertullian●
,
qui
cor
p●●
esse
un●am
cred●
dit
,
non
obaliud
nisi
quod
eam
incorpore●m
cogita
re
non
potuit
:
&
●d●ô
timuit
ne
nihil
esset
,
si
corpus
non
esset
.
Aug.
de
Gen.
ad
lit
.
l.
12.
c.
25.
.
The
ancient
Jewes
(
Mr.
Brightman
affirmeth
it
)
held
it
not
meet
for
young
Men
to
read
the
Book
of
the
Canticles
,
out
of
a
feare
they
would
receive
harm
by
it
[
](A41481-e66770-b)b
b
In
Cantic
.
p.
5.
.
Mercer
likewise
relates
,
that
the
Ancient
wise
Men
of
this
Nation
,
judged
it
best
to
restraine
the
common
People
from
reading
the
Booke
of
Ecclesiastes
,
out
of
a
conceit
that
it
both
contradicted
it selfe
,
and
other
parts
of
Scripture
likewise
[
](A41481-e66810-b)c
c
Nec
vulgo
legendum
tradere
,
quòd
repugnantia
contineret
,
&
aliis
libris
contraria
.
Mercer
in
Pro.
8.
9.
.
Luther
(
it
is
sufficiently
known
)
rejected
the
Epistle
of
James
,
out
of
a
conceit
that
it
contradicted
the
Doctrine
of
Paul
concerning
Justification
by
Faith
only
.
And
severall
others
,
both
learned
and
good
Men
,
some
,
the
second
Epistle
of
Peter
,
some
,
other
pieces
,
only
,
or
chiefly
,
upon
the
like
account
of
fear
.
Concerning
the
Doctrine
,
which
maintaineth
a
possibility
of
defection
in
§.
2.
the
Saints
themselves
,
or
true
Believers
,
unto
destruction
,
though
I
am
not
ignorant
,
but
that
many
,
both
Texts
of
Scripture
,
and
arguments
otherwise
,
have
been
levied
,
and
are
wont
to
be
brought
into
the
field
,
against
it
;
yet
I
verily
believe
that
that
which
makes
Professors
generally
so
impatiently
zealous
in
their
opposition
to
it
,
is
not
so
much
any
satisfaction
they
finde
either
in
these
Scriptures
,
or
arguments
,
for
the
Proof
of
that
,
which
is
contrary
unto
it
,
as
their
inconsiderate
and
tumultuary
feares
,
least
this
Doctrine
should
bereave
them
of
those
inward
accommodations
of
Peace
and
Comfort
,
which
they
conceive
themselves
to
be
befriended
with
by
the
other
.
In
this
respect
,
being
little
lesse
then
necessitated
for
the
securing
of
some
passages
(
in
the
former
Chapter
)
very
materiall
for
the
carrying
on
the
maine
designe
of
this
Discourse
,
to
ingage
a
little
about
the
Doctrine
of
Perseverance
,
I
conceive
it
best
,
in
my
entrance
hereupon
,
to
remove
this
stumbling
stone
out
of
the
way
,
and
to
demonstrate
,
not
only
that
this
Doctrine
hath
every
whit
as
faire
and
full
a
consistency
with
the
Peace
and
Comfort
of
the
Saints
,
as
that
contrary
to
it
,
but
that
of
the
two
it
is
of
a
far
better
and
more
healthful
complexion
to
make
a
Nurse
for
them
.
When
we
have
cleared
the
innocency
and
inoffensivenesse
of
it
in
respect
of
the
Peace
and
Comfort
of
Men
,
and
so
shall
have
reconciled
it
unto
their
affections
,
it
will
be
no
great
mastery
(
I
conceive
)
to
gaine
in
their
judgements
unto
it
afterwards
.
And
,
1.
I
must
crave
leave
(
the
truth
,
and
deere
interest
of
the
precious
Soules
§.
3.
of
Men
so
commanding
me
)
to
say
and
to
affirme
,
that
the
Doctrine
of
preseverance
so
much
magnified
amongst
us
,
as
it
is
comonly
taught
,
and
received
,
is
,
in
the
nature
and
proper
tendency
of
it
,
very
obstructive
,
yea
and
destructive
,
unto
the
true
peace
,
and
sound
comfort
of
Soules
.
For
if
we
shall
diligently
inquire
after
the
common
and
ordinary
causes
of
those
doubts
and
feares
so
incident
to
Professors
of
Religion
,
as
also
of
those
extreme
burnings
and
ragings
of
Conscience
,
wherewith
both
such
persons
,
and
others
,
are
sometimes
most
grievously
handled
and
tormented
,
we
shall
finde
them
,
if
not
universally
,
yet
generally
and
with
very
few
cases
of
exception
,
to
be
these
(
with
their
fellowes
,
negligence
and
slothfullnesse
in
watching
over
their
hearts
and
wayes
,
omission
of
known
duties
,
formality
in
services
,
unprofitablenesse
in
their
course
and
callings
,
non-proficiency
in
Grace
;
and
especially
the
frequent
prevailings
&
breakings
out
of
base
corruptions
,
vile
affections
,
noysome
lusts
,
&c.
Therefore
what
Doctrine
soever
,
is
,
in
the
Native
Frame
and
Constitution
of
it
,
apt
to
lead
men
into
such
snares
of
Death
,
to
fill
their
consciences
with
the
guilt
of
such
Unchristian
misdemeanours
,
as
these
,
must
needs
carry
a
strong
antipathy
in
it
,
and
be
full
of
enmity
against
the
inward
Peace
and
Comforts
of
their
deer
soules
.
And
what
Doctrine
lightly
can
there
be
of
a
more
apparant
and
notorious
tendency
this
way
,
then
that
which
promiseth
unto
Men
,
and
that
with
heigth
of
assurance
,
under
what
loosenesse
,
or
vile
practises
soever
,
exemption
and
freedome
from
that
punishment
,
the
feare
and
dread
whereof
is
the
strongest
and
sharpest
bridle
,
which
God
Himself
hath
to
put
into
the
lips
of
the
unruly
flesh
in
Men
,
to
restraine
it
from
sin
;
yea
and
which
,
the
strength
and
sharpnesse
of
it
notwithstanding
,
the
flesh
many
times
despiseth
and
laughs
to
scorn
,
and
disdains
to
be
reclaimed
or
held
in
by
it
?
And
is
not
that
Doctrin
of
perseverance
,
comonly
taught
and
believed
amongst
us
,
of
this
very
calculation
,
tendency
,
and
import
?
If
it
be
said
,
yea
but
they
who
teach
the
Doctrine
of
perseverance
,
teach
§.
4.
withall
,
yea
urge
and
presse
the
necessity
of
the
use
of
such
meanes
,
which
God
hath
appointed
to
inable
Men
to
persevere
;
I
answer
,
It
is
in
vaine
to
perswade
or
presse
Men
unto
the
use
of
such
meanes
in
any
kinde
,
which
are
in
themselves
distastfull
and
unpleasing
unto
them
,
when
they
are
ascertained
and
secured
before
hand
,
that
they
shall
not
faile
of
the
end
howsoever
,
whether
they
use
such
means
,
or
no.
If
it
be
replied
;
that
the
Teachers
I
speak
of
,
do
not
promise
perseverance
in
Faith
unto
the
end
,
but
only
unto
those
,
who
shall
use
the
meanes
appointed
by
God
for
the
obtaining
of
it
;
I
answer
,
if
this
indeed
be
the
tenor
of
their
Doctrine
,
mine
,
and
theirs
,
are
no
more
two
,
but
one
and
the
same
.
I
am
as
willing
and
free
,
as
the
most
zealous
of
them
in
their
way
,
to
give
that
great
Pledge
of
Heaven
,
the
Word
of
the
living
God
,
unto
the
Saints
,
to
secure
them
of
their
standing
unto
the
end
,
upon
the
use
of
the
meanes
which
God
hath
prescribed
in
order
thereunto
.
But
I
feare
this
is
not
the
clear
and
simple
tenour
of
their
Doctrine
we
now
speak
of
:
they
blind
it
with
some
such
additionall
ingredient
as
this
,
that
as
God
requires
the
use
of
the
meanes
of
perseverance
at
the
hand
of
the
Saints
,
and
will
give
it
unto
none
but
those
,
who
shall
use
them
;
yet
he
hath
certainly
,
universally
,
and
irreversibly
decreed
,
that
they
shall
all
use
them
accordingly
,
and
that
he
himselfe
will
interpose
by
the
power
of
his
spirit
,
that
not
a
Man
of
them
shall
miscarry
at
this
point
.
I
have
but
a
word
to
say
to
this
:
let
them
produce
such
a
decree
as
this
,
and
it
shall
be
an
end
of
all
strief
between
me
and
them
(
as
to
this
point
)
immediately
.
But
how
little
there
is
to
evince
any
such
decree
,
in
all
that
they
are
wont
to
alledge
and
argue
to
that
purpose
,
will
sufficiently
appeare
upon
the
examination
,
whereunto
we
shall
bring
it
in
due
time
.
2.
As
that
Doctrine
of
perseverance
,
whereof
Professors
make
such
a
§.
5.
treasure
,
is
deeply
accessary
to
the
greatest
part
of
those
feares
,
those
wringings
and
gripings
of
conscience
,
wherewith
their
peace
is
interrupted
,
and
their
comforts
appal'd
and
shaken
,
so
is
it
exceedingly
to
be
feared
that
it
hath
a
potent
and
pernicious
influence
of
causality
into
those
frequent
,
daily
and
most
sad
apostasies
and
declinings
from
wayes
of
holinesse
,
unto
loosenesse
and
prophanesse
,
which
are
found
amongst
them
.
For
when
the
flesh
,
or
that
which
is
corrupt
,
carnall
,
and
sensuall
in
a
Man
(
a
Principle
not
only
in
being
,
but
even
vigorous
more
then
enough
in
the
greatest
and
best
Believers
)
shall
be
intoxicated
with
such
a
luscious
and
fulsome
conceit
as
this
,
that
it
hath
goods
layd
up
for
the
dayes
of
eternity
,
hath
it
not
the
temptation
of
that
foolish
man
(
as
he
is
called
)
upon
it
,
who
upon
a
conceit
that
he
had
goods
laid
up
for
many
yeares
,
incouraged
his
Soule
unto
vanity
;
Soule
,
take
thine
ease
,
Eate
,
Drink
,
and
be
Merry
[
](A41481-e67010-b)a
a
Luke
12.
19
.
When
a
man
that
stands
,
is
in
any
capacity
of
falling
,
is
it
not
the
only
way
to
educe
that
power
or
capacity
into
act
,
and
to
cause
him
to
fall
indeed
,
to
perswade
him
that
he
is
in
no
possibility
of
falling
?
Agag
being
full
of
this
conceit
,
Surely
the
bitternesse
of
Death
is
past
[
](A41481-e67040-b)b
b
1
Sam.
15.
32.
,
came
(
as
the
Text
saith
)
unto
Samuel
,
delicately
.
When
the
flesh
shall
be
taught
to
say
,
Surely
the
bitternesse
of
eternall
death
is
past
,
I
am
out
of
all
danger
,
all
possibility
of
suffering
the
vengeance
of
eternall
fire
,
is
it
not
a
secret
and
bewitching
incouragement
unto
it
to
wax
wanton
against
Christ
,
and
to
feed
foule
upon
the
sinful
delicacies
of
this
present
World
?
Not
only
the
distinct
sound
,
but
any
confused
blast
of
such
a
trumpet
as
this
,
is
sufficient
to
prepare
the
flesh
to
the
battell
of
sence
,
and
sensuality
.
Nor
doe
they
seem
to
be
much
acquainted
with
,
at
least
not
much
to
consider
;
the
genius
of
that
Principle
in
men
we
now
speak
of
(
I
meane
,
the
flesh
)
who
thinke
there
is
any
other
meanes
so
proper
,
or
probable
to
hamper
it
,
to
break
the
heart
and
strength
of
it
,
as
the
Iron
yoke
of
the
feare
and
dread
of
the
Worme
that
never
dieth
.
If
it
be
said
;
yea
but
it
cannot
be
proved
,
that
any
of
those
,
who
decline
§.
6.
from
Religious
courses
,
unto
loosenesse
,
how
many
soever
they
be
that
thus
miscarry
,
ever
were
true
believers
;
or
if
such
,
that
they
continued
in
their
declinings
,
without
an
holy
recollection
of
themselves
before
the
end
;
To
this
I
answer
,
1.
Be
it
supposed
(
which
yet
will
never
be
proved
)
that
all
they
who
fall
away
from
a
Profession
of
Faith
and
Holinesse
,
without
rising
againe
,
or
returning
,
were
never
true
Believers
,
yet
it
cannot
be
denied
(
and
it
is
commonly
granted
by
men
of
contrary
judgement
)
but
that
many
of
them
were
,
or
might
be
,
in
a
very
faire
,
probable
,
and
hopefull
way
of
obtaining
true
Faith
,
of
being
made
sound
Believers
.
Now
that
Doctrine
,
whose
native
and
proper
tendency
is
to
take
men
off
from
the
meanes
,
or
to
turne
them
aside
out
of
the
wayes
of
Life
and
Peace
,
or
(
which
is
the
same
)
of
sound
Believing
,
is
every
whit
as
much
,
(
if
not
more
)
Anti-evangelicall
,
as
that
which
directly
occasioneth
such
miscariages
in
those
,
who
do
truly
believe
.
So
that
there
is
nothing
gotten
by
that
pretense
howsoever
.
But
,
2.
If
there
be
any
Persons
under
Heaven
,
who
may
upon
sufficient
grounds
,
§.
7.
and
justifiable
by
the
Word
of
God
,
he
judged
true
Believers
,
many
of
those
Apostates
we
speak
of
,
were
to
be
judged
such
.
All
the
visible
lineaments
of
a
true
Faith
,
were
in
their
faces
.
As
far
as
the
eye
of
man
is
able
to
pierce
,
they
lived
godlily
,
righteously
,
and
soberly
in
this
present
World
.
Doth
any
true
Believer
act
zealously
for
his
God
?
So
did
they
.
Is
any
true
Believer
fruitfull
in
good
works
?
So
were
they
:
yea
,
there
were
found
in
those
we
now
speak
of
,
not
only
such
things
,
upon
the
sight
and
knowledge
whereof
in
men
,
we
ought
to
judge
them
true
Believers
,
but
even
such
things
further
,
which
we
ought
to
reverence
and
honour
,
as
the
lovely
and
majestique
characters
of
Faith
and
Holinesse
in
their
exaltation
.
Therefore
it
is
but
an
importune
pretence
in
men
to
deny
them
to
have
been
true
Believers
.
To
say
,
that
whilest
they
stood
,
men
were
indeed
bound
in
charity
to
judge
them
true
Believers
;
but
by
their
declining
,
they
discovered
themselves
not
to
have
been
the
men
;
is
but
to
beg
the
question
,
and
that
upon
very
ill
terms
to
obtain
it
.
3.
If
our
Saviours
Rule
be
authentique
,
By
their
fruits
we
shall
know
them
[
](A41481-e67210-b)a
a
Mat.
7.
20.
,
§.
7.
we
did
not
only
stand
bound
by
the
Law
of
charity
,
but
by
the
Law
of
a
righteous
or
district
judgement
it selfe
,
to
judge
the
persons
we
speak
of
,
true
Believers
,
whilest
they
adorned
the
Gospell
with
such
fruits
of
righteousnesse
,
as
were
mentioned
.
For
our
Saviour
doth
not
say
,
by
their
fruits
you
shall
have
ground
to
conceive
,
or
to
conjecture
them
such
,
or
such
,
or
to
judge
them
in
charity
such
,
or
such
;
but
you
shall
know
them
.
Now
what
a
man
knows
,
he
is
not
bound
to
conjecture
,
or
to
judge
it
in
a
way
of
charity
to
be
that
,
which
he
knoweth
it
to
be
;
but
positively
to
judge
and
conclude
of
it
acordingly
.
If
then
it
be
possible
(
as
hath
been
said
)
for
men
by
any
Signs
,
Fruits
,
Works
,
Expressions
in
one
kinde
or
other
,
to
know
true
Believers
(
which
our
Saviour
in
the
said
Rule
,
and
elseqhere
,
seemeth
to
suppose
to
be
very
possible
)
the
persons
we
speak
of
may
be
known
to
have
been
such
.
4.
(
And
lastly
)
if
that
Doctrine
of
Perseverance
,
in
the
comfort
whereof
§.
8.
men
so
much
rejoyce
,
intangles
them
with
such
a
necessity
,
for
the
defence
of
it
,
as
this
,
I
meane
,
to
judge
all
those
to
have
been
Hypocrites
,
or
unsound
in
the
Faith
,
who
afterwards
apostatize
and
decline
to
prophannesse
,
it
will
be
found
upon
a
true
account
,
to
be
a
Doctrine
of
no
such
good
accord
with
their
peace
,
or
comfort
,
as
is
pretended
,
or
as
they
(
in
considerately
)
imagine
.
For
what
will
it
availe
me
to
my
Peace
or
Comfort
,
though
I
be
never
so
fully
resolved
,
or
perswaded
,
that
in
case
I
be
a
true
Believer
,
I
shall
never
fall
away
to
Perdition
,
if
in
the
meane
time
I
be
so
intangled
in
my
judgement
,
that
I
can
hardly
,
if
at
all
,
have
any
sufficient
or
cleare
ground
to
judge
,
when
,
or
that
,
I
am
a
true
Believer
?
or
be
otherwise
occasioned
strongly
to
suspect
and
doubt
of
the
truth
of
my
Faith
?
Now
if
I
must
of
necessity
conclude
all
those
to
have
been
Hypocrites
,
or
pretenders
only
unto
true
Faith
,
who
afterwards
fall
,
and
rise
no
more
,
I
must
needs
hereby
minister
an
occasion
of
a
thousand
feares
and
jealousies
to
my self
,
and
my
own
conscience
,
touching
the
truth
and
soundnesse
of
mine
own
Faith
,
lest
this
should
be
of
no
better
kinde
or
constitution
,
then
theirs
.
And
being
compassed
about
with
such
fears
and
jealousies
as
these
,
what
great
peace
or
comfort
am
I
capable
of
,
touching
my
Salvation
?
Or
what
is
it
to
me
whether
true
Believers
may
fall
away
,
or
no
,
when
as
I
lie
under
the
heavy
pressure
of
so
many
doubts
and
debates
with
my selfe
,
whether
I
be
a
true
Believer
,
or
no
?
If
it
be
replied
;
yea
but
I
may
have
security
and
assurance
enough
for
the
§.
9.
truth
and
soundnesse
of
mine
own
Faith
,
because
I
am
perfectly
conscious
to
the
uprightnesse
and
simplicity
of
mine
own
heart
,
which
I
could
not
be
of
theirs
:
and
therefore
though
I
might
very
possibly
be
mistaken
touching
the
truth
of
their
Faith
,
having
nothing
to
found
my
judgement
in
this
kinde
upon
,
but
only
their
outward
deportments
,
yet
having
the
testimony
of
mine
own
heart
and
conscience
,
together
with
my
outward
conversation
,
I
may
here
be
confident
,
though
I
miscarried
there
:
To
this
also
I
answer
,
1.
Far
be
it
from
me
to
deny
,
but
that
a
man
may
very
possibly
attaine
unto
a
very
strong
and
potent
assurance
,
and
that
upon
grounds
every
wayes
sufficient
,
warantable
,
and
good
,
that
his
Faith
is
sound
and
saving
;
yea
and
such
,
wherein
persevering
unto
the
end
,
he
shall
undoubtedly
be
actually
saved
.
I
shall
not
need
to
argue
this
,
because
it
is
nothing
but
what
is
owned
on
both
sides
.
But
,
2.
I
verily
believe
withall
,
that
there
is
not
one
true
Believer
of
an
hundred
,
§.
10.
(
I
might
say
of
many
thousands
,
)
who
hath
any
such
assurance
as
this
of
the
truth
and
soundnesse
of
their
Faith
,
(
such
an
assurance
I
meane
,
which
is
built
upon
solid
and
pregnant
foundations
,
and
which
are
proper
to
beare
it
)
my
reasons
are
two
.
1.
Because
though
the
testimony
of
a
mans
Heart
and
Conscience
touching
his
uprightnesse
towards
God
,
or
the
soundnesse
of
any
thing
that
is
saving
in
Him
,
be
comfortable
and
cheering
,
yet
seldom
are
these
Properties
,
(
this
comfortablenesse
and
cheeringnesse
of
it
)
built
upon
such
foundations
,
which
are
sufficient
to
warrant
them
,
at
least
upon
such
,
whose
sufficiency
in
this
kinde
men
duly
apprehend
.
For
the
testimony
of
the
Conscience
of
a
Man
,
touching
any
thing
which
is
spiritually
and
excellently
good
,
is
of
no
such
value
,
unlesse
first
it
be
excellently
inlightned
with
the
knowledge
of
the
Nature
,
Properties
,
and
Condition
of
that
,
of
which
it
testifieth
;
and
,
2.
Be
in
the
actuall
Contemplation
,
Consideration
,
or
Remembrance
of
what
it
knoweth
in
this
kinde
,
when
it
rendreth
such
testimony
.
Now
there
are
(
I
question
not
)
many
thousands
both
of
Men
and
Women
in
the
World
,
who
truly
believe
,
and
whose
Hearts
are
upright
with
God
,
who
yet
are
not
to
any
such
degree
inlightened
about
the
Natures
and
Properties
,
either
of
a
true
Faith
,
or
uprightnesse
of
Heart
,
but
that
the
testimony
which
their
Consciences
give
concerning
these
,
is
liable
to
many
Disputes
and
Questions
about
the
certainty
and
truth
of
it
,
in
the
Consciences
themselves
,
which
give
it
.
This
is
the
constant
and
known
experience
of
(
in
a
manner
)
the
whole
believing
World
;
there
being
not
one
amongst
many
of
the
inhabitants
hereof
,
the
testimony
of
whose
Consciences
touching
the
soundnesse
of
his
Faith
,
is
upon
any
such
terms
,
or
to
any
such
Degree
,
either
Comforting
or
Cheering
,
but
that
He
conflicts
with
many
feares
,
and
scruples
,
and
doubtfull
apprehensions
notwithstanding
.
2.
The
comfortablenesse
,
and
cheeringnesse
of
the
testimony
,
which
any
§.
11.
Mans
Conscience
gives
touching
the
soundnesse
of
his
Faith
,
and
the
uprightnesse
of
his
Heart
towards
God
,
depending
mainly
and
Principally
upon
the
uniforme
,
regulate
,
and
constant
tenor
of
his
life
and
conversation
in
wayes
of
Holiness
;
and
there
being
so
few
,
even
among
the
Saints
themselves
,
who
are
to
any
competent
or
considerable
degree
,
carefull
to
walke
without
stumblings
,
and
slippings
,
and
many
straines
of
unworthinesse
,
hence
it
must
needs
follow
that
that
testimony
of
Conscience
we
speake
of
,
will
faulter
,
and
be
divided
in
it self
:
and
though
that
which
is
comforting
and
cheering
in
it
may
be
predominant
,
yet
the
consciousness
and
sence
of
irregularities
in
Mens
wayes
,
must
needs
detract
proportionably
from
the
same
.
The
credit
and
authority
of
that
testimony
,
which
any
Mans
Conscience
gives
in
unto
him
touching
the
truth
and
soundnesse
of
his
Faith
,
must
needs
in
a
very
great
measure
depend
upon
the
equable
flowings
or
issuings
forth
hereof
in
wayes
and
workes
of
Righteousness
,
because
when
there
is
any
considerable
interruption
in
these
,
that
testimony
will
be
suspended
and
put
to
silence
for
the
time
,
unless
the
Conscience
it self
be
under
the
power
of
some
delusion
.
This
is
evident
from
the
Scriptures
themselves
in
many
places
.
Little
Children
(
saith
John
)
let
no
Man
deceive
you
:
he
that
doth
Righteousnesse
,
is
righteous
[
](A41481-e67410-b)a
a
1
Joh.
3.
7
.
This
caveat
,
let
no
Man
deceive
you
,
plainely
intimates
,
that
the
Consciences
,
even
of
Christians
,
and
true
Believers
themselves
(
for
such
Johns
little
Children
here
,
are
on
all
hands
presum'd
to
be
)
may
very
possibly
be
deceived
in
their
estimate
of
a
righteous
Man
,
or
(
which
is
the
same
)
of
a
sound
Believer
,
and
judge
him
to
be
either
the
one
,
or
the
other
,
who
is
neither
.
This
is
chiefly
spoken
(
and
is
accordingly
to
be
understood
)
concerning
a
Mans
judging
of
himself
.
Whereas
he
adds
,
he
that
doth
righteousnesse
,
is
righteous
;
it
is
to
be
understood
emphatically
and
exclusively
,
so
that
he
,
and
he
only
,
who
doth
righteousnesse
,
is
to
be
judged
a
righteous
Man
,
the
Scripture
frequently
expressing
it selfe
after
the
same
manner
[
](A41481-e67520-b)a
a
See
Esa.
66
2
Gal.
3.
12.
Joh
3.
16.
.
Now
by
doing
righteousnesse
,
he
doth
not
meane
the
doing
of
some
righteous
acts
now
and
then
,
but
a
constant
and
uniforme
practise
of
righteousness
(
humane
frailties
only
excepted
,
which
come
not
in
to
this
account
.
)
For
in
the
Writings
of
this
Apostle
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e67560-b)b
b
1
Ioh.
3.
8
▪
9
,
usually
(
if
not
constantly
)
signifies
(
as
it
were
)
to
follow
a
Trade
or
Course
of
sinning
,
to
sin
with
the
like
frequency
and
dexterity
that
a
Tradesman
works
upon
his
ordinary
calling
,
or
occupation
;
so
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e67580-b)c
c
1
Ioh.
2.
29.
7.
10.
,
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e67600-b)d
d
1
Ioh.
1.
6
Ioh
3.
21.
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e67620-b)e
e
Ioh.
7.
17
▪
9.
31
,
&c.
,
signifie
a
proportionable
acting
of
righteousness
,
and
of
the
truth
,
and
of
the
Will
of
God
.
Now
if
no
Man
can
,
or
ought
,
upon
Scripture
grounds
,
to
be
judged
a
righteous
Man
,
or
sound
Believer
,
but
only
he
who
doth
,
or
worketh
righteousnesse
upon
such
terms
as
these
,
evident
it
is
,
that
in
what
degree
Men
fall
short
of
these
terms
in
working
righteousnesse
,
the
testimony
of
their
Consciences
,
touching
the
soundness
of
their
Faith
,
and
uprightness
of
their
Hearts
towards
God
,
must
needs
f●ulter
,
and
be
incumbred
with
doubts
and
fears
,
proportionably
,
unless
th●●
Consciences
themselves
be
mis-inform'd
,
or
hardned
.
Therefore
what
Doctrine
soever
occasioneth
Men
to
question
the
sufficiency
of
their
obedience
or
righteous
walkings
,
for
rendring
the
testimony
of
their
Consciences
touching
the
soundnesse
of
their
Faith
,
valid
and
worthy
belief
,
can
be
of
no
such
lovely
or
desireable
Consequence
for
their
Comfort
and
Peace
:
and
consequently
,
the
Doctrine
of
Perseverance
,
cannot
,
in
a
righteous
judgement
,
be
adjudged
such
.
Because
(
as
hath
been
already
argued
)
it
still
necessitateth
Men
to
give
sentence
against
a
better
,
and
more
uniforme
Righteousnesse
,
then
their
own
,
(
I
meane
,
the
practicall
Righteousnesse
of
many
,
who
〈…〉
erwards
apostatized
without
returning
)
as
being
invalid
and
insufficient
to
evince
those
to
have
been
true
Believers
,
in
whom
it
was
found
.
And
if
I
stand
bound
in
Conscience
to
judge
those
to
have
been
Hypocrites
,
or
Pretenders
only
to
a
true
Faith
,
and
not
true
Believers
indeed
,
whose
Righteousnesse
and
Fruitfulnesse
of
conversation
by
many
degrees
exceeded
mine
;
am
I
not
strongly
hereby
occasioned
,
yea
ingaged
,
to
question
the
truth
and
soundnesse
of
mine
own
Faith
?
especially
considering
(
as
hath
been
said
)
that
the
evidence
of
the
truth
and
reality
of
every
Mans
Faith
,
depends
so
much
upon
the
fruitfulnesse
and
operativenesse
of
it
in
wayes
and
works
of
Righteousness
.
The
Premises
duly
considered
,
that
Doctrine
of
Perseverance
,
over
which
§.
12.
the
generality
of
Professors
so
impotently
rejoyce
,
as
being
of
so
desireable
and
rich
a
compliance
with
their
spirituall
Comfort
and
Peace
,
must
needs
appeare
to
be
a
Doctrine
of
no
such
import
or
accommodation
to
them
,
but
rather
a
Doctrine
,
very
apt
and
likely
to
intice
them
into
a
boldnesse
and
venturousnesse
in
sining
;
and
consequently
must
needs
dispose
them
to
apostasie
and
declining
,
yea
and
fill
their
Consciences
many
times
with
dread
and
horror
,
and
very
frequently
with
great
jealousies
,
inextricable
Questions
and
Disputes
about
the
truth
and
soundness
of
their
Faith
.
Yea
but
,
will
the
friends
of
the
said
Doctrine
,
(
it
is
like
,
)
still
say
;
we
§.
13.
finde
it
very
sweet
and
comfortable
to
us
:
whereas
the
contrary
Doctrine
,
which
tells
us
of
a
possibility
of
our
finall
apostacy
and
falling
away
,
is
very
sad
,
and
full
of
discouragement
,
&c.
To
these
things
,
and
all
that
can
be
pretended
in
this
kind
;
we
answer
,
1.
Suppose
the
Doctrine
we
speak
of
were
never
so
comfortable
▪
yet
this
would
be
no
Argument
of
the
truth
or
goodnesse
of
it
,
unlesse
the
comfortablenesse
of
it
be
found
in
due
consistence
with
the
Wisdome
and
Righteousnesse
of
God
.
It
were
easy
to
invent
twenty
Doctrines
every
whit
as
comfortable
(
nay
much
more
comfortable
)
as
this
,
in
respect
of
the
Natures
and
Imports
of
them
;
which
yet
will
be
found
notoriously
defective
in
point
of
Truth
,
because
they
hold
not
any
regular
Proportion
with
those
Attributes
of
God
.
As
for
example
,
such
Doctrines
as
these
,
All
Men
without
exception
;
shall
be
saved
,
whether
they
believe
,
or
not
;
no
Man
shall
be
punished
for
any
sin●●
whatsoever
,
neither
in
this
World
,
nor
in
that
which
is
to
come
;
Men
are
as
much
app●●ed
of
by
God
in
the
committing
of
the
greatest
sinne
,
as
in
the
performance
of
the
greatest
duty
;
such
Doctrines
(
I
say
)
as
these
,
are
much
more
sweet
and
comfortable
in
respect
of
their
frame
,
constitution
,
and
import
,
then
that
,
which
affirmes
a
necessity
of
the
Saints
preseverance
.
But
as
those
Doctrines
with
their
fellowes
,
are
not
to
be
commended
,
nor
entertained
for
their
sweetnesse
,
or
comfortablenesse
sake
,
having
no
approbation
or
countenance
from
God
in
His
Word
;
so
neither
is
the
common
Doctrine
of
Perserverance
at
all
to
be
regarded
for
any
thing
of
like
accommodation
;
I
meane
for
any
thing
sweet
or
comfortable
in
it
,
unlesse
the
stamp
of
Divine
Authority
could
be
shewed
upon
it
,
which
by
no
light
yet
extant
is
to
be
seene
.
2.
Though
Doctrines
and
other
means
of
spirituall
comfort
,
are
very
§.
14
▪
desireable
,
and
earnestly
to
be
pursued
and
contended
for
,
when
they
are
regular
,
and
lawfull
;
yet
as
we
must
be
content
to
be
at
the
allowance
of
our
Heavenly
Father
,
for
the
accommodations
and
comforts
of
this
present
Life
,
and
not
be
our
own
Carvers
of
all
that
comes
within
our
reach
,
for
such
a
purpose
,
so
ought
we
no
less
to
rest
satisfied
with
such
grounds
and
meanes
for
our
spirituall
consolation
,
which
God
hath
judged
meete
for
us
,
and
hath
Himself
administred
unto
us
in
His
Word
,
and
not
straine
our
phantasies
or
apprehensions
to
mould
such
Notions
and
Doctrines
,
as
we
our selves
conceit
to
be
commodious
and
serviceable
to
us
in
such
a
way
.
And
as
it
is
an
high
reproach
unto
the
gracious
and
bountifull
Providence
of
God
for
Men
to
have
recourse
unto
the
Devill
,
or
any
of
his
uncleane
Arts
or
Methods
,
for
their
temporall
supplies
in
any
kinde
;
so
is
it
no
less
(
if
not
rather
much
more
)
dishonorable
to
Him
,
when
Men
shall
make
themselves
beholding
to
a
spirit
of
error
for
the
supports
or
supplies
of
their
inner
Man
.
But
,
3.
No
such
Notion
or
Doctrine
,
which
is
only
comfortable
,
and
betiding
§.
15.
peace
to
the
flesh
,
i.
e.
the
corrupt
,
base
,
and
sensuall
part
of
a
Man
,
ought
to
be
esteemed
,
especially
by
the
Saints
,
so
much
as
comfortable
,
simply
,
and
indeed
,
or
any
meanes
of
peace
(
truly
so
called
)
but
should
rather
be
looked
upon
as
prejudiciall
unto
,
and
of
an
evill
influence
upon
their
whole
interest
in
this
kinde
.
For
that
which
is
proper
to
strengthen
the
hand
of
the
flesh
,
can
very
hardly
(
if
at
all
)
be
serviceable
unto
the
Spirit
,
in
the
things
of
the
Peace
and
Comfort
thereof
.
Now
that
the
Doctrine
so
often
named
,
is
a
grand
Benefactresse
to
the
flesh
,
a
full
fountaine
of
joy
and
gladnesse
unto
it
,
hath
been
sufficiently
proved
in
this
Chapter
already
.
I
here
only
add
this
brief
demonstration
further
:
It
must
needs
be
a
Doctrine
speaking
to
the
heart
of
the
flesh
,
because
it
administreth
a
certaine
hope
unto
it
,
that
it
shall
however
escape
the
wrath
and
vengeance
which
is
to
come
,
yea
though
it
dispo●teth
it self
in
all
manner
of
loosenesse
,
and
licentiousness
in
the
meane
time
.
For
this
i●
the
spirit
that
speaks
in
that
Doctrine
.
That
it
is
no
wayes
comforting
or
strengthening
to
the
spirit
,
or
spirituall
§.
16.
and
regenerate
part
of
a
Man
,
but
rather
fulsome
and
importune
,
is
evident
from
hence
,
because
a
man
,
so
far
as
he
is
regenerate
and
spirituall
,
desires
not
,
wisheth
not
Heaven
,
or
Salvation
it self
,
but
only
in
wayes
of
Holinesse
and
of
Honor
:
nor
would
he
purchase
a
dispensation
,
though
it
were
offered
unto
him
,
with
the
least
haire
on
his
head
,
to
take
his
fill
in
the
pleasures
of
sin
,
without
danger
.
Nay
if
an
Angell
from
Heaven
should
come
and
offer
such
a
dispensation
as
this
unto
him
upon
the
terms
specified
,
it
would
be
as
an
uncleane
and
accursed
offer
unto
him
.
The
Holy
Angels
,
because
they
have
no
flesh
,
no
corruption
in
them
,
though
they
be
mutable
,
(
as
all
Creatures
whatsoever
by
the
unavoideable
Law
of
their
Creation
,
are
)
value
not
their
happinesse
,
or
their
security
in
their
standings
,
at
the
least
mite
the
less
,
because
they
have
no
liberty
of
sinning
without
danger
:
nor
would
they
account
such
a
liberty
any
priviledge
or
comfort
at
all
to
them
,
if
they
had
it
.
But
that
they
are
capable
or
in
a
possibility
of
sinning
,
as
well
as
Men
regenerate
,
though
not
in
so
neer
a
capacity
,
we
shall
(
I
conceive
)
have
opportunity
to
demonstrate
in
the
sequell
of
the
Discourse
.
Now
a
Man
regenerate
,
take
him
so
far
as
he
is
spirituall
,
and
borne
of
God
,
valueth
opportunities
of
sinning
no
more
than
an
Angell
:
nor
desireth
continuance
in
the
love
and
favour
of
God
,
upon
any
other
terms
or
conditions
,
then
such
,
on
which
the
Lord
Christ
Himself
(
as
it
seemes
)
injoyed
it
.
If
yee
keepe
my
Commandements
,
yee
shall
abide
in
my
Love
:
even
as
I
have
kept
my
Fathers
Commandements
,
and
abide
in
his
Love
[
](A41481-e67860-b)a
a
Ioh.
15.
10
.
So
then
evident
it
is
that
the
new
Man
taketh
no
pleasure
,
rejoyceth
not
in
any
such
Doctrine
,
which
insures
either
perseverance
in
Faith
,
or
continuance
in
the
Favour
and
Love
of
God
,
to
it
,
upon
any
other
terms
,
then
of
walking
holily
and
humbly
with
him
.
And
upon
these
terms
the
Doctrine
which
teacheth
a
Possibility
of
the
Saints
declining
,
insureth
both
the
said
glorious
accommodations
,
with
as
high
an
hand
of
security
,
as
it
.
Yea
the
Truth
is
,
that
the
received
Doctrine
of
Perseverance
,
is
so
far
§.
17.
from
gratifying
the
spirituall
part
of
a
Man
,
that
it
is
to
it
what
Peter
was
to
Christ
,
when
he
counselled
him
to
pitty
himself
[
](A41481-e67950-b)b
b
Mat.
16.
22
,
I
meane
,
an
offence
:
o●
what
those
Christians
were
unto
Paul
,
of
whom
He
complained
that
they
brake
his
heart
with
weeping
[
](A41481-e68000-b)c
c
Acts
21
▪
13
.
For
it
secretly
whispers
,
and
suggests
,
unto
it
such
things
,
the
Nature
and
Proper
tendency
whereof
is
to
scatter
,
what
the
spirit
hath
gathered
,
to
dissolve
and
break
the
strength
of
those
holy
Purposes
and
Resolutions
,
wherewith
the
Regenerate
part
hath
harnassed
and
armed
it self
against
temptations
unto
evill
.
When
the
new
Man
in
a
Servant
of
God
,
shall
(
with
Paul
)
have
reasoned
and
resolved
thus
:
I
will
keepe
under
my
Body
,
and
bring
it
into
subjection
,
lest
that
by
any
meanes
when
I
have
Preached
unto
others
,
I
my self
should
be
a
cast-away
[
](A41481-e68060-b)d
d
1
Cor.
6.
27
▪
he
that
shall
come
and
insinuate
thus
into
him
,
whether
thou
keepest
under
thy
Body
,
or
no
,
whether
thou
bringest
it
into
subjection
,
or
whether
thou
sufferest
it
to
wax
wanton
,
thou
shalt
be
in
no
danger
,
in
no
possibility
of
being
a
cast-away
,
shall
he
not
loosen
the
very
foundation
&
ground-work
of
such
a
resolution
,
which
was
the
sence
and
apprehension
of
the
great
danger
of
being
a
cast-away
,
in
case
his
body
was
not
kept
under
?
Or
suppose
a
Man
should
argue
,
and
conclude
thus
within
himself
,
I
will
labour
with
my
hands
,
that
I
may
have
whereof
both
to
subsist
honestly
,
and
to
doe
good
unto
others
,
would
not
such
a
suggestion
as
this
to
him
,
that
he
shall
have
that
which
will
be
abundantly
sufficient
for
both
purposes
,
whether
he
laboureth
with
his
hands
,
or
no
,
be
a
temptation
and
snare
upon
him
to
retract
his
Conclusion
in
that
kinde
?
If
it
be
here
said
▪
yea
but
a
certaine
knowledge
,
and
full
assurance
that
§.
18.
God
will
never
cease
to
love
me
,
will
bestow
Salvation
and
blessednesse
upon
me
,
whatsoever
my
failings
shall
be
,
is
an
effectuall
motive
unto
my
heart
and
soule
,
to
cleave
unto
him
in
all
love
and
faithfullnesse
;
and
consequently
is
nourishing
,
cheering
,
and
strengthning
even
to
the
inner
man
;
To
this
I
Answer
;
1.
That
the
inner
,
or
new
Man
in
the
Saints
,
takes
no
pleasure
at
all
in
any
such
Notion
or
Perswasion
as
this
,
that
it
may
,
or
shall
injoy
the
Love
of
God
,
or
Salvation
it selfe
,
under
the
practise
of
all
manner
of
sin
and
wickednesse
whatsoever
.
The
very
sound
of
these
last
words
is
harsh
and
uncouth
unto
it
.
Nor
can
it
easily
be
perswaded
,
that
any
such
Perswasion
is
from
GOD.
2.
Should
it
be
granted
,
that
a
full
and
Perfect
assurance
of
the
continuance
of
the
Love
of
God
upon
all
,
upon
any
,
terms
whatsoever
,
even
of
the
greatest
sin
and
wickedness
,
would
be
an
effectuall
motive
upon
the
Heart
and
Conscience
of
a
regeneate
Man
,
to
cleave
in
Love
unto
God
,
yet
would
it
not
be
a
motive
in
this
kinde
of
any
such
strength
or
efficacy
,
as
such
an
assurance
as
this
,
that
he
shall
continue
in
the
Love
and
Favour
of
God
for
ever
,
in
a
way
of
Righteousness
and
well
doing
,
but
with
all
shall
be
in
danger
of
loosing
this
love
,
in
case
he
shall
decline
unto
wickedness
.
The
reason
why
this
latter
compounded
motive
,
must
needs
be
of
more
efficacy
to
the
purpose
mentioned
,
then
the
former
,
is
,
because
the
latter
supposeth
a
necessity
of
this
cleaving
in
Love
to
God
for
the
obtaining
of
this
great
good
[
the
continuance
for
ever
of
the
Love
of
God
towards
him
.
]
which
the
former
doth
not
.
Now
this
is
a
generall
rule
,
that
that
motive
is
still
of
greater
force
to
perswade
to
an
action
,
which
renders
the
action
perswaded
unto
,
as
of
absolute
necessity
for
the
obtaining
of
some
desirable
end
;
especially
when
the
said
end
is
insured
withall
,
upon
the
performance
of
the
action
,
then
that
which
renders
this
end
attaineable
without
the
Performance
of
this
action
.
He
that
shall
perswade
me
to
love
such
or
such
a
man
,
by
telling
me
,
that
whether
I
love
him
,
or
no
,
yet
he
will
deale
lovingly
and
friendly
by
me
,
should
not
perswade
me
to
love
him
by
an
argument
or
motive
of
so
much
strength
,
as
he
that
should
move
me
to
the
same
Point
,
thus
:
if
you
love
him
,
he
will
deale
very
lovely
and
friendly
with
you
;
but
if
you
shall
neglect
,
or
voluntarily
injure
him
,
you
will
finde
him
a
sore
enemy
.
There
is
no
action
how
lovely
or
desirable
soever
in
it self
,
but
becomes
so
much
the
more
desirable
,
by
how
much
the
greater
good
shall
appear
to
depend
upon
it
,
and
must
needs
be
produced
by
it
;
especially
if
it
shall
yet
further
appear
,
that
this
good
cannot
be
produced
or
obtained
by
any
other
meanes
whatsoever
,
without
it
.
Now
then
as
he
who
deprives
a
man
of
a
greater
benefit
to
interess
him
in
a
lesser
,
doth
him
as
real
an
injury
or
wrong
,
as
he
that
should
take
away
a
part
of
his
substance
from
him
without
any
consideration
at
all
:
in
like
manner
that
Doctrine
,
which
shall
bereave
the
spirituall
part
of
a
man
,
or
a
Believer
,
of
a
greater
and
more
effectuall
motive
to
the
performance
of
a
duty
,
only
to
present
him
with
a
weaker
,
and
of
less
Power
,
must
in
reason
be
judged
an
enemy
unto
the
one
and
the
other
,
yea
as
great
an
enemy
,
as
such
a
Doctrine
would
be
,
which
deny
them
a
lesser
motive
in
that
kinde
,
without
any
recompence
at
all
.
3.
If
such
a
knowledge
or
assurance
,
as
the
Objection
speakes
of
,
were
§.
19.
an
effectuall
motive
to
perswade
the
heart
of
a
man
to
cleave
in
love
unto
God
,
what
reason
can
be
given
why
God
should
not
administer
it
,
in
order
to
such
a
Purpose
,
as
well
to
his
enemies
and
carnall
men
,
as
unto
his
Saints
or
Friends
?
For
,
1.
certaine
it
is
,
that
all
men
whatsoever
are
commanded
by
God
to
love
Him
,
or
to
cleave
in
this
affection
unto
Him
.
2.
As
certaine
it
is
,
that
God
is
not
defective
in
the
subministration
of
motives
unto
them
on
this
behalf
,
no
not
of
those
that
are
most
Proper
and
efficacious
to
perswade
them
thereunto
.
3.
As
certaine
it
is
,
as
either
of
the
former
,
that
an
assurance
of
the
love
of
God
towards
them
against
all
sin
and
wickednesse
whatsoever
that
they
are
capable
of
committing
,
is
a
motive
every
whit
as
taking
with
,
as
suteable
and
pleasing
to
Naturall
and
Carnall
Men
,
(
if
yet
a
motive
it
be
)
as
to
spirituall
and
holy
Men
,
to
perswade
them
to
the
love
of
God
.
Therefore
if
God
hath
not
thought
meet
to
afford
such
a
motive
as
this
is
,
unto
Naturall
or
Carnall
Men
,
it
is
no
wayes
likely
that
he
hath
afforded
it
unto
Saints
;
with
whose
hearts
,
as
such
,
(
I
meane
,
as
they
are
Saints
)
it
hath
no
agreement
or
takingnesse
at
all
(
as
was
shewed
formerly
)
[
](A41481-e68220-b)a
a
Sect.
16
,
17.
of
this
Chapter
.
.
4.
And
lastly
,
the
very
truth
is
(
all
things
duly
considered
)
that
the
consideration
§.
20.
we
now
speake
of
,
and
which
is
specified
in
the
Objection
,
hath
nothing
at
all
in
it
of
the
true
Nature
or
Property
of
a
motive
,
to
perswade
any
Man
to
cleave
in
love
unto
God
.
For
whatsoever
representeth
God
to
the
Heart
,
Soule
,
or
Conscience
of
a
Man
,
as
a
God
,
in
whose
sight
he
is
good
,
that
doth
evill
[
](A41481-e68270-b)b
b
Mal.
2
▪
17
,
and
consequently
as
no
God
of
judgement
;
as
a
God
Promising
His
Love
,
Favour
and
Acceptance
,
as
well
unto
Dogs
returning
unto
their
vomits
,
and
to
Swine
wallowing
,
after
their
washing
,
in
the
mire
,
as
well
as
unto
Lambs
and
Sheep
,
is
no
consideration
which
commendeth
him
unto
his
Creature
,
Man
,
or
consequently
which
hath
any
thing
in
it
,
to
ingage
him
to
cleave
in
love
to
him
.
Suppose
a
man
were
thus
Principled
,
that
having
once
had
a
good
opinion
of
any
man
,
he
would
never
alter
his
opinion
of
him
,
how
desperately
soever
the
Man
should
degenerate
from
himself
,
as
though
he
should
become
the
first
borne
amongst
all
the
Sons
of
Belial
,
turne
the
most
bloody
murtherer
,
the
most
cruell
oppressor
,
the
most
brutish
incestuary
under
Heaven
;
but
under
the
guilt
and
daily
Practise
of
these
and
such
like
abominations
,
should
love
this
Man
with
as
much
truth
,
reality
,
and
sincereness
of
affection
,
only
upon
the
account
of
his
sometime
▪
goodnesse
,
as
he
doth
the
most
vertuous
and
worthy
Person
under
Heaven
,
would
such
a
Temper
or
Principle
as
this
,
commend
him
as
a
Person
so
much
the
more
worthy
love
and
respects
,
in
the
eyes
of
any
considering
Man
?
or
would
they
not
rather
draw
disparagement
and
contempt
upon
him
,
yea
and
this
from
those
very
Persons
,
whom
he
shall
affect
and
love
upon
such
terms
?
Therefore
in
case
it
were
possible
for
me
certainly
to
know
,
that
how
loosely
,
how
Prophanely
,
how
debauchedly
soever
I
should
behave
my self
,
yet
God
will
love
me
as
intirely
,
as
fervently
,
as
he
doth
the
holiest
and
most
righteous
man
under
Heaven
,
it
would
be
a
very
slender
motive
unto
me
to
cleave
i●
love
unto
him
.
So
then
it
doth
not
yet
appear
by
any
thing
that
hath
been
mentioned
or
argued
to
the
Point
,
that
the
Doctrine
of
Perseverance
,
as
it
passeth
up
and
down
amongst
us
,
is
any
contributor
to
the
Peace
or
Comfort
of
that
,
which
is
of
God
,
but
only
to
that
which
is
of
Satan
,
in
men
,
and
which
deserveth
mortification
and
Crucifying
instead
of
Comfort
and
Peace
.
If
it
be
yet
further
Objected
;
But
is
not
the
Doctrine
of
falling
away
a
§.
21.
very
uncomfortable
Doctrine
,
apt
to
beget
a
servile
spirit
in
the
Saints
,
a
a
spirit
of
bondage
and
feare
?
Or
must
not
they
▪
who
apprehend
themselves
to
be
in
continuall
danger
of
falling
away
,
and
Perishing
,
needs
eate
their
bread
in
darkness
,
dwell
with
Sorrowes
and
Perplexities
of
soule
all
their
dayes
?
To
these
,
and
all
other
reasonings
and
demands
of
like
import
with
them
,
I
Answer
,
1.
To
be
in
danger
of
falling
away
,
and
to
be
under
a
Possibility
of
falling
away
,
are
two
very
different
things
;
at
least
if
we
take
the
word
,
danger
,
in
the
common
(
which
yet
is
the
Proper
,
)
Notion
and
signification
of
it
,
viz.
as
it
imports
a
Probability
or
likelyhood
of
evill
to
befall
those
,
that
are
said
to
be
in
danger
.
A
man
that
is
in
danger
(
Properly
so
called
)
of
suffering
evill
,
if
the
evill
be
great
,
cannot
well
injoy
himself
with
much
Comfort
or
Peace
,
whilest
the
danger
continues
.
But
he
that
is
only
in
a
possibility
of
suffering
evill
,
especially
being
sufficiently
Provided
of
meanes
whereby
to
prevent
the
comming
▪
of
the
evill
upon
him
,
if
he
please
,
is
fully
capable
of
injoying
himself
upon
the
richest
and
best
terms
of
security
,
that
are
competiable
to
a
Creature
.
Nor
are
men
wont
to
be
troubled
with
the
lightest
grudgings
of
feare
in
respect
of
such
an
evill
,
though
very
grievous
in
the
Kinde
and
Nature
of
it
,
which
may
very
possibly
befall
them
,
in
case
they
may
with
ordinary
care
keep
themselves
from
it
.
Men
may
very
possibly
fall
into
the
fire
,
and
be
burnt
:
into
the
water
,
and
be
drowned
▪
from
the
tops
of
Houses
,
or
Steeples
,
and
be
dash'd
in
peeces
:
yet
no
man
lives
ever
a
whit
the
more
uncomfortably
,
or
under
any
kinde
of
feare
,
because
they
live
under
a
Possibility
of
suffering
these
great
evills
.
The
reason
of
their
security
in
this
kinde
,
is
,
because
they
know
that
God
hath
given
them
reason
and
understanding
sufficient
to
preserve
themselves
from
them
.
In
like
manner
▪
God
having
vouchsafed
unto
the
Saints
meanes
abundantly
sufficient
to
preserve
themselves
from
Apostasie
,
and
consequently
from
Perishing
,
so
that
they
need
not
,
either
Apostatize
,
or
Perish
,
except
themselves
please
,
there
is
no
occasion
at
all
(
much
lesse
any
necessity
)
why
they
should
live
any
whit
the
more
uncomfortably
,
or
abate
so
much
as
the
least
haire
of
their
Head
in
confidence
of
being
saved
,
only
because
they
are
under
a
Possibility
of
Declining
,
and
so
of
Perishing
.
The
Apostle
Paul
acknowledgeth
himself
to
have
been
under
a
Possibility
of
being
made
a
Reprobate
,
or
cast-away
(
lest
,
saith
he
,
having
Preached
unto
others
,
I
my self
should
prove
,
or
become
,
a
cast-away
[
](A41481-e68420-b)a
a
1
Cor.
9.
27
▪
)
yet
at
what
an
excellent
rate
and
height
of
comfort
,
yea
of
joy
unspeakeable
and
glorious
,
did
he
live
?
I
am
perswaded
(
saith
he
)
that
neither
Death
,
nor
Life
,
nor
Angells
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
Height
,
nor
Depth
,
nor
any
other
Creature
shal●
be
able
to
separate
us
from
the
Love
of
God
,
which
is
in
Christ
Jesus
our
Lord
[
](A41481-e68460-b)b
b
Rom.
8.
38
,
39.
.
That
which
ministred
unto
him
the
ground-worke
of
this
most
raised
,
and
blessed
confidence
,
notwithstanding
the
Possibility
he
was
under
of
being
made
a
cast-away
,
was
partly
that
cleare
and
certaine
knowledge
which
he
had
of
the
unchangeable
Purpose
of
God
to
give
Salvation
unto
all
those
,
who
should
Persevere
in
Faith
and
Holinesse
unto
the
end
;
par●ly
also
the
like
knowledge
▪
of
the
bounty
of
God
towards
all
His
Saints
,
in
vouchsafing
unto
them
so
rich
and
full
a
Proportion
of
meanes
,
as
he
doth
,
whereby
to
Persevere
▪
accordingly
.
Thus
then
we
see
,
that
the
Doctrine
of
falling
away
,
teaching
only
a
Possibility
hereof
,
and
so
of
Perishing
,
is
no
Doctrine
of
uncomfortableness
,
nor
necessarily
occasioneth
the
least
fear
in
men
of
falling
away
,
or
of
Perishing
.
2.
Suppose
(
for
Argument
sake
)
the
Doctrine
of
Perseverance
should
§.
22.
be
subscribed
unto
,
and
that
absolute
assurance
of
Salvation
granted
unto
Believers
,
which
this
Doctrine
pretends
to
give
unto
them
;
yet
will
not
that
conditionall
assurance
,
which
the
other
Dostrine
affords
unto
them
,
fall
much
short
of
it
(
yea
in
most
respects
,
some
whereof
have
been
already
touched
,
it
will
be
found
,
in
order
to
their
Comfort
and
Peace
,
greater
then
it
.
)
Put
case
I
were
a
man
,
who
very
much
desired
to
live
long
in
the
World
,
and
God
should
please
to
grant
me
a
Lease
or
Assurance
of
my
life
for
a
thousand
years
,
only
upon
condition
that
I
should
not
willfully
destroy
myself
,
as
either
by
thrusting
a
Sword
through
my
own
bowels
,
or
by
casting
my self
headlong
from
some
high
Tower
,
or
by
taking
Poyson
known
to
me
for
such
before
hand
,
with
the
like
;
would
I
not
upon
the
matter
be
as
well
satisfied
with
such
a
conditionall
Lease
or
Grant
as
this
,
as
with
one
that
should
be
absolute
,
and
wherein
my
life
should
be
assured
unto
me
against
all
possible
attempts
to
be
made
by
my self
to
destroy
it
?
Doubtless
if
it
were
simply
long
life
,
which
I
desired
,
the
former
grant
would
be
as
satisfactory
unto
me
,
as
the
latter
.
Indeed
if
besides
the
security
of
my
life
,
and
of
the
continuance
of
it
for
such
a
terme
,
I
should
wantonly
or
vaine
gloriously
desire
to
shew
desperate
tricks
,
without
fear
or
danger
,
as
to
take
Lyons
by
the
beards
,
or
Beares
by
the
pawes
,
to
treade
upon
Cockatrices
,
to
wash
in
cauldrons
of
boyling
Lead
,
or
the
like
,
then
the
latter
grant
would
accommodate
me
better
then
the
former
.
In
like
manner
,
if
it
be
simply
and
singly
the
Salvation
of
my
soule
,
which
I
desire
,
and
the
certainty
or
assurance
hereof
,
such
a
conditionall
Promise
made
unto
me
by
God
as
this
,
that
saved
I
shall
certainly
be
,
if
I
will
but
quit
my self
like
a
Man
,
abstaine
from
foolish
lusts
,
and
not
,
with
the
Dog
,
returne
againe
to
my
vomit
,
or
with
the
Swine
that
hath
been
washed
,
to
my
wallowing
in
the
mire
,
such
a
Promise
(
I
say
)
as
this
is
security
in
abundance
unto
me
in
that
behalf
.
But
if
my
desire
be
,
over
and
above
the
saving
of
my
soule
,
to
live
loosely
and
prophanly
,
to
disport
my self
in
all
manner
of
sin
and
wickedness
,
to
affront
the
Heavens
,
and
bid
defiance
to
the
Almighty
,
and
laugh
Jesus
Christ
and
His
Gospell
in
the
face
to
scorne
,
or
the
like
,
without
running
the
hazard
of
losing
my
soule
,
then
I
confesse
only
such
a
Grant
or
Promise
of
Salvation
from
God
,
as
the
Doctrine
of
absolute
Perseverance
demands
,
would
satisfie
and
content
me
,
and
furnish
me
with
that
assurance
which
I
desire
.
So
that
the
most
express
and
evident
truth
is
,
that
there
is
nothing
more
in
that
assurance
of
Salvation
,
which
the
Doctrine
of
absolute
Perseverance
pretends
unto
,
then
in
that
,
which
the
Doctrine
of
falling
away
,
or
of
conditionall
Perseverance
,
indulgeth
unto
the
Saints
,
but
only
a
liberty
or
fearlesseness
of
sinning
,
And
whether
men
may
not
be
of
a
free
,
ingenuous
,
and
Son-like
spirit
,
without
a
liberty
,
or
boldness
of
sinning
;
yea
whether
such
a
liberty
as
this
,
will
consist
with
that
spirit
,
I
freely
refer
to
the
Determination
of
any
man
,
who
hath
been
never
so
little
baptised
into
the
spirit
,
whereby
the
Saints
cry
,
Abba
,
Father
.
3.
That
Doctrine
which
is
efficacious
and
proper
to
cut
off
,
and
prevent
§.
23.
all
those
occasions
and
miscarriages
,
from
which
troubles
of
Conscience
,
doubtings
of
Salvation
,
fears
of
Perishing
,
&c.
do
most
frequently
(
if
not
alwayes
)
arise
,
must
needs
be
a
Doctrine
of
a
far
better
comportance
with
the
Peace
and
Comfort
of
men
;
than
that
,
which
is
apt
to
multiply
,
or
to
give
being
to
such
occasions
.
Now
,
1.
that
the
uncleane
issues
of
lust
and
corruption
in
the
lives
and
wayes
of
Men
,
are
the
Springs
and
Fountaines
that
commonly
send
forth
the
bittter
waters
of
inward
troubles
,
fears
,
and
perplexities
of
soule
,
hath
been
already
argued
in
this
Chapter
;
and
besides
,
is
nothing
,
but
what
the
daily
experience
of
too
many
fealeth
unto
for
truth
,
2.
It
hath
been
likewise
brought
forth
into
a
cleer
light
,
that
the
Doctrine
of
absolute
Peseverance
is
of
as
pregnant
and
dangerous
a
calculation
,
as
a
Doctrine
lightly
can
be
,
to
cause
the
lives
and
wayes
of
men
to
abound
with
those
uncleane
issues
we
speak
of
.
Therefore
,
3.
(
and
lastly
)
I
here
add
;
that
the
contrary
Doctrine
,
(
I
meane
,
of
conditionall
Perseverance
)
is
of
a
kindly
temper
,
of
a
most
absolute
,
choyce
,
and
proper
constitution
,
to
prevent
the
breakings
out
of
such
issues
,
to
amate
the
courage
,
and
to
break
the
heart
of
those
corruptions
in
men
,
which
otherwise
would
be
very
unruly
,
and
hardly
beare
restraint
:
and
consequently
,
is
a
faithfull
and
severe
guardian
to
and
over
the
Peace
and
Comforts
of
Men.
For
teaching
on
the
one
hand
,
certainty
of
Perseverance
,
and
of
Salvation
thereupon
,
upon
a
conscientious
use
of
those
meanes
,
which
God
hath
prescribed
in
order
thereunto
,
(
I
mean
,
for
the
inabling
of
men
to
persevere
)
it
mightily
cheereth
,
fortifieth
,
and
strengtheneth
the
spirit
in
men
,
who
desireth
(
as
hath
been
proved
)
neither
Perseverance
,
nor
Salvation
it selfe
,
upon
any
other
terms
,
then
these
,
and
rejoyceth
above
measure
,
that
upon
these
,
they
may
,
and
shall
,
most
assuredly
be
had
;
and
on
the
other
hand
,
by
teaching
,
that
by
loosenesse
,
prophanesse
,
negligence
in
the
use
of
meanes
,
&c.
there
may
be
an
apostatizing
to
Perdition
,
it
sorely
rebukes
the
flesh
,
or
corruption
in
a
Man
,
and
puts
a
sharp
bit
and
bridle
into
their
lips
.
A
▪
Bridle
(
saith
Solomon
)
for
the
Asse
,
and
a
rod
for
the
Fooles
back
[
](A41481-e68590-b)a
a
Pov.
26.
3
.
The
terrible
rod
of
Hell
fire
,
is
for
the
back
of
that
great
Foole
,
the
flesh
,
or
that
which
is
irrationall
and
unruly
in
Men
,
without
the
shaking
and
sound
whereof
it
will
hardly
learn
subjection
.
If
it
be
objected
;
yea
but
experience
shews
,
that
the
contrary
Doctrine
,
§.
24.
that
which
maintaines
un-conditioned
Perseverance
,
is
more
effectuall
to
subdue
corruption
in
men
,
then
the
other
,
in
as
much
as
many
,
who
maintaine
the
Doctrine
of
falling
away
,
are
known
to
be
loose
,
and
of
sinfull
addiction
in
severall
kinds
,
to
be
no
friends
to
the
power
of
Religion
,
&c.
whereas
men
of
greatest
holinesse
,
and
strictest
conversation
,
are
known
to
be
of
the
contrary
judgement
;
to
this
also
I
answer
;
1.
The
experience
asserted
in
the
Objection
,
is
not
so
unquestionable
in
Point
of
truth
,
but
that
if
the
Assertors
were
put
home
upon
the
Proof
,
they
would
(
I
fear
)
account
more
in
presumption
,
then
in
reasonableness
of
Argument
.
For
if
persons
of
the
one
judgement
,
and
of
the
other
,
were
duly
compared
together
,
I
verily
believe
there
would
be
found
every
whit
as
full
a
proportion
of
men
truly
Conscientious
and
Religious
amongst
those
,
whose
judgements
stand
,
and
have
stood
,
for
a
possibility
of
falling
away
in
the
Saints
,
as
on
the
other
side
.
But
through
a
foolish
and
unsavoury
kinde
of
partiality
,
we
are
apt
on
all
hands
,
(
according
to
the
Proverb
)
to
count
all
our
own
Geese
,
for
Swans
,
and
other
mens
Swans
,
Geese
.
Certaine
I
am
,
that
if
the
Writings
of
men
of
the
one
judgement
,
and
of
the
other
,
be
compared
together
,
and
an
estimate
made
from
hence
of
the
Religious
worth
and
holinesse
of
the
Authors
respectively
,
those
who
oppose
the
common
Doctrine
of
Perseverance
,
need
count
it
no
robbery
to
make
themselves
every
wayes
equall
in
this
honour
with
their
opposers
.
The
truth
is
(
if
it
be
lawfull
for
me
to
utter
,
what
I
really
apprehend
and
judge
in
the
case
)
I
do
not
finde
the
spirit
of
holiness
to
breath
with
that
Authority
,
heate
,
or
excelency
of
power
in
the
writings
of
the
latter
,
which
I
am
very
sensible
of
in
the
writings
of
the
former
.
These
call
for
Righteousness
,
Holiness
,
and
all
manner
of
Christian
conversation
with
every
whit
as
high
an
hand
,
as
the
other
,
and
add
nothing
to
check
,
obstruct
,
or
enfeeble
the
authority
of
their
demands
in
this
kinde
:
whereas
the
other
,
though
they
be
sore
many
times
in
their
exhortations
and
conjurements
unto
holiness
,
yet
otherwhile
render
both
these
,
and
themselves
in
them
,
contemptible
,
by
avouching
such
Principles
,
which
cut
the
very
sinews
and
strength
of
such
their
exhortations
,
and
fully
ballance
all
the
weight
of
those
motives
,
by
which
they
seeke
to
binde
them
upon
the
consciences
of
men
.
And
for
numbers
of
men
truly
holy
,
and
conscientious
,
doubtless
the
Primitive
Christians
,
for
three
hundred
years
together
,
and
upwards
,
next
after
the
times
of
the
Apostles
,
will
fully
ballance
(
with
an
abundant
surplussage
)
both
for
numbers
,
and
truth
of
godliness
,
all
those
in
the
reformed
Churches
,
who
since
Calvins
dayes
have
adhered
to
the
common
Doctrine
of
Perseverance
.
And
that
the
Churches
of
Christ
more
generally
,
during
the
said
space
of
300
years
and
more
,
next
after
the
Apostles
,
held
a
possibility
of
a
totall
and
finall
defection
,
even
in
true
and
sound
Believers
,
is
so
cleare
from
the
records
,
yet
extant
of
those
times
,
that
men
who
shall
please
to
acquaint
themselves
with
them
,
cannot
without
much
opposition
from
their
Consciences
,
deny
it
.
We
shall
(
God
willing
)
give
some
light
of
proofe
to
this
Assertion
in
the
15
Chapter
of
this
Discourse
.
2.
Concerning
the
Persons
signally
(
I
suppose
)
aimed
at
for
the
confirmation
§.
25.
of
the
said
experiment
on
the
right
hand
,
as
Calvin
,
Musculus
,
P.
Martyr
,
Bucer
,
with
other
Protestant
Divines
of
like
Note
and
Name
with
them
;
together
with
such
of
our
English
Ministers
,
and
other
Professors
amongst
us
,
who
stood
up
with
the
greatest
zeal
in
opposing
Ceremony
and
Superstition
,
Episcopall
tyranny
,
and
Popish
innovations
,
being
generally
reputed
men
very
exemplary
,
and
particular
in
their
wayes
and
conversations
,
my
answer
is
,
1.
That
it
is
a
meere
mistake
to
conclude
or
think
,
that
these
,
especially
the
former
,
were
so
through
or
setled
in
their
judgement
for
the
Doctrine
of
absolute
Perseverance
,
as
to
have
no
thoughts
within
them
,
comming
and
going
,
the
contrary
way
.
He
that
shall
narrowly
and
unpartially
peruse
their
Writings
,
will
(
I
verily
believe
)
finde
in
them
every
whit
as
much
said
for
conditionall
,
as
for
absolute
Perseverance
.
I
shall
(
God
willing
)
give
a
very
competent
account
of
this
my
Faith
,
before
the
end
of
this
Discourse
:
and
shall
fully
prove
by
severall
expresse
testimonies
from
some
of
the
leading
men
,
and
greatest
masters
amongst
them
,
that
they
had
a
very
good
minde
,
at
least
at
times
,
to
be
of
that
opinion
,
which
affirmeth
a
possibility
of
defection
in
the
Saints
even
to
the
loosing
of
the
Soule
.
And
for
the
latter
(
I
meane
,
the
English
Ministers
,
and
those
mentioned
with
them
)
there
is
the
like
consideration
of
these
also
.
The
works
of
such
of
them
,
as
have
written
,
bewray
them
to
have
had
both
the
Nations
we
speak
of
in
their
womb
;
in
which
works
or
writings
of
theirs
,
if
they
speak
one
word
for
a
necessity
of
Perseverance
in
the
Saints
,
it
is
ten
to
one
but
they
speak
another
for
a
possibility
of
such
a
defection
,
which
is
never
accompanied
with
Repentance
.
For
those
godly
Ministers
now
upon
the
Stage
,
who
are
looked
upon
as
rigid
Patrons
and
Assertors
of
the
received
Doctrine
of
Perseverance
,
the
truth
is
,
that
whatsoever
they
are
in
the
letter
of
their
Conclusion
,
they
are
in
the
Spirit
of
their
Principles
and
Premises
,
builders
up
of
that
Faith
,
which
destroyes
the
Faith
of
that
Doctrine
:
most
of
their
Sermons
,
which
any
wayes
relate
unto
that
subject
,
having
(
Janus-like
)
two
Faces
,
with
the
one
of
which
they
countenance
this
Doctrine
,
and
with
the
other
,
that
which
is
contrary
unto
it
.
So
that
the
experience
pretended
in
the
objection
of
so
many
pious
men
embracing
the
Doctrine
of
Perseverance
,
is
but
a
meer
presumption
:
the
men
generally
are
divided
in
their
own
judgements
about
the
Point
.
True
it
is
,
our
English
Ministers
and
Professors
,
more
generally
profess
themselves
for
the
Doctrine
of
Perseverance
,
and
cry
out
upon
the
Doctrine
of
falling
away
,
as
Arminian
:
but
as
it
fell
to
Esaus
lot
,
through
Divine
dispensation
,
to
be
first-borne
,
and
so
to
have
the
precedency
of
Iacob
in
worldly
honours
,
in
respect
of
time
,
though
at
last
his
Mountaine
and
his
Heritage
was
laid
wast
[
](A41481-e68810-b)a
a
Mal.
1
3
,
4.
,
for
ever
;
so
it
seemed
good
to
the
Providence
of
God
,
that
,
of
the
Doctrinall
twins
we
speak
of
,
striving
together
in
the
wombs
of
the
minds
and
judgements
of
those
men
now
under
consideration
,
that
of
Perseverance
should
first
lift
up
its
head
in
the
World
,
and
be
applauded
;
making
no
question
withall
,
but
that
the
time
is
a
comming
,
yea
and
is
even
at
the
doore
,
when
this
Doctrine
must
decrease
,
and
the
contrary
to
it
,
increase
,
and
be
exalted
in
the
judgements
,
and
tongues
,
&
writings
of
Men.
The
maine
Providentiall
occasion
(
I
conceive
)
which
hath
caused
the
Doctrine
of
Perseverance
to
flourish
hitherto
like
a
greene
bay
Tree
in
this
Land
,
as
it
hath
done
,
was
the
Permission
of
Mr.
Perkins
his
judgement
to
be
over-ruled
on
this
hand
,
by
those
Texts
of
Scripture
,
(
some
,
or
all
of
them
)
together
with
those
reasons
,
which
are
commonly
at
this
day
insisted
upon
for
the
Proof
of
this
Doctrine
.
The
great
worth
of
the
Man
otherwise
,
commended
his
Opinion
unto
many
far
above
the
worth
thereof
.
And
it
being
so
incident
unto
men
,
malle
credere
quam
judicare
,
rather
to
believe
,
then
Omnes
malumus
credere
,
quam
judica●e
.
Sen.
judge
;
and
again
,
to
believe
persons
reputed
singularly
Pious
and
learned
,
rather
then
others
;
it
may
very
well
be
conceived
,
how
by
the
authority
and
repute
of
this
worthy
Instrument
of
God
in
His
Generation
,
this
land
should
come
to
be
so
generally
levened
as
it
is
,
not
so
much
indeed
with
the
opinion
it self
of
which
we
speak
,
as
with
the
Profession
of
it
.
Before
his
dayes
,
this
Doctrine
found
no
such
generall
applause
or
intertainment
amongst
conscientious
Persons
in
this
Land
,
and
many
of
the
learned
Martyrs
in
Queene
Maries
dayes
leaned
another
way
;
who
likewise
dessented
from
him
in
severall
other
Tenents
about
the
Arminian
controversies
.
And
when
I
consider
what
grudgings
there
are
of
the
contrary
Opinion
(
I
meane
of
that
which
avoucheth
a
Possibility
of
falling
away
)
in
the
judgements
of
the
most
consciencious
Ministers
amongst
us
,
though
the
streame
of
their
Professions
runs
in
opposition
hereunto
,
&
withall
what
Principles
they
cleerly
and
frequently
hold
forth
,
especially
in
the
applicatory
Parts
of
their
Sermons
;
I
am
easily
induced
to
believe
,
that
as
by
the
authority
of
one
Man
,
or
some
few
,
the
Profession
of
such
a
judgement
came
in
upon
them
,
and
surprised
them
,
so
likewise
they
want
nothing
in
order
to
the
Profession
of
a
change
of
their
judgements
in
the
Point
,
but
only
the
authority
and
countenance
of
some
one
,
or
some
few
Men
of
like
Popular
acceptance
,
to
goe
before
them
,
2.
Suppose
it
should
be
granted
,
that
the
godly
Persons
minded
in
the
Objection
as
holding
the
Doctrine
of
Perseverance
,
were
perfectly
whole
and
intire
,
and
not
divided
(
as
hath
been
said
)
in
their
judgements
thereupon
,
yet
would
it
n●
wayes
follow
from
hence
,
that
therefore
this
Doctrine
was
any
wayes
accessory
to
that
godlinesse
,
whereof
they
gave
so
good
an
accompt
in
their
lives
and
conversations
.
These
men
(
I
presume
)
held
many
Principles
of
Christian
Religion
,
which
taught
them
to
live
god●ily
,
righteously
and
soberly
in
this
present
World
.
So
that
if
they
did
live
according
to
all
these
worthy
and
commendable
straines
of
Christianity
,
yet
is
there
no
necessity
of
entituling
the
Doctrin
of
Perseverance
held
by
them
,
either
in
whole
or
in
part
,
thereunto
.
3.
Concerning
the
Persons
chiefly
intended
in
the
Objection
for
the
confirmation
§.
26.
of
the
experience
therein
averred
,
on
the
left
hand
,
who
(
I
suppose
)
were
the
worst
of
our
late
Bishops
,
such
as
Romanized
,
and
Tyrannized
most
amongst
them
,
together
with
their
Clergy
▪
creatures
and
favourites
,
who
were
generally
inclined
to
the
Doctrine
of
falling
away
,
and
with
all
took
more
liberty
in
their
lives
,
then
men
truly
Religious
ought
to
have
done
;
my
Answer
is
,
1.
That
as
was
said
concerning
the
godlinesse
of
the
other
,
that
it
did
not
necessarily
flow
from
the
Doctrine
of
Perseverance
,
either
as
held
,
or
professed
by
them
,
so
neither
did
that
loosenesse
or
unworthinesse
in
any
kinde
,
which
was
found
in
these
,
necessarily
(
no
,
nor
so
much
as
probably
)
arise
from
that
Opinion
concerning
the
possibility
of
a
totall
and
finall
defection
in
the
Saints
,
professed
by
them
.
They
held
other
Principles
more
then
enough
,
sufficient
to
teach
them
all
that
irregularnesse
and
unrighteousnesse
of
conversation
,
which
can
with
truth
be
charged
on
them
.
So
that
neither
the
good
,
nor
the
bad
,
neither
the
godly
,
nor
the
ungodly
,
deportments
of
persons
professing
such
,
or
such
particular
Doctrines
,
principles
,
or
opinions
,
are
any
demonstrative
,
no
nor
yet
so
much
as
any
Dialecticall
or
probable
arguments
,
either
of
truth
,
or
error
in
them
.
The
Scribes
and
Pharises
were
full
of
all
Hypocrisie
and
unrighteousnesse
,
yet
did
they
hold
and
teach
many
Doctrines
that
were
sound
,
in
so
much
that
the
Lord
Christ
himself
commanded
his
own
Disciples
to
observe
and
doe
,
whatsoever
they
taught
as
necessary
to
be
observed
[
](A41481-e69060-b)a
a
Mat.
23.
3.
.
And
if
the
soundnesse
or
rottenesse
of
Opinions
should
be
estimated
by
the
goodnesse
,
or
badnesse
of
the
lives
of
any
parcell
,
or
number
of
persons
professing
them
,
as
well
the
Opinion
of
Atheisme
,
which
denies
the
being
of
any
God
,
as
the
Opinion
of
Polytheisme
,
which
affirmes
a
plurality
of
Gods
,
must
be
esteemed
better
and
more
sound
,
then
that
which
maintaineth
the
being
of
one
God
,
and
of
one
only
.
For
certaine
it
is
,
that
there
have
been
many
Heathens
,
professors
,
some
of
the
one
,
and
some
of
the
other
of
those
Opinions
,
who
have
quitted
themselves
upon
far
better
terms
of
honour
and
approbation
in
their
lives
,
then
many
Christians
,
professors
of
the
last
Opinion
,
have
done
.
It
is
the
observation
of
a
great
learned
man
of
this
Nation
,
Atheisme
did
never
perturb
Sir
.
Fr.
Bacon
.
Essay
12.
of
Superstition
.
States
:
for
it
makes
Men
wary
of
themselves
,
as
looking
no
further
:
and
we
see
the
times
inclined
to
Atheisme
,
as
the
time
of
Augustus
Caesar
,
and
our
own
times
in
some
Countries
,
were
,
and
are
,
civill
times
.
2.
There
is
(
I
suppose
)
a
plaine
reason
to
be
given
,
why
that
Generation
of
men
now
under
discourse
,
(
the
popish
gang
of
Bishops
,
with
the
Clergy
adoring
them
for
perferment-sake
)
should
,
in
order
to
the
promoting
of
their
secular
interest
,
take
up
the
Doctrine
,
which
opposeth
the
common
received
Doctrine
of
perseverance
;
together
with
those
other
Doctrines
,
commonly
,
but
I
know
not
how
properly
,
or
deservedly
,
called
,
Arminian
.
It
is
sufficiently
known
,
that
the
men
we
speak
of
,
were
professed
enemies
to
the
most
Religiously-zealous
party
of
the
Ministers
in
the
Land
,
with
their
adherents
,
then
commonly
Puritans
,
whom
they
both
hated
and
feared
,
as
a
generation
of
men
,
by
whom
,
rather
than
any
other
,
they
apprehended
themselves
in
danger
of
being
dethron'd
.
Nec
eos
fefellit
opinio
.
Upon
this
account
they
judged
it
a
very
materiall
point
of
their
interest
,
to
suppresse
and
keep
under
this
faction
(
as
they
termed
them
)
in
order
hereunto
,
they
studied
and
cast
about
,
how
to
weaken
their
interest
and
repute
with
the
generality
of
the
People
,
or
at
least
with
all
those
that
were
intelligent
,
and
in
that
respect
,
considerable
.
To
this
end
,
wisely
considering
that
nothing
was
like
to
prejudice
them
more
in
their
esteeme
with
such
men
,
than
to
detect
them
of
error
and
unsoundnesse
in
their
Doctrine
;
and
perceiving
withall
(
as
with
half
an
eye
they
might
,
being
so
fully
disengaged
,
as
they
were
,
from
all
high
thoughts
of
those
who
held
them
)
that
they
were
not
in
any
Doctines
besides
,
which
they
were
generally
known
to
hold
and
teach
,
more
obnoxious
to
such
a
detection
,
then
in
those
,
which
they
held
and
taught
in
opposition
to
the
Remonstrants
;
hereupon
they
politiquely
fell
to
professe
and
teach
Remonstrantisme
,
that
so
they
might
have
the
more
frequent
occasion
and
opportunity
,
to
lay
open
the
nakednesse
of
the
Puritan
Doctrine
before
the
People
,
and
to
shew
the
inconsistency
of
it
with
the
Scriptures
,
as
also
with
many
the
most
manifest
Principles
,
as
well
of
Reason
,
as
Religion
,
besides
.
Therefore
should
it
be
granted
,
that
(
in
the
generall
)
there
is
much
in
the
unworthinesse
of
men
,
who
professe
such
or
such
a
Doctrine
,
or
Opinion
,
to
render
the
one
or
the
other
suspected
,
yet
in
the
particular
case
before
us
,
there
is
nothing
at
all
:
because
the
persons
we
speak
of
did
not
imbrace
or
take
up
the
Opinion
or
Doctrine
mentioned
,
out
of
any
naturall
compliance
they
resented
in
it
with
their
lusts
,
or
any
their
undue
practises
(
for
such
it
had
none
)
but
out
of
a
politique
only
:
and
as
Austine
sometimes
said
,
it
is
no
disparagement
to
the
Sheep
,
that
the
Wolf
sometimes
puts
on
and
weares
her
cloathing
.
3.
(
And
lastly
)
it
is
generally
known
,
that
the
Cathedrall
Generation
of
Men
throughout
Christendome
,
were
generally
great
admirers
of
the
old
learning
(
as
some
call
it
)
I
meane
,
the
Writings
,
and
Tenents
of
the
Fathers
,
and
of
Austine
more
especially
:
and
that
they
frequently
made
shield
and
buckler
of
their
authority
,
to
defend
themselves
against
the
Pens
and
Opinions
of
later
Writers
,
whom
their
manner
was
,
according
to
the
exigency
of
their
interest
(
at
lest
,
as
they
conceived
)
to
slight
and
vilifie
,
in
comparison
of
the
other
.
Now
the
judgements
of
the
Fathers
more
generally
,
and
of
Austine
more
particularly
(
as
we
shall
shew
in
the
procedure
of
our
present
Discourse
)
stood
for
the
possibility
of
the
Saints
defection
,
both
totall
,
and
finall
;
wherein
(
it
seems
)
the
greater
part
of
our
modern
Reformed
Divines
have
departed
from
them
.
Whereas
some
to
prejudice
the
minds
and
affections
of
men
against
the
§.
27.
Doctrine
of
a
possible
defection
in
the
Saints
,
(
with
the
rest
commonly
found
in
the
same
retinue
)
cast
out
such
sayings
as
these
,
that
they
never
knew
any
,
who
fell
in
with
these
Opinions
,
but
they
declin'd
in
Religion
,
and
in
the
end
came
to
nothing
,
they
do
but
spread
a
snare
in
the
way
of
the
simple
:
any
considering
man
will
laugh
such
pretences
to
scorne
.
Such
an
allegation
as
this
much
sembleth
the
superstitious
advise
of
those
,
who
disswade
the
Marriages
of
Cozen
Germans
upon
the
account
of
this
Observation
of
theirs
,
that
such
have
never
prospered
.
It
is
very
possible
that
they
may
have
observed
and
known
some
miscariage
,
disaster
,
or
lesse-desirable
successe
in
one
or
two
of
these
conjunctions
,
amongst
some
of
their
acquaintance
and
friends
:
but
what
is
there
in
this
to
create
prejudice
in
the
least
in
the
judgement
of
any
well
ballassed
and
considering
Man
,
against
the
whole
species
of
such
Marriages
,
more
then
there
is
in
the
frequent
miscarriages
that
are
found
in
all
kinds
of
Marriages
whatsoever
,
to
disaffect
the
minds
of
Men
against
all
these
also
?
If
a
man
should
inquire
a
little
after
matters
of
this
Nature
in
the
World
,
he
shall
soone
finde
or
heare
of
many
instances
,
of
poore
persons
Marrying
,
who
prospered
not
,
of
rich
persons
Marrying
,
who
prospered
as
little
;
of
Nobles
Marrying
,
whose
married
condition
was
little
blest
from
Heaven
;
of
Princes
Marrying
,
to
the
g●eat
affliction
,
or
ruine
of
themselves
,
&c.
Is
it
now
reasonable
to
infer
from
such
observations
,
or
instances
as
these
,
that
therefore
neither
poore
Men
,
nor
ric●
Men
,
nor
Nobles
,
nor
Princes
,
shall
doe
well
,
or
wisely
,
to
marry
?
The
alledgement
in
the
Objection
in
hand
,
is
of
no
whit
a
better
genius
,
then
such
a
collection
as
this
.
For
what
though
many
,
who
have
clozed
in
their
judgements
,
(
or
rather
made
profession
of
such
a
clozure
)
with
the
Opinions
there
mentioned
,
have
lost
their
savour
,
withered
in
their
zeal
,
and
put
away
a
good
Conscience
from
them
;
ought
,
or
can
,
this
in
the
judgements
of
reasonable
Men
,
reflect
any
whit
more
prejudice
upon
the
said
Doctrines
,
then
the
frequent
and
daily
apostasies
and
declinings
,
that
are
made
under
,
and
from
,
the
contrary
,
yea
under
,
and
from
the
Protestant
Religion
it self
;
yea
(
that
which
is
yet
somewhat
more
)
under
,
and
from
Christianity
it self
,
ought
in
reason
to
disparage
all
these
?
We
have
a
common
proverb
,
that
one
Swallow
makes
not
a
Summer
:
and
to
say
,
that
one
Woodcock
makes
not
a
Winter
,
would
in
time
make
a
proverb
of
as
much
Truth
.
But
though
enough
hath
been
said
to
evince
and
maintaine
the
innocency
§.
28.
of
the
Doctrine
under
Protection
,
in
respect
of
any
violation
of
,
or
intrenchment
upon
,
the
inward
peace
and
comfort
of
the
Saints
,
yea
and
more
(
I
am
certaine
)
then
can
with
good
Reason
be
gainsaid
,
yet
prejudice
(
I
know
)
is
restlesse
,
and
thoughts
of
any
long
standing
in
the
minds
of
Men
,
hardly
removed
.
Therefore
it
is
like
,
notwithstanding
all
that
hath
been
argued
hetherto
,
some
will
still
object
and
say
,
we
cannot
yet
be
satisfied
,
but
that
your
Doctrine
of
falling
away
must
needs
be
very
uncomfortable
,
and
of
sad
importance
to
the
Saints
:
because
though
there
be
but
a
possibility
only
of
their
falling
away
,
yet
considering
their
manifold
and
great
weaknesses
,
and
aptnesse
to
sin
,
they
must
needs
be
in
continuall
feares
,
lest
this
possibility
should
be
reduced
into
Act.
And
therefore
there
is
nothing
that
can
blesse
them
with
any
security
or
peace
in
this
kinde
,
but
the
knowledge
and
belief
of
some
such
fixed
and
unchangeable
Decree
of
God
as
this
,
that
however
,
they
shall
never
fall
away
,
to
perdition
.
Nor
is
there
the
same
consideration
of
a
Saints
refraining
from
sin
,
and
of
a
Mans
forbearing
to
destroy
his
Naturall
Life
,
by
wilfull
precipitation
,
poysoning
himself
,
or
the
like
:
because
the
inclination
which
is
in
Men
to
preserve
their
Naturall
Lives
and
beings
,
and
so
to
refraine
all
things
manifestly
destructive
to
them
,
is
Potent
,
Vigorous
,
and
Active
;
whereas
the
inclination
to
abstaine
from
sin
,
which
is
in
the
Saints
,
is
comparatively
weak
,
much
incumbred
and
broken
by
the
flesh
,
the
frequent
Motions
and
Temptations
thereof
,
&c.
To
these
things
,
and
whatsoever
may
be
further
pretended
in
the
same
kinde
,
I
answer
;
1.
Though
that
disposition
which
is
in
the
Saints
to
forbeare
sin
,
be
neither
§.
29.
so
free
,
nor
so
full
of
Energy
and
Power
,
as
the
Naturall
inclination
in
Men
to
preserve
their
Naturall
Beings
;
yet
,
1.
Even
this
inclination
it self
is
not
so
intire
,
or
free
,
or
so
strong
,
but
that
it
is
liable
to
temptation
also
,
and
subject
to
be
incountered
,
yea
and
sometimes
is
overcome
;
as
in
those
,
who
under
great
Pangs
and
Agonies
of
discontent
,
lay
violent
hands
upon
themselves
.
Therefore
there
is
no
such
great
disproportion
between
the
one
inclination
,
and
the
other
,
as
the
Objection
supposeth
.
But
,
2.
Be
it
granted
,
that
the
Propension
in
the
Saints
to
abstaine
from
sin
,
§.
30.
simply
,
and
in
the
generall
,
is
nothing
so
energeticall
or
powerfull
,
as
the
Naturall
desire
in
Men
to
preserve
their
Naturall
lives
;
yet
possibly
it
may
be
,
yea
probably
it
is
,
every
whit
as
potent
and
operative
,
in
Reference
to
some
sins
;
and
particularly
to
those
,
which
are
likely
to
occasion
or
produce
finall
Apostasie
.
For
though
there
be
in
every
sin
whatsoever
,
a
Naturall
tendency
,
according
to
the
kinde
and
degree
of
it
,
towards
Apostasie
,
even
that
which
is
finall
,
as
there
is
in
every
light
prick
with
a
Pin
in
a
Mans
finger
,
towards
the
dissolution
of
the
Naturall
Life
;
yet
as
no
man
is
disturb'd
in
his
Peace
and
Comfort
touching
the
continuance
of
his
health
and
life
,
by
a
drop
o●
two
of
Blood
dramn
from
his
finger
by
the
scratch
of
a
Pin
;
so
neither
is
there
any
reasonable
ground
,
or
occasion
,
why
upon
the
commission
o●●●ry
sin
,
a
Saint
should
be
struck
into
a
Passion
of
feare
of
falling
away
,
u●lesse
he
hath
an
assurance
from
Heaven
that
he
shall
not
fall
away
.
They
are
not
sins
of
infirmity
,
or
sins
quotidiani
incursus
(
as
Austine
somewhere
calls
them
)
i.
e.
sins
of
a
daily
incursion
,
but
only
such
sins
quaevastant
conscientiam
(
as
the
Schoole-m●●s
●hrase
is
.
)
i.
e.
that
lay
wast
the
Conscience
,
which
have
any
dangerous
〈…〉
ity
with
falling
away
.
Now
I
suppose
that
in
respect
of
such
sins
as
these
,
the
inclination
of
the
Saints
may
well
be
as
strong
and
free
tow●●ds
●
Non-commission
,
or
Refrainement
,
as
the
Naturall
Inclination
in
Men
is
towards
a
self-preservation
.
3.
Whether
that
inclination
or
disposition
in
the
Saints
,
which
we
now
§.
31.
speake
of
,
be
actually
,
and
in
the
generality
of
them
according
to
their
present
conditions
,
commensurable
in
Strength
,
Power
,
and
every
other
desireable
Property
,
with
the
inclination
in
Men
to
preserve
their
Naturall
Beings
by
the
forbearance
of
all
acts
whatsoever
apparantly
destructive
to
them
,
or
no
;
most
certaine
it
is
,
that
God
hath
vouchsafed
unto
them
a
sufficiency
of
means
,
yea
means
in
abundance
,
to
make
them
every
wayes
commensurable
hereunto
,
yea
to
raise
them
to
an
higher
Pitch
or
Degree
of
Strength
and
Power
,
then
so
:
yea
and
further
hath
made
them
(
the
Saints
themselves
I
meane
)
every
wayes
capable
,
(
all
their
infirmities
and
weaknesses
considered
,
and
allowed
for
)
of
the
use
of
these
means
even
to
the
actuall
producing
of
such
a
glorious
and
blessed
effect
,
as
that
.
So
that
if
the
said
inclination
in
them
be
not
every
wayes
as
serviceable
unto
them
,
in
securing
them
against
all
feares
of
acting
in
any
way
apparantly
destructive
to
their
great
spirituall
interest
,
the
saving
of
their
Soules
,
as
the
other
inclination
in
Men
is
unto
them
,
to
secure
them
from
fears
of
doing
any
thing
knowingly
,
to
the
unavoideable
losse
of
their
lives
,
the
fault
is
meerly
and
absolutely
in
themselves
;
and
this
not
through
any
infirmity
or
weaknesse
,
which
is
Naturall
to
them
,
and
so
inseparable
,
but
through
a
Grosse
,
Rank
,
and
Stupid
carelessenesse
and
sloath
.
If
thus
,
then
is
not
the
Doctrine
of
falling
away
any
wayes
prejudiciall
to
the
Peace
and
Comfort
of
the
Saints
,
in
respect
of
it self
,
but
meerly
accidentally
and
occasionally
,
viz.
as
the
Saints
will
voluntarily
,
and
without
any
necessity
either
from
within
,
or
from
without
,
compeling
them
,
break
out
into
such
extravagancies
of
sin
,
which
,
that
Doctrine
being
true
,
may
justly
fill
them
with
fears
of
falling
away
,
and
perishing
.
But
let
me
say
this
too
(
which
here
is
not
to
be
omitted
)
that
even
the
Assertors
themselves
of
the
common
Doctrine
of
Perseverance
,
doe
affirme
and
teach
,
that
their
Doctrine
it self
notwithstanding
,
the
Saints
under
such
extravagancies
of
sin
,
as
we
speak
of
,
can
have
no
Comfort
,
Peace
,
or
Assurance
of
Salvation
,
and
consequently
no
assurannce
of
Persevering
in
Faith
unto
the
end
.
Therefore
by
their
own
confessions
and
tenor
of
discourse
,
there
is
no
such
great
difference
between
the
two
Doctrines
,
in
Reference
to
the
Peace
or
Comfort
of
the
Saints
,
the
one
(
I
meane
that
of
Perseverance
)
leaving
them
obnoxious
unto
feares
and
doubtings
,
as
well
as
the
other
,
yea
if
sentence
were
given
between
them
according
to
truth
,
that
of
Perseverance
must
be
adjudged
,
not
only
to
leave
the
Saints
under
a
possibility
or
capacity
of
discomfiture
and
feare
(
which
indeed
the
other
doth
)
but
under
a
sore
temptation
also
(
as
we
have
formerly
proved
)
of
tormenting
themselves
with
such
fears
,
which
the
other
doth
not
.
If
it
be
demanded
;
But
what
are
the
meanes
,
which
God
hath
given
(
as
§.
32.
I
say
)
so
abundantly
unto
the
Saints
,
to
make
themselves
as
free
,
as
strong
in
inclination
to
avoid
things
apparantly
destructive
to
their
spirituall
Peace
,
and
Salvation
of
their
Soules
,
as
Naturally
Men
are
to
forbeare
all
such
actions
,
which
are
apparantly
destructive
to
their
Naturall
Lives
;
so
that
they
need
not
be
any
whit
more
afraid
of
losing
their
Soules
through
their
own
actings
,
then
men
are
,
or
need
to
be
,
of
destroying
their
Naturall
Lives
,
upon
the
same
terms
?
I
answer
;
1.
There
is
nothing
which
indangereth
the
Salvation
of
the
Soule
,
but
sin
:
yea
there
is
nothing
that
causeth
this
danger
to
any
much
considerable
or
formidable
degree
but
only
such
sins
,
which
are
notoriously
manifest
unto
the
Saints
,
if
not
by
the
light
of
Nature
,
yet
by
the
light
of
Grace
,
and
of
the
Scriptures
;
manifest
I
meane
,
not
only
,
or
simply
,
as
,
or
that
,
they
are
sins
,
but
manifest
also
according
to
that
Relation
,
wherein
we
now
speak
of
them
,
i.
e.
as
,
and
that
,
they
are
sins
threatning
(
as
it
were
)
with
a
loud
voyce
destruction
to
the
Soule
.
So
that
(
in
the
first
place
)
God
hath
vouchsafed
unto
the
Saints
means
fully
sufficient
to
informe
them
of
whatsoever
is
imminently
or
apparantly
destructive
to
their
Soules
.
2.
He
hath
given
them
Eyes
wherewith
,
and
light
whereby
,
cleerly
and
§.
33.
evidently
to
see
and
know
,
that
it
is
not
more
Rationall
,
or
Man-like
,
for
Men
to
refraine
all
such
actions
,
which
they
know
they
cannot
performe
but
to
the
present
and
unavoideable
destruction
of
their
Naturall
Lives
,
then
it
is
to
forbear
all
sinfull
acts
whatsoever
;
and
especially
all
such
,
which
are
apparantly
destructive
to
their
Soules
.
3.
God
hath
not
only
given
them
the
Eyes
,
and
the
light
we
speake
of
,
§.
34.
wherewith
,
and
whereby
cleerly
to
see
and
understand
the
things
mentioned
,
but
hath
further
endued
them
with
a
faculty
of
consideration
,
wherewith
to
reflect
upon
,
and
review
,
to
weigh
and
ponder
,
as
oft
as
they
please
,
what
they
see
,
understand
,
and
know
in
this
kinde
.
Now
whatsoever
a
Man
is
capable
,
1.
Of
Seeing
and
Knowing
;
2.
of
Pondering
and
Considering
,
he
is
capable
of
raising
or
working
an
inclination
in
Himself
towards
it
,
answerable
in
Strength
,
Vigor
,
and
Power
,
to
any
degree
of
goodnesse
or
desireablenesse
,
which
he
is
able
to
apprehend
therein
.
For
what
is
an
inclination
towards
any
thing
,
as
suppose
towards
an
act
,
or
course
and
frequency
of
actions
,
but
a
propension
and
leaning
(
as
it
were
)
of
the
Heart
and
Soule
towards
it
?
And
how
comes
the
Heart
or
Soule
of
a
Man
to
propend
or
leane
towards
any
thing
,
but
by
apprehending
and
considering
somewhat
,
that
is
seemingly
at
least
,
if
not
really
also
,
good
for
him
therein
?
And
the
greater
the
good
is
that
is
apprehended
herein
,
and
the
cleerer
,
the
more
raised
and
multiplied
the
apprehension
is
,
the
greater
proportionably
,
the
fuller
of
Strength
,
Vigour
,
and
Power
,
must
the
Propension
,
and
inclination
of
the
Heart
and
Soule
needs
be
thereunto
.
So
that
if
,
1.
There
be
worth
and
goodnesse
sufficient
in
any
object
whatsoever
to
beare
it
:
and
,
2.
If
a
Man
be
in
a
capacity
of
discovering
and
apprehending
this
good
cleerly
;
and
,
3.
Be
in
a
like
capacity
of
revising
or
considering
this
his
vision
,
as
oft
as
he
pleaseth
,
certainly
he
is
in
a
capacity
and
at
liberty
to
work
himself
to
what
strength
or
degree
of
desire
and
inclination
towards
it
he
pleaseth
.
Now
evident
and
certaine
it
is
to
every
Man
,
or
else
easily
may
be
,
1.
That
there
is
more
good
in
abstaining
from
things
,
either
eminently
dangerous
,
or
apparantly
destructive
to
his
Soule
,
then
in
forbearing
things
apparantly
destructive
to
his
Naturall
Being
.
2.
As
evident
it
is
,
that
every
Man
is
capable
of
attaining
,
or
comming
to
the
certaine
knowledge
of
,
and
of
cleerly
apprehending
this
excesse
of
good
to
him
in
the
former
,
above
the
latter
;
3.
Neither
is
it
a
thing
lesse
evident
,
then
either
of
the
former
,
that
every
Man
is
as
capable
of
Ruminating
or
Re-apprehending
the
said
excesse
of
good
,
as
much
,
and
as
oft
,
as
he
pleaseth
,
as
he
is
simply
of
apprehending
it
.
All
which
supposed
as
undeniably
true
,
it
followes
with
an
high
hand
,
and
above
all
contradiction
,
that
the
Saints
may
,
and
have
meanes
and
opportunities
faire
and
full
for
the
purpose
,
Plant
an
inclination
or
disposition
in
themselves
,
to
refrain
all
manner
of
sins
apparantly
dangerous
and
destructive
to
the
safety
of
their
Soules
,
fuller
of
Energy
,
Vigour
,
Life
,
Strength
,
Power
,
then
that
Naturall
inclination
in
them
,
which
teacheth
them
to
refrain
all
actions
,
which
they
know
must
needs
be
accompanied
with
the
destruction
of
their
Naturall
Beings
.
Therefore
if
they
be
more
(
yea
or
so
much
)
afraid
of
destroying
their
Lives
voluntarily
and
knowingly
,
as
by
casting
themselves
into
the
Fire
,
or
the
Water
,
or
the
like
,
then
they
are
of
falling
away
through
sin
,
the
Fault
or
Reason
hereof
,
is
not
at
all
in
that
Doctrine
,
which
affirm's
,
and
inform's
them
,
that
there
is
a
Possibility
that
they
may
fall
away
,
but
in
themselves
,
and
in
their
own
voluntary
negligence
:
they
have
meanes
and
opportunities
(
as
we
have
Proved
)
in
abundance
,
to
render
themselves
every
whit
as
secure
,
(
yea
and
more
secure
)
touching
the
latter
,
as
they
are
,
or
reasonably
can
be
,
concerning
the
former
.
The
Possibility
they
live
under
of
destroying
their
Naturall
Lives
with
their
own
hands
,
doth
not
occasion
the
least
trouble
or
fear
of
death
in
them
,
in
such
a
way
.
Nor
needs
the
Possibility
they
lie
under
of
falling
away
,
being
grounded
only
upon
a
Possibility
of
their
own
voluntary
actings
,
occasion
the
least
disturbance
,
uncomfortableness
,
or
fear
in
their
spirits
,
that
they
shall
fall
away
.
Therefore
,
2.
(
To
the
maine
objection
in
hand
)
I
answer
further
;
concerning
the
§.
35.
manifold
weaknesses
of
the
Saints
,
their
aptnesse
to
sin
,
&c.
these
indeed
are
sufficient
and
Proper
to
cause
them
to
fear
,
but
nor
the
fear
of
falling
away
from
God
,
or
from
his
Grace
,
but
that
fear
,
which
the
Scripture
is
wont
to
oppose
to
high
mindednesse
.
Be
not
high
minded
,
but
feare
,
[
](A41481-e69870-b)a
a
Rom.
11.
20
This
fear
is
nothing
else
but
an
humble
reflection
upon
a
Mans
own
weakenesse
,
and
insufficiency
to
stand
by
his
own
strength
,
which
necessarily
draweth
along
with
it
an
humble
dependance
upon
God
for
strength
whereby
to
stand
,
together
with
an
acknowledgement
of
strength
received
from
him
,
when
,
and
whilest
,
he
doth
stand
.
This
is
evident
from
that
of
the
Apostle
:
worke
out
your
own
Salvation
with
feare
and
trembling
▪
[
i.
e.
with
humility
,
with
a
sence
and
acknowledgement
of
no
sufficiency
,
as
from
your selves
,
for
so
important
a
work
]
for
it
is
God
that
worketh
in
you
both
to
will
and
to
doe
of
His
good
Pleasure
[
](A41481-e69900-b)a
a
Phili
,
2.
12.
13.
.
i.
e.
you
are
debtors
unto
him
both
for
every
disposition
you
finde
in
your selves
to
act
,
and
likewise
for
every
action
,
wherein
you
doe
act
,
in
order
to
your
Salvation
.
But
of
this
Passage
of
Scripture
more
hereafter
,
God
willing
.
In
the
meane
time
certaine
it
is
,
that
the
infirmities
and
weaknesses
of
the
Saints
,
through
●hich
they
are
apt
to
sin
,
doe
not
require
any
such
Decree
in
God
,
which
●ncludeth
in
it
an
impossibility
of
their
falling
away
,
to
render
them
secure
from
,
or
against
such
falling
.
For
as
the
lighter
crosses
and
discontents
,
which
men
daily
meet
with
in
their
houshold
affaires
,
conversings
with
Men
,
and
dealings
in
the
World
,
bring
them
into
no
danger
or
feare
of
making
away
themselves
,
or
destroying
their
own
lives
,
though
there
be
no
absolute
Decree
of
God
to
secure
them
in
this
behalf
,
the
Naturall
desire
of
self-preservation
which
God
hath
planted
in
them
,
easily
over
ruling
,
by
the
Power
and
Strength
of
it
,
all
motions
●or
dispositions
towards
self-destroying
,
which
are
wont
to
arise
from
such
occasions
:
in
like
manner
the
strength
of
that
inclination
or
desire
,
which
is
,
or
ought
to
be
,
and
very
possibly
(
as
hath
been
Proved
)
might
be
in
the
Saints
,
to
save
their
Soules
,
and
consequently
to
preserve
themselves
from
apostasie
,
is
sufficient
,
without
any
such
Decree
in
God
as
was
mentioned
,
to
secure
them
both
from
all
danger
,
and
from
all
feare
of
apostatizing
to
destruction
,
notwithstanding
all
weaknesses
or
infirmities
that
they
are
subject
unto
.
The
truth
is
,
that
the
infirmities
and
weaknesses
of
the
Saints
,
as
such
,
are
so
far
from
being
any
necessary
or
just
ground
of
fear
unto
them
that
they
shall
fall
away
;
that
the
sence
and
acknowledgement
of
them
are
most
cleer
,
pregnant
and
effectuall
Antidotes
and
Preservatives
against
falling
away
.
For
he
that
is
inwardly
and
truly
sensible
of
his
own
weaknesse
and
inability
to
stand
,
will
,
especially
being
a
Saint
,
or
Believer
,
most
certainly
depend
upon
him
for
strength
,
who
is
both
able
,
and
willing
to
supply
and
furnish
him
,
upon
such
terms
.
3.
(
And
lastly
,
)
upon
the
former
accompt
,
and
for
a
close
of
this
Chapter
,
§.
36.
I
answer
;
that
if
the
Doctrine
of
falling
away
be
so
uncomfortable
unto
the
Saints
,
as
the
objection
pretends
,
the
truth
is
(
as
we
have
in
the
Premisses
of
this
Chapter
made
it
to
appear
)
they
are
not
much
relieved
at
this
Point
by
the
Received
Doctrine
of
Perseverance
.
For
this
Doctrine
(
as
hath
been
shewed
)
scarce
suffereth
any
man
to
believe
,
upon
any
Rationall
,
competent
,
or
sufficient
grounds
,
that
he
is
a
true
Saint
,
or
Believer
,
yea
and
doth
little
lesse
then
tempt
him
to
such
things
,
which
are
exceeding
apt
and
likely
to
fill
him
with
feares
and
questionings
touching
the
truth
of
his
Faith
.
And
what
great
comfort
can
it
then
be
unto
him
to
hear
,
or
believe
,
that
true
Believers
cannot
fall
away
,
or
perish
?
whereas
the
other
Doctrine
leaveth
them
a
good
latitude
of
competent
ground
,
whereon
to
judge
themselves
true
Saints
,
and
true
Believers
:
nor
doth
it
deprive
them
of
sufficient
ground
,
on
which
to
secure
themselves
both
against
the
danger
,
and
against
all
feare
of
the
danger
▪
of
Apostatizing
or
falling
away
,
to
Perdition
.
This
Doctrine
therefore
,
of
the
two
,
is
(
questionless
)
of
the
more
benevolous
aspect
and
influence
upon
the
Peace
and
Comforts
of
the
Saints
.
CHAP.
X.
A
Continuation
of
the
former
Digression
:
wherein
the
Texts
of
Scripture
commonly
alledged
to
prove
the
impossibility
of
Saints
declining
unto
Death
,
are
taken
into
consideration
,
and
discharged
from
that
Service
.
BEing
occasioned
,
and
(
after
a
sort
)
necessitated
,
for
the
securing
of
§.
1.
some
passages
of
interpretation
Cap.
8.
being
of
main
concernment
to
the
Principall
cause
undertaken
in
this
Discourse
,
to
ingage
home
in
the
Question
about
Preseverance
,
I
should
,
according
to
ordinary
Method
,
and
that
hitherto
observed
in
the
traverse
of
the
maine
Doctrine
,
first
have
argued
my
Sence
and
Judgement
in
the
Question
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
assertively
;
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
by
answering
such
Objections
,
whether
from
Scripture
,
or
otherwise
,
which
are
wont
to
be
levied
by
Men
of
contrary
judgement
,
in
opposition
thereunto
.
But
finding
by
experience
that
weaker
men
,
through
too
much
fulnesse
,
and
aboundance
in
their
own
sence
in
matters
of
Controversie
,
and
this
chiefly
by
meanes
of
some
Texts
of
Scripture
running
still
,
and
working
in
their
heads
,
which
in
sound
of
words
,
and
surface
of
Letter
,
seeme
to
stand
by
them
in
their
Sence
and
Notion
,
are
under
a
very
great
disadvantage
,
either
for
minding
,
or
understanding
such
things
,
which
are
spoken
unto
them
for
their
information
in
the
Truth
;
I
thought
it
best
,
for
their
relief
in
this
case
,
to
invert
that
Method
in
the
present
Dispute
;
and
first
to
endeavour
to
take
from
them
those
weapons
,
whether
of
Scripture
,
or
argument
,
wherein
they
trust
;
and
afterwards
present
them
with
such
other
Scriptures
,
and
grounds
,
which
are
Able
,
Pregnant
,
and
Proper
,
to
build
them
up
,
and
establish
them
in
the
Truth
.
We
shall
not
tie
our selves
to
any
Rule
,
or
Prescript
of
Order
,
in
bringing
§.
2.
those
Scriptures
upon
the
theatre
of
our
Discourse
,
which
men
of
differing
judgement
in
the
cause
in
hand
,
are
wont
to
plead
in
defence
thereof
,
themselves
(
as
far
as
I
have
observed
)
observing
none
;
but
shall
produce
them
one
by
one
as
God
shall
please
to
bring
them
to
mind
,
unlesse
(
haply
)
two
,
or
more
of
them
,
by
reason
of
affinity
or
likenesse
in
Phrase
,
or
import
,
may
commodiously
enough
be
handled
together
.
Most
of
the
places
compelled
to
serve
in
this
warfare
,
I
finde
scituate
in
the
New
Testament
.
The
first
that
commeth
to
hand
,
is
that
of
our
Saviour
unto
Peter
—
and
upon
this
Rock
will
I
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevaile
against
it
[
](A41481-e70230-b)a
a
Mat.
16.
18
.
From
hence
it
is
argued
,
that
those
that
are
once
built
by
Faith
upon
the
Rock
,
Christ
,
or
upon
the
truth
of
the
Gospell
,
are
not
in
danger
,
or
in
a
possibility
of
being
prevailed
against
[
viz.
to
destruction
]
by
all
the
Powers
of
darkness
whatsoever
.
I
answer
,
1.
That
this
promissory
assertion
of
Christ
,
the
Gates
of
Hell
shall
not
prevaile
,
§.
3.
&c.
doth
not
necessarily
respect
every
individuall
and
single
Person
,
who
de
praesenti
is
a
Member
of
his
Church
,
so
as
to
secure
him
of
his
Salvation
,
against
all
possible
sins
,
or
wayes
of
sinning
,
whereunto
he
may
,
or
can
be
drawn
by
Satan
;
but
may
well
be
understood
of
the
Church
in
generall
,
i.
e.
considered
as
a
body
of
men
,
separate
and
distinguished
from
the
world
.
Now
the
Church
(
in
this
sence
)
may
be
said
to
stand
,
and
be
secured
against
all
the
Power
and
Attempts
of
the
Devill
,
though
not
only
some
,
but
even
all
the
Particular
Saints
,
of
which
this
body
consists
at
present
,
should
be
prevailed
against
by
Satan
to
destruction
.
Because
the
ratio
formalis
or
essence
of
the
Church
,
in
this
sence
,
doth
not
consist
in
the
Persons
of
those
,
who
do
at
present
believe
,
and
so
are
members
of
it
(
for
then
it
would
follow
,
that
in
case
these
should
die
,
or
when
they
shall
die
,
Christ
should
have
no
Church
at
all
upon
the
Earth
,
in
as
much
as
nothing
can
be
without
the
essence
of
it
)
but
in
the
successive
Generation
of
those
,
who
in
their
respective
times
believe
,
whether
they
be
fewer
,
or
whether
they
be
more
,
whether
they
be
such
and
such
Persons
,
or
whether
others
.
As
suppose
there
be
not
now
one
drop
of
that
Water
in
the
chanell
of
the
River
of
Thames
(
as
it
is
like
there
is
not
)
which
was
in
it
seven
years
since
,
yet
is
it
one
and
the
same
River
,
which
it
was
then
:
and
so
put
the
case
there
be
not
one
Person
now
alive
in
any
of
the
Companies
in
London
,
of
which
they
respectively
consisted
40.
yeares
since
,
yet
are
they
the
self
same
Companies
,
which
they
were
then
.
So
then
the
saying
of
Christ
,
that
the
Gates
of
Hell
shall
not
prevaile
against
His
Church
,
may
stand
clear
and
firme
,
though
many
particular
members
thereof
should
be
overcome
.
Therefore
there
is
nothing
in
this
Scripture
to
evince
that
universall
Perseverance
of
all
Saints
which
is
commonly
taught
and
received
amongst
us
.
2.
When
our
Saviour
promiseth
that
the
Gates
of
Hell
shall
not
prevaile
§.
4.
against
His
Church
,
his
meaning
(
questionlesse
)
is
this
,
that
death
,
or
the
Grave
(
which
may
very
properly
be
called
the
Gates
of
Hell
,
because
they
that
goe
,
or
are
sent
to
Hell
,
enter
by
them
thereinto
)
or
else
that
Hell
it self
shall
not
prevaile
,
i.
e.
shall
not
have
a
full
or
finall
conquest
over
those
,
that
shall
die
,
built
upon
the
Rock
he
speaks
of
,
by
Faith
,
as
,
by
Reason
of
their
most
formidable
strength
,
they
are
like
to
have
over
all
other
Men.
According
to
this
interpretation
his
meaning
only
is
,
that
those
that
shall
continue
firmly
built
upon
him
by
Faith
,
shall
in
time
be
rescued
and
delivered
out
of
the
hand
of
all
adverse
Powers
,
yea
from
death
and
the
grave
themselves
,
the
most
formidable
of
all
others
.
This
Exposition
fully
accords
with
what
Chrysostome
hath
upon
the
place
.
§.
5.
If
(
saith
he
,
Paraphrasing
the
words
of
Christ
)
they
shall
not
prevaile
against
it
[
my
Church
]
much
more
shall
they
not
prevaile
against
me
.
Therefore
he
not
troubled
when
thou
shalt
heare
that
I
shall
be
Betrayed
,
and
Crucified
[
](A41481-e70600-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
These
words
clearly
imply
,
that
by
the
prevailing
of
the
Gates
of
Hell
,
the
Author
understands
,
the
finall
prevailing
of
Death
,
or
the
Grave
;
and
not
the
prevailing
of
Satan
by
subtilty
or
temptations
in
one
kinde
or
other
.
Amongst
our
late
Protestant
Divines
,
Cameron
,
who
comonly
strikes
as
§.
6.
happy
a
stroake
in
opening
the
Scriptures
which
he
undertakes
,
as
any
man
,
doth
not
only
deliver
,
but
with
an
high
hand
asserts
,
argues
,
and
evinceth
this
Interpretation
.
This
then
(
saith
he
)
seemes
to
have
been
the
minde
of
Christ
in
this
place
:
Let
those
who
believe
,
lie
for
a
time
,
dead
,
let
death
have
dominion
over
them
,
let
death
exercise
his
right
[
or
execute
his
Law
]
upon
them
,
hold
them
fast
shut
up
in
the
Grave
(
as
in
a
Prison
)
bound
with
bands
[
or
fetters
]
yet
shall
he
not
alwayes
have
his
will
over
them
;
he
may
,
or
shall
doe
much
against
them
,
but
shall
never
have
a
full
conquest
over
them
[
](A41481-e70730-b)b
b
Haec
ergo
Christi
hoc
in
loco
mens
fuisse
videtur
:
Jaceant
fideles
ad
tepus
demortui
,
mors
in
illos
dominetur
,
exerceat
jus
suum
,
in
Sepulchro
(
veluti
in
carcere
)
eos
teneat
conclusos
&
vinculis
quasi
constrict●s
,
haud
tamen
usque
&
usque
obtinebit
:
valebit
quidem
certè
,
at
non
prevalebit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
This
Exposition
he
confirmes
,
1.
by
instancing
severall
other
places
of
Scripture
,
as
Job
.
●8
.
17.
Psal.
9.
13.
Psal.
107.
18.
in
all
which
,
by
the
Gates
of
Hell
,
or
of
Death
,
is
clearly
meant
,
the
Grave
.
To
which
he
add's
.
Psal.
18.
16.
&
Psal.
116.
3.
as
places
of
affinity
with
these
.
2.
By
shewing
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
translated
Hell
,
is
never
in
Scripture
(
except
once
)
used
to
signifie
,
Hell
,
(
properly
so
called
,
i
,
e.
the
place
,
or
state
,
of
the
damned
)
but
constantly
,
either
the
Grave
,
or
the
state
and
condition
of
those
that
are
dead
.
3.
By
minding
us
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Grave
and
Death
,
are
elsewhere
termed
the
enemies
of
the
Church
,
yea
the
last
enemies
,
as
1
Cor.
15.
26.
to
which
he
adds
the
consideration
of
their
being
cast
into
the
Lake
of
Fire
.
Revel.
20.
14.
4.
(
and
lastly
)
by
particular
arguments
against
every
other
interpretation
offered
by
Expositors
.
Musculus
,
though
by
the
Gates
of
Hell
he
understands
as
well
the
Policy
,
§.
6.
as
Power
and
strength
of
the
Devill
,
yet
by
the
Relative
Particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
,
ᵃ
Mihi
videtur
certius
ut
ad
Petram
,
●d
est
,
Ecclesiae
fundamentum
referamus
:
non
quod
d●bitem
de
Eccl●siae
soli
ditate
,
sed
qu●d
ea
si
.
ex
p●tra
,
super
quam
aedifica●a
est
▪
quae
tam
est
robusta
▪
&c.
he
doth
not
understand
the
Church
,
but
the
Rock
,
or
Foundation
of
Doctrine
,
on
which
the
Church
is
built
.
So
that
his
sence
of
the
place
seemes
to
be
,
this
:
that
that
Doctrine
,
on
which
the
Church
is
built
,
is
so
firme
and
strong
,
that
all
the
Policy
and
Power
of
Satan
,
though
joyning
together
,
shall
never
be
able
to
prevaile
against
it
,
so
as
either
to
evict
it
of
falshood
,
or
otherwise
to
destroy
and
cast
it
out
of
the
World
.
None
of
all
their
interpretations
suppose
any
such
thing
deducible
from
the
place
,
as
this
,
that
those
who
are
once
Believers
,
or
Members
of
the
Church
of
Christ
,
shall
never
be
seduced
by
Satan
to
destruction
.
The
place
speaks
nothing
of
Satan
,
much
lesse
of
his
Subtilty
,
Policy
,
or
Power
to
seduce
the
Church
;
but
supposing
the
exceeding
great
and
formidable
strength
of
Death
and
the
Grave
,
asserteth
the
glorious
and
finall
conquest
of
his
Church
over
them
notwithstanding
.
So
that
this
passage
of
Scripture
perfectly
sembleth
with
these
,
and
the
like
.
He
that
believeth
in
me
,
though
he
were
dead
,
yet
shall
he
live
:
and
whosoever
liveth
and
believeth
in
Me
,
shall
never
die
[
](A41481-e71110-b)b
b
Ioh.
11.
25
,
26.
.
And
againe
:
And
this
is
the
Fathers
Will
,
that
hath
sent
Me
,
that
of
all
which
He
hath
given
Me
,
I
should
lose
nothing
,
but
should
raise
it
up
againe
at
the
last
day
[
](A41481-e71130-b)c
c
Ioh
▪
6.
39.
.
See
also
Joh.
5.
25.
28
,
29
,
&c.
That
which
is
pleaded
by
some
for
such
a
sence
of
the
place
,
which
carries
§.
7.
the
Doctrine
of
Perseverance
in
it
,
is
weake
and
value
lesse
.
Whatsoever
(
say
these
)
opposeth
the
building
of
the
Church
upon
the
Rock
,
or
the
constant
adhering
of
it
unto
Christ
,
is
meant
by
the
Gates
of
Hell
prevailing
.
For
,
in
these
words
,
and
the
Gates
of
Hell
shall
not
prevaile
against
it
,
Christ
must
needs
be
supposed
to
remove
whatsoever
is
contrary
,
to
that
,
which
he
had
asserted
in
those
,
And
upon
this
Rock
will
I
build
my
Church
.
But
the
politique
and
subtile
tentation
of
Satan
to
seduce
Believers
,
are
opposite
to
the
building
of
the
Church
upon
the
Rock
,
and
to
the
constant
adhering
of
it
unto
Christ
.
Therefore
by
the
Gates
of
Hell
not
prevailing
against
the
Church
,
must
needs
be
meant
the
defeature
,
or
non-prevailing
of
the
strategems
or
counsells
of
Satan
against
Believers
;
and
consequently
,
their
persevering
unto
the
end
.
For
to
this
I
answer
;
1.
By
denying
the
Major
Proposition
in
the
Argument
.
For
that
which
Christ
takes
away
in
this
clause
,
And
the
Gates
of
Hell
shall
not
prevaile
against
it
,
is
not
whatsoever
opposeth
the
building
of
His
Church
upon
the
Rock
,
but
whatsoever
opposeth
the
happiness
of
it
being
so
built
,
and
adhering
constantly
and
perseveringly
unto
him
.
For
the
Pronounce
Relative
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
,
doth
not
Relate
to
the
Verb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
build
,
but
to
the
Substantive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Church
.
2.
Whereas
(
in
the
said
Proposition
)
Christs
building
of
His
Church
,
is
expounded
by
,
the
constant
adhering
of
this
Church
unto
him
,
that
which
is
the
Principall
thing
in
question
,
is
taken
for
granted
:
which
is
very
in-argumentative
.
For
the
matter
in
question
is
,
whether
the
Church
of
Christ
,
in
all
the
members
of
it
once
built
upon
the
Rock
,
must
,
or
doth
,
necessarily
so
adhere
to
him
.
3.
(
And
lastly
)
the
said
exposition
renders
a
sence
very
preposterous
and
importune
.
For
upon
this
account
,
Christ
should
speak
at
no
better
Rate
of
of
Reason
,
then
thus
:
The
Gates
of
Hell
shall
not
prevaile
,
i.
e.
the
Subtilty
,
Policy
,
and
Machinations
of
Satan
shall
not
be
able
to
seduce
those
that
are
built
upon
the
Rock
,
i.
e.
that
constantly
adhere
unto
Christ
.
Which
amounts
to
no
more
,
then
if
he
should
have
said
:
the
Devill
shall
not
be
able
to
make
those
inconstant
,
who
shall
be
,
and
remaine
constant
,
or
to
cause
those
,
who
shall
firmly
adhere
unto
Christ
,
not
to
adhere
firmly
to
him
.
Which
strain
of
discourse
,
whether
it
becomes
him
,
who
spake
as
never
man
spake
,
I
leave
unto
sober
men
to
judg
.
Another
Argument
urged
by
some
,
against
the
interpretation
given
,
is
§.
8.
this
.
If
by
the
prevailing
of
the
Gates
of
Hell
,
be
meant
nothing
else
,
but
the
eternall
condemnation
of
,
or
perpetuall
prevailing
of
Death
against
,
the
Church
,
then
Christ
here
promiseth
nothing
,
but
only
in
the
behalf
of
those
that
are
Dead
:
and
consequently
nothing
,
but
what
may
stand
,
with
a
totall
defection
of
his
Church
on
Earth
▪
But
this
seems
to
be
contrary
to
his
intention
in
the
place
,
Ergo.
I
answer
:
1.
It
is
no
inconvenience
to
suppose
or
grant
,
that
Christ
in
this
place
,
and
in
the
Promise
here
mentioned
,
doth
not
insure
the
perpetuall
continuance
,
or
Residence
of
a
Church
on
Earth
,
no
more
then
he
doth
in
many
other
Promises
,
which
yet
are
of
very
high
and
blessed
importance
,
in
their
Respective
kinds
.
In
that
great
Evangelicall
Promise
,
whosoever
believes
,
shall
be
saved
,
there
is
nothing
but
what
may
possibly
stand
with
an
universall
defection
of
a
Church
on
earth
;
yet
is
the
Promise
great
and
Precious
.
It
were
easie
to
instance
many
others
of
like
nature
.
But
,
2.
As
in
the
Promise
last
mentioned
,
though
there
be
nothing
which
necessarily
includes
an
un-interrupted
succession
of
Believers
in
the
World
,
yet
is
there
that
,
which
exceeding
much
conduceth
towards
the
propagation
and
raising
of
such
a
succession
,
as
viz.
a
promissory
proposall
of
the
greatest
reward
that
is
,
unto
whosoever
shall
believe
,
even
no
lesse
then
that
of
eternall
life
;
so
may
it
be
said
concerning
this
Promise
of
Christ
,
And
the
Gates
of
Hell
shall
not
prevaile
against
it
.
Here
is
enough
said
,
if
Men
would
but
consider
and
quit
themselves
like
Men
,
to
replenish
the
Earth
with
a
Generation
of
Believers
like
unto
the
Waters
of
a
River
,
which
fayle
not
.
Therefore
,
3.
(
And
lastly
)
It
is
not
truly
said
,
that
this
Promise
,
And
the
Gates
of
Hell
shall
not
,
&c.
(
in
the
sence
asserted
)
relates
only
to
those
that
are
dead
.
The
truth
is
,
that
if
we
speak
properly
,
neither
this
,
nor
any
other
promise
whatsoever
relates
only
,
if
at
all
,
unto
the
dead
,
or
is
made
only
on
the
behalf
of
the
Dead
:
the
Dead
(
in
propriety
of
Speech
)
are
utterly
uncapable
of
Promises
,
though
not
of
performances
of
Promises
.
But
cleerly
this
,
and
all
other
Promises
are
made
to
the
living
,
and
for
their
accommodation
and
comfort
,
though
for
the
letter
and
reality
of
the
performance
of
them
,
they
are
not
to
be
partakers
hereof
,
untill
they
have
undergone
the
state
and
condition
of
Death
.
It
is
just
matter
of
joy
unspeakeable
and
glorious
to
him
that
is
yet
living
,
to
know
and
consider
,
that
though
he
dieth
,
yet
death
shall
not
have
any
such
dominion
over
him
,
but
what
he
shall
shake
off
,
and
that
with
a
blessed
advantage
and
conquest
,
in
due
time
.
But
this
exception
against
the
exposition
asserted
,
is
but
like
a
moat
in
the
Sun
,
which
darkeneth
not
at
all
the
Rayes
or
light
thereof
,
but
only
gaines
,
by
being
here
,
a
discovery
of
it
felf
to
be
a
thing
inconsiderable
,
and
next
to
nothing
.
Another
passage
of
Scripture
compell'd
to
bear
the
Crosse
of
the
same
service
§.
9.
with
the
former
,
is
that
,
Mat.
24.
24.
For
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signs
and
wonders
,
in
so
much
that
(
if
it
were
possible
)
they
shall
(
or
should
)
deceive
the
very
elect
.
From
hence
it
is
inferr'd
,
that
the
deceiving
,
or
seducement
of
those
who
truly
believe
,
is
a
thing
impossible
.
But
whether
the
drawing
of
such
conclusions
as
this
,
from
such
Scriptures
,
as
that
,
be
not
a
drawing
of
darkness
out
of
light
,
the
considerations
ensuing
will
be
competent
enough
to
determine
.
1.
In
their
Notion
,
who
trie
to
fetch
the
Water
of
Perseverance
out
of
the
Flint
of
the
Scripture
mentioned
,
the
word
,
Elect
,
doth
not
signifie
,
Saints
,
or
true
Believers
,
but
such
as
they
suppose
to
have
been
,
in
a
personall
consideration
,
chosen
by
God
from
eternity
out
of
the
great
body
of
mankinde
,
with
an
intent
to
save
them
against
all
possible
interveniencies
,
or
oppositions
whatsoever
.
Now
that
such
as
these
,
at
least
before
their
calling
,
are
as
liable
to
be
deceived
,
or
seduced
,
as
other
Men
,
is
their
own
confession
without
feare
.
And
the
Apostle
Paul
,
to
whom
(
questionlesse
)
they
will
not
deny
the
grace
of
their
Election
,
acknowledgeth
himself
with
Titus
,
to
have
sometimes
been
,
foolish
,
disobedient
,
and
DECEIVED
[
](A41481-e71940-b)a
a
T
it
3.
3.
.
Yea
,
2.
It
is
frequently
confessed
by
the
same
party
,
that
such
Elect
as
they
meane
,
and
we
lately
described
,
may
even
after
they
are
called
and
have
believed
,
by
the
Just
and
Wise
sufferance
of
God
,
fall
into
Heresie
,
and
this
in
fundamentall
Points
,
yea
and
into
that
fearfull
sin
of
an
abnegation
and
abjuration
of
Christ
,
and
Christian
Religion
.
If
so
,
then
certainly
there
is
no
impossibility
of
their
seduction
.
Yea
,
the
great
Patrons
of
the
Doctrine
of
Perseverance
,
which
managed
the
Conference
▪
at
the
Hague
about
these
Questions
,
Anno.
1611.
acknowledged
,
that
even
true
Believers
may
fall
so
far
,
as
that
the
Church
,
according
to
the
command
of
Christ
,
shall
be
compelled
to
testifie
[
against
them
]
that
they
cannot
[
beare
,
or
]
tolerate
them
in
their
outward
communion
,
and
that
they
shall
have
no
part
in
the
Kingdome
of
Christ
,
except
they
repent
[
or
be
converted
[
](A41481-e72040-b)b
b
D●inde
respondemus
ad
minorem
,
fieri
posse
ut
vere
fideles
eo
prolabantur
,
ut
Ecclesia
ex
mandato
Christi
cogatur
pronunciare
se
in
externa
sua
communione
tolerare
non
posse
,
neque
eos
partem
in
regno
Christi
habituros
,
nist
resipiscant
.
Collat.
Hag.
p.
399.
]
.
Doubtlesse
they
,
who
,
having
once
truly
believed
,
become
afterwards
uncapable
of
having
part
in
the
Kingdome
of
Christ
,
without
conversion
,
or
Repentance
,
give
a
loud
Testimony
,
that
there
is
no
impossibility
for
true
Saints
,
or
true
Believers
,
to
be
deceived
,
and
that
to
the
highest
and
most
dangerous
pitch
of
all
.
If
it
be
here
said
;
yea
but
the
Scripture
in
hand
is
to
be
understood
§.
10.
of
a
finall
deceiving
,
or
of
a
being
deceived
unto
destruction
:
and
thus
(
it
is
there
supposed
,
that
)
the
Elect
cannot
possibly
be
deceived
,
I
Answer
,
1.
This
is
to
presume
,
not
to
argue
,
or
believe
.
For
there
is
not
the
least
ground
,
or
so
much
as
the
smallest
sand
in
either
the
words
,
or
context
,
where
on
to
build
such
an
interpretation
,
as
this
.
2.
The
abettors
of
this
interpretation
,
are
wont
to
prove
from
the
words
,
not
only
an
impossibility
that
the
Saints
should
finally
be
deceived
,
but
also
that
they
should
be
deceived
totally
,
i.
e.
so
as
to
be
at
any
time
wholy
destitute
or
bereft
of
that
Faith
,
which
is
justifying
and
saving
.
3.
(
And
lastly
)
the
same
men
suppose
,
that
if
the
Saints
may
fall
away
totally
at
any
time
,
they
may
fall
away
finally
also
.
If
it
be
said
,
that
they
cannot
fall
away
totally
;
I
answer
;
if
so
,
then
one
of
these
three
things
must
needs
follow
;
either
,
1.
That
true
,
saving
,
and
justifying
Faith
may
stand
,
not
only
with
Heresie
,
and
this
in
fundamentall
Articles
of
Christian
Religion
,
but
even
with
an
expresse
abnegation
and
abjuration
of
Christ
himself
with
his
Religion
;
or
else
,
2.
That
their
Opinion
is
false
,
who
affirme
,
that
true
Believers
may
possibly
fall
,
both
into
such
Heresie
,
and
such
abnegation
,
or
,
3.
(
And
lastly
)
that
they
,
who
do
fall
both
into
the
one
,
or
the
other
,
are
not
seduced
,
or
deceived
.
This
last
is
manifestly
false
:
the
second
,
is
the
▪
sence
and
confession
of
our
adversaries
themselves
,
viz.
that
true
Believers
may
fall
into
such
Heresie
and
abnegation
.
For
the
first
,
if
saving
Faith
may
stand
with
such
Heresie
and
abnegation
of
Christ
as
is
there
spoken
of
,
how
will
that
of
Christ
Himself
stand
,
whosoever
shall
deny
me
before
men
,
him
will
I
also
deny
before
my
Father
which
is
in
Heaven
[
](A41481-e72360-b)a
a
Mat.
10.
32
?
To
reply
here
and
say
,
that
it
is
to
be
understood
of
a
finall
deniall
,
will
not
at
all
salve
the
soare
.
For
there
is
the
same
consideration
of
a
deniall
of
Christ
,
as
to
the
ejecting
of
a
Man
out
of
his
favour
,
whether
it
be
finall
,
and
in
the
end
of
a
Mans
dayes
,
or
whether
it
be
in
the
middle
of
them
.
Nor
hath
Christ
any
whit
more
reason
to
be
offended
with
him
,
that
denieth
him
at
one
time
,
then
with
him
who
denieth
him
at
an
other
,
if
there
be
nothing
but
meerly
time
to
make
the
difference
.
It
is
true
,
he
that
denieth
Christ
in
the
middle
of
his
dayes
,
and
so
casteth
himself
out
of
His
favour
,
may
possibly
recover
His
favour
again
by
Repentance
,
and
a
renewed
confession
of
him
before
men
,
which
he
that
denieth
Him
at
the
instant
of
death
,
cannot
.
But
as
for
the
Nature
and
demerit
of
the
sin
,
and
consequently
in
order
to
the
just
judgement
of
Christ
upon
it
,
it
is
the
same
in
both
cases
.
But
,
3.
Further
to
demonstrate
the
nullity
of
the
aforesaid
deduction
from
the
§.
11
▪
place
in
hand
,
it
is
to
be
known
and
considered
,
that
this
Phrase
or
Expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
it
be
possible
,
doth
not
alwayes
,
(
if
at
any
time
)
import
the
impossiblity
of
a
thing
,
but
only
the
difficulty
of
a
thing
on
the
one
hand
,
and
the
exquisite
diligence
and
endeavours
of
those
on
the
other
hand
,
in
respect
of
such
difficulty
,
who
attempt
it
.
Thus
the
Evangelist
Luke
,
speaking
of
Paul
,
saith
,
that
he
hasted
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
IF
IT
WERE
POSSIBLE
for
him
to
be
at
Jerusalem
the
day
of
Pentecost
[
](A41481-e72530-b)b
b
Acts
20.
16
.
The
light
of
the
Sun
at
Noon
day
is
not
more
cleare
,
then
that
,
if
it
be
possible
,
doth
not
here
signifie
,
or
imply
,
an
impossibility
.
For
then
the
meaning
must
be
,
that
Paul
made
all
the
haste
he
could
to
doe
that
,
which
was
impossible
for
him
to
doe
.
To
say
,
that
Paul
might
be
ignorant
,
whether
his
being
at
Jerusalem
by
Pentecost
,
was
possible
,
or
no
,
and
that
he
only
resolved
to
make
triall
of
the
truth
herein
,
to
the
uttermost
,
is
to
asperse
this
great
Apostle
with
a
ridiculous
imputation
of
ignorance
;
yea
of
such
ignorance
,
which
is
not
lightly
incident
to
Men
of
the
shallowest
capacities
.
For
who
(
almost
)
can
be
so
ignorant
,
as
not
to
know
whether
it
be
a
thing
simply
impossible
to
make
such
or
such
a
port
,
by
such
,
or
such
a
time
or
no
?
It
is
true
,
wise
men
may
be
ignorant
whither
they
shall
,
with
their
best
diligence
and
dispatch
,
be
able
to
make
it
within
the
time
they
desire
,
and
thus
far
I
can
grant
that
Paul
might
be
ignorant
.
But
that
he
should
be
ignorant
of
so
broad
and
vast
a
difference
,
as
lieth
between
a
possibility
,
and
impossibility
of
the
thing
,
I
m●st
borrow
some
other
Mans
fancy
to
conceive
.
However
,
let
the
Apostle
suffer
the
disparagement
of
such
an
ignorance
as
this
,
yet
neither
will
this
evince
an
impossibility
of
his
being
at
Jerusalem
by
Pentecost
,
to
be
here
implied
by
this
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
it
be
possible
;
but
only
some
doubtfulnesse
or
difficulty
in
the
thing
,
together
with
his
utmost
endeavour
to
compasse
it
notwithstanding
.
In
the
like
sence
the
same
clause
is
used
,
Rom.
12.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
it
be
possible
,
as
much
as
in
you
lieth
,
have
peace
with
all
Men
,
If
we
shall
suppose
,
that
,
if
it
be
possible
,
here
supposeth
an
impossibility
,
the
sence
of
the
sentence
must
rise
thus
:
As
much
as
in
you
lieth
,
doe
that
which
you
cannot
doe
,
or
which
is
unpossible
for
you
to
doe
:
which
is
a
sound
that
Pauls
trumpet
was
never
like
to
make
.
Excepting
the
parallel
place
in
Marke
,
The
Phrase
is
but
twice
more
(
to
my
present
remembrance
)
used
in
the
New
Testament
,
viz.
Mat.
26.
39.
and
Gal.
4.
15.
in
neither
of
which
places
can
it
reasonably
be
supposed
to
import
an
impossibility
.
But
,
§.
12.
4.
Touching
the
place
in
hand
,
that
here
it
only
imports
a
difficulty
(
as
hath
been
said
)
of
deceiving
the
Elect
,
[
i.
e.
Believers
]
together
with
the
most
raised
and
vehement
intentions
or
desires
in
the
false
Prophets
to
effect
it
notwithstanding
,
appeares
yet
more
plainly
from
the
Evangelist
Mark
,
who
records
the
same
passage
thus
:
For
false
Christs
,
and
false
Prophets
shall
arise
,
and
shall
shew
signes
and
wonders
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
TO
SEDVCE
,
if
it
were
possible
,
the
very
Elect
[
](A41481-e72800-b)a
a
Mar.
13.
22
,
i.
e.
with
an
intent
,
raised
out
of
great
and
strong
desires
,
to
draw
off
Believers
themselves
,
from
adhering
unto
the
true
Christ
and
Messiah
,
borne
of
the
Virgin
,
and
to
follow
and
imbrace
them
in
his
stead
.
Yea
,
it
is
no
wayes
like
,
but
that
they
had
a
far
greater
desire
to
practise
their
seducing
Arts
upon
these
,
and
to
draw
these
after
them
,
then
any
other
sort
of
Men
:
because
these
had
set
up
and
upheld
such
a
competitor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
them
in
the
World
,
who
was
like
to
carry
away
the
World
from
them
,
unlesse
they
could
prevaile
with
his
followers
to
dis-own
and
disclaim
Him
.
The
great
difficulty
which
was
in
the
Primitive
times
,
and
whilest
these
false
Christs
rose
up
one
after
another
in
the
World
,
to
worke
off
Believers
from
a
Stquidem
edicens
multos
venturos
signa
facturos
,
&
virtues
magnas
edituros
,
aversionem
etiam
Electorum
,
nec
ideo
tamen
admittendos
,
temerariam
signorum
&
virtutum
fidem
ostendit
,
ut
apud
Pseudo
Christos
facillimam
.
Test
.
adversus
Marcionem
.
l.
3.
c.
3.
the
true
Christ
,
appeares
(
in
part
)
by
that
proverbiall
saying
in
Galen
:
A
Man
may
sooner
unteach
men
Christianity
;
or
,
teach
men
away
from
Christ
.
And
Austine
somewhat
reports
,
that
a
Man
repairing
to
Apollo's
Oracle
,
to
inquire
what
course
he
should
take
to
draw
off
his
Wife
from
Christianity
,
received
this
answer
,
that
he
might
more
easily
either
write
letters
in
a
swift
streame
,
or
flie
in
the
Aire
.
But
,
notwithstanding
the
difficulty
of
the
thing
,
that
yet
sometimes
it
was
done
,
appeares
from
that
passage
of
Tertullian
.
For
,
saying
(
saith
he
,
speaking
of
Christ
)
that
many
should
come
,
and
shew
signes
,
and
doe
great
wonders
,
YEA
AND
TVRNE
AWAY
THE
ELECT
themselves
,
and
that
all
this
notwithstanding
they
were
not
to
be
received
,
he
plainly
shews
,
that
a
Faith
built
upon
signes
and
wonders
is
rash
and
inconsiderate
,
and
such
as
is
easie
for
false-Christs
[
to
attempt
,
or
procure
.
]
5.
If
the
Phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
it
be
possible
,
shall
here
be
conceived
to
import
§.
13.
an
absolute
impossibility
,
the
necessity
,
Efficacy
,
and
Power
of
the
Lord
Christs
Prediction
,
and
caution
,
will
fall
to
the
ground
.
For
he
,
who
would
have
those
,
to
whom
he
speaketh
,
certainly
to
believe
that
they
are
Elect
,
and
againe
,
to
believe
also
,
that
it
is
a
thing
unpossible
for
the
Elect
to
be
seduced
by
any
meanes
whatsoever
,
certainly
hath
no
necessity
,
scarce
the
lightest
occasion
or
pretence
that
can
be
imagined
,
to
caution
these
Men
against
seducers
.
And
what
can
be
more
ridiculous
,
then
in
a
most
grave
,
serious
,
and
solemne
manner
,
to
admonish
a
man
to
take
heed
of
that
,
which
yet
withall
we
do
assure
him
is
unpossible
should
befall
him
?
Yea
,
6.
According
to
the
known
Principles
of
those
,
with
whom
we
have
now
to
doe
,
whether
the
Apostles
to
whom
Christ
speaketh
in
the
words
in
hand
,
knew
themselves
to
be
Elect
,
or
no
,
yea
or
whether
they
were
Elect
,
or
no
,
there
could
be
no
great
necessity
or
occasion
why
Christ
should
thus
solemnly
arme
them
against
seducers
.
If
they
were
Elect
,
the
sence
of
these
men
is
,
that
whether
they
had
been
thus
armed
,
or
no
,
they
could
not
have
fallen
in
the
day
of
battell
:
as
on
the
other
hand
,
in
case
they
were
not
Elected
,
that
neither
this
,
nor
any
other
armour
,
or
cautionary
provision
whatsoever
,
could
be
able
to
make
them
stand
,
or
keep
them
alive
.
§.
14.
That
which
is
commonly
pleaded
at
such
turnings
,
as
this
,
is
very
light
and
impertinent
,
God
(
say
our
Antagonists
)
as
He
wills
the
end
,
so
also
He
willeth
,
and
injoyneth
the
means
for
the
accomplishment
of
the
end
.
So
in
the
Particular
in
Hand
:
Christ
,
as
He
willeth
the
non-seduction
of
the
Elect
,
so
He
willeth
also
that
they
should
beware
of
seducers
,
as
a
means
tending
to
that
end
.
For
to
this
we
answer
;
1.
Though
it
be
very
true
,
that
God
who
willeth
the
end
,
willeth
and
prescribeth
the
meanes
also
[
viz.
when
He
declares
the
end
not
to
be
otherwise
attaineable
,
then
in
and
by
the
use
of
such
meanes
,
as
He
prescribeth
in
order
hereunto
]
yet
when
He
hath
irreversibly
decreed
that
the
end
shall
certainly
be
obtained
,
or
that
He
will
interpose
by
an
high
and
irresistible
Hand
for
the
effecting
of
it
,
and
withall
hath
declared
either
the
one
,
or
the
other
,
or
both
of
these
His
decrees
unto
the
World
,
it
is
now
no
wayes
consistent
with
His
Wisdome
to
injoyn
men
the
use
of
any
meanes
for
the
obtaining
of
this
end
,
especially
under
the
penalty
or
threatning
of
a
non-obtaining
it
.
Nor
can
any
instance
be
produced
from
the
Scripture
,
where
any
means
have
been
directed
or
injoyned
by
Him
upon
such
terms
.
As
for
that
,
which
some
alledge
from
Acts
27.
Ver.
22.
compared
with
31.
it
no
wayes
reacheth
the
businesse
.
For
evident
it
is
from
that
31.
Verse
,
where
Paul
saith
to
the
Centurion
and
Souldiers
,
Except
these
abide
in
the
Ship
,
yee
cannot
be
saved
,
that
that
promissory
incouragement
which
He
delivers
unto
them
,
ver.
22.
upon
what
was
said
unto
Him
in
vision
by
God
,
ver.
24.
viz.
that
there
should
be
no
losse
of
any
mans
life
amongst
them
,
was
but
conditionall
,
and
not
absolute
;
and
consequently
,
that
the
saving
of
their
lives
did
depend
upon
their
continuing
in
the
Ship
,
and
that
so
,
that
had
they
not
continued
here
,
they
had
perished
,
the
Promise
of
God
made
unto
Paul
concerning
their
safety
notwithstanding
.
Which
cleerly
proves
this
Promise
of
God
to
have
been
conditionall
,
and
the
meaning
of
it
only
this
:
there
shall
be
●o
losse
of
any
mans
life
amongst
you
,
viz.
if
you
will
follow
the
Counsell
of
God
for
your
preservation
,
and
not
destroy
your
lives
your selves
by
rejecting
it
.
There
is
nothing
more
frequent
in
Scripture
,
then
Hypotheticall
Promises
in
categoricall
forms
;
I
mean
,
then
conditionall
Promises
delivered
in
positive
or
absolute
terms
.
But
hereof
we
shall
have
frequent
occasion
to
take
knowledge
in
the
present
discourse
.
2.
Though
God
,
who
willeth
the
end
,
willeth
and
appointeth
means
§.
15.
for
the
obtaining
the
end
(
upon
the
terms
expressed
)
yet
we
cannot
suppose
that
He
exhorteth
and
presseth
men
to
use
meanes
in
order
to
the
obtaining
of
such
,
or
such
an
end
,
which
Himself
gives
assurance
unto
them
that
they
shall
obtain
,
whether
they
use
the
means
,
or
no.
For
it
being
the
Hope
and
desire
of
obtaining
the
end
,
which
render
the
means
,
otherwise
unpleasant
and
un-acceptable
,
desireable
unto
men
,
evident
it
is
,
that
He
,
who
gives
assureance
unto
them
of
obtaining
the
end
howsoever
,
[
i.
e.
whether
they
use
the
meanes
,
or
no
]
destroyeth
the
energy
and
force
of
any
such
exhortation
,
wherein
the
use
of
the
means
shall
be
recommended
unto
them
▪
or
they
perswaded
thereunto
.
He
that
shall
insure
me
,
that
whether
I
run
,
or
no
,
I
shall
be
crowned
,
and
shall
afterward
exhort
me
to
run
,
that
I
may
be
crowned
,
shall
(
doubtless
)
pull
down
that
with
his
Promise
,
which
He
seeks
to
build
up
by
His
exhortation
.
If
it
be
replied
and
said
;
but
God
assureth
no
man
that
He
shall
not
be
deceived
§.
16.
or
seduced
,
but
only
in
,
and
by
the
use
of
means
,
that
He
may
not
be
seduced
;
I
answer
;
if
so
,
then
God
hath
made
no
peremptory
Decree
concerning
the
non-seducement
of
the
Elect
,
nor
other
,
then
with
which
the
seducement
of
them
may
very
possibly
stand
.
For
that
which
depends
upon
any
deliberate
or
elective
Act
of
the
will
of
man
,
cannot
be
said
to
be
positively
,
peremptorily
,
or
absolutely
Decreed
by
God
:
nor
is
it
any
other
,
in
the
Nature
and
Condition
of
it
,
then
what
may
very
possibly
not
be
.
Now
certaine
it
is
,
that
the
use
of
means
to
prevent
seduction
in
the
Elect
,
is
such
an
Act
,
or
series
of
Actions
,
which
depends
upon
the
deliberate
Act
of
their
will
;
at
least
so
far
,
that
it
can
never
take
place
,
or
be
,
without
a
deliberate
concurrency
hereof
.
If
it
be
yet
further
said
;
Though
the
use
of
means
to
prevent
seduction
in
§.
17.
the
Elect
,
depends
upon
the
deliberate
motions
and
actings
of
their
wills
,
thus
far
,
that
it
cannot
take
place
,
or
be
performed
without
them
;
yet
may
it
have
such
a
relation
unto
,
or
dependance
upon
,
the
absolute
will
or
decree
of
God
,
which
shall
give
certainty
and
infallibility
of
being
unto
it
notwithstanding
.
For
God
is
able
so
to
interpose
by
His
excellency
of
Power
in
all
the
deliberations
of
Men
,
as
to
carry
and
fix
the
issues
,
and
determinations
of
them
,
which
way
,
and
upon
what
He
pleaseth
;
To
this
I
answer
;
that
the
Question
is
not
,
what
God
is
able
by
the
excellency
of
His
Power
to
doe
in
this
kinde
,
but
what
He
is
pleased
to
doe
,
or
what
He
hath
decreed
to
doe
out
of
the
Counsell
and
Liberty
of
His
Will.
And
that
which
we
affirme
and
plead
in
the
cause
depending
,
is
not
,
that
God
is
not
able
to
determine
the
wills
of
the
Elect
to
the
use
of
means
proper
and
sufficient
to
prevent
their
being
deceived
,
but
that
He
hath
no
where
declared
Himself
willing
o●
resolved
to
doe
it
;
and
consequently
,
that
it
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
conceit
above
what
is
written
,
to
think
that
He
doth
it
.
Therefore
untill
it
be
proved
,
either
from
the
Scriptures
,
or
by
the
light
of
some
solid
demonstration
otherwise
,
that
God
hath
absolutely
Decreed
the
non-seduction
of
the
Elect
(
we
still
speak
of
a
seduction
to
destruction
)
or
(
which
is
the
same
,
upon
our
Adversaries
Grant
and
Plea
,
lately
mentioned
)
the
determination
of
their
wills
to
the
use
of
means
necessary
to
secure
them
against
seduction
,
we
judge
our selves
free
in
Conscience
to
deny
the
pretended
impossibility
of
the
Saints
deception
,
or
seduction
.
Another
Scripture
much
discoursed
in
the
behalf
of
the
common
Doctrine
§.
18.
of
Perseverance
,
is
,
1
Pet.
1.
5.
—
who
are
kept
by
the
Power
of
God
through
Faith
unto
Salvation
.
From
hence
it
is
frequently
concluded
,
that
they
who
once
truly
believe
,
and
are
regenerate
,
(
Verse
3.
)
are
kept
by
the
ingagement
of
the
Mighty
Power
of
God
,
from
falling
away
to
destruction
.
I
Answer
,
1.
That
it
is
not
here
said
,
that
regenerate
Men
are
kept
simply
and
absolutely
by
the
Power
of
God
unto
Salvation
,
but
that
they
are
kept
by
the
Power
of
God
THROVGH
FAITH
,
unto
Salvation
.
Which
plainly
implieth
,
that
the
Power
of
God
here
spoken
of
,
ingageth
for
no
Mans
preservation
,
or
safeguarding
unto
Salvation
,
but
by
the
mediation
of
Faith
,
or
any
whit
longer
then
their
Faith
shall
continue
.
Now
here
being
nothing
said
,
or
implied
,
touching
the
certainty
of
the
continuance
of
the
Faith
of
the
Saints
unto
the
end
,
nor
concerning
any
ingagement
of
the
Power
of
God
,
for
the
Perpetuation
thereof
,
evident
it
is
,
that
nothing
can
be
concluded
from
hence
for
the
establishment
of
the
said
Doctrine
of
Perseverance
,
But
,
2.
For
the
cleer
sence
and
importance
of
the
place
,
it
is
this
;
that
Men
once
begotten
by
God
to
a
lively
hope
,
by
the
Resurrection
of
Jesus
Christ
from
the
dead
,
Have
,
or
may
Have
,
the
greatest
security
,
which
the
infinite
Power
of
God
can
afford
,
that
persevering
in
that
Faith
,
from
whence
this
hope
issueth
,
unto
the
end
,
they
shall
be
saved
.
The
place
,
according
to
this
interpretation
,
runs
parallel
in
sence
and
import
,
with
these
,
and
their
fellowes
;
But
he
that
shall
endure
to
the
end
,
shall
be
saved
[
](A41481-e73720-b)a
a
Mat.
24.
13
;
(
viz.
against
all
opposition
,
and
contradiction
,
of
impediments
whatsoever
.
)
Be
thou
faithfull
unto
death
,
and
I
will
give
thee
a
Crown
of
life
[
](A41481-e73750-b)b
b
Revel.
2.
10
.
So
with
that
lately
opened
:
—
upon
this
Rock
will
I
build
my
Church
,
and
the
Gates
of
Hell
shall
not
prevaile
against
it
[
](A41481-e73770-b)c
c
Mat.
16.
18
;
to
which
you
may
add
Joh.
10.
18
,
19.
Eph.
1.
19.
with
many
others
.
This
exposition
perfectly
accords
with
Bullingers
Commentary
upon
the
place
.
In
the
meane
time
(
saith
He
)
let
this
suffice
us
,
that
eternall
happinesse
is
in
safety
for
us
[
or
,
to
us
]
which
no
,
either
Man
,
or
Devill
,
can
intercept
[
or
,
deprive
us
of
]
unlesse
Faith
failes
us
,
wherewith
,
neglecting
the
things
which
mortall
Men
so
much
seek
after
,
let
us
wholly
depend
upon
Heaven
[
](A41481-e73850-b)d
d
Nobis
interim
sit
satis
quôd
aeterna
fae●icitas
nobis
est
in
tuto
,
quam
nullus
hominum
aut
daemonum
possit
intercipere
,
modò
ne
eos
[
nos
]
deficiat
fides
,
quâ
,
neglectis
rebus
mortalium
,
totipendeamus
à
coelo
.
.
In
the
clause
,
modo
ne
nos
deficiat
fides
,
so
that
Faith
faile
●●
not
,
He
clearly
supposeth
,
1.
A
possibility
that
our
present
Faith
may
faile
us
:
2.
That
in
case
it
shall
faile
us
,
we
may
perish
,
notwithstanding
any
thing
here
delivered
by
the
Apostle
,
concerning
our
being
kept
by
the
Power
of
God
unto
Salvation
.
If
against
this
Interpretation
it
shall
be
objected
,
that
it
greatly
depresseth
,
§.
19.
and
(
in
a
manner
)
quencheth
the
spirit
of
the
consolation
,
clearly
intended
by
the
Holy
Ghost
to
be
administred
unto
the
Saints
in
the
words
;
and
that
it
makes
very
little
for
their
comfort
,
to
hear
of
their
being
kept
unto
Salvation
by
God
,
or
by
His
Power
,
in
case
this
keeping
depends
upon
their
continuance
in
Faith
,
especially
if
this
also
be
uncertain
,
and
depending
upon
themselves
,
their
diligence
and
care
to
procure
it
;
I
answer
;
1.
That
the
Heart
of
this
Objection
was
broken
in
the
former
Chapter
[
](A41481-e73980-b)a
a
Sect.
21.
22.
,
where
we
shewed
,
that
in
matters
of
greatest
consequence
and
most
desireable
in
things
appertaining
to
this
life
,
yea
as
to
life
it self
,
the
most
timorous
and
cautious
Men
,
neither
wish
,
nor
desire
any
greater
security
,
then
to
have
what
they
desire
assured
unto
them
upon
their
own
willingnesse
and
care
,
either
for
the
procurement
,
or
the
continued
injoyment
,
of
it
.
The
most
impotent
lover
of
life
under
Heaven
,
and
He
that
lives
in
the
greatest
bondage
in
the
World
through
feare
of
Death
,
would
(
both
of
them
)
be
highly
satisfied
,
if
God
would
but
vouchsafe
such
a
promise
as
this
unto
them
,
that
so
long
as
they
should
desire
the
continuance
of
their
lives
,
and
take
heed
of
destroying
them
themselves
by
unnaturall
or
desperate
courses
,
as
by
casting
themselves
into
the
Fire
,
into
the
Water
,
down
from
high
Towers
,
&c.
He
would
secure
them
against
all
other
interveniences
,
or
means
of
dissolution
whatsoever
.
In
like
manner
,
it
is
,
and
ought
to
be
so
esteemed
by
the
Saints
,
a
consolation
rich
and
glorious
,
that
God
hath
undertaken
and
ingaged
Himself
,
by
the
greatnesse
of
His
Power
to
preserve
them
against
all
enemies
,
and
threatning
obstacles
and
oppositions
whatsoever
,
for
His
Heavenly
Kingdome
,
only
upon
condition
that
they
shall
not
willingly
,
willfully
,
desperately
destroy
themselves
,
or
render
themselves
uncapable
of
such
His
preservation
,
by
apostatizing
from
that
Faith
,
in
His
Son
Jesus
Christ
,
which
He
by
His
especiall
Grace
hath
Planted
in
them
,
and
by
which
they
stand
at
present
in
favour
and
acceptation
with
Him
.
2.
Though
God
hath
not
simply
and
absolutely
undertaken
for
their
preseverance
,
§.
20.
or
continuation
of
their
Faith
unto
the
end
,
nor
upon
any
such
terms
,
but
that
if
they
will
be
brutishly
and
desperately
carelesse
of
so
high
a
concernment
to
themselves
as
a
blessed
Eternity
is
,
they
may
make
defection
from
it
,
and
turne
Proselites
to
Hell
;
yet
hath
He
laid
a
rich
foundation
for
their
Perseverance
,
in
those
many
precious
Promises
and
incouragements
,
which
He
hath
given
unto
those
,
who
shall
persevere
,
as
also
in
those
most
severe
and
dreadfull
threatnings
,
bent
against
the
faces
of
all
Apostates
and
backsliders
,
together
with
those
frequent
Promises
or
Declarations
,
which
He
hath
made
,
to
continue
,
yea
and
to
inlarge
,
upon
occasion
,
the
inward
contributions
of
His
Spirit
,
the
motions
,
excitements
,
and
directions
thereof
,
in
order
to
the
plentifull
inabling
of
His
Saints
to
persevere
,
untill
they
shall
willingly
and
willfully
turne
their
backs
upon
them
,
and
reject
them
.
Upon
the
account
of
all
these
gracious
Promises
and
Declarations
made
by
God
unto
His
Saints
,
for
,
or
towards
,
the
effectuall
accomplishment
of
their
Perseverance
,
the
Apostle
Paul
frequently
incourageth
them
to
the
hope
and
expectation
of
it
.
But
the
Lord
is
faithfull
,
who
shall
stablish
you
,
and
keepe
you
from
evill
[
](A41481-e74110-b)a
a
2
Thess.
3.
3
.
Who
shall
also
confirme
you
unto
the
end
,
that
yee
may
be
blamelesse
in
the
day
of
our
Lord
Jesus
Christ
[
](A41481-e74130-b)b
b
1
Cor.
1.
8
.
God
,
according
to
the
common
Dialect
and
Notion
of
Scripture
language
,
is
said
to
establish
,
confirme
,
and
keepe
men
from
evill
,
when
He
doth
that
,
which
is
of
a
proper
tendency
,
and
sufficient
thereunto
,
whither
the
effects
or
ends
themselves
of
establishments
,
confirmation
,
&c.
be
actually
obtained
,
or
no
,
For
there
is
nothing
more
frequent
or
familiar
in
Scripture
,
then
to
ascribe
the
effects
themselves
,
sometimes
unto
God
,
sometimes
unto
Men
,
only
upon
their
respective
actings
or
doings
of
such
things
,
which
are
of
a
Naturall
,
Proper
,
and
Direct
tendency
to
produce
them
,
whether
they
be
actually
and
de
facto
produced
,
or
no.
Thus
our
Saviour
chargeth
Him
,
who
shall
put
away
his
Wife
for
any
other
cause
,
then
Fornication
,
with
causing
her
to
commit
Fornication
[
](A41481-e74180-b)c
c
Mat.
5.
32
;
whether
the
Woman
thus
put
away
,
committeth
Fornication
,
or
no
;
viz.
because
in
that
act
of
putting
her
away
upon
such
terms
;
He
doth
that
,
which
hath
a
proper
and
direct
tendency
to
cause
Her
to
commit
this
sin
.
For
it
is
not
necessary
to
suppose
that
every
Woman
thus
divourced
or
put
away
,
committeth
,
or
will
commit
Fornication
.
But
whether
she
doth
,
or
no
,
the
sin
of
Him
that
put
Her
away
,
is
one
and
the
same
:
He
(
in
our
Saviours
Dialect
)
caused
Her
to
commit
Fornication
.
Thus
also
,
He
who
eates
to
the
offence
of
a
weake
Brother
,
is
charged
by
the
Apostle
with
destroying
him
with
his
Meate
,
for
whom
Christ
Died
[
](A41481-e74280-b)d
d
Rom.
14
15
20.
.
i.
e.
with
doing
that
,
which
is
apt
and
proper
to
occasion
His
destruction
,
whether
He
be
actually
destroyed
,
or
no.
In
this
idiome
likewise
of
speaking
,
God
expresly
saith
that
He
had
purged
Jerusalem
;
and
yet
in
the
same
place
saith
also
,
that
Jerusalem
notwithstanding
was
not
purged
.
In
thy
filthinesse
,
is
lewdnesse
[
i.
e.
notorious
and
desperate
obstinacy
]
because
I
HAVE
PVRGED
THEE
,
AND
THOV
WAST
NOT
PVRGED
,
thou
shalt
not
be
purged
from
thy
filthinesse
any
more
,
till
I
have
caused
my
fury
to
rest
upon
thee
[
](A41481-e74380-b)a
a
Ezek.
24
13
.
God
is
said
to
have
purged
Jerusalem
,
because
He
vouchsafed
proper
and
sufficient
means
unto
Her
for
Her
purging
,
as
the
Ministry
of
His
Word
and
Spirit
,
frequent
Admonitions
,
Exhortations
,
Expostulations
,
Promises
,
Threatnings
,
&c.
by
His
Prophets
,
however
Jerusalem
by
Her
rebellious
obstinacy
,
hindered
and
obstructed
the
through
and
kindly
working
of
these
means
,
by
reason
whereof
the
desireable
effect
of
Her
purging
was
not
obtained
.
In
such
a
Sence
and
Phrase
as
this
,
the
goodnesse
of
God
is
said
to
lead
such
Men
to
Repentance
,
who
yet
are
so
far
from
Repenting
,
that
after
their
hardnesse
,
and
impenitent
heart
,
they
threasure
up
wrath
unto
themselves
against
the
day
of
wrath
,
&c.
[
](A41481-e74470-b)b
b
Rom.
2.
4
,
5
.
meaning
,
that
the
goodnesse
of
God
in
His
Patience
and
Long-sufferance
towards
wicked
and
ungodly
Men
,
ministreth
many
occasions
and
opportunities
unto
them
,
by
the
advantage
whereof
they
might
easily
be
drawn
to
repent
,
did
they
not
willingly
indulge
themselves
in
that
hardnesse
of
Heart
,
which
in
the
fruits
of
it
tends
to
nothing
but
to
the
treasuring
up
of
wrath
to
themselves
,
&c.
In
the
same
construction
,
Christ
is
stiled
the
Lamb
of
God
which
taketh
away
the
sin
of
the
World
[
](A41481-e74520-b)c
c
Ioh.
1.
29.
;
and
so
to
be
the
propitiation
for
the
sinnes
of
the
whole
World
[
](A41481-e74540-b)d
d
1
Ioh.
2.
2
;
not
as
if
,
or
because
,
the
sin
of
the
World
is
actually
or
compleatly
taken
away
by
Him
,
or
so
,
that
this
whole
sin
either
is
,
or
at
any
time
must
needs
be
,
pardoned
,
or
actually
taken
away
in
all
the
fruits
,
consequents
,
or
effects
of
it
,
because
He
is
said
to
have
taken
it
away
;
but
because
He
hath
done
and
suffered
that
,
which
hath
a
glorious
efficacy
and
tendency
in
it
,
to
,
or
towards
such
a
taking
of
it
away
;
so
that
if
it
be
not
actually
and
compleatly
taken
away
,
the
cause
of
it
is
somewhere
else
to
be
sought
,
and
found
,
as
viz.
in
the
sinners
,
or
men
themselves
,
and
not
in
Him
.
In
this
sence
likewise
He
is
said
to
be
the
propitiation
for
the
sinnes
of
the
whole
World
,
not
because
the
sinnes
of
the
whole
World
are
actually
,
compleatly
,
or
with
succesfulnesse
in
the
event
propitiated
or
attoned
by
Him
,
but
because
that
Sacrifice
of
Himself
,
which
He
hath
offered
in
order
to
a
propitiating
or
attoning
the
sinnes
of
the
whole
World
,
is
so
pregnant
and
full
of
a
propitiatory
efficacy
and
vertue
,
and
withall
is
so
propounded
and
held
forth
by
God
unto
the
whole
World
,
that
if
any
mans
sin
remaines
actually
unpropitiated
,
or
un-pardoned
,
it
is
through
his
own
voluntary
neglect
of
this
Sacrifice
,
and
not
from
any
intention
on
Gods
Part
,
that
his
sin
should
not
be
attoned
or
propitiated
by
this
Sacrifice
,
as
well
as
any
other
Mans.
It
were
easie
to
multiply
examples
of
that
propriety
of
expression
now
under
observation
,
from
the
Scriptures
.
And
I
desire
the
rather
that
it
may
be
carefully
minded
and
remembred
,
because
I
verily
believe
that
the
non-advertency
of
it
by
Men
of
learning
and
worth
,
with
some
few
others
of
like
consideration
(
whereof
we
may
give
notice
in
time
)
hath
mainly
occasioned
the
dividing
of
their
thoughts
and
judgements
from
the
Doctrine
of
Universall
Redemption
.
We
shall
be
invited
(
I
suppose
)
before
the
conclusion
of
this
discourse
,
to
recruite
the
Readers
memory
with
a
re-mention
of
this
notion
of
Scripture
Dialect
.
In
the
mean
time
we
cleerly
see
by
the
light
of
it
,
how
God
may
be
said
to
establish
,
to
confirme
unto
the
end
,
to
keep
Men
from
evill
,
though
Men
neither
be
actually
,
or
in
the
event
,
established
,
confirmed
,
or
kept
from
evill
;
and
this
without
any
prejudice
,
or
disparagement
in
the
least
,
either
unto
the
grace
or
goodnesse
of
God
,
or
to
His
Power
,
or
Effectualnesse
of
Working
,
in
this
behalf
.
The
next
Scripture
,
which
we
shall
undertake
to
right
,
against
those
,
§.
21.
who
have
done
it
the
injury
of
fathering
the
common
Doctrine
of
Perseverance
upon
it
,
is
this
.
They
went
out
from
us
,
but
they
were
not
of
us
:
for
if
they
had
been
of
us
,
they
would
no
doubt
have
continued
with
us
:
but
they
went
out
,
that
they
might
be
made
manifest
that
they
were
not
all
of
us
[
](A41481-e74800-b)a
a
1
Ioh.
2.
19
.
From
hence
this
inference
is
drawn
up
;
that
they
who
are
of
the
Saints
,
i.
e.
of
the
number
of
those
,
who
are
reall
and
true
Saints
,
will
alwayes
continue
in
this
number
,
and
never
apostatize
.
But
for
answer
;
1.
This
inference
presumeth
many
things
,
for
which
neither
it
,
nor
any
the
Authors
of
it
,
will
ever
be
able
to
give
any
good
security
of
Proof
;
as
viz.
1.
That
this
Phrase
,
they
were
not
of
us
,
imports
,
that
they
never
were
true
Believers
.
This
certainly
can
never
be
proved
,
because
there
is
another
sence
,
and
this
every
whit
as
proper
to
the
words
,
and
more
commodious
for
the
Context
and
scope
of
the
Place
,
which
may
be
given
of
them
,
as
we
shall
see
anon
.
2.
That
this
expression
,
they
were
of
us
,
signifies
,
that
they
were
true
Believers
;
of
the
uncertainty
of
this
supposition
,
we
shall
give
the
like
account
.
3.
That
these
words
,
they
went
out
from
us
,
signifie
their
finall
desertion
or
abdication
of
the
Apostles
Communion
,
or
their
totall
and
finall
renunciation
of
Christ
,
His
Church
,
and
Gospell
.
This
supposition
hath
no
bottome
at
all
,
or
colour
for
it
.
4.
That
this
clause
,
they
would
no
doubt
have
continued
with
us
,
signifieth
,
they
would
have
continued
in
the
same
Faith
,
wherein
we
persevere
and
continue
.
Nor
is
there
any
competent
reason
to
inforce
this
sence
of
these
words
,
because
neither
doth
the
Grammaticall
tenor
of
them
require
it
,
and
much
lesse
the
scope
of
the
passage
(
of
which
in
due
time
.
)
5.
The
said
inference
supposeth
,
that
John
certainly
knew
,
that
all
those
,
who
for
the
present
remained
in
his
Communion
,
were
true
Believers
.
For
if
they
were
not
true
Believers
,
they
that
were
gone
out
from
them
,
(
in
the
sence
contended
for
)
might
be
said
to
be
of
them
,
i.
e.
Persons
in
the
same
condition
with
them
.
But
how
improbable
this
is
(
I
mean
,
that
John
should
infallibly
know
,
that
all
those
,
who
as
yet
continued
with
them
,
were
true
Believers
)
I
refer
to
consideration
.
6
,
The
inference
under
contest
yet
further
supposeth
,
that
John
certainly
knew
,
that
they
,
who
were
now
gone
out
from
them
,
neither
were
now
,
nor
ever
before
,
true
Believers
;
yea
and
that
he
certainly
knew
this
,
by
their
departure
,
or
going
out
from
them
.
7.
(
And
lastly
)
it
presumeth
yet
further
,
that
all
true
Believers
,
doe
alwayes
abide
in
the
externall
Communion
of
the
Church
;
and
that
when
Men
doe
not
so
abide
,
they
plainly
declare
hereby
,
that
they
never
were
true
Believers
.
Which
is
not
only
a
manifest
untruth
,
but
expresly
contrary
to
the
Doctrine
it self
of
those
Men
,
who
assert
the
inference
.
For
they
teach
(
as
we
heard
before
)
that
even
true
Believers
may
fall
so
foule
,
and
so
far
,
that
the
Church
according
to
the
command
of
Christ
may
be
constrained
to
testifie
,
that
shee
cannot
tolerate
them
in
her
externall
Communion
,
nor
that
ever
they
shall
have
any
part
or
Portion
in
the
Kingdome
of
Christ
,
unlesse
they
repent
.
Doubtlesse
to
be
cast
out
of
the
Church
,
according
to
the
Institution
and
command
of
Christ
,
who
commands
no
such
thing
,
but
upon
very
heynous
and
highly-un
-
Christian
misdemeanours
,
is
of
every
whit
as
sad
an
importance
,
as
a
voluntary
desertion
of
the
Churches
Communion
can
be
,
especially
for
a
season
.
But
,
2.
Suppose
these
two
suppositions
be
granted
to
the
Inference-Makers
,
§.
22.
1.
That
this
Phrase
,
to
goe
out
from
us
,
signifies
voluntarily
to
forsake
the
Society
or
Communion
of
Christians
;
and
2.
That
this
expression
,
to
be
of
us
,
signifies
true
and
inward
Communion
with
those
,
from
whom
they
went
out
,
yet
will
not
these
contributions
suffice
for
the
firme
building
of
the
said
Inference
.
The
reason
is
,
because
the
Apostle
expresly
saith
,
that
they
would
have
continued
WITH
Us
,
not
,
that
they
would
have
continued
such
as
they
were
,
in
respect
of
the
truth
or
essence
of
their
Faith
.
And
if
the
Apostles
scope
in
this
place
were
,
to
prove
,
or
affirme
,
that
they
who
are
once
true
Christians
,
or
Believers
,
alwayes
continue
such
,
then
when
He
saith
,
they
would
have
continued
with
us
,
He
must
of
necessity
mean
,
either
that
they
would
have
continued
faithfull
,
as
we
continue
faithfull
:
or
else
,
that
they
would
have
continued
alwayes
in
our
Society
,
or
in
the
Profession
of
Christianity
.
But
that
neither
of
these
sences
are
of
any
tolerable
consistency
,
is
evident
by
the
light
of
this
consideration
;
viz.
that
the
Apostle
then
must
have
known
,
that
the
persons
He
speaks
of
,
and
who
went
out
from
them
,
neither
were
,
nor
ever
had
been
,
true
Christians
or
Believers
,
when
they
thus
went
from
them
.
Now
if
He
had
this
knowledge
of
them
,
it
must
be
supposed
,
either
that
He
had
it
by
extraordinary
Revelation
:
but
this
is
very
unprobable
,
and
howsoever
,
can
never
be
proved
;
or
else
that
He
gained
or
obtained
it
by
their
departure
,
or
going
out
from
them
.
But
that
this
could
be
no
sufficient
Argument
or
Ground
to
beget
any
such
knowledge
in
the
Apostle
concerning
them
,
is
evident
from
hence
,
because
it
may
very
easily
,
and
doth
very
frequently
,
come
to
passe
,
that
they
who
are
true
Christians
,
doe
not
alwayes
continue
in
that
Christian
Society
,
unto
which
they
have
once
joyned
themselves
,
and
adhered
;
no
nor
yet
in
the
externall
Profession
of
Christianity
it self
.
Yea
,
our
Opposers
themselves
frequently
and
without
scruple
teach
,
and
affirme
,
that
even
true
Believers
themselves
,
may
,
either
through
fear
,
or
shame
,
or
extremity
of
sufferings
,
or
the
like
,
be
brought
to
deny
Christ
,
and
without
any
danger
of
making
shipwrack
of
their
Faith
,
forbear
a
Profession-making
of
the
Name
of
Christ
afterwards
.
But
,
3.
(
For
the
true
meaning
of
the
Place
)
it
is
to
be
considered
,
that
the
§.
23.
Apostles
intent
in
the
words
,
was
to
prevent
,
or
heale
an
offence
,
that
weak
Christians
might
take
,
at
that
Doctrine
,
which
was
taught
and
spread
abroad
,
by
those
Anti-Christs
,
or
Anti-Christian
Teachers
,
(
spoken
of
in
the
former
Verse
,
and
there
said
to
have
been
,
many
)
and
that
especially
because
they
had
sometimes
lived
and
conversed
with
the
Apostles
themselves
in
Christian
Churches
;
and
had
professed
the
same
Faith
and
Doctrine
with
them
.
By
reason
hereof
some
Christians
,
not
so
considerate
or
judicious
,
as
others
,
might
possibly
think
,
or
conceive
,
that
surely
all
things
were
not
well
with
the
Apostles
,
and
those
Christian
Societies
,
with
which
they
consorted
;
there
was
something
not
as
it
ought
to
have
been
,
either
in
Doctrine
,
or
Manners
,
or
both
,
which
ministered
an
occasion
unto
these
Men
to
break
Communion
with
them
,
and
to
leave
them
.
To
this
the
Apostle
answers
partly
by
Concession
:
partly
by
Exception
.
First
by
Concession
,
in
these
words
,
They
went
out
from
us
.
Which
words
doe
not
so
much
import
their
utter
declining
or
forsaking
the
Apostles
Communion
(
though
there
be
an
expression
following
which
probably
doth
)
as
the
advantage
or
opportunity
which
they
had
to
gaine
credit
and
respects
both
to
their
Doctrine
,
and
Persons
,
amongst
Professors
of
Christianity
in
the
World
,
in
as
much
as
they
came
forth
from
the
Apostles
themselves
,
as
Men
taught
,
and
Commissioned
by
them
to
Teach
.
The
same
Phrase
is
used
in
this
sence
,
and
with
the
same
import
,
Acts
15.
24.
where
the
Apostles
write
thus
to
the
Brethren
of
the
Gentiles
:
For
as
much
as
we
have
heard
,
that
certaine
which
WENT
OVT
FROM
Us
,
have
troubled
you
with
words
,
subverting
your
Soules
,
saying
,
yee
must
be
Circumcised
,
and
keep
the
Law
,
to
whom
we
gave
no
such
[
Commission
,
or
]
Commanaement
.
So
that
in
this
clause
,
they
went
out
from
us
,
the
Apostle
grants
,
1.
That
those
Anti-Christian
Teachers
had
indeed
for
a
time
held
Communion
with
them
:
and
2.
That
hereby
they
had
the
greater
opportunity
of
doing
harm
in
the
World
by
their
false
Doctrine
.
But
2.
He
answers
further
,
by
way
of
exception
:
But
they
were
not
of
us
,
i.
e.
Whilest
yet
they
conversed
with
us
,
they
were
not
Men
of
the
same
Spirit
or
Principles
with
us
;
we
walked
in
the
Profession
of
the
Gospell
with
single
and
upright
Hearts
,
not
aiming
at
any
secular
greatnesse
,
or
worldly
accommodations
in
one
kinde
or
other
:
these
Men
loved
this
present
World
;
and
when
they
found
that
the
simplicity
of
the
Gospell
would
not
accommodate
them
to
their
minds
,
they
brake
with
us
,
and
with
the
truth
of
the
Gospell
it self
,
at
once
.
By
the
way
,
when
He
saith
,
But
they
were
not
of
us
,
He
doth
not
necessarily
imply
,
or
suppose
,
that
they
never
had
been
of
them
,
i.
e.
sincere
and
single-hearted
in
the
Profession
of
the
Gospell
,
as
they
were
:
but
only
that
about
,
and
at
,
the
time
of
their
going
out
from
them
,
or
perhaps
somewhile
after
,
they
were
thus
tainted
and
corrupted
.
The
cares
of
this
World
,
and
the
deceitfulnesse
of
Riches
,
and
those
lusts
of
other
things
,
which
choked
the
seed
in
the
Thorny
gr●und
,
are
said
to
have
entered
in
,
(
viz.
some
while
after
the
seed
was
sown
,
and
sprung
up
)
[
](A41481-e75670-b)a
a
Mar.
4.
19
.
Nor
is
it
said
to
have
fallen
among
Thorns
,
because
there
were
Thorns
on
the
ground
,
when
it
was
sown
,
but
because
it
fell
on
such
a
ground
,
where
it
Proved
to
be
amongst
Thorns
afterwards
.
Nor
is
it
like
▪
that
Demas
Himself
loved
this
present
World
,
when
first
he
imbraced
Pauls
company
,
with
that
affection
,
either
for
kinde
,
or
degree
,
which
he
did
afterwards
.
So
that
it
cannot
be
Proved
from
this
clause
,
that
the
Persons
spoken
of
,
had
never
been
sincere
Christians
,
but
only
that
they
were
not
such
,
when
John
spake
these
things
concerning
them
.
It
followes
:
For
if
they
had
been
of
us
,
they
would
no
doubt
have
continued
with
us
.
In
these
words
,
the
Apostle
gives
a
reason
of
his
exception
;
telling
them
to
whom
he
writs
,
that
this
was
a
signe
,
or
argument
,
that
those
Anti-Christian
Teachers
were
not
of
them
(
in
the
sence
declared
)
viz.
that
they
did
not
continue
with
them
,
i.
e.
they
quitted
their
former
intimacy
and
converse
with
the
Apostles
,
refused
to
steere
the
same
course
to
walk
by
the
same
Principles
any
longer
with
them
;
which
(
saith
he
)
questionlesse
they
would
not
have
done
,
had
they
been
as
sincerly
affected
towards
Jesus
Christ
,
and
the
Gospell
as
we
.
In
which
Assertion
,
John
plainely
vindicateth
himself
,
and
the
Christian
Churches
of
his
Communion
,
from
giving
any
just
occasion
of
offence
unto
those
men
,
whereby
they
should
be
any
wayes
induced
to
forsake
them
;
and
resolves
their
unworthy
departure
in
this
kinde
into
their
own
carnall
and
corrupt
hearts
,
which
lusted
after
such
fleshly
accommodations
and
contentments
,
that
were
not
to
be
obtained
,
or
injoyed
,
in
a
sincere
Profession
of
the
Gospell
,
with
the
Apostles
,
and
those
who
were
Perfect
in
heart
with
them
.
It
followes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
but
that
they
§.
24.
might
be
made
manifest
that
they
are
not
at
all
of
us
,
meaning
,
that
God
suffered
them
thus
unworthily
to
break
fellowship
with
us
,
that
hereby
they
might
all
of
them
,
one
or
other
of
those
,
who
thus
causlesly
deserted
us
,
be
discovered
to
be
Men
of
degenerous
and
ignoble
spirits
,
and
not
Principled
like
unto
us
,
the
true
Apostles
of
Christ
,
or
those
that
walke
in
uprightnesse
of
heart
with
us
.
It
appertaines
to
the
just
and
righteous
Judgement
of
God
,
and
withall
is
a
dispensation
of
a
gracious
tendency
and
import
for
the
Honour
,
Peace
,
and
Safety
of
Christian
Churches
,
and
sincere
Christians
,
that
Men
of
corrupt
minds
amongst
them
,
should
be
timely
discovered
.
This
being
the
cleere
and
undoubted
Scope
,
and
Sence
of
the
Place
,
evident
it
is
,
that
no
inference
or
conclusion
can
be
drawn
from
it
for
the
countenance
or
establishment
of
the
received
Doctrine
of
Perseverance
.
All
that
can
be
made
of
it
towards
such
an
account
as
this
,
is
,
that
Men
sincerely
affected
towards
the
Gospell
,
and
free
from
that
adulterous
and
inordinate
love
of
this
present
World
,
which
turns
such
multitudes
aside
from
the
way
of
Truth
,
whilest
they
abide
in
this
Posture
and
Frame
,
are
seldome
or
never
found
to
desert
the
Society
of
faithfull
Teachers
,
or
sound
Christians
.
But
concerning
any
absolute
necessity
of
their
continuing
free
,
who
either
have
been
free
,
or
are
free
at
Present
,
from
the
inordinate
love
of
the
World
,
here
is
not
the
least
overture
or
intimation
.
Yea
,
the
non-continuance
of
those
false-Teachers
with
John
,
and
the
good
Christians
with
Him
here
spoken
of
,
though
it
argues
and
imports
a
worldly
and
dangerous
distemper
in
their
Hearts
and
Spirits
,
yet
doth
it
not
necessarily
or
demonstratively
imply
a
nullity
of
their
Faith
.
Another
Text
of
Scripture
,
from
whence
the
Doctrine
of
Perseverance
§.
25.
claimes
countenance
and
credit
,
is
that
which
speaketh
thus
:
whosoever
is
borne
of
God
,
doth
not
commit
sin
:
for
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
borne
of
God
[
](A41481-e75990-b)a
a
●
Joh.
3.
9.
.
From
hence
such
an
Argument
as
this
is
levied
in
defence
of
the
said
Doctrine
.
He
that
sinneth
not
,
neither
can
sin
,
cannot
fall
away
from
His
Faith
:
Whosoever
is
borne
of
God
,
sinneth
not
,
neither
can
sin
.
Therefore
whosoever
is
borne
of
God
,
cannot
fall
away
from
His
Faith
.
To
this
I
answer
by
distinguishing
those
terms
,
sinneth
not
,
neither
can
sin
,
made
use
of
in
both
Propositions
.
First
,
by
sinneth
not
,
may
be
meant
,
committeth
no
act
of
sin
,
sinneth
not
at
all
.
In
this
sence
of
the
Phrase
,
the
Minor
is
absolutely
untrue
.
For
he
that
is
borne
of
God
,
certainely
sinneth
(
in
a
sence
)
i.
e.
committeth
acts
,
yea
many
acts
,
of
sin
.
In
many
things
(
saith
James
)
we
offend
all
[
](A41481-e76090-b)b
b
James
3.
2.
;
meaning
,
even
the
holiest
and
most
regenerate
of
all
.
Secondly
,
by
sinneth
not
,
may
be
meant
,
(
say
some
)
doth
not
perpetrate
,
or
commit
sin
with
delight
.
But
this
sence
(
I
am
confident
)
cannot
be
justified
,
either
from
the
Scripture
,
nor
yet
upon
any
competent
ground
of
●eason
.
Not
to
sin
,
doth
no where
in
Scripture
signifie
,
not
to
sin
with
delight
.
I
acknowledge
,
that
Words
and
Phrases
are
sometimes
in
Scripture
used
emphatically
;
in
which
cases
,
over
and
besides
their
Proper
significations
,
they
consignifie
some
Peculiarity
of
manner
,
or
some
speciall
circumstance
relating
to
the
thing
or
action
expressed
.
But
what
they
signifie
in
this
kinde
(
I
mean
,
over
and
besides
their
strict
and
Proper
significations
)
is
not
arbitrary
,
or
left
for
Men
to
make
what
they
please
;
but
is
to
be
estimated
by
the
scope
of
the
place
,
and
Nature
of
the
matter
in
hand
.
I
easily
grant
,
that
the
words
under
debate
,
sinneth
not
,
or
doth
not
commit
sin
,
are
emphaticall
in
the
Scripture
before
us
.
But
that
the
emphasis
lieth
in
any
such
modification
,
which
should
give
them
this
sence
,
sinneth
not
with
delight
,
hath
no
good
accord
with
reason
,
or
with
truth
.
For
there
are
many
borne
of
God
,
who
do
Commit
sin
with
delight
:
yea
the
delight
or
pleasure
which
they
take
in
many
sins
committed
by
them
,
is
the
chiefe
,
if
not
the
only
reason
why
they
commit
them
.
Yea
,
it
is
a
question
,
whether
any
man
commits
any
sin
whatsoever
without
delight
,
in
one
kinde
or
other
.
Thirdly
,
by
,
sinneth
not
,
is
meant
(
say
others
)
sinneth
not
deliberately
,
§.
26.
or
without
inward
reluctation
,
in
the
act
of
sinning
.
But
neither
hath
this
sence
any
better
bottome
,
then
conjecture
,
(
and
this
obnoxious
enough
to
him
that
will
chew
,
and
not
swallow
:
)
For
,
1.
What
necessity
is
there
,
that
when
John
saith
,
he
that
is
borne
of
God
,
doth
not
commit
sin
,
he
should
mean
,
committeth
it
not
with
deliberation
,
or
premeditation
,
or
without
reluctance
?
why
may
not
his
meaning
as
well
be
,
doth
▪
not
commit
sin
unto
Death
?
or
,
customarily
,
as
other
Men
doe
,
or
the
like
?
2.
Certaine
it
is
,
that
he
that
is
borne
of
God
,
doth
,
(
at
least
sometimes
)
commit
Sin
with
deliberation
,
yea
and
(
in
the
Apostles
expression
)
makes
provision
for
the
flesh
[
](A41481-e76300-b)a
a
Rom.
13.
14
,
i.
e.
Plots
and
Projects
Means
and
Opportunities
for
the
committing
of
it
,
and
digests
it
,
(
as
it
were
)
into
method
before
hand
,
that
he
may
commit
it
the
more
artificially
,
as
well
as
wicked
men
:
witnesse
David
in
the
matter
of
Bathsheba
and
Uriah
[
](A41481-e76360-b)b
b
2
Sam.
11.
;
witnesse
the
two
Patriarches
,
Simeon
,
and
Levi
,
in
the
matter
of
the
Sichemites
[
](A41481-e76400-b)c
c
Gen.
34.
;
besides
examples
in
this
kinde
,
which
every
day
(
almost
)
brings
forth
.
3.
Neither
is
it
true
,
that
every
one
that
is
borne
of
God
,
Sinneth
alwayes
,
when
he
doth
Sin
,
with
inward
reluctancy
.
Doubtlesse
David
was
not
divided
in
himself
,
suffered
no
inward
conflict
about
the
committing
of
those
sins
lately
intimated
,
considering
that
(
according
to
the
generall
opinion
of
our
best
Protestant
Expositors
and
Divines
)
he
remained
for
about
the
space
of
an
whole
yeere
after
the
committing
of
these
sins
,
without
any
sence
of
,
or
remorse
for
,
them
.
And
if
the
Lord
had
not
sent
his
Prophet
Nathan
unto
him
,
to
awaken
him
,
who
knows
but
that
he
might
have
slept
in
his
guilt
even
unto
Death
?
Besides
,
as
concerning
sins
quotidiani
incursus
,
or
sins
of
infirmity
(
as
they
are
commonly
called
)
which
are
incident
to
those
that
are
borne
of
God
,
as
well
as
unto
others
,
the
case
is
yet
more
evident
;
viz.
that
these
,
at
least
many
of
them
,
are
committed
by
them
without
any
such
inward
reluctancy
,
as
the
Exposition
now
opposed
suggesteth
;
and
particularly
those
,
of
which
they
have
no
knowledge
,
or
sence
,
when
they
commit
them
.
4.
(
And
lastly
,
to
this
)
suppose
it
were
granted
,
that
Men
borne
of
God
doe
not
Sin
but
with
inward
reluctancy
,
yet
that
this
is
not
the
sence
wherein
the
Apostle
ascribes
a
non-Sinning
unto
them
,
is
evident
from
hence
;
viz.
because
certaine
it
is
,
that
the
non-Sinning
here
intended
by
him
to
be
ascribed
unto
them
,
is
such
,
which
is
appropriate
to
them
,
and
not
communicable
to
wicked
or
unregenerate
Men.
But
that
Men
unregenerate
,
sin
,
and
that
frequently
,
with
inward
reluctancy
,
is
the
frequent
acknowledgement
of
these
Men
themselves
;
and
besides
is
of
easie
Deduction
and
Observation
from
Romans
1.
32.
Romans
2.
1.
5.
&c.
Nor
is
it
,
nor
can
it
reasonably
,
be
denied
by
our
Adversaries
themselves
.
4.
When
the
Apostle
saith
,
that
he
that
is
borne
of
God
doth
not
commit
§.
27.
Sin
,
some
understand
it
of
committing
Sin
unto
death
,
or
with
finall
impenitency
.
This
Exposition
indeed
,
if
it
could
be
made
to
stand
upright
,
would
beare
the
weight
of
the
controversie
depending
alone
.
But
it
argues
much
weaknesse
for
a
Man
,
in
an
Exposition
of
Scripture
to
determine
for
his
own
sence
in
a
controversie
or
question
,
without
giving
a
very
substantiall
reason
of
such
his
Exposition
.
Now
I
can
meet
with
no
reason
at
all
from
the
Assertors
of
this
Exposition
,
for
the
confirmation
of
it
.
But
reasons
against
it
there
are
these
three
at
hand
,
and
many
more
in
comeing
.
1.
The
Grammar
or
Letter
of
the
Phrase
breatheth
not
the
least
aire
of
such
a
sence
.
2.
The
Phrase
of
committing
Sin
is
no
where
in
Scripture
found
in
such
a
sence
;
I
meane
,
to
sin
with
finall
impenitency
,
or
unto
death
.
The
Authors
of
the
Exposition
have
not
yet
shewed
it
,
nor
(
I
believe
)
ever
will
.
3.
Nor
doth
the
Context
,
or
Scope
of
the
place
any
wayes
invite
,
much
lesse
inforce
,
such
an
Exposition
.
The
intent
and
drift
of
the
Apostle
from
ver.
3.
even
to
the
end
of
the
Chapter
,
(
as
he
that
doth
but
run
the
Context
over
,
may
read
)
is
not
to
shew
,
or
argue
,
whether
the
Sons
of
God
may
possibly
in
time
so
degenerate
,
as
to
live
sinfully
,
and
die
impenitently
;
but
to
evince
this
,
that
those
who
claime
the
great
Honour
and
Priviledge
of
being
the
children
of
God
,
cannot
justifie
or
make
good
this
claime
,
neither
unto
others
,
nor
to
themselves
,
but
by
an
holy
and
Christian
life
and
conversation
.
Now
it
is
one
thing
to
argue
or
prove
,
who
are
the
Sons
of
God
at
present
:
another
,
whether
,
they
,
who
are
such
at
present
,
must
of
necessity
alwayes
so
continue
.
The
former
,
is
the
Apostles
Theme
in
the
Context
:
the
latter
he
is
wholly
silent
unto
.
So
then
if
by
not
Sinning
,
the
Argument
which
we
have
now
upon
answer
,
understands
the
non-committing
of
any
of
these
foure
kinds
of
sin
,
or
a
non-Sinning
upon
any
of
the
terms
explained
,
the
minor
proposition
is
denied
,
which
saith
,
that
whosoever
is
borne
of
God
,
sinneth
not
:
nor
doth
the
Apostle
John
affirm
it
(
as
hath
been
cleerly
shewed
)
in
any
such
sence
.
If
by
Sinneth
not
,
the
Argument
meaneth
,
walketh
not
ordinarily
,
or
§.
28.
customarily
in
any
known
way
,
or
course
,
of
sin
;
maketh
not
(
as
it
were
)
a
Trade
or
Occupation
of
sinning
(
which
we
have
formerly
proved
to
be
the
sence
of
the
Phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Scriptures
,
and
more
particularly
in
the
writings
of
this
Apostle
[
](A41481-e76760-b)a
a
Cap.
9.
Sect.
11.
)
the
said
minor
proposition
is
granted
,
as
to
this
clause
:
whosoever
is
borne
of
God
,
Sinneth
not
.
For
that
further
clause
in
it
,
neither
can
Sin
;
this
also
,
as
to
the
Scripture
use
of
the
words
,
can
,
and
cannot
,
is
very
ambiguous
,
and
of
doubtfull
signification
.
For
,
1.
a
Man
may
be
said
to
can
,
or
to
be
able
to
doe
a
thing
,
when
the
thing
is
meet
,
or
comely
for
him
to
doe
:
and
in
opposition
hereunto
,
when
a
thing
is
uncomely
or
unmeet
to
be
done
by
him
,
it
may
be
said
of
him
(
in
Scripture
Phrase
)
that
he
cannot
doe
it
.
How
then
(
saith
Ioseph
to
his
mistrisse
)
CAN
I
doe
this
great
wickednesse
,
and
Sin
against
God
[
](A41481-e76860-b)b
b
Gen.
39.
9
?
which
is
as
if
he
had
plainly
said
,
I
cannot
doe
it
.
So
againe
:
Can
the
children
of
the
bride-chamber
mourne
,
(
saith
Christ
)
as
long
as
the
Bridegroome
is
with
them
[
](A41481-e76900-b)c
c
Mat.
9.
15
?
meaning
,
that
it
was
an
irrationall
or
uncomely
thing
for
them
so
to
doe
;
and
in
this
respect
(
saith
he
)
they
cannot
doe
it
.
Thus
Exod.
8.
26.
where
our
English
Translators
reade
,
It
is
not
meet
so
to
doe
,
Ierom
Translated
it
,
Non
potest
ita
fieri
,
i.
e.
it
cannot
so
be
done
.
Thus
also
the
Apostle
Paul
(
to
spare
other
places
)
For
we
CAN
doe
nothing
against
the
truth
,
[
](A41481-e76980-b)d
d
2
Cor.
13.
8
&c.
meaning
,
that
it
was
a
most
unworthy
,
and
unseemly
thing
for
him
to
act
in
any
kinde
against
the
truth
,
or
to
the
prejudice
of
the
Gospell
:
and
in
this
respect
he
saith
that
he
could
not
doe
it
[
](A41481-e77020-b)*
*
See
also
,
1
Cor.
3.
1.
1
Cor.
10.
21
,
12
21
Gal.
4.
15.
Luke
6.
42.
Gen.
24.
50.
29
,
8
,
&c.
.
Secondly
,
a
person
may
be
said
to
can
,
or
to
be
able
to
doe
such
or
such
a
thing
,
when
being
otherwise
provided
of
strength
sufficient
,
He
is
under
a
present
disposition
or
inclination
of
minde
and
will
to
do
it
.
In
this
sence
the
Lord
Christ
is
said
to
can
,
or
to
be
able
to
have
compassion
on
the
ignorant
,
Heb.
5.
2.
and
in
opposition
hereunto
,
when
a
Man
wants
such
a
disposition
,
especially
when
a
contrary
disposition
rules
in
him
,
it
may
(
in
Scripture
language
)
be
said
of
him
,
that
he
cannot
do
it
.
Thus
it
is
said
of
the
Lord
Christ
himself
,
that
being
in
his
own
Country
,
He
COVLD
there
do
no
mighty
work
[
](A41481-e77100-b)d
d
Mark
6.
5
;
meaning
that
he
had
no
disposition
of
mind
or
will
hereunto
(
and
this
because
of
the
general
unbelief
of
the
People
here
,
as
one
of
the
Evangelists
accounteth
)
for
otherwise
his
naturall
,
or
executive
,
power
of
doing
mighty
workes
,
was
the
same
here
,
which
it
was
in
other
places
.
So
he
demands
of
the
Pharises
,
How
CAN
yee
,
being
evill
,
speake
good
things
[
](A41481-e77150-b)a
a
Mat.
12.
34
.
implying
,
that
having
a
disposition
in
them
contrary
unto
that
,
by
which
Men
are
inclined
to
speak
good
things
,
they
were
as
Men
unable
,
and
wanting
Power
,
to
speak
such
things
.
Again
,
speaking
to
the
same
Generation
of
Men
,
he
demands
,
Why
doe
yee
not
understand
my
speech
?
and
answers
his
own
question
thus
:
even
because
yee
CANNOT
hear
my
Word
[
](A41481-e77200-b)b
b
Ioh.
8.
43
;
meaning
,
that
they
〈◊〉
a
mervellous
averse
disposition
as
to
the
hearing
or
minding
of
it
;
which
he
plainly
signifieth
in
the
words
immediately
following
:
yee
are
of
your
Father
the
Devill
,
&c.
i.
e.
you
are
of
a
devillish
disposition
,
enemies
unto
God
,
and
goodnesse
:
and
this
renders
you
unable
to
hear
,
i.
e.
duely
to
minde
and
consider
my
words
.
This
signification
of
the
word
,
cannot
,
is
most
frequent
in
Scripture
.
See
further
upon
this
account
,
Gen.
37.
4.
Rev.
2.
2.
Mat.
20.
22.
Mar.
9.
39.
Luke
11.
7.
14.
20.
&c.
Thirdly
,
the
word
,
cannot
,
sometimes
notes
only
the
difficulty
of
a
thing
to
be
performed
.
In
this
sence
our
Saviour
,
approving
that
saying
of
his
Disciples
,
It
is
good
not
to
marry
,
saith
thus
▪
All
Men
CANNOT
receive
this
saying
,
[
](A41481-e77300-b)c
c
Mat.
19.
11
.
&c.
meaning
that
it
was
very
difficult
for
some
Men
to
acknowledge
the
goodnesse
of
that
saying
in
reference
to
themselves
,
or
to
refraine
marrying
.
For
that
it
was
not
,
or
is
not
,
simply
impossible
for
any
Man
in
this
sence
to
receive
the
said
saying
.
or
to
judge
the
forbearance
of
marriage
good
for
him
,
and
to
forbeare
accordingly
,
is
in
selfe
evident
;
and
besides
,
may
be
inferr'd
from
these
words
of
our
Saviour
following
:
and
there
be
Eunuches
,
which
have
made
themselves
Eunuches
for
the
Kingdome
of
Heavens
sake
.
He
that
is
able
to
receive
it
,
(
i.
e.
whose
heart
serves
him
to
encounter
,
and
engage
against
the
difficulty
,
and
shall
overcome
it
)
let
him
receive
it
:
i.
e.
Let
him
forbeare
to
marry
.
For
concerning
those
.
of
whom
he
saith
,
that
they
have
made
themselves
Eunuches
for
,
&c.
evident
it
is
,
that
he
meaneth
not
by
them
,
either
such
,
who
by
nature
are
indisposed
to
marriage
,
nor
such
,
upon
whom
an
incapacity
in
this
kinde
hath
been
forced
(
for
of
these
he
had
spoken
plainely
in
the
former
part
of
the
Verse
;
)
but
of
such
,
who
had
over-ruled
and
vanquished
their
inclinations
and
desires
that
way
,
by
the
weight
and
great
import
of
spirituall
considerations
,
proper
to
obtain
a
conquest
of
that
nature
.
In
this
sence
also
Amaziah
the
Priest
of
Bethel
saith
concerning
the
Prophet
Amos
,
that
the
Land
is
not
able
to
[
or
,
cannot
]
beare
all
his
words
[
](A41481-e77420-b)d
d
Amos
7.
10
:
i.
e.
can
hardly
beare
them
,
without
falling
soule
up
on
him
because
of
them
.
So
when
our
Saviour
saith
:
A
City
that
is
set
on
an
Hill
,
CANNOT
be
hid
[
](A41481-e77470-b)e
e
Mat.
5.
14
,
he
doth
not
import
an
absolute
impossibility
of
the
hiding
of
it
(
for
doubtlesse
there
may
be
means
found
out
to
hide
a
City
so
scituate
,
as
well
as
another
standing
in
a
valley
,
)
but
only
a
difficulty
thereof
[
](A41481-e77510-b)*
*
See
also
Gen.
32.
12
Gen.
45.
1.
Exod.
7.
21.
24.
.
Fourthly
,
the
Word
or
Phrase
we
speak
of
,
cannot
,
sometimes
imports
only
a
present
incapacity
in
a
Person
,
for
the
doing
of
a
thing
,
when
there
is
a
remote
Principle
or
Power
in
him
notwithstanding
to
doe
it
.
Thus
God
Himself
saith
to
his
Prophet
Ezekiel
,
Thou
art
not
sent
to
a
People
of
a
strange
speech
,
or
of
an
hard
language
,
whose
words
thou
CANST
NOT
understand
,
[
](A41481-e77550-b)f
f
Ezek.
3.
6
:
implying
that
there
were
some
People
,
whose
words
he
could
not
understand
,
viz.
de
praesenti
,
for
the
present
:
not
but
that
there
was
a
Principle
of
reason
and
understanding
in
him
,
by
the
improvement
whereof
accordingly
,
he
might
come
in
time
to
be
very
able
to
understand
them
.
Thus
it
is
said
of
the
Egyptian
Magitians
,
that
they
COVLD
NOT
STAND
before
Moses
[
viz.
at
present
]
because
of
the
Boyles
[
](A41481-e77630-b)g
g
Exod.
9.
11
:
but
these
notwithstanding
,
they
were
in
a
capacity
of
standing
before
him
another
time
as
,
viz.
when
they
should
be
healed
of
their
Boyles
.
Thus
,
it
is
said
that
the
Children
of
Israel
COVLD
NOT
stand
before
their
enemies
[
](A41481-e77680-b)a
a
1
Judg
7.
12
,
viz.
whilest
Achans
sin
was
unpunished
amongst
them
:
yet
were
they
remotely
capable
,
not
only
of
standing
before
their
enemies
,
but
of
vanquishing
,
yea
and
making
their
enemies
,
flie
before
them
.
Fifthly
,
(
and
lastly
)
the
Phrase
,
cannot
frequently
importeth
an
absolute
impotency
,
or
incapacity
in
Persons
in
reference
to
the
doing
of
such
,
or
such
a
thing
.
Thus
our
Saviour
(
speaking
of
His
sheep
.
)
No
Man
[
or
,
none
]
CAN
take
th●m
out
of
my
hand
[
](A41481-e77760-b)b
b
Ioh.
10.
29
:
i.
e.
either
hath
,
or
ever
shall
have
any
such
Power
,
whereby
to
take
them
out
of
my
hand
.
And
so
Gamaliel
to
his
fellowes
:
But
if
this
Counsell
or
Work
be
of
God
,
yee
CANNOT
overthrow
it
[
](A41481-e77820-b)c
c
Acts
5.
39
,
&c.
i.
e.
you
are
in
no
capacity
at
all
,
either
present
,
or
remote
,
to
overthrow
it
.
It
were
easie
to
multiply
instances
of
this
Signification
.
Now
if
the
clause
,
cannot
sin
,
in
the
Argument
propounded
,
be
understood
§.
29.
according
to
any
of
the
foure
first
signification
mentioned
of
the
word
,
cannot
,
both
the
Propositions
are
false
:
if
according
to
the
fifth
and
last
,
the
major
is
true
,
but
the
minor
false
.
The
major
Proposition
was
this
:
He
that
sinneth
not
,
NEITHER
CAN
SIN
,
cannot
fall
away
from
his
Faith
.
1.
If
by
the
deniall
of
a
Power
to
sin
,
in
this
Proposition
(
which
that
clause
,
neither
can
sin
,
importeth
)
be
meant
nothing
else
,
but
an
unmeetnesse
,
or
uncomlinesse
for
a
Man
to
Sin
,
it
is
a
cleer
case
that
He
that
cannot
sin
,
may
,
notwithstanding
such
a
want
of
Power
to
sin
,
very
possibly
fall
away
from
his
Faith
.
For
thousands
may
doe
,
yea
and
doe
,
things
very
unmeet
and
uncomely
to
be
done
by
them
.
2.
If
by
a
deniall
of
the
said
Power
in
the
Proposition
,
be
meant
a
present
indisposition
or
incapacity
in
a
Man
to
Sin
by
reason
of
the
contrary
disposition
of
holinesse
prevailing
in
Him
,
in
this
sence
also
He
that
cannot
Sin
,
may
very
possibly
fall
away
from
His
Faith
.
For
He
,
in
whom
a
disposition
of
holinesse
is
predominant
at
present
,
may
very
possibly
by
degrees
,
and
through
a
frequency
and
custome
of
contrary
actions
(
if
not
by
an
impetuous
and
suddaine
turne
also
of
Heart
within
Him
,
)
devest
Himself
of
that
honourable
habit
,
and
put
on
the
vile
garments
of
Loosenesse
and
Prophanesse
in
the
stead
.
3.
If
by
,
cannot
Sin
,
the
Argument
meaneth
can
hardly
Sin
,
or
cannot
Sin
without
difficulty
(
which
was
the
third
signification
of
the
word
,
cannot
)
neither
will
this
sence
give
any
colour
of
truth
to
the
said
Proposition
.
For
He
that
can
hardly
Sin
,
or
not
Sin
without
difficulty
,
may
yet
possibly
Sin
:
and
consequently
,
such
an
inability
to
Sin
notwithstanding
,
fall
away
from
his
Faith
.
4.
If
by
cannot
Sin
,
the
Argument
imports
,
only
a
present
incapacity
of
sinning
in
the
Person
,
not
excluding
a
remote
capacity
in
Him
hereunto
,
and
such
as
may
in
time
,
by
means
suteable
,
be
reduced
into
act
,
evident
it
is
,
that
the
Person
,
this
inability
to
Sin
notwithstanding
,
may
possibly
fall
away
from
his
Faith
.
Againe
,
2.
according
to
all
these
Significations
and
Importances
of
the
§.
30.
clause
,
cannot
Sin
,
in
the
said
Syllogisme
,
the
other
Proposition
also
is
false
,
which
saith
,
that
whosoever
is
borne
of
God
sinneth
not
,
neither
CAN
SIN
.
For
,
1.
He
that
is
borne
of
God
,
may
very
possibly
doe
that
,
which
is
uncomely
and
unmeet
for
Him
to
doe
.
2.
May
be
able
to
doe
that
by
the
superveening
,
or
contracting
of
another
habit
upon
Him
,
which
by
reason
of
a
contrary
habit
prevailing
upon
Him
for
a
time
,
He
cannot
doe
.
3.
He
may
possibly
doe
that
,
which
only
is
hard
or
difficult
for
Him
to
doe
.
4.
(
And
lastly
)
He
may
have
a
remote
capacity
in
Him
of
doing
that
in
the
future
,
and
in
time
,
(
and
consequently
,
may
doe
it
)
which
at
present
He
is
under
an
inability
to
doe
.
Therefore
it
is
a
cleare
case
,
that
there
are
four
severall
Significations
of
the
Word
,
cannot
,
(
and
these
frequent
in
Scripture
)
wherein
both
the
Propositions
,
in
the
argument
now
under
canvass
,
is
false
.
If
the
said
argument
understands
the
Phrase
,
cannot
Sin
,
according
to
the
§.
31.
fifth
and
last
import
mentioned
of
the
Word
,
cannot
,
wherein
it
sounds
an
utter
and
absolute
incapacity
,
or
impossibility
;
though
in
this
sence
the
major
Proposition
be
granted
,
viz.
that
he
that
doth
not
Sin
,
nor
can
Sin
,
cannot
fall
away
from
his
Faith
,
yet
the
minor
is
tardy
,
which
saith
(
as
we
lately
heard
)
whosoever
is
borne
of
God
Sinneth
not
,
neither
can
Sin
.
For
He
that
is
borne
of
God
,
is
in
no
such
incapacity
of
Sinning
(
of
Sinning
I
mean
,
in
the
sence
formerly
asserted
to
the
Scripture
in
hand
)
which
amounts
to
an
absolute
impossibility
for
Him
so
to
Sin
.
But
because
this
seems
to
be
the
sence
intended
in
the
argument
,
and
the
minor
Proposition
(
in
this
sence
)
to
be
built
upon
the
Scripture
in
hand
,
let
us
consider
,
whether
the
reason
,
which
this
Scripture
assignes
for
the
said
assertion
,
Whosoever
is
borne
of
God
,
cannot
sin
,
doth
necessarily
inforce
such
a
sence
thereof
.
The
tenor
of
the
whole
Verse
is
this
:
Whosoever
is
borne
of
God
,
doth
not
commit
sin
:
for
his
seed
remaineth
in
him
:
and
he
cann●●
sin
,
because
he
is
borne
of
God
.
Here
are
two
Propositions
or
Assertions
laid
down
;
and
a
reason
given
of
either
of
them
respectively
.
The
former
Proposition
is
this
;
Whosoever
is
borne
of
God
,
doth
not
commit
sin
:
The
reason
hereof
,
is
:
for
his
seed
remaineth
in
him
:
The
latter
Proposition
,
this
;
Whosoever
is
borne
of
God
,
cannot
sin
:
The
reason
hereof
is
:
because
he
is
borne
of
God
.
The
sence
,
and
difference
,
of
the
two
Propositions
(
according
to
what
we
have
argued
about
the
place
hitherto
,
and
what
we
judge
)
is
this
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
every
one
that
hath
been
borne
of
God
,
stnneth
not
,
i.
e.
whosoever
hath
by
the
Word
and
Spirit
of
God
been
made
partaker
of
the
Divine
Nature
,
so
as
to
resemble
God
in
the
frame
and
constitution
of
his
Heart
and
Soule
,
doth
not
under
such
a
frame
or
change
of
Heart
as
this
,
make
a
Trade
or
Practise
of
sinning
,
or
walke
in
any
course
of
inordinatenesse
in
the
World
:
yea
(
saith
He
,
in
the
latter
Proposition
)
every
such
Person
,
doth
not
only
,
or
simply
,
refraine
sinning
(
in
such
a
sence
)
but
He
cannot
sin
,
i.
e.
He
hath
a
strong
and
potent
disposition
in
him
,
which
carrieth
Him
another
way
;
or
He
hath
a
strong
antipathy
or
aversenesse
of
Heart
and
Soule
,
against
all
sin
,
especially
against
all
such
kinde
of
sinning
.
Now
the
reason
(
saith
the
Apostle
)
why
such
a
Person
committeth
not
Sin
(
in
the
sence
explained
,
)
is
,
because
his
seed
,
[
the
seed
of
God
,
by
,
or
of
,
which
He
was
borne
of
Him
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
remaineth
in
Him
,
i.
e.
(
according
to
the
frequent
signification
of
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abide
,
or
remaine
,
in
the
Writings
of
this
Apostle
)
is
,
or
hath
an
actuall
and
present
being
,
or
residence
in
Him
.
And
that
in
this
place
it
doth
not
signifie
any
perpetuall
remaining
or
abiding
,
no
nor
any
abiding
with
relation
to
the
future
,
is
evident
;
because
the
abiding
of
the
seed
here
spoken
of
,
is
given
as
the
reason
,
why
He
that
is
borne
of
God
,
doth
not
commit
sin
:
i.
e.
doth
not
at
present
walke
in
any
course
of
known
sin
.
Now
nothing
,
in
respect
of
any
future
Permanency
,
or
continuance
of
being
,
can
be
looked
upon
as
a
cause
of
any
present
effect
,
but
only
in
respect
of
the
present
being
or
residence
of
it
.
The
reason
why
the
Soul
moves
▪
and
acts
the
Body
to
day
,
is
not
because
it
will
move
or
act
it
to
morrow
,
or
because
it
is
in
the
Body
to
day
upon
such
terms
,
that
it
will
be
in
it
to
morrow
also
;
much
lesse
because
it
is
an
immortall
substance
,
or
the
like
,
but
simply
because
it
is
now
,
or
this
day
,
in
the
Body
.
So
the
reason
why
the
Angells
at
this
day
doe
the
Will
of
God
,
is
not
because
they
have
such
a
Principle
of
Holinesse
,
or
Obedience
vested
in
them
,
which
they
cannot
put
off
,
or
lose
to
Eternity
,
but
because
they
have
such
a
Principle
,
as
we
speak
of
,
(
of
Holinesse
,
and
Obedience
)
residing
in
them
at
the
present
.
Therefore
when
John
assignes
,
the
remaining
of
the
seed
of
God
in
Him
,
that
is
borne
of
him
,
for
the
reason
,
why
He
doth
not
commit
sin
,
certaine
it
is
,
that
by
this
remaining
of
the
seed
,
He
means
nothing
else
but
the
present
residence
,
or
abode
thereof
in
this
Person
.
And
if
his
intent
had
been
,
either
to
assert
,
or
imply
,
a
perpetuall
residence
of
this
seed
in
Him
that
is
borne
of
God
,
it
had
been
much
more
proper
for
Him
to
have
reserved
it
,
for
a
reason
of
the
latter
Proposition
,
viz.
why
He
that
is
borne
of
God
,
cannot
sin
(
especially
according
to
their
sence
,
who
by
,
cannot
sin
,
understand
,
can
never
sin
)
then
to
subjoyne
it
as
a
reason
of
the
former
.
For
though
the
future
continuance
of
a
thing
in
being
,
can
be
no
reason
(
as
hath
been
said
)
of
a
present
effect
,
yet
may
it
well
be
a
Ground
or
Reason
of
the
continuance
of
a
present
effect
.
Now
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
remaine
,
or
abide
,
frequently
signifieth
(
especially
in
the
Writings
of
this
Apostle
)
only
a
present
residence
,
or
being
,
§.
32.
whether
of
a
Person
,
or
Thing
,
without
any
reference
unto
,
or
implication
of
,
a
future
,
appeares
by
many
instances
.
But
yee
know
him
(
saith
our
Saviour
to
his
Disciples
,
speaking
of
the
Spirit
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i
▪
e.
because
he
remaineth
,
[
or
abideth
]
with
you
,
and
shall
be
in
you
.
Here
the
latter
clause
,
and
shall
be
in
you
,
will
be
found
a
meere
tautology
,
if
the
other
Phrase
abiding
with
them
,
imports
a
perpetuall
residence
,
or
inbeing
.
In
the
same
Chapter
,
Verse
25.
where
the
originall
hath
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
remaining
[
or
abiding
]
with
you
,
our
English
Translation
renders
it
,
being
yet
PRESENT
with
you
.
So
where
this
Apostle
saith
,
that
he
that
loveth
not
his
Brother
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abideth
in
death
[
](A41481-e78790-b)a
a
1
Ioh.
3
▪
14
,
the
meaning
is
,
that
such
a
Man
is
in
an
estate
of
Death
or
condemnation
;
not
that
he
will
,
much
lesse
of
necessity
must
,
abide
for
any
space
of
time
after
,
least
of
all
,
for
ever
,
in
that
estate
.
For
then
it
would
follow
,
that
whoever
at
any
time
did
not
truly
love
his
Brother
,
never
after
became
a
Child
of
God
.
Which
saying
how
insupportable
it
is
to
the
greatest
part
of
those
,
who
say
they
believe
,
yea
and
doe
believe
indeed
,
any
mans
first
thoughts
may
sufficiently
determine
.
It
is
familiar
with
John
(
saith
a
late
Writer
,
from
Cameron
,
and
Hugo
Grotius
)
to
use
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifieth
to
remaine
,
for
the
Verb
Substantive
,
to
be
[
](A41481-e78870-b)b
b
Familiare
Johanni
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ponere
simpliciter
pro
,
esse
;
ut
Ioh.
5.
38
,
&
15.
11.
&
1
Ep.
2.
6.
10.
&
cap.
3.
15.
&
2.
Ep.
2.
Et
alibi
.
Edward
Leigh
.
Critic
.
Sacra
.
p.
259.
in
verbo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Besides
,
that
in
the
place
in
hand
,
it
must
needs
signifie
,
only
a
present
abode
,
or
being
,
not
a
future
,
or
perpetuall
,
is
evident
from
hence
;
because
such
a
signification
of
it
,
would
render
a
sence
altogether
inconsistent
with
the
plaine
scope
of
the
Apostle
in
the
Context
,
which
is
,
to
exhort
Christians
unto
Righteousnesse
and
love
of
the
Brethren
.
Now
it
is
contrary
to
all
reason
,
yea
to
common
sence
it self
,
to
signifie
unto
those
,
whom
we
admonish
,
exhort
,
and
perswade
to
any
duty
,
any
such
thing
,
which
imports
an
ablolute
certainty
,
or
necessity
of
their
doing
it
,
whether
they
take
care
,
or
use
any
meanes
for
the
doing
it
.
or
no.
And
a
cleare
case
it
is
,
that
the
certainty
of
a
perpetuall
remaining
of
the
seed
of
God
in
those
,
that
are
borne
of
him
,
imports
a
like
certainty
of
their
perpetuall
performance
of
the
duties
,
whereunto
they
exhorted
.
If
it
be
here
objected
and
said
;
yea
▪
but
the
seed
,
of
which
those
that
are
§.
33.
borne
of
God
,
are
begotten
,
is
said
to
be
an
immortall
,
or
incorruptible
seed
[
](A41481-e79020-b)a
a
1
Pet.
1.
23
:
and
therefore
cannot
perish
or
decay
in
those
,
who
are
begotten
of
it
,
or
in
whom
it
ever
takes
place
.
I
answer
;
1.
That
seed
,
which
the
Holy
Ghost
affirms
to
be
,
not
corruptible
,
but
incorruptible
,
is
expresly
said
to
be
,
the
Word
of
God
[
](A41481-e79060-b)b
b
Ibidem
.
.
Now
certaine
it
is
,
that
the
Word
of
God
is
not
therefore
said
to
be
immortall
or
incorruptible
,
because
it
cannot
be
lost
by
those
,
who
once
receive
it
,
or
in
whose
Heart
it
hath
been
once
sown
;
but
partly
because
it
is
in
the
Nature
and
Essence
of
it
incorruptible
,
in
respect
whereof
,
though
all
the
World
,
who
are
now
partakers
of
it
,
should
reject
and
cast
it
out
of
their
Hearts
,
so
that
it
were
no
where
to
be
found
under
Heaven
,
yet
it
would
be
in
the
Nature
and
Essence
of
it
,
every
wayes
the
same
,
and
suffer
no
alteration
or
change
hereby
at
all
;
partly
also
,
because
it
is
endued
with
such
an
excellent
vertue
or
property
,
that
it
is
able
to
derive
and
confer
immortality
and
incorruption
upon
those
,
who
are
begotten
of
it
,
yea
and
will
actually
derive
and
confer
these
glorious
Priviledges
upon
them
,
if
they
suffer
not
the
spirit
of
this
Heavenly
Birth
to
be
extinguished
and
quench'd
in
them
,
before
the
season
of
the
actuall
collation
thereof
comes
.
For
as
that
seed
,
which
is
corruptible
,
is
not
therefore
termed
corruptible
,
because
it
may
be
transferr'd
or
removed
from
the
subject
or
soyle
,
wherein
it
remaines
at
present
,
but
because
,
according
to
the
Nature
and
Elementary
constitution
of
it
,
it
may
be
corrupted
,
and
suffer
a
change
of
being
;
as
also
because
it
is
naturally
apt
to
produce
and
yeild
such
bodies
or
things
,
which
according
to
the
course
of
Nature
are
corruptible
likewise
:
in
like
manner
the
seed
of
the
Word
of
God
is
not
therefore
said
to
be
an
incorruptible
seed
,
because
it
cannot
be
taken
from
,
or
forsaken
by
,
those
,
in
whom
it
hath
a
residence
for
the
present
;
but
because
,
whether
it
be
taken
,
or
not
taken
from
,
whether
it
be
forsaken
,
or
not
forsaken
by
,
these
,
it
retaines
its
proper
Nature
,
which
is
to
be
incorruptible
.
For
it
is
meerly
extrinsecall
and
accidentall
to
the
Word
of
God
,
to
be
either
imbraced
,
or
refused
▪
to
be
either
retained
,
or
let
goe
or
lost
,
by
Men
:
nor
doe
any
of
these
things
make
the
least
alteration
in
the
nature
of
it
,
no
more
then
the
taking
up
,
or
removing
a
corne
of
Wheat
,
or
of
any
other
corruptible
graine
,
from
the
Ground
or
Field
,
wherein
at
present
it
resteth
,
or
the
letting
of
it
there
alone
;
altereth
the
Nature
or
Essentiall
Properties
thereof
.
But
,
2.
It
may
be
some
question
,
whether
by
the
seed
of
God
in
the
Scripture
§.
34.
in
hand
,
said
to
remaine
in
him
that
is
borne
of
him
,
be
meant
precisely
the
Word
of
God
,
and
not
rather
that
which
the
Scripture
elsewhere
calls
,
the
Divine
Nature
,
which
is
the
proper
effect
of
the
Word
of
God
,
according
to
that
of
Peter
;
Whereby
are
given
unto
us
exceeding
great
and
precious
Promises
,
that
by
these
you
might
be
partakers
of
the
Divine
Nature
[
](A41481-e79220-b)c
c
2
Pet.
1.
4
,
&c.
together
with
that
of
the
Apostle
James
:
Of
his
own
will
begat
he
us
with
the
word
of
truth
[
](A41481-e79240-b)d
d
Iames
1
▪
18
,
&c.
If
you
ask
me
,
what
this
Divine
Nature
is
;
I
answer
,
it
is
a
certaine
Heavenly
impression
made
by
the
Gospel
,
in
,
or
upon
the
Heart
or
Soul
of
a
Man
;
or
a
Divine
Principle
,
Quality
or
Disposition
wrought
in
him
by
the
Word
of
God
,
by
which
he
resembles
God
Himself
,
and
is
effectually
inclin'd
to
walke
and
act
according
to
those
Principles
of
Righteousnesse
and
Holinesse
,
in
all
things
appertaining
unto
him
to
doe
,
by
which
God
Himself
walketh
and
●acteth
in
the
World
.
If
you
aske
me
further
;
but
why
doe
I
conceive
that
by
the
seed
of
God
(
in
the
Scripture
in
hand
)
the
Apostle
should
meane
such
an
impression
,
or
disposition
as
this
;
I
answer
;
because
some
such
thing
must
of
necessity
be
meant
by
it
,
which
is
very
spiritfull
,
vigorous
,
and
active
in
turning
the
Heart
and
Soul
of
a
Man
against
sin
.
First
,
the
metaphoricall
expression
of
seed
,
importeth
as
much
;
I
meane
,
somewhat
that
is
very
spirituous
,
full
of
Vigor
,
Power
,
and
Efficacy
,
(
in
the
kinde
of
it
.
)
Naturall
Philosophy
and
experience
joyntly
teach
,
that
it
is
the
nature
of
Seed
to
be
full
of
spirits
,
and
thereby
exceedingly
vigorous
and
operative
.
Secondly
,
the
effect
here
ascribed
to
it
,
the
keeping
or
preserving
of
the
Man
,
in
whom
it
remaines
,
from
sinning
,
which
requires
a
Principle
of
very
great
Strength
and
Power
to
effect
,
implieth
the
same
.
Now
such
a
Principle
,
genius
,
or
quality
in
a
Man
,
as
the
Holy
Ghost
calls
,
the
Divine
Nature
,
may
well
be
conceived
to
be
very
spiritfull
and
vigorously
operative
according
to
the
kinde
and
tendency
of
it
,
in
which
respect
it
is
frequently
termed
,
Spirit
;
and
consequently
,
to
be
sufficiently
active
and
powerfull
to
preserve
its
subject
from
sinning
.
Yea
,
our
Apostle
,
in
assigning
the
reason
of
his
latter
Assertion
in
this
place
,
which
is
,
that
he
that
is
borne
of
God
,
cannot
Sin
,
the
reason
whereof
he
alledgeth
to
be
this
,
because
he
is
borne
of
God
,
supposeth
the
seed
here
spoken
of
(
whatsoever
is
meant
by
it
)
to
be
so
actuous
and
powerfull
,
that
it
doth
,
not
only
actually
and
de
facto
preserve
him
,
in
whom
it
remaines
,
from
Sinning
,
but
also
renders
him
impotent
or
unable
to
sin
.
For
this
reason
,
because
he
is
borne
of
God
,
is
the
same
in
effect
,
and
for
substance
,
with
that
of
the
former
assertion
;
for
his
seed
abideth
in
him
:
only
it
doth
somewhat
more
emphatically
import
,
that
the
reason
why
the
Seed
of
God
remaining
in
a
Man
,
is
so
potently
exclusive
of
sin
in
the
same
subject
,
with
it
,
is
the
absolute
Holinesse
,
or
most
perfect
hatred
of
sin
,
which
is
in
God
Himself
,
of
whom
the
Person
is
begotten
againe
,
by
such
his
seed
.
As
the
reason
why
a
Lion
hath
courage
,
strength
,
and
other
like
leonine
Properties
,
is
,
because
he
came
of
a
Lion
,
a
Creature
naturally
endued
with
the
same
Properties
.
But
whatsoever
is
here
meant
by
the
Seed
of
God
,
whether
the
Word
of
God
,
or
the
Divine
Nature
(
so
notioned
as
hath
been
described
)
evident
it
is
,
by
what
hath
been
argued
,
that
no
inseparablenesse
of
it
from
the
present
subject
,
(
nor
consequently
any
impossibility
of
falling
away
from
Faith
,
)
can
be
inferr'd
from
any
thing
spoken
of
it
,
as
attributed
to
it
,
in
this
Place
.
There
is
only
one
objection
more
(
as
far
as
I
am
able
to
apprehend
)
that
§.
35.
lieth
with
any
seemingnesse
of
strength
against
the
Premisses
.
The
tenor
hereof
is
this
.
If
the
Seed
of
God
(
whatever
it
be
)
remaining
in
a
Man
regenerate
,
worketh
in
him
the
greatest
and
strongest
antipathy
against
,
or
alienation
and
abhorrency
of
minde
and
affection
from
,
sin
,
that
can
lightly
be
imagined
(
which
hath
been
granted
all
along
in
the
traverse
of
the
Scripture
in
hand
)
how
is
it
possible
that
such
a
man
should
fall
away
,
especially
totally
and
finally
,
from
his
Faith
?
It
is
no
wayes
reasonable
to
suppose
,
that
it
is
possible
for
a
Man
so
to
fall
away
from
his
Faith
,
without
sinning
,
no
nor
yet
without
sinning
very
grievously
:
nor
is
it
much
more
reasonable
(
if
not
as
unreasonable
altogether
)
to
suppose
,
that
a
Man
may
sin
,
and
that
grievously
,
who
hath
the
greatest
and
strongest
antipathy
against
sin
,
the
deepest
alienation
and
abhorrency
of
minde
and
will
from
sin
,
that
lightly
can
be
conceived
.
Therefore
how
is
it
possible
for
him
that
cannot
sin
(
even
in
this
sence
)
to
fall
away
totally
or
finally
?
I
answer
,
He
that
hath
the
greatest
and
strongest
antipathy
against
sin
,
that
flesh
and
blood
is
capable
of
,
yet
retaines
that
essentiall
character
,
or
property
of
a
creature
,
mutability
,
which
supposeth
a
possibility
(
at
least
)
of
Sinning
;
if
not
in
sensu
composito
,
i.
e.
whilest
such
an
antipathy
remaines
in
its
full
vigor
and
strength
;
yet
in
sensu
Diviso
,
i.
e.
in
case
,
or
when
,
this
antipathy
shall
abate
and
decline
.
As
though
Water
made
hot
to
the
highest
degree
of
heat
whereof
the
nature
of
it
is
capable
,
cannot
possible
coole
any
thing
,
whilest
it
remaines
under
such
a
degree
of
heate
,
yet
this
hinders
not
but
that
it
may
in
time
,
its
present
heat
notwithstanding
,
returne
to
its
naturall
coldnesse
,
and
then
coole
other
things
:
in
like
manner
,
a
Man
may
by
the
Spirit
of
Grace
and
Regeneration
,
be
carried
up
to
a
very
effectuall
and
potent
antipathy
of
minde
and
will
against
Sin
,
by
meanes
whereof
,
he
is
in
no
Capacity
or
Possibility
of
sinning
,
(
in
the
sence
formerly
declared
)
whilest
it
continues
thus
effectuall
and
potent
:
but
the
present
effectualnesse
or
Potency
of
it
,
in
a
subject
that
is
mutable
,
and
successively
capable
of
both
contraries
,
is
no
sufficient
Argument
to
Prove
,
that
therefore
it
must
needs
alwayes
continue
Effectuall
,
or
Potent
,
in
the
same
degree
.
And
if
it
may
abate
or
fall
one
degree
,
why
not
another
?
and
if
two
,
why
not
all
;
considering
that
all
and
every
Degree
hereof
is
but
of
one
and
the
same
Nature
?
If
it
be
here
said
,
yea
but
such
a
strong
antipathy
against
Sin
,
as
you
suppose
§.
36.
and
grant
in
Regenerate
Men
,
is
inconsistent
with
any
such
abatement
,
or
declining
,
cannot
reasonably
be
looked
upon
as
capable
of
any
Falling
;
Sinking
,
or
Losing
so
much
as
one
Degree
of
its
strength
,
in
as
much
as
such
a
Falling
or
Losing
as
this
,
cannot
be
without
Sin
:
and
till
there
be
such
a
declining
as
this
in
that
Holy
Principle
we
speak
of
,
the
Person
is
supposed
to
be
full
of
the
hatred
and
abomination
of
Sin
.
Therefore
unlesse
he
shall
be
supposed
capable
of
Sinning
even
in
sensu
composito
,
i.
e.
whilest
He
is
yet
under
the
greatest
and
most
perfect
hatred
and
abhorrency
of
Sin
,
(
which
seemes
to
be
dura
suppositio
,
and
to
need
good
Proof
)
he
must
be
supposed
uncapable
of
any
declining
at
all
in
such
his
Principle
,
and
consequently
much
more
uncapable
of
falling
away
,
either
totally
,
or
finally
.
To
this
I
answer
,
1.
That
according
to
the
known
Sence
and
Principles
of
our
adversaries
themselves
in
the
cause
depending
,
Faith
in
Men
Regenerate
,
or
the
Grace
of
Regeneration
it self
,
to
what
Degree
or
Perfection
soever
raised
or
advanced
in
the
subject
,
may
notwithstanding
very
possibly
decay
or
decline
,
though
not
totally
,
or
in
all
the
Parts
or
Degrees
of
it
,
yet
in
some
,
yea
in
many
;
yea
so
far
,
that
in
appearance
it
may
seeme
utterly
and
totally
lost
.
If
so
,
then
every
Particular
Grace
in
such
a
Person
,
may
possibly
abate
in
the
strength
,
and
fal
from
the
height
of
it
:
and
consequently
that
antipathy
or
hatred
against
Sin
,
which
is
in
him
,
how
perfect
soever
it
be
,
may
lose
ground
also
,
and
abate
of
its
perfection
.
Therefore
,
2.
When
we
suppose
,
or
grant
,
a
strong
antipathy
against
Sin
in
those
that
are
borne
of
God
,
we
doe
not
suppose
withall
,
either
this
antipathy
to
be
un-impaireable
,
or
any
such
Principle
,
which
cannot
decline
in
the
strength
and
Power
of
it
;
or
that
it
can
be
impaired
or
decline
,
without
Sin
in
him
,
who
suffers
an
impairement
of
it
to
be
made
in
him
.
When
we
suppose
the
greatest
antipathy
against
Sin
in
a
Man
,
that
flesh
and
blood
is
lightly
capable
of
,
we
doe
not
hereby
suppose
him
without
the
reach
of
temptation
,
or
a
Man
not
subject
to
incogitancies
,
forgetfulnesse
,
and
other
humane
frailties
.
We
may
very
well
(
and
ought
to
)
suppose
Solomon
to
have
been
the
wisest
of
Men
;
and
yet
suppose
him
withall
,
even
in
the
height
and
excellency
of
his
wisdome
,
to
have
been
a
man
capable
,
or
under
a
possibility
,
of
doing
weakly
,
or
foolishly
.
Nemo
omnibus
horis
sapit
.
There
is
no
acquired
habit
,
or
created
Principle
whatsoever
,
seated
in
the
heart
or
soule
of
a
Man
,
that
doth
at
any
time
act
him
,
or
cause
him
to
act
congruously
to
it
,
without
the
actuall
intention
of
the
minde
upon
,
and
the
like
concurrence
of
the
will
with
,
the
action
.
Again
,
2.
most
certaine
it
is
,
that
the
minde
of
a
Man
,
being
a
finite
faculty
,
cannot
intend
plurality
of
objects
,
actions
,
or
occasions
,
at
once
,
or
at
one
and
the
same
time
.
3.
As
certaine
it
is
,
as
either
of
the
former
,
that
neither
the
minde
,
nor
will
of
a
Man
,
are
compell'd
or
necessitated
by
any
habit
,
inclination
,
or
disposition
whatsoever
,
alwayes
,
or
,
(
indeed
)
at
any
time
,
to
intend
them
,
or
their
motions
and
actings
,
or
to
concur
with
them
herein
▪
but
are
in
some
degree
(
at
least
)
of
liberty
and
power
,
to
tu●ne
aside
from
them
,
to
severall
other
objects
and
occasions
,
as
they
please
.
It
is
true
,
habits
and
inclinations
,
especially
when
they
are
much
grown
and
rooted
in
the
Soul
by
frequent
and
long-continued
actions
,
have
a
great
Power
over
Men
to
intice
and
draw
them
into
a
frequent
repetition
of
the
same
kinde
of
action
,
by
which
they
were
first
introduced
,
and
whereunto
they
have
so
long
prevailed
with
such
Men
to
accustome
themselves
.
And
in
respect
of
this
Power
it
is
,
that
the
Scripture
so
frequently
ascribes
a
kinde
of
morall
impotency
unto
Men
to
act
contrary
to
the
tenor
of
such
actions
,
whereunto
they
have
much
accustomed
themselves
,
yea
or
to
suspend
or
forbear
them
upon
opportunities
:
and
(
upon
the
same
account
)
represents
Persons
as
servants
,
as
in
subjection
and
bondage
to
those
respective
kinds
of
actions
,
or
courses
,
whereunto
they
have
voluntarily
inured
themselves
for
any
considerable
time
.
Of
this
notion
are
such
passages
and
sayings
as
these
.
Verily
,
verily
,
I
say
unto
you
,
that
whosoever
committeth
Sin
(
i.
e.
frequently
and
customarily
,
as
we
formerly
interpreted
the
import
of
the
Phrase
in
the
Writings
of
the
Apostle
John
[
](A41481-e79690-b)a
a
Cap.
9
Sect.
11.
)
is
the
SERVANT
of
Sin
[
](A41481-e79720-b)b
b
Io●
.
8.
34.
.
So
againe
,
Know
yee
not
,
that
to
whomsoever
yee
give
your selves
as
servants
to
obey
,
his
SERVANTS
yee
are
,
whom
yee
obey
,
whether
it
be
,
[
](A41481-e79750-b)c
c
Rom
6.
16.
&c.
So
also
CAN
the
Ethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
yee
also
doe
good
,
that
are
accustomed
to
doe
evill
[
](A41481-e79780-b)d
d
Jer.
13.
23.
.
Of
like
consideration
is
that
also
of
our
Saviour
:
A
good
Tree
CANNOT
bring
forth
evill
fruits
:
neither
CAN
a
corrupt
Tree
bring
forth
good
fruit
[
](A41481-e79820-b)e
e
Mat.
7.
18.
.
(
To
omit
many
others
.
)
But
,
4.
(
And
lastly
)
when
the
Scripture
supposeth
,
or
asserts
a
morall
impotency
in
Men
(
as
in
the
passages
now
cited
,
with
their
fellows
)
either
wholly
to
cease
from
their
long-accustomed
actions
,
or
to
act
contrary
to
them
▪
it
neither
supposeth
,
nor
asserts
,
a
naturall
,
simple
,
or
absolute
impotency
in
respect
of
either
.
For
it
is
the
Nature
,
Property
,
and
Condition
of
all
habits
or
created
Principles
in
Men
whatsoever
,
by
discontinuance
or
long
suspension
of
their
appropriate
actions
,
to
languish
,
and
abate
of
their
wonted
strength
and
vigor
,
and
in
time
,
wholly
to
expire
.
So
then
,
it
remaining
still
in
the
Power
of
the
minde
and
will
of
a
Man
,
even
under
the
greatest
captivity
or
subjection
unto
any
Habit
,
Disposition
,
or
Principle
whatsoever
,
whether
sinfull
,
or
holy
,
to
suspend
and
discontinue
(
as
hath
been
proved
)
their
proper
actings
respectively
,
by
denying
or
withholding
their
concurrence
with
them
in
order
towards
such
actions
,
evident
it
is
,
that
they
have
Power
,
and
may
shake
and
weaken
every
such
Habit
,
disposition
,
or
Principle
in
themselves
to
what
degree
they
desire
,
yea
and
in
time
,
wholly
enervate
,
dissipate
,
and
expell
them
.
Therefore
it
is
no
dura
a
suppositio
,
no
hard
supposition
,
to
suppose
,
that
a
Person
invested
with
the
strongest
antipathy
against
sin
,
whereof
he
is
capable
,
(
especially
in
the
State
and
Condition
of
mortality
)
may
notwithstanding
,
even
in
sensu
composito
,
i.
e.
This
antipathy
standing
,
either
doe
that
which
is
sinfull
,
but
especially
omit
,
or
neglect
the
doing
of
that
,
which
is
his
duty
,
yea
and
of
great
concernment
likewise
unto
him
,
to
doe
.
Thus
we
have
at
last
,
fully
and
cleerly
(
we
suppose
)
acquitted
that
Scripture
,
1
Joh.
3.
9.
more
vehemently
suspected
and
charged
,
then
all
his
fellows
,
with
confederacy
against
that
Doctrine
,
which
affirms
a
Possibility
of
a
totall
and
finall
defection
in
the
Saints
.
Another
Scripture
hath
the
same
imputation
cast
upon
it
for
speaking
§.
37.
only
thus
:
My
Father
,
which
gave
them
me
,
is
greater
then
all
:
and
no
Man
is
able
to
take
them
out
of
my
Fathers
Hand
[
](A41481-e79910-b)a
a
Ioh.
10.
29
.
From
hence
it
is
argued
and
conceived
,
that
God
ingageth
himself
with
his
Omnipotency
to
preserve
the
Saints
or
Sheep
of
Christ
,
from
either
totall
,
or
finall
,
apostasie
;
and
consequently
,
that
it
is
unpossible
but
that
they
should
be
preserved
.
But
to
this
place
of
Scripture
a
sufficient
answer
hath
been
given
already
in
this
Chapter
[
](A41481-e79960-b)b
b
Sect.
18.
19
,
20
,
&c.
:
where
we
shewed
,
that
the
ingagement
of
the
mighty
Power
of
God
for
the
Protection
and
safeguarding
of
the
Saints
,
as
such
,
or
remaining
such
,
against
all
adverse
Power
whatsoever
,
is
frequently
asserted
in
Scripture
,
but
no
where
for
the
compelling
,
or
necessitating
,
of
them
to
Persevere
or
continue
such
.
Nor
is
there
the
least
intimation
of
any
such
thing
in
the
Text
before
us
.
And
yet
here
I
shall
further
add
(
in
reference
unto
it
.
)
That
by
the
tenor
and
carriage
of
the
Context
it
appeares
,
1.
That
that
security
,
for
which
our
Saviour
ingageth
the
greatnesse
of
His
Fathers
Power
unto
his
Sheep
,
is
promised
or
ascertained
unto
them
,
not
in
order
to
the
effecting
or
procuring
their
finall
perseverance
,
but
rather
by
way
of
toward
to
it
.
2.
That
this
promise
of
eternall
safety
made
by
Christ
unto
His
Sheep
,
doth
not
relate
to
their
estate
or
condition
in
this
present
World
,
but
to
that
of
the
World
to
come
.
My
Sheepe
(
saith
he
,
verse
27.
hea●
my
voyce
,
and
I
know
them
,
and
they
follow
me
.
In
which
expressions
of
hearing
his
voyce
,
and
following
him
,
he
intimates
,
or
includes
their
perseverance
[
](A41481-e80060-b)c
c
Intellige
autem
loqui
Christum
de
ovi●us
,
qu●
tales
sunt
ac
ma●ent
▪
Hag.
Grot
▪
in
locum
.
,
as
appeares
by
the
words
immediately
following
.
Verse
28.
And
I
give
unto
them
etenall
life
.
This
gift
of
his
presupposeth
the
finall
perseverance
of
those
to
whom
it
is
given
.
It
followes
:
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
In
these
words
he
seems
further
to
explaine
,
how
,
and
in
what
sence
he
calls
that
,
life
eternall
,
which
he
promiseth
to
confer
upon
them
;
as
viz.
that
by
the
eternalnesse
of
it
,
he
doth
not
only
meane
,
such
a
constitution
or
condition
of
it
,
which
secureth
it
from
perishing
or
dissolving
,
in
respect
,
or
by
means
,
of
any
intrinsecall
cause
,
(
upon
which
account
the
lives
they
live
in
the
flesh
,
are
perishable
)
but
which
secureth
it
likewise
against
all
externall
means
,
or
power
,
that
may
seem
to
threaten
or
indanger
it
.
And
for
a
further
confirmation
,
that
the
life
which
he
promiseth
unto
his
Sheepe
,
hearing
his
voyce
and
following
him
[
viz.
as
was
said
,
perseveringly
]
is
eternall
(
in
the
best
,
largest
,
most
comprehensive
,
most
desireable
sence
of
the
word
)
he
subjoynes
the
words
in
hand
,
Verse
29.
My
Father
which
gave
them
me
,
is
greater
,
viz.
in
power
,
then
all
:
and
none
is
able
to
pluck
them
out
of
my
Fathers
Hand
;
as
if
he
should
have
said
,
God
Himself
,
by
whose
grace
they
became
my
Sheepe
and
followed
me
,
and
whose
power
is
abundantly
sufficient
for
the
work
,
would
maintaine
and
make
good
unto
them
to
the
uttermost
,
that
life
,
which
I
shall
give
unto
them
,
against
all
dangers
,
all
enemies
,
all
adversary
powers
whatsoever
.
This
being
the
naturall
and
cleer
disposition
of
the
Context
,
it
is
a
plaine
case
that
here
is
not
the
least
aire
or
breathing
of
any
ingagement
of
the
great
power
of
God
,
to
bring
about
the
perseverance
of
the
Saints
upon
those
terms
of
infallibility
,
or
necessity
,
which
are
so
much
contended
for
.
Another
Scripture
much
intreated
in
the
behalf
of
the
Doctrine
of
perseverance
,
§.
38.
is
that
of
the
Evangelist
John
concerning
our
Saviour
:
having
loved
his
own
,
which
were
in
the
World
,
he
loved
them
unto
the
end
[
](A41481-e80230-b)a
a
Ioh.
13.
1.
.
Out
of
this
light
some
draw
this
darknesse
:
Therefore
whom
Christ
once
loves
,
He
loves
alwayes
,
or
unto
the
end
.
Which
inference
(
they
suppose
)
is
further
strengthened
by
that
of
the
Prophet
:
For
I
am
the
Lord
:
I
change
not
[
](A41481-e80260-b)b
b
Mal.
3.
6.
.
I
Answer
;
1.
From
the
passage
in
John
,
there
can
nothing
more
be
concluded
(
in
Reference
to
the
Question
in
hand
)
then
(
by
way
of
immediate
deduction
)
the
greatnesse
and
constancy
of
Christs
love
towards
such
of
His
Disciples
,
who
continued
in
their
obedience
and
faithfulnesse
unto
him
(
for
the
Evangelist
,
I
suppose
,
did
not
intend
Judas
amongst
those
,
whom
Christ
loved
unto
the
end
)
and
,
2.
(
By
way
of
Proportion
,
or
Rationall
consequence
from
this
deduction
)
that
the
love
of
Christ
is
great
and
constant
towards
all
those
,
who
persevere
in
love
and
faithfulnesse
unto
him
.
This
is
the
constant
Doctrine
of
the
Scriptures
;
but
no
wayes
concerns
the
present
Dispute
.
Yet
for
the
pass●ge
it self
,
if
it
hath
any
aspect
at
all
upon
it
,
it
is
rather
by
way
of
favour
and
countenance
to
that
side
,
against
which
,
then
to
that
,
for
which
,
it
is
commonly
alledged
.
For
if
the
love
of
Christ
towards
His
Disciples
,
unto
the
end
,
necess●rily
supposeth
,
or
requireth
,
the
concurrent
continuance
of
the
same
affection
in
them
towards
him
,
it
plainely
follows
▪
that
if
men
shall
draw
back
from
Him
,
His
Soul
will
have
no
further
pleasure
or
delight
in
them
.
And
this
indeed
was
the
expresse
Doctrine
of
that
Man
of
God
,
who
was
sent
to
meet
King
Asa
,
and
the
People
with
him
,
upon
the
late
Presence
of
God
with
them
against
their
enemies
.
O
Asa
,
and
all
Juda
,
and
Benjamin
;
hear
yee
me
:
The
Lord
is
with
you
,
while
yee
be
with
Him
:
and
if
yee
seeke
Him
,
He
will
PE
FOVND
of
yo●
,
but
IF
YEE
FORSAKE
HIM
,
He
will
forsake
you
[
](A41481-e80420-b)c
c
2
Chron.
15.
2
.
Which
cleerly
supposeth
,
1.
A
possibility
of
their
forsaking
God
,
who
for
a
time
are
truly
and
really
with
Him
:
2.
A
certainty
of
Gods
forsaking
those
,
who
forsake
Him
.
2.
It
is
not
here
said
,
that
Christ
having
loved
His
own
,
loved
them
unto
the
§.
39.
end
,
of
their
lives
,
or
dayes
;
but
,
to
the
end
,
viz.
of
his
life
and
abode
in
the
World
;
the
emphaticall
and
clear
meaning
of
the
place
,
being
thus
,
that
to
declare
the
exceeding
greatnesse
and
mervellous
constancy
of
his
affection
towards
His
Disciples
,
and
that
whilest
they
were
yet
in
the
World
,
[
and
so
subject
to
many
weaknesses
and
infirmities
,
which
might
seeme
to
render
them
lesse
lovely
unto
Him
,
then
those
that
were
made
perfect
[
](A41481-e80500-b)d
d
Heb.
12.
23.
,
as
the
Apostle
speaks
,
thorough
death
]
He
did
not
cease
to
manifest
His
Care
and
Love
towards
them
,
no
not
at
such
a
time
or
season
,
wherein
the
most
affectionate
and
tender
Parents
,
are
wont
to
forget
,
and
lay
aside
the
care
and
thoughts
of
their
dearest
children
,
as
viz.
when
he
knew
,
and
was
very
sensible
of
a
most
hideous
and
grievous
storme
and
tempest
of
death
hanging
over
his
Head
,
and
even
now
ready
to
fall
upon
him
.
At
such
a
time
as
this
he
expressed
His
Love
to
them
,
and
Care
over
them
,
as
appeareth
partly
by
that
condescentious
action
of
his
in
washing
their
feet
,
(
which
immediately
followeth
in
this
Chapter
)
partly
by
that
large
and
serious
Discourse
which
he
had
with
them
,
and
made
unto
them
,
in
the
three
following
Chapters
;
partly
also
by
that
most
affectionate
and
Heavenly
Prayer
for
them
,
wherein
he
recommended
them
unto
his
Fathers
Love
and
Care
.
Cap.
17.
But
that
by
the
end
,
unto
which
he
is
said
to
have
loved
his
Disciples
,
is
not
meant
the
end
of
their
lives
,
but
of
his
own
,
is
the
common
sence
of
Expositors
.
He
loved
them
even
to
the
Death
,
which
He
suffered
for
them
(
say
our
English
Divines
in
their
Annotations
upon
the
place
)
and
so
uncessantly
.
Calvin
likewise
(
not
to
mention
any
more
)
plainly
enough
intimates
the
same
sence
.
Nor
is
it
doubtfull
(
saith
he
upon
the
place
)
but
that
even
now
He
beares
the
same
affection
,
which
He
retained
in
the
very
instant
of
Death
[
](A41481-e80640-b)a
a
Neque
●nim
dubium
est
,
quin
cundem
nunc
quoque
affectum
gerat
,
quem
in
ipso
mortis
articulo
retinuit
.
.
So
that
in
this
passage
of
Scripture
there
is
neither
colour
,
nor
shadow
,
of
any
thing
for
the
finall
Perseverance
of
the
Saints
,
but
only
for
the
perseverance
of
Christs
Love
towards
them
whilest
they
persevere
,
which
indeed
may
be
substantially
proved
from
hence
,
if
it
were
any
part
of
the
Question
.
3.
For
the
words
of
Malachi
:
I
am
the
Lord
:
I
change
not
;
from
which
it
§.
40.
Read
more
of
this
subject
.
Cap.
4.
Sect.
30
31
▪
&c.
of
this
Discourse
.
is
wont
to
be
argued
,
that
when
God
once
loves
a
person
,
he
never
ceaseth
to
love
him
,
because
this
must
needs
argue
a
changeablenesse
in
him
,
in
respect
of
his
affection
;
and
consequently
,
that
the
Saints
cannot
fall
away
finally
from
his
Grace
;
I
answer
,
1.
By
the
tenor
of
this
arguing
,
it
would
as
well
follow
,
that
in
case
God
should
at
any
time
withdraw
his
love
or
favour
from
a
Nation
,
or
body
of
People
,
which
he
sometimes
favoured
or
loved
,
he
should
be
changed
.
But
that
no
such
change
of
dispensation
as
this
towards
one
and
the
same
people
,
or
Nation
,
argueth
any
change
at
all
in
God
,
at
least
any
such
change
which
he
disclaimeth
as
incompetent
to
him
,
is
evident
from
those
instances
(
without
number
)
recorded
in
Scripture
,
of
such
a
different
dispensation
of
his
,
towards
sundry
Nations
,
and
more
especially
towards
the
Jewes
,
to
whom
sometimes
he
gave
peace
,
sometimes
he
consumed
them
with
wars
,
stirring
up
enemies
against
them
;
sometimes
he
gave
them
plenty
,
other-while
he
exercised
them
with
famine
,
and
scarcity
of
all
things
:
sometimes
he
made
them
the
head
,
and
sometimes
againe
the
taile
,
of
the
Nations
round
about
them
.
Therefore
neither
the
changeablenesse
,
nor
unchangeablenesse
of
God
,
are
to
be
estimated
or
measured
,
either
by
any
variety
,
or
uniformity
,
of
●ispensation
towards
one
and
the
same
object
;
and
consequently
,
for
him
to
expresse
himself
,
as
this
day
,
towards
a
person
,
Man
or
Woman
,
as
if
he
intended
to
save
them
,
or
that
he
really
intends
to
save
them
,
and
should
on
the
morrow
(
as
the
alteration
in
the
interim
may
be
,
or
however
,
may
be
supposed
,
in
these
persons
)
expresse
himself
to
the
contrary
,
as
that
he
verily
intends
to
destroy
them
,
would
not
argue
or
imply
the
least
change
or
alteration
in
him
.
Yea
,
when
as
in
one
hour
he
confer'd
upon
the
lapsed
Angells
the
greatest
happinesse
they
were
capable
of
,
and
in
the
next
hour
(
perhaps
sooner
)
there
sin
interveening
,
he
cast
them
out
of
his
sight
into
the
greatest
misery
,
this
argued
no
change
,
or
shadow
of
change
,
or
turning
,
in
God
.
Therefore
,
2.
That
unchangeablenesse
,
which
the
Scriptures
,
or
God
Himself
in
§.
41.
the
Scriptures
asserts
unto
Himself
,
is
to
be
considered
only
in
respect
of
his
Essence
,
Attributes
,
and
Decrees
,
and
not
in
respect
of
any
constancy
,
or
samenesse
of
tenor
in
his
dispensations
towards
the
same
Creatures
,
whether
they
be
changed
,
or
no.
First
God
is
unchangeable
in
his
Essence
,
or
simple
Beeing
:
in
respect
of
this
,
nothing
can
be
added
to
him
,
nothing
can
be
taken
from
him
,
nothing
can
be
altered
,
or
made
otherwise
,
with
Him
,
in
Him
,
or
about
Him
,
then
now
it
is
,
or
was
,
from
eternity
.
This
unchangeablenesse
in
him
the
Prophet
David
contemplated
,
in
this
his
addresse
to
him
:
Of
old
thou
hast
laid
the
foundations
of
the
Earth
,
and
the
Heavens
are
the
work
of
thy
Hand
.
They
shall
perish
,
but
thou
shalt
indure
:
yea
all
of
them
shall
wax
old
like
a
Garment
,
as
a
Vesture
shalt
thou
change
them
,
and
they
shall
be
changed
:
but
thou
art
the
same
,
and
thy
yeares
shall
have
no
end
[
](A41481-e80880-b)a
a
Psal.
102.
25
,
&c.
.
Secondly
,
God
is
unchangeable
likewise
in
respect
of
his
attributes
(
which
are
all
founded
in
His
Nature
,
Essence
,
or
simple
Beeing
)
so
that
(
for
example
)
he
is
not
more
wise
at
one
time
,
and
lesse
wise
at
an
other
,
not
stronger
at
one
time
,
and
weaker
at
another
,
nor
better
at
one
time
,
and
worse
at
another
;
though
it
is
true
▪
he
may
shew
more
wisdome
(
or
,
to
speak
more
properly
,
he
may
shew
his
Wisdom
more
,
i.
e.
more
plainly
and
perspicuously
,
as
unto
Men
)
in
one
contriveance
,
or
Providentiall
Dispensation
,
then
in
another
,
and
in
this
sence
,
he
may
shew
more
Power
,
and
so
more
goodnesse
,
at
one
time
,
then
at
another
.
Yet
this
different
expression
of
himself
according
to
the
different
natures
and
imports
of
his
Attributes
respectively
,
doth
not
argue
any
changeablenesse
at
all
in
these
Attributes
.
As
a
Man
may
be
as
strong
,
when
he
acts
little
or
nothing
,
with
his
strength
,
as
when
in
any
action
he
exerts
or
puts
forth
the
uttermost
of
it
:
and
so
may
be
of
as
loving
and
sweet
a
disposition
,
when
according
to
the
exigency
of
his
calling
,
and
conscience
,
he
most
severely
punisheth
the
same
Persons
,
for
their
misdemeanours
,
whom
he
sometimes
honoured
and
loved
,
whilest
he
judged
them
vertuous
,
as
he
was
,
whilest
he
yet
honoured
and
loved
them
.
When
a
Judge
,
who
is
of
a
sweet
nature
,
and
loving
disposition
towards
all
Men
,
considered
as
Men
,
especially
as
good
Men
,
shall
,
according
to
the
Laws
,
whereunto
he
is
sworne
,
and
the
equity
of
the
Case
,
award
a
Sentence
of
Death
against
one
,
or
more
of
them
,
this
no
wayes
argueth
,
or
supposeth
,
any
alteration
or
change
in
his
goodnesse
,
or
sweetnesse
of
disposition
;
he
may
be
,
nay
it
is
like
he
is
,
the
same
Man
,
in
respect
of
these
lovely
qualifications
or
indowments
,
even
when
▪
and
whilest
,
he
executes
such
a
Judiciary
Act
of
severity
,
which
he
was
before
;
yea
and
may
still
love
the
Persons
of
these
Men
,
whom
he
hath
condemned
to
die
,
considered
as
Men
,
as
much
as
he
did
before
their
delinquency
.
In
like
manner
,
in
case
God
shall
destroy
with
eternall
death
such
Men
or
Women
,
whom
he
sometimes
truly
loved
and
respected
deerly
,
this
doth
not
necessarily
argue
the
least
change
or
alteration
in
any
attribute
of
his
whatsoever
,
as
either
Love
,
Goodnesse
,
Mercy
,
&c.
viz.
in
case
these
Persons
,
having
been
formerly
faithfull
and
obedient
unto
him
,
have
since
apostatized
,
and
died
impenitently
.
Nay
if
God
should
not
destroy
such
persons
in
such
cases
,
or
upon
such
a
supposition
,
it
would
argue
a
manifest
change
in
some
of
his
Attributes
,
as
Severity
,
hatred
of
sin
,
truth
,
&c.
yea
(
haply
)
if
the
matter
be
narrowly
considered
,
even
in
his
Love
,
or
Goodnesse
it self
.
For
if
we
judge
it
any
part
or
property
of
the
Love
,
or
goodness
,
of
God
towards
goodness
,
and
good
Men
,
to
put
so
great
and
gracious
a
difference
between
them
,
and
between
wickedness
and
wicked
Men
,
as
to
reward
the
former
with
eternall
glory
,
the
latter
,
with
eternall
shame
,
and
misery
,
and
that
he
hath
at
any
time
expressed
his
love
and
goodness
in
this
kinde
;
evident
it
is
,
that
in
case
he
should
at
any
time
not
punish
persevering
Apostates
(
which
are
the
wickedest
of
Men
)
with
eternall
Death
,
it
would
argue
an
alteration
or
change
in
those
Attributes
of
his
we
speak
of
.
Therefore
to
reason
thus
:
if
God
should
love
a
Man
to
day
,
and
hate
him
to
morrow
,
it
would
argue
a
strange
inconstancy
or
mutability
in
God
,
or
in
His
Love
,
is
a
very
inconsiderate
and
weak
reasoning
.
For
the
constancy
or
unchangeablenesse
of
the
Love
of
God
,
doth
not
stand
in
His
constant
loving
the
same
Person
,
or
Ob
〈…〉
materially
considered
,
but
only
as
considered
formally
,
i.
e.
as
rem
〈…〉
the
same
morally
,
or
in
lovelinesse
,
which
it
was
,
when
he
first
loved
it
.
Julian
the
Professor
,
and
Julian
the
Apostate
,
are
the
same
Person
,
or
Object
,
materially
considered
;
but
in
a
formall
consideration
they
are
two
,
and
these
very
different
.
In
like
manner
the
Angells
,
in
the
integrity
of
their
Creation
,
and
in
the
guilt
of
their
transgression
,
are
one
and
the
same
Object
,
materially
considered
;
but
formally
they
differ
as
much
as
light
and
darknesse
.
And
to
argue
,
that
unlesse
God
should
alwayes
love
the
same
Persons
,
materially
considered
,
whom
He
once
,
or
at
any
time
,
loved
,
he
should
be
mutable
in
his
love
,
necessarily
supposeth
,
either
that
God
hated
the
lapsed
Angells
,
whilest
they
were
yet
Holy
,
and
in
the
glory
and
beauty
of
their
Creation
,
or
else
that
he
now
loves
them
in
their
apostacy
.
The
truth
is
,
that
should
God
alwayes
love
the
same
Person
,
or
Persons
,
though
morally
distinguished
from
themselves
,
and
of
righteous
become
wicked
and
abominable
,
this
would
cleerly
argue
a
mutability
in
his
affection
,
as
it
would
in
the
affection
of
such
a
Man
,
who
should
love
good
Men
as
good
Men
,
or
good
Men
only
,
to
day
,
and
wicked
Men
to
morrow
.
So
that
Men
,
who
were
sometimes
loved
by
God
,
may
now
be
hated
of
Him
,
without
any
the
least
change
or
alteration
in
Him
,
or
in
His
affection
,
only
by
means
of
a
change
and
alteration
in
themselves
.
The
third
and
last
Particular
,
wherein
the
unchangeableness
of
God
,
is
to
be
considered
▪
are
His
Decrees
.
These
,
truly
stated
and
understood
,
are
all
absolute
and
unchangable
,
shall
,
and
will
take
place
and
be
fulfilled
,
against
all
contradictions
,
and
oppositions
whatsoever
.
But
of
this
formerly
[
](A41481-e81000-b)a
a
Cap
3.
Sect.
18.
20
,
&c.
.
And
that
unchangeableness
assumed
by
God
Himself
unto
Himself
,
in
the
words
in
hand
,
I
am
the
Lord
:
I
change
not
,
is
(
I
conceive
)
that
which
is
found
in
him
in
respect
of
His
Decrees
.
The
reason
is
,
because
it
is
assigned
by
him
as
the
reason
,
why
they
were
not
utterly
destroyed
.
I
am
the
Lord
:
I
change
not
:
therefore
yee
Sons
of
Jacob
are
not
consumed
.
In
the
beginning
of
the
Chapter
,
he
had
declared
unto
him
his
Purpose
and
Decree
of
sending
His
only
begotten
Son
,
whom
he
there
calls
the
Messenger
of
the
Covenant
,
unto
them
.
He
predicteth
▪
(
Verse
3.
4.
)
the
happy
fruits
or
consequences
of
that
his
sending
,
in
Reference
to
their
Nation
and
Posterity
.
To
the
unchangeableness
of
this
His
Decree
,
He
assigns
that
patience
,
which
he
had
for
a
long
time
exercised
towards
them
,
under
their
great
and
continued
Provocations
:
whereby
he
implies
,
that
if
he
could
have
been
turned
out
of
the
way
of
His
Decree
concerning
the
sending
of
His
Son
unto
them
in
their
Posterity
,
they
would
have
done
it
by
the
greatness
of
their
Sins
.
But
in
as
much
as
this
His
Decree
(
or
Himself
,
in
this
His
Decree
)
was
unchangeable
,
and
yet
must
have
been
changed
,
in
case
they
had
been
all
destroyed
(
for
the
Decree
was
for
the
sending
him
to
their
Nation
and
Posterity
)
hence
(
saith
he
)
it
comes
to
passe
,
that
though
your
sins
otherwise
abundantly
have
deserved
it
,
yet
I
have
spared
you
from
a
totall
ruine
.
Therefore
in
these
two
Scriptures
last
argued
,
there
is
every
whit
as
much
,
or
rather
more
,
against
,
then
for
▪
the
common
Doctrine
of
Perseverance
.
Another
parcell
of
Scripture
sought
out
for
the
service
of
this
Doctrine
,
§.
42.
is
that
which
riseth
in
these
words
.
And
we
know
that
all
things
work
together
for
good
to
them
that
love
God
,
to
them
who
are
the
called
according
to
His
Purpose
.
For
whom
he
did
foreknow
,
he
also
did
predestinate
to
be
conformed
to
the
Image
of
His
Son
,
that
He
might
be
the
first
borne
amongst
many
Brethren
.
Moreover
▪
whom
He
did
predestinate
,
them
He
also
called
,
and
whom
He
called
,
them
He
also
justified
:
and
whom
He
justified
,
them
He
also
glorified
[
](A41481-e81110-b)a
a
Rom.
8
▪
28
,
29
,
30.
.
From
this
Contexture
of
Scripture
it
is
frequently
argued
to
this
effect
,
that
when
Men
once
love
God
,
and
are
effectually
called
,
i.
e.
are
Regenerate
and
doe
Believe
,
they
are
fastened
to
one
end
(
as
it
were
)
of
a
certaine
Chaine
,
consisting
of
severall
Decrees
of
God
like
so
many
Links
,
indissolveably
fastened
one
unto
another
,
and
hereby
are
infallibly
and
irresistibly
drawn
unto
glory
;
and
consequently
,
cannot
fall
away
,
or
perish
finally
.
To
all
this
I
answer
,
1.
That
in
as
much
as
this
passage
of
Scripture
,
is
impressed
also
for
the
service
of
the
Doctrine
of
absolute
Personall
Election
,
we
shall
reserve
the
further
consideration
of
it
,
till
our
Method
hath
carried
us
on
to
that
subject
,
and
for
the
present
examine
it
only
in
relation
to
the
Point
in
hand
.
Therefore
,
2.
Whereas
it
is
argued
from
this
place
,
that
persons
once
Regenerate
are
infallibly
drawn
,
and
carried
on
to
glory
by
a
Series
or
Chaine
of
Divine
acts
or
Decrees
,
un-interruptedly
suceeding
,
or
taking
hold
of
,
one
another
,
I
answer
,
That
no
such
conclusion
as
this
can
reasonably
be
drawn
out
of
these
words
.
For
the
Scope
of
the
Apostle
in
the
sequell
of
this
passage
is
cleerly
this
(
as
that
ratiocinative
Particle
,
for
,
in
the
beginning
of
Verse
29.
plainly
sheweth
)
to
prove
and
make
good
that
assertion
of
his
,
Verse
28.
viz.
That
all
things
worke
together
for
good
to
those
that
love
God
.
To
prove
this
,
he
shews
,
by
what
Method
,
steps
,
and
(
as
it
were
)
degrees
of
dispensation
,
or
transaction
,
God
will
bring
it
so
pass
.
Whom
He
fore-knows
(
saith
he
)
i.
e.
pre-approves
(
the
word
,
knowledge
,
frequently
in
Scripture
importing
,
approbation
)
as
he
must
needs
doe
those
that
love
him
,
these
he
Predestinates
to
be
conformed
to
the
Image
of
His
Son
:
and
therefore
,
as
all
things
,
even
his
deepest
sufferings
,
wrought
together
for
good
,
unto
him
,
so
must
they
needs
doe
unto
those
,
who
are
Predestinated
,
or
pre-ordinated
by
God
,
to
a
conformity
with
him
.
To
give
you
yet
(
saith
our
Apostle
)
a
further
and
more
particular
account
,
how
God
in
the
secret
of
his
Counsells
hath
belayed
things
,
in
order
to
the
bringing
of
those
unto
an
actuall
conformity
with
the
Image
of
His
Son
,
(
viz.
in
glory
,
as
appeares
Verse
30.
)
whom
He
hath
Predestinated
thereunto
(
who
are
such
as
love
Him
,
and
thereupon
are
approved
by
him
)
you
are
to
understand
,
that
whom
He
hath
so
Predestinated
,
He
hath
also
called
,
[
i.
e.
hath
Purposed
,
or
Decreed
to
call
[
](A41481-e81430-b)b
b
Scriptura
solet
dicere
,
multaj●
esse
facta
,
quià
posteà
certò
erant
facienda
.
i.
e.
The
Scripture
is
wont
to
speak
of
many
things
,
as
already
done
,
because
they
were
to
be
certainly
done
afterwards
.
Aug.
de
Gen.
contrà
Manich.
c.
7.
And
God
in
Scripture
is
oft
said
to
have
done
a
thing
,
or
given
a
thing
,
when
he
intends
,
or
hath
Decreed
,
to
do
it
,
or
give
it
.
Thus
Ios.
1.
3.
He
saith
unto
Ioshua
;
every
place
that
the
sole
of
your
foot
shall
tread
upon
,
that
have
I
given
unto
you
.
1.
Do
fully
intend
or
purpose
to
give
unto
you
:
for
as
yet
he
had
not
actually
given
it
.
So
also
,
2
Tim.
1.
9.
He
is
said
to
have
given
us
grace
in
Christ
Iesus
before
the
World
began
.
i.
e.
to
have
purposed
or
decreed
to
give
us
it
.
See
also
,
1
Sam.
15.
23
▪
26.
And
c.
16.
1.
Eph.
1.
4.
And
1
Thess.
1.
10.
(
with
many
others
.
)
,
]
viz.
to
the
knowledge
of
his
Son
,
or
of
his
gospell
,
i.
e.
to
afford
a
more
plaine
and
effectuall
discovery
of
him
,
unto
them
,
then
unto
others
,
whom
he
hath
not
so
Predestinated
.
By
the
way
,
this
call
,
doth
not
necessarily
suppose
a
saving
answer
given
unto
it
by
the
called
;
no
whit
more
,
then
that
calling
,
mentioned
,
Mat.
20.
16
▪
and
Mat.
22.
14.
only
it
supposeth
a
reall
purpose
and
intent
on
Gods
Part
,
to
make
it
very
sufficient
to
procure
such
an
answer
to
it
from
those
that
are
called
.
The
Apostle
advanceth
towards
his
proposed
end
,
and
addeth
thus
:
Whom
he
called
,
them
he
also
justified
:
i.
e.
(
according
to
our
late
explication
of
the
Word
,
called
)
He
hath
Purposed
,
or
Decreed
to
justifie
,
viz.
in
case
the
called
obstruct
Him
not
in
His
way
,
or
by
their
unbelief
render
not
themselves
uncapable
of
justification
by
Him
.
The
Clause
following
(
the
last
in
the
Period
)
is
likewise
to
be
understood
with
a
like
Proviso
,
or
clause
of
exception
,
as
viz.
thus
:
and
whom
He
hath
justified
,
them
hath
He
also
glorified
,
i.
e.
hath
Purposed
or
Decreed
to
save
,
or
glorifie
them
,
in
case
they
retaine
the
grace
of
justification
conferred
upon
them
,
unto
the
end
,
and
doe
not
make
shipwrack
of
that
Faith
,
upon
which
it
was
conferred
.
That
these
Decrees
or
Purposed
Acts
of
God
here
specified
,
are
to
be
understood
§.
43.
in
their
successive
dependencies
,
with
such
a
Condition
or
Proviso
respectively
,
as
those
mentioned
,
and
not
absolutely
,
peremptorily
,
or
without
condition
appears
.
1.
By
the
like
Phrase
or
Manner
of
expression
frequent
in
the
Scripture
elsewhere
;
I
meane
,
where
such
purposes
or
Decrees
of
God
,
the
respective
executions
whereof
are
suspended
upon
such
and
such
conditions
,
are
notwithstanding
simply
and
positively
,
and
without
any
mention
of
condition
,
expressed
and
asserted
.
Wherefore
(
saith
the
Man
of
God
sent
unto
Eli
)
the
Lord
God
of
Israel
saith
,
I
SAID
indeed
that
thy
House
,
and
the
House
of
thy
Father
shall
walk
before
me
[
meaning
,
in
the
Office
and
Dignity
of
the
Priesthood
]
for
ever
:
but
now
the
Lord
saith
,
be
it
far
from
me
:
for
,
[
](A41481-e81790-b)a
a
1
Sam.
2.
30
&c.
I
said
indeed
,
i.
e.
I
verily
Purposed
,
or
Decreed
,
or
,
I
Promised
according
to
my
reall
Purpose
or
Decree
.
Understand
it
,
either
of
Purpose
,
or
Promise
,
it
comes
much
to
one
,
a
Promise
alwayes
including
,
or
presupposing
a
purpose
See
also
Sect.
●1
.
&
54.
of
this
Chapter
.
And
Sect.
1.
&
9
of
the
Chap.
next
following
.
answerable
to
it
.
When
God
made
the
Promise
,
and
so
declared
His
Purpose
accordingly
,
That
Eli
and
his
Fathers
house
should
walke
before
him
for
ever
,
he
expressed
no
condition
,
as
required
to
the
execution
or
performance
of
it
:
yet
here
it
plainly
appeares
that
there
was
a
condition
understood
,
viz.
the
regular
and
worthy
walking
of
Eli
,
and
his
Fathers
house
in
that
Office
.
In
the
same
kinde
of
Dialect
Samuel
speaketh
to
Saul
:
Thou
hast
done
foolishly
,
thou
hast
not
kept
the
Commandement
of
the
Lord
thy
God
,
which
he
commanded
thee
:
for
now
the
Lord
,
stabiliverat
,
,
had
established
thy
Kingdome
upon
Israel
for
ever
.
But
now
thy
Kingdome
shall
not
continue
,
[
](A41481-e81910-b)b
b
1
Sam.
13
13.
&c.
The
Lord
had
established
,
i.
e.
had
verily
Purposed
or
Decreed
to
have
established
it
for
ever
[
viz.
in
case
thou
and
thy
Posterity
had
walked
obediently
with
him
.
]
Not
that
his
purpose
it self
,
considered
as
an
act
,
or
conception
of
the
Minde
God
depended
upon
this
,
or
upon
any
other
condition
whatsoever
:
all
Gods
purposes
and
Decrees
without
exception
,
are
(
in
such
a
respect
)
absolute
and
independent
(
as
hath
been
said
formerly
)
but
that
the
actuall
establishment
of
His
Kingdome
according
to
such
a
purpose
,
depended
hereupon
.
Thus
Gods
purpose
of
preserving
the
lives
of
all
that
were
with
Paul
in
the
Ship
,
is
expressed
unto
him
in
positive
,
and
absolute
terms
:
and
lo
,
God
hath
given
thee
all
them
that
saile
with
thee
[
](A41481-e81990-b)c
c
Acts
27.
24.
:
yet
evident
it
is
afterwards
,
that
there
was
a
condition
tacitly
included
in
this
purpose
,
or
Decree
,
viz.
the
continuance
or
stay
of
the
Mariners
in
the
Ship
,
untill
the
rest
had
opportunity
to
shift
for
themselves
;
as
well
as
they
.
Except
these
abide
in
the
Ship
(
saith
Paul
,
to
the
Centurion
and
Souldiers
)
yee
cannot
be
saved
[
](A41481-e82040-b)d
d
Verse
31.
.
In
like
manner
Gods
purpose
or
Decree
concerning
the
destruction
of
Niniveh
within
fourty
dayes
,
was
signified
unto
Jonah
in
a
positive
and
assertive
tenor
of
words
:
yet
fourty
dayes
and
Niniveh
shall
be
destroyed
ᵃ
:
yet
it
●
.
3.
4.
is
well
known
that
God
purposed
not
the
execution
of
this
his
purpose
;
but
only
in
case
of
the
obduration
and
impenitency
of
the
inhabitants
thereof
.
And
most
frequently
the
Purpose
and
Decree
of
God
concerning
the
punishment
of
wicked
and
ungodly
Men
,
is
expressed
by
the
Holy
Ghost
absolutly
and
assertively
,
without
the
least
mention
of
any
condition
of
relaxation
or
reversall
(
see
the
Text
cited
in
the
Margent
[
](A41481-e82110-b)b
b
Mat.
3.
10.
5
19
Ma●.
26.
16.
1
Co●
.
6.
9.
10.
●oh.
3.
36
,
&c.
See
also
51.
Sect.
of
this
Chapter
.
)
yet
from
other
passages
of
Scripture
it
is
fully
evident
that
this
Decree
of
His
is
conditionall
in
such
a
sence
,
which
imports
a
non-execution
of
the
punishment
herein
Decreed
,
upon
the
Repentance
of
the
persons
,
against
whom
the
Decree
is
bent
.
In
like
manner
though
the
purpose
and
Decree
of
God
for
the
justification
of
those
,
who
are
called
,
(
and
so
for
the
glorifying
of
those
,
that
shall
be
justified
)
be
(
in
the
Scripture
in
hand
)
delivered
in
an
absolute
and
un-conditioned
forme
of
words
,
yet
is
it
no
wayes
necessary
to
suppose
,
(
the
most
familiar
,
frequent
,
and
accustomed
expression
of
Scripture
in
such
cases
,
exempting
us
from
any
such
necessity
,
)
that
therefore
these
Decrees
must
needs
bring
forth
against
all
possible
interveniencies
whatsoever
,
so
that
(
for
example
)
he
that
is
called
by
the
word
and
spirit
of
God
,
must
needs
be
justified
,
whether
he
truly
believeth
,
or
no
;
and
he
that
is
justified
,
must
needs
be
glorified
,
whether
he
persevereth
,
or
no.
If
it
be
objected
and
said
,
yea
but
he
that
is
called
,
(
in
the
sence
here
§.
44.
meant
)
must
needs
believe
,
and
consequently
be
justified
;
and
so
he
that
is
justified
,
must
needs
persevere
,
and
so
be
glorified
;
I
answer
,
that
whether
either
the
one
,
or
the
other
,
of
these
assertion
,
be
so
,
or
no
,
it
must
be
judged
of
by
other
Scriptures
:
certaine
it
is
,
by
what
hath
been
argued
concerning
the
frequent
usage
of
the
Scripture
in
point
of
expression
,
that
it
cannot
be
concluded
,
or
determined
by
the
Scripture
in
hand
.
If
it
be
yet
further
objected
,
concerning
all
the
places
mentioned
,
wherein
the
conditionall
Decrees
of
God
(
commonly
so
called
)
are
positively
,
and
without
condition
,
expressed
,
that
the
conditions
respectively
included
in
them
,
and
le●t
to
be
understood
in
such
expressions
,
are
plainly
enough
mentioned
in
Scripture
else-where
;
whereas
no
such
conditions
,
as
I
would
obtrude
upon
the
Decrees
of
God
,
so
positively
and
peremptorily
expressed
(
as
we
have
heard
)
in
the
Scripture
in
hand
,
can
be
proved
from
any
other
Scripture
,
to
relate
or
appertaine
unto
them
;
to
this
also
I
answer
;
1.
That
by
the
tenor
of
this
objection
it
is
granted
,
that
the
peremptoriness
and
absoluteness
of
the
said
Decrees
cannot
be
inferred
from
the
Scripture
now
under
debate
,
but
that
recourse
must
be
had
to
other
places
for
the
proof
hereof
.
Therefore
no
perseverance
of
Saints
concludable
from
this
Scripture
.
2.
For
other
Scriptures
,
we
have
already
in
part
,
and
shall
(
God
so
pleasing
)
further
shew
in
due
time
,
that
none
of
those
,
which
are
counted
Pillars
of
such
a
Doctrine
,
have
any
communion
at
all
with
it
.
Nay
,
3.
(
And
lastly
)
we
shall
(
I
doubt
not
)
be
able
to
shew
,
that
there
are
other
Scriptures
,
from
which
the
conditions
specified
as
relating
to
the
said
Decrees
,
may
be
undeniably
evinced
to
relate
unto
them
accordingly
.
In
the
meane
time
,
that
the
Decrees
,
or
purposed
acts
of
God
expressed
in
the
Scripture
in
hand
,
as
viz.
his
justifying
those
that
are
called
,
and
so
his
gloris●ing
those
that
are
justified
,
have
no
such
peremptory
or
essentiall
connexion
between
them
,
but
that
the
former
,
in
reference
to
particular
persons
,
may
be
put
in
execution
,
and
take
place
,
without
the
latter
,
I
demonstrate
.
2.
By
this
reason
.
If
the
Apostle
should
frame
this
series
or
chaine
of
Divine
Acts
,
with
an
intent
to
shew
or
teach
the
uninterruptiblenesse
of
it
in
what
case
,
or
cases
,
soever
,
he
should
fight
against
his
generall
and
maine
scope
,
or
designe
,
in
that
part
of
this
Chapter
,
which
lieth
from
about
Verse
17.
to
the
end
;
which
cleerly
is
this
;
to
exhort
,
strengthen
,
and
incourage
them
,
to
constancy
and
Perseverance
in
suffering
afflictions
.
For
to
suggest
any
such
thing
unto
them
,
as
that
being
called
and
justified
,
nothing
could
possibly
interpose
to
hinder
them
from
being
glorified
,
was
to
furnish
them
with
a
plaine
motive
,
or
ground
,
on
which
to
neglect
his
exhortation
in
that
kinde
.
For
who
will
be
perswaded
to
suffer
tribulation
,
or
things
grievous
to
be
indured
,
for
the
obtaining
of
that
,
which
they
have
sufficient
assurance
given
that
they
shall
obtaine
,
whether
they
suffer
such
things
,
or
no
?
Therefore
certainly
the
Apostle
did
not
intend
here
to
teach
,
or
imply
,
the
certainty
of
Perseverance
in
those
,
which
are
once
justified
,
unto
Salvation
,
against
all
carriages
,
and
miscarriages
,
of
these
Persons
whatsoever
.
3.
(
And
lastly
)
I
demonstrate
the
same
thing
yet
further
,
by
this
consideration
.
If
God
should
justifie
all
without
exception
,
whom
He
calleth
,
and
that
against
all
bars
of
wickedness
and
unbelief
,
possible
to
be
laid
in
His
way
by
those
,
who
are
called
,
then
might
ungodly
and
unbelieving
Persons
inherit
the
Kingdome
of
God
,
and
of
Christ
,
But
the
Scripture
speaks
aloud
the
impossibility
,
or
(
how-ever
)
the
non-futurity
,
hereof
.
Ergo.
The
reason
of
the
connexion
in
the
Major
Pro●osition
,
is
evident
;
it
being
a
known
truth
,
that
Person●
justified
are
in
a
condition
,
or
present
capacity
,
of
inheriting
the
Kingdome
of
God
.
If
it
be
objected
,
that
the
said
Connexion
is
tardy
in
this
,
that
it
supposeth
§.
45.
that
,
which
ought
not
to
be
supposed
,
viz.
that
persons
called
by
God
(
in
the
sence
of
the
word
,
calling
,
here
meant
)
may
lay
such
barrs
of
wickednesse
or
unbelief
in
the
way
,
which
shall
hinder
God
from
justifying
them
;
I
answer
▪
Judas
,
Demas
,
Simon
Magus
and
others
,
were
called
,
and
yet
they
laid
such
barrs
as
we
speak
of
,
in
the
way
,
and
by
which
their
Justification
(
at
least
their
finall
justification
)
was
obstructed
and
prevented
.
If
it
be
replied
,
but
these
were
not
called
by
God
,
in
the
sence
of
the
Apostles
,
called
,
in
the
place
under
question
;
I
answer
;
1.
It
hath
not
yet
been
proved
by
any
Man
,
nor
(
I
believe
)
ever
will
be
,
that
the
calling
here
spoken
of
imports
any
such
act
,
or
work
,
of
God
,
whereby
the
called
are
irresistibly
necessitated
savingly
to
believe
[
](A41481-e82790-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chry●ost
.
in
locum
.
.
If
it
imports
no
such
thing
as
this
,
what
hinders
,
but
that
the
persons
mentioned
,
might
have
been
called
,
with
,
or
by
that
very
kinde
of
calling
,
which
is
here
spoken
of
?
2.
Suppose
it
should
be
granted
that
the
calling
here
spoken
of
,
is
that
kinde
of
calling
,
which
is
alwayes
accompanied
with
a
saving
answer
of
Faith
,
yet
neither
doth
this
prove
,
but
that
even
such
called
ones
may
obstruct
and
prevent
,
by
wickednesse
and
unbelief
,
their
finall
justification
,
and
consequently
their
glorification
.
If
so
,
then
the
chaine
of
Divine
Acts
or
Decrees
,
here
framed
by
the
Apostle
,
is
not
indissolveable
in
any
such
sence
,
which
imports
an
infallible
and
universall
exertion
or
execution
of
the
latter
,
wheresoever
the
former
hath
taken
place
.
That
Judas
was
called
with
such
a
calling
as
this
,
is
Chrysostomes
collection
from
,
Mat.
19.
28.
from
whom
Peter
Martyr
knows
not
well
how
to
dissent
in
the
point
[
](A41481-e82950-b)b
b
Vid.
Pet.
Martyr
.
Loc.
Class.
3.
cap.
13.
Sect.
4.
:
and
how
probable
(
at
least
)
it
is
that
the
other
two
mentioned
,
Simon
Magus
,
and
especially
Demas
,
were
partakers
of
the
like
calling
with
him
,
may
be
considered
in
due
time
.
But
that
they
all
three
with
Wickednesse
and
Unbeliefe
barred
up
the
way
against
their
finall
Justification
,
is
(
I
suppose
)
every
Mans
Hypothesis
and
grant
,
or
conjecture
(
at
least
.
)
But
some
(
it
may
be
)
will
yet
further
object
against
the
interpretation
§.
46.
given
,
and
plead
,
1.
That
the
Connexion
between
these
two
links
of
this
chaine
,
predestination
to
a
conformity
with
Chrst
,
and
calling
,
is
simply
and
absolutely
indissolveable
,
so
that
(
for
example
)
whosoever
is
thus
predestinated
by
God
,
never
failes
of
being
called
by
him
.
2.
That
it
is
altogether
unlikely
,
that
in
one
and
the
same
series
,
or
concatenation
,
of
Divine
Actions
,
there
should
not
be
the
same
fixedness
,
or
certainty
of
coherence
between
all
the
Particulars
,
so
that
(
for
example
)
there
should
be
as
much
certainty
that
he
that
is
called
,
shall
be
justified
;
and
againe
that
he
that
is
justified
,
shall
be
glorified
,
as
there
is
,
that
he
that
is
predestinated
,
shall
be
called
.
To
this
I
answer
,
1.
By
a
demurrer
upon
the
former
of
these
Pleas
,
which
was
,
that
the
connexion
between
the
Predestination
of
God
mentioned
,
and
his
calling
,
is
uninterruptible
by
any
interveniency
whatsoever
.
Somewhat
doubtfull
to
me
it
is
,
whether
a
Person
,
who
by
means
of
the
Love
of
God
,
which
is
in
him
at
present
,
falls
under
his
Decree
of
Predestination
,
and
consequently
by
vertue
of
this
Decree
,
is
Predestinated
to
be
conformed
to
the
Image
of
Christ
,
may
not
possibly
before
the
time
appointed
by
God
for
his
calling
,
be
changed
in
that
his
affection
,
and
consequently
passe
from
under
that
Decree
of
Predestination
,
and
fall
under
another
Decree
of
God
opposite
thereunto
,
and
so
never
come
to
be
called
.
But
,
2.
To
the
latter
of
the
said
Pleas
,
I
answer
,
by
denying
the
unlikelyhood
therein
asserted
.
For
in
one
and
the
same
concatenation
of
Divine
acts
,
the
aspect
,
and
manner
,
or
kinde
of
dependance
,
between
act
and
act
,
may
vary
,
according
to
their
different
natures
,
or
the
different
tenor
of
Gods
Decrees
concerning
them
.
As
for
example
.
God
may
Decree
to
Create
,
or
give
Being
unto
a
Man
:
againe
,
He
may
Decree
,
to
give
unto
this
Man
a
sufficiency
of
Means
and
Power
,
whereby
to
maintaine
himself
in
this
Being
given
unto
him
:
Againe
yet
further
,
he
may
Decree
to
give
unto
this
Man
,
not
only
a
sufficiency
of
Means
and
Power
,
to
make
good
his
Possession
of
that
Being
thus
given
him
,
but
further
,
to
improve
his
present
Being
first
given
unto
him
,
into
a
better
,
and
more
desirable
Being
.
Fourthly
,
he
may
yet
further
Decree
to
promote
and
advance
the
condition
of
this
his
Creature
,
Man
,
above
the
line
of
his
first
Being
.
In
this
subordinate
concatenation
of
Divine
Acts
,
all
Decreed
by
him
,
there
is
not
the
same
aspect
or
relation
,
(
I
mean
in
Point
of
necessity
,
and
contingency
)
between
every
former
act
,
and
that
which
followeth
.
As
for
instance
:
the
second
act
of
the
foure
now
mentioned
,
may
,
partly
by
reason
of
the
tenor
of
the
Decree
,
by
which
it
was
Decreed
by
God
,
partly
by
reason
of
the
nature
of
it
,
(
I
meane
in
reference
to
some
Divine
Projection
,
or
end
)
have
an
absolute
and
un-interruptible
dependance
upon
,
or
connexion
with
,
the
first
:
so
that
in
case
God
creates
a
Man
,
he
is
absolutely
and
against
all
interveniences
whatsoever
resolved
to
confer
upon
him
,
that
sufficiency
of
Power
which
was
mentioned
.
Neither
Man
himselfe
,
Angell
,
or
Devill
,
could
prevent
or
hinder
God
from
conferring
such
an
endowment
upon
Man
,
being
created
by
him
.
But
it
doth
not
follow
from
hence
,
that
there
must
needs
be
the
like
aspect
of
necessity
,
between
this
second
act
,
and
the
third
;
or
between
the
third
,
and
the
fourth
.
For
though
God
as
well
Decreed
the
third
act
,
as
the
second
,
viz.
to
bestow
upon
his
Creature
,
Man
,
a
sufficiency
of
Power
and
Means
whereby
to
improve
his
first
Being
into
a
better
,
yet
he
did
not
Decree
it
,
i.
e.
the
doing
of
it
,
simply
and
absolutely
,
but
only
provisionally
,
and
upon
the
supposall
of
such
an
interveniency
,
one
or
more
,
which
very
possibly
might
not
have
interveened
,
as
viz.
either
the
fall
of
this
Creature
,
Man
,
by
sin
,
and
the
gift
of
Jesus
Christ
upon
it
to
die
for
his
Redemption
;
or
else
the
continuance
of
Man
for
a
time
in
the
honour
of
his
Creation
,
and
intirenesse
of
his
obedience
unto
God
.
First
,
that
the
fall
of
Man
was
contingent
,
there
being
no
cause
either
within
him
,
or
without
him
,
necessitating
him
hereunto
,
is
unquestionable
;
(
that
the
fore-knowledge
of
it
by
God
,
did
no
wayes
prejudice
or
hinder
the
contingency
of
it
,
hath
been
formerly
shewed
,
)
2.
That
the
gift
of
Jesus
Christ
to
die
for
the
Redemption
of
Man
,
depended
in
this
sence
upon
his
fall
,
viz.
so
as
that
he
should
not
have
been
given
in
such
a
way
,
or
upon
such
terms
,
(
I
meane
to
die
)
had
not
Man
fallen
,
is
(
I
suppose
)
the
sence
and
apprehension
of
every
Man
.
3.
And
lastly
,
that
that
Act
of
God
in
giving
unto
Man
,
Power
,
Means
,
and
Opportunity
,
to
better
Himself
in
Point
of
condition
,
above
the
line
of
his
Creation
,
or
first
Being
,
depends
(
his
fall
supposed
,
which
was
contingent
also
,
as
was
lately
said
)
upon
the
gift
of
Iesus
Christ
,
so
as
never
to
have
taken
place
,
in
case
He
had
not
been
so
given
,
is
sufficiently
evident
without
Proof
.
So
that
evident
it
is
,
that
this
Act
of
God
,
hath
only
an
accidentall
or
contingent
dependance
upon
,
or
coherence
with
,
the
former
;
whereas
this
former
hath
an
essentiall
and
necessary
connexion
with
the
first
,
as
hath
been
shewed
.
There
is
the
same
consideration
of
the
relation
between
the
third
,
and
fourth
(
or
last
)
of
these
Acts.
For
God
,
upon
His
Decree
to
grant
unto
His
Creature
,
Man
,
a
sufficiency
of
means
and
opportunity
,
to
Promote
(
in
his
way
,
viz.
by
higher
services
,
and
greater
acts
of
obedience
)
his
happinesse
above
the
condition
of
his
Creation
or
first
being
,
might
,
and
did
,
Decree
also
,
Himself
to
promote
(
in
his
way
,
viz.
by
the
ingagement
of
His
Power
,
)
his
Creatures
happinesse
accordingly
.
But
this
latter
act
of
His
though
Decreed
by
Him
,
doth
not
import
an
absolute
necessity
of
Performance
by
Him
,
but
only
a
conditionall
and
contingent
,
the
tenor
of
that
Decree
of
His
,
wherein
this
act
is
Decreed
,
being
this
;
in
case
My
Creature
,
Man
,
shall
quit
himself
in
any
measure
worthy
that
grace
,
which
I
shall
give
unto
him
,
in
and
through
My
Son
Christ
,
I
will
make
Him
greater
in
happiness
,
then
He
was
in
the
state
of
His
Creation
.
So
that
it
is
as
cleer
as
the
light
at
Noon-day
,
that
in
one
and
the
same
series
or
subordination
of
Divine
acts
,
there
may
be
a
different
habitude
in
point
of
dependence
between
act
and
act
,
so
that
one
of
these
acts
may
infallibly
,
necessarily
,
and
universally
follow
and
be
exerted
upon
another
,
Precedent
to
it
in
the
subordination
;
and
yet
another
of
these
act●
,
follow
the
next
Predecessor
to
it
in
the
series
,
but
contingently
,
and
consequently
admit
of
many
suspensions
and
interruptions
.
Therefore
there
is
nothing
in
the
last
Objection
against
that
exposition
of
the
Scripture
in
hand
,
which
hath
been
asserted
,
both
the
feet
upon
which
it
stands
,
being
weak
and
lame
.
There
is
yet
another
Objection
,
colourable
(
I
suppose
)
in
some
Mens
§.
47.
eyes
,
against
the
said
interpretation
.
The
substance
of
it
,
this
.
If
the
links
of
that
chaine
of
Divine
acts
described
in
this
passage
of
Scripture
,
may
be
severed
,
or
broken
,
by
the
miscarriages
,
or
unworthinesse
,
of
the
Saints
in
any
kinde
,
then
had
the
Apostle
no
sufficient
reason
to
build
the
Saints
so
high
upon
it
,
in
Confidence
,
Exultations
,
and
Triumphs
,
as
He
doth
in
the
Verses
immediately
following
.
What
shall
we
say
to
these
things
?
If
God
be
on
our
side
,
who
can
be
against
us
?
And
the
reason
is
,
because
the
Saints
are
children
of
many
infirmities
,
and
of
much
unworthinesse
:
apt
to
sin
against
God
every
moment
.
Therefore
if
their
Peace
,
and
Salvation
depend
upon
their
own
regular
and
worthy
walkings
with
God
,
they
are
in
a
condition
of
no
good
security
to
be
saved
:
and
what
ground
then
have
they
to
rejoyce
and
triumph
at
any
such
rate
,
as
the
Apostle
seemes
here
to
invite
and
incourage
them
unto
?
To
this
I
answer
,
that
the
Heart
of
this
Objection
was
broken
in
the
last
preceding
Chapter
,
where
we
shewed
,
upon
severall
considerations
and
grounds
,
that
the
Saints
have
cause
in
abundance
to
rejoyce
,
yea
and
to
triumph
,
under
the
hope
and
expectation
of
Salvation
,
notwithstanding
any
possibility
they
are
subject
unto
of
declining
,
or
perishing
.
The
Reader
(
I
presume
)
will
be
satisfied
in
this
Point
,
upon
a
serious
perusall
of
what
is
there
Written
,
from
Section
21.
to
the
end
of
the
Chapter
.
I
here
add
,
1.
That
the
friends
and
favourers
themselves
of
the
common
interpretation
§.
48.
of
the
place
in
hand
,
and
which
contradicteth
the
exposition
given
,
generally
grant
,
and
teach
,
that
the
Saints
themselves
cannot
have
any
Peace
or
Comfort
in
their
Faith
,
or
assurance
of
Salvation
,
whilest
they
walk
prophanely
,
loosely
,
or
unfaithfully
with
God
.
So
that
these
Men
themselves
doe
suspend
the
Peace
and
Comfort
,
(
and
much
more
,
the
Joy
and
Triumph
)
of
the
Faith
of
the
Saints
upon
their
Christian
behaviour
,
and
Regular
walkings
with
God
.
Therefore
judging
the
Exposition
given
,
upon
such
an
account
as
this
,
they
condemne
themselves
,
and
their
owne
Doctrines
.
2.
The
assureance
of
the
continuance
of
Gods
Love
to
them
,
and
of
His
care
over
them
,
whilest
they
in
any
measure
walke
worthy
of
it
,
is
a
Regular
and
due
foundation
unto
the
Saints
of
every
whit
as
great
a
confidence
,
Exultation
and
Triumph
,
as
the
Apostle
,
in
the
words
mentioned
intitles
them
unto
.
Yea
,
3.
The
very
particular
and
expresse
ground
,
upon
which
He
buildeth
up
Himself
and
the
Saints
with
Him
,
in
such
a
Triumphant
Confidence
,
as
we
heard
,
is
this
;
the
sence
or
assureance
of
Gods
Love
towards
them
[
meaning
,
whilest
they
walk
with
Him
,
as
becommeth
Saints
;
because
being
out
of
this
posture
,
they
can
neither
have
sence
,
nor
assureance
of
His
Love
,
as
our
adversaries
themselves
acknowledge
and
teach
,
as
we
lately
heard
]
not
any
assureance
of
the
continuance
of
His
Love
to
them
,
how
profane
,
wicked
,
or
abominable
soever
they
can
,
or
shall
,
be
.
What
shall
we
say
then
to
these
things
?
if
God
BE
with
us
,
who
can
be
against
us
?
Therefore
,
4.
(
And
lastly
)
such
a
supposition
or
Doctrine
as
this
,
that
they
that
are
at
present
justified
,
may
possibly
sin
themselves
out
of
the
Grace
of
Justification
,
and
so
never
come
to
be
glorified
,
is
upon
due
consideration
,
no
bridle
at
all
to
check
the
holy
and
humble
confidence
,
or
boastings
of
the
Saints
in
God
,
or
in
the
Lord
Jesus
Christ
:
they
may
in
the
face
and
presence
of
such
a
Doctrine
,
though
acknowledged
and
admitted
for
truth
,
lift
up
themselves
upon
the
wings
of
a
blessed
security
unto
Heaven
,
and
rejoyce
that
joy
,
which
is
unspeakeable
and
glorious
.
But
of
these
things
we
spake
liberally
in
the
last
Chapter
.
Some
may
yet
possibly
imagine
,
that
they
discover
a
ground
of
confutation
§.
49.
of
all
that
hath
been
said
upon
the
Context
of
Scripture
yet
in
hand
,
Verse
29.
in
those
words
;
That
he
might
be
the
first-borne
amongst
many
Brethren
.
For
from
hence
they
may
reason
thus
.
If
this
be
Gods
End
or
Designe
in
Predestinating
those
,
whom
he
knew
before
[
or
,
pre-approved
]
to
be
conformed
to
the
Image
of
His
Son
[
in
glory
]
that
He
might
be
the
first
borne
amongst
many
Brethren
,
[
i.
e.
might
have
the
honour
of
bringing
many
into
part
and
fellowship
with
Himself
in
His
own
blessednesse
and
glory
]
then
must
all
they
,
who
are
thus
Predestinated
,
of
necessity
attaine
,
or
come
to
injoy
such
a
conformity
with
Him
;
otherwise
God
shall
be
frustrated
in
His
Designe
,
and
Jesus
Christ
be
defeated
and
disappointed
of
that
excellent
honour
,
which
His
Father
projected
for
Him
.
For
if
one
,
or
some
,
thus
predestinated
,
may
miscarry
,
and
never
come
to
enjoy
an
actuall
conformity
unto
Him
in
His
glory
,
why
may
not
others
of
them
miscarry
likewise
,
and
consequently
,
all
:
and
so
the
Great
Counsell
or
Project
of
God
for
the
honor
of
His
Son
Iesus
Christ
,
be
laid
in
the
dust
.
To
this
I
answer
;
1.
Suppose
that
Iesus
Christ
should
have
no
Brethren
conformable
unto
Him
in
glory
,
yet
would
it
not
follow
from
hence
,
that
the
Counsell
or
Designe
of
God
to
make
Him
the
first
borne
among
many
Brethren
,
should
be
made
void
,
or
miscarry
.
For
the
Counsell
or
Designe
of
God
in
this
behalf
,
stood
Mainely
and
Principally
in
this
;
viz.
in
casting
this
honour
upon
Iesus
Christ
,
that
He
should
be
a
Person
every
wayes
fitted
and
accomplished
,
should
act
,
and
doe
,
or
be
ready
and
willing
to
act
,
and
do
,
every
such
thing
,
whereby
many
of
his
Brethren
,
[
i.
e.
of
the
children
of
Men
]
if
they
were
not
most
shamefully
and
grossely
neglective
of
themselves
,
and
their
own
greatest
concernments
,
might
come
to
partake
with
him
in
His
great
Blessednesse
and
glory
.
And
in
case
Men
should
prove
thus
neglective
of
themselves
,
and
so
as
voluntarily
to
deprive
themselves
of
that
great
Salvation
,
which
Iesus
Christ
out
of
His
great
Love
,
and
with
the
sore
travell
of
his
Soul
,
hath
prepared
and
made
ready
for
them
,
yea
and
invited
,
and
called
,
yea
and
pressed
upon
them
,
to
accept
at
his
hand
,
yet
the
honour
and
glory
of
a
signall
Benefactor
and
great
Saviour
,
shall
remaine
intire
unto
Him
;
nor
is
there
the
least
colour
or
pretence
,
why
He
should
suffer
the
least
disparagement
or
prejudice
in
the
thoughts
,
either
of
Men
,
or
Angells
,
because
of
the
wilfull
folly
and
madnesse
of
Men
to
forsake
their
own
mercies
,
and
destroy
themselves
.
Himself
owned
,
and
built
upon
,
this
consideration
,
when
He
spake
thus
by
the
mouth
of
one
of
His
greatest
Prophets
:
Though
Israel
be
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
the
Lord
,
and
my
God
shall
be
my
strength
[
](A41481-e83910-b)a
a
Esa.
49
5.
.
In
the
former
Verse
,
He
speaks
thus
in
his
Representor
:
Then
I
said
,
I
have
laboured
in
vaine
,
I
have
spent
my
Strength
for
nought
,
and
in
vaine
:
yet
surely
my
judgement
is
with
the
Lord
;
and
my
worke
with
my
God
.
And
immediately
before
the
said
words
,
thus
:
And
now
saith
the
Lord
that
formed
me
from
the
Womb
to
be
his
servant
,
TO
BRING
JACOB
AGAIN
TO
HIM
,
Though
Israel
be
not
gathered
,
yet
,
&c.
Cleerly
implying
,
that
though
Gods
Intent
and
Counsell
was
to
forme
Christ
from
the
Womb
for
this
end
and
purpose
,
viz.
to
bring
Jacob
againe
to
him
[
and
so
to
save
,
and
make
Him
blessed
]
yet
would
it
be
no
disparagement
unto
Christ
,
nor
any
miscarriage
or
defeature
of
the
Counsell
of
God
herein
,
though
Iacob
should
not
upon
this
account
,
be
brought
againe
to
him
,
or
be
made
blessed
by
Christ
.
The
reason
is
,
because
when
it
is
said
,
that
God
formed
Christ
from
the
Womb
to
bring
Iacob
againe
to
him
,
the
meaning
is
not
,
that
He
formed
Him
with
any
such
intent
,
out
of
any
such
end
or
designe
,
to
bring
Iacob
again
to
Him
by
head
and
shoulders
(
as
we
use
to
say
)
or
by
a
strong
and
irresistible
hand
;
but
to
bring
Jacob
againe
,
&c.
i.
e.
that
he
might
be
represented
,
and
Preached
,
unto
Jacob
,
as
such
a
Person
,
who
had
attoned
their
sins
,
made
their
Peace
with
God
by
His
Blood
,
and
had
purchased
grace
and
favour
and
every
good
thing
for
them
at
his
hand
,
in
case
they
would
repent
and
turne
againe
to
him
:
and
further
,
that
he
might
by
his
Spirit
,
especially
in
the
Ministry
of
his
Prophets
,
administer
unto
them
inward
strength
,
and
frequent
excitements
,
abundantly
sufficient
to
have
brought
them
to
a
due
consideration
and
imbracement
of
these
great
things
of
their
Peace
.
In
this
sence
(
and
in
no
other
)
Christ
was
formed
by
God
from
the
Womb
,
to
bring
Iacob
againe
to
him
:
and
thus
it
appears
also
,
how
,
and
in
what
respect
God
was
not
disappointed
of
his
end
,
purpose
,
or
intention
in
his
forming
of
Christ
,
nor
Christ
Himself
any
wayes
disparaged
,
notwithstanding
Iacob
was
not
actually
converted
,
or
brought
againe
to
him
.
The
Apostle
Paul
likewise
upon
the
same
consideration
,
saith
of
Himself
and
other
the
Apostles
and
faithfull
Ministers
of
the
Gospell
,
thus
:
For
we
are
unto
God
a
sweet
Savour
of
Christ
in
them
that
are
saved
,
and
in
them
that
perish
[
](A41481-e84170-b)a
a
2
Cor.
2.
15
.
Whereby
it
appeares
,
that
howsoever
Gods
reall
Intent
and
Designe
in
sending
Christ
,
into
the
World
,
was
(
according
to
the
frequent
testimony
of
Scripture
)
the
Salvation
,
and
not
the
perishing
or
condemnation
,
of
Men
,
yet
he
was
no
more
defeated
or
disappointed
of
his
designe
herein
,
by
the
perishing
,
then
by
the
Salvation
,
of
Men.
Otherwise
Christ
in
the
faithfull
Ministry
of
the
Gospell
,
would
not
be
a
sweet
Savour
[
i.
e.
matter
of
high
contentment
and
satisfaction
]
unto
him
,
as
well
in
those
who
perish
,
through
unbelief
,
as
in
those
who
are
saved
by
believing
.
For
who
can
be
pleased
,
or
much
satisfied
,
with
,
or
under
,
disappointments
?
Therefore
Gods
Intent
of
saving
the
World
by
Iesus
Christ
,
is
not
so
to
be
conceived
or
understood
,
as
if
he
intended
to
save
Men
by
him
,
upon
any
terms
,
or
under
any
consideration
whatsoever
,
or
without
all
Proviso's
,
Limitations
,
or
Exceptions
;
but
thus
,
he
intended
to
save
the
World
by
him
,
i.
e.
to
put
the
World
into
a
capacity
of
Salvation
,
and
to
afford
unto
the
Sons
and
Daughters
of
Men
,
means
and
opportunities
in
abundance
,
whereby
to
repent
,
and
believe
,
and
consequently
to
be
saved
.
So
that
whensoever
Christ
is
faithfully
and
effectually
Preached
unto
Men
,
in
order
to
their
Salvation
,
God
obtaines
his
end
and
intent
concerning
their
Salvation
,
whether
they
come
to
be
saved
,
or
no
,
i.
e.
whether
they
repent
and
believe
,
or
remaine
impenitent
in
unbelief
.
2.
For
the
Phrase
,
or
manner
of
expression
,
that
he
might
be
the
first
borne
§.
50.
amongst
many
Brethren
,
I
desire
to
give
notice
once
for
all
(
for
there
may
be
frequent
use
of
the
observation
,
in
these
controversies
)
that
it
is
frequent
in
Scripture
to
expresse
a
thing
after
the
manner
of
an
event
,
or
consequent
that
will
,
or
shall
,
come
to
passe
,
or
follow
upon
such
or
such
an
occasion
,
or
means
,
somewayes
likely
to
produce
it
,
which
yet
frequently
comes
not
to
passe
,
but
only
is
intended
or
desired
;
nay
the
contrary
whereof
many
times
follows
and
comes
to
passe
,
in
stead
thereof
.
According
to
this
Dialect
of
Speech
,
Moses
expresseth
himself
unto
the
People
,
thus
:
and
the
Man
that
will
doe
presumptuously
,
and
not
hearken
unto
the
Priest
,
—
or
unto
the
Iudge
,
even
that
Man
shall
die
:
and
thou
shalt
put
away
the
evill
from
Israel
:
and
all
[
or
,
that
all
]
the
People
shall
heare
,
[
or
may
hear
]
and
feare
,
and
doe
no
more
presumptuously
[
](A41481-e84400-b)b
b
Deut.
17.
12
,
13.
.
This
hearing
,
fearing
,
and
restraining
of
the
People
from
doing
presumptuously
,
are
mentioned
,
if
we
respect
the
precise
forme
of
the
words
,
as
if
they
were
such
events
,
which
would
alwayes
follow
and
come
to
passe
,
upon
the
occasion
or
means
specified
,
viz.
the
inflicting
of
death
upon
the
Delinquent
spoken
of
.
Yet
Moses
his
intent
was
not
to
affirme
this
,
which
had
been
an
untruth
to
affirme
(
such
events
as
these
many
times
failing
,
if
at
any
time
obtained
)
but
to
shew
what
God
His
intent
was
in
commanding
such
severe
executions
to
be
done
in
such
cases
,
or
rather
(
perhaps
)
to
shew
,
what
fruits
might
reasonably
be
expected
from
such
just
severity
.
So
again
in
the
same
Chapter
,
(
speaking
of
the
King
,
whom
they
should
set
over
them
,
and
the
Book
of
the
Law
,
)
And
it
shall
be
with
him
,
and
he
shall
reade
therein
all
the
dayes
of
his
life
,
that
he
may
learne
to
feare
the
Lord
His
God
,
to
keep
all
the
words
of
this
Law
and
these
Statutes
,
to
doe
them
[
](A41481-e84470-b)a
a
Deut.
17.
19.
.
These
words
,
that
he
may
learne
,
&c.
doe
not
import
the
event
,
or
effect
,
that
would
certainly
follow
upon
the
duty
or
course
prescribed
;
but
either
what
Gods
Intentions
were
in
Prescribing
such
a
course
,
or
what
such
a
course
was
proper
and
likely
to
effect
.
Many
other
places
there
are
of
like
character
and
import
:
amongst
which
that
in
Present
debate
is
to
be
numbred
.
God
Predestinate
,
these
and
these
,
or
rather
,
such
and
such
,
to
be
conformed
to
the
Image
of
His
Son
,
that
He
might
be
the
first
borne
,
&c.
These
words
,
that
He
might
be
the
first
borne
,
&c.
doe
not
necessarily
import
any
event
,
or
effect
,
which
should
certainly
come
to
passe
,
or
be
produced
,
by
that
Act
of
Gods
Predestination
;
but
only
such
an
event
,
as
was
intended
by
God
(
in
such
a
sence
as
intentions
are
appropriable
unto
him
)
in
that
Act
of
His
,
or
which
would
probably
follow
thereupon
.
It
may
yet
further
be
demanded
(
by
way
of
Objection
against
any
Explication
§.
51.
whatsoever
of
the
Passage
in
hand
,
which
makes
the
golden
chaine
of
Divine
acts
therein
,
dissolveable
in
any
link
or
part
of
it
,
in
what
case
,
or
cases
,
soever
)
If
either
they
who
are
Predestinated
,
may
not
be
called
;
or
they
that
are
called
,
may
not
be
justified
,
or
they
that
are
justified
,
not
be
glorified
,
how
can
the
Apostles
Proof
stand
,
that
all
things
worke
together
for
good
to
those
,
who
love
God
,
which
(
as
your self
acknowledged
)
is
the
Doctrine
or
Conclusion
,
the
demonstration
of
the
truth
whereof
the
Apostle
intends
by
the
Producing
of
this
golden
chaine
of
Divine
acts
,
taking
hold
,
in
a
clear
subordination
,
one
upon
another
?
Can
all
things
be
said
to
work
together
for
good
to
him
,
who
never
comes
to
be
glorified
,
but
to
be
everlastingly
condemned
?
To
this
I
answer
,
That
this
Doctrine
or
saying
of
the
Apostle
,
All
things
work
together
for
good
unto
those
who
love
God
,
is
to
be
understood
with
the
like
Explication
,
or
graine
of
spirituall
salt
,
wherewith
these
two
(
and
a
thousand
more
)
sentences
in
the
Scriptures
,
are
to
be
seasoned
;
He
that
believeth
,
and
is
Baptized
,
shall
be
saved
:
but
he
that
believeth
not
,
shall
be
damned
[
](A41481-e84690-b)b
b
Mar.
16.
16
.
The
meaning
of
this
latter
saying
(
to
proceede
a
notioribus
ad
magis
ignota
)
He
that
believeth
not
,
shall
be
damned
,
is
not
this
:
He
that
now
,
or
at
Present
,
believeth
not
,
let
him
doe
all
he
will
,
or
can
,
let
him
believe
a
thousand
times
over
hereafter
,
shall
notwithstanding
be
damned
;
this
(
I
say
)
is
not
our
Saviours
meaning
in
that
clause
.
His
meaning
is
cleerly
enough
this
:
He
that
believeth
not
,
[
viz.
and
continueth
an
unbeliever
to
his
dying
day
]
shall
be
damned
.
But
it
doth
not
follow
from
hence
,
that
he
that
is
a
present
unbeliever
,
must
of
necessity
live
and
die
in
unbelief
,
and
so
be
damned
.
So
that
there
is
a
sence
,
wherein
it
is
as
true
that
he
that
believeth
not
may
and
shall
be
saved
;
viz.
if
he
repents
of
his
unbelief
,
and
returnes
to
his
vomit
no
more
.
So
(
to
search
now
into
the
former
saying
)
when
our
Saviour
saith
,
He
that
believeth
,
and
is
Baptized
,
shall
be
saved
,
his
meaning
is
not
,
that
he
who
at
present
believeth
,
and
hath
been
,
or
shall
be
Baptized
,
shall
be
saved
,
let
him
do
what
he
will
,
or
can
,
let
him
turne
Apostate
,
make
shipwrack
of
his
Faith
,
renounce
his
Baptisme
,
and
the
like
;
but
,
he
that
believeth
,
and
is
Baptized
,
shall
be
saved
,
i.
e.
He
that
believeth
,
and
continueth
a
Believer
,
or
shall
be
found
a
Believer
,
and
a
Man
standing
fast
by
his
Baptisme
,
and
Review
the
43
Sect.
of
this
Chapter
.
holding
out
his
Profession
with
constancy
,
unto
the
end
,
shall
be
saved
.
Our
Saviours
cleer
intent
in
these
sayings
,
was
to
shew
and
assert
,
in
the
former
,
the
blessed
interest
of
Faith
in
conjunction
with
a
Christian
Profession
,
as
viz.
that
it
gives
unto
Men
a
title
and
rightfulnesse
of
claime
to
Salvation
;
in
the
latter
,
the
dreadfull
danger
,
and
formidable
Property
of
unbelief
,
as
viz.
that
it
exposeth
the
Person
,
in
whom
it
abides
,
to
the
vengeance
of
Hell
fire
.
But
as
it
was
no
part
of
his
intent
,
to
assert
any
inseparablenesse
of
unbelief
,
from
the
subject
thereof
,
in
the
latter
clause
:
so
neither
did
he
any
wayes
intend
to
assert
any
such
property
unto
Faith
,
in
the
former
.
In
like
manner
when
the
Apostle
layeth
down
this
Doctrine
,
All
things
work
together
for
good
unto
those
that
love
God
,
his
meaning
is
not
,
either
to
assert
the
unquenchableness
,
or
unremoveableness
of
this
affection
from
its
present
subject
,
or
to
imply
,
that
whosoever
is
at
present
a
lover
,
of
God
,
is
in
any
such
Possession
of
that
Priviledge
he
speaks
of
,
(
I
meane
,
of
having
all
things
to
worke
together
for
good
unto
him
)
that
,
in
case
his
love
to
God
languisheth
and
dieth
,
and
a
contrary
affection
succeeds
in
the
place
thereof
,
he
can
,
or
shall
,
never
be
cast
out
of
it
.
But
his
intire
and
cleer
intent
in
that
Position
or
saying
of
his
,
is
to
shew
,
that
the
love
of
God
,
in
what
Subject
or
Person
soever
it
resides
,
and
whilest
it
there
resides
,
doth
,
by
vertue
of
the
gracious
Decree
or
Will
of
God
in
that
behalfe
,
invest
him
with
this
Priviledge
;
viz.
to
have
all
occurrences
of
things
relating
to
him
,
even
afflictions
and
Persecutions
themselves
,
benefactors
unto
him
.
To
make
this
good
,
he
shews
,
what
God
hath
fully
Purposed
or
Decreed
to
doe
for
such
Men
,
or
(
which
is
the
same
)
what
he
hath
Predestinated
,
such
men
unto
,
as
viz.
to
a
conformity
with
,
or
to
the
Image
of
His
own
Son
,
the
Lord
Christ
,
i.
e.
to
make
them
glorious
and
blessed
in
such
a
way
,
or
upon
such
terms
,
as
Jesus
Christ
himself
,
who
was
the
greatest
lover
of
God
that
ever
was
,
is
now
become
glorious
;
unto
whose
glorification
all
things
that
happened
unto
him
in
this
present
World
,
and
more
especially
his
sufferings
,
joyntly
contributed
and
wrought
.
And
for
further
satisfaction
,
how
,
by
what
means
,
and
degrees
,
God
actually
brings
these
Persons
,
[
viz.
continuing
still
lovers
of
him
]
to
this
conformity
with
Christ
in
His
glory
,
He
adds
:
Moreover
,
whom
he
did
[
thus
]
Predestinate
,
them
He
also
called
,
[
i.
e.
as
was
formerly
interpreted
[
](A41481-e85080-b)a
a
Sect.
42.
of
this
Chapter
.
,
He
Purposed
to
call
,
viz.
to
the
knowledge
of
His
Son
,
as
the
Saviour
of
the
world
,
and
calleth
them
accordingly
:
in
which
respect
they
are
said
to
be
Persons
called
according
to
his
Purpose
,
Verse
28.
]
and
whom
He
called
,
them
He
also
justified
[
i.
e.
Purposed
to
justifie
,
and
justifieth
accordingly
,
]
and
whom
He
justified
,
them
also
He
glorified
:
i.
e.
Purposed
to
glorifie
[
or
,
to
bring
to
an
actuall
conformity
with
Christ
in
His
glory
]
and
glorifieth
them
accordingly
.
Why
the
purposed
or
intended
actings
of
God
are
expressed
in
Scripture
,
rather
in
the
Preter-Perfect
tense
,
then
either
in
the
present
,
or
future
,
is
accounted
elsewhere
in
this
Discourse
[
](A41481-e85210-b)b
b
Cap.
4.
Sect.
29.
.
But
in
all
these
gradations
mentioned
of
the
Counsell
of
God
concerning
the
bringing
of
those
,
that
love
him
,
unto
a
conformity
with
Christ
in
His
glory
,
the
same
subject
,
formally
considered
,
i.
e.
those
that
love
him
,
as
such
,
is
to
be
understood
:
so
that
in
case
the
subject
be
changed
,
under
,
or
between
,
any
of
the
said
gradations
,
and
he
(
for
example
)
who
loved
God
,
being
yet
only
Predestinated
by
God
to
be
conformed
unto
Christ
in
glory
,
and
not
called
,
or
being
called
,
and
not
yet
justified
,
of
being
justified
,
and
not
yet
glorified
,
shall
either
before
his
calling
,
though
Predestinate
,
or
before
his
justification
,
though
called
,
or
before
his
glorification
,
though
justified
,
be
alienated
in
his
affection
from
God
,
and
having
loved
him
,
shall
cease
to
love
him
,
and
suffer
an
hatred
of
God
secretly
to
grow
upon
him
,
it
is
not
to
be
conceived
that
God
,
notwithstanding
such
a
change
in
him
,
should
advance
or
carry
him
on
by
the
remaining
steps
,
or
gradations
,
unto
glory
;
but
that
where
ever
this
heavenly
affection
of
his
Love
to
God
shall
expire
and
leave
him
,
there
the
Counsell
of
God
also
concerning
his
glorification
should
leave
him
,
and
nothing
be
further
done
or
acted
by
him
,
in
order
thereunto
,
unlesse
(
haply
)
he
returnes
unto
his
former
affection
.
The
Apostles
intent
in
the
passage
in
hand
,
was
to
declare
the
series
and
tenor
of
Gods
Counsells
for
the
glorious
benefit
and
good
of
those
who
should
love
Him
,
not
of
those
who
should
cease
to
love
Him
,
or
apostatize
from
their
affection
towards
Him
;
nor
yet
to
teach
,
imply
,
or
insinuate
in
the
least
,
the
undecayablenesse
,
or
unquenchablenesse
of
this
affection
in
Men.
But
enough
for
the
clearing
of
this
place
.
I
shall
only
Propound
and
Answer
one
Scripture
more
,
upon
the
account
§.
52.
we
are
now
drawing
up
,
which
is
frequently
argued
with
great
importunity
for
the
Doctrine
of
Perseverance
.
The
tenor
of
the
place
is
this
.
And
I
will
give
them
one
heart
,
and
one
way
,
that
they
may
feare
me
for
ever
,
for
the
good
of
them
,
and
of
their
children
after
them
.
And
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
not
turne
away
from
them
to
doe
them
good
,
but
I
will
put
my
feare
into
their
hearts
,
that
they
shall
not
depart
from
me
[
](A41481-e85540-b)a
a
Ier.
31.
39.
40.
.
In
these
words
(
say
our
Antagonists
in
the
present
controversie
)
is
manifestly
contained
an
absolute
Promise
of
Perseverance
made
by
God
unto
his
Church
.
To
this
I
answer
,
that
it
can
no
wayes
be
proved
,
nor
is
it
any
wayes
probable
,
that
the
grace
of
Perseverance
should
be
here
absolutely
Promised
unto
Saints
,
or
Believers
.
For
,
1.
Evident
it
is
from
the
whole
tenor
of
the
Chapter
,
that
the
words
contain
a
speciall
Promise
made
particularly
to
the
Jews
.
2.
As
evident
it
is
,
upon
the
same
account
,
that
the
Promise
here
mentioned
,
was
not
made
only
to
the
Saints
,
or
sound
Believers
amongst
the
Jews
,
who
were
but
few
,
but
to
the
whole
body
,
or
generality
of
them
.
Peruse
the
latter
part
of
the
Chapter
,
from
about
,
ver.
30.
to
the
end
.
3.
It
is
yet
upon
the
same
account
as
evident
,
as
either
of
the
former
,
that
this
Promise
was
made
unto
this
Nation
of
the
Jews
,
when
,
and
whilest
they
were
,
or
at
least
,
considered
as
now
being
,
in
the
iron
furnace
of
the
Babylonian
captivity
.
Behold
,
I
will
gather
them
out
of
all
Countries
,
whither
I
have
driven
them
in
mine
anger
,
and
in
my
fury
,
and
in
great
wrath
,
and
I
will
bring
them
again
unto
this
place
,
&c.
ver.
37.
4.
From
these
words
(
now
cited
)
so
immediately
preceding
the
Passages
offered
to
debate
,
it
cleerly
appears
,
that
the
Promise
in
these
Passages
relates
unto
,
and
concerns
,
their
Reduction
and
returne
from
,
and
out
of
,
that
captivity
,
into
their
own
Land
.
Therefore
,
5.
It
cannot
be
a
Promise
of
absolute
and
finall
Perseverance
in
grace
unto
the
end
of
their
lives
respectively
.
For
,
1.
The
Promise
was
made
unto
the
body
or
generality
of
this
People
,
even
unto
all
those
that
God
had
driven
into
all
Countries
in
his
anger
and
fury
,
and
not
only
unto
the
Saints
,
or
true
Believers
amongst
them
,
unlesse
we
shall
say
,
that
they
were
only
the
holy
Persons
amongst
them
that
were
thus
driven
by
him
.
The
Promise
then
respects
as
well
the
unfaithfull
,
as
the
true
Believers
,
in
this
Nation
:
and
so
cannot
be
a
Promise
of
Perseverance
in
grace
unto
these
.
2.
The
Promise
here
exhibited
,
was
a
Promise
appropriated
,
and
fitted
to
the
present
State
and
Condition
of
the
Jews
,
who
were
now
scattered
up
and
down
the
World
,
and
in
a
sad
captivity
(
at
least
were
thus
considered
in
this
promise
,
as
was
lately
said
)
in
which
respect
it
must
needs
be
conceived
to
containe
somewhat
peculiar
to
that
their
condition
.
Now
the
promise
of
perseverance
in
grace
(
according
to
the
Doctrine
of
our
adversaries
)
was
a
standing
promise
amongst
them
,
and
so
had
been
from
the
first
,
equally
respecting
them
,
or
the
elect
amongst
them
,
in
every
estate
and
condition
.
3.
The
promise
of
perseverance
in
grace
(
according
to
the
same
principles
)
includes
in
it
,
or
supposeth
,
such
an
interposure
of
God
by
his
spirit
and
grace
,
which
shall
,
and
will
,
and
must
needs
,
infallibly
produce
the
effect
of
perseverance
,
in
all
those
,
to
whom
it
is
made
,
i.
e.
true
Believers
:
wher●as
,
evident
it
is
from
the
Prophet
Ezekiel
,
that
this
promise
notwithstanding
,
the
Jewes
might
rebell
against
,
and
apostatize
from
,
God
.
The
whole
passage
in
Ezekiel
is
this
.
Therefore
say
,
thus
saith
the
Lord
God
,
although
I
have
cast
them
far
off
among
the
Heathen
,
and
although
I
have
scattered
them
among
the
Countries
,
yet
will
I
be
to
them
as
a
little
Sanctuary
in
the
Countries
where
they
shall
come
.
Therefore
say
,
thus
saith
the
Lord
God
,
I
will
even
gather
you
from
the
People
,
and
Assemble
you
out
of
the
Countries
,
where
yee
have
been
scattered
,
and
I
will
give
you
the
Land
of
Israel
.
And
they
shall
come
thither
,
and
they
shall
take
away
all
the
detestable
things
thereof
,
and
all
the
abominations
thereof
from
thence
.
And
I
will
give
them
one
Heart
,
and
I
will
put
a
new
Spirit
within
you
,
and
I
will
take
the
stony
Heart
out
of
their
Flesh
,
and
will
give
them
an
Heart
of
Flesh
,
That
they
may
walke
in
my
Statutes
,
and
keepe
mine
Ordinances
,
and
doe
them
:
and
they
shall
be
my
People
,
and
I
will
be
their
God
[
](A41481-e85860-b)a
a
Ezek.
11.
17.
18.
&c.
.
There
is
nothing
more
clear
,
then
that
the
promise
contained
in
these
words
,
is
for
substance
and
import
the
same
,
with
that
in
consideration
from
the
Prophet
Jeremy
.
Yet
here
it
followes
:
But
as
for
them
,
whose
heart
walketh
after
the
heart
of
their
detestable
things
,
and
their
abominations
,
I
will
recompence
their
way
upon
their
own
head
,
saith
the
Lod
God
[
](A41481-e85890-b)b
b
Verse
21.
.
Which
evidently
supposeth
,
that
notwithstanding
the
former
promise
,
pretended
to
be
a
promise
(
either
in
whole
,
or
in
part
)
of
persevering
in
grace
,
yet
they
,
to
whom
it
is
made
,
may
walk
after
the
Heart
of
detestable
things
:
[
i.
e.
so
practise
detestable
things
,
as
to
promote
their
interest
,
and
cause
them
to
be
practised
by
others
,
]
and
that
to
their
own
ruine
and
destruction
.
For
that
this
threatning
,
But
as
for
them
,
&c.
concernes
the
same
persons
,
or
nation
,
to
whom
the
precedent
promises
were
made
,
the
carriage
of
the
Context
makes
out
of
question
;
and
besides
,
is
the
generall
sence
of
Interpreters
upon
the
place
:
yea
and
Calvin
Himself
understands
it
of
the
Israelites
[
](A41481-e85950-b)c
c
Nec
aliud
vult
Propheta
,
quam
Deum
sore
vindicem
,
si
cor
suum
sequantur
Israelitae
,
ut
ambulent
in
suis
sp●rcitiis
&
abominationibus
.
.
So
that
no
absolute
perseverance
can
with
reason
be
supposed
to
be
contained
in
the
said
promise
.
4.
(
And
lastly
)
If
absolute
perseverance
should
be
here
promised
,
there
is
no
time
,
or
season
can
be
imagined
,
wherein
the
promise
should
have
been
fulfilled
by
God
.
If
it
be
said
,
that
it
hath
alwayes
been
fulfilled
in
the
Elect
and
faithfull
,
I
answer
,
1.
That
it
hath
been
already
proved
,
that
it
was
made
to
the
maine
body
and
community
of
the
Jewish
Nation
,
and
not
only
to
the
Elect
or
faithfull
amongst
them
.
And
therefore
if
it
should
be
fulfilled
in
these
only
,
it
should
be
fulfilled
,
but
by
half
,
and
(
indeed
)
not
to
that
proportion
:
and
consequently
,
if
propriety
of
speech
be
admitted
,
not
fulfilled
at
all
.
2.
If
this
be
all
the
fulfilling
of
it
,
it
was
as
much
fulfill'd
,
during
,
and
under
the
captivity
,
yea
and
before
it
,
as
at
any
time
afterwards
.
For
,
in
the
sence
of
those
against
whom
we
now
argue
,
the
Elect
and
faithful
always
persevered
in
Grace
unto
the
end
.
If
it
be
yet
demanded
,
but
do
not
those
words
,
I
will
give
them
one
heart
,
and
§.
53.
one
way
,
that
th●y
may
fear
me
for
ever
;
as
also
those
,
I
will
put
my
fear
into
their
hearts
,
that
they
shall
not
depart
from
me
,
plainly
imply
their
final
Perseverance
;
I
answer
,
1.
That
these
words
,
that
they
shall
not
depart
from
me
,
savor
too
much
of
the
Translation
:
the
Original
would
rather
have
them
thus
,
that
they
MAY
not
depart
from
me
,
as
the
Translators
also
themselves
render
words
of
the
same
character
in
the
former
Verse
.
And
I
will
give
them
one
heart
,
and
one
way
,
that
they
MAY
fear
me
for
ever
.
And
thus
both
Arias
Montanus
[
](A41481-e86110-b)a
a
Et
timorem
meum
dabo
in
corde
eorum
pro
non
recedere
desuper
me
▪
in
the
margent
;
Ut
non
recedant
a
me
.
Arias
Mon.
Which
latter
words
the
other
two
borrow
from
this
Author
for
their
Translation
.
,
and
Junius
,
and
Tremellius
also
render
them
.
2.
The
words
thus
read
,
do
not
necessarily
import
the
actual
event
or
taking
place
of
the
effect
intended
by
God
in
the
Promise
,
and
his
performance
thereof
,
but
onely
his
Intention
it self
in
both
these
,
together
with
the
sufficiency
and
aptness
of
what
he
promiseth
,
for
the
producing
of
such
an
effect
in
them
.
As
when
our
Saviour
expressed
himself
thus
unto
the
Jews
,
But
these
things
I
say
,
that
ye
might
be
saved
[
](A41481-e86180-b)b
b
John
5
34
;
he
did
not
suppose
,
that
they
either
would
,
or
should
,
be
infallibly
saved
,
by
means
of
what
he
spake
,
(
for
a
few
Verses
after
,
speaking
still
to
the
same
persons
,
he
saith
,
And
ye
will
not
come
to
me
,
that
ye
might
have
life
;
)
but
he
declared
,
that
the
real
desire
,
and
intent
of
his
Heart
and
Soul
,
in
speaking
to
them
as
he
did
,
was
,
that
they
might
be
saved
;
and
withall
,
that
the
words
,
which
he
spake
to
them
were
such
,
as
by
the
due
minding
,
and
harkening
whereunto
,
they
might
,
and
should
,
have
been
saved
.
There
is
the
same
consideration
of
what
God
said
unto
Adam
:
Hast
thou
eaten
of
the
tree
,
whereof
I
commanded
thee
,
that
thou
shouldst
not
eat
[
](A41481-e86240-b)c
c
Gen.
3.
10
?
It
cannot
be
inferred
from
hence
,
that
Adam
did
not
eat
of
this
tree
,
(
for
we
all
too
well
know
,
that
he
did
eat
thereof
,
)
but
onely
that
the
intent
and
scope
of
Gods
Commandment
unto
him
concerning
this
tree
,
was
,
that
he
should
not
eat
thereof
.
See
what
was
lately
,
and
more
largely
observed
touching
such
expressions
as
these
,
Sect.
50.
of
this
Chapter
.
3.
The
certainty
of
the
continuance
of
the
external
and
civil
prosperity
§.
54.
of
the
Jewish
Nation
,
might
much
more
colourably
be
concluded
from
sundry
passages
in
this
promissory
Contexture
of
Scripture
,
then
the
certainty
of
their
Perseverance
in
Grace
,
from
those
mentioned
.
For
here
G●d
promiseth
that
he
will
do
thus
and
thus
by
them
,
for
the
good
of
them
,
and
of
their
children
after
them
,
Vers.
39.
And
again
,
that
he
will
make
an
everlasting
Covenant
with
them
,
that
he
will
not
turn
away
from
them
to
do
them
good
:
—
that
he
will
rejoyce
over
them
to
do
them
good
,
and
will
plant
them
in
that
their
Land
assuredly
,
with
his
whole
heart
,
and
with
his
whole
Soul
:
Vers.
40
,
41.
And
yet
we
know
,
that
all
these
Promises
and
Engagements
on
Gods
part
notwithstanding
,
God
,
since
the
making
of
them
,
hath
turned
away
from
them
,
and
that
in
greater
displeasure
then
ever
before
;
yea
,
and
that
(
as
the
Apostle
saith
)
his
Wrath
is
come
upon
them
to
the
uttermost
[
](A41481-e86370-b)a
a
1
Thes.
2
,
16
;
and
they
are
accordingly
at
this
day
the
most
contemptible
and
miserable
Nation
under
Heaven
.
This
plainly
sheweth
,
that
all
these
Promises
were
Conditional
,
though
no
▪
Condition
appears
in
mention
,
and
the
performance
of
them
intentionally
suspended
upon
their
good
behavior
and
obedience
to
him
,
that
made
them
.
See
more
upon
this
account
in
the
Premisses
[
](A41481-e86380-b)b
b
Cap.
10.
Sect.
43.
.
If
then
the
temporal
Promises
running
along
in
the
same
current
of
discourse
with
spiritual
,
and
much
more
assertively
expressed
,
then
these
,
were
Conditional
,
and
have
suffered
a
non-performance
through
a
non-performance
of
the
Condition
intended
;
why
may
we
not
suppose
the
spiritual
Promises
also
to
be
subject
to
the
same
Law
?
Nay
certainly
,
4.
Had
the
spiritual
Promises
been
meerly
positive
and
unconditioned
,
the
temporal
would
have
been
such
also
,
at
least
they
had
not
been
obnoxious
to
a
non-performance
.
For
had
God
actually
,
and
with
effect
,
given
them
one
heart
,
and
one
way
,
so
that
they
had
actually
feared
him
for
ever
,
or
put
his
fear
in
their
hearts
upon
any
such
terms
,
that
they
had
not
departed
▪
from
him
,
questionless
all
the
temporal
Promises
had
brought
forth
;
God
would
not
have
turned
away
from
them
to
do
them
good
,
and
their
children
after
them
,
but
would
have
rejoyced
over
them
to
do
them
good
,
would
have
planted
them
in
their
Land
,
&c.
5.
That
expression
in
the
said
passages
,
And
I
will
make
an
everlasting
COVENANT
with
them
,
plainly
supposeth
,
that
the
whole
Contexture
of
Promises
therein
,
was
but
Conditional
;
it
being
the
nature
and
property
of
a
Covenant
,
never
to
engage
one
party
alone
,
but
both
,
or
all
,
comprized
in
it
:
and
when
one
party
refuseth
to
make
good
the
terms
imposed
thereby
upon
him
,
to
dis
oblige
and
free
the
other
.
Therefore
,
6.
(
And
lastly
)
The
true
and
clear
intent
and
meaning
of
the
spiritual
Promises
§.
55.
made
unto
the
People
of
the
Jews
,
now
in
captivity
,
in
the
Scripture
in
hand
,
and
particularly
of
the
expressions
last
objected
,
is
this
:
I
will
give
them
one
heart
,
and
one
way
,
that
they
may
fear
me
for
ever
;
and
will
put
my
fear
into
their
hearts
,
that
they
shall
not
,
[
or
,
may
not
]
depart
from
me
;
i.
e.
I
will
deal
so
above
measure
graciously
and
bountifully
with
them
,
as
well
in
matters
relating
to
their
spiritual
Condition
,
as
in
things
which
concern
their
outward
Condition
,
that
if
they
be
not
prodigiously
refractary
,
stubborn
,
and
unthankful
,
I
will
overcome
their
evil
with
my
goodness
,
will
cause
them
to
own
me
for
their
God
▪
and
will
reduce
them
,
as
one
man
,
to
a
loving
and
loyal
frame
and
temper
of
heart
towards
me
,
that
they
shall
willingly
,
and
with
a
full
and
free
Purpose
of
heart
,
fear
and
serve
me
for
ever
.
To
secure
this
Interpretation
,
1.
That
is
to
be
remembred
,
which
hath
been
offered
to
consideration
already
[
](A41481-e86610-b)a
a
Cap.
10.
Sect.
20.
▪
viz.
That
it
is
the
frequent
and
familiar
Dialect
of
Scripture
,
to
ascribe
the
doing
of
things
,
or
the
effects
themselves
,
unto
those
,
whether
God
,
or
men
,
who
either
minister
occasion
,
or
afford
proper
or
likely
means
,
or
endevors
,
for
the
doing
of
them
,
whether
ever
they
be
actually
effected
,
or
no.
A
pleasant
number
of
Instances
in
this
kinde
you
shall
finde
drawn
together
elsewhere
[
](A41481-e86640-b)b
b
Ibidem
.
.
Repetitions
are
needless
,
where
Primitives
are
at
hand
.
According
to
this
kinde
of
expression
,
God
may
be
said
to
give
men
one
heart
,
and
one
way
,
that
&c.
and
so
,
to
put
his
fear
into
their
hearts
,
that
&c.
when
he
vouchsafeth
and
exhibiteth
such
motives
,
means
and
opportunities
unto
them
,
which
are
efficacious
and
proper
to
work
them
to
such
a
frame
and
disposition
of
Heart
and
Soul
,
out
of
which
men
are
wont
firmly
to
resolve
,
to
love
,
serve
and
obey
him
for
ever
,
whether
they
be
actually
wrought
,
or
brought
hereunto
,
or
no.
In
this
sence
it
is
easie
to
conceive
,
when
,
and
how
the
said
Promises
were
performed
or
fulfilled
,
as
,
viz.
to
a
good
degree
,
in
,
upon
,
and
soon
after
,
that
famous
Deliverance
out
of
their
seventy
years
Captivity
,
God
hereby
,
as
by
many
other
signal
mercies
vouchsafed
unto
them
soon
after
their
return
,
about
the
repairing
of
their
City
and
Temple
,
as
likewise
by
the
effectual
Ministry
of
several
great
Prophets
raised
up
amongst
them
from
time
to
time
,
mightily
engaging
them
all
to
devote
themselves
unto
him
and
his
service
for
ever
:
But
more
fully
,
and
gloriously
when
the
great
Messiah
was
sent
unto
them
in
the
flesh
,
by
whose
unparallel'd
●olinesse
in
Life
and
Conversation
,
together
with
His
frequent
and
wonderfull
miracles
,
and
especially
by
His
Doctrine
so
full
of
Heavenly
Authority
,
Light
,
and
Power
,
they
were
only
not
compelled
into
such
an
heart
,
and
such
a
way
,
wherewith
,
and
wherein
,
to
have
feared
,
[
i.
e.
to
have
religiously
served
and
obeyed
]
Him
for
ever
.
In
so
much
that
proving
such
Apostates
,
as
they
wilfully
became
,
under
such
transcendent
means
as
they
had
,
to
have
rendered
them
the
best
and
most
faithfull
People
under
Heaven
unto
their
God
,
they
declared
themselves
to
be
the
most
stiff-necked
and
rebellious
Generation
of
Men
in
all
the
World
;
and
were
judged
by
God
accordingly
.
Take
any
other
sence
of
the
Promises
,
or
words
now
in
question
,
especially
that
,
which
is
so
much
contended
for
,
and
which
imports
a
finall
Perseverance
in
grace
to
be
wrought
in
this
People
by
the
irresistible
Hand
of
God
;
and
it
will
be
impossible
for
any
Man
to
finde
so
much
as
by
probable
conjecture
,
when
,
or
how
,
they
should
ever
be
fulfilled
.
To
say
,
that
they
might
,
even
in
that
sence
,
which
I
so
much
oppose
,
be
fulfilled
constantly
in
the
Elect
of
this
People
,
is
to
say
that
,
which
reason
will
gainesay
.
For
,
1.
An
absolute
or
un-conditioned
Promise
made
to
a
great
number
of
Men
,
cannot
be
said
to
be
fulfilled
,
when
the
thing
promised
is
exhibited
only
to
some
few
of
them
.
Now
the
Promises
under
debate
,
were
cleerly
made
to
the
whole
body
or
nation
of
the
Jews
(
as
we
have
formerly
proved
from
the
expresse
Context
)
and
not
to
the
Elect
only
amongst
them
.
2.
According
to
their
judgments
,
who
plead
the
fulfilling
of
them
in
this
sence
,
the
Persons
for
whose
sakes
and
comfort
they
were
made
,
the
Elect
,
might
,
yea
must
needs
have
had
,
every
whit
as
much
comfort
without
them
,
as
they
could
have
,
with
,
or
by
them
.
For
they
knew
,
before
the
making
,
of
any
of
these
Promises
to
them
,
that
being
Elect
,
and
once
in
an
estate
of
grace
,
they
should
persevere
therein
unto
the
end
.
And
thus
these
great
and
signall
Promises
of
God
shall
be
rendred
voyd
,
and
meere
impertinencies
unto
those
,
for
whose
sake
only
they
are
supposed
to
have
been
made
.
3.
(
And
lastly
)
to
say
they
were
fulfilled
in
the
Elect
,
(
in
the
sence
gainesaid
)
is
to
begg
the
question
,
instead
of
digging
for
it
.
2.
The
Scriptures
many
times
assert
the
futurity
,
or
comming
to
passe
§.
56.
of
things
not
yet
in
being
,
not
only
when
the
comming
of
them
to
passe
,
is
certaine
,
or
certainly
known
unto
God
,
but
upon
a
probability
only
,
or
likelyhood
of
their
comming
to
passe
,
in
respect
of
means
used
,
or
to
be
used
,
for
the
bringing
of
them
to
passe
.
Upon
this
account
,
God
Himself
is
represented
by
our
Saviour
in
his
parable
of
the
Vineyard
,
as
speaking
thus
,
in
the
person
of
the
Lord
of
the
Vin●yard
,
They
will
reverence
my
Son
[
](A41481-e86840-b)a
a
Mar.
12.
6.
,
in
case
I
shall
vouchsafe
to
send
Him
unto
them
.
And
yet
the
event
shewed
that
they
were
so
far
from
reverencing
Him
,
that
when
He
came
to
them
,
they
tooke
Him
,
and
slew
Him
,
and
cast
Him
out
of
the
Vineyard
.
So
when
He
saith
;
upon
occasion
of
the
punishment
,
which
he
commandeth
to
be
inflicted
upon
the
Man
that
should
doe
presumptuously
,
that
all
the
People
shall
heare
,
and
feare
,
and
doe
no
more
presumptuously
[
](A41481-e86880-b)b
b
Deut.
17.
1●
13.
.
He
doth
not
speak
it
out
of
any
certainty
of
knowledge
in
Him
,
that
it
would
,
or
should
,
actually
so
come
to
passe
(
for
many
,
doubtlesse
,
of
this
People
did
not
so
feare
,
as
to
forbeare
doing
presumptuously
,
notwithstanding
the
exemplarinesse
of
such
a
punishment
)
but
because
the
severe
and
thorough
execution
of
Justice
in
this
kinde
,
was
a
proper
and
probable
means
to
restraine
all
sorts
of
persons
amongst
them
from
the
like
sins
.
See
Sect.
50.
of
this
Chapter
.
In
this
notion
and
idiome
of
Scripture
also
,
God
may
say
,
I
will
give
them
one
Heart
,
and
one
way
,
that
they
may
feare
Me
for
ever
,
not
out
of
a
certainty
of
knowledge
,
or
determination
in
Himself
,
that
any
such
Heart
,
or
Way
,
should
actually
,
and
with
effect
,
be
given
unto
them
,
which
would
infallibly
produce
such
an
effect
in
them
,
as
is
here
specified
;
but
because
he
was
purposed
so
to
intreat
them
,
and
to
afford
such
excellent
administrations
of
His
Grace
and
Spirit
unto
them
,
which
should
be
very
Pregnant
,
Proper
,
and
Efficacious
,
to
create
such
an
Heart
in
them
,
and
to
put
them
into
such
a
Way
,
that
they
should
never
have
declined
from
His
Worship
and
Service
,
whilest
the
Sun
and
Moone
endure
.
This
answer
(
I
acknowledge
)
is
of
much
affinity
with
the
former
.
Therefore
,
3.
And
lastly
,
that
no
such
sence
was
intended
by
God
in
the
Words
or
Promises
yet
under
consideration
,
which
imports
any
certainty
of
a
finall
perseverance
in
Grace
,
in
those
,
to
whom
they
are
spoken
and
made
,
fully
appeares
from
all
those
propheticall
passages
and
predictions
in
the
old
Testament
,
which
are
many
in
number
,
and
very
plaine
and
pregnant
in
import
,
wherein
that
sad
breach
,
which
afterwards
happened
between
God
,
and
this
People
,
to
whom
these
Promises
were
made
,
and
which
amounted
even
to
a
rejection
of
them
from
being
any
longer
a
People
unto
Him
,
is
foretold
by
Him
.
For
that
God
should
absolutely
promise
such
an
Heart
unto
a
People
,
which
should
infallibly
cause
them
to
feare
Him
for
ever
,
and
not
to
depart
from
him
;
and
yet
withall
prophecy
the
great
and
generall
Apostasie
of
this
People
from
him
,
and
their
rejection
,
upon
that
account
,
by
him
,
doubtlesse
lieth
not
within
the
verge
of
any
Mans
belief
,
who
takes
any
competent
care
what
he
believeth
.
I
trust
,
the
Scripture
now
last
Opened
,
will
from
henceforth
be
put
to
no
more
trouble
,
about
any
Contribution
of
aid
towards
the
maintenance
of
the
Doctrine
of
absolute
perseverance
.
Some
other
Scriptures
possibly
there
may
be
,
besides
those
inquired
into
in
this
Chapter
,
wherein
some
may
imagine
the
treasure
of
such
a
perseverance
to
be
hid
:
but
these
which
we
have
strictly
examined
upon
the
matter
,
have
still
been
counted
the
Pillars
of
that
Doctrine
;
and
yet
,
as
we
have
seen
,
are
no
supporters
of
it
.
Nor
doe
I
question
,
but
that
by
those
unquestionable
principles
and
rules
of
interpretation
,
by
which
the
Minde
of
God
in
the
Scriptures
discussed
in
this
Chapter
,
hath
been
brought
into
a
cleare
light
,
all
seeming
compliance
that
way
in
others
also
,
may
be
reduced
:
and
so
the
wisdom
,
which
hath
been
revealed
from
Heaven
,
perfectly
acquitted
from
all
interposure
by
way
of
countenance
on
the
behalf
of
the
commonlytaught
Doctrine
of
Perseverance
.
Two
Texts
I
call
to
minde
at
present
which
are
sometimes
called
in
to
the
assistance
of
the
Doctrine
of
Perseverance
hitherto
opposed
,
and
have
not
received
answer
in
this
Chapter
.
The
former
is
Mat.
7.
18.
The
latter
,
Rom.
11.
29.
But
for
this
latter
,
it
hath
been
sufficiently
handled
upon
another
account
,
Cap.
8.
Sect.
56.
As
to
the
former
,
we
shall
(
I
conceive
)
have
occasion
to
speak
in
the
second
part
of
this
Discourse
.
We
now
proceede
to
the
Examination
of
such
Arguments
and
Grounds
otherwise
,
upon
which
the
said
Doctrine
,
in
some
Mens
eyes
,
stands
impregnable
.
CHAP.
XI
.
A
further
Continuation
of
the
former
Digression
,
wherein
the
Arguments
and
Grounds
,
commonly
alledged
in
defence
of
the
received
Doctrine
of
Perseverance
,
are
detected
of
insufficiency
,
proved
,
and
declared
null.
WE
shall
begin
with
that
,
which
is
the
First
borne
of
the
strength
of
§.
1.
our
Adversaries
in
this
kinde
.
That
(
say
they
)
which
God
hath
Promised
in
His
Word
,
is
certaine
,
and
shall
take
place
against
all
opposition
and
contradiction
whatsoever
.
But
God
hath
Promised
in
his
Word
that
all
true
Believers
shall
both
totally
and
finally
Persevere
.
Therefore
all
such
shall
certainly
so
Persevere
,
against
whatsoever
may
,
or
shall
at
any
time
oppose
their
Presevering
.
To
this
I
Answer
▪
1.
By
explaining
the
major
proposition
.
What
God
hath
Promised
in
His
Word
,
is
certaine
,
and
shall
take
place
,
&c.
viz.
in
such
a
sence
,
and
upon
such
terms
,
as
God
would
be
understood
in
His
promise
.
But
what
God
Promiseth
in
one
sence
,
is
not
certaine
of
performance
,
in
another
.
As
for
example
:
God
promised
the
preservation
of
the
lives
of
all
that
were
with
Paul
in
the
Ship
;
but
his
intent
and
meaning
in
this
promise
,
was
not
this
preservation
against
whatsoever
might
possibly
be
done
by
those
in
the
Ship
,
against
it
,
or
to
hinder
it
;
but
with
this
proviso
,
or
condition
,
that
they
in
the
Ship
should
hearken
unto
him
,
and
follow
his
advice
in
order
to
their
preservation
;
as
is
evident
from
those
words
of
Paul
himself
,
to
whom
this
promise
was
made
:
Except
these
abide
in
the
Ship
,
yee
cannot
be
safe
[
](A41481-e87360-b)a
a
Acts
27.
31.
.
So
that
had
the
Centurion
and
rest
in
the
Ship
suffered
the
Mariners
to
have
left
the
Ship
,
whilest
it
was
yet
at
Sea
,
there
had
been
no
failing
in
promise
with
God
,
though
they
had
all
been
drowned
.
In
like
manner
,
though
Christ
promised
to
His
twelve
Apostles
,
Judas
being
yet
one
of
the
twelve
,
that
in
the
Regeneration
(
i.
e.
in
the
Resurrection
,
or
Restauration
of
the
World
)
they
should
fit
upon
twelve
Thrones
,
and
judge
the
twelve
Tribes
of
Israel
[
](A41481-e87420-b)b
b
Mat.
19.
28.
,
yet
is
he
not
to
be
judged
a
promise-breaker
,
though
Judas
never
comes
to
sit
upon
one
of
these
Thrones
.
And
in
case
the
rest
of
the
twelve
had
declined
,
from
that
integrity
of
Heart
,
under
which
that
promise
was
made
unto
them
,
as
Judas
did
,
neither
would
it
have
argued
any
breach
of
promise
in
Christ
,
to
have
advanced
others
upon
these
Thrones
,
instead
of
them
.
The
reason
whereof
is
elsewhere
noted
from
Peter
Martyr
,
whose
Doctrine
it
is
,
that
the
Promises
of
God
are
wont
to
be
made
with
respect
had
to
the
present
estate
and
condition
of
things
with
Men
[
](A41481-e87500-b)c
c
Promissiones
itaque
illae
Dei
pro
stat●
praesentirerum
sunt
intelligendae
.
P.
Mar.
Loc.
Class.
3.
c.
13.
Sect.
4.
.
His
meaning
is
(
as
appeares
by
the
tenor
of
the
adjacent
Discourse
)
that
all
Gods
promises
made
unto
Men
,
being
,
or
considered
as
being
,
under
such
,
and
such
qualifications
,
are
not
to
be
understood
as
any
otherwise
intended
by
him
to
be
performed
unto
them
,
then
as
abiding
,
and
whilest
they
shall
abide
,
in
the
same
qualifications
.
As
for
example
,
what
promises
soever
God
makes
unto
Believers
,
with
respect
had
to
their
Faith
,
or
as
they
are
Believers
,
are
not
to
be
looked
upon
as
performable
or
oblieging
the
Maker
of
them
unto
them
,
in
case
they
shall
relapse
into
their
former
unbelief
.
But
of
this
we
spake
plentifully
in
our
last
Chapter
[
](A41481-e87510-b)d
d
Sect.
43.
&
51.
See
also
Sect.
9.
of
this
Chapter
.
,
and
elsewhere
.
The
major
proposition
thus
explained
and
understood
,
we
admit
.
Whatsoever
God
Promiseth
,
is
certaine
,
&c.
viz.
according
to
the
true
intent
and
meaning
of
the
promise
.
The
Minor
also
,
releived
with
an
Orthodox
and
sober
Explication
,
(
as
§.
2.
likewise
the
conclusion
it self
,
and
whole
Argument
)
is
blameless
,
and
thinketh
no
evil
against
the
Doctrine
now
under
vindication
.
For
in
this
sence
it
is
most
true
,
that
God
hath
promised
that
all
true
Beleevers
shall
persevere
;
i.
e.
that
all
true
Beleevers
,
formally
considered
,
i.
e.
as
such
,
and
abiding
such
,
shall
persevere
,
viz.
in
his
grace
and
favor
.
But
this
(
I
presume
)
is
not
the
sence
of
the
Argument-makers
.
Their
meaning
is
,
that
God
hath
promised
that
all
true
Beleevers
shall
persevere
thus
beleeving
,
or
in
the
truth
of
their
Faith
,
against
all
interveniences
whatsoever
:
and
that
he
will
so
interpose
with
his
Grace
and
Power
,
that
none
of
them
shall
ever
make
shipwrack
of
their
faith
,
upon
what
quick-sands
of
lust
and
sensuality
▪
soever
they
shall
strike
,
against
what
rocks
of
obduration
and
impenitency
soever
they
shall
dash
.
In
this
sence
their
Proposition
(
I
confess
)
is
sore
against
us
,
but
their
Proofs
are
weak
and
contemptible
:
nor
will
any
of
the
Scriptures
,
from
which
they
claim
countenance
and
confirmation
,
own
the
cause
,
or
comport
with
them
therein
.
Some
of
the
fairest
appearance
and
greatest
hope
that
way
,
we
examined
narrowly
in
the
next
preceding
Chapter
,
and
found
them
in
heart
much
estranged
from
them
;
as
,
viz.
Jer.
32.
38
,
39
,
40.
Mat.
16.
18.
Joh.
10.
9.
with
some
others
.
I
acknowledg
that
there
are
several
others
,
besides
those
there
discharged
,
chosen
by
men
of
that
judgment
,
to
serve
in
the
same
warfare
:
but
they
are
all
of
the
same
minde
with
their
fellows
,
who
(
as
we
have
heard
)
detract
that
service
.
Most
of
these
are
Promises
anciently
made
unto
the
Jewish
Nation
in
the
Old
Testament
;
all
,
or
most
of
them
,
of
like
import
,
with
that
Ier.
32.
39
,
&c.
(
largely
opened
towards
the
end
of
the
former
Chapter
)
and
are
to
be
measured
with
the
same
line
of
interpretation
.
Nor
can
it
ever
be
so
much
as
competently
proved
,
that
they
were
made
with
appropriation
unto
Saints
,
or
unto
true
Beleevers
,
but
unto
the
body
and
generality
of
that
People
,
or
Nation
,
which
we
mentioned
.
The
particulars
are
these
:
For
the
mountains
shall
depart
,
and
the
hills
be
removed
;
but
my
kindness
shall
not
depart
from
thee
,
neither
shall
the
Covenant
of
my
peace
be
removed
,
saith
the
Lord
that
hath
mercy
on
thee
[
](A41481-e87710-b)a
a
Isai.
54.
10
.
So
again
:
As
for
me
,
this
is
my
Covenant
with
them
,
saith
the
Lord
,
My
Spirit
that
is
upon
thee
,
and
my
words
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
saith
the
Lord
,
from
henceforth
,
and
for
ever
[
](A41481-e87730-b)b
b
Isai.
59.
21
.
And
again
:
And
I
will
betroth
thee
unto
me
for
ever
,
yea
,
I
will
betroth
thee
unto
me
in
righteousness
,
and
in
judgment
,
and
in
loving
kindness
,
and
in
mercy
:
I
will
even
betroth
thee
unto
me
in
faithfulness
[
](A41481-e87750-b)c
c
Hos.
2.
20
,
21
,
&c.
For
the
first
of
these
Places
,
evident
it
is
,
that
there
is
nothing
asserted
,
§.
3.
or
promised
by
God
therein
,
but
onely
his
faithfulness
in
his
Promises
,
and
the
sure
and
certain
performance
of
his
Covenant
.
But
that
the
tenor
or
substance
of
this
Covenant
should
be
,
that
they
who
once
truly
beleeve
,
should
be
by
him
infallibly
,
and
by
a
strong
hand
,
against
all
interposals
of
sin
,
wickedness
,
backsliding
,
rebellion
,
whatsoever
,
preserved
i●
such
a
Faith
,
is
not
so
much
as
by
any
word
,
syllable
,
iota
,
or
tittle
,
here
intimated
.
Yea
,
that
it
is
contrary
to
the
nature
of
a
Covenant
to
impose
Articles
and
Conditions
upon
one
Party
onely
,
and
to
leave
the
other
free
,
was
lately
shewed
[
](A41481-e87840-b)a
a
Cap.
10.
Sect.
54.
.
And
particularly
,
that
God
required
terms
of
those
,
with
whom
he
made
,
or
was
about
to
make
the
Covenant
here
spoken
of
,
is
evident
from
Vers.
3.
of
the
following
Chapter
:
Incline
your
ear
,
and
come
unto
me
:
hear
,
and
your
Soul
shall
live
:
and
I
will
make
an
everlasting
Covenant
with
you
,
even
the
sure
mercies
of
David
.
The
plain
meaning
whereof
clearly
is
,
that
upon
condition
of
their
obedience
and
faithfulness
unto
him
,
he
would
engage
himself
to
be
a
God
and
glorious
Benefactor
unto
them
for
ever
,
and
that
the
breach
should
never
be
on
his
side
.
Concerning
the
second
Place
,
As
for
me
,
this
is
my
Covenant
with
them
,
&c.
§.
4.
1.
It
may
as
well
be
conceived
to
hold
forth
a
charge
or
injunction
of
obedience
unto
the
People
,
as
a
Promise
from
God
of
any
thing
.
And
Mr
Calvin
himself
,
upon
the
Place
,
acknowledgeth
that
some
translate
the
words
in
the
Imperative
Mood
,
Let
not
my
words
depart
,
and
granteth
withall
,
that
the
Future
tense
will
bear
an
Imperative
construction
.
According
to
this
sence
,
the
meaning
of
those
words
,
this
is
my
Covenant
with
them
,
is
this
;
That
Covenant
of
Perpetual
Grace
and
Mercy
,
which
I
make
with
them
,
requireth
this
of
them
,
in
order
to
the
performance
of
it
on
my
Part
,
that
they
quench
not
my
Spirit
,
which
I
shall
put
into
them
,
nor
forsake
my
Word
,
that
I
shall
teach
them
.
Or
,
2.
If
we
look
upon
the
Passage
as
Promissory
,
there
is
little
reason
to
judg
it
as
promising
the
gift
,
or
Grace
of
Perseverance
unto
true
Beleevers
,
whatever
their
deportment
shall
be
.
(
For
,
as
for
Conditional
Promises
unto
Beleevers
of
Perseverance
in
Faith
unto
the
end
,
as
,
viz.
upon
their
Christian
and
good
behavior
,
diligence
,
&c.
I
question
not
,
but
that
the
Scripture
abounds
with
them
▪
)
And
that
the
Promise
contained
in
this
Verse
(
if
there
be
any
such
thing
in
it
)
be
it
a
Promise
of
Perseverance
in
Faith
,
or
of
whatever
besides
,
is
none
other
(
I
mean
,
then
Conditional
,
)
cannot
reasonably
be
gain-say'd
,
or
the
contrary
proved
.
Nay
,
3.
Those
words
(
in
the
beginning
of
the
Verse
)
As
for
me
(
which
Junius
translates
,
De
me
autem
,
i.
e.
but
as
much
as
concerns
me
,
)
seem
to
import
,
the
Promise
ensuing
to
be
Conditional
,
and
that
God
is
ready
,
willing
,
and
resolved
,
for
his
Part
,
to
deal
worthily
and
bountifully
with
them
,
even
according
to
all
that
which
followeth
;
always
provided
,
that
they
,
the
other
Party
,
keep
Covenant
with
him
,
and
do
what
he
requires
of
them
.
But
,
4.
Be
it
granted
,
that
the
words
in
debate
are
Promissive
,
and
that
whether
§.
5.
with
Condition
,
or
without
Condition
,
yet
nothing
can
be
more
clear
,
then
this
,
that
they
are
,
or
were
,
directed
and
spoken
,
not
(
as
was
said
concerning
the
former
Passage
)
to
Saints
,
or
true
Beleevers
onely
,
but
to
the
whole
Posterity
of
Jacob
,
or
Nation
of
the
Jews
.
The
Apostle
Paul
(
questionless
)
understood
them
,
thus
directed
and
meant
;
as
appears
,
Rom.
11.
26.
where
he
applies
the
Promise
contained
in
the
words
immediately
preceding
(
with
a
little
expository
variation
of
them
,
after
the
New-Testament
▪
manner
)
to
this
whole
Nation
.
And
so
(
saith
he
)
all
Israel
shall
be
saved
,
as
it
is
written
,
there
shall
come
out
of
Zion
a
Deliverer
,
and
shall
turn
away
ungodliness
from
Jacob.
For
this
is
my
Covenant
unto
them
,
when
I
shall
take
away
their
sins
.
Meaning
,
that
when
the
time
cometh
,
that
upon
the
Repentance
of
this
Nation
,
he
shall
pardon
that
great
and
grievous
Apostacy
and
Rebellion
,
under
the
guilt
whereof
they
have
layn
for
many
generations
,
he
will
give
Salvation
unto
them
all
,
i.
e.
freedom
from
all
their
present
miseries
and
calamities
,
by
the
Hand
of
a
great
Redeemer
,
or
Deliverer
,
who
shall
come
out
of
Sion
,
(
i.
e.
whose
descent
shall
be
of
themselves
:
or
,
who
shall
come
out
of
Sion
,
i.
e.
out
of
Heaven
,
typified
by
Mount
Sion
,
and
which
may
be
called
,
Sion
mystical
;
)
and
he
shall
turn
away
ungodliness
from
Jacob
;
Ungodliness
,
i.
e.
(
in
that
dialect
,
so
frequent
in
Scripture
,
wherein
sin
,
is
put
for
the
punishment
of
sin
,
as
Righteousness
also
,
for
the
reward
of
Righteousness
,
)
the
punishment
of
that
signal
Ungodliness
,
from
the
house
of
Jacob
[
the
Jews
]
for
which
they
have
suffered
the
Heavy
Displeasure
of
God
so
long
.
Or
thus
:
He
shall
turn
away
ungodliness
from
Jacob
;
i.
e.
partly
by
means
of
that
wonderful
Deliverance
,
which
he
shall
bring
unto
them
,
partly
by
other
gracious
Administrations
of
his
towards
,
and
amongst
them
,
he
shall
preserve
them
,
or
turn
them
away
(
for
,
to
turn
away
ungodliness
from
Jacob
,
is
,
I
suppose
,
by
an
Hypallage
,
put
for
,
turning
away
Jacob
from
ungodliness
,
)
from
the
Ungodliness
of
that
unthankfulness
and
backsliding
,
whereunto
they
and
their
Forefathers
have
been
so
extreamly
subject
from
the
beginning
.
Now
then
,
the
Verse
and
words
immediately
preceding
,
being
Promissory
,
and
that
to
the
whole
Nation
,
it
is
no
ways
like
,
but
that
the
Verse
and
words
following
,
being
Promissory
also
,
and
every
ways
as
appropriable
and
appliable
to
the
whole
Nation
,
as
they
,
should
be
every
whit
as
comprehensive
,
or
extensive
in
respect
of
their
object
,
as
they
.
Nor
are
there
wanting
amongst
our
best
Reformed
Expositors
,
who
thus
understand
them
:
let
Musculus
be
consulted
upon
the
place
.
5.
Whether
the
said
Promise
be
conceived
to
respect
,
either
the
whole
Nation
§.
6.
of
the
Iews
,
or
onely
true
Beleevers
amongst
them
,
it
no
ways
so
much
as
sembles
a
Promise
of
final
Perseverance
unto
either
.
Evident
it
is
,
that
this
Promise
exhibiteth
and
holdeth
forth
some
new
grace
or
favour
,
like
unto
which
God
had
not
vouchsafed
any
formerly
,
either
unto
the
persons
to
whom
the
said
Promise
is
now
made
,
or
to
any
other
.
The
very
Character
and
Tenor
of
●●e
Promise
importeth
this
clearly
.
Let
it
be
compared
either
with
any
for
〈…〉
Promise
in
the
Scripture
,
one
,
or
more
,
or
with
any
Dispensation
of
God
towards
any
person
,
or
people
,
and
there
will
be
found
no
comportment
between
them
.
Now
for
the
grace
or
favour
of
final
Perseverance
,
it
is
nothing
(
at
least
in
the
Opinion
of
our
Adversaries
)
but
what
is
common
to
all
true
Beleevers
,
and
what
God
hath
conferred
upon
one
,
and
other
of
this
generation
of
men
,
from
the
beginning
of
the
world
.
6.
And
lastly
,
It
is
very
unproper
,
and
doth
not
look
like
one
of
the
wise
Dispensations
of
God
,
to
make
a
serious
and
solemn
Promise
unto
men
of
that
,
which
they
might
,
and
ought
,
to
expect
of
course
,
yea
,
and
which
they
might
,
with
as
much
comfort
and
security
,
have
promised
unto
themselves
,
as
he
.
For
according
to
those
Principles
,
which
we
now
oppose
,
every
true
Beleever
,
may
,
and
ought
,
to
expect
the
grace
of
final
Perseverance
from
God
,
as
matter
of
course
,
and
of
common
and
unalterable
Dispensation
;
yea
,
and
shall
sin
,
if
he
doth
it
not
.
If
you
ask
,
but
if
the
Promise
now
in
discourse
,
be
not
a
Promise
of
final
§.
7.
Perseverance
,
what
is
the
matter
or
substance
of
it
,
or
what
doth
God
promise
in
it
?
Let
Musculus
,
a
Learned
and
Orthodox
Expositor
,
answer
you
.
God
(
saith
he
)
in
this
Promise
,
speaks
of
the
Spirit
and
Word
of
the
New
Testament
:
both
which
he
did
put
upon
[
or
,
into
]
his
people
[
meaning
,
the
Iews
]
in
the
beginning
of
the
Dispensation
of
the
Gospel
:
nor
hath
he
taken
them
away
hitherto
,
however
blindness
may
seem
to
have
wholy
possessed
Israel
.
For
there
are
some
of
this
Nation
that
are
continually
converted
unto
Christ
,
in
whom
the
continuation
of
the
Spirit
and
Word
of
God
may
[
or
,
will
]
take
place
,
until
the
fulness
of
the
Gentiles
be
come
in
,
and
so
all
Israel
shall
be
saved
[
](A41481-e88410-b)a
a
Loquitur
omnino
de
Spiritu
&
Verbo
novi
Testamenti
:
Posuit
utrūque
super
populum
suum
initio
Dispensationis
Evangelii
:
nec
ademit
hactenus
,
quantumvis
caecitas
Israelem
prorsùs
occupasse
videatur
.
Etenim
perpetuò
sunt
,
qui
ex
eo
populo
ad
Christum
accedant
,
&
spiritûs
hujus
ac
verbi
continuationem
eò
usque
producant
,
donec
tandem
in
fine
ingressâ
plenitudine
Gentium
,
omnis
Israel
salvus
fiat
.
Muscul
.
in
Isai.
59.
21.
.
So
that
he
placeth
the
substance
of
the
Promise
in
this
,
that
the
Nation
of
the
Iews
shall
never
,
from
the
days
of
Christ
in
the
Flesh
,
be
wholly
,
altogether
,
or
in
all
the
members
of
it
,
destitute
of
the
Spirit
and
Word
of
Christ
.
This
Exposition
supposeth
nothing
in
the
Promise
for
the
business
of
final
Perseverance
.
Notwithstanding
I
conceive
that
God
here
rather
promiseth
this
;
viz.
that
He
will
advance
the
Dispensations
of
His
Grace
and
Goodness
towards
,
and
amongst
,
this
people
,
to
such
an
excellency
and
height
,
that
if
they
prove
not
extreamly
unworthy
,
and
neglective
above
measure
of
their
own
Happiness
,
they
shall
have
of
the
Spirit
and
Word
of
God
abundantly
amongst
them
,
and
consequently
abundance
of
Peace
and
Happiness
for
ever
.
The
Promise
thus
understood
began
to
operate
and
work
,
and
was
performed
in
part
,
in
,
and
upon
their
Deliverance
from
that
seventy
years
captivity
;
wrought
yet
more
effectually
,
at
the
coming
of
the
Messiah
unto
them
in
the
Flesh
:
but
the
full
and
signal
accomplishment
of
it
remaineth
yet
behinde
,
and
shall
take
place
,
when
the
Redeemer
shall
come
out
of
Sion
unto
them
,
and
their
Messiah
visit
them
the
second
time
.
For
the
third
(
and
last
)
of
the
three
places
mentioned
,
And
I
will
betroth
§.
8.
thee
unto
me
for
ever
,
&c.
it
is
much
of
the
same
consideration
with
the
former
;
nor
hath
any
whit
more
in
it
to
support
the
common
Doctrine
of
Perseverance
,
then
they
.
For
,
1.
the
Promise
of
the
betrothing
here
specified
,
is
made
unto
the
intire
Body
and
Nation
of
the
Jews
,
as
well
Unbeleevers
,
as
Beleevers
,
as
appears
by
the
carriage
of
the
Chapter
throughout
.
2.
It
is
Conditional
,
and
the
performance
of
it
(
I
mean
,
of
the
betrothing
mentioned
in
it
)
suspended
upon
the
Repentance
of
this
People
(
especially
of
their
Idolatry
)
and
return
to
the
true
and
pure
Worship
of
God
,
as
appears
Vers.
14
,
16
,
17
,
&c.
which
plainly
sheweth
,
that
it
was
made
as
well
(
nay
,
rather
)
to
those
that
were
wicked
and
Idolatrous
amongst
this
People
,
then
unto
others
;
as
being
administred
and
held
forth
unto
them
chiefly
for
this
end
,
to
wooe
them
away
from
their
Idols
unto
God
.
3.
Nor
can
it
be
proved
,
that
this
Promise
so
properly
,
or
directly
,
intends
the
collation
of
spiritual
or
heavenly
good
things
unto
them
,
as
temporal
.
Yea
,
the
scituation
of
it
,
between
temporal
Promises
immediately
,
both
behinde
it
,
and
before
it
,
perswades
the
contrary
.
Read
the
Context
,
from
Vers.
18.
to
the
end
of
the
Chapter
.
Therefore
,
4.
and
lastly
,
the
true
intent
and
purpose
of
this
place
and
Promise
,
And
I
will
betroth
thee
,
&c.
is
,
as
if
he
should
have
said
;
When
I
shall
by
my
Word
and
Spirit
and
other
gracious
Administrations
,
wherein
I
shall
appear
to
this
People
,
so
far
prevail
with
them
,
and
overcome
them
,
as
to
cause
them
to
cast
away
their
Idols
,
and
turn
with
their
whole
heart
unto
me
,
I
will
express
my self
so
,
with
so
much
love
and
affection
unto
them
,
that
they
shall
not
lightly
,
neither
they
,
nor
their
children
after
them
,
go
a-whoring
from
me
any
more
,
but
remain
united
unto
me
in
a
mutual
chaste
conjugal
affection
for
ever
.
I
will
betroth
them
unto
me
in
righteousness
,
and
in
judgment
,
and
in
loving
kindness
,
and
in
mercy
:
q.
d.
I
will
engage
and
attempt
to
insure
,
both
them
,
and
their
affections
unto
me
,
by
all
variety
of
ways
and
means
,
that
are
proper
and
likely
to
bring
such
a
thing
to
pass
;
as
,
1.
By
shewing
my self
just
and
righteous
unto
them
in
keeping
my
Promise
,
concerning
their
Deliverance
out
of
Captivity
at
the
end
of
seventy
years
:
I
will
not
fail
them
herein
,
no
not
to
a
day
,
or
hour
.
2.
By
punishing
and
judging
their
Enemies
,
and
destroying
those
that
led
them
captive
,
and
held
them
in
bondage
and
subjection
.
3.
By
heaping
the
fruits
of
my
love
and
kindness
upon
them
otherwise
,
as
in
giving
them
peace
,
plenty
,
health
,
honour
,
&c.
in
abundance
.
4.
And
lastly
,
by
dealing
mercifully
with
them
,
in
pardoning
their
sins
and
infirmities
,
which
they
will
commit
dayly
against
me
;
I
will
not
be
extream
to
mark
what
they
shall
do
amiss
,
whilest
their
hearts
shall
remain
perfect
with
me
.
I
will
even
betroth
them
unto
me
in
faithfulness
:
i.
e.
By
these
and
all
other
ways
and
means
likely
to
endear
my self
unto
them
,
and
to
assure
them
and
their
affections
unto
my self
,
for
ever
,
I
will
really
and
effectually
essay
and
try
to
doe
it
.
An
aire
of
this
Interpretation
of
the
place
breaths
in
the
Annotations
of
our
English
Divines
themselves
upon
it
,
who
Paraphrase
it
,
thus
:
I
will
betroth
thee
]
I
will
re-establish
my
Covenant
of
Grace
with
thee
,
not
only
to
observe
that
Faith
which
is
required
in
all
Covenants
,
but
also
to
forgive
thee
thy
sins
,
and
not
to
take
notice
of
thy
unworthinesse
.
But
according
to
the
Sence
and
Exposition
of
the
place
given
(
which
cannot
reasonably
be
gainesaid
)
the
Promise
therein
is
not
absolute
as
to
the
effect
of
such
a
desponsation
of
this
People
,
which
should
stand
for
ever
,
but
only
as
to
the
means
,
yet
these
very
efficacious
and
proper
,
to
be
used
by
God
for
the
producing
such
an
effect
.
And
thus
,
Tarnovius
,
a
late
and
learned
Expositor
of
the
Reformed
Religion
,
understands
it
.
I
will
betroth
thee
unto
me
]
whom
(
saith
he
)
thou
formerly
despised'st
,
and
shamefully
forsookest
,
and
,
AS
MVCH
AS
IN
ME
LIETH
,
whose
gifts
are
without
Repentance
,
Rom.
11.
29.
this
betrothing
shall
stand
firme
for
ever
,
nor
shall
this
spiritual
conjunction
between
us
ever
be
dissolved
,
as
formerly
[
](A41481-e88750-b)i
i
Desponsabo
te
mihi
,
quem
antea
spretum
turpiter
dereliquisti
;
Et
▪
quod
ad
me
,
cujus
dona
sunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
11.
29
desponsatio
illa
durabit
in
seculum
,
ut
nunquam
desinat
haec
spiritualis
conjunctio
quemadmodum
ant●a
,
conferre
Ezek.
16.
8
,
&c.
,
&c.
Those
words
,
quod
ad
me
,
i.
e.
as
far
as
in
me
lieth
,
or
,
as
far
as
concerneth
me
,
plainly
shew
,
that
this
Author
looked
upon
the
Promise
of
Betrothing
,
especially
as
to
the
perpetuity
of
it
,
but
as
conditional
,
and
such
,
which
through
the
unfaithfulness
&
unworthiness
of
the
party
to
be
Betrothed
,
might
possibly
never
bring
forth
such
a
betrothment
.
We
have
once
and
again
(
if
not
a
third
time
also
)
given
notice
formerly
,
that
the
using
of
means
,
endevors
,
or
attempts
to
bring
things
to
passe
,
are
very
commonly
in
Scripture
expressed
by
the
effects
themselves
[
](A41481-e88850-b)k
k
Cap
10.
sect.
20
,
55
,
&c.
.
So
that
all
things
considered
,
it
is
a
little
strange
to
me
,
that
learned
and
sober
Men
should
ever
be
tempted
to
build
the
Doctrine
of
Perseverance
,
as
they
forme
and
teach
it
,
upon
such
Scriptures
as
this
,
and
those
lately
opened
.
But
besides
places
of
this
imprese
,
and
those
dismissed
in
the
former
§.
9.
Chapter
,
they
insist
upon
others
,
to
prove
,
that
God
hath
made
an
absolute
promise
of
finall
perseverance
unto
all
true
Believers
.
Let
us
then
briefly
try
the
spirit
of
these
:
for
if
we
can
finde
so
much
as
any
one
promise
from
God
of
such
an
import
,
in
all
the
Scriptures
,
all
opposition
must
keep
silence
for
ever
.
Some
suppose
they
descry
such
a
promise
as
we
speak
of
,
in
that
of
David
,
They
that
trust
in
the
Lord
,
shall
be
as
Mount
Sion
,
which
cannot
be
removed
,
but
abideth
for
ever
[
](A41481-e88920-b)a
a
Psal.
125.
1.
.
I
answer
,
here
is
no
promise
that
they
that
trust
in
the
Lord
,
shall
abide
trusting
in
the
Lord
for
ever
,
or
,
that
they
shall
not
be
removed
from
this
trusting
in
Him
for
ever
;
but
only
,
that
trusting
in
Him
,
and
abiding
so
trusting
,
they
shall
never
be
removed
,
[
viz.
from
an
estate
,
or
condition
of
peace
and
happinesse
,
into
an
estate
of
trouble
,
or
misery
.
]
For
it
is
a
stability
of
happinesse
or
safety
,
not
of
Faith
,
that
is
here
promised
unto
those
that
trust
in
the
Lord
.
If
it
be
objected
,
that
even
a
stability
in
happinesse
,
supposeth
,
or
includeth
,
a
stability
in
Faith
;
in
as
much
as
no
Man
can
make
shipwrack
of
his
Faith
,
but
his
happinesse
is
wracked
by
it
;
I
answer
;
that
the
meaning
of
the
promise
in
hand
,
is
not
,
that
they
who
at
present
trust
in
the
Lord
,
let
them
at
any
time
herafter
trust
,
or
distrust
Him
,
shall
yet
be
unremoveably
happy
:
nor
to
imply
,
that
they
who
once
,
or
at
any
time
trust
in
the
Lord
,
shall
be
necessitated
by
him
to
trust
in
Him
for
ever
,
but
only
to
shew
,
that
those
that
●●st
in
the
Lord
,
are
as
such
,
and
whilest
such
,
of
that
kinde
of
persons
,
for
w●●se
preservation
and
safety
from
evill
,
the
mighty
Power
of
God
Himself
,
sta●deth
ingaged
,
and
whom
He
will
protect
from
evill
.
As
when
the
Apostle
said
to
the
Corinthians
,
that
they
were
in
his
Heart
to
die
and
live
together
with
them
[
](A41481-e89040-b)b
b
2
Cor.
7.
3.
,
His
meaning
was
nor
,
that
they
were
so
in
his
Heart
to
die
,
&c.
that
what
manner
of
persons
soever
they
should
prove
afterwards
,
though
they
should
apostatize
to
Idolatry
,
Blasphemy
,
Heathenisme
,
or
the
like
,
He
could
notwithstanding
be
well
content
to
live
and
die
with
them
;
but
thus
,
they
were
in
His
heart
,
&c.
i.
e.
they
were
for
the
present
such
persons
,
whom
he
singularly
affected
,
and
with
whom
he
could
be
well
content
to
hold
Communion
both
in
death
and
life
.
We
have
given
notice
formerly
more
then
once
[
](A41481-e89090-b)c
c
Cap.
10.
Sect.
43.
and
Sect
51.
&
Sect.
54
&
Sect.
1.
of
this
Chapter
.
;
that
the
Promises
of
God
made
unto
Men
with
respect
to
such
and
such
speciall
qualifications
,
are
to
be
understood
with
such
an
Explication
or
Caution
,
wherewith
His
threatnings
against
such
and
such
particular
sins
are
to
be
interpreted
.
As
for
example
:
when
God
threatneth
that
unrighteous
persons
shall
not
inherit
the
Kingdome
of
God
[
](A41481-e89110-b)d
d
1
Cor
6.
9.
,
and
John
Baptist
,
that
he
that
believeth
not
the
Son
,
shall
not
see
life
,
[
](A41481-e89130-b)e
e
Joh.
3.
36.
&c.
the
meaning
is
not
,
that
they
that
are
now
unrighteous
,
or
unbelieving
,
though
they
should
repent
and
believe
hereafter
,
should
yet
be
excluded
from
the
Kingdome
of
God
;
but
that
unlesse
they
shall
repent
of
their
sins
,
they
should
for
them
be
excluded
.
In
like
manner
,
when
God
Promiseth
stability
of
condition
,
safety
,
salvation
,
or
the
like
,
unto
those
that
believe
,
and
trust
in
Him
,
He
intends
no
obligation
hereby
to
these
persons
,
otherwise
then
upon
their
abiding
such
in
those
qualifications
,
as
of
Faith
,
and
trusting
in
Him
,
in
regard
whereof
the
said
Promises
were
made
to
them
.
God
Himself
leadeth
us
as
it
were
by
the
hand
to
such
an
interpretation
as
this
,
as
well
of
His
Promises
,
as
of
His
Threatnings
.
(
Such
I
meane
of
both
kinds
,
as
those
specified
.
)
At
what
instant
▪
(
saith
He
)
I
shall
speak
concerning
a
Nation
,
and
concerning
a
Kingdome
,
to
pluck
up
,
and
to
pull
down
,
and
to
destroy
it
;
If
that
Nation
,
against
wh●m
I
have
pronounced
,
turne
from
their
evill
,
I
will
repent
me
of
the
evill
,
that
I
thought
to
doe
unto
them
.
And
at
what
instant
I
shall
speak
concerning
a
Nation
,
and
concerning
a
Kingdome
,
to
build
and
to
plant
it
(
i.
e.
shall
promise
to
build
,
or
to
plant
,
either
the
one
,
or
the
other
)
if
it
doe
evill
in
my
sight
,
that
it
obey
not
my
voyce
,
then
I
will
repent
of
the
good
,
wherewith
I
said
I
would
benefit
them
[
](A41481-e89220-b)f
f
Jer.
18.
7.
8.
.
Much
after
the
same
manner
elsewhere
,
having
promised
,
or
said
,
that
He
that
hath
walked
in
his
statutes
,
and
kept
his
judgments
to
deal
truely
,
being
righteous
or
just
,
shall
surely
live
[
](A41481-e89250-b)g
g
Ezek.
18.
7.
;
addeth
afterwards
:
But
when
the
righteous
turneth
away
from
his
righteousnesse
,
and
committeth
iniquity
,
and
doth
according
to
all
the
abhominations
,
that
the
wicked
Man
doth
,
shall
he
live
[
](A41481-e89270-b)h
h
Verse
24.
?
In
this
passage
we
cleerly
see
,
that
this
Promise
made
by
God
to
a
righteous
Man
,
He
shall
surely
live
,
is
to
be
understood
with
this
Proviso
and
Condition
,
that
he
departs
not
from
his
righteousnesse
;
which
is
here
plainly
enough
supposed
that
he
may
very
possibly
doe
.
Therefore
this
Promise
also
,
They
that
trust
in
the
Lord
,
shall
be
as
Mount
Sion
,
&c.
being
of
that
kinde
of
Promise
,
which
God
makes
out
of
those
gracious
respects
,
which
He
beareth
to
some
speciall
qualification
in
Men
,
carrieth
no
further
obligation
in
it
on
Gods
Part
unto
those
,
to
whom
it
is
made
,
then
as
,
and
whilest
,
they
remaine
so
qualified
,
as
they
were
,
when
first
they
came
under
the
Grace
of
the
said
Promise
,
i.
e.
as
,
and
whilest
,
they
trust
in
the
Lord
.
So
that
this
Promise
hath
nothing
to
doe
,
little
or
much
,
with
that
Doctrine
of
Perseveranc●
which
we
oppose
,
but
looketh
quite
another
way
.
Another
Text
of
Scri●ture
sometimes
urged
to
prove
the
Proposition
of
§.
10.
our
present
Contest
viz.
that
God
hath
made
an
absolute
Promise
of
Perseverance
unto
tr●●
Beleevers
,
is
that
of
our
Saviour
:
But
whosoever
drinketh
of
the
water
,
that
I
shall
give
him
,
shall
never
thirst
:
but
the
water
that
I
shall
give
him
,
shall
be
in
him
a
well
of
water
,
springing
up
to
eternal
life
[
](A41481-e89390-b)a
a
John
4.
14
.
But
neither
doth
this
Scripture
any
whit
more
(
if
so
much
)
then
onely
face
the
business
in
hand
.
For
here
is
no
Promise
made
,
that
they
who
once
beleeve
,
how
unworthily
soever
they
shall
behave
themselves
,
shall
still
be
preserved
by
God
,
or
the
Spirit
of
God
,
in
beleeving
,
or
that
they
shall
be
necessitated
always
to
beleeve
:
but
onely
a
Declaration
and
Assertion
made
by
Christ
,
of
the
excellency
and
desireableness
of
that
life
,
which
he
comes
to
give
unto
the
World
,
above
that
life
of
Nature
,
which
is
common
unto
all
.
This
,
by
comparing
the
words
transcribed
,
with
those
in
the
former
Verse
,
is
evident
:
Jesus
answered
,
and
said
unto
her
,
Whosoever
drinketh
of
this
water
,
(
i.
e.
of
material
water
,
such
as
this
well
affordeth
,
)
shall
thirst
again
;
[
i.
e.
is
subject
,
notwithstanding
his
drinking
hereof
,
to
thirst
again
.
]
But
whosoever
drinketh
of
the
water
,
that
I
shall
give
him
,
&c.
q.
d.
The
best
means
that
can
be
had
,
or
enjoyed
,
to
render
this
present
life
,
which
we
live
,
free
from
inconvenience
,
and
that
which
is
troublesom
,
and
contrary
to
it
,
will
not
effect
it
,
the
condition
of
this
life
,
being
subject
to
dissolution
,
will
not
admit
of
any
such
freedom
,
or
perfection
:
but
whosoever
shall
drink
[
inwardly
receive
and
beleeve
]
that
Doctrine
,
which
I
shall
administer
unto
him
,
shall
hereby
be
made
partaker
of
such
a
life
,
which
shall
within
a
short
time
(
if
men
be
careful
in
the
interim
to
preserve
it
)
by
reason
of
the
nature
and
perfect
condition
and
constitution
of
it
,
be
exempt
from
all
sorrow
,
trouble
,
and
inconvenience
whatsoever
,
as
being
eternal
.
But
,
1.
that
he
doth
not
oppose
that
life
,
which
accrues
unto
men
by
§.
11.
drinking
the
water
,
which
he
gives
them
,
unto
that
natural
life
,
which
they
live
,
by
other
means
,
in
respect
of
the
present
condition
or
constitution
of
it
,
or
as
it
is
enjoyed
by
men
in
this
present
world
,
is
evident
from
hence
,
because
he
asserts
it
free
from
thirst
,
[
shall
never
thirst
.
]
Now
we
know
,
that
the
Saints
themselves
,
notwithstanding
the
life
of
Grace
which
is
in
them
,
by
drinking
the
water
that
Christ
hath
given
them
,
are
yet
subject
to
both
kindes
of
thirst
,
as
well
that
which
is
corporal
,
or
natural
,
as
that
which
is
spiritual
:
yea
,
that
spiritual
thirst
,
unto
which
they
are
now
subject
,
though
it
argues
a
deficiency
of
what
they
would
further
have
,
or
desire
to
be
,
and
in
that
respect
is
troublesom
,
yet
is
it
argumentative
of
the
goodness
or
blessedness
of
their
condition
.
Blessed
are
they
which
hunger
and
thirst
after
Righteousness
:
for
they
shall
be
filled
[
](A41481-e89580-b)b
b
Mat.
5
6.
.
By
the
way
,
this
spiritual
thirst
,
which
is
incident
even
unto
that
life
which
is
derived
by
Christ
,
and
the
waters
given
by
him
,
unto
men
,
as
it
is
enjoyed
or
possessed
by
them
in
this
present
world
,
is
,
according
to
the
purport
of
our
Saviours
own
arguing
in
the
Scripture
under
debate
,
an
Argument
,
that
for
the
present
,
and
whilest
it
is
obnoxious
to
such
a
thirst
,
it
is
dissolveable
,
and
may
fail
.
For
in
the
latter
part
of
the
said
passage
,
he
plainly
implies
,
that
the
eternalness
of
that
life
,
which
springs
from
the
drinking
of
his
waters
,
is
the
reason
or
cause
why
it
is
exempt
from
thirst
.
Let
the
whole
passage
be
read
,
and
minded
,
and
this
will
clearly
appear
.
If
then
the
eternality
of
a
life
be
the
cause
or
reason
why
it
is
free
from
the
inconveniency
of
thirst
,
evident
it
is
,
that
such
a
life
,
which
is
not
free
from
thirst
,
is
not
,
during
this
weakness
or
imperfection
of
it
,
eternal
,
or
priviledged
against
all
dissolution
.
I
easily
grant
,
that
such
a
life
as
we
now
speak
of
,
may
,
notwithstanding
the
dissolvableness
of
it
,
be
(
in
a
sence
)
called
,
Eternal
,
(
as
it
is
frequently
called
in
the
Scriptures
)
viz.
in
semine
,
or
in
fieri
(
as
they
say
)
as
the
conception
of
a
man
in
the
womb
,
may
be
called
,
a
man
;
or
because
in
respect
of
the
native
and
in-bred
tendency
of
it
,
and
being
duly
nourished
and
preserved
,
it
is
apt
in
time
to
become
Eternal
(
formally
and
properly
so
called
)
even
as
the
conception
of
a
man
in
the
womb
,
by
reason
of
the
natural
frame
and
tendency
of
it
,
will
in
time
,
if
it
meets
with
no
unnatural
and
destructive
accident
by
the
way
,
come
to
be
a
man
in
his
full
stature
and
strength
.
But
as
this
frame
or
tendency
of
the
conception
we
speak
of
,
doth
no
ways
prove
,
that
therefore
it
must
of
necessity
,
or
what
will
,
or
can
,
befall
it
,
come
in
time
to
be
a
perfect
man
:
so
neither
is
it
necessary
,
that
that
life
in
the
Saints
,
which
is
seminally
,
inchoately
,
and
conception-wise
,
Eternal
,
should
against
all
possible
occurrences
of
things
adverse
to
it
,
come
to
be
actually
,
properly
,
and
compleatly
Eternal
.
The
result
of
this
discourse
amounts
clearly
to
this
,
that
our
Saviour
,
in
the
words
in
hand
,
doth
not
oppose
the
life
which
comes
by
drinking
his
water
,
to
the
life
of
Nature
,
in
respect
of
the
present
and
imperfect
condition
of
it
,
in
this
World
,
but
in
respect
of
the
future
and
compleat
growth
and
condition
of
it
in
the
World
to
come
.
Therefore
,
2.
When
he
saith
,
that
the
water
which
he
shall
give
him
,
shall
be
in
him
§.
12.
a
well
of
water
,
springing
up
,
&c.
his
meaning
is
not
,
as
if
either
the
Doctrine
,
or
Spirit
,
which
He
gives
unto
men
,
and
they
drink
,
or
receive
from
His
Hand
,
should
always
actually
,
necessarily
,
and
infallibly
,
end
,
or
issue
in
Eternal
Life
(
properly
and
compleatly
so
called
,
the
Scriptures
in
many
places
testifying
the
contrary
,
of
both
[
](A41481-e89950-b)a
a
Mat.
13.
20
,
22.
Ma●k
6.
20.
Act.
8.
13
compared
with
Vers.
20
,
21.
Hebr.
6.
4
,
5
,
&c.
,
)
but
that
their
natural
course
,
and
tendency
always
stand
that
way
;
as
the
course
,
motion
,
and
inclination
of
waters
in
a
river
always
stand
bent
towards
the
Sea
,
though
they
may
be
turned
by
force
out
of
their
channel
,
or
dried
up
by
the
violent
and
scortching
heat
of
the
Sun
.
Therefore
neither
is
there
any
Promise
in
this
Scripture
,
of
such
a
Perseverance
of
the
Saints
in
Faith
,
as
is
commonly
notioned
amongst
us
,
and
hath
been
opposed
hitherto
.
Another
place
wherein
the
said
Minor
Proposition
(
in
the
sence
intended
§.
13.
by
the
Assertors
)
is
pretended
to
be
found
,
consists
of
these
words
:
And
I
will
pray
the
Father
,
and
he
will
give
you
another
Comforter
,
that
he
may
▪
abide
with
you
for
ever
[
](A41481-e90000-b)b
b
John
14.
16.
.
But
,
1.
Evident
it
is
that
our
Saviour
doth
not
in
this
place
oppose
the
abiding
or
remaining
of
the
Holy
Ghost
,
to
his
own
discession
or
departure
from
the
Hearts
or
Souls
of
men
,
into
which
He
is
entered
or
come
;
but
to
his
departure
out
of
the
World
by
death
,
which
was
now
at
hand
.
Therefore
,
2.
By
the
abiding
of
the
Comforter
,
or
Holy
Ghost
,
with
them
for
ever
,
he
doth
not
mean
his
perpetual
or
un-interruptible
residence
,
or
abode
,
in
their
Hearts
,
or
Souls
,
or
in
the
Heart
or
Soul
of
any
other
particular
man
determinately
;
but
His
constant
abiding
in
the
World
,
in
,
and
with
the
Gospel
▪
and
the
children
thereof
,
until
the
consummation
and
end
of
it
.
In
respect
of
which
permanency
of
His
Spirit
,
with
them
and
their
spiritual
Successors
or
Posterity
,
He
saith
of
Himself
elsewhere
,
And
●o
I
am
with
you
always
,
to
the
end
of
the
World
[
](A41481-e90070-b)c
c
Matt.
28.
20
.
And
to
put
our
Saviours
meaning
in
the
words
in
hand
,
into
words
of
more
plainness
,
it
was
as
if
He
should
have
said
to
His
Disciples
,
thus
:
The
Counsel
and
Purpose
of
my
Father
,
in
sending
me
into
the
World
,
required
that
I
should
make
no
long
stay
,
or
abode
in
it
,
but
that
I
should
return
by
the
way
of
Death
again
unto
Him
,
after
a
season
;
and
accordingly
I
am
now
upon
my
Return
,
and
so
must
leave
you
:
but
when
I
shall
have
finished
my
Return
unto
my
Father
,
and
am
come
to
Him
,
I
will
intercede
for
you
,
and
he
will
send
you
another
Comforter
,
the
Holy
Ghost
,
upon
better
terms
,
for
staying
and
continuing
with
you
,
then
those
on
which
I
came
:
for
He
shall
be
sent
,
not
to
be
taken
out
of
the
World
by
Death
,
as
I
must
be
,
but
to
make
His
residence
with
,
and
amongst
you
,
my
friends
and
faithful
ones
,
for
ever
.
This
to
be
our
Saviours
express
drift
and
scope
in
the
words
,
appears
by
the
carriage
of
the
greatest
part
of
the
Ch●pter
.
Now
from
such
an
abiding
of
the
Holy
Ghost
with
them
,
as
this
,
cannot
be
inferred
His
perpetual
abiding
with
any
one
person
,
or
Beleever
,
determinately
,
much
less
with
every
one
.
3.
This
Promise
concerning
the
abiding
of
this
other
Comforter
for
ever
,
§.
14.
must
be
conceived
to
be
made
,
either
to
the
Apostles
,
personally
considered
;
or
else
to
the
whole
Body
of
the
Church
,
of
which
they
were
principal
Members
.
If
the
first
●f
these
be
admitted
,
then
it
will
not
follow
,
That
because
the
Apostles
had
the
perpetual
Residency
of
the
Spirit
with
them
,
and
in
them
;
therefore
every
particular
Beleever
hath
the
like
;
no
more
then
it
will
follow
,
That
because
the
Apostles
were
infallible
in
their
Judgments
and
Doctrine
,
through
the
Teachings
of
the
Spirit
in
them
;
therefore
every
Beleever
is
infallible
upon
the
same
account
also
.
If
the
latter
be
admitted
,
neither
will
it
follow
,
that
every
Beleever
,
or
every
Member
of
the
Church
,
must
needs
have
the
Residence
of
the
Spirit
with
him
for
ever
.
There
are
Priviledges
appropriate
to
Corporations
,
or
Bodies
Politique
,
which
every
particular
Member
of
these
Bodies
cannot
claim
.
The
Church
may
have
the
Residence
or
Presence
of
the
Spirit
of
God
with
her
for
ever
;
and
yet
every
present
Member
hereof
lose
his
present
Interest
and
Part
in
Him
.
Yea
that
the
abiding
for
ever
of
the
Spirit
in
the
Apostles
themselves
,
was
not
absolutely
promised
unto
them
,
appears
from
those
,
and
such
like
passages
of
our
Saviour
unto
them
.
If
ye
shall
keep
my
Commandments
▪
ye
shall
ABIDE
in
my
[
](A41481-e90240-b)a
a
John
15.
10
,
&c.
If
any
man
love
me
,
he
will
keep
my
Word
,
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
will
DWELL
with
him
[
](A41481-e90270-b)b
b
John
14.
23
.
4.
And
lastly
,
Notice
hath
been
taken
and
given
formerly
,
that
this
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
,
that
,
doth
not
always
import
the
certainty
of
the
thing
spoken
of
,
by
way
of
event
,
no
not
when
speech
is
of
God
Himself
,
but
oft-times
the
Intention
onely
of
the
Agent
[
](A41481-e90310-b)c
c
See
Cap.
10
Sect
50.
&
53
.
In
this
Dialect
of
speech
,
those
words
,
that
he
may
abide
with
you
for
ever
,
do
not
imply
an
absolute
necessity
of
his
abiding
with
them
for
ever
,
but
onely
that
that
should
be
the
intent
of
Him
that
should
send
Him
,
and
that
He
would
send
Him
in
such
a
way
,
or
upon
such
terms
,
that
if
they
were
true
to
their
own
Interest
in
so
weighty
a
matter
,
and
proportionably
careful
,
they
might
retain
Him
,
and
have
His
presence
and
abode
with
them
for
ever
.
Turn
the
words
any
way
with
any
tolerable
congruity
,
either
to
the
scope
of
the
place
,
manner
of
Scripture
▪
expression
,
or
Principles
of
Reason
;
and
the
Doctrine
of
Perseverance
,
which
we
implead
,
will
be
found
to
have
nothing
in
them
.
As
for
such
Passages
as
these
,
He
that
heareth
my
Word
,
and
beleeveth
on
§.
15.
Him
,
that
sent
me
,
hath
everlasting
life
,
and
shall
not
come
into
condemnation
[
](A41481-e90390-b)d
d
John
5.
24
,
&c.
And
again
:
He
that
beleeveth
on
the
Son
,
hath
everlasting
life
[
](A41481-e90420-b)e
e
John
3.
36
.
And
He
that
eateth
me
,
shall
live
by
me
[
](A41481-e90440-b)f
f
John
6.
57
:
(
with
many
others
of
like
import
)
enough
,
and
that
with
advantage
,
hath
been
said
already
,
to
evince
them
innocent
from
all
compliance
with
the
common
Doctrine
(
heterodoxly
sirnamed
Oxthodox
)
of
Perseverance
[
](A41481-e90450-b)*
*
See
cap.
10.
Sect:
11.
&
54.
And
this
cap.
Sect.
1.
&
Sect.
9.
&
Sect.
11.
.
These
indeed
are
all
Promises
of
eternall
life
unto
those
that
believe
;
but
that
the
condition
of
Perseverance
rules
,
though
invisibly
,
in
them
all
,
but
is
it self
absolutely
Promised
in
none
,
cleerly
appeares
by
what
hath
been
already
argued
from
the
Scriptures
;
and
might
easily
be
made
to
appeare
yet
further
,
by
the
consideration
of
all
those
Scripture
Texts
,
wherein
salvation
is
suspended
upon
Perseverance
:
and
Perseverance
,
upon
the
watchfulnesse
and
diligence
of
Men.
But
it
is
like
we
shall
have
better
occasion
to
survey
such
Texts
as
these
hereafter
.
We
have
now
done
with
the
first
argument
of
our
opponents
in
the
Present
Controversie
.
Their
second
is
built
upon
such
Texts
,
which
affirme
and
teach
,
that
God
§.
16.
Argum.
2.
will
,
according
to
his
Promise
,
so
Preserve
and
keepe
all
true
Believers
,
that
none
of
them
shall
ever
fall
away
from
their
Faith
,
either
totally
,
or
finally
.
Let
us
hearken
to
what
they
bring
forth
upon
this
account
.
From
the
Apostle
Paul
they
furnish
themselves
with
such
sayings
as
these
▪
Who
(
speaking
of
Jesus
Christ
)
shall
also
confirme
you
unto
the
end
,
that
yee
may
be
blamelesse
in
the
day
of
our
Lord
Jesus
Christ
.
God
is
faithfull
by
whom
yee
were
called
,
[
](A41481-e90520-b)a
a
1
Cor.
1.
8
,
9
&c.
Againe
:
But
the
Lord
is
faithfull
,
who
shall
stablish
you
,
and
keepe
you
from
evill
,
[
](A41481-e90540-b)b
b
2
Thess.
3.
●
&c.
That
neither
of
these
Scripturs
,
nor
any
of
like
Character
,
hath
any
communion
with
that
Doctrine
of
Perseverance
,
which
hath
been
disowned
hitherto
,
hath
been
sufficiently
proved
already
[
](A41481-e90570-b)c
c
Cap.
10.
Sect.
20.
,
where
the
passages
themselves
were
briefly
opened
,
and
a
cleer
sence
rendered
,
wherein
God
(
according
to
Scripture
Phrase
)
may
be
said
to
establish
,
and
confirme
Men
unto
the
end
,
though
these
Men
be
neither
actually
,
or
with
effect
,
established
,
nor
confirmed
,
thereunto
.
The
Scripture
frequently
attributes
Actions
,
Events
,
or
Effects
,
where
means
,
or
endeavors
are
,
or
have
been
used
,
or
attempts
made
,
yea
and
when
intentions
only
have
been
entertained
,
in
order
to
the
acting
,
or
effecting
such
things
;
yea
and
sometimes
,
where
occasion
only
hath
been
administred
for
the
effecting
of
them
.
Instances
have
been
given
formerly
of
all
these
kinds
of
expression
in
the
Scripture
.
So
that
God
may
properly
enough
(
as
the
Scripture
counts
propriety
)
be
said
to
establish
or
confirme
Believers
unto
the
end
,
when
he
vouchsafeth
unto
them
means
sufficient
both
inward
and
outward
,
for
their
establishment
and
confirmation
in
this
kind
;
or
when
he
doth
that
,
which
is
proper
and
fitting
for
him
to
doe
,
for
,
and
towards
the
procuring
and
effecting
the
one
and
the
other
.
Now
God
may
doe
all
this
,
and
yet
Men
neither
be
compleatly
,
and
to
Salvation
,
established
nor
confirmed
unto
the
end
,
through
their
own
negligence
and
carelessnesse
to
comport
with
the
grace
of
God
towards
them
in
this
behalf
,
and
to
doe
that
,
which
is
required
on
their
part
towards
the
working
out
of
their
Salvation
.
And
,
2.
That
the
Apostle
in
neither
of
these
places
,
doth
undertake
or
affirme
,
§.
17.
that
God
will
establish
or
confirme
them
unto
the
end
,
after
any
such
manner
,
or
in
any
such
sence
,
but
that
they
may
possibly
miscarry
notwithstanding
,
appeares
from
the
Context
it self
,
where
the
latter
of
them
stands
.
For
having
comforted
them
with
the
words
mentioned
,
Verse
3.
But
the
Lord
is
faithfull
,
who
shall
stablish
you
,
and
keepe
you
from
evill
[
](A41481-e90790-b)d
d
2
Thess.
3.
3
,
and
professed
(
Verse
4.
)
a
confidence
[
i.
e.
a
confident
hope
]
in
the
Lord
touching
them
,
that
they
both
did
,
and
would
doe
,
the
things
which
He
commanded
them
,
(
which
by
the
way
,
had
been
a
very
weake
saying
,
if
he
had
known
that
they
must
of
necessity
doe
them
,
and
could
not
chuse
to
doe
otherwise
.
)
Verse
5.
He
lifterh
up
this
Prayer
for
them
;
And
the
Lord
[
or
now
the
Lord
]
direct
your
Hearts
into
[
or
,
unto
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
love
of
God
,
and
into
[
or
,
unto
]
a
patient
waiting
for
Christ
.
Doubtlesse
had
he
first
absolutely
promised
unto
them
such
an
establishment
,
and
keeping
from
evill
,
by
God
,
the
saving
successe
or
event
whereof
had
no
wayes
depended
upon
them
,
nor
upon
any
such
comportment
on
their
part
with
it
,
which
they
might
possibly
have
neglected
,
or
refused
,
He
would
not
so
immediately
have
conceived
such
a
Prayer
for
them
,
as
we
heard
,
viz.
that
God
would
direct
their
Hearts
,
into
[
unto
,
or
towards
,
as
the
preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
might
very
well
be
translated
]
the
love
of
God
,
&c.
It
is
of
no
good
consistence
,
that
a
Man
should
first
absolutely
and
confidently
affirme
,
that
such
,
or
such
a
thing
should
,
or
would
be
done
,
by
God
,
against
all
opposition
whatsoever
;
and
then
presently
Pray
unto
God
,
that
He
would
direct
the
Hearts
of
Men
to
such
a
course
,
upon
their
walking
wherein
,
the
event
or
comming
to
passe
of
the
thing
so
promised
,
depended
;
especially
considering
,
that
a
drecting
of
the
hearts
of
M●n
,
into
,
or
towards
,
such
a
course
,
or
way
,
doth
not
necessarily
suppose
,
that
therefore
they
will
,
or
of
necessity
must
,
walke
in
them
.
Therefore
certainly
that
stablishment
,
and
keeping
from
evill
,
which
the
Apostle
(
in
the
place
in
hand
)
promiseth
unto
them
,
imports
nothing
else
,
but
his
willingnesse
and
readinesse
at
all
times
to
furnish
and
follow
them
with
such
means
of
grace
,
which
would
be
proper
,
and
abundantly
sufficient
to
stablish
them
,
and
to
keepe
them
from
evill
,
yea
and
which
would
actually
stablish
,
and
keepe
them
from
evill
,
if
they
proved
not
extreamly
negligent
and
unfaithfull
to
their
own
Soules
,
in
despising
them
.
Therefore
,
3.
Whereas
the
Apostle
(
in
both
places
)
mentioneth
the
faithfulnesse
§.
18.
of
God
,
God
is
faithfull
by
whom
yee
were
called
,
&c.
as
that
Divine
Principle
in
Him
,
or
Attribute
,
out
of
which
He
is
moved
to
establish
and
confirme
them
unto
the
end
,
and
so
to
keepe
them
from
evill
;
by
faithfullnesse
,
He
doth
not
necessarily
meane
that
property
or
attribute
in
Him
,
which
renders
Him
true
,
and
just
,
or
constant
in
the
performance
of
His
Promises
(
I
meane
,
of
His
Promises
▪
properly
and
commonly
so
called
,
and
which
are
exhibited
in
words
)
as
if
the
Apostle
in
these
,
or
any
the
like
places
,
supposed
,
such
a
Promise
,
one
,
or
more
,
by
Him
,
by
which
He
stands
obliged
to
stablish
or
confirme
His
Saints
unto
the
end
,
by
a
strong
and
irresistible
Hand
;
but
such
a
kinde
of
faithfulnesse
,
or
disposition
in
Him
,
as
that
meant
by
Peter
,
when
He
stileth
Him
,
a
Faithfull
Creator
[
](A41481-e91180-b)e
e
1
Pet.
4.
19
▪
.
Now
God
(
as
we
formerly
shewed
[
](A41481-e91190-b)f
f
Cap.
4.
Sect.
39.
)
is
,
and
may
properly
be
termed
,
a
Faithfull
Creator
,
because
He
constantly
performs
unto
His
Creature
,
whatsoever
the
Law
,
or
Relation
of
a
Creator
Promiseth
in
an
equitable
and
rationall
way
,
unto
it
,
which
we
there
signified
▪
to
be
a
great
care
,
tendernesse
,
and
love
towards
it
for
the
preservation
and
well
being
of
it
,
according
to
the
nature
and
condition
of
every
Creature
respectively
.
In
like
manner
He
may
(
yea
it
is
most
likely
that
He
is
)
called
,
Faithfull
,
in
His
calling
of
Men
,
[
God
is
faithfull
by
whom
yee
were
called
]
i.
e.
as
He
is
a
Spirituall
Father
,
or
Creator
,
a
giver
of
a
new
and
more
excellent
being
unto
Men
,
because
He
never
faileth
to
performe
unto
these
new
Creatures
of
His
,
whatsoever
such
a
being
as
this
regularly
interpreted
,
promiseth
unto
Him
,
who
receiveth
it
,
from
Him
who
is
the
Donor
or
Collator
of
it
,
i.
e.
convenient
and
sufficient
means
for
the
preservation
and
well
being
of
it
.
Eadem
est
causa
procreans
&
conservans
(
saith
the
naturall
Philosopher
.
)
So
that
the
Faithfulnesse
of
God
,
in
the
Scriptures
in
hand
,
suppose
no
such
Promise
made
by
God
,
as
our
Opposers
imagine
,
as
viz.
whereby
he
should
in
terms
,
or
words
,
stand
ingaged
,
●o
stablish
,
confirme
,
or
keep
from
evill
,
His
new
Creatures
,
His
Regenerate
ones
,
after
any
such
manner
,
but
that
they
,
if
they
be
careless
and
negligent
of
themselves
,
may
be
shaken
,
decline
,
and
commit
evill
notwithstanding
.
4.
(
And
lastly
,
for
this
)
by
the
tenor
of
other
passages
from
the
same
Apostles
Pen
,
and
upon
like
occasion
,
where
He
expresseth
the
care
and
diligence
of
the
Saints
themselves
to
co-operate
and
joyn
with
God
and
His
Grace
,
by
way
of
condition
,
to
their
establishment
to
the
end
,
it
fully
appears
,
that
all
such
Promises
,
which
are
made
by
Him
concerning
such
establishment
,
are
conditionall
,
and
that
the
full
and
compleat
Performance
of
them
is
suspended
upon
the
said
voluntary
conjunction
or
co-operation
of
the
Saints
themselves
with
Him
.
Such
Passages
as
we
now
hint
,
are
these
:
And
you
which
were
in
times
past
,
strangers
and
enemies
in
your
minde
by
wicked
works
,
yet
now
hath
He
reconciled
,
in
the
body
of
His
Flesh
through
death
,
to
present
you
holy
and
unblameable
,
and
unreproveable
in
His
sight
,
IF
yee
continue
in
the
Faith
grounded
and
setled
,
and
be
not
moved
away
from
the
hope
of
the
Gospell
,
[
](A41481-e91390-b)g
g
Colos.
1.
21
,
22
,
23.
&c.
So
againe
:
For
we
are
made
partakers
of
Christ
▪
If
we
hold
the
beginning
of
our
confidence
stedfast
unto
the
end
[
](A41481-e91420-b)h
h
Heb.
3.
14.
,
&c.
So
that
there
is
no
such
Promise
of
Perseverance
unto
the
end
,
made
by
God
unto
the
Saints
,
but
what
they
may
possibly
be
dis-inherited
of
by
their
owne
Sloathfulnesse
and
Unworthinesse
.
Another
piece
of
Scripture
,
by
which
the
Argument
,
now
shaking
,
is
supposedly
§.
19.
strengthened
,
is
that
of
the
Apostle
:
There
hath
no
temptation
taken
you
,
but
such
as
is
common
to
Man
:
but
God
is
faithfull
,
who
will
not
suffer
you
to
be
tempted
above
that
yee
are
able
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
yee
may
be
able
to
bear
it
[
](A41481-e91470-b)i
i
1
Cor.
10
▪
13
.
I
answer
,
1.
That
this
Scripture
notably
confirmes
the
Interpretation
and
Explication
lately
given
,
of
the
Faithfulnesse
of
God
,
where
ever
it
is
asserted
upon
the
occasion
mentioned
(
which
is
manifest
enough
in
the
words
now
before
us
)
viz.
that
it
signifies
or
imports
,
such
a
carefulnesse
,
or
respectfulnesse
in
Him
towards
His
Saints
,
which
answers
the
nature
and
●erms
of
such
a
Relation
,
that
accrueth
unto
Him
,
by
making
Himself
the
Founder
,
Father
,
or
Author
of
this
new
Being
of
Saintship
unto
them
,
and
withall
,
which
answereth
the
nature
and
condition
of
such
Creatures
or
Persons
.
Now
such
a
love
or
respectfulnesse
in
God
,
towards
the
Persons
we
speake
of
,
which
expresseth
it self
in
vouchsafeing
unto
them
a
liberall
and
bountifull
sufficiency
of
means
,
for
,
and
towards
,
the
perpetuall
Preservation
of
themselves
in
well-being
,
fully
answers
both
the
nature
and
import
of
the
said
Relation
,
as
also
the
frame
and
condition
of
these
new
Creatures
;
with
whose
frame
,
or
state
and
manner
of
Being
,
viz.
as
they
are
Men
,
it
well
consists
,
that
they
should
have
all
things
requisite
and
necessary
for
their
happinesse
and
well-being
,
both
present
,
and
future
,
supplied
unto
them
by
God
,
but
not
to
be
simply
and
absolutely
,
or
by
a
forcible
and
strong
hand
,
necessitated
to
use
them
in
order
hereunto
.
And
accordingly
the
Holy
Ghost
in
the
words
before
us
,
expresly
testifieth
on
the
behalf
of
God
,
that
He
will
not
suffer
the
Saints
to
be
tempted
above
what
they
are
ABLE
,
i.
e.
that
He
will
afford
them
a
sufficiency
of
means
or
strength
to
stand
it
out
against
all
temptations
whatsoever
,
that
shall
be
permitted
by
Him
to
befall
them
;
not
,
that
He
will
not
suffer
them
to
be
tempted
above
what
they
shall
be
willing
[
to
overcome
,
or
keepe
themselves
upright
under
,
]
nor
,
that
He
will
not
suffer
them
to
be
overcome
.
Nor
is
this
sence
or
notion
of
Gods
faithfulnesse
,
any
whit
differing
from
what
Mr.
Calvin
himself
conceiveth
upon
the
Place
.
The
Apostle
(
saith
he
)
calleth
God
faithfull
,
not
only
because
He
is
true
in
His
Promises
;
but
it
is
as
if
He
should
say
,
the
Lord
is
a
certaine
Keeper
of
those
that
are
His
,
under
whose
tuition
you
are
in
safety
:
for
He
never
leaveth
His
destitute
.
Therefore
when
He
hath
once
received
you
into
His
Care
,
or
Trust
,
there
is
no
cause
why
yee
should
feare
,
IN
CASE
YOV
DEPEND
WHOLLY
ON
HLM
[
](A41481-e91640-b)k
k
Fidelem
Dominum
vocat
,
non
tantum
quia
verax
sit
in
promissis
,
sed
perinde
ac
si
diceret
,
Dominus
est
certus
custos
suorum
,
sub
cujus
tatelâ
estis
in
tuto
:
nunquam
enim
suos
relinquit
destitutos
.
Ergo
c●m
vos
receperit
in
suam
fidem
,
non
est
quod
timeatis
,
modo
pendeat●s
toti
ab
ipso
.
Idem
alibi
:
Fidelis
qui
vocavit
]
Observa
autem
quo
Argumento
perpetuum
illis
Dei
auxilium
promittat
,
nempe
quia
eos
vocavit
.
Quibus
verbis
significat
,
sperandam
esse
Gratiae
continuationem
ex
quo
semel
Dominus
nos
sibi
in
filios
cooptavit
▪
Neque
enim
uniu●
Dieise
Patrem
nobis
fore
pollicetur
,
sed
hac
lege
nos
adoptat
,
ut
perpetuò
nos
foveat
.
Calv.
in
1.
Thess.
5.
23.
.
So
that
He
Promiseth
no
absolute
safety
,
or
security
,
unto
the
Saints
,
upon
Gods
faithfulness
,
but
only
conditionall
,
viz.
if
they
shall
wholly
depend
on
Him
.
Therefore
,
2.
For
those
words
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
yee
may
be
able
to
beare
it
,
they
doe
not
imply
,
that
God
will
make
such
a
way
for
their
escape
from
under
Temptation
,
that
they
shall
,
and
must
,
necessarily
beare
it
,
[
viz.
without
falling
under
it
,
or
miscarrying
by
it
;
]
but
that
they
may
be
ABLE
to
beare
it
[
without
suffering
any
such
losse
,
or
misery
by
it
,
]
and
make
an
escape
from
under
it
,
in
due
time
.
This
Exposition
of
the
place
is
confirmed
by
our
English
Divines
themselves
in
their
Annotations
upon
it
.
Common
,
or
incident
,
to
Man
,
]
i
▪
e.
(
say
they
)
such
as
usually
befalleth
Men
,
even
Gods
dearest
Children
,
or
such
as
MAY
be
borne
by
Man
in
this
life
especially
,
assisted
by
Gods
Grace
,
which
is
alwayes
SVFFICIENT
for
Gods
Children
▪
That
which
is
alwayes
sufficient
,
is
not
necessarily
at
any
time
efficient
as
to
the
actuall
Production
of
that
,
for
which
it
sufficeth
:
and
that
which
MAY
be
Borne
by
Man
without
inconvenience
,
MAY
also
possibly
be
an
occasion
of
evill
unto
him
.
3.
(
And
lastly
)
the
Exhortation
,
or
Dehortation
,
immediately
following
,
wherefore
my
dearely
Beloved
,
flee
from
Idolatry
,
plainely
sheweth
,
that
there
is
no
absolute
Promise
from
God
concerning
their
safe
bringing
off
from
their
temptation
,
intended
by
the
Apostle
in
the
words
in
hand
.
The
mention
or
assertion
of
such
a
Promise
,
is
no
Proper
motive
to
that
duty
,
which
he
requires
of
them
in
that
Exhortation
,
but
rather
a
Temptation
from
it
.
Another
place
insisted
upon
,
(
upon
the
last
mentioned
account
)
presenteth
§.
20.
it self
in
these
words
:
And
the
very
God
of
Peace
sanctifie
you
wholly
:
and
I
pray
God
that
your
whole
Spirit
,
and
Soule
,
and
Body
be
preserved
blamelesse
,
unto
the
comming
of
our
Lord
Jesus
Christ
[
](A41481-e91940-b)*
*
1
Thess
▪
5.
23
.
I
answer
;
1.
These
words
suppose
no
Promise
,
much
lesse
any
absolute
Promise
,
made
by
God
,
to
preserve
their
Spirit
,
Soule
,
or
Body
,
blamelesse
;
but
only
containe
a
Prayer
,
or
holy
desire
conceived
by
the
Apostle
for
such
a
gracious
vouchsafement
from
God
unto
them
.
Which
rather
proveth
,
that
such
a
preservation
might
possibly
have
been
withheld
,
or
denyed
by
God
unto
them
,
then
the
contrary
.
For
those
things
are
more
likely
to
be
sought
by
Prayer
,
which
may
possibly
not
be
granted
,
or
obtained
otherwise
,
then
such
,
which
might
with
the
greatest
confidence
be
expected
upon
another
account
,
and
without
such
Prayer
.
And
besides
,
what
Efficacy
or
Prevalency
with
God
can
be
ascribed
unto
such
a
Prayer
,
which
seeketh
such
things
at
His
hand
,
to
the
exhibition
whereof
He
stands
absolutely
ingaged
by
Promise
,
Purpose
,
or
the
like
,
and
which
should
have
been
exhibited
and
given
by
Him
,
whether
such
Prayer
had
been
made
unto
Him
,
or
no
?
2.
The
same
thing
(
in
effect
)
which
the
Apostle
here
prayeth
that
God
would
do
for
the
Thessalonians
,
in
other
places
he
exhorteth
men
themselves
to
do
:
which
plainly
sheweth
that
the
intent
and
purport
of
the
Apostles
Prayer
in
this
place
,
was
not
that
he
would
by
a
peremptory
and
irresistible
hand
preserve
them
blameless
,
&c.
(
which
is
His
manner
of
acting
in
the
Performance
of
all
His
absolute
Promises
)
but
that
he
would
afford
unto
them
such
gracious
excitements
,
quickenings
and
enlargements
of
Heart
and
spirit
,
by
His
Spirit
,
whereby
they
might
be
effectually
provoked
and
engaged
to
put
forth
themselves
to
do
what
was
requisite
on
their
parts
,
for
,
and
towards
,
such
an
actual
preserving
of
themselves
;
which
notwithstanding
,
he
clearly
supposeth
(
in
the
Passages
immediately
subjoyned
)
that
they
very
possibly
might
not
do
,
even
under
such
excitements
and
enlargements
.
I
give
thee
charge
(
saith
this
Apostle
to
Timothy
)
in
the
sight
of
God
,
who
quickeneth
all
things
,
and
before
Jesus
Christ
,
—
That
thou
keep
this
Commandment
without
spot
,
unrebukeable
,
until
the
appearing
of
our
Lord
Jesus
Christ
[
](A41481-e92030-b)b
b
1
Tim
6.
13
,
14
.
So
also
Peter
to
his
Proselytes
:
Wherefore
(
beloved
)
seeing
that
ye
look
for
such
things
,
BE
DILIGENT
,
that
ye
may
be
found
of
him
in
peace
,
without
spot
,
and
blameless
[
](A41481-e92070-b)c
c
2
Pet.
3.
14
:
wherein
that
very
possibly
they
might
miscarry
,
appears
yet
further
from
these
words
(
not
long
after
)
Ye
therefore
(
Beloved
)
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
the
error
of
the
wicked
,
fall
from
your
own
ste●fastness
[
](A41481-e92090-b)a
a
2
Pet.
3.
17
.
3.
If
it
shall
be
supposed
,
that
the
Apostle
in
the
Passage
in
hand
,
any
ways
supposeth
a
certainty
,
or
necessity
,
in
respect
of
any
absolute
Promise
,
or
Decree
,
that
God
would
,
actually
●nd
with
success
,
preserve
them
blameless
,
&c.
he
should
clearly
destroy
,
or
at
least
much
shake
and
weaken
,
what
he
had
built
up
in
all
his
preceding
Exhortations
and
Admonitions
;
the
joynt
tendency
of
them
all
being
this
,
to
preserve
them
blameless
unto
the
coming
of
our
Lord
Jesus
Christ
.
For
to
inform
,
or
insinuate
unto
such
men
,
whom
we
have
most
seriously
admonished
and
exhorted
to
be
studious
and
careful
of
doing
such
and
such
things
,
that
so
they
may
be
blameless
unto
the
coming
of
Christ
,
that
they
shall
certainly
,
and
without
any
possibility
of
miscarrying
,
be
preserved
by
God
blameless
hereunto
,
is
nothing
else
,
being
truly
interpreted
,
but
to
tempt
them
to
neglect
all
our
Admonitions
and
Exhortations
in
that
behalf
.
4.
Nor
do
the
words
following
,
Faithful
is
he
that
calleth
you
,
who
also
§.
22.
will
do
it
[
](A41481-e92200-b)b
b
1
Thes.
5.
24
,
imply
any
such
thing
;
but
onely
this
,
that
God
was
,
and
would
be
,
careful
and
tender
over
them
,
in
preserving
them
blameless
,
&c.
so
far
as
His
Interest
lieth
,
or
is
any
ways
meet
for
Him
to
interpose
,
act
,
or
assist
,
in
,
or
towards
,
such
their
preservation
.
This
sence
we
have
formerly
asserted
unto
like
passages
and
expressions
,
in
this
Chapter
[
](A41481-e92220-b)c
c
Sect.
17
,
18
,
19
,
&c.
See
also
Cap.
10
Sect.
20.
.
To
heal
the
offence
of
such
explications
,
or
limitations
,
as
these
,
as
far
as
His
Interest
lieth
,
as
far
as
is
proper
,
or
appertaineth
unto
him
to
do
,
(
with
the
like
)
when
the
doing
or
performance
of
such
things
is
attributed
unto
God
,
wherein
men
also
are
to
joyn
and
act
with
Him
,
I
shall
here
add
,
1.
That
such
explications
,
or
limitations
as
these
,
in
the
said
cases
,
and
others
of
like
consideration
,
are
frequently
used
,
both
by
the
Ancient
Fathers
,
and
by
our
late
Divines
also
,
even
such
as
are
supposed
our
greatest
Adversaries
in
the
present
Controversies
.
Therefore
(
saith
Austin
,
speaking
of
Christs
coming
to
save
the
world
)
AS
MVCH
AS
LIETH
IN
THE
PHYSICIAN
,
he
came
to
[
save
,
or
]
heal
the
sick
.
He
slayeth
himself
,
who
will
not
observe
the
Precepts
of
the
Physician
[
](A41481-e92310-b)d
d
Ergo
,
quantum
in
Medico
est
,
sanare
venit
aegrotum
.
Ipsese
interimit
,
qui
praecepta
Medici
observare
non
vult
.
Aug.
in
Johan
.
Tract.
12.
.
So
Chrysostom
;
For
what
(
saith
he
)
if
all
men
do
not
beleeve
,
yet
HE
HATH
DONE
HIS
PART
,
[
or
fully
performed
that
which
was
proper
for
him
to
do
[
](A41481-e92360-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Heb.
Serm.
4.
.
]
And
elsewhere
:
For
although
Christ
was
not
like
to
win
,
or
gain
,
all
men
,
yet
did
he
dye
for
all
men
,
So
FVLFILLING
THAT
WHICH
WAS
PROPER
FOR
HIM
,
[
or
which
appertained
to
Him
[
](A41481-e92410-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Rom.
Serm.
26.
.
]
Yea
,
AS
MVCH
AS
IN
THEM
LIETH
(
saith
Calvin
,
speaking
of
wicked
Apostates
)
they
profane
and
abrogate
the
inviolable
Covenant
of
God
,
ratified
by
the
blood
of
Christ
[
](A41481-e92470-b)c
c
Imò
,
quantum
in
se
est
,
inviolabile
Dei
foedus
,
ac
sancitum
Christi
sanguine
,
profanant
&
abrogant
.
Calv.
in
2
Pet.
2.
20.
.
Piscator
also
,
in
a
like
case
,
useth
the
same
explication
.
Thy
weak
Brother
shall
perish
]
viz.
(
saith
he
)
AS
TO
THEE
,
or
as
much
as
in
thee
lieth
[
](A41481-e92530-b)d
d
Peribit
]
nempe
per
te
quidem
,
seu
quantum
per
te
stat.
Piscat
.
in
1
Cor.
8.
11.
.
Our
English
Divines
make
use
of
the
same
explicatory
expression
in
their
Annotations
upon
the
same
place
.
2.
Upon
the
same
account
I
add
this
further
;
that
there
is
very
good
reason
§.
23.
for
such
Attributions
,
as
we
now
speak
of
,
whether
unto
God
,
or
men
,
or
any
other
efficient
cause
;
I
mean
,
why
such
effects
should
be
ascribed
unto
them
,
towards
the
production
whereof
they
contribute
any
considerable
degree
of
efficiency
,
whether
the
said
effects
be
ever
actually
produced
,
or
no
;
viz.
because
they
do
as
much
,
and
altogether
the
same
,
in
such
a
case
of
a
non-production
of
the
effect
,
as
they
should
do
in
a
case
of
an
actual
production
;
and
the
reason
of
the
non-attainment
,
or
non-production
of
the
effect
,
resteth
not
at
all
in
them
,
but
in
some
other
cause
,
one
,
or
more
,
which
should
have
contributed
their
efficiency
,
or
strength
likewise
,
towards
the
same
production
,
but
did
not
.
As
for
example
:
Suppose
four
or
five
Horses
yoked
in
a
Team
,
and
that
one
or
two
of
these
should
pull
or
draw
lustily
,
yet
because
the
rest
are
jadish
,
and
lazy
,
and
will
not
put
their
shoulders
to
it
,
the
wain
,
being
heavy
laden
,
sticks
fast
in
the
slow
,
&
is
not
drawn
out
;
in
this
case
,
because
the
Horses
supposed
to
pull
stoutly
,
do
as
much
for
their
parts
,
as
was
requisite
for
them
to
do
towards
the
drawing
of
it
out
,
and
that
which
would
actually
have
drawn
it
out
,
in
case
their
fellows
had
joyned
,
as
they
ought
and
might
,
in
the
same
act
of
drawing
with
them
,
there
is
no
reason
why
they
should
lose
the
credit
or
commendation
of
their
activity
,
through
the
jadishness
of
their
fellows
,
nor
[
consequently
]
why
they
should
not
be
said
to
have
drawn
the
Wain
out
of
the
mire
.
In
like
manner
when
God
contributes
his
efficiency
towards
the
keeping
of
men
blameless
,
and
that
such
an
efficiency
,
which
being
seconded
and
complied
with
by
them
,
according
to
their
duties
,
and
abilities
for
the
action
,
would
actually
produce
the
effect
,
and
keep
them
blameless
indeed
,
there
is
no
reason
why
he
should
be
deprived
of
the
honor
of
his
action
because
men
are
slothful
,
and
will
not
act
with
him
;
and
consequently
why
he
should
not
be
said
to
keep
them
blameless
,
how
blame-worthy
in
the
mean
time
soever
they
be
,
through
their
own
default
.
For
of
the
two
it
is
a
more
honorable
expression
,
to
say
,
that
a
man
did
such
,
or
such
a
worthy
action
,
then
,
that
he
did
somewhat
towards
it
.
And
for
as
much
as
,
1.
God
doth
no
more
towards
the
keeping
of
those
Saints
of
his
,
blameless
,
who
are
actually
and
indeed
kept
blameless
,
then
he
either
doth
,
or
is
ready
to
do
in
a
regular
way
,
towards
the
keeping
of
others
of
them
blameless
,
who
yet
miscarry
:
And
,
2.
considering
,
that
when
any
of
the
Saints
are
actually
kept
blamelesse
through
that
gracious
supply
of
his
Spirit
,
and
other
means
vouchsafed
by
him
in
order
thereunto
(
though
not
without
their
own
care
and
concurrence
with
him
herein
)
the
honor
of
this
action
,
or
keeping
blamelesse
,
is
most
properly
due
unto
him
;
there
is
no
reason
why
it
should
not
be
ascribed
unto
him
in
the
former
case
,
as
well
as
in
the
latter
,
or
that
he
should
not
be
as
well
said
to
keep
those
blamelesse
,
who
only
through
their
own
unworthinesse
,
prove
blame-worthy
,
as
those
,
who
through
his
grace
attended
with
their
own
endeavours
,
are
kept
blameless
.
It
is
a
saying
approved
(
I
suppose
)
on
all
hands
,
—
careat
successibus
opto
,
Quisquis
ab
eventu
facta
notanda
putet
,
i.
e.
Successe
in
his
attempts
I
wish
him
none
,
Who
by
th'
event
will
judg
an
action
.
Therefore
when
God
acteth
uniformly
in
a
way
of
grace
,
he
is
uniformly
to
be
honoured
,
what
difformity
soever
there
be
found
in
the
event
,
issue
,
or
consequent
of
his
action
.
5.
(
And
lastly
)
the
words
in
hand
cannot
be
judged
Promissory
,
or
to
suppose
a
Promise
,
because
then
it
would
follow
,
that
God
should
stand
ingaged
by
Promise
,
to
preserve
Believers
,
not
only
from
totall
and
finall
Apostacy
,
but
from
all
partiall
and
temporary
declinings
also
.
For
they
that
are
sanctified
wholly
,
[
or
,
throughout
]
and
whose
whole
Spirit
,
and
Soule
and
Body
are
preserved
blamelesse
,
&c.
are
,
in
the
same
sence
,
preserved
from
all
,
and
all
manner
of
declining
.
The
last
piece
of
Scripture
frequently
called
upon
for
support
of
this
second
§.
24.
Argument
,
answereth
in
these
words
:
Being
confident
of
this
very
thing
,
that
He
which
hath
begun
a
good
worke
in
you
,
will
performe
it
untill
the
day
of
Jesus
Christ
[
](A41481-e92860-b)a
a
Philip.
1.
6
.
This
Text
is
of
the
same
interpretation
with
the
former
;
only
it
hath
not
so
much
of
the
letter
,
or
face
,
as
some
of
them
have
,
for
an
absolute
Promise
from
God
unto
the
Saints
,
that
He
will
cause
them
to
Persevere
.
For
,
1.
That
confidence
[
or
,
perswasion
rather
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
the
Apostle
here
professeth
,
is
not
said
,
nor
insinuated
,
to
be
built
upon
any
Promise
,
much
lesse
upon
any
absolute
Promise
of
God
to
interpose
after
any
such
manner
for
their
Perseverance
,
that
it
should
not
be
possible
for
them
to
decline
,
or
not
to
persevere
:
but
upon
a
charitable
or
equitable
apprehension
he
had
of
the
ingenuous
integrity
,
and
simplicity
of
their
hearts
towards
Christ
,
His
Saints
,
and
Gospell
;
which
kinde
of
temper
or
frame
of
spirit
in
Men
,
is
of
all
others
most
promising
of
perseverance
in
well
doing
through
the
Grace
of
God
;
and
consequently
,
of
the
continuation
of
this
grace
unto
Men
,
in
as
much
as
(
according
to
the
common
saying
of
Divines
)
Deus
non
deserit
,
nisi
deserentem
,
God
forsakes
no
Man
,
but
those
who
forsake
Him
first
.
That
such
an
apprehension
of
the
holy
ingenuity
and
uprightnesse
of
their
Hearts
,
as
we
speak
of
,
in
conjunction
with
that
gracious
Principle
or
Disposition
in
God
now
hinted
,
was
the
ground
of
that
good
perswasion
,
which
he
here
expresseth
,
most
evidently
appeareth
from
the
words
immediately
following
:
Even
as
it
is
meet
for
me
to
thinke
this
of
you
all
[
viz.
that
He
,
who
hath
begun
a
good
work
in
you
,
will
performe
it
,
&c.
]
because
I
have
you
in
my
Heart
,
in
as
much
as
both
in
my
bonds
,
and
in
the
defence
and
confirmation
of
the
Gospell
,
yee
all
are
partakers
of
my
Grace
[
](A41481-e92940-b)b
b
Philip.
1.
7.
.
Therefore
it
was
the
present
goodnesse
or
honestnesse
of
their
Hearts
,
expressed
by
their
willingness
to
partake
of
the
afflictions
of
the
Gospell
,
and
of
the
Saints
,
not
any
Promise
of
God
,
which
was
the
ground
of
that
perswasion
in
him
,
which
he
here
mentioneth
.
2.
Had
he
had
any
absolute
Promise
of
God
for
the
ground
of
that
his
perswasion
,
doubtlesse
he
would
not
have
expressed
himself
with
so
much
tendernesse
,
and
warinesse
,
as
to
say
,
even
as
it
is
meet
for
me
to
think
,
&c.
The
Promises
of
God
would
have
taught
Paul
to
speak
at
another
manner
of
rate
of
confidence
,
then
so
.
3.
(
And
lastly
)
had
he
here
given
unto
these
Philippians
any
absolute
assureance
of
Gods
performing
the
good
worke
begun
in
them
,
untill
the
day
,
&c.
or
such
,
which
might
have
satisfied
,
or
made
them
confident
,
that
the
good
worke
He
speaks
of
,
should
have
been
continued
and
perfected
by
God
,
without
all
interposall
,
or
means
to
be
used
on
their
part
;
he
had
layed
a
very
slippery
foundation
,
to
build
all
those
Exhortations
upon
,
which
with
much
earnestness
he
presseth
upon
them
in
the
sequell
of
his
Epistle
;
and
more
particularly
these
,
Only
let
your
conversation
be
as
it
becommeth
the
Gospell
of
Christ
—
that
yee
stand
fast
in
one
spirit
,
with
one
minde
,
striving
together
for
the
Faith
of
the
Gospell
,
[
](A41481-e93040-b)c
c
Philip.
1.
27.
&c.
And
againe
:
Wherefore
my
Beloved
,
as
yee
have
alwayes
obeyed
,
not
as
in
my
presence
only
,
but
now
much
more
in
my
absence
,
work
out
your
own
Salvation
with
feare
and
trembling
[
](A41481-e93060-b)d
d
Cap.
2.
12.
,
&c.
Hope
,
or
confidence
of
obtaining
,
by
,
and
upon
the
use
of
means
to
obtaine
,
is
a
spur
unto
action
:
but
hope
and
confidence
of
obtaining
whether
any
means
be
used
,
or
no
,
is
a
temptation
unto
sloath
.
Nor
doe
our
Reformed
Expositors
of
best
account
,
interpret
the
place
§.
25.
in
hand
concerning
any
certainty
that
the
Apostle
had
of
the
perpetuall
continuance
of
the
grace
of
God
with
them
,
but
only
of
a
charitable
or
humane
perswasion
hereof
.
But
wheresoever
(
saith
Calvin
upon
the
place
)
we
see
any
such
signs
of
a
Divine
Election
,
which
we
are
capable
to
apprehend
,
it
becommeth
us
to
be
presently
stirred
up
to
a
good
hope
,
as
well
for
this
end
,
that
we
be
not
evill-minded
towards
our
Neighbours
,
or
defraud
them
of
an
equitable
and
humane
judgment
of
charity
,
as
that
we
may
be
thankfull
unto
God
[
](A41481-e93120-b)a
a
Sed
ubi
cunque
cernimus
quaecunque
Divinae
electionis
indicia
à
nobis
apprehendi
possunt
,
protinus
ad
bonam
spem
excitari
nos
oportet
:
tam
ne
▪
simus
,
in
proximos
maligni
,
eósque
aequo
&
humano
charitatis
judicio
fraudemus
quàm
ut
Deo
gratissimus
.
.
Musculus
yet
somewhat
more
fully
.
God
indeed
(
saith
he
)
had
begun
a
good
worke
in
the
Philippians
:
but
from
whence
was
the
Apostle
certaine
that
he
would
perfect
it
untill
the
day
of
Jesus
Christ
?
I
Answer
,
he
doth
not
say
,
I
am
certaine
,
but
,
I
am
perswaded
:
It
is
one
thing
to
be
certaine
of
a
matter
;
another
,
to
be
perswaded
.
A
certainty
of
Gods
works
may
be
had
out
of
His
Word
:
but
a
perswasion
[
may
be
had
]
from
a
good
belief
or
reliance
upon
His
goodnesse
,
and
from
some
Arguments
of
such
His
Works
.
Certainty
deceives
no
Man
:
but
a
Mans
perswasion
often
falls
out
otherwise
then
was
hoped
[
](A41481-e93180-b)b
b
Caeperat
quidem
bonum
hoc
opus
in
Philippensibus
Deus
:
verum
unde
certus
erat
Apostolus
,
quòd
ess●t
illud
perfecturus
usque
in
diem
Jesu
Christi
?
Respondeo
,
non
dicit
,
Certus
sum
,
sed
persuasus
sum
.
Aliud
est
,
esse
certum
de
re
aliquâ
,
aliud
vero
esse
persuasum
.
Certitudo
de
operibus
Dei
haberi
potest
ex
ipsius
verbo
:
persuas●o
verò
,
ex
bonâ
ergà
bonitatem
ipsius
fiducià
,
&
quibusdam
operum
illius
Argumentis
.
Certitudo
fallit
neminem
:
persuasio
autem
saepenumerò
aliter
cadit
,
qua
sperabatur
.
.
A
third
Argument
layed
hold
on
,
for
the
service
of
the
Doctrine
of
Perseverance
,
§.
26.
is
founded
upon
the
immutable
Decree
of
Election
from
eternity
;
and
operates
after
this
manner
.
A
living
or
saving
Faith
is
given
to
none
,
but
to
those
that
are
Elect
:
in
which
respect
,
such
a
Faith
is
called
the
Faith
of
the
Elect
of
God
[
](A41481-e93220-b)c
c
Tit.
1.
1.
.
And
God
hath
determined
,
to
bring
his
Elect
to
Salvation
by
Faith
,
with
the
greatest
certainty
,
that
can
be
.
From
hence
then
it
follows
,
either
that
the
Elect
must
be
brought
to
Salvation
by
Faith
with
so
much
certainty
,
that
they
shall
never
fall
away
from
it
,
either
totally
,
or
finally
,
or
that
God
is
changeable
in
His
Counsell
.
But
this
latter
is
at
no
hand
to
be
admitted
:
therefore
the
former
must
stand
.
To
this
I
Answer
,
1.
That
this
Argument
demands
that
,
which
is
sacrilegious
to
grant
,
viz.
that
God
hath
from
eternity
elected
a
certaine
number
of
Men
personally
,
and
(
as
it
were
)
by
name
,
considered
,
unto
Salvation
,
whom
he
purposeth
to
bring
thereunto
,
infallibly
,
and
without
all
possibility
of
miscarrying
.
The
inconsistency
of
this
notion
or
conceit
,
with
the
nature
,
and
attributes
of
God
,
hath
been
already
intimated
:
and
the
inconsistency
of
it
with
the
maine
current
of
the
Scriptures
,
Reason
,
and
Truth
it self
,
shall
(
with
Gods
assistance
)
be
demonstrated
at
large
,
in
the
second
part
of
this
work
.
In
the
meane
time
to
the
Argument
in
hand
(
in
respect
of
other
particulars
in
it
)
we
answer
.
2.
That
by
the
Faith
of
Gods
Elect
(
Tit.
●
.
1.
)
is
not
meant
,
such
a
Faith
,
as
he
gives
unto
Men
elected
unto
Salvation
under
a
meere
personall
consideration
,
from
eternity
(
which
are
a
kinde
of
Men
allied
to
Paracelsus
his
non-Adami
)
but
,
the
Doctrine
of
the
Gospell
,
which
Paul
was
to
Preach
to
the
Saints
,
and
the
chosen
ones
of
God
.
The
carriage
of
the
whole
sentence
evinceth
this
.
Paul
a
Servant
of
God
,
and
an
Apostle
of
Jesus
Christ
,
according
to
the
Faith
of
Gods
Elect
,
and
the
acknowledging
of
the
truth
,
which
is
after
godlinesse
;
meaning
,
that
he
served
God
,
and
performed
the
Office
of
an
Apostle
of
Christ
,
according
to
the
exigency
and
requirement
of
that
Doctrine
,
which
God
had
now
revealed
and
sent
into
the
World
,
to
be
Preached
unto
His
Saints
,
(
every
where
termed
His
chosen
ones
)
as
likewise
,
according
to
the
acknowledging
of
the
Truth
,
which
is
,
&c.
meaning
,
that
He
did
not
only
serve
God
,
and
Jesus
Christ
,
in
Preaching
the
Gospell
unto
the
Saints
,
and
Persons
already
called
and
gained
in
to
the
Faith
,
as
became
Him
,
and
as
the
Nature
of
the
Gospell
required
of
Him
in
this
behalf
;
but
that
he
was
faithfull
and
serviceable
also
unto
them
in
Preaching
it
unto
such
,
as
were
yet
Infidels
and
unconverted
,
upon
such
terms
,
that
they
also
might
be
brought
to
the
acknowledgement
of
it
.
That
which
in
the
former
Clause
,
He
calls
,
the
Faith
of
Gods
Elect
;
in
the
latter
He
calls
,
the
Truth
which
is
after
godlinesse
;
meaning
in
both
,
the
Doctrine
of
the
Gospell
,
which
in
twenty
places
besides
(
especially
in
the
writings
of
this
Apostle
)
by
a
kinde
of
metonymie
,
where
the
object
is
put
for
the
act
,
is
called
,
Faith
.
It
was
needfull
(
saith
Jude
)
for
me
to
write
unto
you
and
exhort
you
that
you
should
earnestly
contend
for
the
Faith
,
which
was
once
delivered
unto
the
Saints
[
](A41481-e93420-b)a
a
Jude
.
Ver.
3.
.
Peruse
the
Texts
cited
in
the
margent
[
](A41481-e93430-b)b
b
Act.
6.
7.
Gal.
1.
23.
Philip.
127.
Gal.
3.
2.
5.
&c.
.
There
is
one
place
(
amongst
the
rest
)
of
like
construction
with
this
in
hand
;
and
that
within
two
or
three
Verses
of
it
,
where
the
Apostle
calleth
Titus
,
his
naturall
Son
,
or
,
a
naturall
Son
,
after
the
common
Faith
,
or
,
according
(
as
it
is
the
same
Preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
the
common
Faith
;
meaning
,
that
he
was
a
genuine
and
true
Saint
,
or
Son
o●
God
,
and
of
His
(
as
an
instrument
of
his
spirituall
being
,
)
according
to
all
those
holy
qualifications
,
which
the
Gospell
,
now
commonly
Preached
and
known
in
the
World
,
requireth
of
those
,
whom
it
owneth
,
or
adjudgeth
for
Sons
.
The
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
frequently
used
in
such
a
construction
,
or
sence
as
this
.
But
if
for
meate
thy
Brother
is
made
sorrowfull
,
now
walkest
thou
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
Charity
,
[
](A41481-e93510-b)c
c
Rom.
14
15.
i.
e.
according
to
exigency
of
charity
,
or
,
as
Charity
requireth
.
So
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
His
Works
[
](A41481-e93570-b)a
a
Rom.
2.
6.
,
i.
e.
according
to
the
exigency
of
His
Works
,
or
,
as
His
Works
require
.
To
pass
by
other
instances
without
number
,
in
the
latter
end
of
the
Verse
in
hand
,
the
truth
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
unto
godlinesse
,
is
a
kinde
of
Periphrasis
,
or
Description
of
the
Gospell
,
as
being
such
a
Truth
,
which
godlinesse
(
as
it
were
)
requireth
for
her
promotion
and
advancement
in
the
World
.
3.
If
by
the
Faith
of
Gods
Elect
,
we
shall
understand
,
either
the
grace
of
§.
27.
Faith
given
unto
the
Elect
of
God
,
or
the
act
of
believing
wrought
in
the
Elect
of
God
,
we
shall
make
no
good
consistency
of
sence
,
in
the
sentence
.
For
if
Paul
should
stile
himself
the
Servant
of
God
,
and
Apostle
of
Jesus
Christ
according
to
the
grace
of
Faith
,
or
act
of
Believing
,
in
the
Elect
of
God
,
what
can
we
reasonably
imagine
his
meaning
should
be
?
Verily
I
understand
not
.
Or
if
there
could
be
any
commodious
or
tolerable
sence
made
with
such
a
construction
of
the
Word
,
Faith
,
yet
by
the
Elect
of
God
,
we
need
not
understand
the
generality
of
the
Saints
,
much
lesse
such
as
are
supposed
to
have
been
chosen
unto
Salvation
by
God
from
eternity
,
(
of
which
number
there
are
alwayes
some
,
as
our
Adversaries
themselves
confesse
,
unconverted
,
and
consequently
have
no
such
Faith
,
as
is
here
pretended
)
but
the
excellent
ones
(
as
David
calleth
them
)
among
the
Saints
,
whose
Faith
is
most
signall
and
glorious
.
It
is
a
frequent
Hebraisme
in
the
Scriptures
,
to
call
,
both
things
and
persons
,
of
speciall
worth
and
excellency
in
their
kinde
e●ect
,
or
chosen
.
See
1.
Sam.
26.
2.
Esa.
22.
7.
Jer.
2●
.
7.
In
this
sence
the
Messiah
wa●
notioned
and
termed
among
the
Jews
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Elect
of
God
.
Luk.
23.
35.
And
Christ
Himself
is
called
,
a
corner
Stone
,
Elect
,
and
Precious
,
1
Pet.
2.
4.
So
Paul
,
a
chosen
or
elect
Vessell
,
&c.
4.
Nor
doe
I
know
any
ground
,
either
in
Scripture
,
or
good
reason
,
why
,
by
,
Gods
Elect
,
we
should
understand
,
persons
under
a
personall
consideration
,
segregated
,
or
chosen
by
God
from
eternity
from
amongst
other
Men
,
to
be
infallibly
conveyed
by
Faith
unto
Salvation
.
The
Scripture
knoweth
no
such
sence
or
signification
of
the
Words
,
as
this
.
Nor
can
it
be
proved
from
hence
,
nor
otherwise
,
that
Men
are
in
any
other
sence
chosen
or
said
to
be
chosen
,
from
eternity
,
but
only
as
that
Law
or
Decree
of
God
,
by
vertue
whereof
Men
come
to
be
elected
in
time
,
was
from
eternity
.
The
tenor
of
Gods
Law
or
Decree
of
Election
,
which
was
from
eternity
,
is
(
as
the
Scripture
evidenceth
)
this
,
or
the
like
.
Whosoever
shall
believe
in
my
Son
Iesus
Christ
,
whom
I
purpose
to
send
into
the
World
,
shall
hereupon
become
a
Man
of
that
species
,
sort
,
or
kinde
of
Men
,
whom
I
have
chosen
from
amongst
all
other
Men
,
or
sorts
of
Men
in
the
World
,
and
designed
to
Salvation
.
For
that
men
cannot
,
in
propriety
of
speech
,
be
said
to
be
elected
from
eternity
,
is
evident
,
because
they
were
not
,
had
no
being
from
eternity
,
nothing
having
been
from
eternity
,
but
God
Himself
alone
.
Now
that
which
is
not
,
cannot
be
said
,
unlesse
haply
it
be
in
some
unproper
and
by
sence
,
to
be
elected
,
or
to
be
the
object
of
any
act
,
or
action
whatsoever
.
And
as
Men
are
properly
said
to
be
justified
in
time
,
as
viz.
when
they
believe
,
though
the
Decree
of
Justification
,
by
vertue
whereof
they
come
to
be
●ustified
in
time
,
was
from
eternity
;
In
like
manner
though
the
Decree
of
Election
,
by
vertue
whereof
Men
come
to
be
elected
,
was
from
eternity
,
yet
it
brings
forth
in
time
,
and
in
propriety
of
speech
Men
cannot
be
said
to
be
Elected
,
but
in
time
.
But
concerning
Election
from
eternity
,
as
somewhat
hath
occasionally
been
spoken
already
,
so
much
more
remaines
to
be
spoken
in
due
place
.
5.
And
lastly
,
nor
is
there
truth
in
this
Assertion
(
in
the
Argument
)
God
hath
determined
to
bring
his
Elect
unto
Salvation
by
Faith
,
with
the
greatest
certainty
that
can
be
.
God
hath
indeed
determined
with
the
greatest
certainty
that
can
be
,
to
bring
his
elect
to
Salvation
by
Faith
[
persevered
in
,
or
,
if
persevered
in
]
but
this
is
not
to
determine
to
bring
them
to
Salvation
with
the
greatest
certainty
that
can
be
by
Faith
simply
,
or
by
Faith
whether
persevered
in
,
or
no.
So
that
the
whole
frame
of
this
argument
is
crasie
and
loose
:
scarce
is
there
a
sound
part
in
the
whole
body
of
it
.
A
fourth
Argument
for
the
countenance
of
the
said
Doctrine
of
Perseverance
,
§.
28.
is
taken
from
the
intercession
of
Christ
,
and
pleadeth
thus
.
Whatsoever
Christ
Prayeth
for
unto
the
Father
,
shall
certainly
be
granted
unto
him
,
and
done
.
But
Christ
prayeth
for
the
Perseverance
of
all
true
Believers
,
as
appears
by
his
praying
for
Peter
in
this
kind
[
](A41481-e93950-b)a
a
Luke
22.
32
.
Ergo.
I
answer
,
1.
To
the
major
Proposition
,
by
granting
it
,
rightly
understood
,
and
with
some
such
Explication
as
this
.
Whatsoever
Christ
prayeth
for
,
unto
the
Father
,
shall
certainly
be
done
;
viz.
So
,
or
after
such
a
manner
,
and
upon
such
terms
,
as
Christ
in
His
Prayer
intendeth
,
not
simply
or
absolutely
,
as
the
words
of
the
Prayer
may
sometimes
seeme
to
some
to
import
.
Hanging
upon
the
crosse
,
He
Prayed
for
His
enemies
,
and
those
that
crucified
Him
,
that
they
might
be
Forgiven
[
](A41481-e94010-b)b
b
Luke
23.
34
.
May
it
not
be
as
well
inferred
from
hence
,
that
therefore
all
his
enemies
,
and
all
such
,
who
(
in
any
sence
)
Crucifie
Him
,
shall
be
Forgiven
by
God
,
as
it
is
argued
from
His
Praying
for
Peter
,
that
his
Faith
might
not
faile
,
that
the
Faith
of
no
true
Believer
shall
faile
?
Doctor
Twists
notion
upon
the
case
is
not
so
authentique
:
and
though
admitted
,
will
not
heale
the
difficulty
.
Christ
(
saith
he
)
Prayed
for
his
enemies
,
ex
officio
hominis
Privati
,
i
,
e.
according
to
the
duty
of
a
private
Man
:
but
for
His
Elect
,
as
Mediator
.
This
is
said
,
but
not
proved
,
nor
(
indeed
)
probable
.
For
very
unlikely
it
is
,
that
Christ
,
being
now
in
a
full
investiture
of
his
great
Office
of
Mediator
,
should
wave
his
Interest
in
Heaven
by
means
hereof
,
in
his
addressements
unto
God
for
Men
,
and
pray
only
in
the
capacity
,
and
according
to
the
interest
and
duty
,
of
a
private
Man
.
This
would
argue
that
He
Prayd
not
for
them
with
His
whole
heart
,
nor
with
an
effectualnesse
of
desire
to
obtaine
what
He
Prayed
for
.
But
let
it
be
granted
,
yet
still
it
follows
,
that
whatsoever
Christ
Prayed
,
for
,
was
not
simply
or
absolutely
granted
,
or
done
.
And
if
whatsoever
Christ
Prayed
for
,
was
absolutely
granted
,
it
is
not
materiall
,
as
to
matter
of
impetration
,
whether
He
Prayed
as
Mediator
,
or
as
a
private
Man
.
But
the
intent
of
Christs
Prayer
for
those
who
Crucified
him
,
was
not
that
all
their
sins
should
be
Forgiven
them
,
much
lesse
that
simply
and
absolutely
,
[
i.
e.
without
any
interveening
of
Faith
or
Repentance
]
they
should
be
Forgiven
(
which
had
been
to
pray
for
that
,
which
is
expresly
contrary
to
the
Revealed
Will
of
God
)
but
that
that
particular
sin
of
their
Crucifying
him
,
should
be
Forgiven
them
,
i.
e.
should
not
be
imputed
unto
them
,
by
way
of
bar
to
their
Repentance
,
either
by
any
suddaine
or
speedy
destruction
,
or
by
a
delivering
them
up
to
such
a
spirit
of
obstinacy
,
or
obduration
,
under
which
Men
seldome
or
never
repent
:
which
was
also
the
sence
of
Stephens
prayer
for
those
who
stoned
him
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
lay
not
this
sin
to
their
charge
[
](A41481-e94210-b)c
c
Acts
7.
60.
.
So
from
Christs
Prayer
for
all
those
that
should
believe
in
him
,
that
they
might
all
be
one
,
as
the
Father
and
He
were
one
,
and
as
the
Father
,
was
in
Him
,
and
He
,
in
the
Father
[
](A41481-e94240-b)d
d
Joh.
17.
21
,
22.
,
it
cannot
be
concluded
,
that
therefore
there
should
never
fall
out
any
difference
in
judgement
,
any
dis-union
in
affection
between
the
Saints
,
because
there
is
neither
between
him
,
and
the
Father
;
the
intent
of
this
Prayer
being
only
this
,
that
God
would
vouchsafe
gracious
and
plentifull
means
unto
them
,
as
well
for
the
uniting
of
them
in
judgement
,
as
affection
;
not
that
he
would
necessitate
or
compell
them
into
either
of
these
unions
,
either
by
such
means
,
or
without
.
So
againe
,
when
he
Prayeth
to
the
Father
to
keepe
his
Disciples
from
evill
[
](A41481-e94270-b)a
a
Joh.
17.
15.
,
it
cannot
be
gathered
,
that
therefore
they
never
sinned
,
or
never
did
that
which
was
evill
:
or
if
it
be
to
be
understood
of
the
evill
of
suffering
,
(
as
some
conceive
,
)
that
they
never
suffered
.
Therefore
,
2.
To
the
Scripture
cited
for
proof
of
the
said
Proposition
,
And
I
knew
§.
29.
that
thou
hearest
me
alwayes
[
](A41481-e94340-b)b
b
Ioh.
11.
42.
,
I
answer
that
the
cleer
sence
of
these
words
is
,
that
Christ
knew
,
and
doubted
not
,
but
that
God
the
Father
,
perfectly
knowing
the
secret
of
his
heart
and
soul
in
every
Prayer
that
he
made
unto
him
,
had
formerly
,
and
would
still
accordingly
answer
him
,
and
gratifie
him
in
every
thing
according
to
the
true
intention
of
his
Prayer
.
He
knew
,
that
what
he
prayed
for
absoutely
,
God
the
Father
would
absolutely
grant
,
and
doe
:
and
what
he
prayed
for
with
,
or
under
a
reserve
,
exception
,
or
condition
,
that
he
would
grant
and
doe
,
where
,
and
as
far
,
as
such
a
reserve
,
exception
,
or
condition
,
did
not
take
place
and
interpose
.
Whensoever
he
prayed
for
the
Fathers
concurrence
with
him
to
work
Miracles
for
the
confirmation
of
his
Doctrine
,
he
prayed
absolutely
,
and
consequently
,
was
heard
absolutely
,
the
matter
and
letter
of
his
Prayer
was
never
denied
unto
him
in
such
cases
:
but
when
he
prayed
that
the
Cup
,
which
he
afterwards
drank
,
might
passe
by
him
without
his
drinking
it
,
though
he
prayed
thrice
,
and
that
very
earnestly
(
as
the
Text
saith
,
)
yet
because
he
prayed
this
Prayer
with
a
Reservation
,
desiring
what
he
prayed
for
,
only
conditionally
,
and
with
submission
to
his
Fathers
Will
,
and
the
great
exigency
of
Mankinde
,
these
standing
in
opposition
to
what
he
prayed
for
,
it
was
not
granted
unto
him
.
Now
certaine
it
is
that
Christ
never
prayed
for
,
the
absolute
Perseverance
of
Believers
in
their
Faith
:
yea
it
is
no
wayes
likely
,
that
he
would
have
prayed
for
it
,
as
he
did
,
(
I
mean
,
with
so
much
seriousnesse
and
affectionatenesse
of
spirit
)
if
God
had
absolutely
Decreed
the
giving
of
it
unto
them
,
whether
he
had
prayed
for
it
,
or
no.
Therefore
,
3.
And
lastly
,
concerning
His
praying
for
Peter
,
that
his
Faith
might
not
faile
(
which
is
all
the
strength
of
the
minor
proposition
)
I
answer
;
1.
That
from
hence
it
apparantly
followeth
,
that
therefore
Peters
Faith
§.
30.
was
in
danger
of
failing
,
or
might
have
failed
,
had
not
Christ
interceded
for
him
:
and
consequently
that
God
had
not
absolutely
decreed
the
Perseverance
,
or
non-failing
of
Peters
Faith
,
or
of
the
Faith
of
any
other
Man
.
Otherwise
,
what
efficacy
can
we
ascribe
to
the
Prayer
of
Christ
for
Peters
Faith
?
Or
how
can
it
be
known
upon
what
account
Peters
Faith
was
preserved
;
whether
that
of
Christs
Prayer
,
or
that
of
Gods
Decree
,
for
the
non
-
failing
of
it
?
2.
Neither
can
it
be
proved
,
that
Christ
,
Prayed
that
Peters
Faith
might
never
faile
totally
,
but
only
(
if
so
much
)
that
it
might
not
faile
upon
that
particular
and
sore
rentation
,
which
He
knew
would
soone
after
come
upon
Him
.
It
is
evident
from
the
Context
that
this
was
all
(
if
not
more
then
all
)
that
Christ
Prayed
for
on
the
behalf
of
Peters
Faith
.
And
the
Lord
said
,
Simon
,
Simon
,
behold
,
Satan
hath
desired
to
have
you
,
that
he
may
sift
you
as
wheat
:
But
I
have
prayed
for
thee
that
thy
Faith
faile
not
;
and
when
thou
art
converted
,
strengthen
thy
Brethren
[
](A41481-e94620-b)c
c
Luk.
22.
31
▪
32.
.
Now
then
to
infer
from
Christs
Prayer
that
Peters
Faith
might
not
faile
,
by
,
or
under
,
a
particular
temptation
,
that
therefore
it
could
,
or
should
,
never
faile
,
is
a
straine
of
no
better
Logique
,
then
it
would
be
to
conclude
,
that
those
who
were
with
Paul
in
the
ship
,
never
died
,
because
God
made
a
Promise
unto
Paul
,
that
He
would
give
their
lives
unto
Him
[
](A41481-e94690-b)a
a
Act.
27.
24.
,
[
as
for
that
Voyage
.
]
3.
If
it
be
by
the
vertue
and
efficacy
of
Christs
Prayer
for
Peters
Faith
,
that
the
Faith
of
true
Believers
can
never
faile
,
then
was
the
Faith
of
all
true
Believers
before
this
Prayer
made
by
Christ
,
obnoxious
unto
a
failing
.
If
this
,
then
neither
was
there
,
nor
is
there
,
any
peremptory
Decree
of
God
concerning
the
non
-
failing
of
the
Faith
of
Believers
.
If
so
,
then
is
there
a
possibility
that
their
Faith
may
faile
.
For
whatsoever
is
possible
in
respect
of
the
nature
of
the
thing
,
and
of
second
causes
sufficient
to
produce
it
,
may
very
possibly
come
to
passe
,
where
no
Decree
of
God
to
the
contrary
obstructeth
the
possibility
.
Now
our
adversaries
themselves
acknowledge
,
that
the
Faith
of
true
Believers
,
is
in
it self
,
faileable
,
and
in
respect
of
severall
causes
destructive
to
it
,
might
perish
.
4.
Nor
is
it
so
cleer
from
the
tenor
of
Christs
Prayer
(
intimated
by
him
)
§.
31.
that
He
prayed
against
the
totall
failing
of
Peters
Faith
under
the
said
temptation
,
much
lesse
against
the
finall
failing
of
it
afterwards
;
but
most
likely
it
is
,
that
what
He
Prayed
for
,
was
only
this
,
that
Peters
yeelding
to
the
tentation
,
or
his
being
overcome
by
it
might
not
extinguish
his
Faith
upon
any
such
terms
,
but
that
he
might
,
and
should
,
eft-soones
recover
it
by
Repentance
.
If
this
were
that
,
which
Christ
Prayed
for
on
His
behalf
,
then
might
His
Faith
faile
totally
under
the
temptation
,
(
as
Ambrose
,
amongst
the
Fathers
,
conceiveth
that
it
did
)
notwithstanding
Christs
Prayer
,
though
not
finally
.
And
that
Peters
Faith
did
indeed
faile
totally
by
the
force
of
the
temptation
,
seemes
very
probable
(
at
least
)
from
those
words
of
Christ
to
Him
;
when
thou
art
CONVERTED
,
strengthen
,
&c.
Men
are
not
said
to
be
CONVERTED
a
gradu
ad
gradum
,
sed
a
specie
ad
speciem
;
i.
e.
from
a
lesser
degree
of
Faith
to
a
greater
,
but
from
unbelief
unto
Faith
.
And
besides
,
that
Peter
,
upon
His
deniall
of
Christ
,
was
,
untill
His
Repentance
,
in
the
state
and
condition
of
those
,
who
shall
be
denied
by
Christ
at
the
great
day
(
which
could
not
be
under
any
degree
of
true
Faith
remaining
in
Him
)
is
evident
from
that
generall
and
expresse
intermination
of
Christ
,
Mat.
10.
33.
Whosoever
shall
deny
Me
before
Men
,
Him
will
I
also
deny
before
My
Father
which
is
in
Heaven
.
5.
(
And
lastly
)
whatsoever
the
intent
or
subject
matter
of
Christs
Prayer
for
Peter
,
was
,
evident
it
is
,
that
as
His
temptation
,
with
an
eye
whereunto
this
Prayer
was
made
for
Him
by
Christ
,
was
singular
and
particular
,
so
was
Christs
Prayer
also
for
Him
.
And
a
Man
may
as
well
from
Peters
temptation
,
argue
,
that
all
true
Believers
shall
be
tempted
after
the
same
manner
,
and
to
the
same
degree
;
as
from
Christs
Prayer
for
Peter
,
that
His
Faith
might
not
faile
,
conclude
,
that
the
Faith
of
no
true
Believer
shall
faile
.
So
likewise
from
Christs
looking
back
upon
Peter
,
to
provoke
Him
the
more
effectually
to
Repentance
,
as
good
an
argument
,
as
that
now
under
Contest
,
may
be
framed
,
to
prove
,
that
Christ
will
visibly
look
upon
all
true
Believers
,
when
they
sin
,
to
provoke
them
to
Repentance
.
It
is
in
the
case
of
Christs
Prayer
,
as
it
is
of
His
Precepts
.
When
He
commands
any
thing
upon
a
particular
occasion
,
or
ground
,
the
obliging
force
of
the
command
is
to
be
extended
no
further
,
then
where
the
same
,
or
like
occasion
and
ground
take
place
.
And
intimation
hath
been
given
formerly
,
that
the
Apostles
,
in
respect
of
that
great
and
extraordinary
service
of
carrying
the
Name
of
Jesus
Christ
up
and
down
the
World
,
so
full
of
enmity
and
opposition
to
it
,
had
many
prerogative
favours
vouchsafed
unto
them
by
Christ
,
wherein
the
generality
of
Believers
,
having
no
such
ingagement
lying
upon
them
,
have
no
ground
or
reason
to
expect
an
equality
,
or
share
with
them
.
Therefore
there
is
nothing
of
any
value
in
Christs
Praying
for
Peters
Faith
,
to
support
the
falling
cause
of
the
common
Doctrine
of
Perseverance
.
A
fifth
Argument
advanced
in
defence
of
the
same
Doctrine
,
is
drawn
from
§.
32.
the
Intercession
of
Christ
at
the
Right
Hand
of
God
for
His
Saints
.
Who
is
He
that
condemneth
?
it
is
Christ
that
died
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
Right
Hand
of
God
,
who
also
maketh
intercession
for
us
.
Who
shall
separate
us
from
the
love
of
Christ
,
[
](A41481-e95220-b)a
a
Rom:
8.
34
,
35.
&c.
So
againe
:
Christ
is
entered
into
Heaven
it self
to
appeare
in
the
presence
of
God
for
us
[
](A41481-e95240-b)b
b
Heb.
9.
24.
:
and
,
since
he
ever
liveth
to
make
intercession
for
them
[
](A41481-e95260-b)c
c
Heb.
7.
25.
.
From
hence
it
is
thus
argued
:
If
those
for
whom
Christ
intercedes
at
the
Right
Hand
of
God
,
may
fall
away
from
their
Faith
,
so
as
to
perish
notwithstanding
,
then
is
the
intercession
of
Christ
ineffectuall
,
and
insufficient
to
preserve
them
.
But
the
Intercession
of
Christ
is
not
ineffectuall
,
&c.
Ergo.
To
this
I
answer
:
1.
It
is
no
where
affirmed
that
Christ
intercedes
for
the
Perseverance
of
the
Saints
in
their
Faith
,
or
,
that
they
who
once
believe
,
should
never
cease
believing
,
how
sinfull
and
wicked
soever
they
shall
prove
afterwards
.
But
Christ
intercedes
for
His
Saints
,
viz.
as
such
,
and
as
continuing
such
,
that
no
accusations
from
any
hand
whatsoever
,
may
be
heard
against
them
,
that
no
afflictions
or
sufferings
which
they
meet
with
in
the
World
,
may
cause
any
alienation
,
or
abatement
,
in
the
Love
of
God
towards
them
,
but
that
God
will
preserve
and
protect
them
under
them
,
&c.
and
consequently
,
that
they
may
be
maintained
at
an
excellent
rate
of
consolation
,
in
every
estate
and
condition
,
and
against
all
interposures
of
any
Creature
whatsoever
to
the
contrary
.
This
to
be
the
tenor
and
effect
of
Christs
Intercession
for
His
Saints
,
is
evident
from
the
first
of
the
three
passages
cited
.
And
for
that
demand
,
who
shall
separate
us
from
the
love
of
Christ
,
it
is
not
meant
of
separating
us
from
that
love
,
wherewith
we
love
Christ
,
but
from
that
love
,
wherewith
Christ
loveth
us
,
viz.
as
we
are
Saints
,
and
abide
in
His
love
by
keeping
His
Commandements
[
](A41481-e95450-b)d
d
Ioh.
15.
10.
.
Neither
is
it
to
be
so
conceived
,
as
if
sin
,
wickednesse
,
loosenesse
,
prophanenesse
,
&c.
could
not
un-Saint
Men
,
and
hereby
seperate
them
from
the
love
,
wherewith
Christ
sometimes
loved
them
;
(
for
that
iniquity
will
separate
between
Men
,
and
their
God
,
is
evident
from
Esa.
59.
2.
)
but
the
cleer
meaning
is
,
that
nothing
,
no
Creature
whatsoever
,
person
,
or
thing
,
can
make
Christ
an
enemy
unto
those
,
who
shall
in
Faith
and
Love
cleave
fast
unto
Him
.
2.
Were
it
granted
,
that
part
of
Christs
Intercession
for
his
Saints
,
is
,
that
their
Faith
may
never
faile
,
yet
the
meaning
hereof
would
not
necessarily
,
nor
indeed
with
any
competent
probability
,
be
this
,
that
no
sin
or
wickednesse
whatsoever
that
shall
,
or
can
,
be
perpetrated
by
them
,
might
cause
them
to
make
shipwrack
of
their
Faith
;
but
rather
that
God
would
graciously
vouchsafe
such
means
,
and
such
a
presence
of
His
Spirit
unto
them
,
whereby
they
may
be
richly
inabled
to
keepe
themselves
in
Faith
and
a
good
Conscience
unto
the
end
.
If
Christ
should
simply
and
absolutely
intercede
that
no
sin
or
wickednesse
whatsoever
may
destroy
the
Faith
of
any
true
Believer
,
and
consequently
,
deprive
Him
of
Salvation
,
should
He
not
hereby
become
that
,
which
the
Apostle
rejects
with
indignation
,
as
altogether
unworthy
of
Him
;
I
mean
,
a
Minister
of
sin
?
Is
therefore
Christ
the
Minister
of
sin
?
God
forbid
[
](A41481-e95550-b)a
a
Gal.
2.
17.
.
Or
whereby
,
or
wherein
can
it
lightly
be
imagined
,
that
Christ
should
become
a
Minister
of
sin
,
rather
then
by
interceding
with
His
Father
,
that
such
and
such
Men
,
how
vile
and
abominable
soever
they
shall
become
,
may
yet
be
precious
in
His
sight
,
and
receive
a
Crown
of
Righteousnesse
from
His
Hand
?
Or
doth
not
such
an
intercession
,
as
some
Men
put
upon
Him
,
as
viz.
they
,
who
make
Him
to
intercede
simply
and
absolutely
for
the
Perseverance
of
Believers
in
their
Faith
,
amount
to
an
Intercession
of
every
whit
as
vile
and
unworthy
an
import
,
as
this
?
If
it
be
said
,
that
the
Men
I
speak
of
,
doe
not
make
Christ
an
Intercessor
§.
33.
for
the
non-failing
of
the
Faith
of
His
Saints
,
upon
such
terms
as
I
pretend
,
as
,
viz.
that
their
Faith
may
not
faile
,
how
wicked
or
abominable
soever
they
shall
be
;
but
thus
,
that
God
will
preserve
them
from
such
wicked
and
abominable
wayes
and
practises
,
which
,
should
they
fall
into
them
,
would
be
the
ruine
of
their
faith
,
and
that
he
would
effectually
direct
,
and
perswade
them
into
the
use
of
such
means
,
which
thorough
His
grace
and
blessing
on
them
,
shall
preserve
them
,
at
least
from
a
totall
and
finall
declining
;
To
this
I
Answer
;
1.
If
this
be
asserted
for
the
tenor
of
Christs
intercession
for
His
Saints
,
that
God
will
Preserve
them
from
such
sins
,
which
would
be
the
bane
and
ruine
of
their
Faith
,
should
they
fall
into
them
,
the
assertors
render
the
intercession
of
Christ
every
whit
as
invalid
and
ineffectuall
,
as
they
pretend
such
Men
do
,
who
deny
the
necessity
of
the
Saints
Perseverance
,
notwithstanding
Christs
interceding
for
them
.
For
evident
it
is
that
the
Saints
are
not
preserved
by
God
(
at
least
in
their
sence
of
preserving
)
from
such
sins
as
these
,
unlesse
we
shall
say
that
murther
,
incest
,
drunkennesse
,
adultery
;
dissembling
,
denying
of
Christ
,
&c.
are
none
of
these
sins
.
For
that
the
Saints
of
God
did
fall
into
such
sins
as
these
,
is
notoriously
known
from
the
Scriptures
.
If
it
be
said
,
that
though
Christ
doth
not
intercede
that
His
Saints
should
§.
34.
simply
▪
and
absolutely
be
preserved
from
such
sins
,
yet
He
intercedes
,
that
in
case
they
fall
sometimes
into
them
,
they
may
not
be
wholly
overcome
by
them
;
or
continue
in
them
,
so
as
not
to
recover
themselves
any
more
,
&c.
I
Answer
;
If
so
,
then
Christ
doth
not
intercede
for
the
preserving
of
His
Saints
from
sin
,
simply
,
no
nor
from
the
greatest
or
foulest
of
sin
,
simply
,
but
only
so
far
,
as
they
are
wholly
and
absolutely
inconsistent
with
their
Salvation
.
Here
,
1.
I
would
willingly
know
,
from
what
quarter
of
the
Scriptures
,
the
least
or
gentlest
aire
of
such
a
Doctrine
,
or
conceit
as
this
,
breatheth
:
or
where
the
intercession
of
Christ
for
the
Saints
is
thus
stated
,
or
taught
,
by
the
Holy
Ghost
.
2.
The
purport
,
end
,
and
intent
of
the
intercession
of
Christ
for
the
Saints
,
is
the
same
with
those
of
His
death
for
them
:
only
the
Scripture
placeth
,
though
not
more
vertue
,
yet
a
clearer
ground
of
hope
or
confidence
unto
the
Saints
,
for
their
obtaining
the
same
ends
and
blessings
,
in
the
Intercession
of
Christ
for
them
,
then
in
His
death
.
This
is
cleer
from
the
place
lately
cited
:
who
is
He
that
condemneth
?
it
is
Christ
that
Died
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
Hand
of
God
,
who
also
maketh
intercession
for
us
[
](A41481-e95760-b)b
b
Rom.
8.
34.
.
In
which
tenor
of
words
He
plainly
buildeth
one
and
the
same
hope
,
or
consolation
to
the
Saints
,
upon
all
these
foure
grounds
,
the
Death
of
Christ
,
His
Resurrection
,
His
sitting
,
or
being
at
the
right
Hand
of
God
,
His
making
intercession
for
them
;
only
with
this
difference
,
that
he
placeth
more
pregnancy
of
strength
to
beare
or
to
exhibit
,
the
consolation
,
in
every
latter
of
these
grounds
respectively
,
then
in
the
former
.
Now
certaine
it
is
,
that
the
adequate
end
or
intent
of
Christ
dying
for
His
Saints
,
as
to
the
matter
of
Sanctification
,
was
not
to
redeeme
or
preserve
them
only
from
high
misdemeanors
in
sinning
,
and
such
as
are
incompatible
with
their
Salvation
,
but
from
all
,
and
all
manner
of
sin
whatsoever
.
Who
gave
Himself
for
us
(
saith
the
Apostle
)
that
He
might
redeeme
us
from
all
iniquity
,
and
purifie
to
Himself
a
peculiar
People
zealous
of
good
works
[
](A41481-e95810-b)a
a
Tit.
2.
14
:
.
See
also
1
Pet
1
18.
19.
with
many
other
places
.
Thus
then
we
cleerly
see
,
that
Christs
Intercession
no
wayes
mediates
in
the
behalf
of
the
common
Doctrine
of
Perseverance
.
However
,
A
sixth
Argument
for
the
confirmation
of
it
,
is
this
:
whatsoever
true
Believers
§.
35.
aske
,
or
pray
for
,
unto
the
Father
in
Christs
Name
,
especially
being
necessary
unto
Salvation
,
that
they
certainly
and
alwayes
,
obtaine
.
Joh.
16.
23.
1
Ioh.
5.
14.
But
they
daily
pray
for
constancy
or
perseverance
in
true
Faith
,
as
viz.
when
they
pray
unto
God
,
that
He
would
not
lead
them
into
temptation
,
but
deliver
them
from
evill
[
](A41481-e95900-b)b
b
Mat.
6.
13.
.
Therefore
certainly
they
obtaine
perseverance
of
Him
.
I
answer
,
1.
This
whole
Argument
might
be
granted
,
both
without
any
prejudice
to
the
Doctrine
which
we
maintain
,
as
also
without
advantage
to
that
Doctrine
,
which
it
undertakes
to
protect
.
For
the
question
is
not
,
whether
the
Perseverance
of
the
Saints
be
a
thing
possible
,
or
whether
it
may
not
be
obtained
by
a
diligent
use
of
means
,
such
●s
frequent
or
dayly
Prayer
unto
God
in
Faith
,
is
:
but
whether
there
be
not
a
possibility
that
the
Saints
may
neglect
the
use
of
such
means
,
which
are
necessary
and
proper
for
the
obtaining
,
or
maintaining
of
it
.
Therefore
,
2.
When
the
minor
proposition
saith
,
that
true
Believers
dayly
pray
for
Perseverance
,
&c.
it
doth
(
in
effect
)
assert
that
which
is
questionable
between
the
controverters
,
for
a
proof
of
it self
,
and
so
is
guilty
of
that
infirmity
in
arguing
,
which
Logicians
call
Petitio
Principii
,
a
begging
of
the
qu●stion
.
For
to
say
,
that
the
Saints
daily
pray
in
Faith
unto
God
for
perseverance
,
&c.
is
,
being
interpreted
,
to
say
,
that
they
will
persevere
.
So
that
this
proposition
is
every
whit
as
doubtfull
,
as
the
conclusion
it self
:
and
a
substantiall
proof
of
it
is
desired
.
And
though
this
could
be
sufficiently
proved
,
yet
3.
The
major
proposition
it self
,
in
those
generall
terms
,
wherein
it
is
propounded
,
is
no
proposition
of
Faith
.
For
it
is
not
sufficient
,
for
the
obtaining
of
what
they
aske
,
that
the
Saints
should
simply
pray
in
the
Name
of
Christ
,
or
in
Faith
,
i.
e.
with
a
confidence
of
receiving
what
they
ask
,
but
further
,
that
they
ask
,
or
pray
,
according
to
his
Will.
And
this
is
the
confidence
that
we
have
in
him
,
that
if
we
aske
any
thing
ACCORDING
TO
HIS
WILL
,
he
heareth
us
[
](A41481-e96000-b)c
c
1
Joh.
5.
14.
.
So
that
the
frequent
praying
of
the
Saints
for
Perseverance
,
though
in
the
Name
of
Christ
,
and
in
Faith
,
is
no
competent
proof
that
they
shall
certainly
obtaine
it
,
(
i.
e.
how
wickedly
or
abominably
soever
they
shall
live
)
untill
it
be
first
proved
,
that
it
is
according
to
the
Will
of
God
,
that
they
should
pray
for
it
upon
such
Terms
.
4.
(
And
lastly
)
if
both
the
propositions
were
granted
,
yet
would
the
conclusion
follow
upon
none
other
terms
,
then
perfection
in
this
life
is
proved
by
this
Argument
of
the
Perfectionists
.
Whatsoever
true
Believers
pray
for
according
to
the
Will
of
God
,
that
they
shall
certainly
obtaine
,
according
to
the
Promises
,
Joh.
16.
23.
1
Ioh.
5.
14.
But
the
Saints
,
according
to
the
Will
of
God
,
and
in
order
to
his
glory
,
pray
,
that
his
Will
may
be
done
on
Earth
,
as
it
is
in
Heaven
,
i.
e.
perfectly
(
for
so
it
is
done
in
Heaven
.
)
Therefore
His
Will
is
done
perfectly
on
Earth
:
and
consequently
perfection
is
actually
attained
in
this
life
.
Let
the
Perseverists
answer
this
Argument
of
the
Perfectionists
,
and
they
will
be
able
to
answer
their
own
.
A
seventh
Argument
upon
the
former
account
,
is
this
:
They
who
shall
§.
36.
certainly
and
faithfully
be
preserved
and
kept
by
Christ
unto
the
end
,
shall
never
,
either
totally
,
or
finally
,
miscarry
,
or
fall
away
.
But
all
true
Believers
are
,
and
shall
be
,
thus
kept
by
Christ
.
Ergo.
The
Minor
is
proved
by
these
Texts
of
Scripture
,
Ioh.
6.
37.
&
Verse
39.
Ioh.
10.
27
,
28.
Joh.
17.
12.
Ioh.
13.
1.
1
Cor.
1.
8.
Eph.
5.
23.
Iude.
Ver.
1.
2
Tim.
1.
12.
Heb.
12.
2.
1
Pet.
1.
5.
I
answer
;
1.
That
the
strength
and
substance
of
this
Argument
hath
received
answer
in
full
already
,
where
we
opened
at
large
severall
of
the
principall
Texts
insisted
upon
for
the
proof
of
the
assumption
:
whereof
we
shall
give
notice
presently
.
Yet
,
2.
We
answer
,
that
the
conclusion
it self
,
That
all
true
Believers
shall
never
miscarry
,
or
fall
away
,
rightly
understood
,
opposeth
not
our
sence
in
the
present
controversie
.
We
firmly
hold
and
believe
,
that
no
true
Believer
shall
fall
away
[
from
the
grace
of
God
,
]
or
miscarry
[
in
point
of
Salvation
,
]
and
that
all
,
who
either
doe
thus
fall
away
,
or
miscarry
,
are
no
true
Believers
,
but
wicked
Apostates
,
at
the
time
of
their
falling
away
,
or
miscarrying
.
But
this
(
we
presume
)
satisfies
not
the
Argumentators
.
Therefore
,
3.
If
these
words
,
shall
certainly
and
faithfully
be
preserved
and
kept
by
Christ
unto
the
end
,
import
no
other
preservation
or
keeping
by
him
,
but
what
is
meant
in
,
and
can
be
proved
from
,
the
Texts
specified
for
proof
of
the
Minor
proposition
,
the
Major
is
denied
:
They
who
are
preserved
,
and
kept
by
Christ
,
in
such
a
sence
,
as
the
Scriptures
affirme
Men
to
be
preserved
and
kept
by
Him
,
may
possibly
miscarry
,
or
fall
away
,
both
totally
,
and
finally
from
their
Faith
;
viz.
in
case
themselves
shall
not
comport
with
Christ
in
His
act
of
preserving
or
keeping
them
,
with
their
diligence
and
care
to
preserve
themselves
.
Nor
doe
any
of
the
Scriptures
cited
prove
the
contrary
;
no
nor
yet
that
those
that
are
preserved
by
Christ
,
must
,
by
any
compulsory
or
necessitating
power
,
joyn
with
him
their
care
and
diligence
in
preserving
themselves
.
Let
us
take
a
brief
survey
of
such
of
the
particulars
,
which
have
not
been
taken
off
already
from
the
ingagement
.
The
first
place
,
Ioh.
6.
37.
affirmeth
,
that
Christ
will
in
no
wise
cast
out
§.
37.
him
that
commeth
unto
him
,
or
,
that
is
comming
unto
Him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
this
proveth
not
,
but
that
he
that
is
on
his
way
towards
Christ
,
may
go
back
before
he
comes
fully
to
Him
;
nor
that
he
that
is
fully
come
to
Him
,
is
under
no
possibility
of
departing
from
him
.
It
only
proveth
,
that
there
is
not
the
least
disposition
or
inclination
in
Christ
to
discourage
any
Man
whatsoever
from
coming
to
him
,
nor
to
deny
entertainment
or
acceptance
,
to
whosoever
shall
come
to
him
,
and
whilest
he
shall
be
willing
to
stay
,
or
abide
with
Him
.
And
elsewhere
he
perswades
and
exhorts
those
,
that
are
come
to
Him
,
to
abide
in
him
,
or
with
him
,
as
Ioh.
15.
4.
and
threatens
those
who
shall
not
abide
with
him
.
Ioh.
15.
4.
6.
Heb.
10.
38.
both
which
evidently
suppose
a
possibility
of
their
departure
from
Him
,
who
at
present
are
with
him
.
Whereas
Ver.
39.
he
expresseth
himself
thus
:
And
this
is
the
Fathers
will
,
that
hath
sent
Me
,
that
of
all
which
He
hath
given
Me
,
I
should
lose
nothing
,
but
should
raise
it
up
againe
at
the
last
day
,
it
is
evident
that
He
speaketh
not
of
losing
Believers
by
defection
from
Faith
,
but
by
Death
.
And
to
assure
all
Believers
of
this
,
He
declares
that
it
is
His
Fathers
Will
and
Pleasure
,
that
He
should
raise
them
all
up
[
all
,
that
should
die
Believers
]
unto
a
blessed
estate
and
condition
of
life
,
at
the
last
Day
.
Besides
,
if
the
place
should
be
meant
of
losing
by
defection
from
Faith
,
the
losing
of
such
,
who
should
be
lost
this
way
,
could
not
be
imputed
to
Christ
,
who
fulfils
His
Fathers
Will
and
Pleasure
to
the
uttermost
for
their
preservation
,
but
to
themselves
,
who
withdraw
themselves
from
His
custody
.
Concerning
the
third
place
,
Ioh.
10.
27.
28.
we
spake
largely
in
the
next
preceding
Chapter
,
Sect.
37.
&c.
where
we
shewed
in
what
sence
▪
Christ
,
speaking
of
His
Sheep
,
saith
that
no
Man
should
pluck
them
out
of
His
Hand
.
The
next
place
,
Ioh.
17.
12.
presenteth
us
with
these
words
from
Christ
in
His
Prayer
to
the
Father
;
Those
that
thou
gavest
Me
,
I
have
kept
,
and
none
of
them
is
lost
.
But
neither
can
it
be
inferred
from
hence
,
either
that
Christ
so
keepeth
all
true
Believers
,
that
none
of
them
at
any
time
perisheth
,
or
is
lost
;
much
lesse
that
He
so
keepeth
them
,
that
there
is
no
possibility
that
any
of
them
should
ever
be
lost
;
no
nor
yet
that
He
had
kept
His
Apostles
themselves
(
of
whom
it
is
a
plaine
case
that
He
speaks
particularly
in
the
place
)
so
,
or
upon
any
such
terms
of
keeping
,
that
there
was
no
possibility
that
any
of
them
,
should
be
lost
,
or
perish
;
but
only
that
He
had
so
kept
them
,
that
none
of
them
was
lost
;
excepting
only
the
Son
of
perdition
(
as
it
immediatly
follows
)
who
was
not
lost
neither
for
lack
of
good
and
sufficient
keeping
,
(
wherein
doubtlesse
He
did
partake
with
his
fellowes
)
but
through
the
great
malignity
or
wretchednesse
of
his
own
will
,
his
good
keeping
notwithstanding
.
So
that
neither
can
hence
any
thing
be
gathered
to
prove
any
such
preservation
of
the
Saints
by
Christ
▪
but
that
they
may
neverthelesse
decline
,
both
totally
,
and
finally
.
The
two
next
places
,
viz.
Ioh.
13.
1.
&
1
Cor.
1.
8.
upon
former
examinations
,
§.
38.
have
been
found
strangers
to
that
cause
,
which
they
are
here
brought
to
plead
.
The
former
,
cap.
10.
Sect.
38.
The
latter
,
in
the
same
Chap.
Sect.
20.
&
Sect.
16.
of
this
present
Chapter
.
The
Scripture
next
to
these
,
is
Eph.
5.
23.
where
Christ
(
according
to
the
more
generall
sence
of
Interpreters
;
for
some
understand
it
,
not
of
Christ
,
but
of
the
Husband
)
is
termed
,
the
Saviour
of
His
Body
.
But
neither
doth
this
expression
import
any
such
preservation
of
the
body
,
or
Church
of
Christ
,
by
Him
,
which
supposeth
an
impossibility
of
the
defection
of
any
one
member
from
it
.
For
(
to
follow
the
ducture
of
the
Parable
,
or
Similitude
here
used
by
the
Apostle
)
the
Husband
is
the
conservator
or
keeper
of
his
wife
:
yet
notwithstanding
the
wife
may
possibly
miscarry
,
and
break
the
Marriage
Covenant
,
yea
,
though
the
Husband
acts
his
part
upon
the
best
and
most
commendable
terms
,
for
the
preserving
of
her
from
that
folly
,
that
may
be
.
The
reason
is
,
because
the
wife
,
being
a
reasonable
Creature
,
is
to
be
dealt
with
,
in
order
to
her
preservation
or
keeping
in
that
kinde
,
accordingly
,
as
viz.
by
rationall
arguments
or
motives
only
,
as
by
an
exemplary
,
loving
,
and
prudent
carriage
in
the
Husband
towards
her
,
by
Seasonable
instructions
,
gentle
admonitions
upon
occasion
,
&c.
not
by
keeping
her
under
Lock
and
Key
as
in
a
Prison
,
where
no
Man
may
come
neer
her
,
nor
by
any
compulsory
or
violent
means
,
in
one
kinde
or
other
.
All
such
wayes
of
securing
her
from
folly
,
as
these
,
would
ill
become
the
Husband
,
and
be
very
unacceptable
to
the
Wife
,
whether
vertuously
,
or
viciously
,
disposed
.
In
like
manner
Christ
is
the
Saviour
of
His
Spouse
,
the
Church
,
and
not
only
of
the
Church
in
generall
,
but
of
every
member
thereof
:
but
He
executes
and
performes
the
interest
or
office
of
a
Saviour
,
by
wayes
and
means
meet
to
be
exercised
towards
,
and
about
,
such
a
Body
,
and
such
Members
,
for
their
preservation
(
if
we
speak
of
their
preservation
from
sin
)
as
viz.
by
inward
motions
and
excitements
of
His
Spirit
,
unto
well
doing
,
and
to
a
continuance
therein
,
by
vouchsafing
the
Ministry
of
His
Word
,
the
examples
and
converse
of
his
Saints
,
many
providentiall
opportunities
,
apt
and
proper
to
prevaile
with
a
rationall
Creature
,
to
minde
the
things
of
God
,
and
of
its
own
Peace
,
&c.
but
not
by
any
necessitating
administrations
,
or
applications
of
Himself
whatsoever
.
So
that
though
Christ
performes
the
office
of
a
Saviour
towards
His
Body
,
upon
the
most
faithfull
,
carefull
,
and
honorable
terms
,
that
can
be
imagined
,
yet
there
must
needs
be
a
possibility
at
least
left
,
for
any
Member
thereof
to
miscarry
.
But
,
2.
I
rather
conceive
that
Christ
is
here
called
,
the
Saviour
of
His
Body
,
in
respect
of
that
protection
,
which
He
affords
unto
it
,
and
to
every
particular
Member
of
it
,
as
such
,
and
whilest
it
continues
such
;
or
rather
in
respect
of
that
great
Salvation
and
Deliverance
from
Death
,
and
Hell
,
and
all
manner
of
penall
evills
,
which
He
hath
purchased
for
it
with
His
Blood
,
and
with
which
He
will
actually
invest
the
members
of
it
in
due
time
.
But
this
doth
not
prove
,
that
every
present
Member
of
His
Body
,
though
it
corrupts
,
and
putrifies
,
and
falls
off
from
it
,
should
neverthelesse
partake
in
Priviledges
with
the
sound
:
nor
yet
that
every
Member
,
sound
at
present
,
will
never
hereafter
putrifie
or
corrupt
.
Nor
is
it
any
whit
more
dishonour
,
or
disparagement
unto
Christ
,
to
have
such
Members
relating
to
His
Body
,
which
are
capable
of
spirituall
,
then
which
are
liable
to
corporall
,
putrifaction
.
He
that
vouchsafeth
to
be
the
Head
of
a
Body
consisting
,
either
in
whole
,
or
in
part
,
of
flesh
and
blood
,
in
,
and
by
,
this
very
act
of
grace
,
condescendeth
to
be
an
head
of
such
Members
,
which
are
very
capable
of
sinning
,
and
therefore
not
uncapable
of
dismembring
themselves
through
sin
.
To
that
of
Iude
,
Verse
1.
to
them
that
are
sanctified
by
God
the
Father
,
and
§.
39.
preserved
in
Jesus
Christ
,
and
called
,
I
answer
;
1.
It
is
not
denied
,
but
that
Christ
doth
preserve
His
Saints
,
and
that
with
much
care
and
tendernesse
,
yea
and
watcheth
over
them
for
good
:
The
question
is
,
whether
by
His
preserving
them
,
He
imposeth
an
unconquerable
necessity
upon
them
of
persevering
in
Faith
unto
the
end
.
The
simple
preservation
of
the
Saints
by
Christ
,
is
all
that
can
be
concluded
from
this
Scripture
:
the
manner
of
it
,
or
the
terms
,
on
which
it
is
performed
,
are
not
at
all
so
much
as
intimated
here
.
2.
The
Participle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
preserved
,
being
of
the
Preterperfect-tense
,
imports
only
that
the
Persons
to
whom
he
speaks
,
had
been
[
viz.
hitherto
]
preserved
,
or
kept
,
by
Iesus
Christ
:
or
,
for
Iesus
Christ
(
for
so
the
words
will
beare
)
not
that
He
intended
,
whatsoever
their
after-misdemeanors
in
sin
should
be
,
to
preserve
them
in
Faith
unto
the
end
.
Here
is
no
Word
,
Sylable
,
Letter
,
or
Iota
,
of
any
such
thing
as
this
.
And
if
His
intent
had
been
to
informe
them
,
that
they
were
so
kept
by
Iesus
Christ
,
that
there
was
no
danger
or
possibility
for
them
finally
to
miscarry
,
He
had
laid
a
very
slippery
and
incongruous
foundation
to
build
that
serious
exhortation
upon
,
wherein
He
addresseth
Himself
unto
them
,
Verse
3.
viz.
to
contend
earnestly
for
the
Faith
.
For
what
need
they
contend
earnestly
for
the
Faith
,
who
have
assureance
from
God
,
that
they
shall
be
preserved
in
the
Faith
,
whether
they
contend
for
it
,
or
no
?
And
if
they
were
,
against
all
possible
interveniencies
whatsoever
,
to
be
preserved
by
Christ
in
the
Faith
,
to
what
purpose
,
or
with
what
co-herence
of
discourse
,
doth
He
re-mind
them
of
the
example
of
Gods
Severity
upon
many
unbelieving
Israelites
,
even
after
he
had
delivered
them
out
of
the
Land
of
Egypt
;
as
likewise
upon
those
Angels
,
who
kept
not
their
first
standings
?
Verse
5.
6.
The
very
proposall
of
such
examples
unto
them
,
as
these
,
plainly
enough
supposeth
,
that
they
also
were
liable
to
suffer
the
same
severity
from
God
,
upon
the
like
terms
.
The
next
place
,
2
Tim.
1.
12.
acquaints
us
with
the
Apostle
Pauls
spirit
,
as
§.
40.
far
as
these
words
will
extend
:
I
know
whom
I
have
believed
,
and
I
am
perswaded
that
He
is
able
to
keep
that
which
I
have
committed
unto
Him
,
against
that
day
.
I
answer
,
That
this
place
of
all
the
rest
is
eccentricall
to
the
businesse
in
hand
.
For
it
speaks
only
of
the
Power
of
God
to
keep
;
whereas
this
never
came
within
the
verge
of
the
question
.
Or
if
the
Will
of
God
to
keep
,
be
here
included
,
or
supposed
also
;
neither
was
it
ever
questioned
by
me
,
whether
God
be
willing
to
keep
His
Saints
,
or
no.
That
which
I
oppose
,
is
that
manner
,
which
some
obtrude
;
affirming
,
that
God
preserves
his
Saints
upon
such
terms
,
after
such
a
manner
,
that
he
peremptorily
hereby
necessitates
their
Perseverance
.
Certaine
I
am
that
the
Scripture
in
hand
gives
no
such
sound
as
this
.
Besides
,
that
depositum
,
or
thing
committed
by
him
unto
God
,
which
the
Apostle
here
speaks
of
,
was
not
his
Faith
(
this
can
in
no
very
tolerable
sence
be
said
to
be
committed
unto
God
)
but
rather
his
Soul
,
which
he
committed
to
the
care
and
safe-keeping
of
God
.
Nor
is
there
the
least
doubt
or
question
to
be
made
,
but
that
God
was
both
able
,
and
willing
,
to
keep
this
safe
,
as
long
as
the
Apostle
was
desirous
and
willing
to
intrust
him
with
it
,
and
to
suffer
it
to
lie
in
his
hand
.
But
this
proveth
not
,
but
that
the
Apostle
himself
was
at
liberty
,
to
have
recalled
,
or
taken
back
this
his
depositum
out
of
the
hand
of
God
:
in
which
case
he
had
been
discharged
from
taking
further
care
of
it
.
Whereas
Heb.
12.
2.
Christ
is
stiled
the
Author
and
Finisher
of
our
Faith
,
§.
41.
[
or
rather
,
of
the
Faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Particle
,
ours
,
is
not
in
the
Greek
]
it
doth
not
imply
any
acting
of
Christ
,
in
,
about
,
or
upon
,
our
Faith
,
in
a
Physicall
way
,
or
with
any
efficiency
(
properly
so
called
)
much
lesse
with
any
necessitating
efficiency
;
but
that
he
was
an
absolute
or
perfect
Captaine
,
or
Leader
,
in
that
way
of
Faith
,
wherein
we
all
stand
bound
to
follow
him
at
the
perill
of
our
Souls
;
He
was
dismayed
,
discouraged
,
danted
at
nothing
,
which
he
was
called
to
suffer
or
indure
,
in
his
course
;
but
with
an
excellent
and
unconquerable
spirit
of
Faith
,
held
on
his
way
through
the
midst
of
those
threatnings
and
devouring
afflictions
,
which
incountred
him
,
untill
he
came
where
glory
and
blessednesse
waited
for
him
,
and
attended
his
comming
.
This
to
be
the
sence
and
meaning
of
the
said
words
,
the
carriage
of
the
Context
round
about
doth
perfectly
manifest
:
we
shall
not
need
to
argue
for
it
.
So
that
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
Arch-leader
,
or
Captaine
,
of
Faith
,
not
because
by
any
Physicall
or
proper
efficiency
,
much
lesse
because
by
any
irresistiblenesse
of
Power
,
he
worketh
the
begining
of
Faith
in
his
Saints
,
but
because
he
marched
(
as
it
were
)
in
the
head
of
his
Saints
,
and
like
a
valiant
and
resolute
Captaine
,
lead
the
way
of
Faith
unto
all
that
should
believe
in
him
,
and
shewed
them
how
to
walk
in
it
.
And
so
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Perfecter
of
Faith
,
not
because
he
actually
consummates
,
or
perfecteth
,
the
work
,
or
grace
of
Faith
in
his
Saints
(
for
this
work
is
never
brought
to
perfection
in
them
,
in
this
life
;
and
though
it
be
,
in
a
sence
perfected
,
in
the
life
to
come
,
yet
this
perfection
is
extra
speciem
,
i.
e.
not
by
adding
degrees
to
it
of
the
same
kinde
,
but
by
a
transmutation
of
it
into
vision
;
)
but
because
by
his
most
noble
example
he
taught
Men
the
very
perfection
of
Faith
,
or
believing
;
which
consists
,
in
a
quiet
,
patient
,
and
contentfull
suffering
of
all
manner
of
Tentations
and
Tribulations
,
which
a
Man
is
called
to
suffer
in
the
World
,
and
the
suffering
whereof
he
cannot
decline
without
sin
,
out
of
setled
and
firme
belief
of
receiving
that
incorruptible
Crowne
of
blessednesse
and
glory
in
the
end
of
his
Race
,
which
God
hath
promised
unto
all
those
that
are
faithfull
unto
Death
.
To
the
last
of
the
Texts
cited
in
favour
of
the
argument
in
hand
,
(
1
Pet.
1.
5.
)
plenty
of
light
hath
bin
already
given
[
](A41481-e97500-b)a
a
Cap.
10.
Sect.
18.
;
whereby
it
fully
appeares
,
that
it
holds
no
correspondency
at
all
with
the
opinion
,
or
Doctrine
,
which
pretends
unto
it
in
the
argument
.
A
further
argument
advanced
by
some
to
promote
the
common
Doctrine
§.
42.
of
Perseverance
(
uncapable
of
Preferment
)
is
this
.
They
who
are
sealed
in
their
hearts
by
the
Holy
Ghost
,
that
they
shall
certainly
be
saved
,
can
neither
totally
,
nor
finally
,
lose
their
Faith
:
But
all
true
Believers
are
thus
sealed
.
Ergo
,
they
cannot
but
Persevere
,
without
any
either
totall
,
or
finall
,
amission
of
their
Faith
.
For
the
proofe
of
the
Minor
,
these
Scriptures
are
produced
,
2
Cor.
1.
21.
Eph.
1.
13.
14.
Eph.
4.
30.
which
all
speake
of
the
Obsignation
of
Believers
by
the
Spirit
of
God
.
To
this
also
we
Answer
;
1.
By
distinguishing
the
Major
Proposition
,
thus
:
They
who
are
sealed
,
&c.
that
they
shall
certainly
be
saved
,
&c.
[
viz.
with
such
a
sealing
,
which
is
unchangeable
or
irreversible
,
by
any
interveniencies
whatsoever
,
as
of
sin
,
wickednesse
,
apostasie
,
&c.
]
cannot
lose
their
Faith
.
But
if
the
sealing
be
only
such
,
the
continuance
whereof
depends
upon
the
continuance
of
the
Faith
of
the
sealed
,
and
consequently
,
may
be
reversed
,
or
withdrawn
,
it
no
wayes
proves
that
all
they
,
who
are
partakers
of
it
,
must
of
necessity
retaine
their
Faith
,
without
all
possibility
of
any
either
totall
,
or
finall
,
miscarriage
of
it
.
Therefore
,
2.
We
answer
further
,
that
the
sealing
with
the
spirit
,
spoken
of
in
the
Scriptures
specified
,
is
the
latter
kinde
of
sealing
,
not
the
former
,
i.
e.
such
a
sealing
,
which
depends
upon
the
Faith
of
those
that
are
sealed
,
as
in
the
beginning
or
first
impression
of
it
,
so
in
the
duration
or
continuance
of
it
●
and
consequently
,
hath
none
other
certainty
of
its
continuance
,
but
only
the
continuance
of
the
said
Faith
,
which
(
as
we
have
already
proved
in
part
,
and
shall
,
God
willing
,
further
prove
,
ere
long
)
being
uncertaine
,
the
sealing
depending
on
it
,
must
needs
be
uncertaine
also
,
and
reversible
.
That
the
sealing
proveable
from
the
Scriptures
mentioned
,
depends
upon
the
Faith
of
the
sealed
,
is
evident
by
the
tenor
of
one
,
and
by
the
Contexts
,
and
plaine
circumstances
relating
to
them
all
.
In
whom
also
(
saith
the
Apostle
,
Eph.
1.
13.
)
AFTER
that
yee
BELIEVED
,
yee
were
sealed
with
the
spirit
of
Promise
.
Nor
can
it
reasonably
be
here
objected
,
that
this
indeed
proves
the
dependance
of
the
sealing
spoken
of
,
upon
the
Faith
of
the
sealed
,
in
the
first
act
,
or
impression
,
but
not
in
the
duration
of
it
;
for
the
answer
hereunto
is
plain
;
viz.
that
if
it
depends
upon
it
in
respect
of
the
beginning
,
or
first
act
of
it
,
much
more
doth
it
thus
depend
in
respect
of
the
perpetuation
of
it
.
The
reason
is
,
because
he
that
hath
once
believed
,
and
afterwards
shall
make
shipwrack
of
his
Faith
,
is
far
more
uncapable
of
this
grace
of
sealing
,
then
he
was
,
before
his
believing
.
If
it
be
objected
,
that
Believers
are
said
to
be
sealed
by
the
Holy
Spirit
of
§.
43.
God
against
the
day
of
Redemption
[
](A41481-e97810-b)a
a
Eph.
4.
30.
,
and
God
is
said
to
give
them
the
earnest
of
the
Spirit
in
their
hearts
[
](A41481-e97830-b)b
b
2
Cor.
1.
22.
;
which
gift
of
the
Spirit
,
is
likewise
said
to
be
the
earnest
of
their
inheritance
,
untill
the
Redemption
of
the
purchased
possession
[
](A41481-e97850-b)c
c
Eph.
1
14.
.
(
i.
e.
by
an
Hypallage
,
untill
the
possession
of
the
purchased
Redemption
,
meaning
,
their
full
deliverance
from
sin
,
and
sorrow
)
which
expressions
seeme
to
import
,
that
the
sealing
of
the
spirit
once
granted
unto
Believers
,
is
granted
upon
such
terms
,
that
it
shall
continue
in
them
,
and
upon
them
,
untill
their
Resurrection
unto
life
and
glory
;
to
this
I
answer
,
1.
By
concession
:
it
is
very
true
,
the
sealing
of
the
spirit
granted
unto
Believers
,
is
granted
with
an
intent
or
purpose
,
on
Gods
Part
,
that
it
should
remaine
perpetually
with
them
.
So
that
if
there
be
an
interruption
,
or
cancelling
of
it
,
it
shall
not
arise
from
any
variableness
or
mutability
in
him
,
nor
from
any
change
of
minde
or
affections
in
him
,
from
what
he
was
in
both
,
when
he
first
vouchsafed
it
unto
them
.
But
,
2.
I
answer
further
(
by
way
of
exception
)
that
the
sealing
we
speak
of
is
never
granted
by
God
unto
Believers
themselves
,
upon
any
such
terms
,
that
upon
no
occasion
,
or
occasions
whatsoever
,
as
of
the
greatest
and
most
horrid
sins
committed
,
and
long
continued
in
,
by
them
,
or
the
like
,
it
should
never
be
interrupted
,
or
defaced
.
For
this
is
contrary
to
many
plaine
Texts
of
Scriptures
,
and
particularly
unto
all
those
,
where
either
Apostates
from
God
,
or
evill
doers
and
workers
of
iniquity
,
are
threatened
with
the
losse
of
Gods
favour
,
and
of
the
inheritance
of
like
.
Such
are
Heb.
10.
Verse
26
,
27.
and
again
Verse
.
38
,
39.
Ezek.
18.
24.
Eph.
5.
5.
6.
1
Cor.
6.
9
,
10.
with
many
more
of
like
import
.
Therefore
,
3.
Believers
are
said
to
be
sealed
by
the
Holy
Spirit
of
God
against
,
or
untill
,
or
for
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
day
of
Redemption
,
because
that
Holinesse
,
which
is
wrought
in
them
by
the
Spirit
of
God
,
qualifies
them
,
puts
them
into
a
present
and
actuall
capacity
of
partaking
in
that
joy
,
blessednesse
,
and
glory
,
which
the
great
Day
of
the
Plenary
and
full
Redemption
of
the
Saints
[
i.
e.
of
those
who
lived
,
and
died
,
and
shall
then
be
found
,
such
]
shall
bring
with
it
.
And
it
is
called
the
earnest
of
their
Inheritance
,
because
it
is
binding
or
obliging
on
Gods
Part
,
as
well
in
respect
of
His
Promise
,
[
for
He
Promiseth
Part
and
Fellowship
in
this
Inheritance
,
unto
those
that
shall
live
holily
,
and
not
turne
aside
into
wayes
of
sin
]
as
of
the
nature
of
the
thing
it self
,
being
somewhat
,
for
kinde
and
Property
,
of
that
undefiled
inheritance
,
which
He
hath
Promised
unto
holy
Persons
,
and
which
is
reserved
for
them
in
the
Heavens
.
But
as
earnests
,
given
and
received
amongst
Men
,
though
they
be
ingaging
and
obliging
on
both
sides
,
simply
,
and
in
case
of
a
non-intervention
of
very
materiall
circumstances
,
in
order
to
the
breaking
or
dissolving
of
the
contract
ratified
by
them
;
yet
are
they
seldome
or
never
ingaging
,
or
obliging
on
either
side
upon
such
terms
,
that
no
possible
interposition
,
whether
of
Providences
,
or
other
things
,
can
discharge
them
.
A
contract
of
marriage
,
ratified
and
confirmed
by
both
parties
,
with
earnest
given
,
and
received
,
may
notwithstanding
lawfully
be
dissolved
upon
an
act
of
adultery
committed
by
the
one
party
,
if
the
other
pleaseth
.
There
is
the
same
consideration
likewise
of
confirmation
by
earnests
in
other
cases
.
4.
(
And
lastly
)
if
the
Apostles
intent
had
been
to
informe
the
Ephesians
,
that
the
gift
of
the
Holy
Spirit
,
which
they
had
received
from
God
,
was
the
earnest
of
their
inheritance
upon
such
terms
,
that
no
unworthinesse
or
wickednesse
whatsoever
on
their
parts
,
could
ever
hinder
the
actuall
collation
of
this
inheritance
upon
them
,
he
had
plainly
prevaricated
with
that
most
serious
admonition
,
wherein
he
addresseth
Himself
unto
them
afterwards
.
For
this
yee
know
that
no
Whoremonger
,
nor
uncleane
person
,
nor
Covetous
Man
,
who
is
an
Idolater
,
hath
any
inheritance
in
the
Kingdome
of
Christ
,
and
of
God
.
Let
no
Man
deceive
you
with
vaine
words
:
for
because
of
these
things
commeth
the
Wrath
of
God
upon
the
Children
of
disobedience
[
](A41481-e98110-b)a
a
Eph.
5.
5.
6.
.
To
what
purpose
should
he
thus
severely
discipline
and
nurture
those
,
in
order
to
their
escaping
the
wrath
of
God
,
which
would
certainly
come
for
such
,
and
such
,
sins
upon
Men
,
whom
he
had
a
little
before
assured
that
there
was
no
danger
,
no
possibility
of
their
falling
under
the
Wrath
of
God
,
or
of
their
miscarrying
in
Point
of
Salvation
.
A
ninth
Argument
taught
by
some
to
speak
for
the
Doctrine
of
Perseverance
,
§.
44.
hitherto
opposed
,
consists
of
such
Scripture
similitudes
,
wherein
true
Believers
are
resembled
to
such
things
,
which
seeme
to
import
the
certainty
of
their
Perseverance
.
As
viz.
Psal.
1.
3.
they
are
compared
to
a
Tree
planted
by
the
Rivers
of
Water
,
that
bringeth
forth
his
fruit
in
his
season
,
whose
leafe
also
shall
not
wither
,
&c.
Mat.
7.
24
;
25.
to
a
wise
Man
that
built
his
House
upon
a
Rock
,
so
that
though
the
Raine
fell
,
and
the
Floods
came
,
and
the
Winds
blew
,
and
beate
upon
that
House
,
yet
it
fell
not
.
Luk.
8.
8.
to
seede
that
fell
upon
good
ground
,
which
sprang
up
,
and
bare
fruit
an
hundred
fold
.
To
this
I
answer
,
1.
In
the
generall
,
that
no
similitude
whatsoever
,
whereby
the
Prosperity
,
Safety
,
or
Glory
of
the
Saints
or
Children
of
God
are
set
forth
in
the
Scriptures
,
doe
any
wayes
reach
the
Point
in
Question
.
Because
the
question
is
not
whether
the
Saints
,
viz.
as
such
,
and
abiding
such
,
shall
stand
for
ever
in
the
greatest
Prosperity
,
Safety
,
and
Glory
:
but
(
as
hath
oft
,
in
effect
,
been
said
)
whether
those
,
who
have
been
Saints
at
any
time
heretofore
,
must
necessarily
be
such
at
this
day
,
and
cannot
possibly
degenerate
into
any
other
kind
,
or
sort
of
Men
for
ever
.
The
similitudes
produced
evince
no
such
thing
as
this
.
And
therefore
,
2.
I
answer
in
Particular
,
1.
That
the
comparison
of
a
Man
delighting
in
the
Law
of
the
Lord
,
Psal.
1.
to
the
Tree
there
described
,
doth
not
suppose
,
that
he
can
never
cease
delighting
in
His
Law
;
nor
is
any
such
thing
as
this
signified
by
the
non
-
falling
of
the
leafe
of
this
Tree
;
too
too
frequent
experience
commandeth
acknowledgement
on
both
sides
that
the
Saints
themselves
,
or
Men
sometimes
delighting
in
the
Law
of
the
Lord
,
may
otherwhile
delight
themselves
in
wayes
of
vanity
and
great
wickednesse
.
But
the
Purport
of
the
similitude
is
only
to
shew
,
that
the
condition
of
a
Person
eschuing
evill
,
and
observing
the
Law
of
God
,
and
continuing
such
,
shall
be
ever
prosperous
and
blessed
.
There
is
nothing
more
ordinary
in
Scripture
,
then
to
attribute
or
predict
unto
Men
,
both
future
Punishments
,
and
Rewards
,
in
respect
of
their
present
wayes
,
whether
good
,
or
evill
,
simply
,
and
without
any
clause
of
exception
in
case
of
an
after
change
in
either
;
whereas
notwithstanding
the
Possibility
of
a
change
is
cleerly
supposed
,
and
a
suspension
likewise
,
as
well
of
the
said
Punishments
,
as
Rewards
hereupon
,
according
as
the
change
shall
be
.
Thus
wicked
Men
in
severall
kinds
,
Whoremongers
,
Adulterers
,
Idolaters
,
Extortioners
,
Drunkards
,
&c.
are
very
frequently
1
Cor.
6.
9
,
10
,
Heb:
13.
4.
threatened
with
the
losse
of
the
Kingdome
of
Heaven
,
without
any
mention
made
,
either
of
that
Possibility
they
are
in
of
Repenting
afterwards
,
or
of
any
reversall
of
such
a
Punishment
,
in
case
they
shall
Repent
:
whereas
it
is
a
cleer
case
(
from
other
Scriptures
)
that
both
the
one
and
the
other
are
supposed
notwithstanding
,
as
viz.
where
forgivenesse
of
sins
is
Promised
unto
sinners
of
all
kinds
,
upon
Repentance
.
I
forbeare
to
cite
places
,
being
so
frequent
and
obvious
.
So
God
often
Promiseth
life
and
salvation
unto
just
and
righteous
Men
,
without
mentioning
that
Possibility
they
are
in
of
turning
aside
from
their
Righteousnesse
,
or
any
deprivation
or
losse
of
Life
and
Salvation
,
they
are
like
to
sustaine
,
in
case
they
shall
thus
turne
aside
;
yet
evident
it
is
from
other
places
,
(
of
which
we
shall
have
occasion
to
produce
many
in
the
following
Chapter
)
that
both
the
one
and
the
other
are
there
supposed
;
as
viz.
where
backsliders
are
threatened
with
the
displeasure
of
God
,
and
destruction
.
But
of
this
idiome
of
Scripture
expression
we
have
taken
knowledge
formerly
,
and
that
more
then
once
.
See
Sect.
9.
of
this
Chapter
.
And
that
by
the
Man
delighting
in
the
Law
of
God
,
compared
unto
a
Tree
planted
,
&c.
(
in
the
Passage
in
hand
)
is
meant
not
simply
that
Man
thus
delighting
,
at
present
,
but
such
a
Man
,
who
should
constantly
and
with
Perseverance
thus
delight
,
is
evident
from
the
antithesis
which
the
Psalme
maketh
between
him
,
and
the
wicked
Man
,
who
is
described
as
perseveringly
wicked
unto
the
end
.
Therefore
the
wicked
shall
not
stand
in
the
judgement
,
Vers
.
5.
and
againe
:
and
the
way
of
the
wicked
shall
perish
,
Vers
.
6.
which
expressions
cleerly
shew
,
that
by
the
Sinner
,
or
wicked
Man
,
here
opposed
to
the
godly
,
is
not
meant
,
simply
such
a
Person
,
who
at
present
is
wicked
,
or
a
sinner
,
but
who
shall
continue
such
without
Repentance
unto
his
end
.
2.
There
is
the
same
consideration
of
the
second
comparison
,
Mat.
7.
25.
By
§.
45.
him
,
who
should
heare
Christs
sayings
,
and
doe
them
,
and
in
that
respect
is
compared
to
a
wise
Man
,
who
built
his
House
upon
a
Rock
,
&c.
is
not
to
be
understood
such
a
Person
,
who
shall
at
present
,
and
for
a
time
after
hearing
,
doe
the
sayings
of
Christ
,
and
afterwards
doe
that
,
which
is
contrary
unto
them
;
but
who
shall
doe
them
,
and
continue
in
the
Practise
and
doing
of
them
,
unto
the
end
.
This
is
evident
by
the
course
of
the
Scriptures
in
such
Passages
as
these
.
Look
to
your selves
,
that
we
loose
not
the
things
,
which
we
have
done
,
but
that
we
may
receive
a
full
reward
[
](A41481-e98590-b)a
a
2
Joh.
ve.
8.
.
Which
words
plainly
suppose
,
that
we
may
doe
many
things
of
a
beneficiall
tendency
and
import
(
which
must
needs
be
by
doing
the
sayings
of
Christ
)
and
yet
lose
the
benefit
of
such
doings
,
by
turning-aside
out
of
the
way
of
them
,
before
we
come
to
receive
our
reward
.
So
againe
:
—
the
love
of
many
shall
wax
cold
▪
but
he
that
continueth
unto
the
end
,
shall
be
saved
[
](A41481-e98660-b)b
b
Mat.
24
.
The
Galatians
did
for
a
time
,
run
well
[
](A41481-e98690-b)c
c
Gal.
5.
7.
,
yea
and
suffered
many
things
for
Christs
,
and
the
Gospells
sake
[
](A41481-e98720-b)d
d
Gal.
3.
4.
:
but
afterwards
they
were
bewitched
[
](A41481-e98740-b)e
e
Gal.
3.
1.
,
proved
disobedient
to
the
Truth
,
and
so
fell
from
that
Grace
[
](A41481-e98760-b)f
f
Gal.
5.
4.
and
favour
of
God
,
wherein
they
stood
,
whilest
they
obeyed
the
Gospell
.
But
we
shall
(
God
willing
)
in
due
time
muster
greater
numbers
of
such
passages
as
these
.
The
third
and
last
comparison
,
Luke
8.
8.
hath
lesse
colour
in
the
face
of
§.
46.
it
,
then
either
of
the
former
.
In
this
,
they
who
receive
the
Word
with
good
and
honest
Hearts
,
are
compared
unto
seed
,
that
fell
on
good
ground
,
which
springeth
up
,
and
beareth
fruit
an
hundred
fold
.
For
,
1.
It
is
not
said
,
that
the
seed
which
fell
on
good
ground
,
are
they
,
who
hear
the
Word
with
a
good
and
honest
Heart
,
but
,
who
having
heard
the
Word
,
detaine
or
keepe
it
in
a
good
and
honest
Heart
.
The
tenor
of
the
place
in
Luke
,
is
this
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e98880-b)a
a
Luke
8.
15.
.
So
that
it
is
not
simply
the
hearing
of
the
Word
with
a
good
and
honest
Heart
,
that
brings
Men
under
the
comparison
of
the
seed
that
fell
into
good
ground
;
but
the
retaining
and
keeping
of
it
in
such
an
Heart
,
and
that
so
,
as
to
bring
forth
fruit
with
patience
:
i.
e.
with
parient
continuance
in
well
doing
(
whatever
temptations
they
shall
meet
with
to
interrupt
them
in
their
way
)
as
the
word
is
translated
,
Rom.
2.
7.
both
by
our
English
Translators
,
and
by
Calvin
himself
,
who
interprets
the
place
accordingly
.
2.
Our
Saviours
intent
in
describing
the
severall
tempers
and
conditions
of
those
that
should
hear
the
Gospell
,
together
with
the
event
and
consequence
of
their
hearings
respectively
,
by
that
variety
of
grounds
,
which
the
Parable
of
the
Sower
speaketh
of
,
was
not
to
assert
the
absolute
necessity
of
the
severall
events
specified
upon
the
respective
hearings
,
as
if
(
for
instance
)
those
who
at
the
time
of
their
first
hearing
,
were
like
unto
the
thorny
ground
,
must
necessarily
miscarry
,
and
never
afterwards
believe
savingly
;
but
to
informe
and
admonish
the
World
,
what
is
like
to
be
the
event
and
consequence
,
and
what
ordinarily
is
the
event
and
consequence
,
of
such
hearings
,
as
are
here
described
by
the
severall
tempers
of
those
that
heare
,
being
habituall
,
and
of
long
standing
with
them
.
For
otherwise
there
is
no
absolute
impossibility
,
but
that
he
,
in
whose
Heart
the
Gospell
is
for
the
present
much
incumbred
and
choked
with
the
Cares
and
Pleasures
of
this
life
,
and
so
hath
been
for
a
long
season
,
may
yet
recover
Himself
from
under
this
great
disadvantage
,
and
so
believe
unto
Salvation
;
though
such
a
recovery
as
this
be
very
difficult
and
rare
;
which
is
all
that
our
Saviour
intended
to
shew
,
or
teach
,
in
this
part
of
the
Parable
.
There
is
the
same
consideration
of
all
the
other
grounds
,
or
kinds
of
hearers
.
So
that
though
he
that
should
hear
the
word
with
a
good
&
honest
heart
,
should
be
compared
to
the
seed
falling
on
good
ground
,
yet
could
there
not
an
absolute
necessity
be
concluded
from
hence
,
that
therefore
such
a
Man
must
bring
forth
fruit
unto
Salvation
;
but
only
a
great
likelyhood
,
and
hopefull
Probability
,
that
such
an
heater
will
not
miscarry
by
the
way
,
but
will
hold
out
with
Patience
in
well
doing
unto
the
end
,
and
so
be
saved
.
So
that
there
is
nothing
in
this
Argument
neither
,
to
keepe
that
Doctrine
from
falling
,
which
is
already
shaken
.
Therefore
,
A
tenth
Argument
is
built
by
some
for
the
honour
of
the
said
Doctrine
,
§.
47.
upon
such
Scriptures
,
which
testifie
,
that
such
as
doe
not
Pesevere
,
but
make
either
a
totall
,
or
finall
defection
,
in
,
or
from
the
Faith
,
were
never
true
Believers
,
or
by
a
true
Faith
ingrafted
into
Christ
:
and
that
make
it
the
Property
,
or
badg
of
a
true
Believer
,
that
he
still
doth
continue
in
the
Faith
.
The
Scriptures
Produced
to
justifie
this
account
,
are
Joh.
8.
31.
1
Joh.
2.
19.
Heb.
3.
6.
14.
To
this
also
we
answer
,
1.
(
In
generall
)
three
things
,
1.
That
there
is
no
good
consistency
of
sence
in
it
,
to
say
,
that
they
fall
away
from
Faith
,
who
never
were
at
it
,
never
were
true
Believers
.
If
it
be
said
,
that
Men
are
said
to
fall
away
from
Faith
,
when
they
fall
away
from
such
a
Faith
as
they
had
,
as
viz.
from
a
temporary
Faith
,
or
a
light
and
superficiall
believing
of
the
Gospell
,
&c.
I
answer
,
1.
If
this
be
the
Faith
,
from
which
Men
are
said
to
fall
,
in
the
Scriptures
,
then
must
this
needs
be
the
Faith
also
,
wherein
they
are
exhorted
and
charged
to
Persevere
.
For
those
that
have
in
any
kinde
,
or
with
any
Faith
imbraced
the
Gospell
,
and
made
Profession
of
it
,
are
exhorted
to
continue
in
the
Faith
.
Now
that
the
Holy
Ghost
should
perswade
Men
to
continue
in
a
temporary
Faith
(
I
meane
in
such
a
Faith
,
which
is
not
accompained
with
justification
,
or
,
which
worketh
not
by
love
,
or
which
will
certainly
faile
)
imports
a
kinde
of
impious
contradiction
.
2.
If
this
were
all
the
apostasie
or
backsliding
from
Faith
,
mentioned
in
the
Scriptures
,
viz.
to
apostatize
from
a
temporary
,
false
,
hypocriticall
,
dead
Faith
,
the
sin
of
apostasie
would
not
be
a
sin
of
that
deep
demerit
,
or
high
Provocation
unto
God
,
which
the
Scripture
so
frequenly
declareth
it
to
be
.
Nor
hath
God
any
reason
to
say
,
that
his
Soule
shall
have
no
pleasure
in
such
Men
,
who
withdraw
themselves
from
an
Hypocriticall
,
feyned
,
or
unsound
Faith
.
3.
And
lastly
it
is
no
where
to
be
found
in
the
Scriptures
,
either
explicitly
,
or
implicity
,
that
they
who
make
Shipwrack
of
Faith
,
or
prove
Apostates
,
were
no
true
or
sound
Believers
at
any
time
,
before
this
shipwrack
;
but
the
contrary
hereunto
will
be
made
manifest
in
due
time
.
In
the
mean
while
to
the
Scriptures
,
upon
which
this
argument
is
built
,
I
answer
,
2.
And
in
Particular
,
1.
That
these
words
of
Christ
(
Joh.
8.
31.
)
If
yee
§.
48.
continue
in
my
words
,
then
are
you
my
Disciples
indeed
,
doe
not
imply
,
that
in
case
they
should
not
continue
in
his
words
for
the
time
to
come
,
it
would
argue
that
they
were
not
His
Disciples
at
the
present
;
but
that
they
could
not
approve
themselves
Disciples
of
His
upon
those
excellent
and
blessed
terms
,
which
being
Disciples
of
His
at
present
,
they
very
well
might
doe
,
and
were
hereby
in
a
ready
way
of
doing
,
unlesse
they
did
continue
in
his
words
,
[
i.
e.
in
obedience
unto
His
Commands
]
unto
the
end
.
For
that
they
were
His
Disciples
at
present
,
without
any
respect
to
their
continuance
,
or
non
continuance
in
his
words
,
for
the
future
,
is
evident
from
the
words
immediately
preceding
in
the
same
Verse
:
Then
said
Jesus
to
those
Jews
who
believed
on
him
.
Therefore
being
such
who
believed
on
him
,
they
were
His
true
Disciples
;
though
they
had
not
had
opportunity
as
yet
to
approve
themselves
His
Disciples
indeed
,
i.
e.
so
as
to
obtaine
eternall
happinesse
by
their
Discipleship
in
this
kinde
.
2.
For
those
words
,
Heb.
3.
6.
—
whose
house
are
we
,
if
we
hold
fast
the
§.
49.
confidence
,
and
the
rejoycing
of
the
hope
firme
unto
the
end
;
together
with
those
(
of
like
character
,
Verse
.
14.
)
For
we
are
made
partakers
of
Christ
,
if
we
hold
the
beginning
of
our
confidence
stedfast
unto
the
end
,
there
is
much
the
same
consideration
of
them
with
the
former
.
The
meaning
is
not
(
as
the
rigor
of
the
letter
seems
to
hold
forth
)
as
if
their
being
the
House
of
God
,
or
partakers
of
Christ
,
at
present
,
depended
upon
their
future
being
,
of
what
for
the
present
they
were
(
things
that
are
,
are
what
they
are
,
so
,
or
so
,
such
or
such
,
determinately
,
whatsoever
followes
,
or
not
followes
,
in
the
future
,
)
no
nor
yet
as
if
their
future
Perseverance
would
declare
,
that
their
present
estates
or
standing
in
the
Faith
,
was
good
;
(
for
they
,
whose
Faith
for
the
present
,
is
weak
,
and
not
able
to
justifie
them
,
may
notwithstanding
insensibly
,
both
to
themselves
and
others
,
grow
up
in
time
to
such
a
Faith
,
which
is
justifying
,
and
may
persevere
in
it
accordingly
)
but
only
to
shew
,
that
their
being
the
House
of
God
,
for
the
present
(
and
so
,
their
being
partakers
of
Christ
,
for
the
present
)
would
stand
them
in
little
stead
,
would
in
the
end
and
upshort
of
all
be
,
as
if
they
had
not
been
,
yea
and
of
a
worse
consequence
too
,
then
so
,
unlesse
they
persevered
in
the
same
Faith
and
Profession
unto
the
end
.
This
Exposition
of
the
places
is
fully
consistent
with
the
maine
drift
and
scope
of
the
Epistle
,
which
was
,
not
to
teach
the
Hebrews
to
know
whether
they
were
true
Believers
,
or
no
,
at
present
,
much
lesse
to
teach
them
this
knowledge
,
by
what
they
should
approve
themselve●
to
be
,
to
the
day
of
their
death
(
which
had
been
to
give
Men
darknesse
to
see
by
)
but
to
animate
,
incourage
,
urge
,
and
presse
them
to
continue
constant
in
that
Faith
,
which
at
present
they
had
imbraced
,
and
made
profession
of
,
unto
the
end
.
3.
(
And
lastly
)
as
to
those
words
,
1
Ioh.
2.
19.
They
went
out
from
us
,
§.
50.
but
they
were
not
of
us
.
For
if
they
had
been
of
us
,
&c.
we
gave
a
large
account
in
the
preceding
Chapter
[
](A41481-e99410-b)a
a
Cap.
10.
Sect.
21
,
22
,
&c.
,
where
we
gave
evidence
upon
evidence
that
there
is
no
such
thing
so
much
as
supposed
,
or
insinuated
,
in
them
,
as
that
they
,
who
once
truly
believe
,
must
of
necessity
alwayes
persevere
believing
.
The
cleere
scope
and
drift
of
the
Context
carries
them
quite
another
way
.
I
shall
here
only
adde
this
:
that
the
Apostles
scope
being
(
as
is
evident
from
that
verse
,
and
the
words
next
preceding
)
to
caution
them
against
those
Anti-Christian
Teachers
,
that
were
abroad
in
the
World
,
lest
they
should
be
seduced
by
them
,
it
had
been
very
incongruous
,
and
enough
to
blunt
,
if
not
quite
to
take
off
the
edge
of
such
a
caution
,
so
imediately
to
subjoyne
such
a
Doctrine
,
from
whence
they
might
conclude
,
that
it
was
a
thing
unpossible
for
them
to
be
seduced
,
at
least
to
the
making
shipwrack
of
their
Faith
.
Besides
,
that
it
was
not
unpossible
for
them
to
be
thus
seduced
,
is
fully
evident
from
Verse
24.
Let
that
therefore
abide
in
you
,
which
yee
have
heard
from
the
beginning
:
if
that
which
you
have
heard
from
the
beginning
shall
remaine
in
you
,
yee
also
shall
continue
in
the
Son
,
and
in
the
Father
.
If
there
had
been
an
impossibility
,
either
that
the
word
,
which
they
heard
from
the
beginning
,
should
not
have
remained
in
them
,
to
the
end
;
or
that
they
should
not
have
continued
in
the
Son
,
doubtlesse
the
Apostle
would
never
have
subjected
the
former
unto
question
,
nor
suspended
the
latter
upon
the
taking
place
of
it
:
both
which
are
manifestly
done
by
Him
in
the
said
words
.
No
Man
speaks
at
so
poore
a
rate
of
reason
and
sence
,
as
this
:
If
the
light
makes
things
visible
,
then
may
an
Horse
,
or
a
Man
,
be
seen
by
it
.
Another
Argument
calculated
for
the
support
of
the
received
Doctrine
§.
51.
of
Perseverance
,
pretends
regulation
by
many
pregnant
places
of
Scripture
,
which
beare
,
that
true
Believers
,
who
are
partakers
of
the
quickning
Spirit
of
Christ
,
and
of
Regeneration
,
cannot
either
totally
,
or
finally
lose
them
,
or
fall
away
from
them
.
The
places
levied
upon
this
account
are
,
Rom.
6.
2.
&
Verse
8
,
9
,
10
,
11.
1
Joh.
3.
9.
1
Joh.
5
,
4.
18.
Jude
.
Ver.
3.
Apoc.
20.
6.
To
this
I
answer
.
That
upon
due
examination
none
of
these
places
will
be
found
guilty
of
any
such
Doctrine
,
as
they
stand
charged
with
in
this
Argument
.
We
have
at
large
(
in
the
former
Chapter
)
cleared
the
innocency
of
one
of
them
(
viz.
1
Joh.
3.
9.
)
which
bears
the
greatest
heat
and
burthen
of
the
charge
:
to
the
rest
we
answer
in
course
.
Rom.
6.
2.
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
These
words
import
no
impossibility
of
their
returning
unto
sin
,
who
are
dead
to
it
(
at
least
,
who
by
the
tenor
and
band
of
their
Christian
Profession
are
dead
to
it
,
for
of
this
kinde
of
death
to
sin
the
Apostle
seemes
here
to
speak
)
but
only
a
great
and
signall
unworthinesse
in
them
so
to
doe
.
So
that
the
interrogative
particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
,
carries
some
such
sence
with
it
,
as
this
:
with
what
face
;
or
,
with
what
conscience
;
or
,
with
what
comfort
,
peace
,
or
the
like
.
HOW
then
(
saith
Ioseph
to
His
Mistresse
)
can
I
doe
this
great
wickednesse
,
and
sin
against
God
[
](A41481-e99650-b)a
a
Gen.
39.
9.
?
HOW
can
I
doe
it
,
doth
not
here
imply
an
impossibility
for
Ioseph
to
have
committed
the
sin
,
but
only
a
great
unseemlinesse
,
or
unworthinesse
.
See
also
Mat.
6.
4.
Gal.
4.
9.
&c.
Calvin
Himself
▪
stretcheth
the
same
line
of
interpretation
over
the
Scripture
in
hand
,
which
we
have
done
,
affirming
,
that
Paul
here
discourseth
what
manner
of
persons
it
becommeth
us
to
be
,
when
God
hath
shewed
mercy
to
us
,
and
adopted
us
freely
:
and
by
an
Adverb
of
the
Future-tense
sheweth
what
kind
of
change
ought
to
follow
our
justification
[
](A41481-e99720-b)a
a
Porrò
memoriâ
tenendum
est
(
quod
nuper
attigi
)
Paulum
non
hic
tractare
quales
nos
Deus
inveniat
,
dum
vocat
in
societatem
Filii
sui
,
sed
quales
nos
esse
deceat
,
postquam
nostri
misertus
,
gratis
nos
adoptavit
.
Adverbio
enim
futuri
temporis
,
qualis
justiciam
sequi
debeat
mutatio
,
ostendit
.
Calvin
.
Rom.
6.
2.
.
The
Contents
of
Verse
8.
9
,
10
,
11.
of
the
same
Chapter
,
are
of
the
same
§.
52.
import
and
interpretation
with
the
former
.
Now
if
we
be
dead
with
Christ
,
we
believe
that
we
shall
also
live
with
Him
;
Knowing
that
Christ
being
raised
againe
from
the
dead
,
dieth
no
more
:
death
hath
no
more
dominion
over
Him
.
For
in
that
He
died
,
He
died
unto
sin
once
:
but
in
that
He
liveth
,
He
liveth
unto
God
.
Likewise
reckon
yee
also
your selves
to
be
dead
indeed
unto
sin
,
&c.
The
intent
of
the
Apostle
in
these
passages
,
is
nothing
lesse
,
then
to
teach
,
or
insinuate
a
non-possibility
of
their
returning
or
living
againe
unto
sin
,
who
at
present
are
dead
unto
it
:
such
a
supposall
as
this
is
diametrally
inconsistent
,
with
the
emphaticall
energy
of
His
exhortation
,
Verse
12.
Let
not
sin
therefore
reigne
in
your
mortall
bodies
,
as
likewise
with
many
other
pregnant
Scriptures
(
which
shall
be
consulted
with
in
due
time
)
but
to
set
forth
the
spirituall
condition
of
the
Children
of
God
,
partly
in
respect
of
what
it
is
,
partly
in
respect
of
what
it
should
,
or
ought
to
,
be
,
by
a
metaphor
or
similitude
borrowed
,
from
what
happened
unto
Christ
corporally
,
or
literally
,
after
this
manner
.
As
Christ
died
once
corporally
,
(
for
the
abolishing
or
taking
away
of
the
sins
of
Men
)
but
now
liveth
and
acteth
for
the
advancement
of
the
Glory
of
God
,
and
is
not
obnoxious
unto
any
more
dyings
in
that
kinde
:
in
like
manner
,
they
who
are
his
,
or
desire
or
professe
themselves
,
to
be
His
,
ought
to
be
conformable
to
Him
in
these
things
,
in
a
spirituall
way
,
as
viz.
by
dying
unto
sin
(
i.
e.
by
endvouring
to
destroy
and
work
out
all
sinfull
dispositions
from
within
them
,
and
by
ceasing
from
all
Sinfull
actions
and
wayes
)
and
againe
,
by
living
unto
God
(
i.
e.
Righteously
,
Holily
,
and
so
that
God
may
be
glorified
in
the
World
by
the
excellency
of
their
conversations
)
and
by
persevering
and
continuing
in
this
course
of
living
unto
God
,
without
relapsing
into
that
death
in
sin
,
which
is
opposite
hereunto
,
even
as
Christ
liveth
unto
God
,
so
as
never
to
cease
thus
living
unto
Him
.
Therefore
all
that
can
be
inferr'd
from
this
contexture
of
Scripture
,
is
the
duty
of
Perseverance
in
Faith
and
Holinesse
,
or
necessity
of
it
,
in
respect
of
the
great
obligation
to
it
,
that
lieth
upon
the
Saints
,
and
that
professe
interest
in
Christ
,
and
expect
Salvation
by
Him
;
not
any
absolute
,
not
any
such
necessity
of
it
,
which
is
unavoideable
or
undeclineable
by
the
Saints
.
For
to
what
purpose
should
they
be
so
solemnly
,
so
seriously
cautioned
against
that
,
whereby
they
were
not
in
any
possibility
of
suffering
inconvenience
?
If
it
were
impossible
that
sin
should
reigne
in
their
mortall
bodies
,
after
they
were
once
dead
to
it
,
needlesse
and
vaine
had
that
exhortation
been
,
Let
not
sin
reigne
in
your
mortall
bodies
.
The
common
maxime
among
Divines
and
interpreters
of
Scriptures
,
is
,
that
Similitudes
,
or
Metaphors
;
doe
not
run
on
all
foure
;
meaning
,
that
they
are
not
to
be
extended
or
applied
to
the
spirituall
thing
intended
to
be
illustrated
by
them
,
in
all
the
properties
or
relations
which
are
found
in
those
things
,
from
which
they
are
taken
;
but
in
respect
of
that
only
,
which
suits
naturally
with
the
scope
of
the
place
,
where
they
are
used
.
From
the
consideration
of
Christs
death
once
suffered
by
him
,
without
being
liable
to
die
the
second
time
,
and
so
of
His
living
unto
God
,
without
danger
of
ever
having
this
life
extinguished
,
or
taken
from
Him
,
cannot
be
proved
,
either
that
Men
,
who
are
once
dead
unto
sin
,
can
no
more
live
to
it
;
or
that
Men
once
alive
unto
God
,
cannot
possibly
suffer
any
interruption
,
or
losse
,
of
this
life
.
Because
these
particulars
are
not
mentioned
,
or
insisted
upon
by
the
Apostle
,
to
prove
the
absolute
,
but
only
an
Hypotheticall
or
conditionall
necessity
of
the
Saints
conforming
themselves
spiritually
unto
them
,
or
unto
Christ
Himself
in
respect
of
them
,
viz.
if
they
meane
to
answer
the
tenor
and
import
of
their
▪
holy
Profession
,
or
to
obtaine
Life
and
Salvation
herein
,
in
the
end
.
Nor
doe
these
words
,
1
Joh.
5.
4.
For
whatsoever
is
borne
of
God
,
overcometh
§.
53.
the
World
;
and
this
is
the
victory
[
i.
e.
the
means
of
the
victory
or
,
that
victorious
thing
]
that
overcometh
the
World
,
even
our
Faith
,
imply
any
absolute
necessity
,
that
he
that
is
borne
of
God
,
or
,
that
truly
believeth
[
viz.
at
the
present
]
and
in
this
respect
is
victorious
over
the
World
,
must
alwayes
retaine
the
strength
and
vigor
of
His
new
Birth
,
or
true
Faith
,
and
so
be
victorious
alwayes
,
and
to
the
end
.
All
that
can
be
,
reasonably
,
and
according
to
the
usuall
import
of
such
Scripture
expressions
,
concluded
from
this
place
,
is
,
1.
That
all
the
true-borne
Sons
and
Daughters
of
God
,
by
means
of
that
Spirit
of
Faith
which
works
in
them
,
in
this
estate
of
Regeneration
,
are
for
the
present
,
above
the
temptations
and
allurements
of
the
World
,
wherewith
others
are
overcome
,
and
hereby
remaine
in
imminent
danger
of
perishing
.
2.
That
they
are
likewise
in
such
a
posture
,
or
condition
,
by
means
of
their
Faith
,
that
if
they
shall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Apostle
Pauls
word
is
)
quit
themselves
like
Men
,
and
act
their
Faith
,
or
with
their
Faith
,
according
to
the
vertue
,
vigor
,
and
usefulnesse
of
it
,
they
may
make
good
the
ground
,
or
standing
,
which
they
have
gained
,
and
maintaine
their
present
victory
or
conquest
over
the
World
,
unto
the
end
.
But
here
is
not
the
least
or
lightest
intimation
given
,
but
that
those
,
who
are
at
present
,
victorious
over
the
World
,
by
the
aid
and
working
of
their
Faith
,
may
through
carelesnesse
,
security
,
and
inconsideratenesse
,
suffer
the
World
to
recover
her
former
advantage
,
and
so
far
to
insinuate
with
them
,
as
to
cause
them
to
let
fall
the
Shield
of
Faith
out
of
their
hand
,
before
they
be
aware
of
it
.
See
more
to
this
point
Sect.
9.
of
this
Chapter
.
Nor
is
there
any
whit
more
reliefe
for
the
cause
now
in
distresse
,
in
that
§.
54.
other
place
,
Ver.
18.
of
this
Chapter
.
We
know
that
whosoever
is
borne
of
God
;
sinneth
not
:
but
he
that
is
begotten
of
God
keepeth
Himself
,
and
that
wicked
one
toucheth
Him
not
.
For
that
which
is
here
asserted
and
held
forth
by
the
Holy
Ghost
,
is
only
this
,
that
the
naturall
genius
or
property
of
a
true-borne
In
Scriptura
,
saepe
ea
facta
,
vel
futura
dicuntur
,
quae
fieri
●ec●t
,
aut
debent
,
sive
qu●
ut
fiant
,
honestas
&
rerum
natura
postulat
,
vel
quibus
ut
s●ant
,
justa
gravisque
causa
datur
.
Cornel.
Lap.
in
Zachar.
13.
12.
Child
of
God
,
as
such
,
and
whilest
such
,
is
to
refraine
from
wayes
or
customary
practises
of
sin
,
and
to
set
a
guard
(
as
it
were
)
of
holy
and
potent
considerations
,
and
resolutions
,
about
his
Heart
,
that
the
Devill
may
have
no
entrance
or
accesse
thither
,
by
the
mediation
of
any
temptation
whatsoever
.
Not
that
such
vigilancy
and
care
as
this
,
are
always
perform'd
,
and
taken
by
Him
,
(
the
contrary
hereunto
is
too
much
experimented
)
but
that
there
is
a
certaine
propensnesse
in
that
Divine
nature
,
wherein
He
partakes
by
being
borne
of
God
,
that
inclines
Him
hereunto
.
Men
are
often
in
Scripture
Dialect
said
to
doe
that
,
not
which
they
alwayes
doe
,
but
which
they
are
apt
and
likely
to
doe
,
and
which
very
frequently
,
or
customarily
they
doe
(
indeed
;
)
and
sometimes
,
that
which
is
their
duty
to
doe
.
In
this
Dialect
our
Saviour
speaketh
,
when
He
saith
,
If
any
Man
walke
in
the
day
,
He
stumbleth
not
[
i.
e.
He
is
not
apt
to
stumble
,
or
,
He
doth
not
ordinarily
stumble
]
because
He
seeth
the
light
of
the
Sun
.
But
if
a
Man
walke
in
the
night
,
He
stumbleth
[
i.
e.
He
is
apt
to
stumble
,
or
He
often
stumbleth
]
because
there
is
no
light
in
Him
[
](A41481-e100420-b)a
a
Joh.
11.
9
,
10
.
So
likewise
the
Apostle
Paul
:
He
that
is
unmarried
,
careth
for
the
things
of
the
Lord
,
how
He
may
please
the
Lord
[
i.
e.
frequently
He
doth
so
,
or
He
hath
an
opportunity
,
which
the
married
hath
not
,
to
do
it
:
for
otherwise
we
know
,
that
many
unmarried
Persons
are
far
from
caring
for
the
things
of
the
Lord.
]
But
He
that
is
married
,
careth
for
the
things
of
the
World
,
how
He
may
please
His
Wife
[
](A41481-e100460-b)b
b
1
Cor.
7.
32.
33.
.
His
meaning
is
not
,
that
the
married
,
alwayes
,
and
without
exception
of
any
one
in
that
condition
,
thus
miscarrieth
;
there
are
some
Married
Persons
,
that
tread
lighter
on
the
Earth
,
I
meane
,
that
are
lesse
addicted
to
the
World
,
then
many
that
are
unmarried
.
But
only
that
Persons
so
ingaged
and
related
,
have
a
temptation
upon
them
,
more
then
the
unmarried
,
and
so
are
apt
to
turne
aside
on
that
hand
,
yea
and
frequently
doe
so
.
That
which
followeth
is
of
the
same
character
.
There
is
a
difference
also
between
a
Wife
,
and
a
Virgin
:
the
unmarried
Woman
careth
for
the
things
of
the
Lord
,
that
she
may
be
holy
,
both
in
body
and
in
spirit
:
but
shee
that
is
married
,
careth
for
the
things
of
the
World
,
how
she
may
please
her
husband
.
The
Booke
of
the
Proverbs
aboundeth
with
such
veynes
of
expression
as
these
,
viz.
where
Men
of
such
or
such
a
qualification
,
or
relation
,
are
simply
said
to
doe
so
,
or
so
,
according
to
the
nature
and
genius
of
either
,
not
because
they
doe
alwayes
and
universally
so
,
but
because
they
are
disposed
,
apt
,
and
likly
,
by
reason
of
such
a
qualification
,
or
relation
,
to
doe
it
,
and
accordingly
,
often
doe
it
.
Thus
it
is
●aid
,
A
Man
void
of
understanding
striketh
hands
,
and
becometh
surety
for
His
Neighbour
[
](A41481-e100530-b)c
c
Pro.
17.
18.
,
i.
e.
He
is
apt
to
doe
it
:
Men
weak
in
understanding
and
lesse
considerate
,
oft
bring
themselves
into
this
snare
;
not
that
they
alwayes
doe
it
,
or
that
every
Man
thus
weak
doth
it
.
So
againe
:
The
poore
useth
intreaties
,
i.
e.
Poverty
ministreth
occasion
unto
Men
thus
to
doe
,
and
poore
Men
ordinarily
do
it
:
yet
some
poore
there
are
,
who
are
so
far
from
using
intreaties
,
that
they
are
more
surly
and
rough
in
their
answers
,
then
many
,
that
are
rich
;
though
it
followes
,
But
the
rich
answereth
roughly
[
](A41481-e100590-b)d
d
Pro.
18.
23.
.
Meaning
only
,
that
they
are
apt
to
doe
it
,
and
do
it
frequently
.
Other
instances
of
like
interpretation
,
are
obvious
in
this
Book
.
See
Cap.
18.
11.
15.
18.
16
,
17
,
28
,
&c.
Therefore
when
John
saith
,
whosoever
is
borne
of
God
,
sinneth
not
:
and
,
that
he
that
is
begotten
of
God
keepeth
himself
,
&c.
nothing
can
be
concluded
from
such
sayings
,
but
only
▪
that
Men
Regenerate
have
a
Principle
within
them
,
disposing
and
inclineing
them
unto
wayes
of
righteousnesse
,
and
to
vigilancy
over
themselves
;
or
that
Regenerate
Men
doe
frequently
abstaine
from
the
customary
wayes
of
sinning
in
the
World
,
and
watch
over
themselves
;
not
,
that
every
Regenerate
Man
without
exception
,
doth
these
things
.
2.
Some
understand
the
words
,
whosoever
is
borne
of
God
,
sinneth
not
,
but
§.
55.
keepeth
Himself
,
&c.
in
a
declarative
sence
,
thus
:
Whosoever
desireth
to
approve
himself
,
whether
to
himself
,
or
others
upon
any
sufficient
ground
,
for
a
Man
Regenerate
,
or
borne
of
God
,
he
must
abstaine
from
wayes
of
sin
,
and
watch
narrowly
and
carefully
over
himself
,
that
the
Devill
may
not
do
him
the
least
hurt
(
as
our
English
Annotators
interpret
the
Phrase
,
toucheth
him
not
:
)
This
interpretation
reduceth
the
place
to
a
like
sence
and
notion
with
that
in
the
same
Epistle
,
(
formerly
opened
)
Little
children
,
let
no
Man
deceive
you
:
He
that
doth
righteousnesse
,
is
righteous
[
](A41481-e100740-b)a
a
1
Joh.
3.
7.
;
meaning
,
that
no
Man
hath
any
sufficient
ground
,
either
to
judge
Himself
a
righteous
Person
,
or
to
expect
to
be
so
judged
by
others
,
unlesse
he
doth
righteousnesse
,
i.
e.
lives
holily
,
and
in
a
conscientious
observance
of
the
Commandements
of
God
[
](A41481-e100770-b)b
b
See
Cap.
9.
Sect.
11.
.
There
are
many
assertions
and
sayings
in
Scripture
of
like
consideration
with
this
.
Now
this
Interpretation
doth
not
finde
in
the
words
any
impossibility
for
the
Regenearte
Man
to
sin
,
or
any
absolute
necessity
that
he
must
so
keepe
himself
,
that
the
evill
one
shall
not
touch
him
;
but
only
a
necessity
for
him
to
refraine
the
one
,
and
to
practise
the
other
,
if
he
desires
upon
good
and
sufficient
grounds
,
either
the
comfort
within
,
or
the
honour
without
,
of
being
born
of
God
.
As
for
that
Argument
,
which
some
build
upon
the
metaphor
or
similitude
§.
56.
of
the
naturall
Birth
,
or
generation
,
viz.
that
as
Men
are
capable
only
of
being
once
borne
,
and
cannot
lose
the
substance
of
that
nature
,
wherein
they
were
borne
,
or
change
their
species
afterwards
;
so
neither
are
men
capable
of
being
borne
of
God
,
more
then
once
,
or
of
losing
the
substance
or
nature
of
this
birth
,
being
once
made
partakers
of
it
;
this
Argument
(
I
say
)
is
built
upon
one
of
the
lame
feete
of
the
similitude
,
on
which
it
neither
runs
,
nor
stands
.
For
it
cannot
be
proved
from
the
Scriptures
,
that
the
similitude
of
the
naturall
generation
,
or
birth
,
is
borrowed
or
used
by
the
Holy
Ghost
,
to
signifie
,
teach
,
or
import
any
such
thing
,
as
this
;
but
only
to
shew
,
either
,
1.
That
Men
have
no
being
,
no
compleat
,
perfect
,
or
desireable
being
,
till
they
be
spiritually
born
of
God
(
in
which
respect
they
are
said
to
be
,
nothing
,
who
are
not
regenerate
,
or
born
of
him
[
](A41481-e100920-b)c
c
Gal.
6.
3.
:
)
or
else
,
2.
To
shew
,
that
as
no
Man
comes
to
partake
of
the
nature
,
or
naturall
properties
or
endowments
of
Men
,
but
by
a
suteable
generation
,
i.
e.
by
a
generation
or
propagation
from
Man
,
so
neither
do
or
can
,
men
partake
of
the
Divine
Nature
,
or
true
holiness
,
but
by
a
proportionable
descent
from
God
:
or
3.
To
shew
,
that
as
Men
,
in
,
and
by
means
of
their
naturall
generation
and
birth
,
come
to
partake
of
the
same
Properties
,
Principles
,
and
Propensions
,
which
are
naturall
to
their
Parents
,
who
beget
them
,
and
act
according
to
the
genius
of
such
Properties
,
Principles
,
and
Propensions
;
so
doe
they
,
who
are
spiritually
Propagated
by
God
,
in
,
and
by
means
of
this
Propagation
,
receive
such
Principles
and
Impressions
,
which
are
in
God
Himselfe
,
and
withall
act
and
move
in
the
World
,
according
to
the
Heavenly
genius
,
ducture
,
bent
,
and
tendency
of
these
;
or
else
perhaps
(
4.
And
lastly
)
to
shew
,
that
as
the
effect
of
naturall
generation
,
i.
e.
the
conception
of
the
Person
generated
in
the
Womb
,
is
secret
,
and
unseen
,
and
for
the
manner
of
it
,
in
a
great
measure
unknown
,
unto
Men
;
(
as
thou
knowest
not
what
is
the
way
of
the
Spirit
,
nor
how
the
bones
doe
grow
in
the
Wombe
of
her
that
is
with
Child
[
](A41481-e100990-b)d
d
Eccles.
11.
5
.
)
So
is
the
manner
of
Gods
dealing
with
the
Heart
,
Soul
,
and
Conscience
of
a
Man
,
in
and
about
the
act
of
Regeneration
,
of
a
very
abstruse
consideration
,
and
remote
from
the
apprehensions
and
understandings
of
Men
,
according
to
that
of
our
Saviour
,
The
winde
bloweth
where
it
listeth
:
and
thou
hearest
the
sound
thereof
:
but
canst
not
tell
whence
it
commeth
,
and
whither
it
goeth
:
so
is
every
one
that
is
borne
of
the
Spirit
[
](A41481-e101010-b)e
e
Joh.
3.
8.
.
That
these
Particulars
are
,
or
may
be
,
imported
in
the
Metaphor
or
Resemblance
of
the
naturall
generation
;
may
be
proved
from
the
Scriptures
.
But
that
by
the
impossibility
for
a
Man
to
passe
from
that
species
,
wherein
he
was
borne
,
into
another
,
which
attendeth
the
birth
naturall
,
was
intended
to
signifie
a
correspondent
impossibility
in
the
birth
spirituall
,
can
no
more
be
proved
,
then
that
this
generation
or
birth
consists
in
a
change
of
essentialls
,
and
not
of
qualities
only
,
or
that
it
is
a
generation
of
a
corporeall
substance
,
because
both
these
are
found
in
the
naturall
generation
.
And
who
knows
not
,
that
by
straining
and
stretching
similitudes
beyond
their
staple
,
I
mean
,
beyond
what
is
intended
to
be
signified
by
them
,
an
endlesse
generation
of
absurd
,
in-coherent
and
monstrous
conceits
may
be
produced
?
But
,
2.
The
Scriptures
doe
not
only
no
where
countenance
any
such
deduction
§.
57.
from
the
said
simile
,
but
plainly
enough
assert
the
contrary
,
viz.
that
Men
may
passe
from
one
spirituall
species
into
another
,
and
repasse
into
the
former
againe
.
My
little
children
(
saith
Paul
to
the
Galathians
)
of
whom
I
travell
in
birth
againe
untill
Christ
be
formed
in
you
[
](A41481-e101120-b)a
a
Gal.
4.
19.
.
And
againe
:
yee
did
run
well
:
who
did
hinder
you
,
that
you
should
not
obey
the
truth
[
](A41481-e101140-b)b
b
Gal.
5.
7.
?
yet
again
:
Christ
is
become
of
none
effect
unto
you
,
whosoever
of
you
are
justified
by
the
Law
:
yee
are
fallen
from
Grace
[
](A41481-e101160-b)c
c
Verse
4.
.
So
when
the
Apostle
affirms
it
to
be
impossible
to
renew
those
by
Repentance
,
who
have
once
been
inlightened
,
&c.
in
case
they
fall
away
[
](A41481-e101190-b)d
d
Heb.
6.
4.
6.
,
He
cleerly
supposeth
,
1.
That
some
Men
may
fall
away
,
who
may
be
renewed
by
Repentance
,
i.
e.
restored
to
their
former
species
in
Faith
and
Holinesse
,
from
which
they
had
been
transformed
by
sin
.
2.
That
others
may
fall
away
,
and
be
trans-speciated
upon
such
terms
,
that
they
are
uncapable
of
such
restauration
.
But
of
these
passages
more
hereafter
.
Nor
doth
that
of
Paul
to
the
Corinthians
,
Though
you
have
ten
thousand
instructors
in
Christ
,
yet
have
yee
not
many
Fathers
:
for
in
Christ
Iesus
I
have
begotten
you
through
the
Gospell
[
](A41481-e101260-b)e
e
1
Cor.
4.
15.
,
import
the
contrary
.
For
1.
He
doth
not
say
,
that
it
was
not
possible
for
them
to
have
many
Fathers
,
but
only
that
de
praesenti
,
they
had
not
many
.
This
implies
,
that
Paul
was
the
instrument
of
God
,
for
,
and
in
,
their
conversion
to
the
Faith
,
at
the
beginning
;
and
withall
,
that
they
at
present
persisted
in
that
Faith
,
or
species
of
Believers
,
whereunto
,
or
wherein
,
He
had
begotten
them
.
But
it
no
wayes
supposeth
,
or
implies
,
either
that
they
were
unchangeable
in
that
Divine
Nature
,
wherein
He
had
begotten
them
;
or
uncapable
of
being
begotten
the
second
time
,
in
case
they
had
been
actually
changed
.
2.
Our
English
Divines
in
their
Annotations
upon
the
place
,
by
Fathers
,
understand
such
as
were
tender
over
them
,
and
free
,
in
their
Teachings
:
as
by
Instructors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Schoolmasters
,
who
are
imperious
in
their
Teachings
,
and
teach
for
hire
.
3.
(
And
lastly
)
in
saying
that
they
had
not
many
Fathers
,
He
doth
not
necessarily
imply
,
that
they
had
no
more
but
one
Father
;
but
(
possibly
)
that
they
had
but
very
few
.
For
many
,
is
not
alwayes
,
nay
seldom
,
opposed
to
,
one
;
but
sometimes
,
and
more
frequently
,
unto
few
.
The
next
Scripture
attempted
in
favour
of
the
said
Argument
,
is
that
§.
58.
wherein
the
Saints
are
exhorted
to
contend
earnestly
for
the
Faith
,
which
was
once
delivered
unto
the
Saints
[
](A41481-e101510-b)f
f
Jude
.
v.
3.
.
But
neither
doth
this
place
,
so
much
as
in
face
,
look
like
Pillar
,
or
Prop
,
of
the
Doctrine
we
oppose
.
For
,
1.
By
Faith
,
is
not
here
meant
the
Grace
of
Faith
,
or
justifying
Faith
,
but
(
by
a
metonymie
,
either
of
the
efficient
,
for
the
effect
,
or
of
the
object
,
for
the
faculty
)
as
in
twenty
places
besides
,
the
Doctrine
,
or
word
of
Faith
.
Faith
(
say
our
English
Annotators
upon
the
place
)
is
not
here
taken
for
faithfulnesse
,
nor
for
credulity
,
nor
for
confidence
,
nor
for
Faith
of
miracles
,
but
for
the
Doctrine
of
the
Gospell
,
which
is
to
be
believed
.
So
hope
is
taken
for
the
thing
hoped
for
,
Rom.
8.
24.
Colos.
1.
5.
This
exposition
of
the
word
,
Faith
,
is
confirmed
by
the
Apostle
Himself
,
affirming
it
to
have
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
once
delivered
,
not
once
given
,
to
the
Saints
;
or
rather
,
to
holy
Men.
It
it
very
unproper
to
say
of
the
grace
or
habit
of
Faith
,
that
this
was
delivered
:
but
most
proper
,
of
the
Doctrine
of
Faith
.
This
Doctrine
is
said
to
have
been
once
delivered
[
to
holy
Men
]
to
imply
,
either
that
it
hath
been
delivered
by
God
so
,
that
He
intends
never
to
make
any
change
or
alteration
of
it
,
or
addition
to
it
(
which
implies
the
Perfection
of
it
;
)
or
else
,
that
He
intends
to
reveale
or
deliver
it
no
more
,
in
case
the
Saints
,
who
are
,
and
ought
to
be
,
the
guardians
and
keepers
of
it
,
should
suffer
it
to
be
cashiered
,
or
wholy
extinguished
in
the
World
.
See
the
aforesaid
A●notations
upon
this
clause
.
In
saying
that
it
was
delivered
to
holy
Men
,
or
Saints
.
He
intends
to
lay
so
much
the
greater
and
more
effectuall
Obligation
upon
this
Generation
,
to
contend
earnestly
for
it
,
i.
e.
for
the
maintenance
and
preserv●tion
of
it
,
in
its
purity
of
being
.
2.
If
the
place
should
be
understood
of
the
Grace
of
justifying
Faith
,
nothing
could
be
inferenced
from
it
,
but
only
that
they
,
who
are
once
possessed
of
such
a
Faith
,
shall
keepe
and
m●ke
good
this
their
Possession
,
if
they
quit
themselves
like
Men
,
and
shall
strive
in
good
earnest
to
effect
it
.
This
is
nothing
but
what
is
fully
consonant
with
the
Doctrine
asserted
by
us
.
Neither
hath
the
last
Scripture
mentioned
any
right
hand
of
fellowship
to
§.
59.
give
unto
the
Doctrine
now
gainsaid
.
For
the
Holy
Ghost
pronouncing
,
Blessed
and
holy
is
He
,
that
hath
part
in
the
first
Resurrection
:
on
such
the
second
death
hath
no
Power
[
](A41481-e101760-b)a
a
Revel.
20.
6.
,
doth
not
,
by
the
first
Resurrection
,
necessarily
meane
,
Regeneration
,
or
Renovation
by
Faith
,
or
if
this
should
be
granted
,
doth
He
necessarily
suppose
,
that
the
second
death
shall
have
no
power
on
those
,
who
have
part
in
Regeneration
,
unlesse
,
they
keepe
possession
of
what
they
have
at
present
,
unto
the
end
.
Some
learned
and
grave
Authors
by
the
first
Resurrection
(
in
this
passage
)
understand
,
not
a
spirituall
,
or
metaphoricall
,
but
a
literall
and
proper
Resurrection
;
which
shall
take
place
and
be
effected
by
God
,
in
the
beginning
,
and
(
as
it
were
)
in
the
morning
of
the
great
day
of
Judgement
;
as
they
conceive
another
(
far
greater
then
it
)
to
follow
after
it
,
in
the
close
or
evening
of
this
day
[
](A41481-e101820-b)b
b
Mede
.
Comment.
Apocalyp
.
p.
277.
.
This
interpretation
of
the
first
Resurrection
,
is
marvellously
probable
from
the
Context
it self
.
For
Iohn
having
Ver.
4.
described
the
happy
condition
of
those
,
who
had
borne
the
heat
and
burthen
of
the
day
of
Anti-Christ
,
without
fainting
,
in
this
,
that
they
sate
upon
thornes
,
and
had
judgement
(
i.
e.
power
of
judging
the
World
)
given
unto
them
,
and
that
they
reigned
with
Christ
a
thousand
years
,
He
adds
,
Ver.
5.
This
is
the
first
Resurrection
:
where
likewise
He
saith
,
that
the
rest
of
the
dead
lived
not
againe
untill
the
thousand
years
were
finished
.
Much
more
might
be
argued
for
this
Exposition
:
but
our
present
engagement
craveth
it
not
.
2.
Nor
doth
the
sence
contended
for
of
the
Resurrection
,
any
wayes
opitulate
the
cause
in
distresse
.
For
in
case
it
should
be
said
,
that
the
second
death
shall
have
no
Power
,
on
those
that
are
Regenerate
,
it
must
,
according
to
the
constant
Rule
(
formerly
delivered
[
](A41481-e101930-b)c
c
Sect.
9.
&
Sect.
44.
of
this
Chap.
&
Cap.
10.
Sect.
43
▪
)
for
the
interpretation
of
such
like
passages
,
be
understood
with
this
Proviso
or
Explication
,
viz.
if
they
continue
Regenerate
,
or
be
found
in
the
estate
of
Regeneration
at
their
death
.
Which
condition
is
expressed
and
insisted
upon
in
severall
places
;
and
particularly
Rev.
2.
11.
where
ou●
Saviour
Himself
in
His
Epistle
to
the
Church
of
Revel.
2.
11.
Smyrna
promiseth
exemption
from
harme
by
the
second
death
,
only
upon
condition
of
victory
,
i.
e.
of
such
a
victory
,
which
imports
a
standing
fast
and
faithfull
unto
Christ
in
the
Profession
of
the
Gospell
,
against
all
temptations
,
allurements
,
persecutions
,
and
whatsoever
should
attempt
their
loyalty
and
faithfulnesse
in
this
kinde
,
unto
the
end
;
He
that
overcommeth
,
shall
not
be
hurt
of
the
second
Death
.
The
sence
now
given
of
these
words
,
is
fully
confirmed
,
by
those
in
the
Verse
immediately
preceding
:
be
thou
faithfull
UNTO
DEATH
,
and
I
will
give
thee
a
Crown
of
life
;
as
also
by
other
passages
from
the
same
blessed
Hand
,
to
other
Churches
.
And
He
that
overcometh
(
saith
He
to
the
Church
of
Thyatira
)
and
keepeth
my
words
UNTO
THE
END
,
to
Him
will
I
give
power
over
the
Nations
[
](A41481-e102080-b)a
a
Revel.
2.
26.
.
So
to
the
Church
of
Sardis
:
Behold
I
come
quickly
:
HOLD
that
FAST
,
which
thou
hast
,
that
no
Man
take
thy
Crown
[
](A41481-e102120-b)b
b
Revel.
3.
11.
.
To
which
many
others
of
like
character
might
be
added
from
other
places
:
but
this
hath
been
done
already
in
part
:
and
remaines
to
be
done
more
fully
in
place
more
convenient
.
In
the
meane
time
we
cleerly
see
,
that
however
the
received
Doctrine
of
Perseverance
saith
unto
the
Scriptures
,
Scriptures
,
Scriptures
,
yet
these
make
no
other
answer
,
but
,
Depart
from
us
:
we
know
you
not
,
you
are
a
Doctrine
that
gather
not
with
us
,
but
scatter
,
what
we
gather
.
CHAP.
XII
.
The
former
Digression
yet
further
prosecuted
:
and
a
Possibility
of
Defection
in
the
Saints
,
or
true
Believers
,
and
this
unto
Death
,
Cleerly
Demonstrated
from
the
Scriptures
.
IT
is
the
saying
(
as
I
remember
)
of
Quintilian
:
Many
men
might
have
§.
1.
Multi
ad
Sapientiam
pervenire
potuissent
,
nisi
se
jam
pervenisse
putassent
.
been
wise
,
had
they
not
prevented
themselves
with
an
Opinion
of
being
wise
,
before
they
came
to
it
.
Nor
is
there
much
Question
to
be
made
,
but
that
many
have
miscarried
,
and
doe
miscarry
daily
,
in
the
great
and
important
affaire
of
their
everlasting
Peace
,
out
of
a
presumption
or
conceit
,
that
they
are
under
no
danger
,
in
no
Possibility
of
any
such
miscarrying
;
whose
most
deplorable
and
irremediable
diaster
and
losse
in
this
kinde
,
might
otherwise
have
been
prevented
,
and
their
Persons
Crowned
with
eternall
glory
,
which
now
are
like
to
suffer
the
vengeance
of
eternall
Fire
.
Of
so
dismall
a
consequence
it
is
to
misunderstand
,
pervert
,
or
wrest
the
Scriptures
,
especially
in
order
to
the
gratifying
of
the
flesh
,
or
to
the
occasioning
,
or
incouragement
of
Men
to
turne
the
Grace
of
God
in
the
Gospell
into
wantonnesse
.
The
truth
is
,
that
the
Scriptures
seeme
in
many
Points
and
matters
of
question
,
to
speak
very
doubtfully
▪
and
to
deliver
such
things
in
severall
places
,
and
sometimes
in
the
same
,
which
Men
of
contrary
judgements
may
very
plausibly
interpret
into
a
compliance
with
them
in
their
respective
Opinions
:
though
the
unquestionable
truth
be
,
that
even
in
such
cases
as
these
,
they
love
the
one
Opinion
,
and
hate
the
other
.
It
is
no
part
of
our
present
ingagement
to
prescribe
any
perfect
or
compleat
method
,
or
rule
,
how
to
discover
which
way
the
Heart
of
the
Scripture
leaneth
,
when
the
Tongue
or
Mouth
of
it
seems
to
be
cloven
,
or
divided
between
two
inconsistent
Opinions
.
I
shall
only
(
by
the
way
)
make
my
Reader
so
far
of
my
counsell
in
the
businesse
,
as
to
give
him
to
know
,
that
when
the
letter
of
the
Scripture
hath
for
a
time
left
me
in
a
great
straite
and
exigency
of
thoughts
,
between
contrary
Opinions
,
(
a
condition
that
hath
more
then
once
befallen
me
)
that
brief
Periphrasis
or
Description
of
the
Gospell
,
which
the
Apostle
delivers
,
calling
it
the
Truth
which
is
according
unto
godlinesse
[
](A41481-e102370-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tit.
1.
1.
,
hath
upon
serious
consideration
,
oft
delivered
me
;
yea
and
brought
me
to
such
a
cleer
understanding
of
the
letter
it self
,
wherein
before
I
was
intangled
,
that
I
evidently
,
and
with
the
greatest
satisfaction
I
could
desire
,
discerned
the
minde
of
God
therein
;
and
that
with
full
consonancy
to
the
ordinary
Phrase
and
Manner
of
speaking
in
the
Scripture
,
upon
a
like
occasion
.
For
having
this
touchstone
by
an
unerring
hand
given
unto
me
,
that
the
Gospell
is
a
Truth
according
unto
Godlinesse
,
i.
e.
a
Systeme
or
Body
of
Truth
,
calculated
and
framed
by
God
,
in
all
the
veyns
and
parts
of
it
,
for
the
exaltation
of
godlinesse
in
the
World
,
I
was
directed
hereby
,
in
the
case
of
Doctrines
and
Opinions
,
incompatible
between
themselvs
,
to
own
and
cleave
unto
that
,
as
the
truth
,
and
comporting
with
the
Gospell
,
the
face
whereof
was
in
the
clearest
and
directest
manner
set
for
the
Promotion
,
and
Advancement
of
Godliness
amongst
Men
;
and
to
refuse
that
,
which
stood
in
opposition
hereunto
.
Nor
did
I
finde
it
any
matter
of
much
difficulty
,
or
doubtfulnesse
of
dispute
within
my self
,
especially
in
such
cases
,
and
between
such
Opinions
,
wherein
I
most
desired
satisfaction
;
to
decide
and
determine
,
which
of
the
two
Opinions
competitors
for
my
consent
,
was
the
greater
friend
unto
Godlinesse
.
That
competent
knowledge
which
God
had
given
me
,
of
the
generall
course
of
the
Scriptures
,
together
with
the
experimentall
knowledge
I
had
of
mine
own
Heart
,
the
workings
,
reasonings
,
and
debates
thereof
,
seconded
with
that
long
observation
which
I
had
made
of
the
Spirits
,
Principles
,
and
wayes
of
Men
in
the
World
,
together
with
their
ebbings
and
flowings
,
their
risings
and
fallings
,
their
advancings
and
retreats
,
their
firstings
,
and
lastings
,
in
matters
of
Religion
,
in
conjunction
with
that
light
of
Reason
and
Understanding
,
which
I
have
in
common
with
other
men
;
these
together
were
sufficient
to
teach
me
,
and
that
to
a
plenary
satisfaction
in
most
cases
,
what
Doctrines
,
what
Opinions
are
of
the
richest
and
most
cordiall
Sympathy
and
compliance
with
godlinesse
,
and
what
on
the
other
hand
are
but
faint
and
loose
in
their
correspondency
with
her
,
or
otherwise
secret
enemies
unto
her
.
That
that
Doctrine
,
which
asserteth
a
Possibility
even
of
a
finall
defection
§.
2.
from
Faith
,
in
true
Believers
,
well
understood
,
riseth
up
in
the
cause
of
Godliness
with
a
far
higher
hand
,
then
the
common
Opinion
about
their
Perseverance
,
hath
been
sufficiently
,
though
but
in
part
,
proved
already
[
](A41481-e102510-b)b
b
Cap.
9.
:
the
further
demonstration
hereof
sleepeth
not
,
but
only
awaiteth
its
season
.
Our
present
tasque
is
to
argue
the
letter
of
the
Scripture
for
confirmation
of
the
said
Doctrine
,
and
to
evince
the
truth
thereof
from
the
Oracles
of
God
.
This
done
,
we
shall
(
God
willing
)
advance
some
grounds
of
reason
also
built
upon
the
Scriptures
,
for
the
further
countenance
and
credit
hereof
.
And
because
security
upon
security
will
not
(
we
suppose
)
be
unacceptable
in
a
businesse
of
such
grand
concernment
and
import
,
we
shall
afterwards
produce
some
examples
,
upon
the
same
account
:
and
then
conclude
our
Discussions
of
this
subject
,
with
an
enterview
of
some
sayings
,
wherein
it
will
appeare
that
the
God
of
Truth
hath
drawn
a
confession
and
acknowledgement
of
that
Truth
of
His
,
which
we
now
maintaine
,
from
the
judgements
and
consciences
of
some
of
the
greatest
Adversaries
thereof
,
or
at
least
so
esteemed
.
First
,
for
the
sence
of
the
Holy
Ghost
Himself
in
the
Question
depending
,
§.
3.
we
cannot
lightly
desire
any
account
more
satisfactory
,
then
that
given
by
Himself
in
the
Old
Testament
.
But
when
the
righteous
turneth
away
from
his
righteousnesse
,
and
committeth
iniquity
,
and
doth
according
to
all
the
abominations
that
the
wicked
Man
doth
,
shall
he
live
?
All
his
righteousnesse
that
he
hath
done
,
shall
not
be
mentioned
:
in
his
trespasse
that
he
hath
trespassed
,
and
in
his
sin
that
he
hath
sinned
,
in
them
shall
he
die
.
Yet
yee
say
,
the
way
of
the
Lord
is
not
equall
.
Heare
now
,
O
House
of
Israel
,
is
not
my
way
equall
?
are
not
your
wayes
unequall
?
When
a
righteous
Man
turneth
away
from
his
righteousness
,
and
committeth
iniquity
,
and
dieth
in
them
;
for
his
iniquity
that
he
hath
done
,
shall
he
die
[
](A41481-e102570-b)a
a
Ezek.
18.
24.
25
,
&c.
.
What
more
can
the
understanding
▪
Judgement
,
Soul
,
or
Conscience
of
a
Man
reasonably
desire
,
for
their
establishment
in
any
truth
whatsoever
,
then
is
delivered
by
God
Himself
in
this
passage
to
evince
the
possibility
of
a
righteous
Mans
declining
from
his
righteousnesse
,
and
that
unto
Death
?
The
latter
words
of
the
passage
are
conclusive
hereof
,
against
,
and
above
,
all
contradiction
.
When
a
righteous
Man
turneth
away
,
&c.
and
dieth
in
them
,
[
i.
e.
repenteth
not
of
them
,
forsaketh
them
not
,
before
his
Death
]
for
his
iniquity
that
he
hath
done
,
shall
he
die
:
[
viz.
the
second
Death
,
or
perish
everlastingly
.
]
For
that
this
Death
is
meant
,
at
least
included
,
in
this
latter
clause
,
is
evident
,
because
otherwise
we
shall
both
make
an
unsavoury
tautology
in
the
sentence
,
and
destroy
all
congruity
of
sence
besides
.
For
without
such
a
supposition
,
the
Prophet
must
be
supposed
to
speak
thus
:
when
a
righteous
Man
turneth
away
from
his
righteousness
and
committeth
iniquity
,
and
dieth
in
them
,
[
i.
e.
leaveth
his
naturall
life
under
the
guilt
of
them
,
and
without
Repentance
for
them
]
for
the
iniquity
that
he
hath
done
shall
He
[
leave
his
naturall
life
,
or
,
have
his
naturall
life
taken
from
him
.
]
When
a
Man
dieth
in
,
or
under
the
guilt
of
His
sin
,
He
shall
die
for
His
sin
,
or
because
of
the
guilt
of
His
sin
,
the
same
death
,
which
He
dieth
in
His
sin
.
Who
tasteth
not
a
palpable
absurdity
,
and
incoherence
of
sence
,
in
such
a
construction
as
this
?
whereas
,
if
by
dying
,
in
the
latter
clause
,
we
shall
understand
,
dying
,
or
perishing
for
ever
,
the
sentence
will
run
cleer
,
and
in
full
consonancy
with
the
generall
current
of
the
Scriptures
,
the
sence
rising
thus
:
when
a
righteous
Man
shall
forsake
the
wayes
of
righteousness
,
wherein
he
hath
formerly
walked
,
and
turn
aside
into
wayes
of
wickedness
,
and
not
repent
of
these
wayes
before
His
death
,
this
Man
shal
die
the
death
of
the
impenitent
and
unbelievers
,
which
is
the
second
Death
.
In
this
sence
,
the
sentence
perfectly
accords
(
for
substance
of
matter
)
with
such
passages
as
these
:
Know
yee
not
that
the
unrighteous
shall
not
inherit
the
Kingdome
of
God
?
B●
not
deceived
:
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
&c.
shal
inherit
the
Kingdome
of
God
[
](A41481-e102710-b)b
b
1
Cor.
9.
10.
.
And
againe
:
For
this
yee
know
,
that
no
Whore-monger
or
unclean
person
,
or
covetous
Man
which
is
an
Idolater
,
hath
any
inheritance
in
the
Kingdome
of
Christ
,
and
of
God
.
Let
no
Man
deceive
you
with
vaine
words
:
for
because
of
these
things
commeth
the
Wrath
of
God
upon
the
Children
of
disobedience
[
](A41481-e102730-b)c
c
Eph.
5.
5
,
6.
;
And
(
to
omit
many
others
)
with
that
of
the
same
Prophet
,
Therefore
thou
son
of
Man
,
say
unto
the
Children
of
thy
People
,
The
righteousness
of
the
righteous
shall
not
deliver
Him
in
the
day
of
His
Transgression
—
when
I
shall
say
to
the
righteous
,
that
He
shall
surely
live
,
if
He
trust
His
own
righteousnesse
,
and
commit
iniquity
,
all
His
righteousness
shall
not
be
remembred
,
but
for
His
iniquity
that
He
hath
committed
,
He
shall
die
for
it
[
](A41481-e102750-b)d
d
Ezek.
33.
12
,
13.
.
If
the
righteousnesse
,
which
an
Apostate
or
back-slider
from
wayes
of
righteousnesse
,
hath
wrought
,
whilest
He
was
yet
righteous
,
shall
not
deliver
Him
,
when
He
turns
aside
unto
wickednesse
,
what
can
be
imagined
should
deliver
Him
?
Doubtlesse
His
wickednesse
,
whereunto
He
hath
turned
aside
from
His
righteousnesse
,
will
not
befriend
Him
with
a
deliverance
.
Nor
can
it
any
whit
more
reasonably
be
said
,
that
though
His
former
righteousness
will
not
deliver
Him
from
a
temporall
death
,
yet
it
may
deliver
Him
from
eternall
death
;
then
in
the
case
of
a
true
Repentance
it
may
be
said
,
that
though
such
a
Repentance
will
deliver
a
Man
from
a
temporall
death
,
yet
will
it
not
deliver
Him
from
eternall
death
.
For
as
the
truest
Repentance
that
is
,
though
continued
in
,
will
not
deliver
a
Man
from
a
temporall
or
naturall
death
,
but
will
most
certainly
deliver
him
from
eternall
death
:
in
like
manner
,
though
Apostasie
and
backsliding
from
wayes
of
righteousnesse
,
persevered
in
,
doe
not
alwayes
expose
a
Man
to
a
temporall
death
,
or
bring
this
death
upon
Him
,
yet
they
alwayes
render
Men
obnoxious
to
eternall
death
.
Besides
,
when
God
threateneth
such
backsliders
as
we
speak
of
,
that
when
§.
4.
they
shall
commit
iniquity
,
&c.
all
the
righteousnesse
that
they
have
done
formerly
,
shall
not
be
mentioned
,
i.
e.
(
as
Calvin
Himself
interprets
)
shall
not
come
into
any
account
,
as
to
matter
of
reward
[
](A41481-e102920-b)a
a
Cum
autem
satis
liqueat
non
venire
justiciam
ejus
,
qui
defecit
,
in
rationem
,
ut
quicquam
mercedis
sperare
debeat
,
&c.
Calv.
in
Ezek.
18.
24
,
evident
it
is
,
that
if
it
shall
not
come
into
any
account
at
all
,
(
as
for
example
)
to
obtaine
from
God
so
much
as
the
reward
of
a
temporall
deliverance
,
much
lesse
shall
it
turne
to
any
such
account
,
as
to
be
rewarded
with
that
great
recompence
of
reward
,
Salvation
.
Againe
,
that
Death
which
God
here
threateneth
against
that
double
,
or
two
fold
iniquity
of
backsliding
,
is
opposed
to
that
life
,
which
is
promised
to
Repentance
,
and
Perseverance
in
well
doing
.
But
this
life
is
confessed
by
all
,
to
be
eternall
life
:
therefore
the
death
opposite
to
it
,
must
needs
be
eternall
,
or
the
second
death
.
When
the
Apostle
saith
,
the
wages
of
sin
,
is
death
,
but
the
gift
of
God
is
eternall
life
through
Christ
Iesus
our
Lord
[
](A41481-e103010-b)b
b
Rom.
6.
23.
;
is
it
not
evident
from
the
antithesis
or
opposition
in
the
sentence
,
between
the
death
,
and
life
,
mentioned
in
it
,
that
by
that
death
,
which
He
affirmes
to
be
the
wages
of
sin
,
is
meant
eternall
death
?
How
else
will
the
opposition
stand
?
Yet
againe
:
when
God
in
the
Scriptures
threatens
impenitent
Persons
with
Death
for
their
sins
,
doubtlesse
He
intends
and
means
,
eternall
Death
,
or
that
Death
which
is
the
wages
of
sin
.
Otherwise
we
have
no
sufficient
ground
to
believe
or
think
,
that
Men
dying
in
their
sins
without
Repentance
,
shall
suffer
the
vengeance
of
eternall
fire
,
but
only
a
temporall
or
naturall
Death
;
which
the
righteous
and
truly
penitent
themselves
suffer
as
well
as
they
.
Therefore
to
say
that
God
threatens
impenitent
Apostates
,
(
in
the
place
in
hand
)
with
a
temporall
Death
only
,
when
as
elsewhere
He
threatens
impenitency
under
the
lightest
guilt
of
all
,
with
eternall
Death
,
is
(
in
effect
)
to
represent
him
,
as
vehement
and
sore
in
his
disswasives
from
ordinary
and
lesser
sins
;
but
indifferent
and
remisse
in
disswading
from
sins
of
the
greatest
Provocation
.
Once
more
:
if
it
be
only
a
temporall
Death
,
which
God
here
threatneth
against
the
Sons
of
Apostasie
,
dying
under
the
guilt
of
their
Apostasie
,
and
of
all
the
sins
they
have
committed
therein
,
without
Repentance
,
then
may
Men
under
the
guilt
of
the
greatest
and
foulest
abominations
,
remaine
in
the
greatest
love
and
favour
of
God
,
as
just
and
righteous
Men
;
yea
and
without
Repentance
,
not
only
escape
damnation
,
but
also
inherit
eternall
life
.
And
where
then
is
the
God
of
judgement
[
](A41481-e103120-b)c
c
Mal.
2
17.
?
Or
what
will
become
of
that
great
voyce
of
the
Scriptures
,
which
every
where
calleth
Men
to
Repentance
for
the
forgivenesse
of
sins
?
That
comparative
allusion
,
of
the
Leper
under
the
Law
,
wherewith
the
§.
5.
Synod
of
Dort
(
it
seemes
)
much
pleased
themselves
▪
and
others
also
since
,
of
the
same
judgement
with
them
,
reacheth
not
the
case
;
nor
administers
any
relief
at
all
to
their
cause
,
against
the
Scripture
in
▪
hand
.
The
Leper
(
say
they
)
among
the
Jews
,
was
enforced
for
a
time
[
meaning
,
whilest
his
leprosie
was
upon
Him
]
to
want
His
House
:
but
yet
He
did
not
in
this
time
,
lose
the
right
of
Title
which
He
had
to
this
House
,
because
upon
His
healing
,
or
cleansing
,
He
might
againe
possesse
it
[
](A41481-e103220-b)a
a
Leprosus
siquidem
apud
Judaeos
,
cogebatur
pro
tempore
domo
ca●ere
:
non
tamen
jus
ad
domum
amisit
,
quia
sanatus
potuit
illam
rursus
possidere
.
Dr.
Prid.
Lect.
6.
De
Persever
,
Sanct.
p.
202.
.
This
comparison
(
I
say
)
squares
not
with
the
businesse
in
hand
.
For
1.
The
reason
why
the
Person
leprously
affected
,
did
not
lose
the
right
He
had
to
His
House
,
before
He
was
leprous
,
by
His
becomming
a
Leper
,
was
,
because
there
was
no
Law
,
by
which
any
Mans
right
or
title
to
His
House
,
was
disabled
or
made
voyd
,
by
Leprosie
:
whereas
in
the
case
of
Apostasie
,
there
is
a
plaine
Law
(
or
rather
many
Lawes
)
established
and
declared
by
the
great
Law-giver
of
Heaven
,
by
which
backsliders
from
wayes
of
righteousnesse
into
wayes
of
sin
and
abomination
,
are
without
Repentance
,
cut
off
from
all
right
of
title
or
claime
to
the
inheritance
of
Heaven
.
For
this
yee
know
(
saith
the
Apostle
,
as
we
heard
lately
)
that
no
Whore-monger
,
or
uncleane
Person
,
nor
covetous
Man
(
who
is
an
Idolater
)
hath
any
inheritance
[
i.
e.
any
right
of
inheritance
,
or
to
inherit
:
for
otherwise
no
righteous
Person
,
yet
living
in
the
flesh
,
hath
any
actuall
inheritance
]
in
the
Kingdome
of
Christ
,
and
of
God
[
](A41481-e103290-b)b
b
Eph.
5.
5.
.
To
object
,
that
this
Law
or
Decree
of
Heaven
holds
good
against
such
sinners
in
every
kinde
,
Whoremongers
,
covetous
,
&c.
who
never
were
righteous
;
not
against
such
,
who
have
been
righteous
,
though
now
lapsed
into
these
wayes
of
abomination
,
is
not
only
to
declare
a
Law
without
the
sence
or
authority
of
the
Law-maker
,
but
against
that
Declaration
which
he
hath
made
of
it
;
who
still
declareth
those
the
worst
and
greatest
of
sinners
,
who
with
the
lapsed
Angells
,
which
we
call
Devils
,
revolt
from
his
service
and
wayes
,
to
walke
in
wayes
that
are
an
abomination
to
Him
.
Be
astonished
,
O
yee
Heavens
at
this
,
and
be
horribly
afraid
:
be
yee
very
desolate
,
saith
the
Lord
.
Why
?
what
is
it
that
causeth
the
Glorious
God
to
appeare
in
such
an
extasie
of
Passion
?
For
my
People
(
saith
He
)
have
committed
two
evills
:
they
have
forsaken
Me
the
Fountaine
of
living
Waters
,
and
hewed
them
out
Cisterns
,
broken
Cisterns
,
that
can
hold
no
water
[
](A41481-e103360-b)c
c
Jer.
2.
12
,
13.
.
The
Scripture
is
full
of
such
Declarations
from
God
,
as
this
,
against
Apostates
.
So
that
the
Dort
comparison
palpably
faulters
in
that
circumstance
,
which
should
have
rendered
it
apposite
to
their
Purpose
.
2.
The
leprous
Person
they
speak
of
,
was
cureable
before
his
Death
,
and
§.
6.
so
(
as
they
say
)
being
healed
might
re-enter
,
and
possesse
His
House
againe
.
But
the
Revolter
from
Righteousnesse
,
of
whom
Ezekiel
speaks
,
is
supposed
(
as
we
heard
before
)
to
die
under
the
guilt
of
his
revolt
,
without
healing
;
and
consequently
to
be
without
all
Possibility
of
cure
,
being
dead
.
Therefore
as
the
Leprous
Person
they
speak
of
,
though
whilest
he
lived
,
had
a
right
to
His
House
(
no
Law
,
as
was
said
,
depriving
Him
of
this
)
yet
during
His
leprosie
upon
Him
,
He
had
no
right
to
enter
,
take
Possession
,
or
dwell
in
His
House
,
the
Law
disabling
him
hereunto
,
in
respect
of
his
leprosie
;
and
in
case
he
had
been
leprous
untill
his
Death
,
he
should
have
had
no
more
Power
or
Right
to
Possesse
His
House
,
then
if
his
title
to
it
had
been
wholly
lost
:
in
like
manner
,
should
it
be
granted
or
supposed
,
that
the
spirituall
Leper
,
of
whom
Ezekiel
speaks
,
had
a
right
to
the
Kingdome
of
Heaven
,
during
his
Leprosie
,
yet
supposing
the
cleaving
of
this
Leprosie
to
him
untill
death
(
which
is
the
Prophets
supposition
)
he
could
never
,
(
according
to
the
terms
of
the
comparison
)
have
any
right
to
enter
,
or
to
be
admitted
thereunto
:
and
consequently
his
Leprosie
,
I
meane
,
his
apostasie
,
had
been
finall
,
and
so
unto
death
.
Therefore
there
is
nothing
gained
to
the
Dort
cause
by
this
Similitude
,
though
it
should
be
allowed
a
Preheminence
above
similitudes
,
and
permitted
to
run
on
all
four
.
And
whereas
they
say
and
grant
,
that
a
truly
righteous
man
,
may
for
a
time
,
viz.
from
his
turning
aside
into
ways
of
wickedness
,
until
his
renewing
by
Repentance
,
lose
,
though
not
Jus
,
his
right
unto
,
yet
aptitudinem
,
his
fitness
or
meetness
for
,
the
Kingdom
of
Heaven
,
they
argue
quite
besides
the
Argument
levyed
against
them
from
the
Passage
in
hand
.
For
in
this
reasoning
they
take
it
for
granted
,
that
their
righteous
man
never
dyeth
in
those
ways
of
wickedness
,
into
which
he
turneth
aside
,
but
always
cometh
to
be
●enewed
again
by
Repentance
,
before
his
Death
;
whereas
Ezekiel
,
expresly
,
and
in
terminis
,
supposeth
a
possibility
at
least
,
that
his
righteous
man
may
dye
,
in
,
or
under
his
Apostacy
from
Righteousness
,
and
in
his
committing
of
iniquity
.
When
a
righteous
man
(
saith
he
)
turneth
away
from
his
righteousness
,
and
committeth
iniquity
▪
AND
DYETH
IN
THEM
,
for
His
iniquity
that
He
hath
done
,
shall
He
dye
[
](A41481-e103590-b)a
a
Ezek.
18.
26
Therefore
all
this
while
the
Prophet
of
God
,
and
the
Synod
of
Dort
,
are
two
.
Nor
is
that
Distinction
,
made
choyce
of
by
Dr
Prideaux
to
arbitrate
and
§.
7.
umpire
the
difference
between
them
,
able
to
set
them
through
,
or
make
them
friends
.
There
is
(
saith
He
)
a
double
Righteousness
,
one
,
inherent
,
or
of
Works
,
by
which
we
are
sanctified
;
another
,
imputed
,
or
of
Faith
,
whereby
we
are
justified
.
A
righteous
man
may
turn
aside
from
His
own
Righteousness
,
viz.
from
His
Holiness
,
and
fall
into
very
heinous
sins
:
but
it
doth
not
follow
from
hence
,
tha●
therefore
He
hath
wholly
shaken
off
from
Him
[
or
out
of
Him
]
the
Righteousness
of
Christ
[
](A41481-e103680-b)b
b
Duplex
enim
est
Iusticia
,
inhaerens
sive
op●rum
,
q●â
sāctificamur
;
&
imputata
Christi
,
seu
fidei
,
quâ
justificamur
—
Quibus
positis
,
ex
●copo
Prophetae
respondeo
:
justum
posse
se
a
vertere
à
Justiciâ
suâ
,
suâ
nimirum
sanctitate
,
et
in
atrocia
incidere
peccata
—
non
inde
tamen
sequitur
▪
illum
,
justic●am
Christi
,
seu
fidei
,
penitus
excussisse
.
Dr
Prid.
Lect.
6.
de
Persever
.
Sanctorum
.
.
But
,
1.
The
Doctor
here
presents
us
with
a
piece
of
●ew
Divinity
,
in
making
Sanctification
,
and
Justification
,
no
more
intimate
friends
,
then
that
one
can
live
without
the
company
and
presence
of
the
other
.
Doubtless
if
a
mans
Justification
may
stay
behinde
,
when
his
Holiness
is
departed
,
that
assertion
of
the
Apostle
will
hardly
stand
;
Without
Holiness
no
man
shall
see
the
Lord
[
](A41481-e103750-b)c
c
Hebr.
12.
14
.
And
if
they
that
are
Christs
,
[
i.
e.
who
beleeve
in
Christ
,
and
thereby
are
justified
]
have
crucified
the
flesh
with
the
affections
and
lusts
,
(
another
assertion
of
the
same
Apostle
)
how
their
relation
unto
Christ
should
stand
,
and
yet
their
Holiness
sink
and
fall
,
I
understand
not
.
But
I
leave
his
friends
to
be
his
enemies
in
this
.
2.
He
seems
by
his
word
,
penitùs
,
wholly
,
throughly
,
or
altogether
,
to
be
singular
also
in
another
strain
of
Divinity
,
and
to
teach
magis
,
and
minus
,
in
Justification
.
For
in
saying
,
that
from
a
mans
aposta●izing
from
his
own
righteousness
,
it
doth
not
follow
,
that
therefore
he
hath
WHOLLY
,
or
ALTOGETHER
shaken
off
the
imputed
righteousness
of
Christ
,
doth
he
not
imply
▪
that
a
man
may
shake
off
some
part
of
the
righteousness
of
Christ
from
him
,
and
yet
keep
another
part
of
it
upon
him
?
or
else
that
by
sinning
,
he
may
come
to
wear
the
intire
garment
or
clothing
of
it
so
loosely
,
that
it
will
be
ready
to
drop
,
or
fall
off
from
him
every
hour
?
and
consequently
,
that
the
righteousness
of
Christ
sits
faster
and
closer
upon
some
,
then
upon
others
;
yea
,
upon
the
same
person
at
one
time
,
then
another
.
3.
(
And
lastly
)
Were
it
granted
unto
the
Doctor
,
that
from
a
mans
turning
aside
from
his
own
Holiness
,
it
doth
not
follow
,
that
therefore
he
hath
wholly
devested
himself
of
the
Righteousness
of
Christ
imputed
;
yet
from
Gods
determination
or
pronouncing
a
man
to
be
in
an
estate
of
condemnation
and
of
death
,
it
follows
roundly
,
that
therefore
he
is
devested
of
the
Righteousness
of
Christ
imputed
(
if
ever
he
were
invested
with
it
before
,
)
because
no
man
with
that
Righteousness
upon
him
,
can
be
in
such
an
estate
.
Now
we
have
upon
several
grounds
proved
,
that
the
Righteous
man
under
that
Apostacy
,
wherein
Ezekiel
describes
and
presents
him
,
is
pronounced
by
God
,
a
childe
,
not
of
a
temporal
,
but
of
eternal
death
and
condemnation
.
This
indeed
the
Doctor
denies
:
but
gives
no
Reason
of
his
denial
,
for
which
I
blame
him
not
.
Onely
I
must
crave
leave
to
say
,
that
the
Chair
weigheth
not
so
much
as
one
good
Argument
,
with
me
;
much
less
,
as
many
.
So
that
all
this
while
,
he
that
spake
,
and
still
speaks
,
unto
the
World
,
by
Ezekiel
,
is
no
friend
to
that
Doctrine
,
which
denyeth
the
possibility
of
a
righteous
mans
declining
even
unto
death
.
Notwithstanding
some
formerly
(
it
seems
)
in
favor
of
this
Doctrine
,
attempted
§.
8.
an
escape
from
that
sword
of
Ezekiel
lately
drawn
against
it
,
by
pretending
that
by
the
righteous
man
mentioned
in
the
Passages
in
hand
,
is
not
meant
a
person
truly
and
really
righteous
,
but
a
kinde
of
formal
Hypocrite
,
or
outside
Professor
of
Righteousness
.
But
this
shift
had
so
little
colour
in
the
face
of
it
,
that
it
caused
the
after-Patrons
of
the
Doctrine
to
blush
,
and
be
ashamed
of
it
.
The
Synod
of
Dort
it self
,
though
it
accepted
of
many
helps
in
other
cases
,
of
every
whit
as
little
strength
,
as
this
,
yet
judging
it self
better
provided
at
that
point
,
where
this
was
offered
to
relieve
it
,
it
was
rejected
by
the
Members
of
this
Synod
,
and
that
with
some
kinde
of
disparagement
put
upon
it
;
I
will
not
say
,
with
any
such
intent
,
or
eye
,
that
they
who
thus
rejected
it
,
might
be
looked
upon
as
men
,
who
would
own
nothing
but
what
was
solid
and
substantial
.
The
fore-mentioned
Doctor
also
rewards
the
Synod
of
Dort
with
his
approbation
,
for
refusing
to
entrust
their
cause
in
the
hand
of
such
a
sorry
Advocate
,
as
this
.
So
that
we
shall
not
need
to
cause
this
Interpretation
to
pass
through
the
fire
,
for
the
tryal
of
it
,
in
as
much
as
it
hath
been
publiquely
stigmatized
for
reprobate
silver
,
by
the
greatest
Masters
of
that
cause
,
for
the
maintenance
whereof
it
was
devised
.
And
indeed
the
whole
series
and
carriage
of
the
Context
from
Vers.
20.
to
the
end
of
the
Chapter
,
demonstratively
evinceth
,
that
by
the
righteous
man
all
along
is
meant
such
a
man
,
as
was
,
or
is
,
truly
righteous
,
and
who
,
had
he
persevered
in
that
way
of
Righteousness
,
wherein
he
sometimes
walked
,
should
have
worn
the
Crown
of
Righteousness
,
and
received
the
reward
of
a
righteous
man
.
As
by
the
wicked
man
all
along
,
opposed
to
him
,
is
meant
,
not
a
person
seemingly
wicked
,
but
truly
and
really
so
,
(
as
is
acknowledged
on
all
hands
.
)
So
that
the
Antithesis
,
or
opposition
,
between
the
righteous
,
and
the
wicked
,
runing
so
visibly
quite
through
the
body
of
the
Discourse
,
must
needs
be
dissolved
,
if
by
the
righteous
man
,
should
be
meant
,
a
Person
seemingly
righteous
only
;
he
that
is
righteous
in
this
sence
,
being
truly
and
really
wicked
.
Yea
,
Calvin
writing
upon
the
place
,
though
he
sets
himself
to
manage
it
so
,
that
the
cause
of
Perseverance
may
not
suffer
damage
by
it
,
and
in
order
hereunto
turns
many
a
stone
to
make
the
righteous
man
,
a
man
seemingly
righteous
onely
,
yet
now
and
then
by
the
force
▪
and
Power
of
the
Truth
,
is
turn'd
quite
out
of
the
way
of
his
design
;
so
as
to
make
this
righteous
man
,
righteous
in
such
a
sence
,
that
nothing
should
be
wanting
unto
him
,
but
Perseverance
in
his
way
,
to
make
him
blessed
[
](A41481-e104260-b)a
a
Nunc
autem
terret
eos
,
qui
ad
tempus
professi
fuerant
se
puros
&
sinceros
esse
Dei
cultores
,
si
deficiant
in
medio
cursu
—
C●terum
colligimus
ex
hoc
loco
,
quemadmodum
Christus
docet
,
sol●s
esse
beatos
qui
perseveraverint
;
quia
nihil
pr●derit
temporalis
Justicia
Apostatis
,
qui
postea
s●●a
Deo
avertunt
.
Et
paulo
post
;
Rursum
ut
in
officio
contineat
eos
,
qui
fecerunt
aliquos
progressus
,
&
correcta
omni
ignavia
,
eos
ad
solicitudin●●●dducat
,
minari
nis●
ad
extremum
usque
prosequantur
cursum
Sanctae
&
piae
vitae
,
Justiciam
superiorem
pro
nihilo
fore
,
&c.
.
Which
clearly
sounds
an
acknowledgment
,
of
true
Righteousness
in
the
man
stiled
righteous
by
the
Prophet
:
in
as
much
as
Perseverance
in
a
way
of
Formality
,
or
of
a
pretended
and
seeming
righteousness
onely
,
is
quite
out
of
the
way
to
any
mans
blessedness
.
To
this
we
may
add
that
of
Dr
Prideaux
(
in
the
fore-cited
Lecture
,
)
But
if
the
righteous
man
(
saith
he
)
should
turn
himself
away
from
his
counterfeit
and
hypocritical
righteousness
,
should
he
not
rather
live
,
then
dye
;
in
as
much
as
he
should
put
off
the
Wolf
,
to
put
on
the
Lamb
[
](A41481-e104340-b)a
a
Quod
si
justus
se
averteret
à
Iusticiâ
simulatâ
&
hypocriticâ
,
an
non
potius
viveret
,
quàm
moreretur
?
quia
exuisset
Vulpem
,
ut
Agnum
indueret
.
?
Others
have
sought
for
a
door
of
escape
from
that
Exposition
of
the
place
§.
9.
yet
in
hand
,
which
we
have
asserted
,
in
the
Hypothetical
tenor
and
form
of
the
words
themselves
.
Ezekiel
(
say
these
)
doth
not
affirm
,
that
a
righteous
man
may
▪
tur●
aside
from
his
righteousness
,
&c.
or
that
he
may
dye
in
his
Apostacy
;
but
onely
speaks
conditionally
,
or
by
way
of
supposition
,
viz.
that
if
,
or
when
,
he
shall
turn
away
from
his
righteousness
,
&c
▪
then
he
shall
dye
,
&c.
And
from
such
conditional
sayings
as
this
,
nothing
positive
can
be
concluded
.
But
this
Sanctuary
also
hath
been
profaned
by
some
of
the
chief
Guardians
themselves
of
that
cause
,
for
the
protection
and
safety
whereof
it
was
built
.
There
needs
no
more
be
done
(
though
much
more
might
be
done
,
yea
,
and
hath
been
done
by
others
[
](A41481-e104430-b)b
b
Vid.
Defens
.
Senten
.
Remonstr.
circà
Art.
5.
de
Persever
.
p.
220.
)
then
what
the
learned
Doctor
(
so
lately
named
)
hath
done
himself
,
for
the
demolishing
of
it
.
Having
propounded
the
Argument
from
the
place
in
Ezekiel
,
according
to
the
import
of
the
Interpretation
asserted
by
us
;
Some
(
saith
He
)
answer
,
That
a
Condition
proves
nothing
in
being
:
which
how
true
soever
it
may
be
,
in
respect
of
such
Hypotheticals
,
which
are
made
use
of
onely
for
the
amplification
of
matters
,
and
serve
for
the
aggravating
either
of
the
difficulty
,
or
indignity
of
a
thing
,
(
as
,
if
I
should
climb
up
into
Heaven
,
thou
art
there
,
Psal.
139.
it
were
ridiculous
to
infer
,
therefore
a
man
may
climb
into
Heaven
;
)
yet
such
conditional
sayings
,
upon
which
Admonitions
,
Promises
,
or
Threatnings
are
built
,
do
at
least
suppose
something
in
possibility
,
however
by
vertue
of
their
T●nor
and
form
they
suppose
nothing
in
being
.
For
no
man
seriously
intending
to
encourage
a
Student
in
His
way
,
would
speak
thus
to
Him
;
If
thou
wilt
get
all
the
Books
in
the
University
Library
by
Heart
,
thou
shalt
be
Doctor
this
Commencement
.
Besides
,
in
the
case
in
hand
.
He
that
had
a
minde
to
deride
the
Prophet
,
might
readily
come
upon
Him
thus
:
But
a
righteous
man
,
according
to
the
judgment
of
those
that
are
Orthodox
,
cannot
turn
away
from
His
Righteousness
:
therefore
your
Threatening
is
in
vain
.
Thus
we
see
to
how
little
purpose
it
is
to
seek
for
starting
holes
in
such
Logique
quirks
as
these
[
](A41481-e104510-b)c
c
Respondent
nōnulli
,
conditionem
nil
ponere
in
esse
:
quod
utcunque
verum
sit
,
de
Hypotheticis
,
quae
ad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
solummodo
,
sive
amplificationem
adhibentur
,
&
aggerandae
rei
alicujus
difficultati
,
vel
indignitati
inserviunt
(
ut
si
scanderem
Coelos
,
ibi
es
,
Psal.
139.
ridiculum
esset
inferre
,
ergo
potest
aliquis
Coelum
scandere
:
)
Conditionales
ta●en
,
quibus
Commonefactiones
,
Promissiones
,
vel
Comminationes
superstruntur
,
supponunt
saltem
aliquid
in
posse
,
licet
nil
ponant
ex
vi
connexionis
.
Nemo
enim
serio
aliquem
ad
progressum
in
studiis
sic
adhortaretur
:
Si
omnes
in
publicâ
Bibliothecâ
libros
mand●s
memoriae
,
eris
Doctor
hisce
comitiis
.
Quid
?
quòd
in
praesenti
negotio
,
irrisori
in
promptu
esset
,
sic
adversus
Prophetam
subsumere
:
At
justus
secundum
Orthodoxorum
the
sin
non
potest
se
avertere
;
ergo
in
nihilum
recidit
tua
interminatio
.
Videtis
quàm
parùm
opus
sit
,
in
Logicis
hujusmodi
tricit
,
diverticulum
quaerere
.
Dr
Prid.
Lect.
6.
de
Perseverant
.
Sanct.
p.
201.
.
Thus
far
this
Great
Assertor
of
the
Synod
of
Dort
,
and
of
the
cause
which
they
maintained
,
to
shew
the
vanity
of
such
a
sence
or
construction
put
upon
the
words
now
in
debate
,
which
shall
render
them
meerly
conditional
,
and
will
not
allow
them
to
import
so
much
as
a
possibility
of
any
thing
contained
,
or
expressed
in
them
.
To
which
much
more
of
like
demonstration
might
be
added
,
if
I
conceived
that
light
stood
in
need
of
light
for
the
manifestation
of
it
.
To
say
,
that
God
putteth
a
case
,
in
such
solemnity
and
emphaticalness
of
words
and
phrase
,
as
are
remarkable
all
along
the
carriage
of
the
place
in
hand
,
of
which
there
is
no
possibility
that
it
should
ever
happen
,
or
be
exemplified
in
reality
of
event
;
and
this
in
vindication
of
himself
,
and
the
equity
of
his
dealings
and
proceedings
with
men
,
is
to
bring
a
scandal
and
reproach
of
weakness
(
such
a
weakness
,
as
is
scarce
to
be
paralleld
in
men
)
upon
that
infinite
wisdom
of
his
,
which
magnifies
it self
in
all
his
words
and
works
.
Which
also
is
so
much
the
more
unworthy
and
unpardonable
,
when
there
is
a
sence
commodious
,
every
ways
worthy
,
as
well
the
infinite
wisdom
,
as
goodness
of
God
,
pertinent
and
proper
to
the
occasion
He
hath
in
hand
,
which
offers
it self
plainly
,
clearly
,
without
any
straining
of
word
,
or
Phrase
,
unto
us
.
Lastly
,
Some
there
are
,
who
,
being
loth
to
see
the
cause
of
their
long-magnified
§.
10.
Doctrine
of
Perseverance
,
dying
by
the
Hand
of
the
Scripture
yet
before
us
,
and
despairing
of
help
for
it
by
any
,
or
by
all
,
the
fore-mentioned
applications
,
have
thought
it
not
amiss
,
in
a
case
of
such
imminent
and
extream
danger
,
to
try
conclusions
by
administring
this
Antidote
unto
it
.
When
God
threatens
(
say
they
)
the
righteous
man
apostatizing
,
that
for
the
iniquity
which
He
committeth
,
He
shall
dye
;
He
speaks
,
neither
of
the
first
Death
(
properly
so
called
,
)
nor
yet
of
the
second
Death
;
but
of
Afflictions
,
Judgments
,
and
Calamities
(
oft
signified
in
Scripture
by
the
word
▪
Death
,
as
Prosperity
is
by
the
word
,
Life
,
)
which
God
often
brings
upon
truly
good
and
righteou●
men
,
when
they
greatly
provoke
Him
by
their
sins
.
To
this
I
answer
;
1.
That
this
mist
hath
been
already
scattered
and
dispel'd
,
by
the
strength
of
that
light
,
which
shineth
in
Sect.
3.
of
this
Chapter
;
by
which
it
clearly
appeareth
,
that
by
the
Death
threatened
by
God
against
a
righteous
man
backsliding
,
and
persevering
in
His
backslidings
,
unto
death
,
(
which
we
there
shew
to
be
the
case
put
by
God
in
the
Scripture
in
hand
)
is
meant
,
Eternal
Death
.
Therefore
not
any
temporal
Judgments
or
Afflictions
;
at
least
,
no●
onely
,
or
principally
these
.
Yet
here
we
add
;
2.
That
it
ill
becom●
an
Interpreter
of
Scripture
,
to
recede
from
the
plain
,
proper
,
and
best
known
signification
of
words
,
save
onely
when
necessitated
by
the
exigency
,
either
of
the
Context
and
scope
of
the
Place
in
hand
,
or
else
of
the
nature
and
condition
of
the
matter
;
as
,
viz.
when
the
sence
,
which
the
common
signification
of
the
word
raiseth
and
exhibiteth
,
is
inconsistent
either
with
the
course
of
the
Scriptures
,
or
with
Principles
of
Reason
.
Neither
of
which
can
be
reasonably
pretended
in
this
Place
.
3.
The
express
Tenor
of
the
Context
it self
riseth
up
like
an
armed
man
,
against
this
Interpretation
.
For
the
execution
,
or
infliction
of
that
Death
,
which
is
here
threatened
against
the
righteous
man
,
that
shall
apostatize
,
is
not
threatened
but
upon
his
dying
under
His
Apostacy
:
in
which
case
there
is
no
opportunity
for
God
to
inflict
any
temporal
Judgments
upon
men
.
When
a
righteous
man
turneth
away
from
His
Righteousness
,
and
committeth
iniquity
,
and
DYETH
IN
THEM
,
for
His
iniquity
that
He
hath
done
shall
He
dye
[
](A41481-e104760-b)a
a
Ezek
18
26
.
4.
When
God
threateneth
at
any
time
such
and
such
sins
,
or
such
and
such
sinners
in
one
kinde
,
or
other
,
with
Death
,
it
is
of
very
dangerous
consequence
,
and
tending
to
allay
and
break
the
energy
and
Power
,
and
consequently
to
hinder
the
operation
,
of
such
Threatenings
upon
the
Consciences
of
men
,
for
any
Man
to
put
a
qualified
or
mitigating
sence
upon
the
word
,
death
;
especially
not
being
authorized
by
God
Himself
so
to
do
.
5.
(
And
lastly
)
the
Authors
themselves
of
this
Interpretation
seeme
to
be
half
heartlesse
and
hopelesse
of
doing
any
great
matters
for
their
cause
by
it
,
and
in
their
Explication
of
themselves
about
it
,
they
distinguish
themselves
quite
besides
that
,
which
should
relieve
them
.
The
word
,
Death
(
they
say
)
in
the
Prophet
,
doth
not
IN
THE
FIRST
SENCE
of
it
,
signifie
eternall
Death
,
as
neither
doth
the
word
,
life
,
in
the
opposite
▪
part
of
the
sentence
,
signifie
eternall
life
.
But
what
though
the
word
▪
Death
,
doth
not
in
the
controverted
Passage
,
signifie
eternall
Death
,
in
the
first
sence
or
signification
of
it
▪
yet
if
it
signifieth
it
in
the
second
,
third
,
or
fourth
sence
,
or
if
it
signifieth
it
at
all
,
it
is
of
one
and
the
same
consideration
,
for
the
eviction
of
what
is
claimed
by
us
from
the
place
;
which
is
,
that
a
Man
truly
righteous
may
so
degenerate
and
Apostatize
,
that
God
will
inflict
eternall
Death
upon
Him
.
I
omit
to
demand
of
these
Interpreters
,
by
what
Authority
or
Confidence
of
genius
,
they
undertake
thus
particularly
to
range
and
marshall
the
severall
sences
,
which
(
they
say
)
God
intended
in
such
and
such
words
,
giving
the
Preheminence
to
such
,
or
such
a
sence
,
and
saying
to
another
,
stand
back
,
or
come
behinde
.
If
we
had
meere
ignorance
or
nescience
of
the
Truth
to
encounter
,
or
satisfie
,
§.
11.
though
in
conjunction
with
the
greatest
parts
of
judgement
and
understanding
on
the
one
hand
,
and
with
the
greatest
warinesse
and
scrupulousnesse
of
circumspection
on
the
other
hand
,
the
traversing
of
the
Scripture
already
insisted
upon
,
were
sufficient
(
I
conceive
)
without
any
further
labour
of
arguing
,
to
gaine
credit
and
fullnesse
of
consent
to
that
Truth
,
which
is
now
upon
the
advance
.
But
Prejudice
and
Pa●tiality
are
hydropicall
,
and
hardly
satisfiable
:
and
these
are
our
chiefe
adversaries
in
the
businesse
in
hand
.
Therefore
to
reconcile
(
if
Possible
)
the
diaffections
of
these
,
with
the
truth
,
we
shall
shew
them
more
visions
from
Heaven
of
the
same
light
and
truth
with
the
former
.
And
first
(
upon
this
account
)
we
shall
remember
them
of
a
Passage
,
formerly
argued
;
and
gather
up
(
at
present
)
onely
so
much
of
the
substance
of
the
Discussion
,
and
that
with
what
brevity
may
be
,
as
we
judge
serviceable
for
our
present
Purpose
,
referring
the
Reader
to
a
review
(
if
he
please
)
of
the
large●
examination
.
The
tenor
of
the
place
is
this
:
Then
His
Lord
,
after
He
had
called
Him
,
said
unto
Him
:
O
thou
wicked
servant
,
I
forgave
thee
all
the
debt
,
because
thou
desiredst
Me
;
shouldst
not
thou
also
have
had
compassion
on
thy
fellow
servant
,
even
as
I
had
pity
on
thee
?
And
his
Lord
was
wroth
,
and
delivered
Him
to
the
Tormentors
,
till
He
should
pay
all
that
was
due
to
Him
.
So
likewise
shall
My
Heavenly
Father
doe
also
unto
you
,
if
yee
from
your
Hearts
forgive
not
every
one
his
Brother
their
Trespasses
[
](A41481-e104920-b)a
a
Mat.
18.
32
,
33
,
&c.
.
Evident
it
is
from
our
Saviours
reddition
or
application
of
the
Parable
,
So
likewise
shall
my
Heavenly
Father
doe
also
unto
you
,
if
&c.
(
speaking
unto
His
Disciples
,
Ver.
1.
and
to
Peter
,
more
particularly
Ver.
21.
)
that
Persons
truly
regenerate
,
and
justified
before
God
(
for
such
were
they
,
to
whom
in
speciall
manner
he
addresseth
the
Parable
,
and
the
application
of
it
,
and
indeed
the
whole
carriage
of
the
Parable
sheweth
that
it
was
calculated
and
formed
onely
for
such
)
may
through
high
misdemeanors
in
Sinning
,
as
(
for
example
)
by
unmercifulnesse
,
cruelty
,
oppression
,
&c.
turne
themselves
out
of
the
justifying
grace
and
favour
of
God
,
quench
the
spirit
of
Regeneration
,
and
come
to
have
their
portions
with
Hypocrites
and
Unbelievers
.
If
Men
will
make
any
thing
at
all
of
the
Parable
in
a
clear
and
direct
way
,
without
troubling
or
obscuring
,
without
wresting
or
straining
,
the
carriage
,
scope
and
pregnant
tendency
of
it
,
such
an
inference
cannot
be
avoided
.
Further
satisfaction
herein
may
be
had
for
the
Price
only
of
so
much
Paines
,
as
the
Perusall
of
the
54.
and
59.
Sections
of
the
8.
Chapter
of
this
Discourse
will
require
.
Nor
doth
the
reversall
of
such
acts
of
grace
in
God
as
we
speak
of
,
argue
§.
12.
the
least
mutability
,
or
shadow
of
change
in
Him
,
either
in
respect
of
His
Love
,
Counsells
,
or
Decrees
;
it
only
argueth
a
change
and
alteration
in
Men.
For
at
that
very
instant
,
when
God
loveth
a
Person
,
and
justifieth
him
,
in
respect
of
his
Faith
,
he
hateth
with
a
perfect
hatred
,
and
such
which
hath
death
and
destruction
in
the
Womb
of
it
,
all
wicked
,
cruell
,
and
unmercifull
Men
whatsoever
.
So
that
in
case
that
Person
,
whom
God
now
loveth
and
justifieth
,
shall
at
any
time
hereafter
turne
wicked
,
cruell
,
unmercifull
,
or
the
like
(
which
is
very
possible
for
him
to
doe
)
he
falleth
under
that
hatred
of
God
,
which
was
in
him
,
even
whilest
he
loved
him
,
and
which
is
alwayes
in
him
,
unchangeably
,
unalterably
,
and
indispensably
,
in
respect
of
any
Person
,
or
Persons
whatsoever
.
Therefore
in
such
a
case
as
this
,
there
is
no
alteration
or
change
of
affection
in
God
,
but
onely
a
change
of
minde
,
will
,
and
wayes
in
Men
,
and
that
from
better
unto
worse
.
A
Man
living
,
or
travelling
in
a
temperate
climate
,
finds
no
inconvenience
or
offence
,
either
from
cold
,
or
heat
:
but
let
him
remove
his
dwelling
,
or
travell
,
either
so
far
North
,
where
extremity
of
cold
reigneth
,
or
so
far
towards
the
South
,
where
heat
rageth
,
he
will
accordingly
suffer
,
from
the
one
,
and
the
other
.
Yet
this
alteration
in
the
state
or
condition
of
his
body
,
doth
not
argue
any
alteration
at
all
in
the
Heavens
,
or
in
the
Earth
,
or
in
the
Aire
:
these
remaine
so
affected
,
whilest
he
suffers
from
them
,
as
they
were
,
when
he
was
no
wayes
inconvenienced
by
them
.
A
Man
who
by
the
Lawes
of
the
Land
,
or
State
where
he
liveth
,
is
at
present
obnoxious
to
no
penalty
at
all
,
inflicted
by
these
Laws
upon
Malefactors
,
but
is
capable
of
the
greatest
dignity
or
preferment
,
which
that
State
affordeth
,
as
soon
as
he
turneth
a
Murtherer
,
or
Traitor
to
this
State
,
devests
Himself
of
that
capacity
of
honour
,
wherein
He
stood
before
,
and
becomes
liable
to
the
severest
Punishment
,
which
those
Lawes
inflict
.
The
Mans
condition
hereby
is
much
altered
,
from
what
it
was
,
and
that
by
reason
of
the
Law
;
but
yet
the
Law
it self
is
altogether
the
same
which
it
was
,
under
the
one
condition
of
this
Man
,
and
the
other
.
In
like
manner
God
justifieth
a
Man
this
day
,
upon
his
believing
:
to
morrow
,
upon
a
returne
to
His
v●mit
of
unbelief
,
He
devests
Him
of
His
justification
,
and
requires
his
sins
at
his
hand
:
yet
God
,
notwithstanding
these
contrary
acts
in
reference
unto
,
and
about
,
one
and
the
same
Person
,
remaines
intirely
one
and
the
same
,
no
wayes
changed
,
no
wayes
altered
,
in
his
affections
,
or
in
any
thing
else
relating
to
him
.
But
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
alreadyb.
a
See
Cap.
4.
Sect.
The
root
or
grand
occasion
of
the
common
mistake
in
this
point
,
(
I
meane
,
§.
13.
why
Men
conceive
and
judge
,
that
if
God
loves
a
Man
at
one
time
,
and
hates
him
at
another
,
he
must
needs
be
variable
in
his
affection
)
is
that
capitall
error
of
a
personall
Election
,
and
Reprobation
,
or
of
such
a
love
in
God
,
which
should
produce
the
former
;
and
hatred
in
him
,
that
should
cause
the
latter
.
For
if
there
were
any
such
Affection
or
Love
in
God
,
which
did
directly
and
immediately
respect
,
or
relate
unto
the
Person
of
any
Man
,
then
(
I
confesse
)
it
would
follow
,
that
if
he
should
at
any
time
hate
that
Person
,
whom
he
ever
loved
,
he
should
be
changeable
in
his
affections
.
But
supposing
that
(
which
we
shall
,
God
sparing
life
,
and
affording
opportunity
otherwise
,
demonstratively
prove
in
due
time
)
viz.
that
God
beares
no
Affection
,
no
Love
,
to
the
Person
of
any
Man
,
simply
in
respect
of
his
▪
Personality
,
or
because
he
is
this
Man
,
and
not
another
,
but
that
all
the
love
that
he
beares
to
Men
,
or
to
any
Person
of
Man
,
is
either
in
respect
of
their
nature
,
and
as
they
are
Men
,
in
respect
of
which
He
bears
a
generall
or
common
love
to
them
;
or
in
respect
of
their
qualifications
,
as
they
are
good
Men
,
in
one
degree
or
other
;
in
respect
whereof
,
He
bears
a
more
speciall
love
to
them
:
and
againe
,
that
He
bears
no
hatred
to
the
Person
of
any
Man
simply
,
or
,
as
he
is
this
Man
,
and
not
another
,
but
only
as
he
is
sinfull
and
wicked
;
it
may
very
easily
be
conceived
,
how
Men
may
gaine
,
and
lose
,
and
regain
,
and
againe
lose
,
the
love
of
God
,
without
the
least
change
or
alteration
in
this
his
Affection
.
Suppose
a
Prince
loved
no
one
of
his
subjects
,
more
then
another
,
as
they
were
his
subjects
,
but
thus
far
loved
them
all
with
a
gracious
and
benevolous
affection
;
yet
in
case
any
of
them
should
prove
more
vertuous
and
deserving
then
their
fellowes
,
should
upon
such
an
account
,
expresse
signall
and
high
respects
of
favour
unto
them
;
and
on
the
other
hand
,
in
case
any
of
them
prov'd
vitious
and
ill
deserving
,
should
frown
upon
these
,
and
threaten
to
punish
them
,
in
case
of
a
non-amendment
,
it
may
well
be
apprehended
,
how
the
subjects
of
such
a
Prince
,
may
often
both
rise
and
fall
in
their
Princes
affections
,
He
Himself
remaining
uniforme
and
constant
herein
.
Another
testimony
from
Scripture
,
evidencing
the
same
Truth
with
§.
14.
the
former
,
speaketh
these
words
.
But
I
keepe
under
my
body
,
and
bring
it
into
subjection
,
least
by
any
means
,
when
I
have
preached
unto
others
,
I
my self
should
be
a
cast-away
[
](A41481-e105120-b)a
a
1
Cor.
9.
27.
.
From
which
words
I
argue
thus
:
If
Paul
,
after
his
conversion
unto
Christ
,
was
in
a
Possibility
of
being
,
or
becoming
a
Reprobate
,
or
cast-away
,
then
may
true
Believers
fall
away
both
totally
and
finally
(
for
finally
ever
includes
totally
,
)
But
the
Antecedent
is
true
:
Paul
after
his
conversion
,
was
in
the
possibility
mentioned
.
Ergo.
The
Major
Proposition
(
I
presume
)
will
passe
without
controule
.
The
Minor
is
proved
from
the
place
in
hand
,
thus
:
That
which
Paul
was
very
sollicitous
,
and
industrious
to
prevent
,
he
was
in
a
possibility
of
suffering
,
or
being
made
.
But
Paul
was
very
sollicitous
and
industrious
to
prevent
his
b●ing
made
a
cast-away
(
as
the
Scripture
in
hand
plainly
avoucheth
;
he
kept
under
his
body
,
and
brought
it
in
subjection
,
in
order
to
prevent
his
becoming
a
cast-away
.
)
Ergo
,
He
was
in
danger
or
possibility
of
being
made
a
cast-away
.
The
reason
of
the
consequence
in
the
Major
Proposition
,
is
,
because
no
Man
of
understanding
will
be
sollicitous
to
prevent
or
hinder
the
coming
to
passe
of
such
a
thing
,
the
coming
to
passe
whereof
he
knows
to
be
impossible
.
It
is
like
it
will
be
here
said
;
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
,
a
cast-away
,
§.
15.
doth
not
alwayes
signifie
a
Person
wholy
rejected
of
God
,
but
sometimes
,
a
Person
reproveable
,
in
respect
of
some
particular
action
,
omission
,
or
course
.
I
answer
,
1.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
writings
of
this
Apostle
,
is
constantly
translated
,
Reprobate
.
See
Rom.
1.
28.
&
2
Cor.
13.
5
,
6
,
7.
2
Tim.
3.
8.
Tit.
1.
16.
unlesse
it
be
once
,
as
viz.
Heb.
6.
8.
where
it
is
Englished
,
Rejected
▪
which
in
sence
and
import
,
is
as
much
as
,
Reprobate
,
as
is
evident
from
the
expressions
which
accompany
it
.
But
that
[
Earth
]
which
beareth
Thornes
and
Briers
,
is
REIECTED
,
and
is
NIGH
UNTO
CVRSING
,
WHOSE
END
IS
TO
BE
BVRNED
[
](A41481-e105400-b)b
b
Heb.
6.
8.
.
2.
Chrysostome
,
who
is
generally
acknowledged
to
be
the
best
Expositor
of
Scripture
amongst
all
the
Fathers
,
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
understands
a
a
Person
rejected
from
Salvation
by
God
.
Doe
not
thinke
,
saith
Paul
(
as
this
Author
commenteth
the
place
)
when
once
you
have
believed
,
that
it
is
sufficient
to
save
you
:
for
if
it
be
not
sufficient
for
me
to
Salvation
,
to
Preach
,
to
Teach
,
to
bring
thousands
unto
God
,
unlesse
I
be
unreproveable
also
in
my
personall
wayes
and
actions
,
much
lesse
will
it
be
so
unto
you
[
](A41481-e105470-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
3.
Pareus
Himself
acknowledgeth
,
that
,
besides
Chrysostome
,
Ambrose
,
Theophylact
,
and
Lyra
,
interpret
the
word
,
and
place
,
accordingly
[
](A41481-e105530-b)*
*
Par.
ad
Roman
.
pag.
780.
.
4.
Our
best
modern
Expositors
themselves
,
though
for
the
most
part
they
straine
hard
to
deliver
the
common
Doctrine
of
Perseverance
out
of
the
hand
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
by
the
tenor
of
the
sentence
,
and
manifest
scope
of
the
place
,
are
so
amused
in
their
designe
,
that
in
their
expressions
they
fall
into
the
way
of
the
ancient
Interpretation
mentioned
.
Calvin
,
having
mentioned
the
Exposition
of
some
to
this
effect
,
lest
when
I
have
well
and
faithfully
taught
others
,
I
my self
,
by
an
evill
course
of
life
,
should
receive
the
sentence
of
damnation
from
God
,
doth
not
at
all
tax
this
Exposition
,
but
onely
presents
another
,
which
(
as
He
▪
supposeth
)
doth
melius
quadrare
,
better
suite
with
the
place
.
And
yet
immediately
after
,
acknowledgeth
,
that
the
sentence
may
cohere
with
the
former
saying
,
thus
:
lest
I
be
defrauded
,
or
,
deprived
,
of
the
Gospell
,
whereof
others
,
by
my
meanes
,
are
made
partakers
[
](A41481-e105610-b)b
b
Nonnulli
exponunt
,
necum
alios
bene
ac
fideliter
docuero
,
malè
vivendo
,
damnationis
judicium
à
Deo
reportem
—
Potest
etiam
conjungi
cum
superiore
dicto
,
in
hunc
modum
;
ne
Evangelio
defrauder
,
cujus
alii
mea
operâ
fiunt
participes
.
.
Which
sence
,
with
that
contended
for
by
us
,
are
no
more
two
,
but
one
Interpretation
.
Musculus
is
right
down
for
the
same
sence
,
upon
the
place
.
The
first
reason
(
saith
he
)
is
lest
he
should
become
a
Reprobate
,
i.
e.
lest
he
should
be
amongst
those
,
who
do
not
run
[
or
strive
]
lawfully
,
and
so
never
come
to
obtaine
the
Prize
[
](A41481-e105710-b)c
c
Ratio
est
,
i.
e.
ne
reprobus
fiat
.
Hoc
est
,
ne
inter
eos
sit
,
qui
non
ritè
currunt
,
adeoque
nec
brabio
potiuntur
.
.
Mr.
John
Deodate
(
as
He
is
Englished
upon
the
place
)
thus
:
a
cast-away
.
]
i.
e.
found
unworthy
of
being
approved
and
rewarded
,
as
one
of
Gods
hold
Champions
.
He
hath
a
relation
to
that
there
were
certaine
Colledges
or
Schools
of
these
exercises
of
Armes
,
in
which
those
that
were
entred
,
if
they
did
not
submit
themselves
to
the
rigor
of
the
Discipline
,
or
did
not
prove
as
they
should
doe
,
were
CROSSED
OVT
by
the
Masters
.
Our
English
Annotators
,
who
plow
much
of
their
ground
with
Mr.
Deodates
Heyfer
,
incumber
their
Opinion
about
Perseverance
,
with
words
of
the
same
import
upon
the
place
.
So
that
the
best
ancient
Expositors
,
freely
,
and
with
perfect
agreement
to
themselves
,
and
their
judgements
otherwise
;
and
the
best
moderne
Interpreters
,
unwillingly
,
and
without
sparing
themselves
in
their
Opinions
otherwise
,
give
testimony
to
such
a
sence
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
(
and
so
of
the
whole
Period
)
which
cleerly
asserteth
a
Possibility
of
a
〈…〉
ll
fall
in
true
Believers
.
5.
(
And
lastly
)
the
scope
of
the
place
,
from
Verse
23.
evinceth
the
legitimacy
of
such
a
sence
in
both
,
above
all
contradiction
.
For
the
Apostle
,
having
asserted
this
for
the
Reason
,
Motive
,
or
End
,
why
He
had
made
Himself
a
servant
unto
all
Men
,
in
bearing
with
all
Mens
humours
and
weaknesses
in
the
course
of
His
Ministry
,
viz.
that
He
might
be
partaker
of
the
Gospell
(
i.
e.
of
the
saving
benefit
or
blessing
of
the
Gospell
)
with
them
,
Ver.
23.
and
againe
,
that
what
He
did
,
He
did
it
to
obtaine
an
incorruptible
Crown
,
Ver.
25.
plainely
sheweth
,
that
that
which
He
sought
to
prevent
,
by
running
,
and
fighting
at
such
an
high
rate
as
He
did
,
was
not
the
blame
or
disparagement
of
some
such
misbehaviour
,
under
which
notwithstanding
He
might
retaine
the
saving
Love
of
God
,
but
the
losse
of
His
Part
and
Portion
in
the
Gospell
,
and
of
that
incorruptible
Crown
,
which
He
sought
by
that
severe
Hand
,
which
He
still
held
over
Himselfe
,
to
obtaine
.
Pareus
,
seemes
not
to
be
very
difficult
in
admitting
the
sence
of
the
place
§.
16.
contended
for
,
but
denies
that
this
sence
doth
any
wayes
imply
,
or
suppose
any
danger
or
possibility
of
Pauls
becoming
a
Reprobate
.
To
which
Point
He
reasoneth
thus
:
As
it
followeth
not
;
Christ
died
,
lest
Believers
should
perish
;
therefore
Believers
are
in
danger
of
perishing
;
but
on
the
contrary
,
that
Believers
are
out
of
the
danger
of
perishing
,
because
Christ
Died
for
them
.
So
(
saith
He
)
it
doth
not
follow
:
I
keepe
under
my
Body
,
lest
I
should
be
a
Reprobate
:
therefore
I
am
in
danger
of
being
a
Reprobate
:
but
on
the
contrary
;
therefore
there
is
no
danger
of
my
being
a
Reprobate
,
because
I
keepe
my
Body
▪
under
,
&c
[
](A41481-e105980-b)a
a
Sicut
igitur
non
sequitur
:
Christus
est
mortuus
,
ne
credentes
in
eum
pereant
:
ergo
periculum
est
,
ne
credentes
pereant
:
sed
contra
:
ergo
non
est
periculum
,
quia
Christus
est
mortuus
.
Ita
non
sequitur
,
contundo
corpus
,
ne
Reprobus
fiam
:
ergo
periculum
est
,
ne
reprobus
fiam
:
sed
contrâ
:
ergo
non
est
periculum
,
quià
contundo
corpus
,
&c.
Pareus
in
8.
Rom.
Dub.
15.
p.
780.
.
To
this
I
answer
;
if
this
Author
intends
onely
to
assert
by
this
arguing
,
that
Paul
was
in
no
danger
of
being
a
Reprobate
,
whilest
He
did
continue
that
holy
exercise
of
keeping
under
his
Body
▪
which
He
speaks
of
,
I
am
not
He
that
shall
oppose
Him
.
Doubtlesse
Paul
▪
was
in
n●
danger
,
no
nor
yet
in
any
possibility
(
which
is
much
lesse
then
a
danger
)
of
being
a
Reprobate
,
or
of
being
rejected
by
God
,
whilest
He
used
the
means
specified
to
prevent
it
▪
But
,
2.
If
his
intent
be
,
to
assert
,
or
affirme
,
either
that
Paul
,
whilest
he
did
keepe
under
his
Body
,
was
in
no
possibility
of
giving
over
his
exercise
in
this
kinde
;
or
,
that
in
case
of
giving
it
over
,
he
was
in
no
Possibility
of
becoming
a
Reprobate
hereby
;
my
answer
is
,
that
his
Argument
reacheth
neither
of
these
,
unlesse
it
be
in
a
way
of
confutation
.
For
as
there
was
a
Precedaneous
Possibility
,
that
Christ
who
did
die
,
might
not
have
died
;
and
againe
,
in
case
he
had
not
died
,
that
the
Persons
who
now
believe
in
him
,
and
are
saved
,
should
not
have
been
saved
;
in
like
manner
,
there
was
a
Possibility
,
both
that
Paul
,
who
did
now
keepe
under
his
Body
,
might
not
have
kept
it
under
,
or
might
not
continue
to
keepe
it
under
,
and
that
in
case
he
had
not
continued
to
keep
it
under
,
he
might
be
a
Reprobate
.
Nay
,
as
in
case
Christ
had
▪
not
died
,
there
had
not
been
a
Possibility
onely
,
but
even
a
certainty
,
of
their
perishing
,
who
now
by
believing
on
him
,
are
saved
:
in
like
manner
,
in
case
Paul
had
deserted
his
exercise
of
keeping
under
his
Body
,
there
had
been
more
then
a
possibility
,
and
no
whit
lesse
then
a
certainty
,
of
his
proving
a
Reprobate
;
though
now
,
by
means
of
his
persevering
therein
unto
the
end
,
(
as
we
have
cause
in
abundance
to
judge
concerning
him
]
he
be
saved
.
So
that
the
Argument
recoyles
,
as
we
see
,
upon
the
Author
himself
,
and
the
cause
,
which
he
seekes
to
maintaine
by
it
.
Our
English
Annotators
upon
the
place
are
very
tender
of
admitting
any
§.
17.
such
sence
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
should
imply
any
uncertainty
in
the
Apostle
of
his
Election
,
or
of
obtaining
the
prize
.
But
the
truth
is
,
that
that
sence
of
the
Word
,
for
which
we
have
contested
,
doth
no
wayes
imply
the
former
;
nor
yet
,
if
by
uncertainty
be
meant
any
thing
grievous
or
discourageing
to
the
Apostle
,
the
latter
.
For
,
1.
He
might
,
notwithstanding
a
possibility
of
becoming
a
Reprobate
afterwards
,
know
certainly
that
for
the
present
He
was
elected
,
in
as
much
as
know
He
might
with
the
greatest
certainty
(
and
doubtlesse
,
did
)
that
He
did
believe
.
And
that
all
those
,
who
truly
believe
,
are
elected
,
our
Adversaries
themselves
will
not
deny
.
2.
Notwithstanding
such
a
possibility
as
we
suppose
,
of
his
becoming
a
Reprobate
,
He
might
have
as
much
certainty
of
obtaining
the
prize
,
as
He
desired
,
or
was
any
wayes
meet
or
reasonable
,
for
him
,
either
to
desire
,
or
enjoy
.
This
certainty
He
might
have
(
and
questionlesse
,
had
)
upon
his
continuance
in
well
doing
:
and
for
any
Man
to
be
certaine
of
obtaining
the
prize
,
though
He
should
apostatize
and
decline
into
wayes
of
wickednesse
,
is
not
a
certainty
either
meet
for
God
to
give
,
or
for
any
Man
to
receive
.
Somewhat
more
was
said
upon
this
account
in
the
nineth
Chapter
.
The
next
passage
we
shall
insist
upon
,
to
evince
the
possibility
of
a
finall
§.
18.
defection
in
the
Saints
,
openeth
it self
in
these
words
.
For
it
is
unpossible
for
those
,
who
were
once
enlightened
,
and
have
tasted
of
the
Heavenly
gift
,
and
were
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
the
good
Word
of
God
,
and
the
powers
of
the
World
to
come
,
If
they
shall
fall
away
,
to
renew
them
againe
unto
Repentance
,
seeing
they
Crucifie
to
themselves
the
Son
of
God
afresh
,
and
put
Him
to
an
open
shame
.
For
the
Earth
,
which
drinketh
in
the
raine
,
that
cometh
oft
upon
it
,
and
bringeth
forth
Herbs
meet
for
them
,
by
whom
it
is
dressed
,
receiveth
blessing
from
God
.
But
that
which
beareth
Thornes
and
Briers
,
is
rejected
,
and
is
nigh
unto
cursing
,
whose
end
is
to
be
burned
[
](A41481-e106350-b)a
a
Heb.
6.
4
,
5
,
6
,
7
,
&c.
.
Answerable
hereunto
is
another
in
the
same
Epistle
:
For
if
we
sin
willfully
after
we
have
received
the
knowledge
of
the
Truth
,
there
remaineth
no
more
Sacrifice
for
sins
,
But
a
certaine
fearful
looking
for
of
judgement
,
and
fiery
indignation
,
which
shall
devour
the
Adversaries
.
He
that
despised
Moses
Law
died
without
mercy
,
under
two
or
three
witnesses
.
Of
how
much
sorer
punishment
,
suppose
yee
,
shall
he
be
thought
worthy
,
who
hath
troden
under
foot
the
Son
of
God
,
and
hath
counted
the
Blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
to
the
Spirit
of
Grace
[
](A41481-e106370-b)b
b
Heb.
10.
26
,
27
,
&c.
.
Evident
it
is
,
that
in
these
two
passages
,
the
Holy
Ghost
,
after
a
most
serious
manner
,
and
with
a
very
pathetique
and
moving
straine
of
speech
,
and
discourse
,
(
scarce
the
like
to
be
found
in
all
the
Scriptures
)
admonisheth
those
,
who
are
at
present
true
Believers
,
to
take
heed
of
relapsing
into
the
wayes
of
their
former
ignorance
and
impiety
.
This
Caveat
or
admonition
he
vehemently
presseth
by
an
argument
of
this
import
;
that
in
case
they
shall
thus
relapse
,
there
will
be
very
little
,
or
no
hope
at
all
,
of
their
recovery
,
or
returne
to
the
estate
of
Faith
and
Grace
,
wherein
they
now
stand
.
Before
the
faces
of
such
sayings
and
passages
as
these
,
rightly
understood
,
and
duly
considered
,
there
is
no
standing
for
that
Doctrine
,
which
denies
a
possibility
,
either
of
a
totall
,
or
finall
,
defection
in
the
Saints
.
But
this
light
also
is
darkened
in
the
Heavens
thereof
,
by
the
interposition
of
the
vailes
of
these
two
exceptions
.
1.
That
the
Apostle
in
the
said
passages
affirms
nothing
positively
concerning
the
falling
away
of
those
he
speaks
of
,
but
only
conditionally
,
and
upon
supposition
.
2.
That
he
doth
not
speak
of
true
and
sound
Believers
,
but
of
Hypocrites
,
and
such
who
had
Faith
onely
in
shew
,
not
in
substance
.
The
former
of
these
exceptions
hath
been
already
non-suited
,
and
that
by
some
of
the
ablest
Patrons
themselves
of
the
cause
of
Perseverance
[
](A41481-e106390-b)c
c
Cap.
11.
Sect.
9.
;
where
we
were
taught
from
a
pen
of
that
learning
,
That
such
conditional
sayings
,
upon
which
Admonitions
,
Promises
,
or
Threatenings
are
built
,
do
at
least
suppose
something
in
possibility
,
however
by
vertue
of
their
Tenor
and
Form
they
suppose
nothing
in
being
.
But
,
2.
As
to
the
Places
in
Hand
,
there
is
not
any
Hypothetical
sign
,
or
conditional
Particle
to
be
found
in
either
of
them
,
as
they
come
from
the
Holy
Ghost
,
and
are
carried
in
the
Original
.
Those
two
,
iffs
,
appearing
in
the
English
Translation
,
the
one
in
the
former
Place
,
the
other
in
the
latter
,
shew
(
it
may
be
)
the
Translators
inclination
to
the
cause
,
but
not
their
faithfulness
in
their
engagement
;
an
infirmity
whereunto
they
were
very
subject
,
as
we
shall
have
occasion
to
take
notice
of
the
second
time
ere
long
,
in
another
instance
of
like
partiality
.
But
the
Tenor
of
both
the
Passages
in
hand
is
so
ordered
by
the
Apostle
,
that
He
plainly
declares
,
how
great
and
fearful
the
danger
is
,
or
will
be
,
when
Beleevers
do
,
or
shall
,
fall
away
,
not
,
if
,
or
in
case
,
they
shall
fall
away
.
To
the
latter
exception
,
which
pretends
to
finde
onely
Hypocrites
,
and
§.
19.
not
true
Beleevers
,
staged
in
both
Passages
,
we
likewise
answer
,
that
it
glosseth
no
whit
better
,
then
the
former
,
if
not
much
worse
;
considering
,
that
the
Persons
presented
in
the
said
Passages
,
are
described
by
such
characters
and
signal
excellencies
,
which
the
Scriptures
are
wont
to
appropriate
unto
Saints
,
and
true
Beleevers
,
and
that
when
they
intend
to
shew
them
in
the
best
and
greatest
of
their
glory
.
What
we
say
herein
,
will
(
I
suppose
)
be
made
above
all
gainsaying
by
instancing
Particulars
.
1.
The
Persons
spoken
of
,
are
(
in
the
former
of
the
Passages
)
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
enlightened
,
[
meaning
,
with
the
knowledg
of
God
,
and
of
Jesus
Christ
,
in
the
Gospel
.
]
How
frequently
is
this
Grace
of
illumination
,
or
enlightening
,
attributed
unto
the
Saints
,
or
true
Beleevers
?
The
Apostle
having
said
,
that
the
god
of
this
world
had
blinded
the
eyes
of
those
,
who
beleeve
nor
▪
lest
the
light
of
the
glorious
Gospel
of
Christ
—
should
shine
unto
them
;
He
adds
soon
after
:
For
God
who
commanded
the
light
to
shine
out
of
darkness
,
hath
shined
in
our
Hearts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
give
the
light
of
the
knowledg
of
the
glory
of
God
[
](A41481-e106580-b)a
a
2
Cor.
4.
4
,
6
,
&c.
So
that
true
Beleevers
,
are
here
distinguished
from
Unbeleevers
,
by
this
,
that
they
are
enlightened
,
the
other
having
their
eyes
blinded
,
by
reason
whereof
they
are
without
any
such
illumination
.
So
again
,
where
He
saith
to
these
Hebrews
,
But
call
to
remembrance
the
former
days
,
in
which
after
ye
were
enlightened
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
endured
a
great
fight
of
afflictions
[
](A41481-e106650-b)b
b
Heb.
10.
32
;
He
clearly
rermeth
their
Conversion
it self
to
the
Faith
,
their
illumination
,
or
enlightening
.
Yea
,
this
illumination
is
so
appropriate
unto
the
Saints
,
or
sound
Beleevers
,
that
our
Saviour
Himself
stiles
the
generation
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Children
of
light
[
](A41481-e106700-b)c
c
Luk.
16
8.
.
So
the
Apostle
Paul
admonisheth
the
Ephesians
,
to
walk
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
children
of
the
light
[
](A41481-e106740-b)d
d
E●hes.
5.
8.
,
meaning
,
as
Saints
,
or
true
Beleevers
.
And
in
the
same
Verse
,
he
distinguisheth
their
present
estate
in
Faith
,
from
their
former
,
in
unbelief
,
thus
:
For
ye
were
sometimes
darkness
:
but
now
are
ye
light
in
the
Lord
.
2.
In
the
latter
of
the
said
Passages
,
the
Persons
spoken
of
,
are
said
to
have
§.
20.
received
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
acknowledgment
of
the
Truth
.
Which
expression
,
doth
not
signifie
the
bare
notion
or
apprehension
of
what
the
Gospel
teacheth
,
and
holdeth
forth
,
of
which
they
are
capable
,
who
are
the
most
professed
enemies
thereof
,
but
such
a
consenting
,
and
subjection
hereunto
,
which
worketh
effectually
in
men
to
a
separating
of
themselves
from
Sin
and
Sinners
.
This
is
the
constant
acception
and
import
of
the
Phrase
in
the
Scriptures
.
Always
learning
(
saith
the
Apostle
,
of
silly
women
,
laden
with
Sins
)
and
never
able
to
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
an
acknowledgment
of
the
Truth
[
](A41481-e106840-b)e
e
2
Tim.
3.
7.
:
i.
e.
to
a
through
and
cordial
assent
to
it
,
which
is
wont
to
utter
it self
in
a
suitable
Conversation
.
So
when
He
saith
,
that
God
will
have
all
men
to
be
saved
,
and
to
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
knowledg
[
or
acknowledgment
rather
]
of
the
Truth
,
by
coming
to
the
acknowledgment
of
the
Truth
[
](A41481-e106910-b)f
f
1
Tim.
2.
4
,
He
cannot
mean
any
thing
ineffectual
,
or
unavailable
to
Salvation
;
such
a
sence
would
render
the
sentence
senceless
,
and
exhibit
it
in
this
form
:
God
will
have
all
men
to
be
saved
,
and
to
come
to
that
which
is
not
able
to
save
them
.
Therefore
by
the
acknowledgment
of
the
Truth
,
is
meant
such
a
cordinal
and
through
assent
to
it
,
which
consists
in
a
sound
and
saving
Faith
.
So
when
He
saith
,
that
the
Servant
of
the
Lord
must
be
gentle
—
in
meekness
instructing
those
that
oppose
themselves
,
if
God
per
adventure
will
give
them
Repentance
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
,
or
for
,
the
acknowledgment
of
the
Truth
,
He
clearly
supposeth
the
acknowledgment
of
the
Truth
,
to
be
either
the
end
,
or
specifical
Perfection
of
Repentance
,
i.
e.
such
a
thing
,
which
demonstrates
Repentance
to
be
sound
,
and
of
the
saving
kinde
,
where
ever
it
is
found
.
There
is
but
one
Place
more
,
where
the
Phrase
is
used
,
and
here
also
it
bears
as
high
a
sence
,
as
in
the
testimonies
already
opened
.
Paul
a
Servant
of
God
,
and
an
Apostle
of
Jesus
Christ
,
according
to
the
Faith
of
Gods
Elect
,
and
the
acknowledgment
of
the
Truth
,
which
is
after
godliness
[
](A41481-e107010-b)g
g
Tit.
1.
1.
.
By
the
acknowledgment
of
the
Truth
,
cannot
any
such
knowledg
of
it
be
meant
in
this
place
,
which
should
stand
with
unregeneracy
,
or
unbelief
,
because
then
Paul
should
stile
himself
an
Apostle
of
Jesus
Christ
,
according
to
the
exigency
or
requirement
of
such
a
knowledg
of
the
Gospel
in
men
,
which
is
insufficient
to
save
them
.
A
sence
ridiculous
and
preposterous
.
Somewhat
was
done
by
us
in
the
preceding
Chapter
[
](A41481-e107060-b)h
h
Sect.
26
,
27
,
towards
the
unfolding
of
this
place
:
Yea
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acknowledgment
,
in
construction
with
other
words
of
like
import
,
as
the
acknowledgment
of
Christ
,
Ephes.
1.
17.
of
the
Son
of
God
,
Eph.
4.
13.
of
God
,
Colos.
1.
10.
of
the
mystery
of
God
,
Col.
2.
2.
of
Him
that
hath
called
us
,
2
Pet.
1.
3.
(
to
omit
many
the
like
)
still
importeth
such
a
knowledg
which
accompanieth
a
sound
and
saving
Faith
.
3.
The
Persons
queried
about
,
are
said
to
be
sanctified
with
,
or
by
,
the
§.
21.
blood
of
the
Covenant
,
i.
e.
by
their
being
sprinkled
herewith
to
be
separated
from
such
who
refuse
this
sprinkling
,
as
likewise
from
the
pollutions
and
defilements
of
the
world
.
To
be
sanctified
,
when
applied
unto
Persons
,
is
not
found
in
any
other
sence
,
throughout
the
New
Testament
,
unless
it
be
,
where
Persons
bear
the
consideration
and
respect
of
things
,
rather
then
of
persons
;
and
this
onely
in
that
one
place
,
1
Cor.
7.
14.
But
of
this
signification
of
the
word
,
which
we
claim
in
this
place
,
instances
are
so
frequent
and
obvious
,
that
we
shall
not
need
to
mention
any
.
And
we
have
formerly
(
I
remember
)
demonstratively
evinced
,
that
the
Scripture
in
hand
speaks
of
none
other
,
but
a
true
and
real
Sanctification
[
](A41481-e107220-b)i
i
C●●
8.
Sect.
50
,
51
,
&c.
,
and
such
which
is
appropriate
unto
Saints
.
4.
They
are
said
to
taste
,
or
to
have
tasted
,
of
the
Heavenly
gift
.
By
this
§.
22.
Heavenly
gift
may
,
be
meant
,
either
,
1.
Christ
himself
,
who
is
called
,
the
gift
of
God
,
Joh.
4.
10.
Or
,
2.
the
Holy
Ghost
,
who
is
said
to
be
given
to
them
that
beleeve
,
Act.
11.
17
,
and
again
,
to
them
who
obey
God
,
Act.
5.
32.
Or
,
3.
the
gift
of
Righteousness
,
or
Justification
:
for
this
also
is
called
a
gift
,
Rom.
5.
15
,
16
,
17.
Or
,
4.
(
and
lastly
)
Salvation
,
or
Eternal
Life
.
This
also
is
termed
the
gift
of
God
,
Rom.
6.
23.
Now
all
these
gifts
,
are
given
onely
unto
true
Believers
.
Whatsoever
is
meant
by
this
Heavenly
gift
,
certaine
it
is
that
by
tasting
,
is
not
meant
any
light
or
superficial
impression
made
upon
the
Hearts
or
Souls
of
Men
through
the
sence
,
or
apprehension
of
it
,
but
an
emphaticall
,
inward
and
affectuous
rellish
and
sence
of
the
excellent
and
Heavenly
sweetnesse
and
pleasantnesse
of
it
,
opposed
to
a
bare
speculation
,
or
naked
apprehension
thereof
.
The
reason
hereof
is
cleare
,
viz.
be
cause
the
tasting
of
this
Heavenly
gift
here
spoken
of
,
is
not
mentioned
by
the
Apostle
in
a
way
of
easing
or
extenuating
,
the
sin
of
those
that
should
fall
away
from
Christ
,
but
by
way
of
aggravation
and
exaggeration
of
the
heynousnesse
and
unreasonablenesse
thereof
;
and
withall
,
more
fully
to
declare
and
assert
the
equitablenesse
of
that
severity
in
God
,
which
is
here
denounced
against
those
,
that
shall
sin
the
great
sin
of
apostacy
here
spoken
of
.
It
must
needs
be
much
more
unworthy
and
provoking
in
the
sight
of
God
,
for
a
Man
to
turne
His
back
upon
,
and
renounce
those
wayes
,
that
Profession
,
wherein
God
hath
come
home
to
Him
,
and
answered
the
joy
of
his
heart
abundantly
,
then
it
would
be
,
in
cause
He
had
only
heard
of
great
matters
,
and
had
His
head
fill'd
,
but
had
had
really
found
and
felt
nothing
with
His
he●rt
and
Soul
,
truly
excellent
and
glorious
.
Therefore
to
understand
the
Phrase
of
tasting
the
Heavenly
gift
,
in
any
diminutive
or
extenuating
sence
,
is
to
breake
the
heart
(
as
it
were
)
to
dissipates
the
strength
and
Power
of
the
Apostles
arguing
in
this
place
.
And
besides
,
the
very
word
it self
,
to
taste
,
ordinarily
in
Scripture
,
imports
a
reall
communion
with
,
or
Participation
and
injoyment
(
if
the
thing
be
good
)
of
,
that
which
is
said
to
be
tasted
.
Oh
TAST
and
see
(
saith
David
.
)
that
the
Lord
is
good
[
](A41481-e107470-b)a
a
Psal.
34.
8.
.
His
Intent
(
doubtlesse
)
was
not
to
invite
Men
to
a
slight
or
superficiall
taste
of
the
goodnesse
of
God
,
but
to
a
reall
,
cordiall
,
and
through
experiment
,
and
satisfactory
injoyment
of
it
.
So
when
He
that
made
the
great
invitation
in
the
Parable
,
expressed
Himself
thus
to
His
servants
:
For
I
say
unto
you
that
none
of
those
that
were
bidden
,
shall
TAST
of
my
Supper
[
](A41481-e107500-b)b
b
Luk.
14.
24.
,
His
meaning
clearly
was
,
that
they
should
not
partake
of
the
sweetnesse
and
benefit
thereof
with
those
,
who
should
accept
of
his
invitation
,
and
come
unto
it
.
In
like
manner
,
when
Peter
speaketh
thus
to
his
Christian
Jews
,
If
so
be
that
yee
have
TASTED
that
the
Lord
is
gracious
[
](A41481-e107550-b)c
c
1
Pet.
2.
3.
,
his
meaning
(
questionlesse
)
is
not
,
to
presse
his
exhortation
directed
unto
them
in
the
former
Verse
,
upon
a
consideration
of
any
light
or
vanishing
taste
,
such
as
hypocrites
and
false-hearted
Christians
might
have
,
of
the
graciousnesse
of
the
Lord
,
but
of
such
a
taste
,
wher●●n
they
had
had
a
reall
,
inward
,
and
sensible
experiment
thereof
.
See
other
instances
of
the
like
import
of
the
word
,
Acts
10.
10.
Mat.
16.
28.
Mar.
9.
1.
Heb.
2.
9.
&c.
Sometimes
(
I
acknowledge
)
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
taste
,
signifies
only
a
slender
Perception
of
the
quality
or
taste
of
a
thing
;
but
this
is
only
or
chiefly
when
the
relish
or
taste
of
a
thing
is
desired
to
be
known
;
as
Joh.
2.
9.
Mat.
27.
34.
which
cannot
be
affirmed
in
the
Scripture
in
hand
.
And
besides
,
according
to
the
sence
of
our
adversaries
in
the
present
debate
,
if
the
taste
of
the
Heavenly
gift
we
speak
of
should
imply
no
more
,
but
only
a
faint
or
weake
perception
of
the
sweetnesse
and
glorious
excellency
of
it
,
yet
even
this
may
be
sufficient
to
evince
truth
of
Grace
and
Faith
in
Men.
For
their
Opinion
is
,
that
a
Man
may
be
a
true
Believer
with
a
graine
of
Mustard
seed
only
,
i.
e.
with
a
very
slender
relish
and
taste
of
spirituall
things
;
yea
their
sence
is
,
that
in
some
cases
of
desertion
,
and
under
the
guilt
of
some
enormous
courses
,
they
may
have
little
or
no
taste
of
them
at
all
.
Therefore
we
may
safely
conclude
,
that
the
Persons
,
whose
estates
and
conditions
are
exibited
unto
us
by
the
Holy
Ghost
,
in
the
Scriptures
in
hand
,
are
true
Saints
,
true
Believers
.
5.
This
conclusion
may
be
rendered
yet
more
authentique
,
and
full
of
§.
23.
light
unto
us
,
by
considering
further
,
that
the
said
Persons
are
here
represented
as
having
sometimes
worn
this
Crown
of
Saint-ship
upon
their
heads
;
they
were
made
partakers
of
the
Holy
Ghost
.
To
be
made
partakes
of
the
Holy
Ghost
signifies
no
lesse
then
to
be
made
partaker
of
His
regenerating
vertue
or
power
(
as
to
be
made
partaker
of
Christ
,
signifies
a
saving
Communion
with
Him
by
Faith
.
Heb.
3.
1.
and
so
Communion
or
Partnership
with
God
,
1
Joh.
1.
2.
6.
imports
an
estate
of
Salvation
,
at
least
:
)
it
usually
signifies
more
,
viz.
some
additionall
and
richer
communion
with
Him
by
way
of
obsignation
,
or
earnest
;
i.
e.
such
a
communion
with
Him
,
by
which
true
Believers
become
mightily
strengthened
in
their
inner
Man
,
and
fill'd
with
confidence
of
receiving
the
great
inheritance
of
Heaven
in
due
time
.
Upon
this
account
the
Apostle
Prayes
on
the
behalf
of
the
Corinthans
,
whom
he
supposeth
all
along
to
have
been
true
Believers
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Communion
of
the
Holy
Ghost
might
be
with
them
[
](A41481-e107790-b)a
a
2
Cor.
13.
13
;
meaning
,
some
richer
and
greater
presence
of
his
,
then
yet
they
had
found
with
them
.
And
if
we
minde
the
course
of
the
Scriptures
,
they
will
informe
us
,
that
the
Holy
Ghost
was
not
wont
to
be
given
unto
Men
(
and
consequently
,
they
could
not
be
partakers
of
Him
)
but
upon
,
and
after
their
believing
.
See
to
this
purpose
.
Joh.
7.
39.
Acts
19.
2.
Eph.
1.
13.
Acts
2.
38.
Acts
8.
15.
17.
Acts
10.
47.
Acts
11.
17.
Acts
15.
8.
2
Cor.
1.
22.
Acts
5.
32.
&c.
Therefore
certainly
,
those
are
said
to
be
made
partakers
of
the
Holy
Ghost
,
are
at
least
true
Believers
.
If
it
be
objected
,
but
many
had
the
gift
of
Miracles
(
and
in
this
respect
§.
24.
may
be
said
to
have
been
made
partakers
of
the
Holy
Ghost
)
who
yet
never
were
true
Believers
,
as
appeares
from
those
words
of
Christ
unto
some
of
them
;
I
never
knew
you
:
depart
from
me
,
yee
that
work
iniquity
[
](A41481-e107880-b)b
b
Mat.
7.
23.
.
To
this
I
answer
;
It
is
very
true
,
some
who
made
Profession
of
the
Faith
of
Christ
,
and
yet
wrought
iniquity
all
the
while
they
made
this
Profession
,
had
the
gift
of
Miracles
,
for
the
confirmation
of
that
Faith
,
which
they
professed
.
But
such
Persons
as
these
are
no
where
in
Scripture
said
to
have
been
made
partakers
of
the
Holy
Ghost
,
or
to
have
had
communion
,
or
fellowship
with
Him
.
Even
all
the
while
that
they
wrought
Miracles
in
the
Name
of
Christ
,
they
had
communion
or
fellowship
with
Satan
,
and
were
partakers
of
His
Spirit
.
Communion
with
,
or
partaking
of
,
the
Holy
Ghost
,
is
(
as
hath
been
shewed
)
in
Scripture
Dealect
,
appropriated
onely
to
true
Believers
.
And
whereas
Christ
will
say
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
never
knew
you
,
i.
e.
approved
you
,
or
liked
your
wayes
,
the
computation
of
the
time
of
His
dislike
of
them
,
is
here
intimated
to
begin
,
when
they
began
to
worke
iniquity
,
and
more
particularly
,
when
they
entered
upon
the
Profession
of
his
Nam●
,
without
ceasing
from
their
works
of
iniquity
.
So
that
the
meaning
of
the
clause
,
I
never
knew
you
,
is
only
this
:
from
first
to
last
of
your
Profession
of
my
Name
,
even
when
others
honoured
and
highly
esteemed
you
for
those
excellent
gifts
,
which
were
given
you
,
and
for
your
exercise
of
them
to
the
benefit
of
many
,
I
never
looked
upon
you
as
any
true
Disciples
or
Friends
of
mine
,
seeing
and
beholding
your
evill
wayes
and
works
.
6.
The
Perso●s
yet
sought
after
,
wh●ther
Hypocrites
,
or
true
Belivers
,
are
§.
25.
further
said
to
have
tasted
the
good
Word
of
God
.
i.
e.
(
according
to
the
import
of
the
word
,
tasting
,
lately
opened
)
to
have
had
a
lively
and
satisfactory
impression
upon
their
hearts
and
consciences
,
of
the
goodnesse
,
i.
e.
of
the
great
beneficialnesse
,
of
the
Word
of
God
,
or
the
Gospell
,
unto
them
;
as
being
able
to
build
them
up
,
and
to
give
them
an
inheritance
amongst
those
that
are
sanctified
[
](A41481-e108100-b)a
a
Acts
20.
32
.
Goodnesse
seemes
to
be
interpreted
by
the
Holy
Ghost
Himself
,
by
bountifulnesse
,
or
beneficialnesse
.
For
s●arcely
for
a
righteous
Man
will
one
die
:
yet
peradventure
for
a
GOOD
Man
,
some
would
even
dare
to
die
[
](A41481-e108140-b)b
b
Rom.
5.
8.
.
For
a
good
Man
,
i.
e.
for
a
liberall
,
or
bountifull
Man
,
and
who
is
a
benefactor
unto
many
.
So
againe
;
Is
thine
eye
evill
,
because
I
am
good
[
](A41481-e108170-b)c
c
Mat.
20.
15.
.
i.
e.
because
I
am
bountifull
,
or
beneficent
unto
Men
?
Upon
this
account
(
doubtlesse
)
it
is
,
that
the
Law
of
God
is
termed
,
good
[
](A41481-e108200-b)d
d
Rom.
7.
12.
;
viz.
because
(
as
David
saith
)
in
keeping
it
,
and
the
Precepts
of
it
,
there
is
great
reward
[
](A41481-e108250-b)e
e
Psal.
19.
11.
:
the
Law
of
God
is
a
great
benefactresse
to
those
that
observe
it
.
Now
then
this
tasting
the
goodnesse
of
the
Word
of
God
,
the
Scripture
cleerly
appropriateth
unto
the
Saints
.
Are
not
My
Words
GOOD
[
or
,
doe
not
My
Words
good
,
as
our
last
translation
readeth
]
unto
him
that
walketh
uprightly
[
](A41481-e108300-b)f
f
Mic.
2.
7.
?
implying
,
that
they
are
not
so
to
wicked
Men.
The
Law
of
thy
Mouth
(
saith
David
in
his
holy
applications
unto
God
)
is
better
unto
me
then
thousands
of
Gold
and
Silver
[
](A41481-e108340-b)g
g
Psal.
119.
72
;
unto
me
;
tacitly
implying
,
that
other
Men
,
of
a
different
spirit
from
Him
,
doe
not
Taste
any
such
sweetnesse
or
goodnesse
in
them
.
And
the
Apostle
Paul
puts
the
Point
in
question
,
out
of
question
;
in
that
decision
of
His
:
To
the
one
[
meaning
,
to
unbelieving
and
wicked
Men
]
we
are
the
savour
of
death
unto
death
:
and
to
the
other
[
i.
e.
to
those
that
truly
believe
]
the
savour
of
life
unto
life
[
](A41481-e108420-b)h
h
2
Cor.
2
16
.
So
that
Hypocrites
and
Unbelievers
are
uncapable
,
whilest
such
,
of
Tasting
the
good
Word
of
God
,
i.
e.
the
Word
of
God
in
the
goodnesse
,
sweetnesse
,
bountifulnesse
of
it
:
the
taste
which
they
have
of
it
,
is
in
the
terror
and
severity
of
it
against
wicked
Men.
And
whereas
Tasting
,
is
not
without
touching
,
nor
touching
without
application
of
the
Object
,
it
appeares
that
those
who
Taste
the
good
Word
of
GOD
,
must
needs
make
application
of
the
goodnesse
of
it
unto
themselves
,
and
their
own
Soules
:
which
our
Adversaries
frequently
make
a
distinguishing
character
between
Hypocrites
and
true
Believers
.
7.
(
And
lastly
)
the
Persons
we
speak
of
,
are
yet
further
said
to
have
§.
26.
Tasted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
powers
of
the
World
to
come
,
i.
e.
not
the
powers
of
Miracles
(
as
Pareus
interprets
)
there
is
a
manifest
incongruity
in
such
an
Interpretation
,
which
we
leave
to
the
Reader
to
conceive
:
but
either
,
the
joyes
of
Heaven
(
as
our
English
Annotators
)
or
the
might
and
glorious
things
of
immortality
(
which
is
the
more
generall
Interpretation
)
or
rather
(
as
Cameron
expoundeth
)
the
Incarnation
,
Humiliation
,
Sufferings
,
Death
,
Resurrection
,
Ascention
,
&c.
of
the
Son
of
God
[
](A41481-e108600-b)i
i
Cameron
.
Myroth
.
p.
320.
;
which
may
therefore
be
termed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
powers
of
the
World
to
come
,
either
because
they
are
in
respect
of
their
full
notification
unto
Men
,
appropriate
to
the
times
of
the
Gospell
,
(
wherein
the
great
change
and
new
state
of
spirituall
affaires
,
in
comparison
of
what
they
were
under
the
Law
,
may
well
be
termed
,
the
World
to
come
,
as
Pareus
and
other
understand
the
expression
,
both
here
,
and
elsewhere
in
the
same
Epistle
)
and
w
〈…〉
ll
,
are
exceeding
full
of
efficacy
and
power
,
to
ravish
the
Hearts
of
Men
into
the
Heavens
;
or
else
because
the
glorious
estate
of
life
and
immortality
in
the
World
to
come
,
as
it
is
attainable
,
and
enjoyable
by
Men
,
depends
upon
them
,
as
a
meanes
full
of
efficacy
and
power
to
bring
them
hereunto
.
But
whatsoever
in
particular
be
meant
by
these
powers
of
the
World
to
come
,
incontrovertible
it
is
,
that
in
the
generall
,
somewhat
transcendently
excellent
and
glorious
was
intended
by
the
Apostle
to
be
signified
by
them
.
So
that
for
any
person
to
be
admitted
to
the
taste
of
them
,
i.
e.
to
a
reall
and
inward
feeling
of
their
vertue
,
influence
,
and
vigor
,
upon
his
Heart
and
Soul
,
fully
evinceth
him
to
be
a
member
of
the
Congregation
of
the
first
borne
,
to
have
spirituall
Communion
by
Faith
with
Jesus
Christ
.
The
Premisses
relating
to
the
two
Passages
yet
under
debate
,
considered
,
§.
27.
I
am
so
far
from
questioning
whether
the
Apostle
speakes
of
true
and
sound
Believers
in
them
,
that
I
verily
judge
that
He
purposely
sought
out
severall
of
the
most
emphaticall
and
signall
characters
of
Believers
,
yea
such
which
are
hardly
,
(
or
rather
not
at
all
)
to
be
found
in
the
ordinary
sort
of
true
Believers
,
but
only
in
those
that
are
most
eminent
amongst
them
,
that
so
he
might
give
them
to
understand
,
and
consider
,
that
not
true
Believers
only
,
and
such
,
who
though
sound
,
yet
were
weake
in
the
Faith
,
might
fall
away
and
perish
,
but
that
even
such
also
,
who
were
lifted
up
neerer
unto
Heaven
,
then
their
fellowes
,
might
through
carelesnesse
and
carnall
security
,
dash
themselves
in
pieces
against
the
same
stone
,
and
make
shipwrack
of
their
Souls
,
as
well
as
they
.
Yea
,
I
conceive
yet
further
,
that
that
impossibility
of
being
renewed
againe
by
Repentance
,
upon
,
or
after
a
falling
away
,
which
he
asserts
in
the
former
Passage
of
the
two
,
was
not
asserted
by
him
with
an
eye
to
the
state
or
condition
of
ordinary
believers
,
in
case
of
their
falling
away
,
as
if
he
intended
to
conclude
them
under
the
heavy
doome
of
such
an
impossibility
,
but
with
an
eye
only
to
the
most
deplorable
condition
of
such
,
who
,
having
been
Sons
of
the
Morning
,
and
shined
with
more
lustre
and
brightnesse
,
then
other
Stars
,
in
the
firmament
of
Christian
Profession
,
should
notwithstanding
afterwards
,
fall
(
with
Satan
)
like
lightening
from
Heaven
[
](A41481-e108780-b)a
a
Luke
10.
18.
.
My
meaning
is
not
to
imply
,
that
true
Believers
,
if
but
of
a
mean
statute
and
growth
in
the
Faith
,
are
in
no
danger
of
finall
obduration
,
or
under
no
great
difficulty
of
recovering
their
former
standing
,
in
case
they
shall
fall
away
,
but
onely
to
observe
,
that
that
most
serious
and
severe
admonition
,
administred
by
the
Apostle
(
in
the
Passages
in
hand
)
by
way
of
Antidote
against
the
great
evill
of
Apostasie
,
was
in
a
more
speciall
manner
calculated
for
the
estates
and
conditions
of
grand
Believers
.
But
that
it
was
no
part
of
his
intent
in
the
said
passages
to
caution
Hypocrites
§.
28.
or
outside
Professors
,
against
falling
away
,
but
true
Believers
onely
,
besides
the
characters
already
observed
and
examined
upon
the
Point
,
there
are
these
reasons
Pregnant
of
Proof
.
1.
There
is
no
Clause
,
Phrase
,
or
Word
in
either
of
the
places
,
any
ways
characteristicall
or
Descriptive
of
Hypocrisie
,
or
Hypocrites
:
there
are
none
of
those
colours
to
be
seene
,
which
are
wont
to
be
used
in
drawing
or
limming
the
Portraitures
,
or
shapes
of
these
Beasts
,
as
distinguished
from
Creatures
of
a
better
kinde
.
All
the
lineaments
of
the
Persons
presented
in
these
Tables
,
before
the
mention
of
their
falling
away
,
become
the
best
and
fairest
faces
of
the
Saints
,
(
as
hath
been
proved
,
)
and
are
not
to
be
found
in
any
other
.
Yea
,
the
greatest
,
and
most
intelligent
Believer
under
Heaven
,
hath
no
reason
but
to
desire
part
and
fellowship
with
the
Hypocrites
here
described
,
in
all
those
Characters
and
Properties
,
which
are
attributed
unto
them
before
their
falling
away
,
or
sinning
wilfully
.
2.
True
Believers
,
are
in
an
estate
of
honour
,
and
are
lifted
up
on
high
,
towards
the
Heavens
;
in
which
respect
they
have
from
whence
to
fall
.
But
Hypocrites
are
as
neere
Hell
already
,
as
lightly
they
can
be
,
till
they
be
actually
fallen
into
it
.
From
whence
then
are
they
capable
of
falling
?
Men
of
estates
▪
may
faile
,
and
break
:
but
beggers
are
in
no
such
danger
.
If
Hypocrites
fall
away
,
it
must
be
from
their
Hypocrisie
;
but
this
is
rather
a
rising
,
then
a
Fall
.
A
Begger
cannot
be
said
to
break
,
but
onely
when
he
gets
an
estate
.
When
he
doth
this
,
the
begger
is
broke
.
3.
It
is
no
punishment
at
all
to
Hypocrites
,
to
be
under
no
Possibility
of
being
renewed
againe
by
Repentance
.
Nay
,
in
case
they
should
Fall
away
,
it
would
be
a
benefit
and
blessing
unto
them
,
to
be
under
an
impossibility
of
being
renewed
againe
.
For
if
this
were
their
case
,
it
would
be
unpossible
for
them
to
be
ever
Hypocrites
again
:
and
(
doubtlesse
)
it
is
no
great
judgement
upon
any
Man
to
be
made
uncapable
of
such
a
preferment
.
4.
(
And
lastly
)
it
stands
off
forty
foot
at
least
from
all
probability
,
that
the
Apostle
writing
onely
unto
those
,
whom
he
judged
true
and
sound
Believers
(
as
appears
from
severall
places
in
the
Epistle
,
as
Cap.
3.
14.
6.
9.
&c.
)
should
in
the
most
serious
,
emphaticall
and
weighty
passages
hereof
,
admonish
them
of
such
evills
,
or
dangers
,
which
only
concern'd
other
Men
,
and
wherunto
themselves
were
not
at
all
obnoxious
:
yea
and
whereunto
if
they
had
been
obnoxious
,
all
the
Cautions
,
Admonitions
,
Warnings
,
Threatnings
in
the
World
,
would
not
(
according
to
their
Principles
,
with
whom
we
have
now
to
doe
)
have
relieved
,
or
delivered
them
.
To
say
that
such
admonitions
,
are
a
means
to
preserve
those
from
apostasie
,
who
are
by
other
means
(
as
suppose
the
absolute
Decree
of
God
,
or
the
interposall
of
his
irresistible
Power
,
for
their
Perseverance
,
or
the
like
)
are
in
no
possibility
of
apostatizing
,
is
to
say
that
washing
is
a
means
to
make
Snow
white
,
or
the
rearing
up
of
a
Pillar
in
the
Aire
a
means
to
keepe
the
Heavens
from
falling
.
But
more
of
this
in
the
Chapter
following
.
Thus
then
we
cleerly
see
by
the
unpartiall
discussion
of
the
two
Scriptures
§.
29.
lately
insisted
upon
,
that
there
is
a
possibility
that
true
Believers
,
yea
the
greatest
in
this
rank
or
order
of
Men
,
may
fall
away
,
and
that
to
an
impossibility
▪
of
a
returne
to
their
former
standing
,
by
Repentance
.
Whither
the
Apostle
speakes
of
a
distri●●
▪
and
absolute
impossibility
in
this
place
,
or
of
such
an
impossibility
only
▪
which
our
Saviour
expoundeth
by
a
difficulty
[
](A41481-e109060-b)a
a
Mat.
19.
23.
26.
,
doth
no
wayes
alter
the
state
of
that
conclusion
,
●hich
we
have
wrought
from
it
.
P●re●s
from
Nazianzen
,
mentioneth
six
severall
significations
of
the
word
,
impossible
;
and
preferreth
two
of
them
with
equall
approbation
,
to
the
Apostle
▪
service
in
this
place
.
Neither
of
them
imports
that
rigid
or
district
impossibility
we
speak
of
;
but
the
one
,
such
an
impossibility
,
which
is
caused
through
want
▪
of
strength
in
Him
,
that
should
performe
a
thing
;
the
other
,
such
,
wh●●h
exceedeth
the
course
of
nature
,
and
efficiency
of
second
causes
.
So
that
he
supposeth
a
liberty
or
Power
remaining
in
God
to
renew
againe
by
Repentance
the
Persons
here
spoken
of
,
after
their
falling
away
,
notwithstanding
that
impossibility
whic●
is
here
asserted
of
their
recovery
.
Whic●●nterpretation
of
his
I
willingly
subscribe
unto
;
and
could
plead
the
cause
of
such
a
subscription
,
if
it
were
pertinent
to
the
pro●●sse
of
the
businesse
in
hand
.
That
which
is
commonly
alledged
in
opposition
to
what
hath
been
argued
§.
30.
concerning
the
two
last
Scriptures
,
is
of
little
consideration
,
excepting
onely
those
Scriptures
and
Arguments
,
by
which
the
Doctrine
of
Persevevance
in
the
generall
is
wont
to
be
maintained
:
both
which
we
have
answered
at
large
in
the
two
next
preceding
Chapters
.
To
say
(
with
Pareus
)
that
the
Apostasie
and
event
,
prove
the
persons
spoken
of
to
have
been
Hypocrites
[
](A41481-e109190-b)b
b
Hypocritas
fuisse
,
apostasi●
&
eventus
declarat
.
,
is
to
cause
a
Mans
opinion
to
rise
up
early
to
praise
it self
.
His
refuge
of
an
Hypotheticall
forme
in
the
words
is
but
a
sanctuary
built
in
the
Aire
(
as
we
shewed
formerly
.
)
There
is
nothing
Hypotheticall
in
either
of
the
passages
:
if
there
were
,
his
greatest
friends
and
abettors
have
polluted
that
Sanctuary
,
and
made
it
uncleane
for
his
use
(
as
hath
once
and
againe
been
declared
.
)
And
with
how
little
truth
,
he
,
or
any
Man
can
affirme
,
that
all
things
here
attributed
to
the
Apostates
spoken
of
,
illumination
,
gifts
of
Tongues
and
Miracles
,
the
tasting
of
the
good
Word
of
God
and
Faith
,
&c.
amount
to
nothing
more
then
to
what
Hypocrites
may
have
[
](A41481-e109220-b)a
a
Apostolus
autem
non
dicit
categorice
,
semel
illuminatos
prolabi
,
sed
Hypotheticè
si
prolabantur
.
Ab
Hypotheticâ
autem
non
valet
consequentia
,
nisi
conditione
positâ
.
,
hath
been
our
chiefe
designe
in
the
traverse
of
the
places
,
to
shew
and
prove
.
The
next
Scripture
testimony
we
shall
produce
,
and
briefly
urge
in
the
§.
31.
cause
now
under
maintenance
,
is
in
the
same
Epistle
with
the
former
,
and
speaketh
these
words
.
Now
the
Just
shall
live
by
Faith
:
but
if
any
Man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
[
](A41481-e109270-b)b
b
Heb.
10.
38.
.
Our
English
Translators
,
out
of
good
will
(
doubtlesse
)
to
a
bad
cause
,
have
almost
defaced
this
Testimony
,
by
substituting
,
any
Man
,
for
▪
the
just
Man
.
For
whereas
they
●ranslate
,
but
if
any
Man
draw
back
,
the
originall
readeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
and
if
[
or
,
but
if
]
H●
[
i.
e.
the
just
Man
,
who
should
live
by
his
Faith
,
viz.
if
he
continues
in
it
]
shall
draw
back
.
Beza
Himself
likewise
before
them
,
had
stained
the
honour
of
his
faithfulnesse
,
with
the
same
blot
in
his
Translation
.
But
the
minde
of
the
Holy
Ghost
in
the
words
,
is
plaine
,
and
without
Parable
;
viz.
that
if
the
just
Man
,
who
lives
[
i.
e.
who
at
present
injoyes
the
favour
of
God
,
and
thereby
is
supported
in
all
his
trialls
]
and
should
live
alwayes
,
by
his
Faith
[
if
he
continues
in
it
,
as
Pareus
well
glosseth
]
shall
draw
back
,
or
,
shall
be
withdrawn
[
viz.
through
feare
,
or
sloath
,
as
the
word
properly
signifieth
:
see
Acts
20.
27.
]
from
his
believing
,
my
Soul
shall
have
no
pleasure
in
him
,
i.
e.
(
according
to
the
import
of
the
Hebraisme
)
my
Soul
shall
hate
or
abhor
him
to
the
Death
;
as
it
is
Apud
Hebr●os
,
adverbia
negandi
contrarium
eju●
,
cui
adhibentur
,
significant
.
Med.
Apoc.
p.
172.
also
expounded
in
the
words
immiediately
following
:
But
we
are
not
of
those
,
who
draw
back
to
perdition
,
but
,
&c.
From
hence
then
evident
it
is
,
that
such
a
Man
who
is
a
just
,
or
righteous
Man
,
and
under
Promise
of
living
for
ever
by
his
Faith
(
and
therefore
also
,
a
true
and
sound
Believer
)
may
draw
back
,
or
be
withdrawn
,
to
the
contracting
of
the
hatred
of
God
,
and
to
destruction
in
the
end
.
The
forlorne
hope
of
evading
,
because
the
sentence
is
Hypotheticall
,
or
conditionall
,
not
positive
,
hath
been
routed
over
and
over
,
yea
and
is
abandoned
by
some
of
the
great
masters
themselves
of
that
cause
,
unto
the
defence
whereof
it
pretendeth
.
And
however
,
in
this
place
,
it
would
be
most
preposterous
.
For
if
it
should
be
supposed
,
that
the
just
Man
,
who
is
in
a
way
,
and
under
a
Promise
,
of
living
by
his
Faith
,
were
in
no
danger
or
possibility
of
drawing
back
,
and
that
to
the
losse
of
the
favour
of
God
,
and
ruine
of
His
Soul
,
God
must
be
conceived
to
speak
here
at
no
better
rate
of
wisdome
or
understanding
,
then
thus
:
The
just
shall
live
by
his
Faith
:
but
if
he
shall
doe
that
▪
which
is
simply
and
utterly
impossible
for
him
to
doe
▪
my
Soule
shall
have
no
pleasure
in
him
.
What
savor
of
wisdome
,
yea
or
of
common
sence
,
is
there
in
admonishing
or
cautioning
Men
against
such
evills
,
which
there
is
no
possibility
for
them
to
fall
into
▪
yea
and
this
known
unto
themselves
▪
Therefore
this
testimony
,
for
confirmation
of
the
Doctrine
we
maintaine
,
is
like
a
King
upon
his
Throne
,
against
whom
there
is
no
rising
up
.
The
same
Doctrine
is
cleerly
taught
and
asserted
by
our
Saviour
Himself
§.
32.
in
the
Parable
of
the
Sower
.
But
He
(
saith
He
)
that
received
the
seed
into
stony
places
,
the
same
is
He
that
heareth
the
Word
,
and
anon
with
joy
receiveth
it
.
Yet
hath
he
not
root
in
Himself
,
but
dureth
for
a
while
:
for
when
Tribulation
or
Persecution
ariseth
because
of
the
Word
,
by
and
by
He
is
offended
[
](A41481-e109610-b)a
a
Mat.
13.
20
,
21.
.
The
words
are
part
of
the
Explication
,
or
Application
of
the
said
Parable
,
wherein
our
Saviour
plainly
declareth
that
the
Persons
typified
by
the
severall
grounds
specified
therein
,
were
severall
kinds
of
hearers
of
the
Gospell
,
some
whereof
should
,
or
would
,
heare
upon
such
terms
,
that
their
hearing
would
turne
to
the
blessed
account
of
saving
their
Soules
:
these
(
saith
he
)
were
signified
by
the
good
ground
[
spoken
of
in
the
Parable
.
]
Others
of
them
,
would
heare
without
reaping
any
such
benefit
thereby
;
and
this
partly
by
not
setting
their
minds
at
all
upon
what
they
should
heare
,
who
were
resembled
to
the
high
way
:
partly
by
a
neglect
to
ground
and
establish
themselves
throughly
in
the
truth
and
goodnesse
of
the
Gospell
,
after
their
hearing
and
imbracing
of
it
;
these
(
saith
he
)
were
shadowed
by
the
stony
ground
;
partly
also
,
by
suffering
the
cares
and
lusts
of
the
World
to
overgrow
●●e
sproutings
or
puttings
forth
of
the
Gospell
in
their
Hearts
and
Souls
,
by
means
whereof
they
came
,
after
〈…〉
,
to
wither
,
and
die
quite
away
:
and
these
(
saith
He
)
were
pointed
at
by
the
Thorny
ground
.
Now
those
signified
by
the
stony
ground
,
He
expresly
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Persons
who
continue
for
a
time
,
or
a
season
,
i.
e.
(
as
Luke
explaineth
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
BELIEVE
for
a
season
[
](A41481-e109740-b)b
b
Luk
▪
8.
13.
.
So
that
those
,
who
onely
for
a
time
Believe
,
and
afterward
make
defection
from
Christ
,
and
from
the
Gospell
,
are
neverthelesse
numbred
and
ranked
by
him
amongst
Believers
.
The
words
in
Luke
are
very
particular
:
They
on
the
Rock
,
are
they
which
when
they
heare
,
receive
the
word
with
joy
:
and
these
have
no
root
,
which
for
a
while
believe
,
and
in
time
of
temptation
fall
away
.
From
whence
it
appeares
,
that
the
hearers
here
described
,
are
not
compared
to
the
Rock
,
or
Stony
ground
,
for
the
hardnesse
of
their
hearts
;
in
as
much
as
they
are
said
to
receive
the
word
with
joy
;
which
argues
an
ingenuity
and
teachablenesse
of
spirit
in
them
;
and
is
elsewhere
(
viz.
Acts
2.
41.
)
taken
knowledge
of
by
the
holy
Ghost
,
as
an
Index
or
Signe
of
a
true
Believer
:
but
for
such
a
Property
,
Disposition
,
or
Temper
as
this
;
viz.
not
to
give
or
afford
the
word
so
received
,
a
radication
in
their
hearts
and
souls
,
so
intimous
,
serious
,
and
solid
,
which
should
be
sufficient
to
maintaine
their
belief
of
it
,
and
good
affections
to
it
,
against
all
such
occurrences
in
the
World
,
which
may
oppose
,
or
attempt
,
either
the
one
,
or
the
other
.
For
this
is
the
nature
or
condition
of
a
Stony
,
or
Rocky
soyle
,
which
hath
but
a
thin
coate
or
covering
of
Mould
,
or
Earth
upon
it
;
viz.
to
exhibit
a
speedy
and
sudden
Spring
,
or
Blade
,
from
the
seed
that
is
sown
in
it
,
but
not
to
afford
this
Blade
,
or
seed
,
any
such
rooting
,
which
is
sufficient
to
preserve
it
from
scortching
,
when
the
Sun
beats
violently
and
for
any
considerable
space
of
time
together
,
with
his
fiery
Beames
upon
it
.
But
as
the
Blade
which
springs
from
one
and
the
same
kinde
of
seed
,
as
suppose
from
Wheat
,
or
any
other
graine
,
though
sown
in
different
,
yea
or
contrary
soyles
,
is
yet
of
the
same
Species
,
or
kinde
,
the
nature
of
the
soyle
not
changing
the
specificall
nature
of
the
seed
that
is
sown
in
it
,
and
God
giving
to
every
seed
it
s
own
body
,
of
what
temper
soever
the
ground
is
,
where
it
is
sown
:
in
like
manner
that
Faith
,
which
springs
from
the
same
seed
of
the
Gospell
,
must
needs
be
of
one
and
the
same
nature
and
kinde
,
though
this
seed
be
sown
in
Hearts
of
never
so
differing
a
constitution
and
frame
;
the
temper
of
the
Heart
,
be
it
what
it
will
be
,
not
being
able
specifically
to
alter
,
either
the
Gospell
,
or
the
naturall
fruit
issuing
from
it
.
And
as
a
blade
or
eare
of
Wheat
,
though
it
be
blasted
before
the
Harvest
,
is
not
hereby
proved
not
to
have
been
a
true
blade
or
eare
of
wheat
before
it
was
blasted
:
in
like
manner
the
withering
or
decay
of
any
Mans
faith
,
by
what
means
or
occasion
soever
,
before
his
death
,
doth
not
prove
it
to
have
been
a
false
,
counterfeit
,
or
Hypocriticall
faith
,
or
a
faith
of
any
other
kinde
,
then
that
which
is
true
,
reall
,
and
permanent
unto
the
end
.
Therefore
the
possibility
of
a
finall
defection
in
those
,
who
for
a
time
truly
believe
,
believe
with
the
same
kinde
of
Faith
,
whereby
others
,
persevering
in
it
to
the
end
,
are
saved
,
is
cleerly
asserted
by
the
Lord
Christ
Himself
in
the
said
Parable
:
yea
,
there
is
not
onely
a
possibility
in
this
kinde
asserted
by
Him
,
but
a
futurity
also
of
many
instances
,
wherein
this
possibility
would
be
acted
upon
the
great
stage
of
the
World
.
Against
the
interpretation
given
,
and
the
inference
drawn
from
the
words
§.
33.
lately
opened
,
it
is
commonly
objected
,
that
our
Saviour
in
the
second
ground
(
and
so
in
the
third
)
doth
not
set
forth
the
condition
of
true
Believers
,
or
speak
of
true
justifying
Faith
,
but
of
temporary
Believers
,
and
of
a
temporary
Faith
.
I
answer
,
1.
That
if
by
a
temporary
Faith
the
Objectors
meane
,
a
Faith
which
is
eventually
onely
such
,
it
is
acknowledged
that
the
Scripture
owneth
both
the
terme
,
and
notion
.
But
if
by
a
temporary
Faith
,
they
meane
,
a
Faith
,
intrinsecally
,
in
the
nature
and
kinde
of
it
,
differing
from
that
which
is
true
,
and
truly
justifying
,
they
devise
a
new
kinde
of
Faith
,
which
the
Scriptures
know
not
of
.
And
of
how
dangerous
a
consequence
the
introducing
of
an
exotique
Faith
into
the
affaires
of
Christian
Religion
may
be
,
I
leave
to
themselves
to
judge
.
For
those
Hearers
or
Professors
,
which
in
Mathews
relation
of
the
Parable
,
our
Saviour
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
temporaries
,
are
explained
by
Luke
to
be
such
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
BELIEVE
for
a
season
(
as
we
heard
before
.
)
Now
the
ordinary
and
most
familiar
signification
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
believe
,
in
such
cases
and
constructions
as
this
(
I
meane
,
when
it
is
used
indefinitely
,
and
without
a
specification
of
some
particular
Object
)
is
to
signifie
,
true
Believers
,
or
such
who
believe
unto
justification
.
Instances
hereof
are
too
many
to
be
numbred
.
And
to
turne
words
out
of
their
native
,
proper
,
and
best-known
significations
,
into
unusuall
,
by
,
and
improper
sences
,
no
exigency
of
the
Context
compelling
hereunto
,
hath
alwayes
been
adjudged
a
dangerous
breach
of
the
Lawes
of
Scripture-Interpretation
.
2.
The
temporarinesse
of
the
Faith
found
in
the
Stony
ground
,
did
not
arise
§.
34.
from
the
nature
,
essence
,
or
any
internall
property
in
this
Faith
,
wherein
it
was
specifically
distinguished
from
the
Faith
of
those
emparabled
by
the
good
ground
,
but
partly
from
the
ill
temper
or
inconsideratenesse
of
the
Persons
,
in
whom
it
was
seated
,
who
neglected
to
give
it
sufficient
rooting
or
establishment
within
them
;
partly
from
the
outward
occasions
of
trouble
and
persecution
for
the
Gospell
which
came
upon
them
.
Nor
is
there
any
sufficient
ground
or
reason
to
conceive
,
that
it
would
have
proved
temporary
,
and
not
perseverant
unto
the
end
,
had
not
the
persons
in
whom
it
was
,
been
attempted
with
persecution
.
When
the
year
proves
very
moist
,
showers
of
R●ine
ever
and
anon
falling
from
Heaven
upon
the
Earth
,
the
seed
that
is
sown
even
in
stony
ground
,
is
wont
to
prosper
,
and
to
yeild
a
competent
increase
(
at
least
)
at
harvest
,
to
the
husbandman
.
Otherwise
such
ground
as
this
would
never
be
sown
:
nor
would
our
Saviour
have
had
the
opportunity
of
furnishing
his
Parable
with
the
mention
of
that
event
,
or
ill
successe
,
which
frequently
befalleth
the
seed
sown
in
such
ground
.
Now
if
the
temporarinesse
of
the
Faith
we
speak
of
,
was
occasioned
onely
ab
extra
,
or
by
means
accidentall
and
extraneous
to
it
,
evident
it
is
that
it
did
not
arise
from
any
thing
in
the
nature
or
essence
of
it
:
and
consequently
,
that
it
was
of
the
same
kinde
,
with
that
Faith
which
did
persevere
unto
the
end
.
3.
If
the
temporarinesse
of
the
Faith
now
under
consideration
,
either
caused
§.
35.
it
,
or
declared
it
,
to
be
specifically
distinct
,
from
that
which
was
sound
and
justifying
,
and
which
held
out
to
the
end
,
then
must
perseverance
,
or
an
impossibility
of
failing
,
be
of
the
nature
and
essence
of
true
Faith
:
The
consequence
is
evident
,
and
needs
no
proof
.
Now
,
1.
If
perseverance
be
of
the
essence
of
true
Faith
,
no
person
can
be
looked
upon
as
a
true
Believer
,
either
by
Himself
,
or
others
,
untill
he
gives
up
the
Ghost
,
and
dieth
.
2.
If
an
impossibility
of
failing
be
of
the
essence
hereof
,
no
Man
can
be
looked
upon
as
a
true
Believer
,
neither
before
,
nor
after
,
he
be
dead
.
For
what
though
a
Mans
Faith
should
not
faile
before
he
dieth
,
yet
this
amounts
to
no
sufficient
proof
,
that
therefore
it
was
impossible
that
it
should
faile
.
A
thousand
things
come
to
passe
,
which
yet
very
possibly
might
not
have
come
to
passe
.
Againe
,
that
Perseverance
,
is
not
an
intrinsecall
or
essentiall
property
of
true
Faith
,
but
onely
a
consequent
of
it
,
and
that
contingent
,
appears
,
1.
From
the
Principles
of
our
Adversaries
themselves
,
who
commonly
distinguish
between
the
gift
of
Faith
,
and
the
gift
of
Perseverance
.
Wonderfull
it
is
(
saith
Austin
)
and
much
to
be
wondered
at
,
that
God
should
,
unto
some
of
his
Children
,
whom
he
hath
regenerated
in
Christ
,
to
whom
he
hath
given
FAITH
▪
hope
,
and
love
,
NOT
GIVE
PERSEVERANCE
[
](A41481-e110400-b)a
a
Mirandum
est
quidem
,
multumque
mirandum
,
quod
filiis
suis
D●us
quibusdam
quos
regeneravit
in
Christo
,
quibus
fidem
,
spem
,
dilectionem
dedit
,
non
dat
●rseverantiam
▪
Aug.
de
Corrept.
Et
Grat.
c.
8.
.
Therefore
(
by
the
way
)
Austin
is
no
friend
to
the
common
Doctrine
of
Perseverance
,
as
it
is
taught
and
received
,
amongst
us
.
2.
Adam
(
they
say
)
before
his
fall
had
true
Faith
,
or
(
at
least
)
a
Power
of
believing
truly
,
(
which
now
they
acknowledge
in
none
,
but
in
those
who
truly
believe
)
however
,
certaine
it
is
that
he
had
true
holinesse
;
yet
the
event
in
his
fall
declared
that
Perseverance
was
not
essentiall
unto
any
of
these
;
and
consequently
,
that
in
case
he
had
persevered
in
them
,
this
Perseverance
had
been
but
consequentiall
to
them
,
and
that
contingently
.
3.
That
which
is
true
,
is
not
wont
to
be
opposed
,
or
contra-distinguished
,
to
that
which
is
temporary
;
but
may
commodiously
enough
be
distinguished
into
that
which
indureth
for
a
season
,
and
that
which
continueth
for
ever
.
Therefore
that
which
is
temporary
,
and
which
standeth
by
a
Man
onely
for
a
short
time
,
may
be
as
reall
,
and
true
in
the
same
kinde
,
as
that
which
continueth
with
him
all
his
dayes
.
4.
If
the
Faith
under
dispute
,
were
temporary
in
the
nature
of
it
,
and
not
by
consequence
onely
,
then
could
not
a
falling
away
from
it
,
by
those
who
were
possessed
of
it
,
be
the
cause
of
their
finall
miscarriage
(
which
yet
our
Saviour
plainely
supposeth
)
because
should
they
have
persevered
in
it
,
they
should
not
have
been
any
whit
more
saved
by
it
,
then
now
they
were
under
a
falling
away
from
it
.
The
losing
of
that
,
which
being
kept
,
would
not
have
saved
a
Man
,
cannot
be
the
cause
of
his
losse
of
Salvation
.
5.
(
And
lastly
)
if
the
said
Faith
were
temporary
,
and
not
true
,
justifying
or
saving
,
in
the
nature
of
it
,
then
the
lack
of
moysture
afterwards
,
could
not
be
the
reason
or
cause
thereof
;
I
mean
,
why
it
was
,
or
proved
,
temporary
,
and
not
true
,
or
saving
.
The
reason
hereof
is
plaine
:
viz.
because
what
is
so
,
or
so
,
such
or
such
;
in
the
nature
of
it
,
cannot
be
made
,
or
become
such
,
by
any
after
means
,
or
occasion
whatsoever
,
whether
act
,
or
neglect
.
But
evident
it
is
,
from
the
express
words
of
the
Parable
,
that
the
reason
why
the
said
Faith
,
was
,
or
proved
,
temporary
,
was
because
the
seed
,
from
whence
it
sprang
,
wanted
moysture
.
And
some
fell
upon
a
Rock
(
saith
Luke
)
and
as
soone
as
it
was
sprung
up
(
i.
e.
within
a
short
time
after
,
as
appeares
,
Mar.
4.
17.
)
it
withered
away
,
because
it
lacked
moysture
[
](A41481-e110610-b)a
a
Luke
8.
6.
.
So
that
the
withering
of
it
away
,
i.
e.
the
temporarinesse
of
it
,
was
occasioned
or
caused
by
a
means
accidentall
and
extrinsecall
to
it
,
viz.
the
want
of
a
thoroughnesse
or
cordialness
of
affection
to
the
Gospell
,
by
which
the
faith
or
belief
of
it
now
sprung
in
Soule
,
should
have
been
fed
,
nourished
,
and
maintained
,
against
all
attempts
made
by
persecution
to
destroy
it
.
If
it
be
demanded
▪
but
why
are
true
and
sound
Believers
compared
to
the
§.
36.
good
ground
,
if
they
also
were
true
Believers
,
who
are
resembled
by
the
stony
ground
?
I
answer
,
the
reason
hereof
is
plaine
;
viz.
not
because
the
Faith
in
the
Persons
signified
by
these
different
grounds
,
was
different
in
the
nature
or
kinde
of
it
,
but
because
the
issue
or
event
of
their
respective
Faiths
differ
,
and
this
by
way
of
similitude
to
the
different
successe
or
event
of
the
same
Corne
(
for
kinde
)
growing
in
stony
ground
,
and
in
good
or
fruitfull
ground
.
If
it
be
objected
;
that
the
Faith
of
the
stony
ground
,
is
said
to
have
no
root
,
whereas
it
is
evident
,
that
the
Faith
of
the
good
ground
,
which
persevered
,
had
roote
.
And
doth
not
this
argue
a
specificall
or
essentiall
difference
between
them
?
I
answer
;
when
the
Faith
of
the
stony
ground
is
said
not
to
have
roote
,
the
meaning
cannot
be
that
it
had
no
root
at
all
:
for
then
it
could
not
have
sprouted
,
or
sprung
up
,
as
it
did
;
but
that
it
had
no
considerable
roote
,
no
sufficient
rooting
to
carry
it
through
unto
the
Harvest
:
or
,
no
roote
comparatively
,
viz.
in
respect
of
the
Faith
of
the
good
ground
.
The
seed
that
is
sown
in
stony
ground
,
though
it
wants
depth
of
Earth
,
and
so
must
needs
want
depth
of
rooting
,
yet
it
hath
some
kinde
of
rooting
proportionable
to
the
Earth
which
it
hath
,
as
well
as
that
,
which
is
sown
in
the
best
and
fruitfulest
soile
that
is
.
So
that
as
a
sprout
,
or
blade
of
Wheat
sown
in
stony
ground
,
doth
not
differ
specifically
from
a
blade
of
the
same
graine
growing
in
good
ground
,
though
this
hath
,
by
the
opportunity
of
the
soyle
,
the
better
rooting
:
in
like
manner
the
Faith
of
Him
that
believeth
onely
for
a
time
,
and
afterwards
declineth
,
may
be
essentially
,
and
for
nature
,
the
same
Faith
with
His
,
who
persevereth
unto
the
end
.
If
difference
in
rooting
,
should
cause
,
or
prove
,
a
specificall
difference
between
blade
and
blade
of
the
same
graine
,
it
is
like
that
every
blade
,
though
growing
in
the
same
field
,
or
ground
,
would
differ
specie
from
all
its
fellowes
:
in
as
much
as
it
is
no
wayes
probable
but
that
there
constantly
is
some
difference
,
more
,
or
lesse
,
between
the
respective
rootings
of
every
particular
Corne
that
is
sown
in
the
same
Field
.
Yea
,
there
is
little
question
to
be
made
,
but
that
some
individualls
of
the
same
seed
,
sown
in
the
same
ground
,
suppose
the
best
and
richest
ground
of
all
,
may
have
,
yea
and
have
commonly
,
so
slight
and
faint
a
rooting
,
that
heat
and
drought
will
cause
it
to
wither
away
before
the
Harvest
.
Therefore
no
specificall
difference
can
be
inferred
between
Faith
and
Faith
,
from
a
graduall
difference
in
their
rootings
.
If
it
be
yet
further
objected
;
The
Faith
of
the
stony
ground
,
yeilded
no
§.
37.
fruit
:
whereas
the
Faith
of
the
good
ground
,
is
said
to
bring
forth
fruit
with
patience
.
Doth
not
this
argue
a
specificall
difference
between
them
?
I
answer
,
neither
:
yea
those
very
words
,
with
patience
,
which
are
distinguishing
clearly
imply
,
that
the
Faith
of
the
stony
ground
did
bring
forth
fruit
also
;
and
that
it
came
short
of
the
good
ground
onely
in
this
,
that
this
brought
forth
fruit
with
patience
.
[
i.
e.
the
fruitfulnesse
of
it
was
not
extinguished
by
any
persecutions
or
sufferings
from
the
World
]
whereas
the
fruitfulness
of
the
other
gave
up
the
ghost
through
feare
of
sufferings
.
And
indeed
had
not
this
stony
ground
been
some
wayes
fruitfull
,
and
made
such
a
Profession
of
the
Gospell
,
which
rendreth
Men
obnoxious
to
persecution
from
the
World
,
there
had
been
no
cause
why
it
should
either
have
suffered
,
or
feared
Persecution
.
Besides
,
fruitfulnesse
,
and
unfruitfulnesse
,
make
no
specificall
or
essentiall
difference
,
between
subject
and
subject
,
more
then
strength
and
weaknesse
,
speech
and
silence
argue
one
Man
to
differ
specie
from
another
.
If
they
did
,
the
same
Tree
that
beareth
fruit
one
year
,
and
is
barren
another
,
should
differ
specie
from
it self
;
yea
and
the
Faith
of
true
Believers
themselves
,
who
(
according
to
the
known
sence
of
our
Adversar●es
themselves
)
may
go●
astray
like
lest
Sheepe
,
and
live
for
a
long
time
together
in
wayes
of
the
greatest
unworthinesse
,
without
Repentance
,
all
which
time
their
Faith
must
needs
be
unfruitfull
,
should
come
in
time
to
differ
specie
from
it self
.
The
last
Objection
,
which
I
think
knows
how
to
appeare
against
the
Truth
§.
38.
of
the
Faith
of
the
stony
ground
,
or
Temporaries
,
in
the
Parable
,
is
this
:
true
Faith
,
such
as
was
found
in
those
resembled
by
the
good
●round
,
alwayes
includes
a
purpose
of
heart
to
beare
the
crosse
of
Christ
and
suffer
persecution
:
But
the
Faith
of
the
Temporaries
wanted
this
property
.
Therefore
it
was
not
true
Faith
▪
but
another
kinde
of
Faith
essentially
distinct
from
it
.
To
this
also
we
answer
;
1.
That
true
Faith
doth
not
in
the
precise
or
formall
conception
of
it
include
such
a
purpose
of
heart
,
as
the
Objection
speaks
of
:
n●r
can
such
a
thing
be
proved
,
either
from
the
Scriptures
,
or
from
any
sound
Principle
of
reason
.
That
such
a
purpose
is
seminally
or
vertually
included
in
true
Faith
,
may
be
granted
.
But
,
2.
That
such
a
purpose
of
heart
was
not
in
those
that
are
called
Temporaries
in
the
Parable
,
cannot
be
proved
:
there
is
no
word
,
or
clause
herein
,
that
doth
import
it
.
That
they
did
not
take
up
the
Crosse
of
Christ
,
when
it
lay
in
their
way
,
nor
endure
persecution
for
the
Gospell
,
doth
not
at
all
prove
,
that
there
was
no
reall
purpose
in
them
of
doing
either
.
The
Apostle
Paul
said
of
Himself
:
to
will
(
i.
e.
to
purpose
or
intend
)
is
present
with
me
▪
but
how
to
perform
that
which
is
good
,
I
finde
not
[
](A41481-e111440-b)a
a
Rom.
7.
1●
.
.
3.
(
And
lastly
)
evident
it
is
from
other
Scriptures
(
and
in
part
from
the
Parable
it self
in
hand
)
that
such
Believers
,
who
proved
temporaries
did
yet
endure
persecution
for
a
time
.
Which
plainely
proves
,
that
they
had
a
true
p●rpose
of
heart
to
indure
it
.
Yea
,
and
probably
,
that
they
had
a
purpose
of
heart
to
indure
it
unto
the
end
.
Have
yee
suffered
so
many
things
in
vaine
(
saith
Paul
to
the
Galathians
)
if
yet
it
be
in
vaine
[
](A41481-e111510-b)b
b
Gal.
3.
4.
?
That
these
Galathians
,
to
whom
he
beares
witnesse
that
they
had
suffered
many
things
for
the
Gospell
,
were
Temporaries
,
appeares
from
those
words
:
I
marvell
that
yee
are
so
soone
removed
from
him
that
called
you
into
the
Grace
of
Christ
,
unto
another
Gospell
[
](A41481-e111560-b)c
c
Gal.
1.
6.
.
And
as
the
seed
that
sprang
up
in
the
stoney
ground
,
indured
the
scorching
heat
of
the
Sun
for
a
time
,
before
it
withered
away
by
means
of
it
;
So
did
the
Believers
portraitured
hereby
suffer
Persecution
a
while
▪
before
●heir
▪
Faith
expired
.
So
that
the
Faith
of
those
,
who
in
the
Parable
are
called
Temporaries
,
can
by
no
argument
,
or
allegation
,
be
●victed
of
any
degenerateness
,
or
unsoundnesse
in
kinde
,
but
onely
of
a
deficiency
in
point
of
rooting
,
or
firme
fixation
in
the
Soul
.
Nor
doth
our
Saviour
any
wayes
blame
,
or
reprove
it
,
but
upon
this
account
onely
.
Yea
,
in
blaming
it
upon
this
account
onely
,
and
reproving
those
,
who
had
it
,
for
being
no
more
diligent
and
carefull
in
the
use
of
means
for
confirming
,
and
establishing
themselves
better
in
it
,
He
plainely
gives
testimony
unto
it
in
Point
of
truth
and
soundness
;
in
as
much
as
no
Man
deserveth
blame
,
for
not
consulting
,
or
endevouring
the
Perpetuation
of
an
Hypocriticall
Faith
in
his
Soul
,
or
such
,
which
though
Persevered
in
,
would
yet
have
left
Him
in
the
hand
of
eternall
Death
.
These
Considerations
and
Discussions
are
so
full
of
Light
,
Evidence
,
and
Power
,
that
were
not
the
foot
of
our
Adversaries
held
in
this
snare
,
to
judg
of
the
truth
and
Soundness
,
and
so
of
the
Hollowness
and
Unsoundness
,
of
Faith
,
by
the
issue
and
event
of
it
,
as
viz.
the
Perseverance
,
or
non-Perseverance
of
it
unto
the
end
,
they
could
not
lightly
stand
in
the
way
of
their
present
judgements
before
them
.
And
yet
this
Rule
or
Method
of
judging
,
is
not
of
any
good
accord
with
their
own
Principles
otherwise
.
Concerning
those
helps
or
assistances
of
grace
(
say
our
English
Divines
present
in
the
Synod
of
Dort
)
which
are
afforded
by
God
unto
Men
,
we
are
to
judge
of
them
[
meaning
,
in
point
of
sufficiency
,
or
efficaciousness
]
by
the
nature
of
the
benefit
offered
[
as
attainable
by
them
]
and
by
the
most
manifest
Word
of
God
,
NOT
BY
THE
EVENT
,
or
abuse
of
them
[
](A41481-e111690-b)a
a
Ex
naturâ
benefi●ij
oblat●
,
&
verbo
Dei
●pertissimo
iudicandum
est
d●
illis
Gratiae
auxilijs
,
quae
hominibus
suppeditantur
,
non
autem
ex
eventu
aut
abusu
.
Synod
▪
Dordr
.
Act.
Pag.
128.
.
The
last
proof
from
the
Scriptures
,
which
we
shall
(
at
present
)
insist
§.
39.
upon
,
and
urge
,
for
the
confirmation
of
the
Doctrine
under
Protection
,
shall
be
that
passage
,
which
holds
forth
these
things
unto
us
.
For
when
they
speak
great
swelling
words
of
vanity
,
they
allure
through
the
lusts
of
the
flesh
,
through
much
wantonnesse
,
those
who
were
CLEANE
ESCAPED
from
those
who
live
in
error
.
While
they
promise
them
liberty
,
they
themselves
are
the
servants
of
corruption
:
for
of
whom
a
Man
is
overcome
,
of
the
same
he
is
brought
in
bondage
.
For
if
after
they
have
escaped
the
pollutions
of
the
World
through
the
knowledge
of
the
Lord
and
Saviour
Jesus
Christ
,
they
are
againe
intangled
therein
,
and
overcome
,
the
latter
end
is
worse
with
them
,
then
the
beginning
,
For
it
had
been
better
for
them
▪
not
to
have
known
the
way
of
Righteousnesse
,
then
after
they
have
known
it
,
to
turne
from
the
holy
Commandement
delivered
unto
them
.
But
it
is
happened
unto
them
according
to
the
true
Proverbe
:
the
Dogg
is
turned
to
his
own
vomit
againe
,
and
the
Sow
that
was
washed
,
to
his
wallowing
in
the
mire
[
](A41481-e111780-b)b
b
Pet.
●
.
18
,
19
,
&c.
.
The
Possibility
of
a
totall
and
finall
defection
in
true
Believers
lieth
as
large
and
full
in
these
quarters
,
as
truth
lightly
can
be
lodged
in
words
;
the
Holy
Ghost
here
plainely
supposing
,
that
which
is
clearly
consistent
with
,
yea
and
equipollent
thereunto
,
viz.
that
they
,
who
by
the
acknowledgement
of
Jesus
Christ
,
have
cleane
[
or
truly
,
or
really
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
escaped
the
pollutions
of
the
World
,
being
againe
intangled
therewith
,
may
be
overcome
,
so
as
that
their
spirituall
state
and
condition
will
be
worse
at
the
last
,
then
it
was
at
the
first
,
or
before
they
believed
.
What
is
this
,
being
interpreted
,
but
that
true
Saints
,
or
Believers
,
may
possibly
apostatize
from
their
believing
condition
,
so
as
to
perish
everlastingly
?
But
here
also
our
Adversaries
attempt
to
hide
the
Truth
shining
in
the
recited
§.
40.
passage
,
under
that
old
covering
or
veyle
,
which
hath
been
rent
in
twaine
already
,
both
in
this
Chapter
,
and
elsewhere
.
Th●se
expressions
(
say
they
)
who
were
clean
escaped
from
those
,
who
live
in
error
,
who
have
escaped
the
pollutions
of
the
World
through
the
acknowledgement
of
Jesus
Christ
,
to
have
known
the
way
of
righteousnesse
,
&c.
doe
not
suppose
the
Persons
spoken
of
to
have
had
true
Faith
;
nor
import
any
thi●●
,
but
what
may
very
possibly
be
found
in
Hypocrites
.
But
with
how
little
truth
,
yea
or
semblance
of
truth
,
these
things
are
asserted
,
hath
been
already
exposed
to
open
view
,
when
we
traversed
the
Scripture
in
hand
upon
another
occasion
[
](A41481-e111880-b)a
a
Cap.
8.
Sect.
4
5
,
46
,
&c.
.
Neverthelesse
we
here
add
;
1.
If
the
said
expressions
import
nothing
,
but
what
Hypocrites
,
and
that
in
sensu
composito
,
i.
e.
whilest
Hypocrites
,
are
capable
of
,
the●
may
those
be
Hypocrites
,
who
are
separated
from
Men
that
live
in
error
,
〈◊〉
from
the
pollutions
of
the
World
,
and
that
through
the
knowledge
of
Jesus
C
〈…〉
;
and
on
the
other
hand
,
those
may
be
Saints
,
and
sound
Believers
,
who
wallow
in
all
manner
of
filthiness
,
and
defile
themselves
daily
with
the
pollutions
of
the
World
.
This
consequence
,
according
to
the
Principles
and
known
Tenets
of
our
Adversaries
,
is
legitimate
and
true
,
in
as
much
as
they
hold
,
that
true
Believers
may
fall
so
foule
,
and
so
far
,
that
the
Church
,
according
to
Christs
institution
,
may
be
constrained
to
testifie
,
that
they
cannot
bear
them
in
their
outward
communion
,
and
that
they
shall
have
no
part
in
the
Kingdome
of
Christ
,
except
they
repent
[
](A41481-e111950-b)b
b
Repondemus
,
posse
quidem
verè
credentes
eousque
prolabi
,
ut
Ecclesia
,
juxtà
constitutionem
Christi
cogatur
●esta
〈…〉
ipsos
in
externâ
ipsorum
communione
non
posse
tolerare
,
neque
habituros
partem
ullam
in
regn●
Christ●
,
nisi
convertantur
.
Contr-Remonstr
.
in
Coll.
Hag.
p.
399.
,
&c.
But
whether
this
be
wholeso●●●nd
sound
Divinity
,
or
no
,
to
teach
,
that
they
who
are
separate
from
sinn●●
and
live
holily
and
blamelesly
,
in
this
present
World
,
and
this
by
means
of
the
knowledge
of
Jesus
Christ
,
may
be
Hypocrites
,
and
children
of
perdition
;
and
they
on
the
other
hand
,
who
are
companions
with
Theeves
,
Murtherers
,
Adulterers
,
&c.
Saints
,
and
sound
Believers
,
I
leave
to
Men
,
whose
judgements
are
not
turn'd
upside
down
with
prejudice
,
to
determine
.
2.
The
Persons
here
spoken
of
,
are
said
to
have
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
truly
,
or
really
escaped
from
those
,
who
live
in
error
.
Doubtlesse
an
Hypocrite
cannot
be
said
,
truly
,
or
really
,
but
in
shew
,
or
appearance
at
most
,
to
have
made
such
an
escape
(
I
mean
,
from
Men
who
live
in
error
)
considering
▪
that
for
matter
of
reality
and
truth
,
remaining
in
Hypocrisie
,
he
lives
in
one
of
the
greatest
and
foulest
errors
,
that
is
.
3.
An
Hypocrite
,
whose
foot
is
already
in
the
snare
of
Death
,
cannot
upon
any
tolerable
account
,
either
of
reason
,
or
common
sence
,
be
said
to
be
allured
(
i.
e.
by
allurements
to
be
deceived
)
or
overcome
,
by
the
pollutions
of
the
World
,
no
more
then
a
Fish
,
that
is
already
in
the
net
,
or
fast
upon
the
hook
,
can
be
said
to
be
allured
,
or
deceived
by
a
baite
held
to
her
.
4.
Hypocrites
are
no
where
said
,
neither
can
they
with
any
congruity
to
Scripture
Phrase
,
be
said
to
have
escaped
the
pollutions
of
the
World
through
the
acknowledgement
(
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
should
be
translated
)
of
Jesus
Christ
,
the
acknowledgement
of
the
truth
,
and
so
of
Christ
,
and
of
God
,
constantly
in
the
Scriptures
importing
a
sound
and
saving
work
of
conversion
▪
as
we
lately
observed
in
this
Chapter
[
](A41481-e112180-b)c
c
Sect.
20.
.
5.
(
And
lastly
)
the
Persons
to
whom
the
Apostle
addresseth
Himself
in
this
Epistle
,
being
looked
upon
by
him
as
true
Believers
,
yea
●●
partakers
of
like
precious
Faith
with
Himself
and
the
rest
of
the
Apostles
[
](A41481-e112210-b)d
d
2
Pet.
1.
●
.
▪
●●
cannot
reasonably
be
imagined
,
that
in
so
short
an
Epistle
,
He
should
hang
▪
so
●ong
,
as
the
whole
second
Chapter
amounteth
unto
,
upon
a
subject
or
discourse
,
which
little
or
nothing
concerned
them
,
to
whom
He
Writes
,
nor
much
(
indeed
)
any
other
Man
,
if
the
Principles
and
Tenents
of
our
Adversaries
would
stand
.
If
true
Believers
be
uncapable
of
any
such
backsliding
,
which
should
make
their
latter
end
worse
then
their
beginning
,
to
what
purpose
,
should
the
Apostle
make
a
large
Discourse
unto
them
concerning
such
Men
,
who
had
miscarried
by
such
backslidings
?
Or
would
there
be
,
upon
such
a
supposition
,
any
more
savour
in
this
Discourse
,
then
if
Solomon
should
have
made
a
journey
to
the
Queene
of
Sheba's
Court
,
to
informe
Her
that
Theeves
and
Murtherers
were
sorely
punished
in
His
Kingdome
?
And
for
Hypocrites
themselves
,
neither
would
the
Discourse
have
been
of
much
concernment
unto
them
,
in
case
such
a
Personall
and
Peremptory
Election
,
and
Reprobation
,
as
our
Opposers
contend
for
,
could
be
with
truth
obtained
.
If
I
be
upon
such
termes
elected
,
I
am
in
no
danger
of
falling
under
that
heavy
doome
of
Hypocrites
,
whose
latter
end
is
worse
then
their
beginning
:
or
if
I
be
so
Reprobated
,
I
am
in
no
capacity
,
in
no
Possibility
of
redeeming
my selfe
,
by
the
tender
of
any
Admonitions
,
Cautions
,
Exhortations
,
Threatnings
,
or
Examples
whatsoever
of
Persons
,
who
have
made
Shipwrack
of
their
Soules
against
the
same
Rock
,
before
me
.
To
what
purpose
then
,
be
I
elected
,
or
be
I
Reprobated
,
be
I
a
sound
Believer
,
or
be
I
an
Hypocrite
,
should
any
application
be
made
,
either
by
God
,
or
Men
,
unto
me
,
either
in
order
to
my
obtaining
of
that
,
which
all
my
sin
and
wickednesse
cannot
keepe
from
me
,
or
for
the
avoiding
or
preventing
of
that
,
from
which
all
my
Care
,
Diligence
,
Faithfulnesse
,
cannot
deliver
me
?
Therefore
(
questionlesse
)
the
Apostle
Peter
all
along
that
quarter
of
Discourse
,
which
we
have
lately
had
under
consideration
,
clearly
supposeth
,
that
even
true
Believers
,
such
as
upon
good
grounds
He
concluded
those
,
to
whom
He
Writes
,
to
be
,
are
obnoxious
to
such
an
Apostasie
and
declining
,
in
,
and
from
their
Faith
,
which
is
accompanied
with
the
signall
ruine
and
destruction
of
those
,
who
value
holinesse
,
and
close
walkings
with
God
at
no
higher
rate
,
then
to
cast
them
behinde
their
back
,
without
looking
after
them
any
more
.
Which
Doctrinall
conclusion
might
be
further
argued
,
and
confirmed
abundantly
,
from
very
many
Scriptures
,
besides
those
insisted
upon
in
this
Chapter
,
and
particularly
,
from
those
frequent
and
Pathetique
Admonitions
,
Cautions
,
Exhortations
,
Incouragements
,
&c.
administred
by
the
Holy
Ghost
unto
the
Saints
to
ingage
them
in
such
wayes
of
care
,
diligence
,
and
faithfulnesse
to
themselves
and
their
own
Soules
,
whereby
they
may
be
strengthened
to
Persevere
unto
the
end
.
But
of
these
,
at
least
of
some
of
the
most
Pregnant
of
them
,
we
shall
have
occasion
to
consider
in
the
Chapter
following
;
where
we
shall
further
plead
the
cause
of
the
said
Doctrine
by
force
of
Argument
and
Demonstration
.
CHAP.
XIII
.
Grounds
of
Reason
from
the
Scriptures
,
evincing
a
Possibility
of
such
a
defection
even
in
true
Believers
,
which
is
accompained
with
destruction
in
the
end
.
THE
Opportunity
which
Error
commonly
findeth
to
build
Her self
§.
1.
a
Throne
amongst
Men
,
and
to
reigne
over
the
Judgements
and
Consciences
of
those
,
who
are
debtors
of
Homage
and
Subjection
to
the
Truth
,
lieth
not
so
much
in
the
strength
,
or
beauty
,
of
those
Arguments
or
Pleas
,
which
she
is
able
to
ingage
in
Her
cause
,
as
either
in
the
weakness
,
or
negligence
,
of
the
Friends
and
Professors
of
the
Truth
;
as
when
they
are
either
not
able
,
or
not
industrious
enough
,
to
shew
her
unto
the
World
like
Solomon
in
all
his
glory
,
and
to
spread
that
light
of
Evidence
and
Conviction
round
about
Her
,
which
belongeth
unto
Her
,
and
which
would
commend
Her
like
a
Daughter
of
God
,
in
the
Eyes
of
Men.
Truth
,
whose
native
residence
and
seat
,
is
(
as
the
old
Philosophers
were
wont
to
expresse
it
)
in
profundo
,
in
the
depths
,
remote
from
the
common
thoughts
and
apprehensions
of
Men
,
cannot
in
many
Particulars
,
be
drawn
up
into
a
clear
and
perfect
light
,
but
onely
by
a
long
coard
well
twisted
,
of
much
labour
,
attentive
Meditation
,
together
with
some
dexterity
for
the
Work
.
God
Himself
is
said
to
inhabit
a
light
that
is
inaccessible
[
](A41481-e112400-b)a
a
1
Tim.
6.
16.
,
that
is
(
as
I
conceive
)
to
be
capable
of
more
and
more
glorious
attributions
,
or
of
having
a
greater
number
of
excellent
things
,
and
things
of
a
greater
excellency
,
spoken
of
Him
,
and
that
with
Evidence
and
clearnesse
of
Truth
,
then
either
Men
,
or
Angels
,
are
able
to
discover
,
or
comprehend
;
much
more
to
utter
or
declare
unto
the
World
.
And
the
Truth
is
,
that
many
Truths
dwell
in
such
a
light
,
which
is
not
accessible
without
much
difficulty
,
to
the
Judgements
and
Understandings
of
Men
,
being
onely
manifestable
in
their
certainty
and
perfect
beauty
,
by
such
Arguments
and
Considerations
,
which
they
must
dig
deep
,
who
desire
to
discover
;
and
they
look
narrowly
and
with
a
single
Eye
,
who
desire
to
be
made
fully
capable
and
sensible
of
them
,
being
set
before
them
.
Whereas
Error
,
being
of
neer
affinity
to
the
corrupt
and
dark
minds
and
understandings
of
men
,
dwells
in
propinquo
,
and
(
as
it
were
)
at
their
right
hand
:
and
though
Her
servants
(
the
reasons
I
meane
,
which
negotiate
Her
affaires
with
the
judgements
of
Men
)
be
all
flesh
,
and
not
spirit
,
all
shew
,
and
no
substance
;
yet
having
the
advantage
of
a
naturall
sympathy
and
compliance
in
those
,
with
whom
they
have
to
doe
,
their
cause
is
readily
accepted
,
and
approved
as
just
and
good
.
When
the
Disciples
saw
the
Lord
Christ
by
no
better
light
then
what
the
night
afforded
,
and
that
at
a
distance
;
walking
upon
the
Sea
towards
them
,
they
were
troubled
,
thinking
he
had
been
some
uncleane
spirit
that
would
have
destroyed
them
,
and
cried
out
for
feare
:
but
when
He
came
neer
them
,
and
sayd
to
them
,
Be
of
good
comfort
,
it
is
I
:
be
not
afraid
[
](A41481-e112520-b)b
b
Mat.
14.
26
,
27.
,
they
perfectly
knew
that
it
was
their
dear
Lord
and
Master
.
So
many
looking
upon
that
Doctrine
,
which
opposeth
the
un-conditioned
Perseverance
of
the
Saints
,
and
asserteth
a
Possibility
of
their
finall
fall
,
by
the
dim
light
of
some
sensuall
Principles
and
Apprehensions
,
and
in
an
overly
and
superficiall
manner
,
as
it
were
at
a
distance
,
are
much
troubled
at
it
,
as
if
it
were
a
Doctrine
of
an
Anti-evangelicall
spirit
,
that
would
bring
them
into
a
Bondage
of
fear
,
and
torment
them
.
Which
Doctrine
notwithstanding
,
would
they
look
upon
it
narrowly
,
and
with
an
unprejudiced
attention
,
and
this
by
the
clear
light
of
such
considerations
,
which
exhibit
it
like
it self
unto
them
,
they
would
then
soon
confesse
to
be
a
Doctrine
,
which
was
set
,
not
at
all
to
curse
,
but
to
bl●ss
them
altogether
.
The
sole
undertaking
of
this
Chapter
is
to
commend
the
said
Doctrine
unto
§.
2.
Argum.
1.
the
Judgements
and
Consciences
of
Men
,
for
a
Truth
,
by
a
Proposall
of
such
worthy
things
which
relate
to
it
,
either
by
way
of
causality
,
or
affinity
in
Truth
.
In
the
first
place
I
pleade
the
cordiall
sympathy
it
hath
with
that
righteousness
of
God
,
which
the
Scripture
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
non-acceptation
of
Persons
,
thus
:
That
Doctrine
which
rendereth
God
free
from
that
unrighteousness
,
which
the
Scripture
calls
a
respecting
the
Persons
of
Men
,
is
a
Doctrine
of
perfect
consistency
with
the
Scriptures
,
and
the
Truth
.
The
Doctrine
which
teacheth
a
Possibility
of
the
Saints
declining
,
and
this
unto
death
,
is
a
Doctrine
of
this
import
.
Ergo.
The
reason
of
the
former
Proposition
,
is
plaine
:
in
as
much
as
the
Scriptures
frequently
assert
that
Principle
,
of
non-respecting
Persons
,
most
worthy
the
judge
of
all
the
Earth
,
unto
God
.
Deut.
10.
17.
Gal.
2.
6.
1
Pet.
1.
17.
&c.
The
latter
Proposition
needeth
no
labouriousnesse
of
Proof
neither
.
Evident
it
is
that
the
Doctrine
here
spoken
of
,
representeth
God
,
as
a
non-respecter
of
Persons
,
in
as
much
as
it
rendreth
him
a
Judge
of
the
same
righteous
severity
against
the
enormous
transgressions
of
his
own
Children
and
Friends
,
which
he
exerciseth
towards
his
enemies
,
and
those
that
are
strangers
unto
Him
,
upon
the
like
Provocations
.
This
Doctrine
subjecteth
Saints
,
as
well
as
others
,
to
this
righteous
Law
of
God
:
Neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Effeminate
,
nor
abusers
of
themselves
with
Mankinde
,
nor
The●ves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
shall
inherit
the
Kingdome
of
God
[
](A41481-e112690-b)a
a
1
Cor.
6.
9.
;
meaning
(
as
is
evident
from
other
Scriptures
)
without
Repentance
.
Whereas
the
common
Doctrine
of
Perseverance
,
exempteth
all
such
,
who
have
at
any
time
been
true
Believers
,
or
Children
of
God
,
from
the
penalty
or
doome
of
this
Law
;
teaching
,
that
though
such
as
these
should
turne
Fornicators
,
Idolaters
,
Adulterers
,
&c.
and
continue
never
so
long
in
these
abominations
,
without
Repentance
,
yet
they
retaine
their
Right
and
Title
of
Inheritance
in
the
Kingdome
of
God
,
and
that
they
remaine
under
the
greatest
love
,
that
God
can
shew
,
or
beare
towards
Men
,
the
love
of
Election
and
of
Children
,
even
in
the
midst
of
these
deep
and
desperate
Provocations
.
And
thus
it
maketh
God
the
greatest
accepter
of
Persons
in
the
World
,
rendring
Him
implacably
severe
towards
lesser
sinners
,
and
indulgent
above
measure
to
the
greater
.
For
that
such
,
who
have
▪
or
have
had
the
knowledge
of
God
,
and
have
believed
in
Jesus
Christ
,
and
made
Profession
of
love
and
service
to
Him
,
when
they
turn
Fornicators
,
Idolaters
,
Adulterers
,
&c.
are
far
greater
sinners
,
then
Men
committing
the
same
sins
in
ignorance
and
unbeliefe
,
is
(
I
think
)
no
Mans
doubt
or
question
.
Certaine
I
am
that
the
Scripture
still
representeth
God
as
more
severe
in
punishing
,
where
greater
means
of
Righteousnesse
and
well
doing
have
been
vouchsafed
.
You
(
said
He
to
His
own
People
,
the
Children
of
Israel
,
of
old
)
onely
have
I
knowne
of
all
the
Families
of
the
Earth
:
Therefore
I
will
punish
you
for
all
your
iniquities
[
](A41481-e112790-b)b
b
Am.
3.
2.
.
In
the
Gospell
:
And
that
servant
which
knew
His
Lords
will
,
and
prepared
not
himself
,
neither
did
according
to
His
Will
,
shall
be
beaten
with
many
stripes
.
But
he
that
knew
not
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
For
unto
whom
much
is
given
,
of
him
shall
much
be
required
,
[
](A41481-e112810-b)c
c
Luk.
12.
47
,
48.
&c.
It
cannot
be
denied
(
and
confessed
it
is
by
our
Adversaries
themselves
,
as
hath
been
formerly
observed
)
but
that
true
Believers
,
have
fallen
into
the
Practise
of
the
foule
transgressions
mentioned
,
yea
and
have
remained
impenitent
in
them
for
a
long
season
.
Therefore
if
during
the
time
of
such
Practise
and
impenitency
,
they
should
not
be
in
the
same
,
or
worse
condition
to
God-ward
,
and
Salvation-wise
,
then
ignorant
Persons
,
and
such
who
were
alwayes
strangers
unto
God
,
are
,
when
they
live
in
the
same
impieties
,
God
must
needs
be
an
accepter
of
Persons
in
the
highest
,
and
shew
a
thousand
times
more
favour
to
grand
and
signall
Delinquents
,
then
to
ordinary
and
lighter
Offendors
,
(
in
comparison
.
)
So
that
to
pretend
,
though
true
Believers
,
may
,
and
oft
doe
,
fall
into
the
fore-named
sins
,
and
continue
for
a
time
in
them
without
Repentance
,
yet
God
alwayes
reneweth
them
by
Repentance
before
their
death
(
though
this
was
never
yet
proved
,
nor
ever
will
be
)
it
doth
not
at
all
salve
the
honour
of
the
said
Doctrine
.
Because
such
a
supposall
notwithstanding
,
the
Persons
contended
about
,
may
,
and
doe
,
according
to
the
tenor
of
the
Premises
lately
Proved
,
suffer
a
totall
eclipse
and
intercision
of
the
grace
and
favour
of
God
,
in
the
mean
season
.
Secondly
,
for
a
Possibility
of
the
Saints
defection
,
either
totall
,
finall
,
or
§.
3.
both
,
I
thus
argue
.
If
the
common
Doctrine
of
Perseverance
,
rendereth
the
Ministry
of
the
Gospell
,
Argum.
2
so
far
as
it
concerneth
the
Perseverance
of
the
Saints
,
vaine
,
impertinent
,
and
voyd
,
then
is
it
not
a
Doctrine
of
God
,
but
of
Men
:
and
consequently
,
that
which
opposeth
it
is
the
Truth
.
But
certaine
it
is
,
that
the
said
Doctrine
is
of
this
un-Christian
tendency
and
import
:
Ergo.
The
consequence
in
the
Major
Proposition
is
pregnant
of
truth
:
in
as
much
as
the
Preservation
of
the
Saints
in
Faith
and
Holinesse
unto
the
end
,
is
one
of
the
most
considerable
ends
of
the
Ministry
of
the
Gospell
,
about
the
effecting
whereof
it
is
mainly
conversant
.
Therefore
if
God
,
who
hath
ordained
the
Ministry
of
the
Gospell
for
the
advancement
of
this
end
,
should
assert
any
such
Doctrine
,
which
rendereth
it
unnecessary
and
impertinent
in
Reference
to
this
end
,
He
should
be
divided
in
Himself
,
and
pull
down
with
one
hand
,
what
He
buildeth
up
with
another
.
The
Minor
Proposition
is
demonstrable
,
thus
:
That
Doctrine
which
rendreth
the
labour
and
faithfulnesse
of
a
Minister
in
pressing
such
Exhortations
,
Threatnings
,
and
Promises
,
which
tend
to
the
Preservation
of
the
Saints
in
Faith
and
Holinesse
unto
the
end
▪
uselesse
,
rendereth
the
Ministry
of
the
Gospell
,
as
far
as
it
concerns
the
incouragement
or
inabling
of
the
Saints
to
Persevere
▪
needless
and
vaine
:
but
guilty
of
such
a
tendency
as
this
,
is
the
commonly-received
Doctrine
of
Perseverance
.
Ergo.
The
truth
of
the
Major
Proposition
here
,
shineth
clearly
enough
with
its
own
light
:
or
however
,
there
is
this
Reason
for
it
;
viz.
because
Ministers
of
the
Gospell
can
have
little
else
from
the
Scriptures
,
but
only
Exhortations
,
Threatnings
,
and
Promises
,
whereby
to
build
,
or
effect
the
Perseverance
of
the
Saints
.
Therefore
if
the
pressing
,
or
putting
on
of
these
upon
Men
,
be
needlesse
in
Reference
to
such
an
end
;
certainly
their
Ministry
,
as
far
as
it
relates
to
this
end
,
is
needless
also
.
The
Minor
is
thus
Proved
:
The
common
Doctrine
of
Perseverance
,
requireth
and
commandeth
all
Saints
,
or
true
Believers
,
to
be
fully
perswaded
,
and
this
with
the
greatest
and
most
indubitable
certainty
of
Faith
,
that
there
is
an
absolute
and
utter
impossibility
,
either
of
a
totall
,
or
finall
defection
of
their
Faith
:
and
that
though
they
should
fall
into
ten
thousand
enormous
and
most
abominable
sins
,
and
lie
wallowing
in
them
,
like
a
Swine
in
the
mire
,
yet
they
shall
remaine
all
the
while
in
an
estate
of
grace
,
and
that
God
will
by
a
strong
hand
of
irresistible
Grace
,
bring
them
off
from
their
sins
by
Repentance
,
before
they
die
.
But
that
Doctrine
,
which
requireth
and
commandeth
all
this
,
and
much
more
of
like
import
▪
to
be
confidently
believed
by
true
Believers
,
rendreth
the
pressing
of
all
Exhortations
,
Threatnings
,
Promises
,
upon
them
,
in
order
to
prevaile
with
them
,
or
to
make
them
careful
,
to
Persevere
,
bootless
and
unnecessary
.
Ergo.
The
Major
in
this
Syllogisme
,
is
the
knowne
voyce
of
the
common
Doctrine
of
Perseverance
.
The
Reason
of
the
Minor
,
is
,
because
a
certaine
knowledge
and
perswasion
that
God
will
by
an
irresistible
hand
of
Power
preserve
a
Man
in
the
state
of
Grace
,
how
desperately
carelesse
,
negligent
,
or
wicked
soever
he
shall
be
,
clearly
dissolves
the
usefulnesse
and
necessity
of
all
other
means
whatsoever
in
Reference
to
this
end
.
If
I
know
certainly
,
that
the
Corne
,
which
I
have
sown
in
my
Field
,
will
,
whether
I
wake
,
or
sleepe
,
grow
and
prosper
,
would
it
not
be
a
very
impertinent
addresse
for
any
Man
to
come
to
me
,
and
admonish
me
in
a
serious
and
grave
manner
,
to
take
heed
I
sleepe
not
,
but
keep
my self
waking
,
least
my
Corne
should
not
grow
,
or
prosper
?
or
,
that
it
may
grow
and
prosper
?
If
my
Corne
grows
,
thrives
,
and
prospers
,
by
the
irresistible
Hand
of
God
in
the
course
of
His
naturall
and
standing
Providence
;
my
watchfulnesse
,
in
order
to
a
Procurement
of
these
things
,
is
absolutely
vaine
.
This
is
a
truth
,
which
prejudice
and
partiality
themselves
cannot
lightly
but
subscribe
;
viz.
that
there
is
no
Force
,
Power
,
or
Authority
in
such
an
Exhortation
,
wherein
we
are
pressed
to
use
means
,
either
for
the
avoyding
or
escaping
of
such
a
danger
,
which
we
are
upon
sure
grounds
perswaded
cannot
possibly
fall
upon
us
;
or
for
the
performance
of
what
we
are
assured
upon
the
like
terms
of
certainty
,
that
we
cannot
but
performe
,
or
that
God
Himself
will
certainly
by
any
irresistible
and
unfrustrable
hand
of
grace
,
performe
and
work
in
us
.
So
againe
;
that
there
is
no
efficacy
or
power
in
such
a
threatning
,
which
threatneth
us
with
such
an
evill
or
danger
,
which
we
infallibly
know
our selves
out
of
all
possibility
of
suffering
,
or
falling
under
.
And
lastly
,
that
there
is
no
weight
,
or
quickening
Power
in
such
a
Promise
,
wherein
only
such
a
benefit
or
blessing
,
is
promised
unto
us
upon
the
performance
of
a
condition
,
which
we
infallibly
know
to
be
ours
,
before
the
condition
be
performed
,
yea
and
which
we
are
§.
4.
most
certainly
assured
we
shall
not
,
we
cannot
,
upon
any
terms
whatsoever
,
be
deprived
of
.
That
which
is
commonly
pleaded
to
salve
the
consistency
of
the
common
Doctrine
of
peremptorily-decreed
Perseverance
,
with
an
usefulnesse
,
or
necessity
,
of
the
Exhortations
,
Threatnings
,
and
Promises
mentioned
,
hath
neither
any
logicall
,
nor
theologicall
vertue
in
it
for
such
a
purpose
.
For
,
is
it
any
other
,
then
this
;
viz.
that
the
Exhortations
,
comminations
,
and
Promises
,
which
we
speak
of
,
are
means
appointed
by
God
(
and
used
by
him
accordingly
)
for
the
accomplishment
and
effecting
of
that
Perseverance
in
the
Saints
,
which
he
hath
made
simply
and
absolutely
necessary
by
his
decree
?
Now
that
such
a
notion
as
this
is
altogether
irrelative
to
the
business
,
the
accommodation
whereof
it
pretendeth
,
will
be
made
evident
,
by
weighing
the
particulars
severally
.
First
,
that
the
Exhortations
,
wherein
the
Saints
are
exhorted
unto
Perseverance
,
are
no
means
,
by
which
the
Promises
of
Perseverance
,
made
(
as
our
Adversaries
suppose
)
unto
them
,
are
accomplished
,
or
effected
,
is
thus
clearly
evinced
,
Whatsoever
is
a
meanes
for
the
bringing
of
any
thing
to
passe
,
ought
not
to
containe
any
thing
in
it
repugnant
or
contrary
unto
that
,
which
is
intended
to
be
brought
to
passe
by
it
.
For
meanes
ought
to
be
subordinate
to
their
ends
,
not
Repugnant
.
But
the
Scripture
exhortations
unto
Perseverance
containe
that
which
is
repugnant
to
the
pr●mises
of
Perseverance
,
if
supposed
such
,
as
our
Adversaries
suppose
them
to
be
.
Therefore
they
can
be
no
means
to
effect
these
Promises
.
The
Minor
is
evident
by
the
light
of
this
consideration
.
Such
Exhortations
as
these
,
unto
the
Saints
,
Take
he●d
lest
at
any
time
there
be
an
evill
heart
of
unbeliefe
in
you
,
lest
you
be
hardened
through
the
deceitfulnesse
of
sin
,
lest
you
fall
from
Grace
,
lest
you
receive
the
Grace
of
God
in
vaine
,
lest
you
fall
from
your
own
stedfastnesse
,
&c.
in
their
native
and
proper
tendency
import
a
danger
,
and
serve
to
raise
a
feare
in
Men
,
lest
the
danger
imported
should
come
upon
them
.
Whereas
such
Promises
as
these
made
unto
the
same
Persons
,
and
that
unconditionally
(
as
is
supposed
)
that
there
shall
never
be
an
heart
of
unbeliefe
in
you
▪
that
you
shall
never
be
hardened
through
the
deceitfulnesse
of
sin
,
that
you
shall
never
fall
away
from
the
Grace
of
God
,
&c.
exclude
all
danger
,
yea
or
possibility
,
of
falling
away
▪
and
tend
directly
to
prevent
or
extinguish
all
fear
in
Men
of
any
such
danger
.
Therefore
such
exhortations
are
in
their
very
natures
and
genuine
import
,
contrary
to
such
promises
,
in
theirs
:
and
consequently
,
can
be
no
means
of
bringing
them
to
passe
.
Againe
,
if
such
exhortations
as
we
speak
of
,
be
a
means
to
effect
that
Perseverance
,
which
our
Adversaries
suppose
to
be
promised
unto
the
Saints
,
then
must
the
act
of
Perseverance
in
the
Saints
,
necessarily
depend
upon
them
,
so
as
that
it
cannot
,
or
will
not
,
take
place
,
or
be
effected
,
without
them
,
i.
e.
without
the
Saints
submitting
of
themselves
unto
them
.
But
persevering
upon
these
terms
,
clearly
supposeth
a
Possibility
of
a
non-persevering
.
For
whatsoever
dependeth
upon
a
mutable
condition
and
which
possibly
may
not
be
performed
▪
may
it self
as
possibly
never
come
to
passe
.
If
it
be
said
,
that
the
said
Exhortations
are
means
of
the
Saints
Persevering
,
§.
5.
in
this
respect
;
viz.
because
God
by
His
Spirit
irresistibly
,
or
infrustrably
,
drawes
,
and
perswades
the
Saints
to
obey
these
Exhortations
,
as
means
of
their
persevering
;
I
answer
,
1.
It
cannot
be
proved
that
God
doth
draw
,
or
perswade
his
Saints
upon
any
such
terms
,
to
obey
these
exhortations
.
Nay
frequent
experience
sheweth
,
and
our
Adversaries
own
Doctrine
(
frequently
mentioned
)
expresly
granteth
,
that
the
Saints
many
times
are
so
far
from
obeying
these
Exhortations
,
that
they
walke
for
a
long
time
in
full
opposition
to
them
,
as
in
security
,
loosenesse
,
vile
Practises
,
&c.
Nor
have
they
yet
proved
,
nor
(
I
believe
)
ever
will
prove
,
but
that
they
may
walke
,
yea
and
that
many
,
have
thus
walked
,
(
I
mean
,
in
full
opposition
to
the
said
Exhortations
)
to
their
dying
day
.
2.
If
God
by
his
Spirit
irresistibly
drawes
his
Saints
to
obey
the
exhortations
we
speak
of
,
he
thus
draweth
them
,
either
by
such
a
force
or
Power
immediately
acted
upon
their
wills
,
by
which
they
are
made
willing
to
obey
them
▪
or
else
he
maketh
use
of
the
said
Exhortations
so
to
work
,
or
affect
their
wills
,
that
they
become
willing
accordingly
.
If
the
former
be
asserted
,
Then
,
1.
The
said
Exhortations
are
no
means
,
whereby
the
Perseverance
of
the
Saints
is
effected
,
but
God
alone
,
and
immediately
,
by
His
Spirit
.
For
if
the
Will
be
immediately
affected
by
God
after
such
a
manner
,
or
brought
to
such
a
bent
and
inclination
,
as
that
it
cannot
but
obey
the
said
Exhortations
,
i.
e.
doe
the
things
,
which
the
said
Exhortations
require
,
then
would
it
have
done
the
same
things
,
whether
there
had
been
any
such
Exhortations
in
being
,
or
no
;
and
consequently
,
these
Exhortations
could
have
no
manner
of
efficiency
about
their
Perseverance
.
For
the
will
(
according
to
the
common
saying
)
is
(
of
it self
)
caeca
potentia
,
a
blind
faculty
,
and
followes
its
own
predominant
bent
and
inclination
,
without
taking
knowledge
whether
the
wayes
or
actions
,
towards
which
it
stands
bent
,
be
commanded
,
or
exhorted
unto
by
God
,
or
no.
2.
If
the
will
of
a
Saint
be
immediately
so
affected
by
God
,
that
it
stands
inclin'd
and
bent
to
doe
the
things
,
which
are
proper
to
cause
them
to
Persevere
,
then
is
this
bent
and
inclination
wrought
in
the
will
of
such
a
Person
,
after
his
being
a
Saint
;
and
consequently
is
not
essentiall
to
him
as
a
Saint
,
but
meerly
accidentall
and
adventitious
.
And
if
so
,
then
is
there
no
inclination
or
bent
in
the
will
of
a
Saint
,
as
such
,
or
from
his
first
being
a
Saint
,
to
Persevere
,
or
to
do
the
things
,
which
accompany
Perseverance
;
but
they
come
to
be
wrought
in
him
afterwards
.
Which
how
consistent
it
is
with
the
Principles
,
either
of
Reason
,
or
Religion
,
or
their
own
,
I
am
content
that
my
Adversaries
themselves
shall
judge
.
3.
If
God
doth
immediately
and
irresistibly
incline
,
or
move
,
the
wills
of
the
Saints
to
doe
the
things
which
accompany
Perseverance
,
the
said
Exhortations
can
be
no
means
of
effecting
this
Perseverance
.
For
the
will
being
Physically
and
irresistibly
acted
and
drawn
by
God
to
doe
such
and
such
things
,
needeth
no
addition
of
morall
means
,
such
as
Exhortations
are
(
if
they
be
any
)
in
order
hereunto
.
What
a
Man
is
necessitated
unto
,
he
needeth
no
further
help
or
means
to
doe
it
.
4.
(
And
lastly
,
for
this
)
the
things
which
accompany
Perseverance
,
import
a
continuance
in
Faith
and
Love
unto
the
end
▪
If
then
the
wills
of
the
Saints
be
immediately
and
irresistibly
moved
by
God
thus
to
continue
(
I
mean
,
in
Faith
and
Love
)
unto
the
end
,
what
place
is
there
for
Exhortations
to
come
in
with
their
efficiency
,
towards
their
Perseverance
?
Need
they
be
exhorted
to
continue
in
Faith
and
Love
,
or
to
Persevere
,
after
the
end
?
Thus
then
we
clearly
see
that
the
former
of
the
two
consequences
mentioned
,
cannot
stand
.
God
doth
not
by
His
Spirit
irresistibly
draw
or
move
the
wills
of
the
Saints
to
doe
the
things
,
which
are
necessary
for
the
procuring
their
Perseverance
,
immediately
,
or
without
the
instrumentall
interposure
of
the
said
exhortations
.
Secondly
,
neither
can
the
latter
of
the
said
consequences
stand
,
God
doth
§.
6.
not
make
use
of
the
said
Exhortations
to
influence
or
affect
the
wills
of
the
Saints
upon
any
such
terms
,
as
hereby
to
make
them
infallibly
,
infrustrably
,
necessitatingly
willing
to
Persevere
,
or
to
doe
the
things
upon
which
Perseverance
dependeth
.
For
,
1.
If
so
,
then
one
and
the
same
act
of
the
will
,
should
be
both
Physicall
,
and
morall
;
and
so
be
specifically
distinguished
,
in
,
and
from
it self
.
For
so
far
as
it
is
produced
by
the
irresistible
force
or
power
of
the
Spirit
of
God
,
it
must
needs
be
Physicall
,
the
said
irresistible
working
of
the
Spirit
being
a
Physicall
action
,
and
so
not
proper
to
produce
a
morall
effect
.
Againe
,
as
far
as
the
said
Exhortations
are
means
to
produce
or
raise
this
act
of
the
will
,
or
contribute
any
thing
towards
it
,
it
must
needs
be
morall
;
because
Exhortations
are
morall
causes
,
and
so
not
capable
of
producing
naturall
,
physicall
,
or
necessary
effects
.
Now
then
if
it
be
unpossible
that
one
and
the
same
act
of
the
will
should
be
,
both
physicall
,
and
morall
,
that
is
,
necessary
,
and
no●
necessary
,
unpossible
also
it
is
,
that
it
should
be
produced
,
by
the
irresistible
Working
of
God
,
and
by
Exhortations
,
in
a
joynt
efficiencie
.
It
may
be
objected
▪
They
who
hold
,
or
grant
such
an
influence
,
or
operation
of
the
Spirit
of
God
upon
the
will
,
which
is
frustrable
and
resistible
,
doe
,
or
must
suppose
it
,
to
be
a
physicall
action
,
as
well
as
that
,
which
is
irresistible
.
If
so
,
then
the
act
of
the
will
,
so
far
as
it
is
raised
by
means
of
●his
action
,
or
operation
of
God
,
must
,
according
to
the
tenor
of
the
former
argument
,
be
physicall
also
:
and
so
the
pretended
impossibility
is
no
more
avoided
by
this
Opinion
,
then
by
the
other
.
I
answer
,
Though
such
an
operation
of
God
upon
the
will
,
as
is
here
mentioned
,
be
,
in
respect
of
God
,
and
of
the
manner
of
its
proceeding
from
Him
,
physicall
,
yet
in
respect
of
the
nature
and
substance
of
it
,
it
is
properly
morall
,
because
it
impresseth
or
affecteth
the
will
,
upon
which
it
is
acted
,
after
the
manner
of
morall
causes
properly
so
called
,
i.
e.
perswadingly
,
not
Ravishingly
,
or
necessitatingly
.
When
a
Minister
of
the
Gospell
,
in
his
Preaching
,
Presseth
or
Perswadeth
Men
to
such
and
such
duties
,
or
actions
,
this
act
as
it
proceedeth
from
Him
,
I
meane
,
as
it
is
raised
by
His
naturall
abilities
,
of
understanding
and
speaking
,
is
physicall
or
naturall●
;
but
in
respect
of
the
substance
or
native
tendency
of
it
,
it
is
clearly
morall
,
viz.
because
it
tendeth
to
incline
or
move
the
wills
of
Men
to
such
or
such
elections
,
without
necessitating
them
hereunto
:
and
so
comports
with
those
Arguments
or
Exhortations
,
in
their
manner
of
efficiency
,
by
which
he
presseth
or
moveth
them
to
such
things
.
By
the
way
,
to
prevent
stumbling
,
and
quarrelling
,
it
no
wayes
followeth
from
the
Premisses
,
that
a
Minister
by
his
Preaching
,
and
perswading
unto
duties
,
should
doe
as
much
as
God
Himself
doth
,
in
,
or
towards
a
perswading
of
Men
hereunto
.
It
onely
followeth
,
that
the
Minister
doth
co-operate
with
God
(
which
the
Apostle
Him●elf
affirmeth
[
](A41481-e113330-b)a
a
1
Cor.
3.
9.
2
Cor.
6.
1.
)
in
order
to
one
and
the
same
effect
,
i.
e.
that
he
operateth
by
one
and
the
same
kinde
of
efficiency
with
God
,
viz.
morally
,
or
perswadeingly
,
not
necessitatingly
.
For
when
one
necessitates
,
and
another
onely
perswades
,
they
cannot
be
said
to
co-operate
,
or
to
worke
the
one
with
the
other
.
No
more
then
two
,
when
the
one
runs
,
and
the
other
walks
a
soft
pace
,
can
be
said
to
go
or
walk
together
.
But
when
two
perswade
to
one
and
the
same
action
,
one
may
perswade
more
eff●ctually
by
many
degrees
,
then
the
other
;
may
have
a
peculiar
Act
or
Method
of
perswading
,
above
the
other
.
But
it
may
be
further
objected
;
If
that
Act
of
God
,
by
which
he
affecteth
§.
7.
or
moveth
the
wills
of
Men
,
be
in
any
consideration
,
physicall
,
must
it
not
thus
far
,
and
in
this
respect
,
have
a
physicall
effect
assignable
unto
it
?
If
so
,
what
effect
of
this
kinde
can
we
assigne
unto
that
Act
of
His
we
speak
of
,
unlesse
it
be
the
determining
or
necessitating
of
the
will
to
that
action
,
or
course
,
whereunto
it
is
moved
by
it
?
I
answer
:
1.
They
who
make
the
Act
of
God
,
inquired
after
in
this
demand
,
meerly
and
solely
physicall
,
doe
not
suppose
the
effect
,
which
they
ascribe
to
it
;
I
meane
,
the
necessitating
of
the
will
to
that
election
,
whereunto
it
moveth
,
to
be
a
physicall
effect
,
but
morall
;
affirming
(
but
with
what
consistency
,
either
with
Reason
,
or
Truth
,
I
understand
not
)
that
the
will
,
though
necessitated
by
God
,
is
yet
free
in
her
election
of
that
,
whereunto
she
is
so
necessitated
;
whereby
they
conceive
the
morality
of
the
action
salved
.
But
,
2.
The
Physicall
or
necessary
effect
,
which
answers
that
Physicall
act
,
or
efficiencie
of
God
upon
the
will
,
(
now
under
consideration
)
is
that
inclineing
or
moving
impression
towards
such
or
such
an
election
,
which
is
acted
upon
the
will
by
this
act
of
His
,
together
with
the
perswading
force
or
weight
of
the
Exhortation
,
wherein
,
or
wherewith
,
he
so
inclineth
it
,
or
at
least
attempteth
to
incline
it
.
Thus
far
,
and
in
this
sence
,
it
is
granted
,
that
the
Act
of
God
,
whereby
he
inclines
or
moves
the
wills
of
Men
,
either
to
believe
,
or
to
Persevere
believing
,
is
irresistible
▪
or
infrustrable
,
i.
e.
Men
cannot
hinder
,
or
prevent
those
moving
impressions
unto
good
,
in
one
kinde
or
other
,
which
God
is
pleased
at
any
time
to
impart
unto
them
,
or
to
act
upon
their
wills
;
though
they
may
hinder
and
pr●vent
the
further
and
full
prevailing
of
them
to
that
desireable
end
or
issue
,
which
is
intended
by
God
,
in
,
and
by
them
.
As
the
Jewes
of
old
could
not
hinder
,
or
prevent
,
God
from
rising
early
,
and
sending
His
Prophets
unto
them
,
to
call
them
by
Promises
and
Threatnings
to
Repentance
,
but
they
could
,
and
did
,
hinder
and
prevent
the
desired
event
and
successe
,
of
these
applications
of
God
unto
them
,
which
was
the
actuall
Reducement
of
them
to
Repentance
.
It
is
true
,
they
neither
did
,
nor
could
,
hinder
,
or
prevent
,
that
seco●dary
end
(
as
we
may
call
it
)
or
intention
of
God
,
in
th●se
applications
of
Himself
unto
them
,
which
was
,
to
render
them
inexcuseable
▪
and
more
worthy
punishment
,
in
case
they
remained
still
impenitent
.
Nor
is
it
in
the
power
of
Men
to
frustrate
▪
disappoint
,
or
defeat
the
like
intentions
of
God
in
his
administrations
of
Grace
unto
them
.
If
they
receive
this
grace
of
his
in
vaine
,
or
so
,
as
not
to
believe
,
not
to
be
converted
,
not
to
persevere
▪
by
it
,
they
will
be
,
will
they
,
nill
they
,
altogether
inexcuseable
▪
and
deeply
obnoxiou●
to
the
wrath
and
vengeance
of
God
,
who
will
take
vengeance
on
them
accordingly
.
3.
If
God
makes
use
of
Scripture
Exhortations
unto
Perseverance
,
to
cause
the
Saints
,
irresistibly
and
necessitatingly
to
Persevere
▪
then
are
all
his
Promises
,
made
unto
them
▪
that
they
shall
Persevere
,
or
that
he
will
infallibly
work
Perseverance
in
them
,
in
vaine
.
If
a
Father
should
first
promise
with
the
greatest
assureance
he
could
give
,
or
make
,
that
he
would
make
his
Son
his
heir
,
and
bestow
his
inheritance
upon
him
,
yea
and
should
earnestly
presse
and
perswade
this
Son
of
his
to
believe
and
expect
as
much
from
him
,
would
it
not
be
very
incongruous
,
(
or
rather
indeed
,
ridiculous
)
for
this
Father
,
afterwards
to
exhort
,
admonish
,
entreat
,
and
beseech
this
his
Son
,
that
he
would
take
heed
that
he
lose
not
the
inheritance
assured
,
[
i.
e.
made
past
losing
]
unto
him
?
Indeed
if
this
Father
should
onely
purpose
in
himself
,
though
with
a
purpose
absolutely
unchangeable
,
to
make
his
Son
his
Heire
,
and
not
declare
his
purpose
in
this
behalf
unto
his
Son
,
it
might
be
somewhat
prudentiall
in
him
,
to
admonish
and
exhort
his
Son
to
behave
Himself
so
,
that
the
inheritance
may
not
be
given
away
from
him
.
But
thus
to
exhort
,
or
admonish
him
,
after
a
Declaration
made
to
him
,
that
he
is
unchangeably
resolved
to
make
him
his
heire
,
would
be
to
send
him
into
a
far
Country
to
fetch
that
,
which
he
certainly
knows
,
before
he
goes
,
is
at
home
.
In
like
manner
,
if
it
shall
be
supposed
,
that
God
hath
no
where
absolutely
promised
Perseverance
unto
the
Saints
,
though
it
should
be
supposed
withall
,
that
his
intent
is
to
work
it
with
a
strong
and
irresistible
hand
in
them
,
there
were
some
face
of
Reason
in
it
,
that
he
should
seriously
admonish
,
and
exhort
them
to
persevere
(
though
the
truth
is
,
that
even
such
a
dispensation
as
this
,
upon
due
inquiry
,
will
hardly
be
found
a
dispensation
worthy
of
God
;
I
meane
,
to
exhort
Men
to
doe
that
,
which
he
intends
by
a
strong
Hand
to
necessitate
,
or
make
them
to
do
.
)
But
that
first
he
should
injoyn
them
to
beleeve
beyond
all
question
or
fear
,
that
they
shall
persevere
,
yea
,
and
that
He
will
engage
His
Omnipotency
to
effect
it
;
and
afterwards
,
with
a
profession
of
much
love
and
care
over
them
,
shall
exhort
and
admonish
them
to
take
heed
of
falling
away
,
is
such
a
broad
Soloecism
in
Reason
,
tha●
no
considering
man
can
lightly
imagine
should
be
incident
to
a
Wisdom
tha●
is
infinite
.
Some
notwithstanding
,
to
salve
the
consistency
of
such
a
course
,
with
§.
8.
Principles
of
Wisdom
,
alledg
the
Passage
,
Act.
27.
where
Paul
,
notwithstanding
the
Promise
,
which
He
had
clearly
received
from
the
Angel
,
which
likewise
He
made
known
unto
all
that
were
with
Him
in
the
ship
,
viz.
th●t
there
should
be
no
loss
of
any
mans
life
amongst
them
,
yet
when
the
Mariner●
were
about
to
leave
the
ship
,
said
to
the
Centurion
and
the
Souldiers
,
Excep●
these
abide
in
the
ship
,
ye
cannot
be
safe
.
From
whence
they
infer
,
that
an
absolute
Promise
,
though
declared
and
made
known
to
the
Persons
concerned
in
it
,
doth
not
take
away
the
usefulness
of
Exhortations
,
for
the
obtaining
of
the
good
things
promised
.
But
how
irrelative
this
allegation
is
to
the
business
in
Hand
,
is
visible
enough
by
the
light
of
these
considerations
.
1.
It
is
the
generally
received
Opinion
of
Divines
,
that
Promises
of
temporal
good
things
,
are
still
conditional
,
and
not
absolute
:
which
Opinion
they
maintain
upon
grounds
not
easily
shaken
.
Now
evident
it
is
,
that
the
Promise
under
question
,
was
a
Promise
of
this
nature
and
kinde
,
relating
onely
to
the
Preservation
of
the
temporal
lives
of
men
.
2.
It
hath
been
formerly
observed
,
and
that
more
then
once
▪
and
confirmed
by
pregnant
instances
,
that
many
Promises
in
Scripture
,
though
absolute
in
form
,
are
yet
conditional
in
matter
,
and
meaning
[
](A41481-e113540-b)a
a
See
Cap.
1●
Sect
43
&
51
And
Cap.
11.
Sect.
1.
9.
.
So
that
from
the
tenor
or
form
of
words
,
wherein
the
said
Promise
was
represented
by
the
Angel
unto
Paul
,
nothing
can
be
concluded
●o
evince
it
absolute
.
3.
Those
words
of
Paul
to
the
Centurion
and
Souldiers
lately
mentioned
,
Except
these
abide
in
the
ship
,
ye
cannot
be
safe
,
und●●iably
prove
the
said
Promise
to
have
been
,
not
absolute
,
but
conditional
.
For
in
case
God
should
have
promised
absolutely
,
and
without
all
exception
or
condition
,
that
they
should
have
been
safe
,
Paul
had
plainly
contradicted
the
truth
of
it
,
by
affirming
,
not
that
they
should
not
,
but
that
they
could
not
,
be
safe
,
otherwise
then
upon
condition
of
the
Mariners
abiding
in
the
ship
.
4.
The
Apostle
exhorts
those
in
the
ship
,
after
long
abstinence
,
and
weakness
Verse
34.
thereby
,
to
take
meat
,
and
that
upon
this
reason
,
or
motive
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
for
this
is
for
your
preservation
,
or
safety
.
Which
plainly
shews
,
that
notwithstanding
the
Promise
made
unto
Paul
,
that
there
should
not
an
hair
of
any
of
them
fall
to
the
ground
,
they
yet
might
have
perished
by
over-long
fasting
.
Therefore
the
said
Promise
was
not
absolute
.
5.
When
by
receiving
sustenance
they
had
recruited
their
spirits
,
and
recovered
strength
,
by
the
Apostles
direction
,
as
is
most
probable
,
they
lightned
the
ship
,
and
cast
out
the
lading
of
it
,
which
was
Wheat
,
into
the
Sea
,
and
did
other
things
in
order
to
their
Preservation
.
Which
is
a
strong
presumption
at
least
,
that
Paul
did
not
understand
the
Promise
made
to
him
concerning
the
lives
of
these
men
,
in
an
unconditioned
sence
;
but
thus
,
that
if
they
were
careful
and
diligent
to
do
what
was
meet
for
them
to
do
,
in
order
to
their
own
safety
,
he
would
stand
by
them
herein
,
and
prosper
it
accordingly
.
As
when
he
promised
unto
the
Jews
of
old
,
that
he
would
bl●ss
them
in
the
City
,
and
bless
them
in
the
field
,
bless
them
in
the
fruit
of
their
body
,
and
in
the
fruit
of
their
ground
,
of
their
cattel
[
](A41481-e113750-b)b
b
Deut.
28.
3
,
4
,
&c.
,
&c.
His
meaning
onely
was
,
that
he
would
bless
and
prosper
their
care
and
industry
,
in
,
and
about
these
affairs
,
and
concernments
of
theirs
;
not
that
he
would
absolutely
bless
them
in
any
of
them
,
I
mean
,
whether
they
minded
or
look'd
after
their
own
welfare
in
such
things
,
or
no.
6.
If
those
words
of
Paul
be
narrowly
scan'd
,
Vers.
22.
And
now
I
exhort
you
to
be
of
good
chear
:
For
there
shal
be
no
loss
of
any
mans
life
among
you
,
but
of
the
ship
,
it
will
appear
,
that
the
meaning
of
the
Promise
signified
unto
him
by
the
Angel
,
was
not
simply
or
adequately
this
,
that
none
of
their
liv●s
should
miscarry
;
but
that
though
the
ship
should
miscarry
,
and
be
lost
,
(
which
was
declared
unto
him
that
it
would
)
yet
the
lives
of
none
of
them
should
hereby
,
or
upon
this
occasion
,
miscarry
.
And
the
Reason
why
God
so
ordered
the
matter
,
that
the
ship
should
be
wreck'd
and
lost
,
notwithstanding
all
the
means
used
to
preserve
it
,
was
,
that
they
who
went
along
with
Paul
in
it
,
might
plainly
know
and
understand
,
not
onely
that
their
Preservation
was
from
God
,
and
that
more
then
in
an
ordinary
way
,
but
that
it
was
vouchsafed
to
them
upon
such
terms
,
for
his
servant
Pauls
sake
,
who
was
amongst
them
:
which
they
could
not
so
well
have
understood
,
had
the
ship
come
whole
and
safe
into
Harbor
.
For
then
they
might
very
possibly
have
thought
,
that
they
had
escaped
by
their
own
labor
and
skill
.
If
it
be
said
,
that
they
might
as
well
think
such
a
thought
as
this
,
upon
that
§.
9.
escape
which
they
did
make
at
last
,
some
by
swimming
,
others
by
laying
hold
on
planks
,
and
broken
peeces
of
the
ship
,
&c.
I
answer
,
No
:
For
when
,
1.
They
had
a
fresh
experiment
that
they
could
not
by
all
their
diligence
and
skill
escape
shipwrack
,
but
that
this
,
according
to
Pauls
word
had
befaln
them
:
And
2.
saw
,
that
they
we
cast
upon
an
Island
,
which
Paul
also
had
foretold
them
;
And
3.
(
and
lastly
)
that
now
they
were
all
come
safe
to
Land
,
as
Paul
had
likewise
pre-assured
them
they
should
,
and
that
by
way
of
a
gratuity
unto
him
,
according
to
his
expression
unto
them
,
Vers.
24.
And
lo
,
God
hath
given
THEE
all
them
that
sail
with
thee
;
they
could
not
lightly
but
apprehend
,
and
conclude
,
that
the
preservation
and
safety
of
their
lives
was
not
the
atchievement
or
reward
of
their
own
labor
or
skill
,
but
a
special
benefit
or
blessing
vouchsafed
unto
them
by
God
,
for
his
Servant
Pauls
sake
.
By
this
discourse
it
appears
,
how
,
and
upon
what
terms
,
those
words
of
Paul
,
Vers.
31.
Except
these
abide
in
the
ship
,
ye
cannot
be
safe
,
accord
with
the
Promise
of
God
made
unto
him
concerning
the
safety
of
all
that
were
in
the
ship
with
him
.
The
purport
of
the
Promise
was
this
,
that
the
ship
being
wreck'd
and
broken
,
they
should
all
escape
with
their
lives
,
because
God
had
given
them
unto
Paul
;
i.
e.
had
purposed
to
honor
Paul
,
by
sparing
or
preserving
them
in
so
eminent
a
danger
.
This
Promise
was
fulfilled
and
made
good
,
when
,
the
ship
being
broken
,
they
came
all
safe
to
Land
.
Therefore
when
some
of
the
Mariners
went
about
to
leave
the
ship
,
before
it
was
broken
,
the
Apostle
told
the
Centurion
and
the
Souldiers
,
that
they
took
a
course
to
deprive
both
themselves
,
and
them
,
of
that
Hope
and
certainty
of
Preservation
,
which
God
had
promised
unto
Him
,
and
He
declared
unto
them
:
in
as
much
as
the
intent
of
that
Promise
was
,
that
they
should
all
be
preserved
,
in
case
they
all
continued
in
the
ship
,
until
it
should
be
broken
.
So
that
in
case
any
of
them
should
leave
the
ship
,
before
it
was
broken
,
and
attempt
their
safety
in
any
other
way
,
they
left
no
opportunity
,
or
possibility
unto
God
to
perform
the
said
Promise
unto
any
of
them
,
in
as
much
as
this
Promise
did
not
assert
the
safety
of
any
one
,
or
of
any
lesser
number
of
them
,
apart
from
the
rest
,
but
of
the
whole
and
intire
number
of
them
,
and
that
in
case
they
should
be
all
found
together
in
the
ship
,
when
it
should
suffer
wreck
,
and
be
broken
.
Nor
can
there
any
other
Reason
be
given
,
why
Paul
should
say
,
Except
these
abide
in
the
ship
,
ye
cannot
be
safe
,
but
onely
bec●use
their
non
▪
abiding
in
the
ship
had
left
no
place
or
opportunity
for
the
Promise
of
God
concerning
their
safety
,
to
take
effect
.
For
that
their
abiding
in
the
ship
(
being
compelled
hereunto
by
the
Centurion
and
Souldiers
)
was
any
instrumental
means
of
their
safety
,
no where
appears
,
nor
is
it
any
ways
probable
:
we
do
not
finde
that
they
assisted
any
of
those
,
whose
lives
were
preserved
,
in
,
or
towards
the
Preservation
of
them
;
but
that
every
man
shifted
for
himself
,
and
took
the
best
course
he
could
for
his
safety
.
Vers.
43
,
44.
So
that
the
allegation
of
these
words
,
Except
these
abide
▪
&c.
to
prove
the
usefulness
of
Exhortations
,
or
the
necessity
of
means
(
properly
so
called
)
for
the
accomplishment
of
any
absolute
Promise
of
God
,
is
as
broad
an
impertinency
,
as
is
lightly
incident
to
ink
and
paper
.
By
the
way
(
to
search
as
neer
to
the
bottom
of
the
Pass●ge
in
Hand
,
as
we
can
)
when
the
Apostle
said
to
the
Centurion
and
Souldiers
,
Except
these
abide
in
the
ship
,
ye
cannot
be
safe
,
His
intent
was
not
,
simply
to
deny
all
Possibility
of
safety
unto
them
,
save
onely
upon
the
abiding
of
the
Mariners
in
the
ship
;
but
to
deny
all
Probability
or
likelyhood
[
](A41481-e114060-b)a
a
Cannot
,
in
Scripture
,
frequently
notes
the
difficu●ty
,
or
great
unlikelyhood
of
a
thing
,
not
always
a
district
impossibility
.
See
Cap.
10.
Sect.
28.
of
safety
,
but
upon
this
condition
onely
;
in
as
much
as
there
was
very
little
or
no
hope
,
or
likelyhood
of
their
escaping
with
their
lives
,
in
respect
of
the
imminent
dangers
,
wherewith
they
were
now
encompassed
on
every
side
,
in
case
they
had
rendered
themselves
,
or
suffered
themselves
to
have
been
rendered
by
any
,
uncapable
of
that
safety
,
which
God
had
revealed
Himself
willing
for
Pauls
sake
to
grant
unto
them
.
And
of
this
safety
(
as
hath
been
shewed
)
they
had
been
uncapable
,
in
case
any
one
of
the
company
had
left
the
ship
,
before
it
was
broken
.
Other
Scriptures
there
are
,
by
which
the
Teachers
of
unconditioned
Perseverance
§.
10.
conceive
they
are
able
to
prove
a
rational
consistency
between
an
absolute
Promise
of
Perseverance
,
and
an
Exhortation
hereunto
.
Of
this
sort
are
these
:
Wherefore
let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
There
hath
no
tentation
taken
you
,
but
such
as
is
common
to
man
:
but
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
;
but
will
with
the
temptation
also
make
away
to
escape
,
that
ye
may
be
able
to
bear
it
[
](A41481-e114130-b)b
b
1
Cor.
10.
12
,
13.
.
So
again
:
Work
out
your
own
Salvation
with
fear
and
trembling
:
for
it
is
God
that
worketh
in
you
,
both
to
will
,
and
to
do
,
of
his
good
pleasure
[
](A41481-e114150-b)c
c
Philip.
2
12
,
13.
.
So
the
Apostle
having
admonished
the
Hebrews
to
take
heed
of
falling
away
,
yet
professeth
thus
concerning
them
:
But
(
beloved
)
we
are
perswaded
better
things
of
you
,
and
such
as
accompany
Salvation
,
though
we
thus
speak
[
](A41481-e114180-b)d
d
Heb.
6.
4
,
5
,
9.
.
In
these
and
such
like
places
(
say
they
)
Exhortations
unto
Perseverance
,
and
Promises
of
Perseverance
,
are
joyned
together
by
the
Holy
Ghost
;
therefore
men
who
deny
a
regular
and
due
consistency
between
them
,
impute
folly
or
weakness
to
the
Holy
Ghost
.
I
answer
;
1.
They
are
ten
degrees
neerer
to
the
guilt
of
the
crime
specified
,
who
affirm
the
conjunction
mentioned
to
be
found
in
the
said
Scriptures
,
then
they
who
deny
the
Legitimacy
of
such
a
Conjunction
.
The
incongruity
of
the
Conjunction
hath
been
sufficiently
evinced
:
but
that
any
such
Conjunction
is
to
be
found
,
either
in
the
Scriptures
cited
,
or
in
any
others
,
is
no
mans
Vision
,
but
His
,
who
hath
Darkness
for
a
Vision
.
For
,
2.
That
in
none
of
the
Places
cited
,
is
there
any
Promise
of
Perseverance
,
is
evident
to
Him
,
that
shall
duly
consider
the
Tenor
and
import
of
them
.
For
,
1.
It
is
one
thing
to
say
,
and
teach
,
that
God
will
so
limit
,
as
well
the
force
,
as
the
continuance
,
of
Temptations
,
that
the
Saints
MAY
BE
ABLE
to
bear
them
:
another
,
to
make
a
Promise
of
absolute
Perseverance
.
Yea
,
those
very
words
,
that
ye
may
be
able
to
bear
it
,
clearly
import
,
that
all
that
is
here
promised
unto
the
beleeving
Corinths
,
is
a
sufficiency
of
means
to
persevere
,
if
they
will
improve
them
accordingly
,
not
an
infallible
certainty
of
their
Perseverance
.
And
that
Caveat
,
Let
Him
that
thinketh
that
He
standeth
,
take
heed
,
&c.
plainly
supposeth
a
possibility
of
His
falling
,
who
thinketh
[
upon
the
best
Terms
and
Grounds
for
His
Thought
]
that
He
standeth
sure
.
For
that
this
Caveat
is
not
given
to
Hypocrites
,
or
unsound
Beleevers
,
or
unto
such
,
who
please
themselves
with
a
loose
and
groundless
conceit
of
the
goodness
of
their
condition
God
ward
,
is
evident
;
because
it
were
better
that
such
men
should
fall
[
from
their
present
standing
in
a
groundless
conceit
]
then
continue
their
standing
:
nor
would
the
Apostle
ever
have
cautioned
such
,
to
take
heed
of
falling
,
whose
condition
was
more
like
to
be
made
better
,
then
worse
,
by
their
falling
.
And
besides
,
to
understand
the
said
Caveat
,
of
loose
Beleevers
,
overthrows
the
pertinency
of
it
to
their
cause
,
who
insist
upon
it
,
to
prove
a
due
consistency
between
Exhortations
to
Perseverance
,
and
Promises
of
Perseverance
,
as
is
evident
.
If
then
it
be
directed
to
true
and
sound
Beleevers
,
it
clearly
supposeth
a
possibility
(
at
least
)
of
their
falling
,
in
case
they
shall
not
take
heed
:
otherwise
their
taking
heed
would
be
no
means
(
at
least
,
no
necessary
means
)
of
their
standing
:
and
further
,
it
supposeth
also
a
possibility
(
at
least
)
of
their
non-taking
heed
,
or
that
they
might
possibly
not
take
heed
hereof
:
otherwise
the
Caveat
,
or
Admonition
had
been
in
vain
.
Men
have
no
need
of
being
admonished
to
do
that
,
which
they
are
under
no
possibility
to
omit
.
If
then
the
standing
,
or
persevering
of
the
Saints
,
depends
upon
their
taking
heed
lest
they
fall
;
and
their
taking
heed
in
this
kinde
,
be
such
a
thing
which
they
may
possibly
omit
,
evident
it
is
,
that
there
is
a
possibility
of
their
non
persevering
.
Again
,
2.
It
is
one
thing
to
affirm
,
that
God
worketh
in
men
,
as
to
will
,
so
to
do
,
§.
11.
[
i
e.
to
enable
men
to
do
,
or
put
in
execution
,
what
they
first
will
:
or
to
assist
them
in
the
doing
,
or
execution
,
it self
:
]
another
,
to
promise
,
or
work
[
infallibly
,
and
without
all
possibility
of
frustration
,
by
men
]
Perseverance
.
There
is
little
or
no
affinity
between
these
:
but
how
,
and
in
what
sence
,
God
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
working
in
men
,
both
to
will
,
and
to
do
,
of
his
good
pleasure
,
we
shall
have
occasion
(
God
willing
)
to
open
more
at
large
in
the
latter
part
of
this
Work
.
3.
(
And
lastly
)
It
is
one
thing
to
promise
Perseverance
;
another
,
to
hope
,
or
to
perswade
our selves
,
that
such
or
such
of
our
Christian
friends
,
will
not
fall
into
those
horrid
sins
,
from
which
it
is
very
hard
,
and
next
to
an
impossibility
,
for
them
to
be
renewed
by
Repentance
.
But
such
Arguments
and
Proofs
from
the
Scriptures
as
these
,
are
(
of
the
two
)
fitter
to
harden
,
or
strengthen
our
wills
,
in
what
we
hold
,
then
to
ballance
our
Judgments
.
There
is
not
in
all
,
nor
in
any
one
of
,
the
Scriptures
pretended
,
the
least
whisper
or
breathing
of
any
such
Promise
of
Perseverance
,
as
our
Adversaries
lift
up
their
imaginations
unto
.
It
is
true
,
there
are
in
many
places
,
express
Promises
of
such
Grace
,
and
precious
vouchsafements
from
God
unto
the
Saints
,
whereby
they
shall
be
enabled
,
yea
,
and
whereby
they
are
encouraged
▪
to
persevere
:
and
if
men
will
call
such
Promises
,
as
these
,
Promises
of
Perseverance
,
and
explain
them
according
to
the
true
intent
and
minde
o●
God
in
them
,
I
shall
not
contend
against
the
appellation
.
But
for
any
such
Promise
of
Perseverance
,
which
should
import
an
impossibility
of
the
Saints
falling
away
,
either
totally
,
or
finally
,
the
Scriptures
cited
are
so
far
strangers
unto
,
that
if
they
were
narrowly
examined
with
their
respective
Contexts
,
they
would
be
found
clearly
to
import
,
that
unless
the
Saints
shall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quit
themselves
like
men
,
in
comporting
with
the
Grace
of
God
exhibi●ed
unto
them
in
order
to
their
Perseverance
,
the
Great
Evil
of
Apostacy
will
be
their
Ruine
.
And
thus
we
have
abundantly
evicted
the
truth
of
this
Position
,
that
the
Received
Doctrine
of
Perseverance
,
absolutely
overthrowes
all
the
usefulnesse
,
necessity
,
and
rationall
congruity
of
such
Admonitions
and
Exhortations
unto
Perseverance
,
wherein
the
Holy
Ghost
addresseth
Himself
in
the
Scriptures
,
unto
the
Saints
.
There
is
the
same
consideration
of
all
those
mo●t
serious
and
Affectionate
Desires
,
Obtestations
,
Wishes
,
and
Complaint●
wherein
God
expresseth
Himself
in
the
Scriptures
,
unto
His
S●ints
,
either
as
desirous
of
their
Perseverance
,
whilest
yet
they
stand
;
or
as
aggrieved
in
Himself
for
their
backslidings
,
when
they
fall
.
That
God
should
seriously
exhort
,
or
intreate
a
Man
,
to
do
that
,
which
he
hath
promised
unto
H●m
,
that
Himself
will
infallibly
worke
in
Him
,
or
necessitate
Him
to
●oe
▪
and
withall
hath
commanded
Him
,
to
rest
assured
with
the
greatest
confidence
that
may
be
,
upon
the.
Truth
of
this
Promise
;
and
much
more
,
that
H●
should
affectionately
wish
,
that
this
Man
would
doe
that
,
which
He
shall
be
necessitated
,
and
that
by
God
Himself
,
to
do
;
are
dispensations
▪
or
deportments
of
so
notorious
an
asystasie
,
and
incomportment
,
with
an
infinite
wisdom
,
that
consideration
must
needs
cease
from
Men
,
whilest
they
ascribe
them
unto
God
.
What
we
have
asserted
▪
and
proved
at
large
,
concerning
Exhortations
§.
12.
unto
Perseverance
,
(
viz.
that
these
are
dis-senced
by
such
promises
of
Perseverance
,
as
are
commonly
formed
in
the
Minds
,
and
Writings
of
Men
a
mongst
us
)
we
shall
now
(
with
what
brevity
we
can
)
shew
concerning
such
comminations
,
or
threatnings
also
,
wherein
God
threatneth
all
those
with
eternall
Death
,
who
shall
not
persevere
;
and
shall
prove
,
that
these
also
are
infatuated
,
and
rendered
unsavoury
,
by
the
Principles
of
the
said
Doctrine
,
or
at
least
uselesse
and
vain
,
in
respect
of
any
efficiency
contributable
by
them
towards
the
effecting
of
Perseverance
in
the
Saints
.
This
I
demonstrate
by
the
light
of
this
Argument
.
If
the
Principles
of
the
Doctrine
we
speak
of
,
dissolve
the
efficiency
of
the
said
threatnings
,
towards
the
end
,
for
the
accomplishing
whereof
they
are
given
,
then
they
render
them
unsavoury
,
uselesse
,
and
vaine
.
But
the
Principles
of
this
Doctrine
are
guilty
of
this
offence
.
Ergo.
The
terms
of
the
Major
Proposition
are
sufficient
witnesses
of
the
Truth
thereof
.
In
order
to
the
proof
of
the
Minor
,
we
suppose
,
1.
(
That
which
is
evident
enough
)
viz.
that
the
end
intended
by
God
,
in
such
threatnings
,
which
threaten
those
that
shall
Apostatize
,
with
eternall
Death
,
is
to
prevent
Apostacy
in
the
Saints
,
and
to
work
,
or
cause
,
them
to
Persevere
.
2.
That
this
is
one
of
the
Principles
of
the
common
Doctrine
of
Perseverance
;
God
hath
absolutely
promised
finall
Perseverance
unto
the
Saints
:
and
this
another
:
God
will
certainly
,
infrustrably
,
and
infallibly
work
this
Perseverance
in
the
Saints
.
These
two
things
onely
supposed
,
the
light
of
the
truth
of
the
said
Minor
Proposition
breakes
forth
from
between
them
,
with
much
evidence
and
power
.
For
,
1.
If
the
said
threatnings
be
intended
by
God
,
for
the
prevention
of
Apostasie
in
the
Saints
(
and
consequently
,
to
effect
their
Perseverance
)
the
way
,
or
manner
,
wherein
this
end
,
intended
by
God
,
is
to
be
effected
by
them
,
must
needs
be
by
their
ingenerating
or
raising
a
feare
or
apprehension
in
the
Saints
,
of
eternall
death
;
it
being
the
native
property
of
feare
,
mixed
with
Hope
,
to
awaken
and
provoke
Men
to
the
use
of
such
meanes
,
which
are
proper
to
prevent
the
danger
,
or
evill
feared
.
There
is
no
other
way
imaginable
,
how
,
or
wherein
the
Threatnings
we
speak
of
,
should
operate
towards
the
Perseverance
of
the
Saints
,
or
the
prevention
of
their
Apostasie
,
but
that
mentioned
,
viz.
by
working
in
them
a
feare
or
dread
of
the
evill
Threatened
.
Therefore
,
2.
Evident
it
is
,
that
such
promises
made
,
and
made
known
,
unto
the
Saints
,
by
which
they
are
made
uncapable
of
any
such
feare
,
are
absolutely
destructive
of
that
efficiency
,
which
is
proper
to
the
said
Threatenings
,
to
exhibite
towards
the
prevention
of
Apostasie
in
the
Saints
,
or
for
the
causing
of
them
to
persevere
.
3.
And
lastly
,
it
is
every
whit
as
evident
,
that
such
promises
,
wherein
God
should
assure
the
Saints
that
they
shall
not
Apostatize
,
but
persevere
,
are
apt
and
proper
to
render
them
uncapable
of
all
feare
of
eternall
Death
:
and
consequently
,
are
apparantly
obstructive
of
,
and
destructive
unto
,
the
native
tendency
and
operativenesse
of
the
said
Threatenings
,
towards
,
and
about
the
perseverance
of
the
Saints
.
These
Threatnings
can
doe
nothing
,
contribute
nothing
,
towards
the
perseverance
of
the
Saints
,
but
by
the
mediation
of
the
feare
of
evill
in
them
,
upon
their
non-persevering
.
Therefore
whatsoever
hardens
them
from
this
fear
,
or
renders
them
uncapable
of
it
,
supersedes
all
the
vertue
and
vigor
,
which
are
to
be
found
in
these
threatenings
,
for
,
or
towards
the
effecting
of
their
perseverance
.
If
it
be
said
,
that
the
intent
of
God
in
the
threatenings
we
speak
of
,
is
not
§.
13.
to
draw
the
Saints
by
fear
of
the
punishment
,
or
evill
threatened
,
to
doe
the
things
which
accompany
perseverance
,
but
that
they
are
moved
and
drawn
hereunto
,
by
a
more
Heavenly
principle
,
as
viz.
the
pure
and
meere
love
of
God
;
I
answer
,
1.
By
demanding
,
what
other
intent
can
it
be
imagined
that
God
should
have
in
the
threatenings
specified
,
but
onely
that
asserted
?
Evident
it
is
(
as
was
lately
observed
)
that
they
are
not
directed
unto
Hypocrites
,
or
unsound
Believers
:
these
are
not
threatened
with
the
losse
of
Salvation
,
or
with
eternall
Death
,
in
case
they
shall
not
Persevere
unto
the
end
.
They
are
in
danger
of
losing
the
one
,
and
gaining
the
other
,
by
persevering
[
in
the
way
they
are
in
]
unto
the
end
,
not
by
non
persevering
,
or
by
departing
from
it
.
Besides
,
Hypocrites
and
counterfeit
Believers
,
being
at
present
in
a
state
of
wrath
,
and
in
a
way
of
perishing
,
it
is
no
wayes
agreeable
with
the
Wisdome
of
God
,
that
He
should
threaten
them
with
perishing
,
upon
the
account
of
such
a
sin
,
under
the
guilt
whereof
they
were
never
like
to
come
.
And
evident
it
is
from
,
Heb.
6.
4
,
5
,
6.
&
9.
and
so
from
,
Heb.
10.
26
,
27.
29.
and
other
places
,
that
such
threatenings
,
as
are
now
under
consideration
,
were
directed
and
administred
unto
such
,
as
were
at
present
true
Believers
,
and
in
a
state
of
life
.
If
then
the
threatnings
we
speak
of
,
be
directed
by
God
unto
true
and
sound
Believers
,
it
must
consequently
be
conceived
,
that
they
were
directed
unto
them
for
good
,
or
with
an
intent
on
Gods
Part
,
to
accommodate
and
blesse
them
,
in
one
kinde
,
or
other
.
I
will
heare
(
saith
David
)
what
God
the
Lord
will
speak
:
for
He
will
speak
peace
unto
His
People
,
and
to
His
Saints
:
but
let
them
not
[
or
,
that
they
may
not
:
See
Piscator
upon
the
place
]
turne
againe
unto
folly
[
](A41481-e114940-b)a
a
Psal.
85.
8.
.
He
will
speak
peace
unto
His
People
,
&c.
i.
e.
He
will
speak
onely
such
things
,
which
have
a
proper
and
kindly
tendency
to
doe
them
good
,
and
to
procure
their
Peace
and
welfare
.
If
so
,
then
must
the
threatnings
we
speak
of
,
be
,
in
respect
of
the
intentions
of
God
,
of
a
gracious
import
unto
Believers
,
to
whom
(
as
hath
been
said
)
they
are
administred
.
Which
gracious
import
cannot
be
conceived
to
stand
in
any
other
thing
,
but
onely
in
that
powerfull
aptnesse
,
which
is
so
apparantly
visible
in
the
said
threatnings
,
to
cause
the
Persons
,
to
whom
they
are
directed
,
through
feare
of
the
sore
evill
threatened
,
to
bethink
themselves
;
how
,
and
by
what
means
they
may
escape
it
,
and
to
ingage
them
accordingly
in
the
use
of
them
;
there
being
no
Vertue
,
Property
,
or
Tendency
in
these
threatnings
to
affect
,
or
work
upon
those
,
whom
they
concern
,
in
any
other
way
,
then
this
.
From
whence
it
clearly
followes
,
that
it
is
no
wayes
unworthy
the
greatest
Saints
,
or
soundest
Believers
under
Heaven
,
to
act
in
order
to
their
Salvation
,
out
of
a
Principle
of
fear
,
lest
by
their
negligence
,
they
should
deprive
themselves
of
so
unvaluable
a
treasure
;
in
as
much
as
in
such
a
course
and
method
of
acting
,
as
this
,
they
conform
themselves
to
that
gracious
counsel
and
advice
,
which
God
out
of
his
signal
love
,
and
care
over
them
,
hath
recommended
unto
them
.
And
upon
these
very
terms
our
Saviour
expresseth
Himself
to
His
Apostles
,
who
were
Saints
of
the
highest
elevation
,
and
the
first
born
of
His
delight
:
And
I
say
unto
you
MY
FRIENDS
,
be
not
afraid
of
them
that
kill
the
body
,
and
after
that
,
have
no
more
that
they
can
do
:
But
I
will
forewarn
you
whom
you
shall
FEAR
:
FEAR
HIM
,
which
,
after
he
hath
killed
,
hath
power
to
cast
into
Hell
:
yea
,
I
say
unto
you
,
FEAR
HIM
[
](A41481-e115000-b)b
b
Luk.
12.
4
,
5.
.
Therefore
certainly
it
is
no
ways
unlawful
,
no
nor
matter
of
disparagement
or
dishonor
in
the
least
,
to
the
greatest
Friends
,
or
Lovers
of
God
,
and
of
Jesus
Christ
,
to
act
righteously
,
out
of
a
Principle
of
Fear
of
being
cast
into
Hell
by
God
for
unrighteousness
.
That
pronoun
Relative
,
who
,
or
which
[
WHICH
,
after
He
hath
killed
,
&c.
]
is
not
so
much
descriptive
in
the
sentence
,
as
ratiocinative
,
or
causal
;
i.
e.
it
imports
the
reason
or
motive
of
that
counsel
,
which
our
Saviour
here
gives
His
Disciples
of
Fearing
God
,
to
be
His
Power
of
casting
in
Hell
.
Which
is
further
manifest
,
by
the
force
of
the
same
Particle
in
the
opposite
clause
of
the
Passage
▪
Be
not
afraid
of
them
,
WHICH
,
or
who
,
kill
the
body
,
&c.
Our
Saviours
intent
in
these
words
,
was
not
so
much
to
describe
those
,
whom
He
would
not
have
His
Disciples
to
Fear
,
viz.
men
;
but
to
assign
a
Ground
or
Reason
why
they
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
should
not
fear
men
,
viz.
because
they
had
power
onely
to
kill
the
body
.
In
the
Original
,
the
said
Relative
Particle
doth
not
appear
,
in
either
of
the
clauses
mentioned
;
but
the
force
and
import
assigned
unto
it
,
in
both
,
are
here
more
significantly
implied
,
by
the
use
of
the
Participle
in
both
;
it
being
a
known
Propriety
of
the
Greek
Tongue
,
to
import
the
Reasons
or
Grounds
of
things
by
their
Participles
.
See
1
Tim.
5.
17.
H●br.
6.
6.
Hebr.
10.
26
,
28
,
29.
2.
Though
the
Saints
and
true
Beleevers
,
do
many
things
,
and
should
do
§.
14.
more
,
out
of
a
Principle
of
love
to
God
;
yet
are
they
not
bound
to
wave
,
or
decline
the
influence
,
or
assistance
of
other
Principles
,
which
incline
and
lead
them
to
the
same
actions
and
ways
with
the
love
of
God
.
For
in
this
case
also
,
that
of
Solomon
is
true
:
Two
are
better
then
one
;
because
they
have
a
good
reward
for
their
labor
.
For
if
they
fall
,
the
one
will
lift
up
his
fellow
—
and
if
one
prevail
against
Him
,
two
shall
withstand
Him
[
](A41481-e115240-b)a
a
Eccles.
4
9
,
10
,
&c.
,
&c.
The
fear
of
evil
threatened
,
is
as
natural
and
genuine
a
fruit
of
Faith
,
as
love
it self
:
yea
,
and
of
very
choyce
acceptance
with
God
.
By
Faith
(
saith
the
Apostle
)
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
MOVED
WITH
FEAR
,
prepared
an
Ark
for
the
saving
of
His
House
,
by
the
which
He
condemned
the
World
,
and
became
Heir
of
the
Righteousness
,
which
is
by
Faith
[
](A41481-e115280-b)b
b
Hebr.
11.
7.
.
So
that
men
may
condemn
the
World
,
and
save
themselves
and
others
,
as
well
by
actions
done
out
of
a
Principle
of
Fear
,
as
of
Love
.
Because
thine
Heart
was
tender
(
said
God
to
King
Josiah
by
Huldah
the
Prophetess
)
and
thou
hast
humbled
thy self
before
the
Lord
,
when
thou
heardst
what
I
spake
against
this
place
,
and
against
the
inhabitants
thereof
,
that
they
should
become
a
desolation
and
a
curse
,
and
hast
rent
thy
clothes
,
and
wept
before
me
;
I
also
have
HEARD
THEE
,
SAITH
THE
LORD
.
Behold
therefore
I
will
gather
thee
to
thy
Fathers
,
and
thou
shalt
be
gathered
into
thy
grave
in
peace
[
](A41481-e115360-b)c
c
2
King
.
22.
19
,
20.
,
&c.
By
these
,
and
many
more
instances
of
like
consideration
,
which
may
readily
be
added
,
it
fully
appears
,
that
the
Holiest
and
best
of
men
,
yea
,
even
the
Greatest
Friends
and
Lovers
of
God
,
and
those
that
have
acted
as
much
,
and
as
freely
out
of
a
Principle
of
Love
at
other
times
,
as
any
,
have
yet
been
afraid
of
the
Judgments
and
Displeasure
of
God
threatened
,
yea
,
and
suffered
themselves
to
be
conducted
,
and
carried
out
,
by
the
Hand
of
this
Impression
,
to
such
actions
and
ways
for
the
Preservation
of
themselves
and
others
,
wherein
they
were
accepted
with
God
,
and
found
peace
and
safety
for
both
.
Yea
,
3.
(
And
lastly
)
the
present
state
,
and
frame
of
the
Hearts
and
Souls
of
the
Saints
,
duly
considered
,
which
are
made
up
,
as
well
of
flesh
and
corruption
,
as
of
Spirit
and
Grace
,
the
former
having
need
of
bridles
for
restraint
,
as
well
as
the
latter
of
spurs
,
for
quickening
;
evident
it
is
,
that
Arguments
or
Motives
drawn
from
fear
of
punishment
,
are
as
necessary
and
proper
for
them
in
respect
of
the
one
,
as
incitements
from
love
,
in
respect
of
the
other
.
A
whip
for
the
Horse
,
(
saith
Solomon
)
a
bridle
for
the
Ass
,
and
a
rod
for
the
Fools
back
[
](A41481-e115410-b)d
d
Prov.
26.
3.
.
The
flesh
,
even
in
the
wisest
of
men
,
is
a
Fool
,
and
would
be
unruly
without
a
rod
ever
and
anon
shaken
over
him
.
Nor
should
God
have
made
such
gracious
,
bountiful
,
and
effectual
provision
for
the
Perseverance
of
the
Saints
,
as
now
he
hath
done
,
had
he
not
engaged
as
well
the
passion
of
fear
within
them
,
as
of
love
,
to
be
their
guardian
and
Keeper
.
It
is
true
,
Perfect
Love
casteth
out
Fear
[
](A41481-e115440-b)e
e
1
Joh.
4.
18.
:
but
who
amongst
the
Saints
themselves
can
say
,
either
that
His
Heart
is
clean
,
or
His
Love
perfect
?
Perfect
Love
casteth
out
Flesh
,
as
well
as
Fear
:
yea
,
true
Love
,
until
flesh
be
cast
out
,
preserveth
Fear
,
for
its
assistant
,
and
fellow-helper
.
The
flesh
would
soon
make
Love
a
Wanton
,
and
intice
her
unto
folly
,
did
not
Fear
dissolve
the
inchantment
,
and
protect
her
chastity
.
But
enough
of
this
.
Notwithstanding
if
it
be
yet
further
demanded
;
But
doth
it
not
argue
servility
§.
15.
in
men
,
to
be
drawn
by
the
iron
coard
of
the
fear
of
Hell
,
to
do
what
is
their
duty
to
do
?
Or
doth
any
other
service
,
or
obedience
,
become
sons
and
children
,
but
onely
that
which
is
free
,
and
proceedeth
from
Love
?
I
answer
,
1.
If
the
great
Law-giver
,
God
,
judged
it
not
unworthy
of
Him
,
or
His
Wisdom
,
to
perswade
and
press
obedience
to
His
Laws
,
and
that
as
well
upon
true
Beleevers
,
and
such
who
are
His
Children
by
Faith
,
as
upon
others
(
as
we
lately
shewed
from
Luke
12.
4.
)
by
Arguments
drawn
from
fear
of
punishment
,
they
have
no
reason
to
judg
it
unworthy
of
them
,
to
suffer
themselves
to
be
perswaded
and
wrought
upon
accordingly
.
Nay
(
doubtlesse
)
if
the
Lord
Christ
commands
,
or
requires
of
us
,
to
feare
him
,
who
when
he
hath
killed
,
is
able
to
cast
both
body
and
Soule
into
Hell
,
and
that
upon
this
very
account
(
as
we
lately
interpreted
the
place
)
we
shall
not
be
found
obedient
Children
unto
Him
,
unlesse
we
doe
feare
accordingly
.
2.
There
is
a
very
different
consideration
of
the
obedience
of
Children
to
their
naturall
Parents
,
and
of
the
obedience
of
the
Children
of
God
unto
their
Heavenly
Father
.
The
obedience
of
the
former
,
is
taught
by
the
inspiration
of
nature
,
and
is
an
act
,
not
so
much
raised
by
deliberation
,
or
flowing
from
the
will
by
an
interposure
of
the
judgement
and
conscience
to
produce
the
election
,
as
arising
from
an
innate
propension
in
Men
,
accompanying
the
very
constituting
Principles
of
their
nature
or
being
:
whereas
the
latter
(
the
obedience
of
the
Children
of
God
)
is
taught
by
Precept
,
and
the
Principle
of
it
(
I
meane
that
obedientiall
frame
of
heart
out
of
which
they
subject
themselves
unto
God
)
planted
in
the
Souls
of
Men
by
the
ingagement
of
Reason
,
Judgement
,
and
Conscience
,
to
consider
those
Grounds
,
Arguments
,
and
Motives
,
by
which
their
Heavenly
Father
judgeth
it
meete
to
work
and
fashion
them
unto
such
a
frame
.
So
that
though
the
obedience
of
naturall
Children
to
their
naturall
Parents
,
be
the
more
genuine
and
commendable
,
when
it
flowes
freely
from
the
pure
instinct
of
nature
,
and
is
not
drawn
from
them
by
feare
of
punishment
;
yet
the
obedience
of
the
Children
of
God
is
then
most
genuine
,
commendable
,
and
like
unto
it self
,
when
it
is
produced
and
raised
in
the
Soule
by
a
joynt
influence
,
and
contribution
,
not
of
one
,
or
of
some
,
but
of
all
those
Arguments
,
Reasons
,
Motives
,
Inducements
,
whatsoever
,
and
how
many
soever
,
they
be
,
by
which
their
Heavenly
Father
desires
to
plant
and
work
it
in
them
.
For
in
this
case
,
and
in
this
onely
,
it
hath
most
of
God
,
of
the
Spirit
of
God
,
of
the
Wisdome
of
God
,
of
the
goodnesse
of
God
in
it
:
and
upon
this
account
i●
liklyest
to
be
most
free
,
uniforme
,
and
permanent
.
Therefore
,
3.
(
And
lastly
)
that
service
or
obedience
unto
God
,
which
is
exhibited
and
performed
unto
him
,
either
out
of
a
desire
and
hope
of
that
great
recompence
of
reward
,
Salvation
,
or
out
of
a
fear
of
suffering
the
vengeance
of
eternall
fire
,
upon
disobedience
,
is
not
to
be
termed
mercenary
,
or
servile
,
meerly
or
simply
because
such
an
hope
,
or
such
a
feare
,
are
interessed
in
the
raising
or
procurement
of
it
,
unlesse
with
all
the
exhibition
and
perform●nce
of
it
,
be
burthensome
,
grievous
,
and
offensive
unto
those
,
who
doe
performe
it
.
For
Men
may
act
as
willingly
,
as
freely
,
as
cheerfully
,
as
contentedly
,
out
of
a
Principle
of
Hope
,
yea
and
of
feare
it self
also
,
as
from
love
it self
;
yea
and
more
willingly
and
freely
,
from
the
two
former
,
then
from
the
latter
,
unlesse
the
Principle
of
love
be
advanced
to
a
very
considerable
Degree
,
Height
,
and
Power
in
Men.
There
is
no
reason
but
to
judge
that
Noah
went
about
the
making
of
his
Ark
,
and
continued
in
the
work
untill
the
finishing
of
it
,
with
as
much
willingnesse
,
cheerfulnesse
,
and
contentment
of
minde
,
as
he
performed
any
other
Act
of
obedience
unto
God
,
at
any
time
,
notwithstanding
(
as
the
Scripture
informeth
us
)
he
was
moved
thereunto
through
feare
[
](A41481-e115660-b)a
a
Heb.
11
7.
.
Nor
is
it
credible
but
that
Paul
followed
the
work
of
mortification
,
keeping
under
his
body
,
and
bringing
it
into
subjection
,
with
all
Willingnesse
,
Freenesse
,
Cheerfulnesse
,
and
contentment
,
though
he
was
ingaged
and
provoked
hereunto
by
a
feare
,
lest
by
any
means
,
when
he
had
Preached
the
Gospell
unto
others
,
he
Himself
should
prove
a
cast-away
[
](A41481-e115700-b)b
b
1
Joh.
4.
18
,
[
or
Reprobate
]
If
that
of
the
Apostle
John
be
objected
,
feare
hath
torment
[
](A41481-e115740-b)c
c
1
Joh.
4.
18.
:
and
a
demand
§.
16.
made
upon
it
,
How
can
a
Man
act
willingly
,
or
freely
,
out
of
such
a
Principle
,
which
hath
paine
,
or
torment
,
in
it
;
I
answer
,
That
feare
,
of
which
John
speaketh
,
and
which
he
saith
hath
paine
,
or
torment
in
it
,
is
such
a
feare
,
which
hath
little
,
or
no
hope
,
in
conjunction
with
it
.
For
such
a
fear
,
which
is
accompanied
with
a
certainty
of
Hope
,
that
by
the
use
of
such
and
such
meanes
,
which
he
is
sure
he
shall
,
or
may
,
have
,
if
he
please
,
especially
the
use
of
these
means
being
otherwise
honourable
and
delightfull
unto
him
,
the
evill
feared
shall
be
prevented
;
such
a
feare
(
I
say
)
as
this
,
hath
little
,
or
no
paine
,
or
torment
,
in
it
at
all
.
Now
of
this
kinde
is
the
fear
,
out
of
which
the
Children
of
God
many
times
act
,
(
as
with
Honour
and
Peace
,
they
may
)
it
is
attended
with
a
living
hope
,
that
by
comporting
or
co-operating
with
the
Grace
of
God
,
which
they
are
assured
they
may
,
and
shall
have
,
for
the
asking
,
which
co-operation
is
in
it self
matter
of
honour
and
of
delight
unto
them
,
they
shall
be
delivered
from
the
great
evill
feared
,
which
is
Hell
,
or
the
casting
out
of
the
Presence
of
God
for
ever
.
Though
Noah
was
moved
through
feare
(
as
we
heard
)
to
prepare
the
Arke
,
for
the
safety
of
Himself
,
and
his
,
yet
he
was
as
well
moved
hereunto
through
Faith
,
as
Feare
.
By
Faith
Noah
being
warned
of
God
of
things
not
seene
as
yet
,
moved
with
feare
,
prepared
an
Arke
[
](A41481-e115880-b)d
d
Heb.
11.
7.
,
&c.
By
Faith
Noah
prepared
,
&c
▪
i.
e.
out
of
a
setled
Perswasion
and
belief
that
God
would
preserve
him
and
his
from
perishing
in
the
Waters
,
by
meanes
of
the
Ark
,
which
he
had
directed
him
to
make
for
that
purpose
,
he
readily
and
cheerfully
betook
Himself
to
the
framing
and
making
of
it
.
In
like
manner
,
Paul
,
though
he
kept
under
his
Body
,
and
brought
it
into
subjection
,
lest
(
i.
e.
through
fear
,
lest
)
when
He
had
Preached
unto
others
,
He
Himself
should
be
a
cast-away
;
yet
was
He
full
of
assureance
,
that
by
this
meanes
,
(
by
keeping
under
his
Body
,
&c.
)
He
should
prevent
His
being
a
cast-away
,
and
remaine
for
ever
in
the
love
and
favour
of
God
;
upon
the
account
of
which
assureance
,
notwithstanding
his
feare
,
he
rejoyced
that
joy
unspeakable
and
glorious
,
who
shall
separate
us
from
the
love
of
Christ
?
—
For
I
am
perswaded
,
that
neither
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
Creature
,
shall
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lord
[
](A41481-e115970-b)e
e
Rom.
8.
35.
38
,
39.
.
So
that
that
feare
and
trembling
,
with
,
and
out
of
,
which
,
the
Children
of
God
,
not
onely
lawfully
may
,
but
of
duty
ought
,
to
worke
out
their
own
Salvation
[
](A41481-e116010-b)f
f
Phil.
2.
13
▪
,
[
or
,
which
is
the
same
,
deliverance
from
condemnation
]
are
not
of
those
kinds
,
of
feare
and
trembling
,
which
have
torment
,
or
expectation
of
evill
,
or
doubtfulnesse
of
safety
and
well
doing
,
attending
them
;
but
of
those
,
which
are
quickning
and
provoking
to
the
use
of
means
for
safety
,
upon
an
apprehension
of
danger
coming
upon
the
negligent
and
sloathfull
,
and
accompanied
with
a
peaceable
and
blessed
confidence
of
obtaining
safety
thereby
.
So
that
we
may
safely
conclude
that
the
threatnings
of
eternall
death
in
the
Scriptures
,
which
are
bent
against
the
faces
of
Apostates
and
Backsliders
,
are
a
means
graciously
vouchsafed
by
God
for
the
preserving
of
His
Saints
from
Apostasie
,
and
this
by
raising
a
feare
of
Hell
within
them
,
in
case
they
shall
neglect
His
Counsell
for
their
Perseverance
:
and
consequently
,
that
all
such
threatnings
are
turned
into
stubble
and
rotten
wood
(
in
the
Dialect
of
the
Almighty
,
Job
41.
27.
)
I
meane
,
are
made
powerlesse
and
uselesse
,
by
the
Principles
of
that
Doctrine
,
which
teacheth
any
absolutenesse
of
Promise
made
unto
the
Saints
for
their
finall
Perseverance
.
Thirdly
,
(
and
lastly
)
as
this
Doctrine
evacuateth
all
the
Exhortations
,
§.
17.
and
Comminations
,
which
the
Scripture
holdeth
forth
as
means
to
preserve
the
Saints
in
Faith
and
Holinesse
,
unto
the
end
,
so
doth
it
all
the
Promises
also
,
which
are
here
given
in
order
to
the
procurement
of
the
same
end
:
the
Vertue
,
Efficacy
,
and
Power
whereof
are
meerly
nullified
by
such
a
supposition
as
this
,
that
Believers
stand
bound
to
believe
an
absolute
impossibility
of
their
finall
declining
,
or
falling
away
to
Perdition
.
For
when
Men
are
secured
,
and
this
by
the
infallible
security
of
Faith
,
that
the
good
things
promised
are
already
theirs
,
by
the
right
and
title
of
Faith
,
and
that
they
shall
certainely
Persevere
in
Faith
unto
the
end
,
what
need
,
or
occasion
,
is
See
more
of
this
Sect.
33.
of
this
Chap.
there
to
perswade
or
move
these
Men
to
doe
that
,
which
becomes
them
,
in
order
to
their
Perseverance
,
by
any
argument
drawn
from
the
Promise
of
such
things
?
A
promise
made
to
a
Man
of
having
,
or
keeping
that
,
which
is
His
own
already
,
and
which
he
certainely
knowes
,
shall
not
,
cannot
be
taken
away
from
Him
,
can
have
no
manner
of
influence
upon
Him
by
way
of
excitement
,
or
inducement
,
to
labour
for
the
obtaining
of
it
,
or
to
doe
the
things
,
by
which
it
is
to
be
obtained
.
For
as
the
Apostle
reasons
in
somewhat
the
like
case
;
hope
that
is
not
seen
,
is
not
hope
[
i.
e.
that
which
sometimes
was
the
object
of
Hope
,
when
it
comes
to
be
seen
,
or
injoyed
,
is
no
longer
the
object
of
Hope
]
for
what
a
Man
seeth
,
why
[
or
how
]
doth
he
yet
hope
for
[
](A41481-e116160-b)g
g
Rom.
8.
24.
?
So
may
we
argue
in
the
case
in
hand
:
a
Promise
of
what
is
already
injoyed
and
possest
,
is
no
Promise
:
hath
not
the
nature
,
property
,
or
operation
of
a
Promise
in
it
,
especially
not
of
a
Promise
ingaging
unto
action
,
in
order
to
the
obtaining
of
the
good
promised
.
A
promise
of
this
import
,
I
meane
,
that
is
any
wayes
likely
to
ingage
unto
action
,
must
be
of
some
good
thing
so
conditioned
,
in
relation
to
Him
,
to
whom
the
promise
is
made
,
that
he
hath
no
ground
to
expect
the
injoyment
of
it
,
but
upon
condition
of
the
performance
of
such
,
or
such
,
an
action
,
one
,
or
more
.
For
if
such
actions
and
wayes
,
which
are
proper
and
requisite
for
the
obtaining
of
the
good
promised
,
be
otherwise
,
and
in
themselves
desirable
,
and
would
howsoever
be
chosen
by
him
,
to
whom
the
promise
is
made
,
evident
it
is
that
the
promise
we
speak
of
,
doth
not
in
this
case
work
at
all
upon
Him
,
or
raise
such
an
election
in
Him
.
Againe
,
if
those
actions
and
wayes
,
which
are
proper
and
necessary
for
the
obtaining
of
the
good
promised
,
be
in
themselves
unpleasant
and
distastfull
unto
the
Person
we
speake
of
,
to
whom
the
Promise
is
supposed
to
be
made
,
it
is
a
clear
case
,
that
he
will
not
lift
up
his
Heart
,
or
Hand
unto
them
,
but
onely
for
the
obtaining
of
such
a
good
and
desireable
thing
,
which
he
hath
reason
to
judge
will
never
be
obtained
by
Him
,
but
only
by
the
performance
of
such
things
.
For
who
will
trouble
Himself
to
run
for
that
,
which
He
knowes
He
may
,
and
shall
,
obtaine
by
sitting
still
?
Thus
then
it
every
way
appeares
,
that
the
common
Doctrine
of
absolute
and
certaine
Perseverance
,
makes
nothing
but
winde
and
vanity
of
all
those
most
serious
and
weighty
Exhortations
,
Threatnings
,
and
Promises
in
the
Scriptures
,
which
concerne
the
Perseverance
of
the
Saints
,
and
are
directed
by
God
unto
them
for
this
end
and
purpose
,
that
by
them
they
may
be
inabled
,
i.
e.
made
willing
,
watchfull
,
and
carefull
to
Persevere
:
and
consequently
the
very
face
and
spirit
of
the
said
Doctrine
,
is
directly
set
and
bent
against
that
high
concernment
of
the
Saints
,
I
meane
,
their
Perseverance
.
For
whatsoever
nullifieth
the
means
,
is
clearly
destructive
unto
the
end
.
And
thus
we
have
done
with
our
second
Argument
,
for
the
confirmation
of
that
Doctrine
,
which
teacheth
a
possibility
of
the
Saints
defection
,
and
this
unto
Death
.
A
third
Argument
is
this
.
That
Doctrine
which
representeth
God
,
as
§.
18.
Argum.
3.
weake
,
incongruous
,
and
incoherent
with
Himself
,
in
His
applications
unto
Men
,
is
not
from
God
;
and
consequently
,
that
which
contradicteth
it
,
must
needs
be
the
Truth
.
But
the
Doctrine
of
Perseverance
opposed
by
us
,
putteth
this
great
dishonor
upon
God
;
representeth
Him
weake
,
incongruous
,
&c.
Ergo.
The
Major
Proposition
in
this
Argument
is
too
great
in
evidence
of
Truth
to
be
questioned
.
The
Minor
is
made
good
by
this
consideration
;
viz.
that
the
said
Doctrine
bringeth
God
upon
the
great
Theater
of
the
Scriptures
,
speaking
thus
,
or
to
this
effect
,
in
the
audience
of
Heaven
and
Earth
,
unto
His
Saints
.
You
that
truly
believe
in
my
Son
Jesus
Christ
,
and
have
been
once
made
partakers
of
my
Holy
Spirit
,
and
therefore
are
fully
perswaded
and
assured
,
according
to
my
Will
and
Command
given
unto
you
in
that
behalfe
,
yea
according
to
that
ensealing
of
truth
within
you
,
which
you
have
from
me
,
that
you
cannot
possibly
,
no
not
by
all
the
most
horrid
sins
,
and
abominable
practises
,
that
you
shall
,
or
can
,
commit
,
fall
away
,
either
totally
,
or
finally
,
from
your
Faith
,
that
in
the
midst
of
your
foulest
actions
and
courses
,
there
remaines
a
seed
of
Grace
,
or
Faith
,
within
you
,
which
is
sufficient
to
make
you
true
Believers
,
and
to
Preserve
you
from
falling
away
finally
;
that
it
is
unpossible
you
should
die
in
your
sins
;
you
that
know
,
and
are
assured
,
that
I
will
,
by
an
irresistible
Hand
,
Worke
Perseverance
in
you
,
and
consequently
,
that
you
are
out
of
all
danger
of
condemnation
,
and
that
Heaven
and
Salvation
belong
unto
you
,
and
are
as
good
as
yours
already
,
so
that
nothing
but
giving
of
thanks
appertaines
unto
you
,
which
also
you
know
that
I
will
,
doe
you
what
you
will
in
the
meane
time
,
necessitate
you
unto
;
you
(
I
say
)
that
are
fully
and
thoroughly
perswaded
,
and
possest
with
the
Truth
of
all
these
things
,
I
earnestly
charge
,
admonish
,
exhort
,
and
beseech
,
that
you
take
heede
to
your selves
,
that
yee
continue
in
the
Faith
,
that
there
be
not
at
any
time
an
evill
Heart
of
unbeliefe
in
you
to
depart
from
the
Living
God
,
that
you
fall
not
from
your
own
stedfastnesse
.
Yea
,
I
declare
and
professe
unto
you
,
that
if
you
shall
draw
back
,
my
Soule
shall
have
no
pleasure
in
you
,
that
if
you
shall
deny
Me
,
I
will
deny
you
;
that
if
you
be
againe
overcome
of
the
lusts
of
the
World
,
and
be
intangled
herewith
,
that
your
latter
end
shall
be
worse
then
your
beginning
:
that
if
you
shall
turne
away
,
all
your
former
Righteousnesse
shall
not
be
remembred
,
but
you
shall
die
in
your
sins
,
and
suffer
the
vengeance
of
eternall
Fire
.
On
the
other
hand
,
if
you
shall
continue
unto
the
end
,
my
Promise
is
,
that
you
shall
be
saved
.
Therefore
strive
to
enter
in
at
the
strait
Gate
:
quit
your selves
like
Men
:
labour
for
the
Meate
that
indureth
unto
everlasting
life
;
and
be
not
sloathfull
,
but
followers
of
them
,
who
through
Faith
and
Patience
inherit
the
Promises
.
He
that
shall
duly
weigh
and
consider
,
what
a
sencelesse
,
and
(
indeed
)
ridiculous
incongruity
there
is
,
between
these
Exhortations
,
Adjurations
,
Threatnings
,
and
latter
Promises
,
and
those
Declarations
,
Applications
,
and
former
Promises
,
doubtlesse
will
confesse
,
that
either
the
one
,
or
the
other
of
them
,
are
not
from
God
,
or
according
to
the
Minde
of
God
.
For
how
preposterous
a
thing
is
it
,
to
threaten
a
Man
with
suffering
the
vengeance
of
Hell
Fire
,
in
case
he
shall
not
Persevere
,
whom
we
have
charged
before
confidently
to
believe
that
God
will
irresistibly
cause
him
to
Persevere
,
and
eternally
save
him
?
But
the
Exhortations
,
Threatnings
,
and
latter
Promises
,
are
expresly
from
God
,
as
our
Adversaries
themselves
will
not
deny
:
therefore
the
former
,
Applications
and
Promises
are
the
meere
Notions
and
Conceits
of
Men
,
and
have
no
Foundation
in
the
Word
of
God
:
and
consequently
the
Doctrine
of
Absolute
Perseverance
is
to
be
rejected
,
as
a
Doctrine
rendering
the
onely-wise
God
strangely
irrational
,
and
inconsistent
with
Himself
.
§.
19.
Argum.
4.
4.
If
there
be
no
possibility
of
the
Saints
falling
away
finally
,
then
is
their
persevering
unto
the
end
uncapable
of
reward
from
God
.
But
their
final
Perseverance
is
not
uncapable
of
reward
from
God
.
Ergo.
The
Minor
Proposition
(
I
presume
)
contains
nothing
,
but
what
is
the
sence
of
those
,
who
deny
the
Conclusion
:
or
however
,
it
contains
nothing
,
but
what
is
the
express
sence
of
the
Lord
Christ
,
where
He
saith
,
But
He
that
endureth
to
the
end
,
the
same
shall
be
saved
[
](A41481-e116340-b)a
a
Matt.
24.
13.
.
Therefore
we
shall
(
I
suppose
)
be
excused
from
further
proof
of
this
,
without
any
prejudice
to
the
cause
in
hand
.
The
consequence
in
the
Major
Proposition
,
stands
firm
upon
this
Foundation
:
No
act
of
the
Creature
,
whereunto
it
is
necessitated
,
or
which
it
cannot
See
more
of
this
Sect.
39
&
40.
of
this
Chapter
.
possibly
decline
,
or
but
do
,
is
by
any
Law
of
God
,
or
Rule
of
Justice
,
rewardable
.
Therefore
if
the
Saints
be
necessitated
by
God
,
to
persevere
finally
,
so
that
He
leaves
unto
them
no
possibility
of
declining
finally
,
their
final
Perseverance
is
not
according
to
any
Law
of
God
,
or
man
,
nor
indeed
according
to
any
Principle
of
sound
Reason
,
or
Equity
,
capable
of
reward
,
no
whit
more
,
then
actions
meerly
natural
are
.
Nay
,
of
the
two
,
there
seems
to
be
more
Reason
,
why
acts
meerly
natural
,
as
(
for
example
)
eating
,
drinking
,
brea●hing
,
sleeping
,
&c.
should
be
rewarded
,
in
as
much
as
these
flow
,
though
in
a
way
of
necessity
,
yet
from
an
inward
Principle
,
and
connatural
to
the
Agent
;
then
such
actions
,
whereunto
the
Agent
is
constrained
,
necessitated
,
or
determined
by
a
Principle
of
Power
from
without
,
and
which
is
not
intrinsecal
to
it
.
It
is
true
,
a
Prince
,
or
great
man
,
may
,
if
He
please
,
bestow
gifts
of
what
value
He
pleaseth
,
upon
those
,
who
live
,
breathe
,
eat
,
&c.
but
He
cannot
be
said
to
reward
them
for
living
,
breathing
,
eating
,
&c.
because
a
Reward
(
in
the
proper
signification
of
the
word
)
imports
a
relation
to
such
actions
,
or
services
,
one
,
or
more
,
which
were
in
the
Power
of
Him
to
have
omitted
,
or
refrained
,
who
performed
them
.
In
like
manner
,
God
,
if
He
judged
it
meet
,
may
,
or
might
,
confer
life
and
Salvation
upon
those
,
who
shall
persevere
unto
the
end
,
though
it
should
be
supposed
that
they
were
necessitated
by
Him
thus
to
persevere
:
but
upon
such
a
supposition
,
as
this
,
He
could
not
be
said
to
reward
them
with
Life
or
Salvation
,
for
,
or
in
respect
of
,
such
their
Perseverance
,
for
the
Reason
specified
.
If
we
speak
of
Rewards
promised
in
order
to
the
moving
,
or
inclining
,
of
the
wills
of
men
towards
such
,
or
such
actions
,
or
ways
,
(
of
which
kinde
also
the
Rewards
mentioned
in
the
Scriptures
,
as
yet
remaining
to
be
conferred
by
God
upon
men
,
are
,
)
the
case
is
yet
more
clear
,
viz.
that
they
are
appropriate
unto
such
actions
,
and
ways
,
unto
the
election
and
choyce
whereof
men
are
not
necessitated
,
in
one
kinde
,
or
other
,
especially
not
by
any
physical
,
or
forreign
Power
.
For
to
what
purpose
should
a
Reward
be
promised
unto
me
,
to
perswade
or
make
me
willing
to
engage
in
such
,
or
such
a
course
,
or
to
perform
such
or
such
a
service
,
in
case
I
be
necessitated
unto
the
same
engagement
,
or
performance
,
other-ways
?
Or
what
place
is
there
left
for
a
Moral
Inducement
,
where
a
Physical
Necessity
hath
done
the
execution
?
Or
if
the
Moral
Inducement
hath
done
the
execution
,
and
sufficiently
raised
and
engaged
the
Will
to
the
action
,
with
what
congruity
of
Reason
,
yea
or
common
sence
,
can
a
Physical
Necessity
be
super-induced
?
Now
that
all
the
Rewards
,
which
God
in
the
Scriptures
promiseth
unto
Perseverance
,
or
unto
those
,
who
shall
persevere
,
are
promised
upon
this
account
,
viz.
to
work
upon
the
wills
of
men
,
to
make
them
willing
and
careful
to
persevere
,
is
a
thing
so
rich
in
evidence
,
that
it
needs
no
proof
.
When
Christ
saith
to
the
Church
of
Smyrna
,
Be
thou
faithful
unto
death
,
and
I
will
give
thee
a
crown
of
life
[
](A41481-e116450-b)a
a
Rev.
2.
10.
,
can
any
man
reasonably
imagine
,
but
that
the
crown
of
life
is
promised
by
way
of
motive
or
encouragement
,
to
make
them
faithful
unto
death
?
In
like
manner
,
when
in
His
Epistle
to
the
Church
of
Thyatira
He
writeth
thus
;
And
He
that
overcometh
,
and
keepeth
my
works
unto
the
end
,
to
Him
will
I
give
power
over
the
Nations
[
](A41481-e116500-b)b
b
Rev.
2.
26.
,
doth
He
make
this
Promise
(
of
giving
power
over
Nations
)
with
any
other
eye
,
or
intent
,
then
to
raise
hereby
a
spirit
of
Christian
valor
and
resolution
in
them
,
not
to
give
over
fighting
the
good
fight
of
Faith
unto
the
end
,
which
would
be
the
victory
or
conquest
here
intended
?
Not
to
instance
more
particulars
;
when
He
speaketh
thus
(
to
His
Disciples
)
but
He
that
shall
endure
(
meaning
,
in
the
loyalty
of
His
affection
,
unto
Him
,
and
the
Gospel
)
unto
the
end
,
the
same
shall
be
saved
[
](A41481-e116560-b)c
c
Mat.
24.
13.
,
doth
he
promise
Salvation
,
to
him
that
must
,
or
shall
be
necessitated
,
will
he
,
nill
he
,
to
endure
unto
the
end
?
Or
is
there
any
more
savor
in
the
Promise
,
thus
interpreted
,
then
there
would
be
in
such
a
Promise
as
this
,
But
He
that
breatheth
unto
the
end
,
the
same
shall
be
saved
?
Therefore
(
questionless
)
our
Saviours
intent
in
promising
Salvation
,
unto
him
that
should
endure
unto
the
end
,
was
,
by
this
Promise
of
so
great
a
Reward
,
to
provoke
,
animate
,
and
encourage
men
to
persevere
unto
the
end
.
Let
all
Expositors
,
both
ancient
,
and
modern
,
be
consulted
upon
the
place
.
Although
(
saith
Calvin
upon
the
place
)
the
love
of
many
,
being
surcharged
with
the
weight
of
iniquities
,
shall
fail
,
yet
Christ
admonisheth
,
that
this
obstacle
also
[
or
impediment
,
in
their
way
]
must
be
overcome
,
lest
those
that
are
faithful
,
and
beleeve
,
being
wearied
[
or
,
tired
out
]
by
evil
examples
,
should
start
back
[
or
recoyl
from
the
Faith
.
]
Therefore
He
repeats
that
saying
,
that
none
shall
be
saved
,
but
He
that
shall
strive
lawfully
,
so
as
to
persevere
unto
the
end
[
](A41481-e116700-b)d
d
Quanvis
ergo
iniquitatum
mol●
oppressa
multorum
charitas
deficiat
,
hoc
quoque
obstaculum
superandum
esse
admonet
Christus
ne
fideles
malis
exemplis
fracti
resi●ant
.
Ideo
sententiam
illam
repetit
,
neminem
posse
salvum
evadere
,
nisi
qui
legitime
certa
verit
,
ut
in
finem
usque
perseveret
.
.
So
that
his
sence
clearly
is
,
that
Salvation
is
here
particularly
promised
,
or
appropriated
,
by
Christ
unto
Perseverance
,
and
consequently
,
and
by
way
of
intimation
,
destruction
threatened
against
backsliding
,
to
perswade
,
and
to
prevail
with
those
,
who
do
beleeve
,
so
to
strive
,
as
to
hold
out
and
persevere
striving
,
unto
the
end
.
The
matter
is
so
clear
,
that
we
shall
need
to
produce
no
more
witnesses
.
So
then
,
it
being
evident
,
that
final
Perseverance
in
the
Saints
is
truly
and
properly
rewardable
by
God
,
evident
likewise
it
is
,
by
the
light
of
what
hath
been
argued
,
that
it
is
not
any
thing
physically
necessitated
upon
them
,
or
irresistibly
wrought
in
them
,
by
God
;
but
that
it
is
such
a
service
,
or
course
of
obedience
unto
God
,
wherein
they
are
voluntiers
,
and
the
performance
whereof
is
as
well
in
their
power
to
decline
,
as
to
exhibit
.
A
fifth
Reason
evincing
the
same
Conclusion
,
is
this
.
They
who
are
§.
20.
Argum.
5.
in
a
capacity
,
or
possibility
▪
of
perpetrating
the
works
of
the
flesh
,
are
in
a
possibility
of
perishing
,
and
consequently
in
a
possibility
of
falling
away
,
and
that
finally
,
from
the
Grace
and
Favor
of
God
,
in
case
they
be
in
an
estate
of
this
Grace
and
Favor
at
the
present
.
But
the
Saints
,
or
true
Beleevers
,
are
in
a
possibility
of
perpetrating
the
works
of
the
flesh
.
Therefore
they
are
in
a
possibility
also
of
perishing
;
and
so
of
falling
away
from
the
Grace
and
Favor
of
God
,
wherein
at
present
they
stand
.
The
Major
Proposition
in
this
Argument
,
viz.
that
they
,
who
are
in
a
possibility
of
perpetrating
,
or
customary
acting
the
works
of
the
flesh
,
are
in
a
possibility
of
perishing
,
&c.
is
clearly
proved
from
such
Scriptures
,
which
exclude
all
workers
of
iniquity
,
and
▪
fulfillers
of
the
lusts
of
the
flesh
,
from
the
Kingdom
of
God
:
of
which
sort
there
are
many
.
Of
the
which
(
saith
the
Apostle
,
speaking
of
the
lusts
of
the
flesh
▪
Adultery
,
Fornication
,
&c.
)
I
tell
you
before
,
as
I
have
also
told
you
in
time
pa●●
▪
that
they
which
do
such
things
,
shall
not
inherit
the
Kingdom
of
God
[
](A41481-e116820-b)a
a
Gal.
5.
21.
.
So
again
:
For
this
ye
know
,
that
no
whoremonger
,
or
unclean
person
,
nor
covetous
man
,
who
is
an
Idolater
,
hath
any
inheritance
in
the
Kingdom
of
Christ
,
and
of
God
.
Let
no
man
deceive
you
with
vain
words
:
for
because
of
these
things
cometh
the
wrath
of
God
upon
the
children
of
disobedience
[
](A41481-e116840-b)b
b
Eph.
5.
5
,
6.
.
Yet
again
:
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
ye
deceived
;
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
&c.
shall
inherit
the
Kingdom
of
God
[
](A41481-e116860-b)c
c
1
Cor.
6
9
,
10.
.
From
such
Passages
as
these
,
which
are
very
frequent
in
the
Scriptures
,
it
is
as
clear
,
as
the
light
of
the
Sun
at
noon
day
,
that
they
who
may
possibly
commit
such
sins
,
as
those
specified
,
Adultery
,
Fornication
,
Idolatry
,
&c.
may
as
possibly
perish
,
and
be
for
ever
excluded
the
Kingdom
of
God
.
Now
that
true
Beleevers
,
are
under
a
possibility
of
perpetrating
and
committing
such
sins
as
these
(
which
was
the
effect
and
sence
of
the
Minor
Proposition
)
is
altogether
as
evident
,
as
the
former
,
as
both
the
Scriptures
last
cited
(
with
their
fellows
)
being
in
special
manner
directed
unto
true
Beleevers
,
as
also
the
sad
and
frequent
experience
of
such
Persons
as
these
,
falling
into
such
sins
,
do
abundantly
manifest
.
Nor
is
this
Proposition
denyed
by
our
Adversaries
themselves
.
Therefore
when
they
deny
,
that
the
Saints
,
when
they
commit
such
sins
,
do
fall
away
from
their
Faith
,
do
they
not
grant
the
Premisses
in
a
lawful
Syllogism
,
and
deny
the
conclusion
?
To
pretend
,
that
the
Threatenings
of
non-inheriting
the
Kingdom
of
God
,
in
§.
21.
the
Scriptures
last
quoted
,
are
not
bent
against
true
Beleevers
,
or
the
execution
of
them
intended
upon
them
,
though
they
shall
commit
the
sins
specified
,
but
onely
against
Unbeleevers
,
is
to
set
up
Darkness
against
Light
.
For
,
1.
The
said
Passages
are
all
directed
to
true
and
sound
Beleevers
,
yea
to
these
onely
;
or
at
least
to
those
,
and
onely
those
,
whom
the
Apostle
judged
to
be
such
.
If
then
this
saying
,
or
Threatening
,
They
that
do
the
works
of
the
flesh
,
shall
not
inherit
the
Kingdom
of
God
,
concerns
onely
Unbeleevers
,
when
they
do
such
works
,
and
shall
be
executed
onely
upon
them
,
if
they
come
under
the
dint
of
it
,
to
what
purpose
should
it
be
directed
,
especially
with
so
much
seriousness
and
particularity
,
as
it
is
,
unto
true
Beleevers
onely
?
Or
what
is
it
to
true
Beleevers
,
that
God
will
shut
out
Unbeleevers
from
His
Kingdom
,
for
the
perpetration
of
such
and
such
sins
,
if
they
(
these
true
Beleevers
)
may
commit
them
without
any
such
danger
?
2.
As
concerning
Unbeleevers
,
they
are
(
at
least
according
to
the
Judgment
of
our
Adversaries
)
in
an
estate
of
exclusion
from
the
Kingdom
of
God
,
whether
they
perpetrate
the
works
of
flesh
mentioned
,
or
any
others
like
unto
them
,
or
no.
Their
unbelief
alone
is
sufficient
matter
of
exclusion
,
against
them
.
Now
how
vain
a
thing
,
and
unworthy
the
Spirit
of
God
,
is
it
to
threaten
men
with
such
a
punishment
,
in
case
they
shall
commit
such
or
such
particular
sins
,
who
are
at
present
obnoxious
unto
it
,
and
shall
certainly
suffer
it
,
whether
ever
they
shall
commit
any
of
these
sins
,
or
no
?
3.
There
is
not
in
the
said
Dehortations
or
Threatenings
,
the
least
intimation
of
any
difference
of
Persons
,
in
respect
of
their
present
estates
,
or
conditions
;
but
onely
a
designation
or
nomination
of
such
things
,
which
exclude
from
the
Kingdom
of
God
.
4.
To
affirme
,
that
God
excludeth
Unbelievers
from
His
Kingdome
,
for
the
committing
of
such
sins
,
which
(
according
to
the
sence
of
our
Adversaries
)
they
have
no
sufficient
Power
to
refraine
;
and
according
to
truth
,
have
no
such
provision
,
or
furniture
of
meanes
to
refraine
,
as
true
Believers
have
;
and
to
affirme
withall
,
that
yet
He
excludeth
not
Believers
for
such
commissions
,
whom
they
acknowledge
to
have
sufficient
power
to
refrain
them
,
is
to
render
,
or
represent
God
notoriously
partiall
,
or
unjust
.
For
he
that
sinneth
,
having
lesse
means
to
refraine
,
is
a
lesse
sinner
,
then
he
that
sinneth
the
same
sin
,
or
sins
,
having
more
,
or
greater
.
Now
to
punish
,
and
that
with
the
utmost
severity
,
lesser
,
or
lighter
offenders
,
and
not
onely
to
discharge
greater
and
more
hainous
offenders
in
the
same
kinde
,
but
highly
to
reward
them
,
the
hainousness
of
their
demerits
notwithstanding
,
is
an
act
of
the
broadest
injustice
that
lightly
can
be
.
5.
(
And
lastly
)
though
the
tenor
or
forme
of
the
said
Dehortations
,
or
Threatnings
,
in
the
Scriptures
mentioned
,
be
indefinite
,
and
not
universall
;
yet
from
other
passages
of
the
same
sence
and
import
with
them
,
where
the
signe
of
universality
is
expressed
,
it
may
be
clearly
evinced
,
that
they
are
,
in
sence
and
meaning
;
universall
;
and
so
comprehensive
,
as
well
of
true
Believers
,
as
Unbelievers
.
But
the
fearfull
,
and
unbelieving
,
and
the
abominable
,
and
Murtherers
,
and
Whore-mongers
,
and
Sorcerers
,
and
Idolaters
,
and
ALL
Lyars
,
shall
have
their
part
in
the
lake
that
burneth
with
Fire
and
Brimstone
[
](A41481-e117040-b)a
a
Revel.
21.
8
,
&c.
Again
:
And
there
shall
IN
NO
WISE
enter
into
it
[
the
new
Jerusalem
]
ANY
THING
that
defileth
,
neither
WHATSOEVER
worketh
abomination
,
or
maketh
a
lye
[
](A41481-e117110-b)b
b
Vers.
27.
,
&c.
In
the
former
of
these
passages
,
ALL
lyars
,
and
consequently
▪
ALL
Murtherers
,
and
ALL
Whoremongers
,
&c.
are
adjudged
to
have
their
Portion
in
the
lake
that
burneth
with
Fire
,
&c.
In
the
latter
,
that
ANY
THING
that
defileth
,
or
WHATSOEVER
worketh
abomination
,
shall
IN
NO
WISE
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
or
,
upon
no
terms
,
or
conditions
whatsoever
,
enter
into
the
new
Jerusalem
.
Therefore
when
God
threateneth
and
saith
,
that
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
&c.
shall
inherit
the
Kingdome
of
God
,
evident
it
is
that
he
includeth
as
well
Believers
,
as
Unbelievers
.
If
it
be
objected
;
but
true
Believers
have
a
promise
from
God
,
that
they
§.
22.
shall
never
lose
their
Faith
;
I
answer
,
1.
That
this
hath
oft
been
said
,
but
never
so
much
as
once
proved
.
2.
Upon
examination
of
those
Scriptures
,
wherein
such
promises
of
God
are
pretended
to
reside
,
or
to
be
found
,
we
found
no
such
thing
in
them
.
We
found
(
indeed
)
many
promises
of
Perseverance
,
but
all
of
them
,
conditionall
,
and
such
,
whose
performance
,
in
respect
of
actuall
and
compleat
Perseverance
,
is
suspended
upon
the
diligent
and
carefull
use
of
means
by
Men
to
Persevere
.
See
Chap.
11.
Sect.
16
,
17.
&c.
3.
And
lastly
,
to
affirme
,
that
true
Believers
,
can
by
no
commission
of
sin
,
or
sins
whatsoever
,
how
vile
,
horrid
,
abominable
soever
,
how
frequently
reiterated
,
how
long
continued
in
soever
,
either
make
shipwrack
of
their
Faith
,
or
fall
away
from
the
grace
and
favour
of
God
,
so
as
to
perish
;
what
is
it
but
to
provoke
the
flesh
to
an
outragiousnesse
in
sinning
,
and
to
incourage
that
which
remaines
of
the
old
Man
in
them
,
to
bestir
it self
in
all
wayes
of
unrighteousnesse
?
And
doubtlesse
the
teaching
of
that
Doctrine
hath
been
the
casting
of
a
snare
upon
the
World
,
and
hath
caused
many
,
whose
feet
God
had
guided
into
wayes
of
Peace
,
to
adventure
so
far
in
desperatenesse
of
sin●ing
,
that
through
the
just
judgement
of
God
,
their
Hearts
never
served
them
to
returne
.
But
of
these
things
we
spake
somewhat
more
at
large
,
Cap.
9.
Others
plead
,
that
there
is
no
reason
to
conceive
,
that
true
Believers
,
though
§.
23.
they
perpetrate
the
works
of
the
flesh
,
should
be
excluded
from
the
Kingdome
of
God
,
upon
this
account
,
because
what
they
sin
in
this
kinde
,
they
sin
out
of
infirmity
,
and
not
out
of
malice
.
I
answer
,
1.
By
concession
;
that
there
are
three
severall
kinds
of
sin
(
in
the
generall
)
which
also
make
so
many
degrees
in
sinning
,
in
point
of
demerit
.
There
are
sins
of
ignorance
,
and
sins
of
infirmity
,
and
sins
of
malice
.
And
sins
of
this
last
kinde
,
we
acknowledge
to
be
far
greater
in
demerit
,
then
either
of
the
former
.
But
,
2.
(
By
way
of
exception
,
)
To
say
,
that
true
Believers
,
or
any
other
Men
,
doe
,
or
perpetrate
,
the
works
of
the
flesh
,
out
of
infirmity
,
in
strictnesse
of
interpretation
,
involves
a
contradiction
.
For
to
doe
the
works
of
the
flesh
,
implies
the
dominion
or
predominancy
of
the
flesh
,
in
the
doers
of
them
;
which
in
sins
of
infirmity
hath
no
place
.
The
Apostle
clearly
in
sinuates
the
nature
of
sins
of
infirmity
,
in
that
to
the
Galatians
:
Brethren
▪
if
any
Man
be
●vertaken
with
a
fault
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
be
prevented
,
or
taken
at
unawares
,
in
,
or
with
some
miscarri●ge
,
or
sin
]
yee
which
are
spirituall
▪
restore
such
an
one
in
the
spirit
of
meeknesse
,
[
](A41481-e117370-b)a
a
Gal.
6.
1.
&c.
When
a
Mans
foote
is
taken
in
the
snare
of
a
temptation
,
onely
through
a
defect
in
that
spirituall
watchfulnesse
over
himself
,
and
his
wayes
,
which
he
ough●
to
keepe
constantly
,
and
so
sinneth
contrary
to
the
habituall
and
standing
frame
of
his
Heart
,
this
Man
sinneth
out
of
infirmity
.
But
he
that
thus
sinneth
,
cannot
(
in
Scripture
phrase
)
be
said
,
either
to
walke
,
or
live
,
according
to
the
flesh
,
(
Rom.
8.
4.
12
,
13.
)
or
to
doe
the
works
of
the
flesh
,
(
Gal.
5.
21.
)
or
to
doe
the
lusts
,
or
desires
,
of
the
flesh
,
(
Eph.
2.
3.
)
because
none
of
these
are
any
where
ascribed
unto
,
or
charged
upon
,
true
Believers
,
but
onely
upon
such
persons
,
who
are
enemies
unto
God
,
and
children
of
death
.
3.
If
by
sinning
out
of
malice
,
they
meane
,
sinning
with
deliberation
,
with
plotting
and
contriving
the
method
and
means
of
their
sinning
,
sinning
against
judgement
,
against
the
dictates
of
conscience
,
&c.
(
and
what
they
should
,
or
can
,
meane
by
sinning
out
of
malice
,
but
sinning
upon
such
terms
as
these
,
I
understand
not
;
)
certaine
it
is
that
true
Believers
(
or
at
least
such
as
were
true
Believers
,
before
such
sinning
)
may
sin
out
of
malice
.
Yea
,
and
this
our
Adversaries
themselves
,
forgetfull
of
their
own
occasions
at
this
turni●●
,
otherwhile
plainely
enough
suppose
,
and
grant
.
Pareus
,
observing
the
difference
between
Sin
reigning
,
and
not
reigning
,
of
the
former
speaketh
thus
.
Sin
reigning
,
is
all
[
or
every
]
Sin
in
Men
unregenerate
:
or
in
Men
regenerate
,
an
error
contrary
to
the
Articles
of
Faith
,
or
against
conscience
,
excluding
out
of
the
heart
actuall
belief
of
remission
of
sins
,
and
making
the
sinner
liable
to
eternall
Death
,
unlesse
he
should
be
forgiven
.
—
In
one
word
,
Sin
reigning
,
is
to
obey
the
lusts
of
the
flesh
.
Even
those
that
are
regenerate
,
sometimes
fall
into
this
sin
,
as
David
,
Peter
:
and
this
the
Apostles
exhortation
witnesseth
[
](A41481-e117520-b)b
b
Regnans
,
est
omne
peccatum
in
non
renatis
:
aut
in
renatis
,
error
contrà
articulos
fidei
,
aut
conscientiam
,
excludens
ex
corde
actualem
fiduciam
remissionis
peccatorum
,
&
obnoxium
faciens
peccantem
exitio
aeterno
,
nisi
fiat
remissio
.
—
uno
verbo
,
est
obedire
cupiditatibus
carnis
.
Renati
etiam
aliquando
incidunt
in
tale
peccatum
,
ut
David
,
Petrus
:
quod
testatur
hortatio
Apostoli
,
&c.
Par.
ad
Rom.
6.
ver.
13.
Hi
enim
etiam
mortaliter
contrà
dictamen
conscientiae
aliquando
ruentes
,
ut
Aaron
,
David
,
Petrus
,
&c.
ibid.
in
Dub.
7.
.
And
afterwards
,
speaking
of
Regenerate
Men
and
true
Believers
,
he
grants
that
they
may
mortally
,
and
against
the
dictate
of
their
consciences
rush
[
into
Sin
]
as
Aaron
,
David
,
Peter
,
did
:
and
saith
moreover
,
that
when
they
thus
sin
,
they
lay
waste
their
Consciences
,
disturb
the
Holy
Ghost
,
lose
the
joy
of
their
heart
,
and
incur
the
wrath
of
God
.
Doubtlesse
these
are
not
the
symptomes
,
or
effects
,
of
sins
of
infirmity
;
though
the
Author
is
pleased
to
say
(
that
which
I
think
pleaseth
few
Men
to
believe
)
that
the
sins
of
Aaron
,
David
,
Peter
,
were
not
committed
by
them
,
ex
contemptu
Dei
,
out
of
any
contempt
of
God
,
but
out
of
a
preoccupation
,
with
,
or
through
,
the
infirmity
of
the
flesh
.
Concerning
the
Sin
of
David
,
certaine
I
am
that
the
Prophet
Nathan
,
by
the
Word
of
the
Lord
,
chargeth
it
upon
his
despising
,
or
contempt
,
of
the
Commandement
of
the
Lord
,
2
Sam.
12.
9.
Ursine
is
yet
more
cordiall
and
through
in
the
point
.
The
most
sad
falls
▪
(
saith
he
)
of
holy
Men
,
as
of
Aaron
,
making
the
golden
Calf
,
for
which
God
being
angry
was
minded
to
slay
him
;
and
of
David
,
committing
Adultery
and
Murther
,
to
whom
Nathan
said
,
Thou
art
a
Man
of
Death
,
doe
plainely
shew
,
that
even
Regenerate
Men
may
rush
[
or
,
fall
headlong
]
into
reigning
sin
[
](A41481-e117750-b)a
a
Quòd
etiam
renati
possunt
ruere
in
peccatum
regnans
,
satis
ostendunt
lapsus
tristissimi
etiam
Sanctorum
hominum
:
ut
Aaronis
vitulum
aureum
facientis
,
quem
Deus
iratus
propterea
voluit
perdere
.
Et
Davidis
committentis
,
adulterium
&
homicidium
,
cui
Nathan
dixit
,
Tu
es
vir
mortis
.
Ursinus
vol.
1.
pag.
207.
.
And
those
of
the
Contra-Remonstrancie
in
the
Conference
at
the
Hague
,
held
Anno
1613.
confesse
and
teach
,
that
true
Believers
may
fall
so
far
,
that
the
Church
,
according
to
the
Commandement
of
Christ
,
shall
be
obliged
to
pronounce
,
that
she
cannot
tolerate
them
in
her
externall
Communion
,
and
that
they
shall
have
no
part
in
the
Kingdome
of
Christ
,
except
they
repent
[
](A41481-e117830-b)b
b
Deinde
respondemus
ad
mi●orem
,
fieri
posse
ut
verè
fideles
eò
prolabantur
,
ut
Ecclesia
,
ex
mandato
Christi
,
cogatur
pronunciare
,
se
eos
in
externâ
communione
tolerare
non
posse
,
neque
eos
partem
in
regno
Christi
habituros
,
nisi
resipiscant
.
Coll.
Hag.
p.
399.
.
Therefore
certainly
their
sence
was
,
that
true
Believers
,
may
sin
,
above
the
rate
of
those
,
who
Sin
out
of
infirmity
,
in
as
much
as
there
is
no
Commandement
of
Christ
,
that
any
Church
of
his
should
eject
such
persons
out
of
their
externall
Communion
,
who
Sin
out
of
infirmity
onely
.
So
that
by
the
confession
of
our
Adversaries
themselves
,
even
true
Believers
may
perpetrate
such
Sins
,
which
are
of
a
deeper
demerit
,
then
to
be
numbred
amongst
Sins
of
infirmity
:
yea
such
Sins
,
for
which
the
Church
of
Christ
,
according
to
the
Commandement
of
Christ
,
stands
bound
to
judge
them
for
ever
excluded
from
the
Kingdome
of
God
,
without
Repentance
.
From
whence
it
undeniably
followes
,
that
they
may
commit
such
Sins
,
whereby
their
Faith
in
Christ
will
be
totally
wreck'd
and
lost
,
because
there
is
no
condemnation
,
or
exclusion
from
the
Kingdome
of
God
,
unto
those
that
are
[
by
Faith
]
in
Christ
Jesus
,
whether
they
repent
,
or
not
.
And
therefore
they
that
stand
in
need
of
Repentance
to
give
them
a
right
and
title
to
the
Kingdome
of
God
,
are
no
Sons
of
God
by
Faith
:
for
were
they
Sons
,
they
would
be
heires
also
[
](A41481-e117950-b)c
c
Rom.
8.
17.
;
and
consequently
,
have
the
clearest
right
and
title
to
the
inheritance
,
that
is
.
So
that
to
pretend
,
that
however
the
Saints
may
fall
into
great
and
grievous
Sins
,
yet
they
shall
certainly
be
renewed
againe
by
Repentance
,
before
they
die
,
though
this
be
an
Assertion
without
any
bottome
of
Reason
,
or
Truth
,
yet
doth
it
no
wayes
oppose
,
but
suppose
rather
,
a
Possibility
of
the
totall
defection
of
Faith
in
true
Believers
.
Some
,
to
maintaine
this
Position
,
that
all
the
Sins
of
true
Believers
,
are
§.
24.
Sins
of
infirmity
,
lay
hold
on
this
Shield
.
Such
Men
as
these
(
they
say
)
never
Sin
with
their
whole
wills
,
or
with
full
consent
.
Therefore
when
they
Sin
,
they
never
Sin
but
through
infirmity
.
That
they
never
Sin
with
full
consent
,
they
conceive
they
prove
sufficiently
,
from
that
of
the
Apostle
;
For
the
good
that
I
would
,
I
doe
not
;
but
the
evill
,
which
I
would
not
,
that
I
doe
.
Now
if
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
Sin
that
dwelleth
in
me
[
](A41481-e118010-b)d
d
Rom.
7.
19
,
20.
.
I
answer
,
1.
That
the
Saints
oft
Sin
with
their
whole
wills
,
or
full
consents
,
is
undeniably
proved
,
by
this
consideration
;
viz.
because
otherwise
there
should
be
not
only
a
plurality
,
or
diversity
,
but
even
a
contrariety
of
wills
in
the
same
person
,
at
one
and
the
same
instant
of
time
,
viz.
when
the
supposed
act
of
Sin
is
produced
.
Now
it
is
an
impossibility
of
the
first
evidence
,
that
there
should
be
a
plurality
of
acts
,
and
these
contrary
the
one
unto
the
other
,
in
one
and
the
same
subject
,
or
agent
,
at
one
and
the
same
instant
of
time
.
It
is
true
,
between
the
first
moving
of
the
flesh
in
a
Man
towards
the
committing
of
the
Sin
,
and
the
compleating
of
this
Sin
by
an
actuall
and
externall
patration
of
it
,
there
may
be
successively
in
him
,
not
onely
a
plurality
,
but
even
a
contrariety
of
volitions
,
or
motions
of
the
will
,
according
to
what
the
Scripture
speaketh
,
concerning
the
flesh
lusting
against
the
spirit
,
and
the
spirit
against
the
flesh
:
but
when
the
flesh
,
having
prevailed
in
the
combate
,
bringeth
forth
her
desire
into
act
,
the
spirit
ceaseth
from
his
act
of
lusting
:
otherwise
it
will
follow
,
that
the
flesh
is
greater
and
stronger
in
her
lustings
,
then
the
Spirit
of
God
in
his
,
and
that
when
the
flesh
lusteth
after
the
perpetration
of
such
,
or
such
a
Sin
,
the
spirit
,
as
to
the
hindering
of
it
,
lusteth
but
in
vaine
:
which
is
contrary
to
that
of
the
Apostle
John
;
greater
is
he
that
is
in
you
(
speaking
,
as
it
is
clear
,
of
the
Spirit
of
God
,
unto
true
Believers
)
then
he
that
is
in
the
World
[
](A41481-e118090-b)a
a
1
Joh.
4.
4.
;
meaning
,
Satan
,
and
all
his
auxiliaries
,
Sin
,
Flesh
,
Corruption
,
&c.
If
it
be
demanded
,
but
if
the
Spirit
of
God
in
true
Believers
,
be
greater
§.
25.
and
stronger
in
his
lustings
,
then
the
flesh
in
his
,
how
commeth
it
to
passe
,
that
in
the
spirituall
duel
,
the
flesh
so
frequently
prevaileth
?
I
answer
,
the
reason
is
,
because
the
spirit
acts
not
,
at
least
to
the
just
efficacy
of
his
vigor
and
strength
,
but
onely
when
his
preventing
or
first
motions
are
entertained
or
seconded
with
a
su●eable
concurrence
by
the
hearts
and
the
wills
of
Men
;
through
a
deficiency
or
neglect
whereof
,
he
is
said
to
be
grieved
or
quenched
,
i.
e.
to
cease
from
other
actings
,
or
movings
,
in
Men.
This
truth
is
the
ground
of
these
,
and
such
like
sayings
,
in
the
writings
of
Paul
:
If
ye
through
the
spirit
doe
mortifie
the
deeds
of
the
body
,
yee
shall
live
.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God
[
](A41481-e118160-b)b
b
Rom.
8.
13
,
14.
.
Believers
doe
then
mortifie
the
deeds
of
the
Body
,
by
the
Spirit
,
when
they
joyne
their
wills
unto
his
in
his
preventing
motions
of
grace
,
and
so
draw
,
or
obtaine
,
further
strength
and
assistance
from
him
,
in
order
to
the
great
and
difficult
work
of
mortification
.
In
respect
of
which
concurrence
also
with
the
Spirit
in
his
first
and
more
gentle
applications
of
himself
unto
them
,
they
are
said
to
be
led
by
the
Spirit
;
as
by
their
comportments
with
him
in
his
higher
and
further
applications
,
they
become
filled
with
the
Spirit
,
according
to
that
exhortation
of
the
same
Apostle
to
the
Ephesians
:
but
be
yee
filled
with
the
Spirit
[
](A41481-e118210-b)c
c
Eph.
5.
18.
;
i.
e.
follow
the
Spirit
close
in
his
present
motions
and
suggestions
within
you
,
and
you
shall
he
filled
with
him
,
i.
e.
you
shall
find
him
moving
and
assisting
you
upon
all
occasions
,
at
an
higher
,
and
more
excellent
and
glorious
rate
.
But
this
by
the
way
.
However
,
by
that
which
hath
been
now
said
,
it
clearly
appears
that
the
reason
why
Believers
,
are
so
frequently
▪
overcome
by
the
lustings
of
the
flesh
,
notwithstanding
the
contrary
lustings
of
the
spirit
within
them
before
their
foile
,
is
not
because
the
flesh
hath
more
strength
to
lust
,
then
the
spirit
,
but
because
they
(
the
Men
,
Believers
)
have
more
will
to
hearken
unto
,
and
to
goe
along
with
the
flesh
,
in
her
lustings
,
then
with
the
Spirit
,
in
his
;
it
being
the
Law
,
or
Property
of
the
Spirit
,
not
to
advance
,
or
goe
forward
in
his
exertions
of
Himself
,
when
he
is
deserted
and
forsaken
in
his
way
,
by
the
wills
of
Men.
It
is
true
,
after
such
desertions
of
him
in
his
motions
,
by
the
wills
of
Men
,
He
doth
not
alwayes
,
wholly
,
and
for
ever
,
desert
them
;
but
most
frequently
returns
againe
in
his
motions
and
excitements
unto
them
.
Onely
in
His
first
applications
unto
Men
,
after
He
hath
been
so
deserted
by
them
,
as
hath
been
said
,
He
doth
not
(
I
conceive
)
begin
,
where
He
left
,
but
where
He
began
first
of
all
;
my
meaning
is
,
that
He
doth
not
move
,
or
act
in
them
at
any
such
high
,
or
filling
rate
,
as
at
which
He
wrought
,
or
was
ready
to
worke
,
when
He
was
forsaken
;
but
according
to
the
line
,
or
proportion
,
of
His
preventing
motions
,
which
generally
are
of
a
cooler
and
softer
inspiration
,
then
His
subsequent
.
But
thus
we
see
it
an
apparant
error
,
to
say
,
that
true
Believers
never
sin
with
their
whole
wills
,
or
fulnesse
of
consent
:
which
yet
might
be
made
more
apparant
,
by
the
consideration
of
Davids
case
,
in
,
and
upon
,
His
committing
of
those
two
great
Sins
,
Homicide
,
and
Adultery
.
For
doubtlesse
had
there
been
any
reluctancy
of
will
,
or
renitency
of
Conscience
,
or
of
the
spirit
within
Him
,
when
He
committed
the
former
of
the
two
,
Adultery
,
He
would
not
have
added
the
second
,
Murther
,
so
soon
after
,
to
it
.
Again
,
had
there
been
any
such
Reluctancy
or
Renitency
in
Him
,
as
we
speak
of
,
when
He
perpetrated
,
either
the
one
abomination
,
or
the
other
,
doubtlesse
He
could
not
have
digested
both
the
one
and
the
other
without
any
remorse
,
or
self-condemnation
,
for
so
long
a
time
together
,
as
passed
between
the
acting
of
His
said
sins
,
and
the
time
,
when
the
Prophet
Nathan
was
sent
from
God
unto
Him
to
awaken
Him
unto
Repentance
.
Which
space
of
time
,
by
the
best
calculation
of
Divines
,
was
ten
Moneths
,
at
the
least
[
](A41481-e118270-b)a
a
Per
decem
minimùm
menses
distulit
[
Deus
]
correctionem
—
Quod
ad
eos
[
Sanctos
]
attinet
,
perpetuò
agerent
in
sordibus
,
nisi
Deus
potenti
Verbo
eos
educeret
.
Quòd
ex
tanto
spacio
intelligi
potest
,
quo
David
ad
Deum
non
est
conversus
,
&
isto
peccato
irretitus
non
emerserit
.
P.
Martyr
.
in
2.
Reg.
c.
12.
ver.
1.
.
From
the
consideration
of
which
distance
of
time
between
Davids
Sin
,
and
His
Repentance
,
P.
Martyr
makes
this
observation
,
that
the
Saints
themselves
being
once
fallen
into
sin
,
would
alwayes
remaine
in
the
pollution
of
it
,
did
not
God
by
his
mighty
Word
bring
them
out
of
it
.
Which
saying
of
his
clearly
also
implies
,
that
the
Saints
many
times
Sin
with
their
whole
wills
,
and
full
consents
:
because
,
were
there
any
part
of
their
wils
bent
against
the
committing
of
the
Sin
,
at
the
time
when
it
is
committed
,
they
would
(
questionlesse
)
return
to
themselves
,
and
repent
immediately
after
,
the
heat
and
violence
of
the
lust
being
over
,
by
reason
of
the
satisfaction
that
hath
been
given
to
it
.
Therefore
,
2.
To
that
which
was
alledged
from
,
Rom.
7.
19.
to
prove
the
contrary
,
§.
26.
viz.
that
the
Saints
never
sin
with
their
whole
wills
,
or
full
consent
;
I
answer
;
1.
That
when
the
Apostle
saith
,
the
evill
which
I
would
not
,
that
I
doe
;
His
meaning
is
not
,
that
He
did
that
,
which
at
the
same
time
when
He
did
it
,
He
was
not
willing
,
either
in
whole
,
or
in
part
,
to
doe
:
but
that
He
sometimes
did
that
,
upon
a
surprizall
by
temptation
,
or
through
incogitancy
,
which
He
was
not
habitually
willing
,
or
disposed
in
the
inner
Man
,
to
doe
.
But
this
no
wayes
implies
,
but
that
at
the
time
,
when
He
did
the
evill
He
speaks
of
,
He
did
it
with
the
full
and
intire
consent
of
His
will
.
Or
if
we
shall
affirme
,
that
the
contrary
bent
,
or
motions
,
of
His
will
at
other
times
,
is
a
sufficient
proof
,
that
when
he
did
it
[
the
evill
we
speake
of
]
he
did
it
not
with
his
whole
will
,
or
fulnesse
of
consent
,
and
so
make
this
doing
of
evill
,
or
committing
of
Sin
,
without
fulnesse
of
consent
(
in
such
a
sence
)
a
distinguishing
Character
between
Men
regenerate
,
and
unregenerate
,
we
shall
bring
Herod
,
and
Pilate
,
yea
and
probably
Judas
himself
,
into
the
List
or
Roll
of
Men
Regenerate
,
with
a
thousand
more
,
whom
the
Scriptures
know
not
under
any
such
Name
,
or
relation
;
as
viz.
all
those
,
whose
Judgements
and
Consciences
stand
against
the
evil
of
those
ways
and
Practises
,
wherein
they
●alk
.
Concerning
Herod
,
it
is
evident
,
that
He
did
not
give
Commission
for
the
beheading
of
John
the
Baptist
,
with
fulness
of
consent
,
in
the
sence
mentioned
:
for
when
Herodias
,
to
whom
He
had
promised
with
an
Oath
to
give
,
whatsoever
she
would
ask
,
had
demanded
John
Baptists
Head
in
a
Charger
,
it
is
said
,
that
the
King
was
sorry
:
nevertheless
for
the
Oaths
sake
,
and
them
that
sate
with
Him
at
meat
,
He
commanded
it
to
be
given
Her
[
](A41481-e118550-b)a
a
Mat.
14.
8
,
9.
.
Which
plainly
sheweth
,
that
He
had
a
renitency
of
will
against
the
evil
which
He
did
,
immediately
before
the
doing
of
it
:
yea
,
and
that
He
would
not
have
done
it
,
had
not
the
temptations
mentioned
overcome
that
inclination
.
The
case
is
every
whit
as
clear
in
Pilate
;
viz.
that
He
gave
the
sentence
of
Death
against
Christ
,
with
great
relunctancy
of
minde
and
will
preceding
,
and
so
not
with
fulness
of
consent
(
in
the
sence
declared
.
)
He
would
gladly
have
washed
His
Hands
of
the
business
,
and
desired
Ca●apha
▪
and
the
rest
of
the
Priests
and
Elders
to
take
Him
,
and
judg
Him
according
to
their
own
Law
[
](A41481-e118610-b)b
b
John
18.
31.
:
yea
,
it
is
said
that
before
the
sentence
pronounced
against
Him
,
that
He
sought
to
release
Him
[
](A41481-e118630-b)c
c
John
19.
12.
:
which
how
seriously
and
effectually
He
did
,
all
the
four
Evangelists
unanimously
relate
.
Thus
we
see
of
how
dangerous
a
consequence
it
is
,
to
make
this
an
essential
difference
between
a
true
Beleever
,
and
an
ungodly
man
,
that
the
former
never
sins
with
his
whole
will
,
or
full
consent
,
and
that
the
latter
sins
with
both
.
But
,
2.
As
to
the
Passage
of
the
Apostle
mentioned
,
Rom.
7.
I
answer
further
,
that
when
He
saith
,
the
evil
which
I
would
not
,
that
I
do
,
He
doth
not
speak
of
what
He
always
,
and
in
all
cases
,
did
,
much
less
of
what
was
possible
for
him
to
do
;
but
of
what
He
did
ordinarily
,
or
frequently
;
or
of
what
was
very
incident
unto
him
through
the
infirmity
of
the
flesh
;
viz.
through
inconsiderateness
,
and
anticipation
by
temptations
,
to
do
such
things
,
which
,
whilest
He
was
in
a
watchful
and
considering
Posture
,
and
from
under
the
malign
influence
of
a
tentation
,
He
was
altogether
averse
unto
.
Now
what
a
man
doth
ordinarily
,
is
one
thing
,
and
what
He
doth
sometimes
,
and
in
some
particular
case
,
especially
,
what
it
is
possible
for
Him
to
do
,
is
another
.
That
true
Beleevers
,
whilest
such
,
ordinarily
sin
not
upon
worse
terms
,
then
those
mentioned
by
the
Apostle
concerning
His
sinning
,
I
easily
grant
:
but
it
no
ways
followeth
from
hence
,
that
therefore
they
never
sin
upon
other
terms
,
much
less
,
that
it
is
unpossible
that
they
should
sin
upon
other
.
And
thus
we
see
,
all
things
throughly
and
unpartially
argued
and
debated
,
to
and
fro
,
that
even
true
Beleevers
themselves
,
as
well
as
others
,
may
do
those
works
of
the
Flesh
,
which
exclude
from
the
Kingdom
of
God
;
and
that
in
respect
hereof
they
are
subject
to
this
exclusion
,
as
well
as
other
men
.
Whereas
some
object
against
this
Argument
and
Doctrine
,
that
it
maimeth
,
§.
27.
or
dismembereth
the
Body
of
Christ
,
and
brings
in
an
uncouth
and
unseemly
interchange
and
rechange
of
members
between
Christ
and
the
Devil
,
that
it
maketh
Regeneration
iterable
,
&c.
I
answer
;
that
all
these
,
with
the
like
,
are
but
pretended
inconveniences
,
and
such
onely
to
appearance
;
the
Scripture
justifieth
them
,
and
judgeth
them
no
inconveniences
at
all
:
yea
,
it
holdeth
them
forth
as
things
necessary
and
comely
in
the
institutions
and
Dispensations
of
God
.
1.
For
dismembering
the
Body
of
Christ
;
is
it
not
the
Law
of
Christ
himself
in
every
particular
Church
,
or
Body
of
His
,
that
as
any
of
their
members
putrifie
,
and
discover
themselves
to
be
rotten
and
corrupt
,
they
should
be
cut
off
by
the
spirituall
sword
of
excommunication
?
And
doth
not
such
a
dismembering
as
this
rather
tend
to
the
honoring
and
adorning
the
Body
of
Christ
,
then
any
ways
to
maim
,
or
deform
it
?
And
for
such
a
dismembering
of
the
Body
of
Christ
,
which
the
Doctrine
in
hand
supposeth
to
be
causable
by
the
Members
themselves
,
as
,
viz.
by
the
voluntary
dis-faithing
of
themselves
through
sin
and
wickedness
,
neither
is
the
permission
of
this
,
upon
such
terms
as
it
is
permitted
,
either
unworthy
Christ
,
or
inconvenient
to
the
Body
it self
.
For
as
in
a
Politique
or
Civil
Corporation
,
it
is
better
that
the
Governors
should
permit
the
Members
respectively
to
go
,
or
be
,
at
liberty
,
that
so
they
may
follow
their
business
and
occasions
in
the
world
upon
the
better
terms
,
though
by
occasion
of
this
liberty
,
they
may
be
have
themselves
in
sundry
kindes
very
unworthily
,
then
it
would
be
to
keep
them
close
Prisoners
,
though
hereby
the
said
inconveniences
might
certainly
bee
prevented
:
in
like
manner
,
it
is
much
better
for
the
Body
of
Christ
,
and
for
the
respective
Members
of
it
,
that
He
should
leave
them
at
liberty
(
especially
upon
such
terms
as
He
doth
,
and
which
have
formerly
been
declared
)
to
obey
and
serve
God
,
and
follow
the
important
affairs
of
their
Souls
,
freely
,
and
without
any
Physicall
Necessitation
,
though
some
do
turne
this
liberty
into
wantonness
,
and
so
,
into
destruction
,
then
it
would
be
,
to
deprive
them
of
this
liberty
,
and
to
cause
and
constraine
them
to
any
course
whatsoever
out
of
necessity
,
though
(
it
is
true
)
the
committing
of
much
sin
and
iniquity
would
be
prevented
hereby
in
many
.
The
Reason
of
the
comparison
betweene
the
one
course
,
and
the
other
,
as
now
it
hath
beene
stated
and
asserted
,
hath
beene
already
layd
downe
,
and
argued
,
in
this
Chapter
[
](A41481-e118820-b)a
a
Sect.
19.
.
The
dismembering
of
the
Body
of
Christs
Apostles
by
the
Apostacy
of
Judas
,
was
no
disparagement
either
to
Christ
Himself
,
or
it
.
2.
For
the
interchange
of
Members
between
Christ
and
Satan
,
the
Scripture
§.
28.
presenteth
it
as
a
thing
possible
,
yea
,
as
frequent
,
and
ordinary
.
Know
ye
not
(
saith
the
Apostle
)
that
your
Bodies
are
the
Members
of
Christ
?
Shall
I
then
take
the
Members
of
Christ
,
and
make
them
the
Members
of
an
Harlot
[
](A41481-e118930-b)b
b
1
Cor.
6.
15.
?
In
the
Original
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
i.
e.
taking
AWAY
the
Members
of
Christ
,
shall
I
make
them
,
&c.
meaning
,
that
true
Beleevers
,
who
onely
are
the
Members
of
Christ
,
dis-relate
themselves
to
Him
,
cease
to
be
Members
of
His
,
when
,
and
whilest
they
live
in
a
course
of
Whoredom
and
Adultery
,
and
make
themselves
Members
of
another
far
different
Relation
,
viz.
of
those
Harlots
,
with
whom
they
sinfully
converse
,
and
consequently
,
by
such
a
mediation
,
of
the
Devil
.
Calvin
Himself
,
commenting
upon
the
next
words
,
Know
ye
not
,
&c.
expresly
affirmeth
,
that
He
that
couples
Himself
with
an
Harlot
,
hereby
becomes
one
body
with
Her
,
and
therefore
pulleth
away
a
Member
from
the
Body
of
Christ
[
](A41481-e119040-b)c
c
Melius
exprimit
,
quantam
injuriam
Christo
inferat
,
qui
se
cum
scorto
miscet
;
Unum
enim
corpus
efficitur
;
membrum
igitur
a
Christi
corpore
avellit
.
.
And
both
Jerome
and
Ambrose
long
before
Him
,
carried
the
Apostles
meaning
in
the
words
the
same
way
,
as
they
are
cited
,
and
owned
in
their
respective
Interpretations
by
Musculus
upon
the
place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tollens
,
taking
(
saith
He
)
is
so
expounded
by
Jerom
,
as
that
it
is
declared
[
by
the
Apostle
]
that
those
Bodies
,
which
are
made
the
Members
of
an
Harlot
,
are
taken
away
,
and
cut
off
from
[
or
,
out
of
]
the
Body
of
Christ
.
He
takes
(
saith
He
)
the
Members
of
Christ
,
i.
e.
He
cuts
Himself
off
from
the
Body
of
Christ
,
who
is
joyned
unto
an
Harlot
.
Ambrose
avoucheth
the
same
,
when
he
saith
;
He
[
meaning
the
Apostle
]
saith
[
thus
]
because
such
Members
,
which
adhere
unto
an
Harlot
,
cease
to
be
the
Members
of
Christ
.
Certainly
it
cannot
be
,
that
a
Member
of
Christ
should
be
a
Member
[
also
]
of
an
Harlot
[
](A41481-e119190-b)a
a
Tollens
ità
exponitur
à
Hierōut
indicetur
ea
corpora
,
quae
scorti
Membra
fiunt
,
sublata
esse
&
abscissa
è
corpore
Christi
.
Tollit
(
inquit
)
membra
Christi
,
i.
e.
abscindit
se
à
corpore
Christi
,
qui
junctus
est
meretrici
.
Idem
ponit
&
Ambr.
cum
dicit
:
Ait
,
quia
meretrici
adhaerentia
membra
,
desinunt
esse
membra
Christi
.
Certè
non
potest
fieri
ut
membrum
Christi
sit
membrum
scorti
,
&c.
,
&c.
And
if
it
be
no
dishonour
unto
Christ
,
to
admit
and
take
in
such
,
who
have
been
the
foulest
and
most
deformed
Members
of
the
Devil
,
upon
their
Repentance
,
for
Members
of
His
Body
,
(
which
is
nothing
but
what
He
doth
dayly
,
)
why
should
it
be
any
disparagement
unto
Him
,
to
reject
such
,
from
being
Members
of
this
His
Body
,
who
by
their
wicked
and
abominable
ways
render
themselves
altogether
unworthy
the
great
dignity
of
such
a
Relation
?
3.
And
lastly
,
for
the
frequent
repetition
of
Regeneration
,
it
is
of
the
same
§.
29.
consideration
with
the
two
former
Particulars
:
there
is
no
inconvenience
,
nothing
unworthy
God
,
or
of
Christ
,
in
it
:
and
for
men
,
it
is
of
a
most
happy
and
blessed
accommodation
unto
them
.
When
the
Scripture
speaks
of
an
impossibility
of
renewing
some
by
Repentance
,
in
case
they
fall
away
[
](A41481-e119310-b)b
b
Heb.
6.
6.
,
it
plainly
supposeth
that
there
is
such
a
thing
incident
unto
men
,
or
whereof
some
men
are
capable
,
as
renewing
again
by
Repentance
.
And
what
is
Regeneration
,
being
interpreted
,
but
a
renewing
again
by
Repentance
?
And
if
men
may
dye
twice
,
spiritually
,
(
as
Jude
speaketh
of
some
that
were
twice
dead
,
Vers.
12.
)
why
may
they
not
live
twice
,
or
twice
receive
the
life
of
grace
opposite
hereunto
?
As
it
is
agreeable
to
the
Righteousness
and
Holiness
of
God
,
to
denounce
the
sentence
of
exclusion
from
his
Kingdom
against
men
,
whoever
they
be
,
or
have
been
,
when
they
turn
Adulterers
,
Fornicators
,
Idolaters
,
&c.
yea
and
to
execute
this
sentence
accordingly
,
in
case
they
return
not
from
these
sins
by
Repentance
,
before
they
dye
;
and
so
to
leave
them
no
footing
,
or
foundation
for
their
Faith
,
I
mean
,
to
beleeve
,
or
to
expect
Salvation
by
Jesus
Christ
,
but
onely
upon
their
Repentance
;
so
is
it
no
less
agreeable
to
the
Mercy
,
Patience
,
and
goodness
of
God
,
to
promise
unto
backsliding
sinners
,
a
re-injoyment
of
his
Favor
,
and
Love
,
which
is
in
Christ
Jesus
,
upon
condition
of
their
renewing
again
by
Repentance
,
and
to
exhibit
unto
them
accordingly
the
full
fruits
thereof
in
the
Salvation
of
their
Souls
,
if
they
persevere
in
a
course
of
Repentance
unto
the
end
.
And
how
sad
and
deplorable
above
measure
would
the
condition
of
many
thousands
of
Saints
be
,
in
case
there
were
no
reiteration
of
Regeneration
;
I
mean
,
of
all
such
,
who
at
any
time
fall
into
such
ways
and
practises
of
sin
,
which
(
according
to
what
we
have
lately
heard
from
the
Scriptures
)
exclude
from
the
Kingdom
of
God!
Doubtless
there
is
no
more
inconvenience
for
the
same
person
to
be
twice
regenerate
,
then
it
was
,
or
would
have
been
,
under
the
Law
,
for
the
same
man
to
have
taken
Sanctuary
the
second
time
,
in
case
He
had
the
second
time
miscarried
in
slaying
a
man
at
unawares
.
And
for
Regeneration
it self
,
according
to
the
Grammatical
and
proper
signification
of
the
word
,
it
imports
a
reiteration
,
or
repetition
,
of
some
generation
,
or
other
.
It
cannot
import
a
repetition
of
the
natural
generation
of
men
:
the
sence
of
Nicodemus
in
John
3.
4.
this
point
,
was
orthodox
,
who
judged
such
a
thing
impossible
:
therefore
it
must
import
a
repetition
of
a
spiritual
generation
;
unless
we
shall
say
(
which
I
know
is
the
road
Opinion
)
that
it
signifies
onely
the
spiritual
generation
,
with
a
kinde
of
reference
unto
,
or
reflexion
upon
,
the
birth
natural
.
But
it
is
the
common
sence
of
Divines
,
that
the
two
generations
mentioned
,
the
natural
,
and
spiritual
,
are
membra
dividentia
,
and
contradistinguished
the
one
unto
the
other
:
and
so
the
Apostle
Peter
seems
to
state
&
represent
them
[
](A41481-e119440-b)a
a
1
Pet.
1.
23.
;
as
also
our
Saviour
Himself
,
Joh.
3.
6.
Now
I
suppose
there
can
hardly
any
instance
be
given
,
where
the
introducing
of
one
contrary
form
,
or
quality
,
into
the
subject
,
is
termed
a
reiteration
,
or
repetition
of
the
other
.
Calefaction
(
for
example
)
is
never
termed
a
repetition
of
frigefaction
:
nor
is
albi-faction
called
a
reiteration
of
nigri-faction
:
nor
when
a
regenerate
or
mortified
man
dyeth
His
natural
death
,
is
He
said
to
reiterate
,
or
repeat
His
spiritual
death
.
Therefore
I
rather
conceive
that
Regeneration
,
which
the
Scripture
makes
appropriable
onely
unto
persons
living
to
years
of
discretion
,
who
generally
in
the
days
of
their
youth
degenerate
from
the
innocency
of
their
childhood
and
younger
years
,
and
corrupt
themselves
with
the
Principles
and
ways
of
the
world
,
relates
,
not
unto
the
natural
generation
,
as
such
,
(
I
mean
,
as
natural
,
)
but
unto
the
spiritual
estate
and
condition
of
men
in
respect
of
their
Natural
generation
and
birth
;
in
,
and
upon
,
which
,
they
are
,
if
not
simply
and
absolutely
,
yet
comparatively
,
innocent
,
harmless
,
free
from
pride
,
malice
,
&c.
and
in
respect
of
these
qualifications
,
in
grace
and
favor
with
God
,
upon
the
account
of
the
death
and
sufferings
of
Christ
for
them
;
(
as
we
shall
,
God
willing
,
prove
more
at
large
in
the
second
part
of
this
Discourse
.
)
In
the
mean
time
,
what
we
now
offer
as
most
probable
,
touching
the
Reason
of
the
name
,
and
relation
,
of
Regeneration
,
I
conceive
our
Saviour
Himself
implieth
in
that
Passage
of
His
with
His
Disciples
.
At
the
same
time
came
the
Disciples
unto
Jesus
,
saying
,
who
is
the
greatest
in
the
Kingdom
of
Heaven
?
And
Jesus
called
a
little
childe
unto
Him
,
and
set
Him
in
the
midst
of
them
,
and
said
,
Verily
I
say
unto
you
,
except
ye
be
CONVERTED
,
AND
BECOME
AS
LITTLE
CHILDREN
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
[
](A41481-e119510-b)b
b
Mat.
18.
1
,
2
,
3.
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
except
ye
be
turned
back
(
as
Calvin
interpreteth
,
)
i.
e.
unless
ye
recover
and
re-instate
your selves
in
that
estate
,
or
interest
in
the
love
and
favor
of
God
,
which
you
are
in
danger
of
losing
by
your
ambition
,
by
returning
to
such
an
humility
,
innocency
,
and
simplicity
,
wherein
,
whilest
you
were
children
,
you
were
accepted
with
Him
,
ye
shall
not
enter
,
&c.
Calvins
words
(
in
English
)
are
these
:
And
the
conversion
whereof
He
speaks
,
imports
,
that
His
Disciples
had
at
this
time
too
much
accustomed
themselves
to
the
common
course
and
manners
of
men
[
in
the
world
]
and
therefore
,
that
they
might
aspire
to
the
mark
[
at
which
they
aimed
:
I
suppose
He
meaneth
,
greatness
in
the
Kingdom
of
Heaven
,
]
they
must
turn
back
in
their
course
[
](A41481-e119610-b)c
c
Atque
huc
spectat
conversio
cujus
meminit
,
quòd
scilicet
ad
communes
hominum
mores
jam
nimis
assuevissent
Discipuli
,
ideó
que
ut
ad
scopum
adspirent
,
cursum
illis
retroflectendum
esse
.
.
And
unless
we
shall
suppose
,
that
children
,
to
whom
our
Saviour
saith
that
His
Disciples
must
be
like
,
or
else
never
enter
into
the
Kingdom
of
Heaven
,
are
in
an
estate
of
grace
&
favor
with
God
,
we
shall
make
Him
to
say
(
in
effect
)
that
unless
they
be
like
unto
those
,
who
are
in
an
estate
of
condemnation
,
they
cannot
be
saved
.
For
(
as
Musculus
upon
the
place
well
observes
)
our
Saviour
doth
not
say
unto
them
,
Except
ye
be
converted
,
and
become
as
this
childe
;
but
indefinitely
,
and
become
as
children
[
or
,
little
ones
]
lest
they
should
conceive
that
there
was
something
singular
in
this
childe
,
more
then
in
others
,
which
they
were
to
imitate
[
](A41481-e119660-b)d
d
Non
dicit
,
sicut
puer
iste
;
sed
,
sicut
parvuli
;
ne
putarent
isti
puero
singulare
quid
ab
aliis
pueris
inesse
,
quod
imitandum
esset
.
.
Nor
doth
any
thing
that
hath
been
said
upon
this
last
account
,
suppose
children
to
be
begotten
,
or
born
,
without
Original
Sin
:
onely
that
indeed
hath
been
said
,
which
supposeth
,
that
that
sin
which
is
in
children
,
is
taken
away
by
the
Death
of
Christ
,
so
that
they
are
generally
,
whilest
children
,
in
the
favor
of
God
through
Christ
,
notwithstanding
that
sin
which
is
in
them
.
Neither
is
this
any
thing
more
,
then
what
Musculus
Himself
upon
the
place
clearly
avoucheth
in
respect
of
all
Children
(
without
exception
)
that
have
been
Baptized
[
](A41481-e119720-b)a
a
Quòd
veró
per
baptismum
dicit
tolli
peccatum
originis
,
verum
est
:
ità
tamen
,
ut
concupiscentia
illa
prava
non
ideó
extinguatur
,
sed
opus
sit
ut
crucifigatur
per
omnem
vitam
.
Ita
tollitur
peccatum
per
gratiam
Christi
,
ut
non
condemnet
ampliùs
,
juxta
illud
:
Nihil
est
condemnationis
illis
,
qui
sunt
in
Christo
Iesu
.
Vt
autem
nullum
sit
peccatum
in
carne
nostrâ
,
non
sequitur
.
.
But
this
onely
by
the
way
.
Nor
doth
that
of
the
Apostle
any
ways
oppose
,
either
the
possiblity
,
or
§.
30.
conveniency
,
of
a
second
Regeneration
:
For
though
you
have
ten
thousand
Instructors
in
Christ
,
yet
have
ye
not
many
Fathers
:
for
in
Christ
Jesus
I
have
begotten
you
through
the
Gospel
[
](A41481-e119760-b)b
b
1
Cor.
4
15.
:
Because
He
speaketh
here
,
not
of
what
they
were
uncapable
of
having
afterwards
,
but
of
what
their
state
and
condition
was
at
present
by
His
means
,
and
Ministry
.
That
which
He
remindeth
the
Corinthians
of
,
in
the
Metaphorical
Notion
of
His
being
a
Father
unto
them
,
and
the
onely
Father
they
had
,
is
nothing
else
,
but
that
He
was
the
onely
Person
that
had
layd
the
Corner-stone
,
or
first
foundations
,
of
that
spiritual
building
▪
which
was
now
amongst
them
;
He
was
the
onely
Person
that
had
,
by
the
Preaching
of
the
Gospel
,
formed
them
into
a
Church
of
Christ
;
and
that
all
those
Teachers
that
came
amongst
them
afterwards
,
however
magnified
by
them
above
Him
,
yet
were
they
but
as
Tutors
,
or
Schoolmasters
unto
them
,
in
comparison
of
Him
,
building
upon
His
foundations
;
and
consequently
,
could
not
in
Reason
be
so
truly
and
naturally
affected
towards
them
,
as
He
:
as
it
is
no
ways
probable
but
that
the
love
and
care
of
a
Father
towards
His
Children
,
should
be
greater
and
more
genuine
,
then
of
a
School-master
.
This
is
agreeable
to
what
He
elsewhere
writeth
to
the
same
Persons
:
I
have
planted
,
Apollos
watered
[
](A41481-e119810-b)c
c
1
Cor.
3.
6.
,
&c.
and
a
little
after
:
According
to
the
Grace
of
God
given
to
me
,
as
a
skilful
Master-builder
,
I
have
layd
the
Foundation
,
and
another
buildeth
thereon
[
](A41481-e119840-b)d
d
Vers.
10.
,
&c.
And
elsewhere
:
not
boasting
of
things
without
our
measure
,
that
is
,
of
other
mens
labors
:
and
presently
after
:
to
preach
the
Gospel
in
the
regions
beyond
you
,
and
not
to
boast
of
another
mans
line
,
of
things
made
ready
to
our
hand
[
](A41481-e119880-b)e
e
2
Cor.
10.
15
,
16.
.
In
these
expressions
,
of
his
not
boasting
of
things
without
His
measure
,
of
other
mens
labors
,
of
things
prepared
to
His
Hand
,
&c.
He
obliquely
taxeth
the
ambitious
vanity
of
those
vain
glorious
Teachers
,
whom
these
Corinthians
so
much
applauded
with
an
undervaluing
of
Him
,
in
assuming
unto
themselves
the
Honor
and
Repute
of
all
that
knowledg
of
Christ
,
and
those
other
worthy
things
of
the
Gospel
,
that
were
found
in
them
,
as
if
they
had
been
the
Authors
,
and
prime
,
or
sole
,
Instruments
of
God
,
in
the
raising
and
working
of
them
;
whereas
this
was
His
line
,
and
measure
,
and
that
which
of
right
,
and
according
to
truth
,
appertained
to
Him
.
But
His
being
a
Father
unto
them
,
in
this
sence
,
neither
implies
,
but
that
there
might
be
many
particular
Persons
amongst
them
begotten
to
the
Faith
through
the
Gospel
,
by
other
Ministers
and
Teachers
,
besides
Him
:
nor
but
that
,
in
case
any
of
those
,
who
had
been
begotten
by
Him
,
should
apostatize
from
the
Faith
,
they
might
be
again
recovered
,
and
so
be
again
begotten
,
by
others
.
The
substance
of
this
Interpretation
is
delivered
by
Calvin
Himself
upon
the
place
.
If
any
objecteth
(
saith
He
)
how
can
Paul
deny
those
to
be
Fathers
,
who
succeeded
Him
,
when
as
there
are
new
Children
begotten
unto
God
dayly
in
the
Church
?
The
Answer
is
easie
,
viz.
that
here
He
speaketh
of
the
first
beginnings
of
a
Church
.
For
though
never
so
many
should
have
been
begotten
by
the
Ministry
of
other
Men
,
yet
this
honour
remained
int●re
unto
Paul
,
that
he
was
the
[
first
]
founder
of
the
Corinthian
Church
[
](A41481-e120060-b)a
a
Si
quis
objiciat
,
quùm
gignantur
quotidie
novi
D●o
filij
in
Ecclesiâ
,
cur
Patres
esse
negat
Paulus
,
qui
sibi
successorant
?
Facilis
est
solutio
:
nempe
quòd
hîc
d●
primordio
Ecclesiae
loquatur
.
Vt
enim
plaerique
aliorum
Ministerio
geniti
fuissent
,
man●bat
tamen
uni
Paulo
hic
honor
illibatus
,
quod
Ecclesiam
Corinthiacam
fundâsset
.
.
So
that
evident
it
is
,
that
there
is
nothing
at
all
in
the
place
alledged
against
a
Reiteration
of
Regeneration
.
Nor
is
that
,
which
I
have
sometimes
heard
alledged
in
opposition
to
the
§.
31.
Doctrine
maintained
in
the
Digression
yet
in
hand
,
any
whit
more
considerable
;
as
viz.
that
it
teacheth
,
or
supposeth
,
a
blotting
,
and
a
blurring
,
a
putting
in
,
and
a
putting
out
,
of
Names
,
in
Gods
Book
of
Life
;
which
some
(
it
seems
)
conceive
to
be
unseemly
,
and
some
wayes
disparaging
the
said
Book
.
But
,
1.
The
Scripture
it self
frequently
speakes
of
that
,
which
the
Objectors
call
a
blotting
in
the
said
Book
of
God
,
and
that
without
the
least
intimation
of
any
disparagement
hereby
unto
it
.
When
Moses
prayed
God
to
blot
him
out
of
the
Book
,
which
he
had
written
,
in
case
he
would
not
forgive
the
Sin
of
the
People
[
](A41481-e120190-b)a
a
Ex
〈…〉
.
32.
32
,
questionless
he
did
not
conceive
that
he
desired
any
thing
that
would
deface
,
or
disgrace
His
Book
.
So
when
God
returned
this
answer
to
that
His
demand
:
Whosoever
hath
sinned
against
me
,
him
will
I
blot
out
of
my
Booke
,
He
did
not
intend
any
blemish
to
His
Book
.
When
Christ
from
Heaven
expresseth
Himself
thus
to
the
Church
of
Sardis
;
He
that
overcommeth
,
the
same
shall
be
clothed
in
white
rayment
,
and
I
will
not
blot
out
His
Name
out
of
the
Booke
of
Life
[
](A41481-e120230-b)b
b
Revel.
3.
5.
,
&c.
He
clearly
supposeth
,
that
there
were
,
or
at
least
,
might
be
,
some
,
whose
Names
he
would
blot
out
of
this
Book
:
otherwise
it
would
be
no
matter
of
honor
,
or
specialty
of
priviledge
,
which
He
promiseth
herein
.
As
in
case
all
Men
were
to
be
cloathed
in
white
,
and
no
possibility
of
any
Mans
falling
short
of
this
honour
,
it
had
been
very
impertinent
and
unproper
for
our
Saviour
to
promise
with
so
much
solemnity
,
as
the
words
import
,
a
Cloathing
in
white
,
by
way
of
reward
,
unto
him
that
overcommeth
.
See
also
Psal.
69.
28.
2.
To
conceive
,
that
what
the
Scripture
meaneth
by
blotting
out
of
the
Book
of
Life
,
should
be
any
matter
of
defacement
to
this
Book
,
or
any
thing
unseemly
for
God
otherwise
,
savours
of
Carnality
of
Notion
about
this
Book
:
and
of
a
mis-apprehension
of
what
is
seemly
,
and
unseemly
,
for
God
to
doe
.
For
Gods
Book
of
Life
,
is
nothing
else
,
but
His
generall
purpose
or
decree
concerning
persons
to
be
saved
,
not
by
their
Names
,
but
their
capacities
or
qualifications
.
So
that
when
He
is
said
to
blot
out
any
Mans
Name
out
of
this
Book
,
(
which
He
never
doth
,
or
is
said
to
doe
,
but
upon
their
devesting
themselves
of
that
capacity
,
in
respect
whereof
they
are
said
to
have
been
written
in
this
Book
,
according
to
what
we
lately
heard
from
himself
,
whosoever
hath
sinned
against
me
,
Him
will
I
blot
out
of
My
Book
)
it
importeth
onely
this
,
that
whereas
before
,
whilest
he
remained
faithfull
,
and
upright
with
God
▪
God
,
according
to
his
Purpose
,
and
Promise
made
to
such
Men
,
intended
Life
and
Salvation
unto
him
,
now
,
by
reason
of
his
back-sliding
unto
Sin
and
Wickednesse
,
he
purposeth
to
destroy
him
,
and
that
according
to
his
generall
and
unpartiall
decree
of
destroying
sinners
and
wicked
Men
,
if
they
repent
not
.
So
that
if
it
be
not
unseemly
for
God
to
destroy
backsliding
sinners
,
who
remaine
hardened
and
impenitent
to
the
end
,
neither
is
it
unseemly
for
him
to
blot
out
the
Names
of
Men
,
upon
the
occasion
specified
,
out
of
His
Book
of
Life
.
Cameron
expounding
those
words
(
lately
mentioned
)
I
will
not
blot
out
His
Name
out
of
the
Booke
of
Life
,
To
be
blotted
out
of
the
Book
of
Life
(
saith
he
)
is
nothing
else
but
to
be
condemned
.
It
is
a
forme
of
speech
,
where
the
antecedent
is
put
for
the
consequent
,
borrowed
from
that
which
is
frequently
done
amongst
Men
,
as
viz.
when
any
Man
[
or
any
Mans
Name
]
is
,
by
command
from
the
Magistrate
,
struck
out
of
the
Catalogue
or
Roll
of
Citizens
,
that
all
may
know
that
he
is
a
condemned
Man
[
](A41481-e120440-b)a
a
Deleri
à
libro
vitae
,
nihil
aliud
est
,
quàm
damnari
.
Est
autem
antecedens
pro
consequenti
,
sumptâ
formulâ
loquedi
abeo
,
quod
fieri
solet
in
vitâ
communi
:
verbi
gratiâ
,
cum
deletur
aliquis
è
catalogo
civium
jussu
magistratus
,
ut
eum
damnatum
sciant
omnes
.
Cameron
.
Myroth
.
p.
354.
.
There
is
nothing
in
the
Allegation
in
hand
worthy
any
further
consideration
:
it
is
all
Face
,
and
nothing
Heart
,
against
the
cause
,
which
it
pretends
to
fight
.
Another
Argument
,
demonstrative
of
the
Doctrine
pre-asserted
,
is
this
.
§.
32.
Argum.
6.
That
Doctrins
which
is
according
unto
godlinesse
,
i.
e.
whose
naturall
and
proper
tendency
is
to
promote
godlinesse
in
the
hearts
,
and
lives
of
Men
,
is
Evangelicall
,
and
of
unquestionable
comportance
with
the
Truth
.
Such
is
the
Doctrine
,
which
teacheth
a
Possibility
of
the
Saints
declining
,
both
totally
,
and
finally
.
Ergo.
The
Reason
of
the
Major
Proposition
(
though
the
truth
of
it
needs
no
light
,
but
it
s
own
,
to
be
seen
by
)
is
,
because
the
Gospell
it self
is
a
Doctrine
,
which
is
according
unto
godlinesse
[
](A41481-e120540-b)b
b
1
Tim.
6.
3.
,
a
Truth
according
unto
godlinesse
▪
[
](A41481-e120560-b)c
c
Tit.
1.
1.
,
a
mystery
of
godlinesse
[
](A41481-e120580-b)d
d
1
Tim.
3.
16
,
&c.
i.
e.
a
Doctrine
,
Truth
,
and
Mystery
calculated
,
contriv'd
,
and
fram'd
by
God
with
a
singular
aptnesse
,
and
choycenesse
of
ingredients
,
for
the
advancement
of
godlinesse
in
the
World
.
Therefore
what
particular
Doctrine
soever
is
of
the
same
spirit
,
tendency
and
import
,
must
needs
be
a
naturall
branch
thereof
,
and
of
perfect
accord
with
it
.
This
proposition
then
is
unquestionable
.
Nor
can
the
Minor
lightly
be
lesse
unquestionable
to
him
,
that
shall
duly
and
unpartially
examine
and
weigh
the
frame
,
and
import
of
it
.
For
what
Doctrine
can
be
more
proper
,
or
powerfull
,
to
promote
godlinesse
in
the
hearts
and
lives
of
Men
,
then
that
,
which
on
the
one
hand
promiseth
a
Crown
of
blessednesse
,
and
eternall
glory
,
to
those
that
live
godlily
without
declining
,
and
on
the
other
▪
hand
threateneth
the
vengeance
of
eternall
Fire
against
those
,
that
shall
turne
aside
unto
prophainnesse
,
and
not
ret●rne
by
Repentance
?
Whereas
that
Doctrine
,
which
promiseth
,
and
that
with
all
possible
certainty
and
assureance
,
all
fulnesse
of
blessednesse
and
glory
,
to
those
that
shall
at
any
time
,
be
godly
,
though
they
shall
the
very
next
day
,
or
houre
,
degenerate
,
and
turne
loose
and
prophane
,
and
continue
never
so
long
in
such
a
course
,
is
most
manifestly
destructive
unto
godlinesse
,
and
incouraging
above
measure
to
prophainnesse
.
If
it
be
objected
and
said
;
yea
but
the
assureance
of
the
unchangeablenesse
§.
33.
of
Gods
Love
towards
him
that
is
godly
,
is
both
a
more
effectuall
and
perswading
motive
unto
godlinesse
,
and
more
incouraging
unto
a
persevering
in
godlinesse
,
then
a
doubtfulnesse
or
uncertainty
,
whether
God
will
be
constant
in
His
affection
to
such
a
Man
,
or
no.
Certainty
of
reward
is
more
incouraging
unto
action
,
then
uncertainty
.
I
answer
,
1.
The
Doctrine
which
teacheth
a
possibility
of
the
Saints
finall
defection
,
teacheth
an
assurance
of
the
unchangeablenesse
of
Gods
Love
,
towards
him
that
is
godly
,
as
well
as
the
Doctrine
contrary
to
it
;
onely
with
this
difference
this
latter
Doctrine
teacheth
the
said
unchangeablenesse
,
absolutely
,
and
against
all
possible
change
by
sin
and
wickednesse
,
in
the
person
supposed
(
at
present
)
to
be
godly
;
whereas
the
former
teacheth
and
asserteth
the
same
unchangeablenesse
,
but
conditionally
,
and
upon
the
Perseverance
o●
him
that
is
godly
,
in
his
course
.
So
that
this
Doctrine
teacheth
as
much
c●r●ainty
of
the
love
of
God
towards
him
that
is
godly
,
as
such
,
and
as
continuing
such
,
as
the
other
doth
.
And
the
truth
is
,
that
the
other
Doctrine
,
rightly
interpreted
,
doth
not
so
much
promise
absolutely
the
certainty
of
Gods
love
,
to
him
that
is
godly
,
as
it
promiseth
conditionally
the
certainty
of
this
love
,
to
him
that
is
prophane
,
viz.
in
case
,
and
upon
condition
that
he
hath
been
once
godly
.
2.
Neither
is
certainty
of
reward
,
in
every
sence
,
or
kinde
,
more
encouraging
unto
action
,
then
uncertainty
,
in
some
kinde
.
To
promise
withall
possible
assureance
,
the
same
reward
,
or
prize
,
to
him
that
shall
not
run
in
the
race
,
which
is
promised
upon
these
terms
to
him
that
shall
run
,
is
not
more
incouraging
unto
Men
thus
to
run
,
then
to
promise
it
conditionally
,
viz.
upon
their
running
:
which
is
a
promising
of
it
with
uncertainty
,
in
this
respect
,
viz.
because
it
is
uncertaine
whether
Men
will
run
in
the
said
race
,
or
no
;
and
consequently
whether
they
shall
receive
the
said
prize
,
or
no
,
upon
such
a
promise
.
Certainty
of
reward
is
then
,
and
in
such
cases
,
more
incouraging
unto
action
,
then
uncertainty
,
when
the
certainty
of
obtaining
,
or
receiving
it
,
is
suspended
upon
the
action
,
no●
when
it
is
assured
unto
Men
,
whether
they
act
,
or
no.
3.
(
And
lastly
)
though
an
assureance
of
the
unchangeablenesse
of
the
love
of
God
towards
him
that
is
godly
,
upon
any
,
and
against
any
,
terms
whatsoever
,
suppose
such
an
assureance
could
be
effectually
,
and
upon
good
grounds
,
given
unto
Men
,
be
,
or
would
be
,
a
more
eff●ctuall
and
prevailing
motive
unto
godlinesse
,
i.
e.
to
an
entrance
into
godlinesse
,
then
an
uncertainty
whether
this
love
of
God
would
be
continued
to
such
a
Man
,
unto
the
See
before
Sect.
17
of
this
Chapter
.
end
,
or
no
;
yet
would
it
not
be
any
thing
comparably
so
eff●ctuall
or
prevailing
upon
Men
that
are
godly
,
to
persevere
in
godliness
,
as
such
an
uncertainty
,
which
hath
been
asserted
.
Nay
,
the
truth
is
,
that
such
an
assureance
effectually
given
to
him
that
is
godly
,
without
any
condition
of
his
remaining
godly
,
is
no
incouragement
at
all
unto
him
to
persevere
in
godlinesse
,
but
rather
to
turne
aside
unto
prophainness
.
The
reason
is
plaine
:
No
reward
which
is
promised
unto
Men
simply
and
absolutely
,
is
incouraging
to
any
action
,
or
ingagement
whatsoever
.
It
is
true
,
a
simple
and
absolute
promise
of
a
reward
may
be
,
and
commonly
is
oblieging
unto
action
by
way
of
duty
or
thankfulness
unto
him
,
who
maketh
the
promise
:
but
is
never
so
oblieging
unto
action
simply
,
as
such
a
promise
,
which
assureth
the
reward
onely
upon
the
performance
of
the
action
.
Hence
it
is
that
the
Apostle
,
incouraging
and
perswading
Men
unto
holiness
,
holds
forth
,
not
absolute
,
but
conditionall
promises
unto
them
,
in
order
hereunto
.
The
tenor
of
the
promises
we
meane
▪
is
this
:
wherefore
come
out
from
among
them
,
and
be
yee
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
,
and
I
will
receive
you
,
And
will
be
a
Father
unto
you
,
and
yee
shall
be
my
Sons
and
Daughters
,
saith
the
Lord
Almighty
[
](A41481-e120780-b)a
a
●
Cor.
6.
17
,
18.
;
meaning
that
upon
condition
you
will
come
out
,
&c.
and
touch
no
uncleane
thing
,
I
will
receive
you
,
and
be
a
Father
unto
you
,
&c.
Upon
the
account
of
these
promises
,
he
immediately
subjoyns
:
Having
therefore
THESE
promises
(
dearly
beloved
)
let
us
cleanse
our selves
from
all
filthinesse
of
the
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
[
](A41481-e120830-b)b
b
●
Cor.
7.
1.
.
q.
d.
Such
Promises
at
these
,
viz.
which
hold
forth
such
great
and
blessed
Rewards
,
and
withall
,
require
and
injoyn
Holiness
,
by
way
of
condition
,
for
the
receiving
and
enjoyment
of
them
,
are
of
the
most
soveraign
efficacy
and
import
,
that
can
be
imagined
,
to
perswade
you
unto
Holiness
.
Nor
can
any
instance
(
I
beleeve
)
be
given
from
the
Scriptures
,
where
the
Holy
Ghost
presseth
,
or
perswadeth
unto
action
,
or
ways
of
Righteousness
,
by
any
other
kinde
of
Promise
,
then
that
,
which
is
,
either
in
form
,
or
in
matter
,
[
i.
e.
in
sence
and
meaning
]
conditional
.
Besides
,
whether
any
such
assureance
of
the
unchangeableness
of
the
Love
of
God
towards
Him
that
is
godly
,
as
the
Objection
speaks
of
,
can
be
effectually
,
and
upon
sufficient
grounds
,
given
unto
men
,
is
very
questionable
;
yea
,
I
conceive
there
is
more
Reason
to
judg
otherwise
,
then
so
.
Yea
,
(
that
which
is
yet
more
)
I
verily
beleeve
,
that
in
case
any
such
assureance
of
the
unchangeableness
of
Gods
Love
,
were
to
be
found
in
,
or
could
regularly
be
deduced
from
,
the
Scriptures
,
it
were
a
just
ground
to
any
intelligent
and
considering
man
to
question
their
Authority
,
and
whether
they
were
from
God
,
or
no.
For
that
a
God
,
infinitely
righteous
and
holy
,
should
irreversibly
assure
the
immortal
and
undefiled
inheritance
of
His
Grace
and
Favor
,
unto
any
Creature
whatsoever
,
so
that
though
this
Creature
should
prove
never
so
abominable
in
His
sight
,
never
so
outragiously
and
desperately
wicked
and
profane
,
He
should
not
be
at
liberty
to
withhold
this
inheritance
from
Him
,
is
a
saying
(
doubtless
)
too
hard
for
any
man
,
who
rightly
understands
and
considers
the
Nature
of
God
,
to
hear
.
For
what
can
it
be
conceived
that
he
should
promise
more
to
such
a
Person
,
who
should
remain
loyal
in
his
affections
,
and
constant
in
his
obedience
unto
him
,
without
turning
aside
either
to
the
right
hand
,
or
to
the
left
,
all
his
days
?
And
where
now
would
be
the
God
of
Judgment
?
Ye
have
wearied
the
Lord
with
your
words
(
saith
Malachi
in
Gods
Name
unto
the
People
;
)
Yet
ye
say
,
wherein
have
we
wearied
Him
?
When
ye
say
,
every
one
that
doth
evil
,
is
good
in
the
sight
of
the
Lord
,
and
He
delighteth
in
them
:
and
where
is
the
God
of
Judgment
[
](A41481-e120920-b)a
a
Mal.
2.
17.
?
Clearly
implying
,
1.
That
to
say
,
that
God
delighteth
in
them
that
do
evil
,
is
highly
displeasing
and
dishonorable
to
him
,
amounting
to
no
less
,
being
interpreted
,
then
a
denyal
of
his
being
a
God
of
Judgment
,
i.
e.
of
his
Wisdom
and
Righteousness
,
or
that
he
puts
any
difference
in
his
affections
,
between
the
best
and
worst
of
men
.
2.
That
,
notwithstanding
the
great
offensiveness
unto
God
of
such
a
saying
,
yet
they
that
utter
it
,
are
backward
to
consider
any
such
unworthiness
in
it
.
It
is
possible
that
yet
some
will
further
object
(
against
the
Argument
in
§.
34.
hand
)
unless
the
Saints
be
assured
of
the
Perpetuity
of
their
standing
in
the
Grace
and
Favor
of
God
,
they
must
needs
be
under
fears
of
falling
away
,
and
so
of
perishing
:
and
fear
(
we
know
)
is
of
a
discouraging
and
enfeebling
nature
,
an
enemy
unto
such
actions
,
which
men
of
confidence
and
courage
,
are
apt
and
ready
to
undertake
.
I
answer
;
1.
That
the
strength
of
this
Objection
hath
been
already
troden
down
,
and
that
more
then
once
.
See
Sect.
15.
&
16.
of
this
Chapter
:
and
more
upon
the
same
account
,
Cap.
9.
I
here
add
,
2.
That
the
Saints
,
notwithstanding
the
possibility
of
their
final
falling
away
,
have
,
or
may
have
,
such
an
assureance
of
the
Perpetuity
of
their
standing
in
the
Grace
and
Favor
of
God
,
which
may
exclude
all
fear
,
at
least
,
that
is
of
a
discouraging
,
or
enfeebling
nature
.
The
Apostle
(
as
we
have
formerly
shewed
[
](A41481-e120990-b)b
b
Sect.
16.
of
this
Chapt.
)
lived
at
a
very
excellent
rate
both
of
courage
and
confidence
,
notwithstanding
he
knew
that
it
was
possible
for
him
to
become
a
Reprobate
.
The
assureance
he
had
,
that
upon
a
diligent
use
of
those
meanes
,
which
he
knew
assuredly
God
would
vouchsafe
unto
him
,
he
should
prevent
his
being
a
Reprobate
,
was
a
golden
foundation
unto
him
of
that
confidence
and
courage
,
wherein
he
equaliz'd
the
holy
Angels
themselves
.
Suppose
a
Man
hath
a
deepe
well
,
or
pit
of
water
,
in
his
Yeard
or
grounds
neere
adjoyning
to
his
House
,
he
is
no
more
afraid
of
being
drowned
either
in
the
one
,
or
in
the
other
,
then
he
that
lives
,
a
thousand
miles
distance
from
them
.
The
reason
is
,
because
he
knowes
he
need
not
be
in
any
danger
of
such
a
miscarriage
,
by
them
,
unlesse
he
please
.
The
evill
,
which
a
Man
knows
he
may
prevent
,
if
he
will
,
and
that
which
simply
is
not
,
or
,
not
possible
to
be
,
is
of
the
same
consideration
to
a
sober
and
intelligent
Man
;
especially
if
he
knows
that
he
may
prevent
it
,
if
he
will
,
without
any
dammage
,
or
inconvenience
to
him
.
And
for
courage
and
confidence
,
the
truth
is
,
that
there
is
no
place
for
them
,
but
under
a
possibility
at
least
,
of
danger
,
and
miscarrying
by
an
enemie
.
3.
(
And
lastly
)
an
assureance
of
a
perpetuall
injoyment
of
,
or
abiding
in
,
the
love
and
favour
of
God
,
otherwise
then
upon
condition
of
love
and
loyalty
in
the
Creature
towards
him
,
is
neither
honorable
for
God
to
make
,
or
grant
,
nor
meet
for
a
Creature
to
expect
,
or
desire
.
Who
can
judge
it
much
short
of
blasphemy
to
put
such
a
saying
as
this
into
the
mouth
of
the
most
holy
God
,
unto
any
of
his
Creatures
:
though
thou
addest
drunkennesse
to
thirst
,
and
pollutest
thy self
with
all
the
abominations
of
wicked
and
ungodly
Men
,
though
thou
committest
Whoredome
,
Adultery
,
Incest
,
Murther
.
Theft
,
though
thou
hatest
to
be
reformed
,
and
castest
all
my
Commandements
behinde
thy
back
,
&c.
yet
shalt
thou
be
precious
in
mine
Eyes
,
and
mine
Heart
shall
be
towards
thee
in
the
greatest
love
,
and
deerest
affection
for
ever
:
and
thou
shalt
inherit
my
everlasting
Kingdome
,
thy
desperate
Rebellions
against
me
notwithstanding
.
I
know
my
opposers
are
not
wont
to
deliver
themselves
,
or
expresse
their
Doctrine
,
in
such
terms
as
these
,
nor
will
they
(
haply
)
well
beare
such
a
Representation
of
it
,
as
this
:
but
I
appeale
to
their
Consciences
,
and
to
the
unpartiall
Reasons
of
all
unprejudiced
Men
,
whether
their
Doctrine
of
Perseverance
,
doth
not
,
without
any
wresting
,
strayning
,
or
perverting
in
the
least
,
directly
lead
to
such
an
horrid
thought
,
or
conceit
of
God
,
as
that
presented
in
the
said
saying
.
Certaine
I
am
,
that
the
Lord
Christ
Himself
,
resolves
his
abiding
in
his
Fathers
love
,
into
his
keeping
of
His
Commandements
▪
and
informes
His
Disciples
withall
,
that
he
loves
them
upon
the
same
termes
.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
:
continue
yee
in
my
love
.
If
yee
keep
my
Commandements
,
yee
shall
abide
in
my
love
;
even
as
I
have
kept
my
Fathers
Commandements
,
and
abide
in
his
love
[
](A41481-e121050-b)a
a
Joh.
15.
9
,
10.
.
By
the
way
,
had
there
been
an
unavoideable
necessity
lying
upon
the
Disciples
to
continue
in
Christs
love
,
there
had
been
no
necessity
of
his
exhortation
unto
them
,
in
order
thereunto
.
Who
perswades
a
Man
to
doe
that
,
which
is
not
in
his
power
to
neglect
,
or
not
to
doe
?
In
like
manner
,
had
there
been
a
like
unavoydeable
necessity
upon
the
Disciples
,
to
keep
Christs
Commandements
,
doubtlesse
he
would
not
have
prescribed
it
unto
them
in
the
nature
of
a
conditionall
means
,
for
their
abiding
in
his
love
.
No
Man
in
his
right
mind
makes
conditions
of
things
,
or
actions
,
that
are
unavoydable
,
or
which
cannot
but
be
performed
by
them
,
of
whom
they
are
required
.
To
pretend
,
that
the
weaknesse
of
the
flesh
,
even
in
the
best
of
the
Saints
§.
35.
considered
,
and
their
aptnesse
to
goe
astray
,
they
must
needs
lie
under
many
troublesome
and
tormenting
feares
of
perishing
,
unlesse
they
have
some
promise
or
assureance
from
God
to
support
them
,
that
,
notwithstanding
any
declinings
or
goings
astray
incident
unto
them
,
yet
they
shall
not
lose
his
favour
,
or
perish
;
is
to
pretend
nothing
,
but
what
hath
been
throughly
answered
already
,
especially
in
the
ninth
Chapter
.
I
onely
adde
here
,
1.
That
the
weaknesse
of
the
flesh
,
or
the
aptnesse
of
miscarrying
through
this
,
is
no
reasonable
ground
of
fear
unto
any
true
Believer
,
of
his
perishing
;
considering
,
that
no
Man
loseth
,
or
forfeiteth
the
Grace
and
Favour
of
God
,
through
Sins
of
weakness
or
infirmity
.
It
is
onely
the
strength
of
Sin
,
and
corruption
in
Men
,
that
exposeth
them
to
the
danger
of
losing
the
love
of
God
.
2.
If
the
Saints
be
willing
to
strengthen
the
Spirit
in
them
,
and
make
him
willing
,
proportionably
to
the
means
vouchsafed
unto
them
by
God
for
such
a
purpose
,
this
will
fully
balance
the
weaknesse
of
the
flesh
,
and
prevent
the
miscarriage
and
breakings
out
hereof
.
This
I
say
then
(
saith
the
Apostle
)
walk
in
the
Spirit
,
and
yee
shall
not
fulfill
the
lust
of
the
flesh
.
And
againe
:
If
yee
be
led
by
the
Spirit
,
yee
are
not
under
the
Law
[
](A41481-e121200-b)a
a
Gal.
5.
16.
18
;
and
consequently
,
are
in
no
danger
of
losing
the
favour
of
God
,
or
of
perishing
for
such
sins
,
which
,
under
the
conduct
of
the
spirit
,
you
are
subject
unto
.
3.
(
And
lastly
,
)
There
is
no
such
aptnesse
or
pronenesse
unto
sin
(
Sins
I
meane
of
a
dis-inheriting
import
)
in
Saints
,
or
true
Believers
,
as
is
pretended
:
but
on
the
contrary
,
a
strong
propension
or
inclination
unto
righteousnesse
,
reigneth
in
them
.
We
heard
formerly
from
the
Apostle
John
,
that
whosoever
is
born
of
God
,
doth
not
commit
sin
:
for
his
seed
remaineth
in
him
:
and
he
CANNOT
sin
,
because
he
is
born
of
God
[
](A41481-e121250-b)b
b
1
John
3.
9
.
Which
passage
of
Scripture
the
Reader
may
finde
unfolded
at
large
,
Cap.
10.
Sect.
25
,
26
,
27
,
&c.
The
same
Apostle
,
to
the
same
purpose
,
had
said
a
little
before
:
He
that
committeth
sin
,
is
of
the
Devill
:
and
consequently
,
no
Saint
,
or
true
Believer
.
And
againe
(
a
little
after
)
he
saith
:
In
this
the
Children
of
God
are
manifest
,
and
the
Children
of
the
Devill
:
whosoever
doth
not
righteousnesse
,
is
not
of
God
,
&c.
Afterwards
,
thus
:
For
this
is
the
love
of
God
,
that
we
keep
His
Commandements
:
and
His
Commandments
[
i.
e.
the
keeping
of
his
Commandments
]
is
not
grievous
[
](A41481-e121320-b)c
c
1
John
5.
3.
;
viz.
to
him
that
loveth
God
,
i.
e.
to
a
Saint
,
or
true
Believer
:
It
followeth
:
For
whosoever
is
borne
of
God
,
overcommeth
the
World
:
and
this
is
the
victory
that
overcometh
the
World
,
even
our
Faith
.
Who
is
he
that
overcometh
the
World
,
but
he
that
believeth
that
Jesus
is
the
Son
of
God
?
From
these
passages
(
with
many
others
of
like
import
,
which
might
have
been
added
from
the
same
Apostle
)
it
is
fully
evident
,
that
there
is
a
pregnant
,
strong
,
triumphing
propension
in
all
true
Believers
,
to
walk
holily
,
and
to
live
righteously
:
so
that
to
refraine
sinning
(
sinning
I
meane
,
as
before
,
customarily
,
and
against
conscience
,
which
kinde
of
Sin
onely
is
exclusive
from
the
love
,
and
Kingdome
of
God
)
is
no
such
great
mastery
,
no
such
matter
of
difficulty
,
unto
such
Men
:
and
that
when
they
are
overcome
,
and
fall
into
such
Sins
,
it
is
through
a
meere
voluntary
neglect
of
stiring
up
the
Grace
of
God
that
is
in
them
,
and
of
maintaining
that
holy
Principle
we
speak
of
in
strength
and
vigour
,
by
such
means
,
as
God
most
graciously
and
indulgently
vouchsafeth
unto
them
in
abundance
,
for
such
a
purpose
.
And
thus
we
see
,
all
things
unpartially
weighed
and
debated
to
and
fro
,
that
the
Doctrine
,
which
supposeth
a
possibility
of
the
Saints
finall
declining
,
is
the
Doctrine
which
is
according
to
godlinesse
,
and
the
corrivall
of
it
,
an
enemy
thereunto
.
That
Doctrine
,
whose
genuine
and
proper
tendency
is
to
advance
the
peace
and
§.
36.
Argum.
7.
joy
of
the
Saints
in
believing
,
is
of
a
naturall
sympathy
with
the
Gospell
,
and
upon
this
account
,
a
truth
.
Such
is
the
Doctrine
,
which
informeth
the
Saints
of
a
possibility
of
their
totall
and
finall
falling
away
.
Ergo.
Our
adversaries
themselves
in
the
cause
depending
,
will
not
(
I
presume
)
regret
the
granting
of
the
former
proposition
;
the
truth
of
it
being
a
truth
so
neere
at
hand
.
The
Minor
hath
received
confirmation
in
abundance
,
from
what
was
argued
and
evinced
in
the
9th
.
Chapter
:
where
we
demonstratively
proved
,
that
the
Doctrine
we
now
assert
,
is
of
the
most
healthfull
,
and
sound
constitution
to
make
a
Nurse
for
the
peace
and
joy
,
and
comforts
of
the
Saints
:
whereas
that
which
is
opposite
to
it
,
is
but
of
a
melancholique
and
sad
complexion
,
in
comparison
.
The
ground
we
built
our
Demonstration
upon
,
was
this
:
That
Doctrine
which
is
of
the
most
incouraging
,
quickning
,
and
strengthning
import
to
the
Spirit
and
Grace
of
God
in
Men
,
on
the
one
hand
,
and
most
crucifying
and
destructive
to
the
flesh
on
the
other
hand
,
must
needs
be
a
Doctrine
of
the
best
and
choycest
accommodation
for
the
Peace
and
Comfort
of
Believers
.
The
reason
hereof
,
is
,
because
the
Peace
,
Joy
,
and
Comfort
of
Believers
,
doe
,
if
not
wholly
,
yet
in
a
very
great
measure
,
depend
upon
the
fruits
of
the
Spirit
,
and
the
testimony
of
their
Consciences
concerning
their
loyalty
and
faithfulnesse
unto
God
,
in
doing
His
will
,
keeping
His
Commandments
,
refraining
all
false
wayes
(
as
David
speaketh
)
abstaining
from
the
works
of
the
flesh
,
&c.
As
on
the
contrary
,
that
Roote
of
bitternesse
in
the
Saints
,
from
which
feares
and
doubtings
,
perplexities
,
agonies
,
and
consternations
of
soule
spring
,
is
the
flesh
,
when
,
for
want
of
a
sharpe
bridle
still
kept
in
the
jawes
or
lips
of
it
,
it
breaks
out
,
becomes
unruly
,
and
magnifies
it self
against
God
,
and
His
Lawes
.
These
things
we
prosecuted
more
at
large
in
the
fore
named
Chapter
:
where
likewise
we
proved
,
above
all
reasonable
contradiction
,
that
the
sence
of
those
,
who
assert
a
possibility
of
the
Saints
drawing
back
even
to
perdition
,
is
a
Doctrine
of
a
very
rich
sympathy
with
the
Spirit
,
or
regenerate
part
in
Men
,
of
an
excellent
and
high
animation
unto
it
,
and
on
the
contrary
,
a
Doctrine
morrally
inspired
against
the
flesh
,
with
all
the
lusts
and
wayes
hereof
.
Here
also
we
gave
an
answer
in
full
unto
those
,
who
are
wont
to
object
and
pretend
,
that
the
best
and
holiest
persons
more
generally
cleave
in
their
judgements
to
the
Doctrine
of
absolute
Perseverance
▪
as
on
the
other
hand
,
that
persons
more
carnally
and
loosely
disposed
,
more
generally
take
up
that
,
which
is
contrary
unto
it
.
So
that
we
shall
not
need
to
add
in
this
place
any
thing
further
to
give
weight
,
or
strength
,
to
the
Argument
in
hand
,
unlesse
it
be
to
certifie
the
Reader
,
that
since
the
publishing
and
clearing
the
Doctrine
now
asserted
,
some
very
godly
and
seriously
Religious
persons
,
have
with
their
whole
Hearts
blessed
God
for
it
.
We
proceede
to
another
Argument
.
That
Doctrine
which
evacuates
,
and
turns
into
weaknesse
and
folly
all
that
§.
37.
Argum.
8.
gracious
counsell
of
the
Holy
Ghost
,
which
consists
,
partly
in
that
diligent
information
,
which
he
gives
unto
the
Saints
from
place
to
place
,
concerning
the
hostile
,
cruell
and
bloody
minde
and
intentions
of
Satan
against
them
,
partly
in
detecting
,
and
making
knowne
all
his
subtil
stratagems
,
his
Plots
,
Methods
,
and
dangerous
machinations
against
them
,
partly
also
in
furnishing
them
with
spirituall
weapons
of
all
sorts
,
whereby
they
may
be
able
to
grapple
with
him
notwithstanding
,
and
gloriously
to
triumph
over
him
;
partly
againe
in
those
frequent
Admonitions
,
Exhortations
,
Incouragements
to
quit
themselves
like
Men
in
resisting
him
,
and
making
good
their
ground
against
him
,
which
are
found
in
the
Scriptures
;
and
lastly
,
in
professing
his
feare
lest
Satan
should
circumvent
and
deceive
them
;
that
Doctrine
(
I
say
)
which
reflects
disparagement
and
vanity
upon
all
these
most
serious
and
gracious
applications
of
the
Holy
Ghost
unto
the
Saints
,
must
needs
be
a
Doctrine
of
vanity
and
error
:
and
consequently
,
that
which
opposeth
it
,
by
like
necessity
,
a
truth
.
But
such
is
the
common
Doctrine
of
absolute
and
infallible
Perseverance
.
Ergo.
The
Major
in
this
Argument
is
greater
then
exception
.
For
doubtlesse
no
Doctrine
,
which
is
of
an
undervaluing
import
,
either
to
the
Grace
,
or
Wisdome
,
of
the
Holy
Ghost
in
any
Scripture
transaction
,
can
be
Evangelicall
,
or
consistent
with
truth
.
The
Minor
likewise
is
evident
upon
this
account
.
All
those
actions
,
or
transactions
,
ascribed
to
the
Holy
Ghost
in
the
Major
Proposition
,
as
viz.
his
discovering
and
detecting
unto
the
Saints
the
hostile
Spirit
and
machinations
of
Satan
against
them
,
his
furnishing
them
with
spirituall
weapons
to
conflict
with
him
,
and
fight
against
him
,
&c.
are
in
severall
places
of
Scripture
plainely
reported
,
and
attributed
unto
him
,
particularly
in
these
:
Jam.
4.
7.
1
Pet.
5.
8
,
9.
Eph.
6.
11.
12
,
&c.
2.
Cor.
11.
3.
14.
&
2.
11.
Mat.
12.
43
,
44
,
&c.
2
Thess.
2.
9
,
10.
1
Cor.
7.
5.
(
not
to
mention
many
others
.
)
Now
if
the
Saints
be
in
no
possibility
of
being
finally
overcome
by
Satan
,
or
of
miscarrying
in
the
great
and
most
important
businesse
of
their
Salvation
,
by
his
snares
and
subtilties
,
all
that
operousnesse
and
diligence
of
the
Holy
Ghost
in
those
late-mentioned
addressements
of
his
unto
them
,
in
order
to
their
finall
conquest
over
Satan
,
will
be
found
of
very
light
consequence
,
of
little
concernment
to
them
.
Yea
,
if
the
said
addressements
of
the
Holy
Ghost
,
be
compared
with
the
state
and
condition
of
the
Saints
,
as
the
said
Doctrine
of
Perseverance
representeth
and
affirmeth
it
to
be
,
and
be
digested
or
formed
into
an
hypotyposis
accordingly
,
the
utter
uselessenesse
and
impertinency
of
them
,
will
yet
much
more
evidently
appeare
.
Suppose
we
then
the
Holy
Ghost
should
speake
thus
unto
the
Saints
:
O
you
that
truly
believe
,
who
,
by
vertue
of
the
Promise
of
that
God
that
cannot
lie
,
are
fully
perswaded
and
possest
,
that
you
shall
be
kept
by
God
by
His
irresistible
Grace
,
in
true
faith
until
death
,
so
that
though
Satan
shall
set
all
his
wits
on
work
,
and
by
all
his
stratagems
,
snares
,
and
cunning
devices
,
seek
to
destroy
you
;
yea
though
he
should
intice
you
away
from
God
by
the
allurements
of
the
World
,
and
intangle
you
with
them
againe
,
yea
and
should
cause
you
to
run
,
and
rush
headlong
,
against
the
light
of
your
own
judgements
and
consciences
,
into
all
manner
of
horrid
sins
,
and
abominations
,
yet
shall
all
his
attempts
and
assaults
upon
you
in
every
kinde
,
be
in
vaine
;
you
shall
be
in
never
the
more
danger
,
or
possibility
of
perishing
;
unto
you
,
I
say
,
attend
and
consider
,
how
sore
and
dangerous
a
combate
you
are
like
to
sustaine
:
for
you
are
to
wrast●e
not
against
flesh
and
blood
,
but
against
Principalities
and
Powers
,
the
Governors
of
this
World
,
and
spirituall
wickednesses
;
against
that
old
Serpent
,
the
Devill
,
that
great
red
Dragon
,
who
was
a
murtherer
from
the
beginning
,
and
who
still
goeth
about
like
a
roaring
Lion
seeking
whom
he
may
devoure
,
who
will
set
himself
with
all
his
might
to
thrust
you
headlong
into
all
manner
of
sins
,
and
so
to
separate
betweene
God
and
you
for
ever
:
and
truly
I
am
afraid
,
lest
,
as
the
Serpent
by
his
sub●ilty
deceived
Eve
,
so
your
minds
should
be
corrupted
from
the
simplicity
which
is
in
Christ
Jesus
,
lest
the
Tempter
should
any
wayes
tempt
you
,
and
my
labour
about
you
be
in
vaine
.
Therefore
watch
,
pray
,
and
resist
him
stedfast
in
the
Faith
:
take
unto
you
the
whole
Armour
of
God
,
that
you
may
be
able
to
resist
in
an
evill
day
,
and
having
done
all
things
,
stand
fast
:
stand
,
having
your
loynes
girt
with
the
girdle
of
truth
,
and
the
brest-Plate
of
Righteousnesse
upon
you
,
&c.
Would
such
an
Oration
or
speech
as
this
,
be
any
wayes
worthy
the
infinite
Wisdome
of
the
Holy
Ghost
?
Or
is
it
not
the
part
of
a
very
weak
and
simple
person
,
to
admonish
a
Man
,
and
that
in
a
most
serious
and
solemn
manner
,
of
a
danger
threatning
him
,
or
hanging
over
his
head
,
and
withall
to
instruct
and
teach
him
with
a
great
variety
of
Rules
,
Precepts
,
and
Cautions
,
how
to
escape
this
danger
,
when
as
both
himself
knows
,
and
the
person
admonished
likewise
knoweth
(
and
this
with
the
knowledge
also
of
the
Admonisher
)
that
it
is
a
thing
altogether
unpossible
that
ever
the
danger
should
befall
him
,
or
the
evill
,
against
which
he
is
so
solemnly
cautioned
,
come
upon
him
?
Therefore
they
who
make
the
Holy
Ghost
to
have
part
and
fellowship
in
such
weaknesse
as
this
,
are
most
insufferably
injurious
unto
him
.
And
whereas
they
still
plead
(
or
pretend
rather
)
that
such
admonitions
,
§.
38.
as
those
lately
specified
,
may
well
stand
with
an
unconditioned
promise
of
Perseverance
,
we
have
formerly
shewed
[
](A41481-e121760-b)a
a
See
from
Sect
4.
of
this
Chapter
,
to
the
end
of
Sect.
16.
,
that
they
are
not
able
to
make
good
this
Plea
,
nor
to
give
any
reasonable
account
of
it
.
Whereas
they
adde
,
that
their
Sence
or
Opinion
is
not
,
that
it
is
a
thing
absolutely
,
or
every
wayes
impossible
for
true
Believers
to
fall
away
totally
,
or
finally
,
from
their
Faith
;
but
that
they
willingly
grant
,
that
even
true
Believers
,
what
through
their
own
weaknesse
,
and
what
through
the
subtil
baits
and
temptations
of
Satan
,
may
so
fall
away
,
&c.
I
answer
,
that
this
is
but
a
Fig-leafe
sought
out
to
cover
the
nakednesse
of
their
Opinion
,
which
hath
no
strength
at
all
,
nor
wear
,
in
it
.
For
what
though
it
were
in
a
thousand
other
respects
never
so
possible
for
true
Believers
to
perish
;
yet
if
it
be
altogether
unpossible
in
such
a
respect
,
which
over
rules
all
those
other
,
and
which
will
,
and
of
necessity
must
,
hinder
the
coming
of
it
to
passe
,
all
those
other
notwithstanding
,
it
is
to
bee
judged
simply
and
absolutely
,
impossible
:
and
all
those
respects
,
wherein
it
is
pretended
possible
,
are
not
to
be
brought
into
account
,
in
such
a
case
.
The
Rule
in
the
Civill
Law
(
and
in
Reason
)
is
:
Omnia
invalida
nihilo
sunt
aequiparanda
:
i.
e.
All
things
,
which
[
together
]
are
invalid
,
are
to
be
judged
as
none
at
all
.
Yea
,
the
Scripture
it self
,
when
it
speakes
of
any
thing
,
which
God
hath
promised
,
or
ingaged
Himselfe
to
bring
to
passe
,
though
there
be
never
so
many
second
causes
,
and
these
never
so
potent
in
their
kinde
,
to
oppose
it
,
it
nullifies
the
validity
of
all
these
,
and
asserts
the
certaine
futurity
of
the
effect
,
upon
such
termes
,
as
if
in
no
respect
whatsoever
it
were
impossible
,
or
obnoxious
to
a
non
being
,
or
non-comming
to
pass
.
If
God
BE
FOR
US
(
saith
Paul
)
who
can
be
against
us
ᵃ
?
clearely
b
Rom.
8.
31.
implying
,
that
no
enmity
,
no
opposition
,
or
interposition
of
things
,
or
persons
,
whatsoever
,
against
our
Comfort
and
Peace
,
are
of
any
consideration
at
all
,
when
we
have
the
Power
of
God
ingaged
for
our
security
.
And
is
there
not
altogether
the
same
reason
of
the
Perseverance
of
the
Saints
,
in
case
God
hath
made
an
absolute
Promise
hereof
unto
them
?
Or
is
it
reasonable
,
or
any
wayes
considerable
,
to
say
,
that
in
this
respect
,
or
in
that
respect
,
or
in
a
third
respect
,
they
may
possibly
not
Persevere
,
in
case
it
be
supposed
that
God
hath
absolutely
,
peremptorily
,
and
irreversibly
,
against
all
possible
Interveniences
whatsoever
,
Decreed
their
Perseverance
?
Whereas
some
pretend
,
that
Christ
Himselfe
was
tempted
,
who
yet
§.
39.
was
in
no
danger
of
sinning
,
or
of
perishing
;
the
answer
is
,
that
this
indeed
is
a
truth
,
but
palpably
irrelative
to
the
cause
in
hand
.
It
would
have
parallel'd
,
in
case
the
Holy
Ghost
should
have
applied
Himself
unto
Christ
in
such
admonitions
,
detections
of
Satans
malice
and
methods
against
him
,
exhortations
to
be
watchfull
,
to
pray
,
to
stand
fast
,
and
resist
him
,
with
professing
himself
afraid
lest
Satan
should
circumvent
him
,
&c.
as
those
,
wherein
we
heard
he
addresseth
himself
unto
Believers
;
but
there
being
no
such
applications
as
these
made
unto
him
by
the
Holy
Ghost
,
the
case
is
altogether
different
.
It
is
true
,
Christ
,
as
Man
,
was
subject
to
the
whole
Law
of
God
,
and
to
every
branch
and
particular
Precept
thereof
,
so
far
as
it
concerned
him
,
i.
e.
so
far
as
it
concerned
Men
,
considered
simply
as
Men
,
or
as
righteous
and
good
Men
:
but
as
it
relates
unto
Men
,
considered
as
subject
to
morall
weaknesses
and
infirmities
,
or
as
in
a
capacity
of
being
over-grown
and
overcome
with
sinfull
corruptions
,
and
so
liable
unto
perishing
,
he
was
not
in
subjection
to
it
.
Neverthelesse
it
is
not
to
be
denied
,
but
that
even
Christ
Himself
considered
simply
as
Man
,
had
upon
him
the
image
and
superscription
of
a
Creature
or
finite
Being
,
I
meane
,
mutability
;
yet
so
,
that
all
potentiality
in
him
in
this
kinde
was
abundantly
balanced
,
over-balanced
,
by
the
hypostaticall
union
,
and
the
unmeasureablenesse
of
that
Grace
,
which
flowed
from
this
Spring
,
upon
,
and
into
his
humanity
;
by
means
whereof
,
there
is
an
impossibility
,
though
neither
meerly
Logicall
or
Naturall
,
nor
yet
meerly
Morall
,
but
compounded
,
and
(
as
it
were
)
mixed
of
both
(
such
as
hath
no
place
in
the
condition
of
any
meere
Creature
,
whatsoever
)
that
he
should
be
actually
changed
to
the
dayes
of
eternity
.
So
that
in
respect
of
the
personall
union
with
the
God-head
,
even
Christ-man
,
is
to
be
looked
upon
as
simply
and
absolutely
unchangeable
(
a
Prerogative
Royal
,
wherein
neither
Saints
,
no●
Angels
,
have
part
with
him
.
)
And
because
of
such
an
unchangeablenesse
in
him
,
though
otherwise
he
was
a
subject
capable
enough
of
being
tempted
,
yet
was
he
not
a
person
meet
to
be
intreated
,
or
dealt
with
,
by
the
Holy
Ghost
,
upon
those
terms
of
Admonitions
,
Cautions
,
Exhortations
unto
Watchfulness
,
Constancy
,
or
standing
fast
,
Informations
of
danger
threatning
him
,
in
case
he
should
not
quit
himself
worthily
,
&c.
wherein
he
frequently
turneth
himself
unto
the
Saints
and
true
Believers
(
as
we
heard
.
)
Nor
is
that
necessity
of
doing
Righteousness
,
and
Obeying
God
,
which
§.
40.
rested
upon
the
Will
of
Christ
by
the
means
aforesaid
,
any
whit
prejudiciall
to
the
merit
,
or
rewardableness
,
of
what
he
did
and
suffered
in
the
flesh
;
though
it
be
most
true
,
that
any
such
necessity
,
which
should
cause
the
wills
of
Men
(
other
Men
)
necessitatingly
,
or
unavoydably
to
act
righteously
,
would
be
destructive
to
the
rewardableness
of
what
they
should
act
upon
such
terms
.
The
reason
of
the
difference
,
is
,
because
,
in
case
any
such
necessity
of
well
doing
,
should
come
upon
,
or
be
found
in
the
wills
of
meere
Men
,
they
must
necessarily
be
passive
herein
,
in
as
much
as
they
have
no
Native
or
inward
Principle
of
their
own
,
whereby
to
contract
,
or
induce
any
such
necessity
upon
themselves
:
and
what
Men
are
necessitated
to
doe
in
a
Passive
way
,
wants
the
ratio
formalis
,
the
essentiall
property
of
what
is
rewardable
,
either
by
the
rules
of
Wisdome
,
or
Justice
.
See
more
upon
this
account
,
Sect.
19.
of
this
Chapter
.
But
that
necessity
,
which
rested
in
,
or
upon
the
Will
of
Christ
,
of
doing
righteously
,
(
though
it
was
not
a
meere
logicall
or
irresistible
necessity
neither
,
as
was
lately
intimated
)
but
such
as
it
was
,
it
was
contracted
by
himself
,
and
that
voluntarily
and
freely
,
the
God-head
or
the
Divine
Nature
,
personally
united
with
the
humane
,
(
which
was
as
much
,
as
properly
,
as
essentially
Christ
,
as
the
humane
Nature
it self
,
in
this
union
)
voluntarily
and
freely
deriving
unto
the
humane
,
so
united
unto
it
,
such
a
fulness
of
Grace
,
Holiness
,
and
Goodness
,
from
which
that
necessity
we
spake
of
,
of
well-doing
,
in
a
way
of
a
genuine
and
kindly
result
,
arose
upon
him
,
and
abides
with
him
for
ever
.
No
meere
Creature
having
the
like
opportunity
,
or
means
;
of
vesting
the
like
necessity
of
well
doing
in
it self
,
it
followeth
upon
a
very
faire
account
,
that
in
case
it
were
,
or
could
be
,
supposed
that
they
(
meere
Creatures
I
meane
)
were
unavoydably
necessitated
to
doe
well
,
such
doings
of
theirs
should
be
uncapable
of
reward
;
although
it
be
otherwise
in
the
case
of
Jesus
Christ
,
and
of
that
unparallelable
necessity
of
well
doing
,
which
was
found
in
him
.
I
shall
only
add
one
Argument
more
:
and
therewith
conclude
this
Chapter
.
That
Doctrine
,
which
naturally
and
directly
tendeth
to
beget
,
and
foment
§.
41.
Argum.
9.
jealousies
,
and
evil
surmises
betweene
Brethren
in
Christ
,
or
such
as
ought
cordially
to
Love
,
Reverence
,
and
Honor
,
one
another
,
is
not
confederate
with
the
Gospell
,
nor
from
God
:
and
consequently
,
that
which
contradicteth
it
,
must
needs
be
a
Truth
.
The
common
Doctrine
of
unquestionable
and
unconditioned
Perseverance
is
a
Doctrine
of
this
tendency
;
apt
to
beget
and
foment
jealousies
,
suspicions
,
and
evill
surmises
betweene
Brethren
,
or
such
as
ought
to
love
and
respect
one
the
other
,
as
Brethren
in
Christ
,
&c.
Ergo.
The
Major
in
this
Argument
,
will
(
I
suppose
)
meet
with
no
adversarie
:
and
therefore
needs
no
second
.
The
Minor
standeth
firme
and
strong
upon
this
foundation
.
That
Doctrine
which
teacheth
and
perswadeth
me
to
judge
the
Faith
and
love
of
those
,
whom
I
ought
cordially
to
love
and
honour
as
Saints
,
and
Brethren
in
Christ
,
to
be
no
better
,
then
the
Faith
and
love
of
Hypocrites
,
Dissemblers
,
formall
Professors
,
&c.
directly
tendeth
to
beget
jealousies
,
and
evill
surmises
in
me
against
them
,
and
is
of
the
same
tendency
to
occasion
them
to
measure
back
againe
the
same
measure
towards
me
.
The
common
Doctrine
of
peremptory
Perseverance
thus
teacheth
,
and
perswadeth
,
both
me
and
them
.
Ergo.
The
Major
here
also
feares
no
contradiction
,
and
so
craves
no
assistance
.
The
reason
of
the
Minor
is
;
because
I
cannot
reasonably
judge
either
the
Faith
,
or
love
of
those
,
whom
I
stand
most
bound
by
the
Law
of
Christ
,
to
Love
,
Reverence
,
and
Honour
,
as
Saints
,
and
Brethren
,
to
be
better
,
greater
,
or
more
sincere
,
then
sometimes
I
judged
,
or
at
least
ought
to
have
judged
,
that
Faith
and
Love
of
those
,
to
have
been
,
whom
the
Doctrine
we
speake
of
,
teacheth
me
to
judge
to
have
been
Hypocrites
and
false-hearted
,
even
then
,
when
their
Faith
and
love
were
at
the
best
.
For
the
very
truth
is
,
that
amongst
all
the
Professors
of
Christian
Religion
,
that
are
at
present
any
wayes
known
unto
me
(
and
I
make
no
question
but
that
every
other
Christian
of
any
considerable
standing
in
the
World
,
may
with
a
good
conscience
professe
the
like
of
himself
)
there
is
not
any
one
,
who
I
can
reasonably
judge
to
be
either
more
sound
in
Faith
,
or
sincere
in
love
,
both
towards
God
,
and
Men
,
then
I
sometimes
judged
,
and
that
upon
competent
grounds
,
yea
the
best
that
either
I
then
was
,
or
yet
am
,
capable
of
,
some
others
to
have
been
,
whom
now
I
know
to
be
wretched
Apostates
,
and
to
have
given
up
themselves
to
work
all
filthinesse
,
and
that
with
greedinesse
.
Therefore
if
upon
,
or
because
of
,
their
Apostasie
,
I
stand
bound
to
judge
them
to
have
been
in
the
best
of
their
spirituall
standings
,
no
better
then
Hypocrites
;
it
is
unpossible
but
that
I
should
be
jealous
and
suspicious
at
least
,
lest
the
best
and
greatest
Professors
of
Christ
that
are
known
to
me
in
all
the
World
,
should
be
no
better
then
Hypocrites
also
,
notwithstanding
any
account
or
satisfaction
they
give
,
or
possibly
can
give
unto
me
,
of
their
sincerity
.
If
it
be
replied
,
that
even
that
Doctrine
which
I
teach
,
in
opposition
to
that
other
,
hath
a
like
tendency
to
create
and
nourish
amongst
the
Saints
reciprocally
,
if
not
the
same
jealousies
and
evill
surmises
,
which
have
been
charged
upon
the
other
,
yet
others
every
whit
as
bad
,
or
however
,
not
much
better
then
they
;
in
as
much
as
this
Doctrine
it selfe
,
teacheth
Saints
to
looke
one
upon
another
,
as
those
that
may
Apostatize
,
and
turne
enemies
unto
Christ
and
the
Gospell
.
And
is
not
such
a
jealousie
as
this
concerning
any
person
,
every
whit
as
Unchristian
,
hard
,
or
uncharitable
,
as
to
look
upon
him
as
a
possible
Hypocrite
?
To
this
I
answer
;
That
a
jealousie
or
suspicion
of
a
present
vilenesse
,
or
unworthinesse
in
a
Man
,
especially
when
he
that
is
suspicious
,
hath
all
the
best
grounds
that
can
be
given
why
he
should
not
be
suspicious
in
this
kinde
,
is
a
far
worse
and
more
Unchristian
jealousie
and
suspicion
,
then
that
which
is
conceived
against
a
Man
touching
any
future
unworthinesse
,
that
onely
possibly
may
be
found
in
him
.
The
Doctrine
which
teacheth
a
possibility
onely
of
a
totall
and
finall
defection
in
the
Saints
,
doth
not
invite
,
or
occasion
any
Man
,
to
judge
concerning
any
Saint
or
true
Believer
;
that
he
will
,
or
that
he
is
likely
so
to
fall
,
but
onely
that
it
is
possible
for
him
so
to
fall
.
Nor
is
such
a
judgement
,
or
thought
as
this
,
concerning
any
Man
,
yea
or
Creature
whatsoever
,
any
jealousie
or
suspicion
at
all
concerning
him
,
nor
hath
it
any
thing
reflective
,
or
disparaging
in
it
,
to
the
Worth
,
Honour
,
or
Repute
of
that
Creature
,
how
great
and
worthy
soever
he
be
,
concerning
whom
it
is
conceived
;
it
being
no
disparagement
at
all
,
no
not
to
the
first
borne
of
Creatures
,
I
mean
to
the
Angels
themselves
,
not
to
partake
,
or
not
to
be
thought
to
partake
,
in
any
incommunicable
property
of
God
,
such
as
his
unchangeablenesse
is
.
To
look
upon
a
Saint
,
or
a
true
Believer
,
as
one
who
may
possibly
Apostatize
,
is
but
to
looke
upon
him
as
being
a
Creature
,
and
not
God
:
nor
would
such
an
eye
as
this
offend
the
greatest
Angell
in
Heaven
,
considering
that
he
never
gave
,
nor
is
capable
of
giving
,
any
competent
ground
or
reason
unto
any
Man
to
look
upon
him
with
any
other
.
But
to
looke
upon
a
Saint
,
or
true
Believer
,
especially
when
he
hath
given
all
the
Christian
satisfaction
that
reasonably
can
be
desired
,
or
expected
,
of
his
uprightnesse
and
sincerity
,
as
one
,
that
for
ought
we
can
tell
,
or
have
any
sufficient
ground
to
judge
the
contrary
,
may
be
an
Hypocrite
,
and
rotten
at
the
core
,
is
an
high
straine
of
Unchristian
unworthinesse
,
and
what
reason
it selfe
,
competently
informed
,
cannot
lightly
but
abhor
.
The
Premisses
concerning
the
subject
yet
in
hand
(
the
Doctrine
of
Perseverance
)
duly
considered
,
it
fully
appeares
,
that
that
Doctrine
,
which
for
these
many
yeares
last
past
hath
magnified
it self
in
the
Tongues
and
Pens
of
Men
,
not
onely
or
simply
for
a
Truth
,
but
with
many
great
Elogiums
,
and
titles
of
Soveraigne
dignity
,
as
that
it
is
a
fundamentall
Article
of
the
Reformed
Religion
,
one
of
the
principal
Points
or
Heads
of
Christian
Religion
,
wherein
the
Reformed
Churches
have
purged
themselves
from
the
Errors
of
Popery
,
that
it
is
the
foundation
of
all
true
assurance
of
Salvation
,
without
which
true
Faith
it self
cannot
stand
;
that
it
contains
that
Promise
of
God
,
which
all
Ministers
of
the
Gospel
stand
bound
to
commend
,
and
inculcate
with
all
diligence
into
all
true
Beleevers
for
their
comfort
,
with
many
such
like
studied
and
strained-for
commendations
;
this
Doctrine
(
I
say
)
in
whose
praises
the
Friends
of
it
have
risen
up
so
early
,
and
lifted
it
up
so
neer
unto
the
Heavens
;
as
hath
been
shewed
,
upon
a
strict
and
unpartial
enquiry
and
examination
,
hath
been
found
a
meer
Impostor
,
an
appearance
of
Satan
in
the
likeness
of
an
Angel
of
Light
,
a
Tenent
which
cannot
stand
in
Judgment
with
the
sound
and
wholesom
Doctrines
of
the
Gospel
.
We
shall
further
(
God
willing
)
shew
unto
you
,
in
how
little
request
the
said
Doctrine
of
Perseverance
was
with
those
,
who
are
to
this
day
counted
Pillars
of
the
Christian
Faith
in
the
Primitive
and
most
exemplary
times
;
and
likewise
how
unstable
and
uncertain
,
if
not
unsatisfied
also
,
the
greatest
Friends
,
and
learnedst
Abettors
of
it
in
latter
times
,
(
or
at
least
those
,
who
are
commonly
taken
for
such
,
)
have
been
in
their
Judgments
about
it
.
In
the
interim
we
shall
onely
,
in
order
to
the
further
clearing
up
of
the
truth
against
the
mist
of
the
said
Doctrine
,
give
you
a
brief
account
from
the
Scriptures
themselves
of
some
Examples
,
who
with
their
own
Declinings
sealed
the
truth
of
that
Doctrine
,
which
hath
been
maintained
hitherto
,
concerning
the
possibility
of
a
total
Declining
in
the
Saints
.
CHAP.
XIV
.
Exhibiting
from
the
Scriptures
some
Instances
,
of
a
Total
Declining
,
or
Falling
away
,
from
the
Grace
and
Favor
of
God
,
in
true
Beleevers
.
THe
Contents
and
undertaking
of
this
Chapter
,
is
a
surplussage
,
or
over-measure
§.
1.
to
the
Demonstration
of
the
Doctrine
under
defence
.
For
to
prove
a
possibility
that
true
Beleevers
may
totally
fall
away
,
it
is
not
necessary
to
prove
,
either
that
any
such
will
so
fall
away
:
this
would
be
a
very
pr●sumptuous
engagement
:
nor
that
any
such
are
wont
to
fall
away
,
though
this
be
extreamly
probable
,
and
a
borderer
to
that
which
is
evident
and
unquestionable
:
nor
yet
that
any
have
actually
and
de
facto
so
fallen
away
,
which
is
our
present
engagement
;
but
onely
to
evince
the
truth
of
such
Grounds
and
Reasons
,
whether
from
the
Scriptures
,
or
from
the
nature
and
consideration
of
the
things
themselves
,
from
which
▪
being
granted
,
the
said
Possibility
perfectly
appeareth
,
and
becomes
visible
to
the
eyes
of
the
judgments
and
understandings
of
men
.
Nevertheless
,
since
the
eviction
of
this
assertion
,
that
some
,
formerly
Saints
and
true
Beleevers
,
have
de
facto
totally
fallen
away
,
is
so
pregnant
a
Proof
of
the
Possibility
that
such
may
so
fall
away
,
I
judged
it
both
worth
my
labour
,
and
the
Readers
consideration
,
to
present
what
the
Scriptures
hold
forth
upon
that
account
.
Let
us
first
insist
upon
the
Example
of
David
;
concerning
whom
no
man
(
I
presume
)
questioneth
,
but
that
He
was
as
true
and
real
a
Saint
and
Beleever
,
before
the
Perpetration
of
those
two
horrid
sins
,
one
upon
the
neck
of
another
,
Murther
,
and
Adultery
,
as
He
was
after
His
Repentance
of
,
or
for
,
those
Perpetrations
.
For
,
1.
that
signal
testimony
of
being
a
man
according
to
Gods
own
Heart
,
was
given
unto
Him
by
God
Himself
,
before
He
committed
these
sins
,
as
appears
from
Acts
13.
22.
compared
with
Psal.
89.
20.
1
King
.
14.
8.
In
the
first
of
these
places
it
is
said
:
And
after
He
had
taken
Him
away
,
He
raised
up
David
to
be
their
King
,
of
whom
He
witnessed
,
saying
,
I
have
sound
David
the
son
of
Jesse
,
a
man
after
mine
own
Heart
,
which
will
do
all
things
that
I
will
.
This
,
with
the
other
places
mentioned
,
clearly
speak
of
the
frame
and
temper
of
Davids
Heart
,
and
of
the
acceptableness
of
His
Person
unto
God
,
at
the
time
of
His
anointing
,
and
investiture
into
the
Kingdom
:
whereas
it
is
evident
that
the
two
great
sins
specified
were
committed
by
Him
many
years
after
he
had
been
King
.
Besides
,
there
are
many
pregnant
Arguments
in
the
Scripture
,
of
Davids
integrity
and
uprightness
before
God
,
before
that
great
eclipse
of
the
glory
of
them
,
whereof
we
spake
.
But
we
shall
not
need
to
insist
upon
any
thing
in
this
kind
:
our
Adversaries
themselves
,
in
the
cause
depending
,
generally
acknowledg
him
to
have
bin
a
man
truly
godly
and
regenerate
,
before
the
guilt
of
the
two
enormous
sins
mentioned
clav●
unto
Him
.
The
Question
is
,
Whether
He
continued
such
,
truly
Godly
,
under
the
guilt
of
the
said
sins
,
viz.
from
the
time
of
the
Perpetration
of
them
,
until
the
time
of
His
Repentance
:
They
affirm
,
I
deny
;
and
give
this
account
of
my
Denyal
in
opposition
to
their
Affirmation
.
He
that
commits
Murther
and
Adultery
,
not
onely
against
the
clear
light
of
His
§.
2.
Conscience
,
but
with
del●beration
and
premeditated
contrivance
,
and
remains
under
the
pollution
and
guilt
of
these
sins
without
Repentance
,
is
not
a
man
truly
godly
,
or
accepted
with
God
.
But
this
was
Davids
case
:
He
committed
Murther
and
Adultery
,
not
onely
against
the
light
of
His
Conscience
,
but
&c.
Ergo.
The
Minor
Proposition
is
in
all
points
evident
from
the
Tenor
of
the
story
layd
down
Chap.
11
,
&
12
,
of
the
second
of
Samuel
:
where
the
Holy
Ghost
very
particularly
and
at
large
reporteth
the
manner
and
method
of
Davids
actings
and
behaviors
,
in
order
to
the
committing
of
the
said
sins
.
But
this
Proposition
(
I
conceive
)
hath
so
much
light
of
truth
shining
upon
it
from
the
Scriptures
,
that
they
who
deny
the
Conclusion
,
will
not
deny
it
.
For
the
Major
;
this
hath
been
sufficiently
argued
and
proved
in
the
former
Chapter
,
in
our
traverse
of
the
fifth
Argument
,
there
propounded
to
prove
a
Possibility
of
a
total
defection
in
the
Saints
,
Sect.
20
▪
21
,
&c.
where
likewise
all
the
Pleas
of
exception
,
commonly
made
against
it
,
were
largely
debated
,
and
answered
to
the
full
.
I
shall
here
onely
add
this
brief
Argument
for
the
further
confirmation
of
it
.
Whosoever
is
truly
godly
,
hath
by
Grace
and
Promise
from
God
,
a
Right
and
Title
to
the
Kingdom
of
God
.
This
Proposition
is
current
Doctrine
amongst
our
Adversaries
.
Therefore
I
assume
:
But
whosoever
commits
Murther
and
Adultery
,
and
this
against
the
light
of
Conscience
,
with
deliberation
and
premeditated
contrivance
,
and
remains
impenitent
under
the
guilt
of
such
commissions
,
during
such
His
impenitency
,
hath
no
Right
or
Title
to
the
Kingdom
of
God
.
Ergo.
This
is
proved
ex
abundanti
▪
from
Gal.
5.
21.
1
Cor.
6.
9
,
10.
(
places
formerly
argued
.
)
Touching
the
former
,
the
Apostle
,
after
a
large
enumeration
of
the
works
of
the
flesh
,
Adultery
,
Fornication
,
Uncleanness
,
—
Envyings
,
Murthers
,
&c.
subjoyns
:
of
the
which
I
tell
you
before
,
as
I
have
also
told
you
in
time
past
,
that
THAT
WHICH
DO
SVCH
THINGS
,
SHALL
NOT
INHERIT
THE
KINGDOM
O●
GOD.
The
other
place
is
of
the
same
import
.
So
likewise
are
the
Passages
Ephes.
5.
5
,
6.
It
seems
this
was
a
Doctrine
frequently
incultated
by
the
Apostle
into
the
mindes
and
consciences
of
such
as
were
Saints
,
(
at
least
so
judged
and
reputed
by
Him
,
)
and
therefore
such
,
as
we
ought
to
judg
to
have
been
none
other
.
Now
if
those
,
who
formerly
had
been
Saints
,
and
in
this
capacity
,
Heirs
of
the
Kingdom
of
God
,
should
have
retained
the
same
capacity
,
under
the
doing
of
the
things
mentioned
,
and
before
any
remorse
of
Soul
,
or
Repentance
for
them
,
the
Apostle
could
not
,
either
with
reason
,
or
truth
,
have
pronounced
this
heavy
doom
against
them
,
that
they
should
not
inherit
the
Kingdom
of
God
.
So
that
David
having
done
two
of
the
most
notorious
,
and
vile
works
of
the
flesh
,
in
the
Practise
or
Perpetration
of
Murther
,
and
Adultery
,
and
that
(
as
hath
been
said
)
with
circumstances
of
greatest
aggravation
,
doubtless
for
the
time
whilest
He
remained
impenitent
,
in
,
or
under
,
the
defilement
of
them
,
was
obnoxious
to
that
Law
of
Death
,
by
which
the
workers
of
iniquity
,
or
of
the
works
of
the
flesh
,
are
sentenced
with
the
deprivation
,
or
loss
,
of
their
Right
and
Title
to
the
Kingdom
of
Heaven
▪
and
consequently
was
not
a
godly
person
,
or
accepted
with
God
.
We
have
already
profaned
all
those
lawless
Sanctuaries
,
at
which
,
Men
,
being
pursued
by
the
Scriptures
lately
mentioned
,
are
wont
to
take
shelter
,
as
,
viz.
1.
That
the
said
places
are
not
to
be
understood
as
applicable
unto
the
Saints
,
(
they
mean
,
such
as
at
any
time
have
been
Saints
,
)
but
unto
natural
or
unregenerate
men
onely
.
2.
That
Saints
have
an
absolute
Promise
from
God
,
that
they
shall
never
totally
lose
their
Faith
.
3.
That
the
Saints
sin
onely
out
of
infirmity
,
and
not
premeditatedly
,
or
with
full
consent
:
These
Alledgments
,
with
their
fellows
,
we
have
once
and
again
in
several
places
,
upon
occasion
,
clearly
detected
to
be
of
the
spurious
and
ignoble
race
of
shifts
and
evasions
,
fought
out
by
men
for
the
gratification
and
relief
of
Error
,
and
to
obstruct
the
Truth
in
the
course
of
it
,
that
it
might
not
run
,
and
be
glorified
.
But
some
object
,
that
David
prayed
unto
God
,
during
his
impenitency
§.
3.
under
the
said
sins
;
and
that
this
is
a
sufficient
proof
,
that
He
was
all
the
while
a
Person
truly
Godly
,
and
endued
with
Justifying
Faith
.
I
answer
;
1.
It
no
where
appears
that
David
did
pray
unto
God
,
during
the
term
of
His
impenitency
,
or
until
Nathan
the
Prophet
came
unto
Him
,
to
awaken
His
Conscience
unto
a
consideration
of
them
.
The
51
Psalm
,
which
is
indeed
Precatory
and
Penitentiary
,
is
,
in
the
Title
,
said
to
have
been
made
by
David
,
when
Nathan
the
Prophet
came
unto
Him
,
(
i.
e.
upon
his
coming
unto
Him
,
)
after
He
had
gone
in
to
Bathsheba
.
Which
implies
,
that
David
was
now
in
a
Posture
of
Repentance
,
when
He
conceived
the
Prayer
expressed
in
this
Psalm
.
2.
Neither
from
one
act
of
Prayer
,
nor
from
many
,
can
the
truth
or
soundness
of
any
mans
Faith
be
concluded
.
Our
Saviour
Himself
supposeth
that
Hypocrites
pray
,
and
that
often
[
](A41481-e122860-b)a
a
Matth.
6.
5
:
Yea
,
and
that
the
Scribes
and
Pharisees
were
wont
to
make
long
Prayers
[
](A41481-e122900-b)b
b
Mat.
23.
14
;
and
affirmeth
,
that
they
were
liable
to
the
greater
damnation
,
upon
the
account
of
these
Prayers
,
in
respect
of
the
wicked
ends
intended
in
them
.
Yea
,
men
may
pray
unto
God
with
some
degree
,
or
kinde
,
of
acceptation
with
Him
,
whilest
they
are
yet
but
unregenerate
men
,
as
some
of
our
Adversaries
themselves
,
more
considering
then
their
fellows
,
do
acknowledg
.
Nor
doth
that
of
the
Apostle
,
Without
Faith
it
is
unpossible
to
please
God
[
](A41481-e122930-b)c
c
Heb.
11.
6
,
any
ways
contradict
it
:
of
which
place
,
we
shall
(
I
conceive
)
have
occasion
to
speak
more
at
large
hereafter
.
3.
It
it
yet
further
the
Doctrine
and
sence
of
our
Adversaries
,
That
Reprobates
themselves
may
have
,
and
many
times
have
,
some
excellent
gifts
of
the
Spirit
conferred
upon
them
;
and
,
among
others
,
the
gift
of
Prayer
it self
.
So
that
were
it
granted
,
or
could
it
be
proved
,
that
David
,
under
His
impenitency
for
His
crying
sins
,
did
pray
,
or
was
wont
to
pray
,
unto
God
,
it
cannot
be
inferred
from
hence
,
that
therefore
He
was
not
in
an
estate
of
Reprobation
,
or
destitute
of
the
saving
Grace
,
or
Favor
of
God
.
It
is
not
necessary
,
that
He
that
totally
falls
away
from
saving
Faith
,
should
be
,
especially
on
the
sudden
,
devested
or
dispossest
of
any
,
much
less
of
all
,
such
gifts
of
the
Holy
Ghost
,
which
are
consistent
with
an
estate
of
Reprobation
or
Unregeneracy
.
4.
If
David
was
a
true
Beleever
during
the
time
of
His
wallowing
in
the
mire
of
those
two
foul
crimes
(
oft
▪
mentioned
)
then
was
not
His
washing
by
Repentance
,
necessary
to
His
Salvation
.
The
reason
is
,
because
true
Faith
giveth
a
sufficient
Right
and
Title
to
Salvation
▪
and
it
is
the
main
stream
and
current
of
the
Gospel
,
that
Whosoever
beleeveth
,
shall
be
saved
.
But
if
Davids
washing
by
Repentance
,
was
not
necessary
to
His
Salvation
,
how
can
the
Holy
Ghost
be
justified
in
ranging
Murtherers
and
Whoremongers
amongst
those
,
who
shall
have
their
part
in
the
lake
,
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
[
](A41481-e123040-b)a
a
Rev.
21.
8.
?
or
in
saying
,
that
no
unclean
thing
shall
enter
into
it
[
the
new
Jerusalem
,
]
neither
WHATSOEVER
worketh
abomination
[
](A41481-e123080-b)b
b
Verse
27.
?
or
,
that
without
are
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Murtherers
[
](A41481-e123100-b)c
c
Verse
15.
?
&c.
Certainly
blood
defileth
a
Person
,
as
well
as
a
Nation
,
or
Land
[
](A41481-e123140-b)d
d
Num.
35.
33
,
when
it
is
unrighteously
spilt
in
it
,
and
maketh
as
well
the
one
,
as
the
other
,
unclean
,
until
it
be
attoned
.
And
for
the
sin
of
Adultery
,
it
is
sufficiently
known
that
the
Holy
Ghost
presents
it
(
almost
)
every
where
,
as
polluting
and
defiling
.
So
that
David
,
during
His
impenitency
aforesaid
,
was
cut
off
from
all
right
of
entering
into
the
new
Jerusalem
,
both
by
the
general
irregularity
of
uncleanness
,
as
also
by
the
particular
incapacities
of
Murther
,
and
Adultery
.
5.
If
David
were
a
true
Beleever
,
during
the
time
of
His
departure
,
and
§.
4.
absence
,
from
God
,
then
may
the
testimony
of
former
and
by-past
works
of
righteousness
be
accepted
by
way
of
proof
,
for
the
truth
and
soundness
of
any
mans
Faith
,
against
the
testimony
of
later
,
and
more-present
fruits
of
unrighteousness
,
against
it
.
If
so
,
then
,
1.
No
man
,
that
hath
approved
himself
a
good
Christian
formerly
,
ought
upon
any
change
whatsoever
,
upon
the
most
Unchristian
miscarriages
that
can
be
imagined
,
to
be
judged
an
Apostate
from
Christ
,
or
consequently
,
be
,
upon
any
justifiable
grounds
,
cast
out
,
by
the
sentence
of
Excommunication
,
from
any
Church
of
Christ
whatsoever
.
Which
supposed
,
No
Church
,
duly
and
regularly
deporting
it self
in
the
admission
of
Members
,
are
in
any
capacity
of
using
the
said
spiritual
Sword
,
in
any
case
,
or
upon
any
occasion
whatsoever
.
For
certain
it
is
,
that
no
person
,
who
either
is
,
or
ought
to
be
judged
by
the
Church
,
a
true
Member
of
Christ
,
ought
,
by
this
Church
,
to
be
cut
off
from
his
Body
,
or
to
be
delivered
unto
Satan
:
and
as
certain
it
is
,
that
no
person
ought
to
receive
admission
into
any
Church
,
which
is
not
looked
upon
by
this
Church
as
a
true
Member
of
Christ
.
2.
The
said
Position
admitted
for
truth
,
whereas
the
Apostle
James
demandeth
,
What
doth
it
profit
,
my
Brethren
,
though
a
man
say
He
hath
Faith
,
and
HAVE
not
Works
[
](A41481-e123330-b)e
e
James
2.
14.
,
He
might
as
well
(
or
rather
)
have
said
,
and
hath
not
had
works
?
For
,
by
the
Tenor
of
the
said
Doctrine
,
though
a
man
wants
present
works
,
or
works
of
a
later
edition
or
performance
,
whereby
to
shew
or
manifest
the
truth
of
his
Faith
unto
men
,
yea
,
though
his
later
works
give
never
so
pregnant
or
loud
a
testimony
against
the
truth
of
his
Faith
,
yet
if
he
can
but
say
,
and
make
proof
,
that
formerly
▪
though
never
so
long
before
,
he
hath
been
fruitful
in
well
doing
,
this
must
be
looked
upon
as
sufficiently
demonstrative
of
his
Faith
.
Which
is
notoriously
contrary
to
the
manifest
bent
and
scope
of
the
Apostles
discourse
in
that
place
.
3.
If
the
case
were
so
,
that
mens
former
works
,
if
good
,
must
be
heard
against
their
later
works
,
though
never
so
bad
,
there
is
no
place
or
possibility
left
,
either
for
Hypocrisie
,
or
Apostacy
,
amongst
men
,
especially
not
for
this
latter
.
For
no
man
is
to
be
judged
an
Apostate
,
but
He
that
declines
from
the
Faith
of
Jesus
Christ
,
which
sometimes
He
professed
,
and
gave
sufficient
ground
unto
men
by
his
works
,
to
conceive
and
judg
that
He
really
was
possessed
of
,
and
held
.
So
then
if
such
a
mans
former
good
works
,
be
still
to
be
judged
valid
in
their
testimony
concerning
the
goodness
of
his
Faith
,
how
evil
and
vile
soever
his
after-works
shall
be
,
evident
it
is
that
such
a
man
ought
not
to
be
esteemed
an
Apostate
,
but
a
Perseverer
in
the
Faith
,
though
his
ways
and
actions
should
degenerate
into
the
highest
strain
of
wickedness
,
or
ungodliness
,
that
can
be
imagined
.
4.
(
And
lastly
,
for
this
)
that
Passage
from
God
Himself
by
His
Prophet
Ezekiel
,
(
formerly
opened
,
)
But
when
the
righteous
turneth
away
from
His
righteousness
,
and
committeth
iniquity
,
and
doth
according
to
all
the
abominations
that
the
wicked
man
doth
,
shall
He
live
?
All
His
righteousness
that
He
hath
done
shall
not
be
mentioned
:
in
His
TRESPASS
that
He
hath
trespassed
,
and
in
His
SIN
that
He
hath
sinned
,
in
them
shall
He
dye
[
](A41481-e123410-b)a
a
Ezek.
18.
24
;
this
passage
(
I
say
)
plainly
evinceth
,
that
the
estimate
,
which
is
to
be
made
of
men
in
point
of
righteousness
,
and
unrighteousness
,
and
consequently
,
of
Faith
,
and
Unbelief
,
is
not
to
be
made
by
the
import
,
or
rule
,
of
their
former
works
,
but
of
their
latter
;
no
not
though
the
former
have
been
many
,
and
the
latter
,
but
few
.
For
the
Text
saith
,
In
His
Trespass
(
in
the
singular
number
)
that
He
hath
trespassed
,
—
shall
He
dye
;
implying
,
that
any
one
sin
,
of
that
kinde
of
sins
,
which
the
Scripture
calls
,
abominations
,
whilest
unrepented
of
,
translateth
him
from
life
unto
death
,
casteth
Him
into
the
state
and
condition
of
an
Unbeleever
.
6.
(
And
lastly
)
If
Davids
Repentance
,
after
the
Perpetration
of
the
foul
and
horrid
sins
mentioned
,
was
not
simply
necessary
to
His
Salvation
,
(
and
consequently
,
Himself
,
during
His
impenitency
,
a
man
of
death
,
)
Gods
sending
His
Prophet
Nathan
unto
Him
to
awaken
Him
,
and
raise
Him
up
by
Repentance
,
will
be
found
to
have
little
Grace
,
Love
,
or
Mercy
in
it
,
or
at
least
far
less
,
then
such
a
necessity
of
His
Repentance
supposed
,
would
derive
upon
it
.
Evident
it
is
from
the
Tenor
of
the
Message
,
which
the
Prophet
brought
from
God
unto
Him
,
that
His
Repentance
did
not
exempt
Him
from
Temporal
Judgments
.
Wherefore
hast
thou
despised
the
Commandment
of
the
Lord
,
to
do
evil
in
His
sight
?
Thou
hast
killed
Uriah
the
Hittite
with
the
sword
,
and
hast
taken
his
wife
to
be
thy
wife
,
and
hast
slain
Him
with
the
sword
of
the
children
of
Ammon
.
Now
therefore
the
Sword
shall
never
depart
from
thine
House
.
—
Thus
saith
the
Lord
,
Behold
,
I
will
raise
up
evil
against
thee
out
of
thine
own
House
,
and
I
will
take
thy
Wives
before
thine
eyes
,
and
give
them
unto
thy
Neighbor
,
and
He
shall
lie
with
thy
Wives
in
the
sight
of
this
Sun
.
For
thou
didst
it
secretly
:
but
I
will
do
this
thing
before
Israel
,
and
before
the
Sun
[
](A41481-e123490-b)b
b
2
Sam.
12
9
,
10
,
&c.
.
From
whence
,
together
with
the
event
every
ways
answering
(
as
the
process
of
Davids
History
makes
manifest
)
it
is
clear
,
that
Davids
Repentance
did
not
sanctuary
Him
from
troubles
in
the
flesh
,
and
outer
man
;
no
not
from
such
,
which
were
very
sore
,
and
grievous
to
be
suffered
.
Nor
can
it
be
said
that
it
did
deliver
Him
from
the
wrath
which
is
to
come
,
in
case
it
be
supposed
that
He
was
a
true
Beleever
immediately
before
,
and
at
,
the
time
of
His
Repentance
:
because
,
this
supposed
,
He
was
not
liable
unto
this
wrath
,
nor
in
danger
of
suffering
it
:
in
which
case
,
His
Deliverance
from
it
,
is
to
be
ascribed
,
not
to
His
present
Repentance
,
but
to
His
precedent
Faith
.
Nor
can
it
be
said
,
that
Gods
sending
Nathan
unto
David
upon
such
§.
5.
terms
of
Grace
,
as
have
been
mentioned
,
argueth
any
Election
from
Eternity
of
David
,
personally
or
particularly
considered
,
though
it
be
true
,
that
He
doth
not
vouchsafe
the
like
terms
of
Grace
,
or
means
of
Repentance
,
unto
all
other
sinners
.
Because
,
1.
If
David
was
a
true
Beleever
,
and
so
in
an
estate
of
Grace
,
when
Nathan
came
unto
Him
,
He
was
under
the
wing
of
Election
,
and
in
the
way
of
Life
and
Salvation
:
and
consequently
His
sending
to
Him
by
God
,
did
neither
argue
pro
,
or
con
,
such
His
Election
.
2.
There
might
be
some
equitable
consideration
on
Davids
behalf
,
though
not
known
unto
us
,
on
which
God
might
ground
a
Dispensation
of
more
Grace
and
Mercy
towards
Him
,
then
towards
other
sinners
,
in
whom
the
like
consideration
is
not
to
be
found
.
For
though
we
affirm
and
hold
,
that
Reasons
in
the
general
may
be
given
,
even
by
men
,
to
evince
an
equitableness
,
or
reasonableness
,
in
all
the
ways
of
God
,
yet
we
do
not
say
but
that
there
are
many
special
and
particular
Reasons
of
His
actions
and
ways
,
which
are
known
onely
to
Himself
,
and
are
not
assignable
by
men
.
That
God
delt
equitably
by
David
in
vouchsafing
unto
Him
those
signal
means
of
Repentance
,
which
He
did
;
and
that
He
deals
as
equitably
by
such
sinners
,
to
whom
He
denyeth
the
like
means
,
may
be
clearly
proved
from
the
nature
and
import
of
that
Great
Attribute
of
His
,
which
the
Scripture
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e123660-b)a
a
1
Pet.
1.
17
,
or
a
non-acceptation
of
Persons
,
as
likewise
from
that
equality
in
all
His
ways
,
which
the
Scripture
with
no
less
evidence
asserteth
[
](A41481-e123670-b)b
b
Ezek.
18.
25
29.
.
But
why
,
or
how
,
it
should
be
equitable
in
Him
,
to
make
such
a
difference
between
David
,
and
many
other
sinners
,
between
whom
notwithstanding
He
maketh
it
,
may
very
possibly
be
indemonstrable
by
men
:
because
all
the
qualifying
circumstances
on
Davids
side
,
or
of
Davids
sins
,
are
not
known
unto
men
,
as
they
are
unto
God
:
neither
are
all
the
aggravating
circumstances
of
the
sins
of
other
sinners
known
unto
them
,
as
they
are
also
unto
Him
.
Which
considered
,
evident
it
is
,
that
God
may
have
,
yea
and
questionless
hath
,
equitable
and
reasonable
grounds
,
and
these
in
,
or
from
,
the
Persons
themselves
,
and
their
ways
,
between
whom
He
maketh
any
such
difference
,
as
that
now
in
discourse
,
though
these
be
investigable
,
or
past
finding
out
by
men
.
And
why
God
should
not
give
a
reason
,
or
account
,
[
i.
e.
a
special
or
particular
account
]
of
any
of
His
matters
(
as
Elihu
speaketh
[
](A41481-e123770-b)c
c
Job
33.
13
,
)
the
reason
is
so
neer
at
hand
,
that
I
shall
not
need
to
bring
it
any
whit
neerer
by
naming
it
,
or
by
insisting
upon
it
.
3.
(
And
lastly
)
in
case
there
should
be
found
any
other
sinner
whatsoever
,
like
unto
David
in
all
circumstances
relating
unto
sin
,
and
righteousness
,
it
is
little
questionable
,
but
that
,
in
like
case
of
guilt
and
present
impenitency
,
means
of
like
grace
and
efficacy
(
though
not
literally
,
or
formally
the
same
)
in
order
to
his
Repentance
,
would
be
vouchsafed
unto
him
,
which
were
granted
unto
David
.
A
second
Old-Testament
instance
of
a
total
recidivation
from
Grace
,
or
§.
6.
true
Faith
,
we
finde
in
Solomon
.
That
Solomon
before
His
fall
by
Idolatry
,
and
other
sinful
miscarriages
(
of
which
more
presently
)
was
a
true
Beleever
,
a
regenerate
man
,
a
son
of
God
,
is
the
constant
Opinion
of
those
that
teach
an
impossibility
of
a
total
falling
away
from
Grace
:
I
do
not
know
any
one
of
them
otherwise-minded
.
However
,
His
Writings
being
so
full
of
Heavenly
Wisdom
and
Knowledg
,
as
they
are
on
all
hands
confessed
to
be
,
give
a
liberal
testimony
unto
their
Author
,
that
He
was
a
man
truly
fearing
God
,
and
held
communion
with
Him
.
And
Nehemiah
,
speaking
of
Solomon
,
saith
,
that
among
many
Nations
there
was
no
King
like
unto
Him
:
for
He
was
BELOVED
OF
HIS
GOD
[
](A41481-e123880-b)a
a
Neh.
13.
26
,
&c.
Other
Proofs
and
Arguments
there
are
demonstrative
enough
of
the
truth
and
soundness
of
Solomons
Faith
,
before
those
sad
and
high
misdemeanors
of
His
reported
in
the
Scriptures
:
but
seeing
we
have
confitentes
Reos
,
the
Confession
of
our
Adversaries
themselves
in
the
Point
,
we
shall
make
no
further
labor
of
the
proof
of
it
.
Again
,
that
Solomon
sinned
at
a
very
high
rate
of
wickedness
and
provocation
,
is
nothing
but
what
the
same
Persons
freely
enough
acknowledg
.
And
in
the
Synod
of
Dort
it self
a
Prime
Member
thereof
publiquely
said
,
that
Solomon
practised
in
sin
and
wickedness
,
whatsoever
the
lust
and
licentiousness
of
a
King
could
stretch
themselves
unto
[
](A41481-e123950-b)b
b
Solomo
,
quicquid
per
regiam
libidinem
&
licentiam
perpetrari
potuit
,
commisit
.
●
.
Deodat
of
Geneva
.
.
The
sad
History
of
His
wickedness
,
is
drawn
up
by
the
Holy
Ghost
Himself
,
1
King
.
11.
1
,
2
,
3
,
&c.
where
,
having
reported
His
disobedience
to
the
Law
of
God
,
by
which
the
Israelites
were
prohibited
to
marry
with
the
Daughters
of
a
strange
God
,
in
taking
unto
him
no
fewer
then
seven
Hundred
Wives
,
and
three
Hundred
Concubines
,
of
the
women
of
the
Moabites
,
Ammonites
,
Edomites
,
&c.
and
withall
,
the
several
abominable
Idolatries
,
wherewith
he
came
to
be
polluted
hereby
,
he
adds
,
that
His
Heart
was
not
perfect
with
the
Lord
His
God
,
as
was
the
Heart
of
David
His
Father
:
that
He
did
that
which
was
evil
in
the
sight
of
the
Lord
:
that
He
went
not
fully
after
the
Lord
,
as
did
David
His
Father
:
that
the
Lord
was
angry
with
Him
,
because
His
Heart
was
turned
from
the
Lord
God
of
Israel
,
&c.
I
am
no
enemy
to
their
Opinion
,
who
affirm
that
Solomon
returned
back
again
to
the
Lord
God
of
Israel
by
way
of
Repentance
:
but
assuredly
during
all
that
wallowing
in
the
mire
mentioned
,
under
the
pollution
and
guilt
of
all
those
abominations
charged
by
the
Holy
Ghost
upon
him
,
his
back
was
towards
him
,
and
his
person
under
the
dint
of
that
heavy
doom
,
which
is
denounced
against
Idolaters
,
and
all
that
work
abomination
,
viz.
exclusion
from
the
Kingdom
of
God
,
(
as
hath
been
largely
shewed
already
.
)
The
nakedness
of
such
allegations
and
washy
pretences
,
which
are
commonly
layd
hold
on
to
make
Solomon
a
true
Beleever
,
and
son
of
God
,
during
his
most
dreadful
Apostacy
from
him
(
lately
described
)
hath
been
detected
,
both
in
the
last
preceding
Chapter
,
as
likewise
in
the
late
examination
of
Davids
case
.
So
that
we
may
without
fear
of
the
least
breach
of
charity
,
or
of
judging
any
unrighteous
judgment
,
conclude
,
that
Solomon
,
whilest
His
Heart
was
turned
away
from
the
Lord
God
of
Israel
to
walk
after
other
Gods
,
as
after
Chemosh
,
the
abomination
of
Moab
,
after
Molech
and
Milcom
,
the
abominations
of
the
children
of
Ammon
,
after
Ashtoreh
,
the
Goddess
of
the
Zidonians
,
&c.
and
during
his
obduration
and
impenitency
,
in
these
horrid
ways
and
practices
,
was
an
enemy
unto
God
,
and
God
unto
him
,
and
the
former
relation
between
them
of
Father
and
Son
▪
wholly
dissolved
.
They
that
hold
,
or
teach
otherwise
,
both
represent
God
altogether
unlike
unto
himself
,
rendering
him
a
most
unworthy
Accepter
of
Persons
,
and
besides
cut
the
sinews
of
the
credit
and
Authority
of
the
Scriptures
,
which
still
number
Idolaters
and
workers
of
Iniquity
amongst
those
who
shall
have
no
inheritance
in
the
Kingdom
of
God
.
But
of
these
things
enough
formerly
.
Yet
let
us
hear
what
the
Patrons
of
the
Common
Doctrine
of
Perseverance
have
to
plead
for
the
life
of
Solomons
Faith
,
even
whilest
he
walked
in
those
ways
of
death
,
whereof
we
heard
so
lately
.
Solomon
(
say
they
)
could
not
fall
away
totally
from
his
Faith
,
nor
from
§.
7.
the
saving
Love
of
God
,
because
God
had
promised
unto
David
his
Father
,
that
he
would
be
a
Father
unto
Him
[
his
Son
Solomon
,
]
and
that
he
should
be
a
Son
unto
Him
:
and
that
His
Mercy
should
not
depart
from
Him
;
as
He
took
it
from
Saul
[
](A41481-e124230-b)a
a
2
Sam.
7.
14
15.
.
I
answer
:
1.
Evident
it
is
,
that
the
Mercy
,
or
kindness
of
God
,
here
mentioned
,
was
vouchsafed
by
him
,
as
well
unto
Saul
,
as
unto
Solomon
.
For
his
Promise
is
,
that
he
would
not
take
away
his
mercy
,
or
kindness
,
(
as
some
translate
)
from
the
latter
,
as
he
took
it
[
i.
e.
the
same
mercy
]
from
th●
former
,
Saul
.
If
then
the
Mercy
here
spoken
of
,
was
the
saving
Mercy
of
God
,
out
of
which
he
purposeth
to
give
Eternal
Life
,
then
Saul
was
Elect
,
and
a
childe
of
God
,
and
yet
fell
totally
and
finally
away
,
and
had
this
Grace
,
or
Mercy
,
of
Election
,
taken
from
Him
.
If
it
be
a
mercy
,
or
kindness
,
of
any
other
kinde
,
the
infisting
upon
it
is
altogether
irrelative
to
the
business
in
hand
.
2.
When
God
faith
,
that
His
Mercy
should
not
depart
from
Solomon
,
the
meaning
clearly
is
,
that
God
would
not
translate
the
Kingdom
into
another
Family
,
or
Line
,
as
he
had
transferred
it
from
Saul
and
his
house
,
but
would
continue
it
in
Davids
Line
by
Solomon
.
The
words
immediately
following
,
make
the
face
of
this
interpretation
to
shine
.
And
thine
HOVSE
,
and
thy
Kingdom
shall
be
established
for
ever
before
thee
:
thy
Throne
shall
be
established
for
ever
[
](A41481-e124410-b)b
b
Verse
16
.
3.
And
lastly
,
it
appears
from
words
spoken
by
David
unto
his
Son
Solomon
a
little
before
his
death
,
that
he
understood
the
mercy
,
or
kindness
,
promised
unto
Solomon
,
not
of
the
saving
Mercy
of
God
,
which
,
according
to
the
sence
of
our
Opposers
,
is
unremovable
where
ever
it
be
once
pitched
,
but
of
such
a
Mercy
,
as
hath
been
declared
.
And
thou
,
Solomon
my
Son
,
know
thou
the
God
of
thy
Father
,
and
serve
Him
with
a
perfect
Heart
,
and
with
a
willing
minde
.
For
the
Lord
searcheth
all
Hearts
,
and
understandeth
all
the
imaginations
of
the
thoughts
:
if
thou
seek
Him
,
He
will
be
found
of
thee
:
but
if
thou
forsake
Him
.
HE
WILL
CAST
THEE
OFF
FOR
EVER
[
](A41481-e124480-b)c
c
1
Chro.
28.
9
.
Therefore
David
himself
did
not
apprehend
any
such
Mercy
to
be
entailed
or
setled
upon
his
Son
Solomon
by
God
,
in
the
Promise
mentioned
,
as
our
Adversaries
imagine
.
Nor
is
that
,
which
was
thought
upon
by
a
great
man
in
the
Synod
of
Dort
,
§.
8.
of
any
whit
more
value
,
to
prove
the
standing
of
Solomon●
Faith
,
whilest
himself
fell
so
foully
(
as
we
have
heard
.
)
It
is
the
testimony
,
which
Solomon
himself
gives
concerning
himself
,
in
these
words
:
Also
my
wisdom
remained
with
me
[
](A41481-e124590-b)d
d
Eccles.
2
,
9
.
From
hence
this
Author
judged
it
a
legitimate
inference
,
that
Solomon
remained
sound
in
his
Faith
,
whilest
he
halted
right
down
,
yea
,
and
fell
desperately
(
as
we
have
heard
)
before
God
.
But
(
as
the
Proverb
is
)
Similes
habent
labra
lactucas
,
like
lips
,
like
lattuces
:
such
as
this
mans
Cause
is
,
such
is
his
Argument
,
or
Plea
for
it
.
For
what
is
there
in
the
words
cited
,
any
ways
to
justifie
Solomons
Faith
,
whilest
himself
fell
into
that
fearful
Condemnation
,
which
hath
oft
been
declared
?
It
is
true
,
Wisdom
sometimes
in
Scripture
signifies
,
the
true
,
sound
,
and
saving
Knowledg
of
God
,
sometimes
a
Religious
frame
of
heart
,
inclining
a
man
to
a
consciencious
observation
of
all
the
Laws
and
Precepts
of
God
.
But
unless
it
could
be
proved
,
that
it
always
is
found
in
one
of
these
two
significations
,
and
never
in
any
other
,
(
which
is
a
task
that
would
prove
a
reproach
to
any
mans
parts
and
learning
,
that
should
undertake
it
,
)
it
is
no
ways
reasonable
to
put
either
of
these
upon
it
in
the
place
in
hand
.
For
there
is
nothing
more
clear
,
then
that
Solomon
speaketh
here
of
that
wisdom
,
which
(
as
he
faith
in
the
former
Chapter
,
Vers.
13.
)
he
gave
his
heart
to
know
,
and
which
confisteth
in
the
observation
,
experience
,
and
knowledg
of
the
things
that
are
done
under
Heaven
;
in
which
also
●he
affirmeth
that
there
is
much
grief
,
and
vexation
of
spirit
,
&c.
Vers.
17
,
18.
which
,
when
he
had
attained
,
he
declares
,
Chap.
2.
that
he
fell
to
the
practique
part
of
it
,
and
gave
himself
to
the
procurement
and
enjoyment
of
the
pleasures
,
and
all
the
contentments
,
that
the
world
is
able
to
afford
unto
men
,
and
which
men
generally
seek
after
,
according
to
the
best
of
their
understandings
,
and
opportunities
otherwise
.
And
having
particularized
several
of
his
principal
enjoyments
in
this
kinde
,
Vers.
3
,
4
,
5
,
6
,
&c.
he
concludes
from
the
said
Inventory
,
or
Survey
,
Vers.
9.
thus
:
So
I
was
great
,
and
increased
more
then
all
that
were
before
me
in
Jerusalem
;
adding
,
also
my
wisdom
remained
with
me
,
[
in
the
Original
,
stood
by
me
,
or
to
me
,
]
meaning
,
that
he
was
very
circumspect
and
careful
,
not
to
destroy
,
maim
,
or
prejudice
,
that
Principle
of
Wisdom
,
which
he
had
travelled
so
long
for
,
and
by
which
he
had
raised
himself
to
a
far
greater
estate
,
in
honors
,
riches
,
pleasures
and
contentments
in
the
World
,
then
any
other
man
;
careful
(
I
say
)
he
professeth
himself
to
have
been
,
not
to
endamage
or
prejudice
this
his
wisdom
,
by
those
abundant
pleasures
and
delights
,
whereof
he
stood
possess'd
,
and
which
he
freely
enjoyed
,
as
many
are
apt
to
do
upon
such
occasions
,
and
by
such
means
.
Afterwards
,
though
he
prefers
that
wisdom
,
which
he
had
spoken
o●
hitherto
,
above
folly
,
[
i.
e.
above
a
bruitish
and
sottish
ignorance
of
such
things
,
which
concern
a
mans
interest
of
Peace
and
Comfort
in
the
World
,
]
Cap.
2.
13.
yet
he
acknowledgeth
a
Vanity
in
this
also
,
in
as
much
as
after
a
short
and
inconsiderable
space
of
time
,
the
case
and
conditiof
such
a
fool
,
will
be
every
whit
as
good
,
as
of
a
wise
man
.
Then
I
said
in
my
heart
,
as
it
happeneth
to
the
fool
,
so
it
happeneth
even
to
me
:
and
why
was
I
then
mo●e
wise
?
Then
I
said
in
my
heart
,
that
this
also
is
vanity
.
—
and
how
dyeth
the
wise
man
,
as
the
fool
!
&c.
So
that
by
the
wisdom
,
which
Solomon
saith
remained
with
him
,
in
the
fullest
enjoyment
of
the
delights
and
contentments
of
the
world
,
is
clearly
meant
,
not
a
sacred
,
but
a
politique
or
civil
wisdom
,
which
first
he
gave
his
heart
to
seek
,
and
afterwards
,
having
obtained
it
,
improved
,
to
the
rendering
of
his
condition
in
the
world
every
ways
as
desirable
,
as
the
materials
of
the
world
,
under
the
best
improvement
,
would
make
it
.
And
besides
,
evident
it
is
from
what
hath
been
said
,
and
from
the
carriage
of
the
Context
,
both
before
,
and
after
,
(
and
indeed
from
the
scope
and
purport
of
the
whole
Book
)
that
Solomon
,
in
the
place
in
hand
,
doth
not
speak
▪
of
his
latter
times
,
wherein
he
turned
aside
after
Idols
,
and
said
to
the
stock
,
or
graven
image
,
Deliver
me
:
for
thou
art
my
God
[
](A41481-e124810-b)a
a
Isai.
44.
17
;
wherein
he
heaped
up
strange
women
,
Wives
and
Concubines
,
as
before
he
had
done
Wisdom
,
like
the
sand
upon
the
sea
sh●re
innumerable
;
as
if
his
meaning
were
,
that
all
the
while
he
dishonored
himself
by
serving
the
Devil
in
these
gross
,
bruitish
,
and
unmanlike
courses
,
his
Religious
Wisdom
,
his
sound
and
saving
Knowledg
of
the
true
God
,
remained
with
him
:
but
of
his
middle
,
most
prosperous
,
and
flourishing
times
,
when
he
was
to
be
seen
in
all
his
glory
,
when
(
as
himself
said
)
the
Lord
had
given
him
rest
,
or
peace
,
on
every
side
,
so
that
he
had
neither
Adversary
,
nor
evil
occurrent
[
](A41481-e124880-b)b
b
1
Kings
5.
4
▪
.
And
his
meaning
(
as
hath
been
said
)
clearly
is
,
that
the
great
hear
of
all
this
outward
Prosperity
did
not
dissolve
the
spirit
or
strength
of
that
Wisdom
,
which
made
his
face
to
shine
in
eyes
of
all
the
Nations
and
Princes
of
the
World
round
about
him
:
which
Wisdom
,
did
not
so
much
,
if
at
all
,
stand
in
the
devoutness
of
his
Heart
or
Soul
toward●
God
,
as
in
the
knowledg
of
natural
and
civil
things
;
as
it
is
described
,
1
King
.
4.
from
Vers.
29.
to
the
end
of
the
Chapter
.
Concerning
Idols
,
and
Idolaters
,
the
Father
had
said
before
,
They
that
make
them
,
are
like
unto
them
,
[
i.
e.
as
Mr
J.
Deodat
himself
,
who
is
the
man
that
pretended
to
finde
Solomons
Faith
alive
in
the
words
in
hand
,
whilest
Solomon
himself
was
dead
in
Baal
,
or
in
some
of
Baals
Companions
,
interprets
it
,
stupid
and
blinde
,
as
the
Idols
themselves
are
,
]
and
so
is
every
one
that
trusteth
in
them
[
](A41481-e124970-b)a
a
Psal.
115
,
8
.
Therefore
(
questionless
)
the
Son
,
after
his
return
from
that
folly
,
would
not
have
pleaded
the
standing
of
his
wisdom
by
him
,
whilest
He
was
an
Idolater
,
and
Patron
of
Idols
.
But
the
truth
is
,
that
the
words
insisted
upon
are
every
ways
so
inconsiderable
in
point
of
Proof
,
for
the
continuance
of
Solomons
Faith
during
his
continuance
in
his
Idolatries
,
that
the
recourse
made
to
them
for
proof
hereof
,
is
an
Argument
to
me
very
considerable
,
that
the
Patrons
of
that
Opinion
are
extreamly
straitened
and
put
to
it
,
through
want
of
so
much
as
any
tolerable
Argument
or
Proof
,
for
the
maintaining
of
it
.
It
is
a
sign
that
the
Soul
is
hungry
indeed
,
when
every
bitter
thing
becomes
sweet
unto
it
.
Thus
then
we
clearly
finde
,
that
there
is
no
special
or
particular
ground
,
or
Argument
at
all
,
of
any
value
,
to
prove
,
that
either
David
the
Father
,
during
his
impenitency
after
the
horrid
crimes
of
Murther
and
Adultery
perpetrated
by
him
,
or
that
Solomon
the
Son
,
during
the
like
impenitency
in
him
upon
his
Idolatrous
backslidings
,
did
retain
any
saving
Principle
of
grace
,
or
Faith
,
in
them
;
but
that
,
during
their
respective
impenitencies
,
they
were
children
of
wrath
,
liable
to
the
same
sentence
of
Condemnation
with
the
promiscuous
multitude
,
or
generality
of
Murtherers
and
Idolaters
,
for
the
Proof
whereof
several
pregnant
Arguments
have
been
levyed
from
the
Scriptures
.
As
for
such
Arguments
and
grounds
,
by
which
the
certain
Perseverance
of
the
Saints
(
in
general
)
in
the
truth
and
soundness
of
their
Faith
,
is
commonly
pleaded
and
maintained
,
they
have
been
formerly
weighed
in
the
balance
of
the
Sanctuary
,
and
found
too
light
.
So
that
we
may
very
safely
conclude
,
that
both
David
and
Solomon
,
were
not
onely
under
a
possibility
of
a
total
falling
away
from
that
grace
of
God
,
wherein
they
sometimes
stood
,
(
which
is
common
to
all
the
Saints
,
)
but
that
they
taught
the
World
the
truth
and
certainty
of
such
a
Possibility
,
by
reducing
it
into
act
,
I
mean
by
falling
away
totally
from
it
.
Neither
are
Examples
of
the
like
sad
Miscarriages
wanting
in
the
New-Testament
.
§.
9.
The
Apostle
speaks
of
some
in
his
days
,
who
having
put
away
a
good
Conscience
,
concerning
Faith
,
made
shipwrack
[
](A41481-e125140-b)b
b
1
Tim.
1
,
19
thereby
:
and
in
another
place
,
speaking
of
the
dangerous
Doctrine
of
Hymeneus
and
Philetus
,
who
taught
that
the
Resurrection
was
already
past
,
he
saith
,
that
they
overthrew
,
or
destroyed
,
the
Faith
of
some
[
](A41481-e125200-b)c
c
2
Tim.
2
▪
17
.
Elsewhere
,
he
speaks
of
some
,
who
were
then
turned
aside
after
Satan
[
](A41481-e125220-b)d
d
1
Tim.
5
,
15
.
They
who
by
putting
away
a
good
Conscience
,
make
shipwrack
of
Faith
,
must
needs
be
supposed
,
1.
To
have
had
true
Faith
.
2.
To
suffer
an
absolute
or
total
loss
of
it
.
For
the
first
:
If
we
shall
suppose
,
that
they
,
who
put
away
a
good
Conscience
from
them
,
had
it
,
or
were
possessed
of
it
,
before
such
their
putting
it
away
,
we
must
suppose
withall
,
that
they
had
true
saving
Faith
:
because
goodness
of
Conscience
cannot
take
place
,
but
onely
where
such
a
Faith
gives
Being
unto
it
:
which
in
that
respect
is
said
to
purifie
the
heart
[
](A41481-e125270-b)e
e
Acts
15
,
9
:
as
on
the
contrary
,
the
very
mindes
and
consciences
of
Unbeleevers
are
said
to
be
defiled
[
](A41481-e125300-b)f
f
Tit.
1
,
15
.
Nor
doth
the
Scripture
any
where
,
to
my
best
remembrance
,
speak
of
a
good
,
or
pure
,
Conscience
,
but
where
the
goodness
of
it
is
supposed
to
slow
from
a
sound
knowledg
of
the
Will
of
God
,
in
conjunction
with
an
upright
desire
of
doing
all
things
according
to
the
Tenor
of
the
Truth
known
.
The
end
of
the
Commandment
(
saith
the
Apostle
,
in
this
very
Chapter
)
is
Charity
,
out
of
a
pure
heart
,
and
of
a
good
Conscience
,
and
of
Faith
unfeigned
[
](A41481-e125330-b)a
a
1
Tim.
1
,
5
.
So
again
:
Pray
for
us
:
for
we
trust
we
have
a
GOOD
CONSCIENCE
,
in
all
things
willing
to
live
honestly
[
](A41481-e125360-b)b
b
Heb.
13
,
18
.
Another
Apostle
,
exhorteth
Christians
,
to
sanctifie
the
Lord
in
their
hearts
,
and
●o
be
ready
always
▪
to
give
an
answer
unto
every
man
that
asketh
them
a
reason
of
the
hope
▪
that
●is
in
them
,
with
meekness
and
fear
,
Having
a
GOOD
CONSCIENCE
[
](A41481-e125380-b)c
c
1
Pet.
3.
15
,
16
,
&c.
A
little
after
,
be
placeth
the
sum
and
substance
of
true
Christianity
in
a
good
Conscience
.
The
like
figure
whereunto
,
even
Baptism
,
doth
also
now
save
●s
;
not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
Answer
[
or
,
demand
]
of
a
GOOD
CONSCIENCE
towards
God
,
by
the
Resurrection
of
Jesus
Christ
[
](A41481-e125430-b)d
d
Verse
21
:
meaning
(
to
add
this
by
the
way
)
that
Baptism
,
typified
or
presignified
by
the
Ark
,
wherein
Noah
and
his
Family
were
pr●served
from
perishing
with
the
rest
of
the
world
,
by
water
,
doth
contribute
towards
our
Salvation
from
the
condemnation
of
the
world
round
about
us
for
sin
,
not
so
much
by
the
letter
,
or
material
effect
of
it
,
but
by
typifying
,
holding
forth
,
and
assuring
us
,
that
a
good
▪
Conscience
,
raised
or
built
upon
the
Resurrection
of
Jesus
Christ
from
the
dead
,
and
the
sound
knowledg
hereof
,
doth
require
,
or
demand
,
this
Salvation
of
God
,
and
that
according
to
the
Promise
and
Encouragement
given
unto
it
by
Himself
in
that
behalf
,
and
therefore
so
,
as
that
it
shall
not
,
cannot
,
be
denyed
,
of
what
it
demandeth
of
Him
in
this
kinde
.
But
that
a
pure
(
which
onely
is
the
good
)
Conscience
,
still
springeth
from
a
found
Faith
in
Jesus
Christ
,
and
is
found
in
conjunction
with
it
,
these
places
,
1
Tim.
3.
9.
Heb.
9.
14.
&
●0
▪
22.
compared
together
,
and
added
to
the
former
,
are
sufficient
to
perswade
.
And
concerning
the
place
in
hand
,
some
of
our
best
and
most
Orthodox
Expositors
,
understand
the
good
Conscience
mentioned
to
be
none
other
.
Musculus
upon
the
words
,
Which
[
good
Conscience
]
some
having
put
away
,
concerning
Faith
,
&c.
commenteth
thus
:
Here
he
speaketh
the
same
,
which
before
he
had
expressed
thus
:
Now
the
end
of
the
Commandment
[
or
,
charge
,
which
I
give
thee
]
is
Charity
out
of
a
pure
heart
,
and
a
good
Conscience
,
and
Faith
unfeigned
:
from
which
some
going
astray
,
have
turned
aside
to
vain-jangling
[
](A41481-e125570-b)e
e
Idem
dicit
,
quòd
suprà
ad
hunc
modum
expressit
:
Finis
verò
denunciationis
hujus
est
Charitas
ex
puro
corde
,
et
conscientiâ
bonâ
,
&
fide
non
simulatâ
:
à
quibus
quòd
aberrârunt
quidam
,
deflexerunt
ad
vaniloquium
,
&c.
,
&c.
His
words
immediately
following
(
to
which
I
refer
the
Reader
)
▪
are
every
whit
as
plain
and
pregnant
to
the
same
point
;
shewing
,
that
by
a
good
conscience
▪
he
doth
not
understand
a
conscience
only
Morally
good
,
and
such
as
may
be
found
in
meer
natural
men
,
ignorant
of
Christ
,
and
the
Gospel
,
but
a
Conscience
Spiritually
or
Christi●nly
good
.
Nor
is
Bullinger
(
his
Compeer
)
of
any
other
minde
.
The
safest
ship
(
saith
he
,
upon
the
place
)
in
this
vast
sea
of
a
world
of
Errors
and
Wickednesses
,
is
Canonical
[
or
Scriptural
]
Truth
▪
pure
Faith
,
and
sincere
Charity
[
](A41481-e125680-b)f
f
Tutissima
enim
navis
in
vasto
hoc
mundi
errorum
&
scelerum
pelago
,
est
veritas
canonica
,
fides
pura
,
&
charitas
si●c●ra
,
&c.
.
In
which
words
he
explains
the
Apostles
good
Conscience
,
by
sincereness
of
Love
▪
or
Charity
.
Nor
could
Calvin
himself
finish
,
what
he
had
to
say
upon
the
place
,
until
he
had
given
testimony
to
the
same
Truth
.
The
Metaphor
(
saith
he
)
taken
from
shipwrack
,
answereth
most
aptly
.
For
it
implies
,
that
the
course
of
our
navigation
▪
[
in
the
world
]
must
be
steered
by
a
good
Conscience
,
that
so
our
Faith
may
come
safe
into
the
Haven
:
otherwise
we
shall
be
in
danger
of
shipwrack
[
](A41481-e125740-b)g
g
Metaphora
à
naufragio
sumpta
aptissimè
quadrat
.
Nam
innuit
,
ut
salva
fides
ad
portum
usque
perveniat
,
navigationis
nostrae
oursum
bonâ
conscientiâ
regendum
esse
:
alia●
naufragii
esse
periculum
;
hoc
est
,
ne
fides
malâ
conscientiâ
,
tanquam
gurgite
,
in
mari
procelloso
mergatur
.
▪
&c.
Doubtless
he
doth
not
mean
,
that
the
course
of
our
navigation
▪
through
the
world
,
that
so
our
Faith
may
come
safe
into
the
Harbor
,
should
be
steered
,
or
guided
,
by
a
meer
Moral
Conscience
,
how
good
soever
in
this
kinde
,
or
by
such
a
Conscience
,
as
Cato
,
Socrates
,
or
Seneca
had
,
or
might
have
had
:
such
a
Conscience
as
this
,
is
no
fit
steers-man
,
or
guide
to
such
a
Faith
,
with
which
,
or
by
which
,
they
must
make
the
Port
of
Heaven
,
whoever
arrive
there
.
Therefore
certainly
He
conceiveth
,
that
it
is
such
a
good
Conscience
,
the
putting
away
of
which
the
Apostle
renders
as
the
ground
,
reason
,
or
cause
,
why
some
make
shipwrack
of
Faith
,
the
goodness
whereof
ariseth
from
such
a
Faith
,
which
accompanyeth
Salvation
,
and
which
being
carefully
preserved
and
kept
,
preserveth
and
keepeth
that
Faith
,
from
whence
it
sprang
,
from
corruption
or
declining
.
Concerning
the
two
places
,
which
are
commonly
insisted
upon
,
to
prove
§.
10.
that
a
good
Conscience
in
Scripture
,
doth
not
always
signifie
a
Conscience
,
Christianly
,
Spiritually
,
or
Savingly
good
,
but
sometimes
Morally
good
onely
,
i.
e.
which
is
not
defiled
,
or
disturbed
in
the
peace
of
it
,
with
sins
against
knowledg
,
(
which
goodness
of
Conscience
is
sometimes
found
in
meer
Civil
,
or
Natural
men
)
though
destitute
of
Evangelical
illumination
;
the
truth
is
,
that
neither
the
one
,
nor
the
other
,
of
them
,
proveth
any
such
thing
.
In
the
former
of
these
places
,
the
Apostle
Paul
speaketh
thus
:
Men
and
Brethren
,
I
have
lived
in
all
good
Conscience
before
God
until
this
day
[
](A41481-e125940-b)a
a
Acts
23.
1
.
In
the
latter
,
thus
:
I
thank
God
whom
I
serve
from
my
forefathers
with
pure
Conscience
[
](A41481-e125960-b)b
b
2
Tim.
1.
3
,
&c.
For
neither
of
these
places
do
necessarily
,
nor
so
much
as
probably
,
relate
to
the
time
of
Pauls
Pharisaism
,
as
if
his
meaning
were
,
that
all
that
time
he
had
kept
a
good
Conscience
towards
God
,
(
for
how
could
He
then
with
truth
,
or
singleness
of
heart
,
have
made
this
Confession
;
Of
sinners
I
am
the
chief
[
](A41481-e126010-b)c
c
1
Tim.
1.
15
?
)
but
to
the
time
of
his
Apostleship
,
or
Profession
of
Christianity
,
as
appears
clearly
from
the
former
place
,
upon
this
account
.
Paul
was
accused
by
the
Jews
,
as
an
Apostate
from
the
Religion
of
his
Forefathers
,
and
the
true
Worship
of
God
(
as
they
supposed
)
and
that
He
was
fallen
from
Judaism
to
the
Sect
of
Christians
,
yea
,
and
was
become
a
Ringleader
of
them
.
This
they
conceived
to
have
been
an
high
misdemeanor
in
Him
,
and
accused
Him
as
a
very
wicked
and
ungodly
Person
,
for
so
doing
.
To
this
Accusation
and
Crime
objected
the
Apostle
answers
to
this
effect
,
Men
and
Brethren
,
whereas
I
have
forsaken
the
Religion
and
Worship
of
the
Jews
,
and
have
embraced
,
and
do
yet
embrace
,
the
Christian
Religion
in
stead
of
it
,
I
have
done
nothing
,
I
do
nothing
herein
,
but
upon
very
justifiable
grounds
,
and
with
a
good
Conscience
,
in
as
much
as
I
have
obeyed
God
in
so
doing
;
of
which
I
am
ready
to
give
you
a
perfect
Account
,
if
you
please
to
hear
me
.
This
to
be
the
true
purport
and
drift
of
the
Apostles
words
,
the
sequel
of
the
Context
makes
yet
more
apparant
.
For
upon
the
hearing
of
the
words
in
debate
,
uttered
by
Him
,
Ananias
the
High
▪
Priest
was
sorely
offended
,
and
commanded
the
standers
by
to
smite
Him
on
the
mouth
,
for
so
speaking
.
Now
it
is
no
ways
reasonable
to
conceive
,
that
He
would
have
taken
it
so
heinously
that
Paul
should
say
,
that
He
had
always
lived
in
all
good
Conscience
before
God
,
whilest
he
professed
Judaism
,
and
before
He
became
a
Christian
.
Such
a
saying
as
this
would
rather
have
gratified
and
pleased
,
then
offended
Him
.
But
that
He
should
say
,
that
He
lived
with
all
good
Conscience
in
the
Profession
of
Christianity
,
this
was
a
sword
that
passed
through
Ananias
Soul
.
For
the
other
place
,
where
the
Apostle
saith
that
He
served
God
from
His
§.
11.
Forefathers
with
a
pure
Conscience
,
His
meaning
onely
is
,
that
he
serves
none
other
God
,
but
Him
,
whom
His
Forefathers
,
Abraham
,
Isaac
,
and
Jacob
worshiped
,
and
that
Him
he
served
with
a
pure
Conscience
,
as
they
also
did
.
To
qualifie
the
Jews
,
who
took
great
offence
at
Him
for
changing
His
Religion
,
and
withall
to
make
this
Practice
of
His
more
passable
with
others
,
He
oft
recourseth
to
this
Apology
,
viz.
that
in
the
Profession
of
Christianity
,
he
serves
no
other
God
,
but
the
God
of
his
Forefathers
.
See
Acts
22.
14.
&
24.
14.
&
26.
7.
&
28.
20.
&c.
In
this
sence
Calvin
himself
interprets
the
place
in
hand
,
on
which
he
hath
these
words
(
amongst
others
,
of
like
import
,
)
Certain
it
is
,
that
Pauls
Conscience
was
not
always
pure
,
in
as
much
as
himself
confesseth
,
that
through
hypocrisie
he
was
deceived
,
when
he
indulged
himself
a
liberty
of
lusting
.
For
whereas
Chrysostom
excuseth
his
Pharisaism
,
in
that
he
opposed
the
Gospel
out
of
ignorance
,
and
not
out
of
malice
,
it
no
ways
satisfieth
.
For
the
elogy
[
or
,
commendation
]
of
a
pure
Conscience
,
is
not
vulgar
,
or
common
;
neither
can
it
be
separated
from
the
sincere
and
serious
fear
of
God
.
Therefore
I
restrain
his
words
to
the
present
time
,
thus
:
that
he
worshiped
one
and
the
same
God
with
his
Forefathers
:
but
now
,
since
he
was
enlightened
by
the
Gospel
,
he
worshipeth
Him
with
a
sincere
affection
of
heart
[
](A41481-e126290-b)a
a
Certum
est
,
non
semper
puram
fuisse
Pauli
cōscientiam
,
utpote
qui
fatetur
se
per
hypocrisin
fuisse
deceptū
,
quùm
sibi
concupiscendi
licentiam
indulgeret
.
Nam
quòd
excusat
Chrysostomus
ejus
Pharisaismum
,
eò
quòd
non
maliciâ
,
sed
ignoratione
Evangelium
oppugnabat
,
id
non
satisfacit
.
Neque
enim
vulgare
elogium
est
purae
conscientiae
,
n●c
potest
à
sincero
&
serio
Dei
timore
separari
.
Itaque
ad
praesens
tempus
restringo
,
hoc
modo
,
quòd
unum
cum
Proavis
suis
,
&
eundem
Deum
colat
:
sed
nunc
colat
sincero
cordis
affectu
,
ex
quo
per
Evangelium
erat
illuminatus
.
and
Soul
.
It
were
easie
to
second
Calvin
with
several
others
of
his
own
band
,
in
the
interpretation
mentioned
:
but
when
little
is
to
be
done
,
much
help
is
but
a
burthen
.
Thus
then
we
see
,
that
by
a
good
Conscience
,
which
some
putting
away
,
make
shipwrack
of
Faith
(
as
the
Apostle
saith
)
must
needs
be
meant
such
a
Conscience
,
which
hath
its
goodness
from
true
Faith
,
and
cannot
be
separated
from
it
:
and
consequently
,
that
the
persons
here
spoken
of
,
were
,
or
had
been
true
Beleevers
.
Besides
,
that
Faith
,
of
which
some
are
said
to
have
made
shipwrack
,
cannot
reasonably
be
supposed
to
have
been
a
feigned
,
counterfeit
,
or
pretended
Faith
onely
,
nor
any
thing
accompanying
destruction
;
because
it
is
such
a
Faith
,
which
the
Apostle
exhorts
and
encourageth
Timothy
to
hold
fast
,
holding
Faith
,
and
a
good
Conscience
,
which
some
having
put
away
,
concerning
Faith
,
(
which
I
advise
thee
to
hold
and
keep
)
have
made
shipwrack
.
Doubtless
the
Apostle
would
not
have
perswaded
Timothy
to
hold
,
or
keep
,
such
a
Faith
,
with
which
he
might
perish
:
Nor
had
the
making
shipwrack
of
no
better
a
commodity
then
so
,
been
any
such
great
loss
unto
Him
.
3.
That
Faith
,
which
He
exhorteth
Timothy
to
hold
,
must
needs
be
supposed
to
be
that
Faith
,
which
He
was
possessed
of
at
present
,
and
which
was
now
in
Him
.
And
that
this
was
a
true
Faith
,
appears
from
several
Passages
in
the
two
Epistles
written
by
this
Apostle
unto
Him
,
especially
from
those
words
,
When
I
call
to
remembrance
THE
UNFEIGNED
FAITH
that
is
in
thee
,
which
dwelt
first
in
thy
Grandmother
Lois
[
](A41481-e126570-b)b
b
2
Tim.
1
,
5
,
&c.
4.
The
Faith
,
which
He
exhorts
Timothy
to
hold
,
and
consequently
,
the
Faith
whereof
he
admonisheth
him
that
some
made
shipwrack
(
by
the
means
specified
)
must
in
reason
be
such
a
Faith
,
of
which
he
had
discoursed
before
in
the
Chapter
.
Now
this
was
a
Faith
unfeigned
,
out
of
which
that
Charity
,
or
Love
,
floweth
,
which
he
saith
is
the
end
of
the
Commandment
[
](A41481-e126680-b)c
c
1
Tim.
1
,
5
;
such
a
Faith
,
of
which
he
speaks
(
a
few
Verses
before
the
place
in
hand
)
in
reference
to
himself
,
thus
:
And
the
Grace
of
our
Lord
was
exceeding
abundant
,
with
Faith
,
and
Love
,
which
is
in
Christ
Iesus
[
](A41481-e126710-b)d
d
Verse
14.
:
such
a
Faith
,
by
which
men
were
to
beleeve
on
Christ
to
life
everlasting
[
](A41481-e126760-b)a
a
Vers.
16.
.
5.
(
And
lastly
)
the
Faith
here
spoken
of
,
is
such
a
Faith
,
in
the
retention
,
or
holding
whereof
,
the
warring
of
a
good
warfare
consists
.
This
is
evident
from
the
Context
,
and
connexion
between
this
,
and
the
next
preceding
Verse
.
This
charge
I
commit
unto
thee
,
Son
Timothy
,
according
to
the
Prophecies
which
went
before
on
thee
,
[
i.
e.
according
to
the
sence
and
judgments
of
the
Prophets
,
or
Interpreters
of
the
Scriptures
,
who
unanimously
agreed
in
this
,
that
thou
wert
a
Person
fit
for
the
work
of
the
Ministry
,
and
by
all
means
oughtest
to
be
called
thereunto
,
]
that
thou
by
them
(
i.
e.
being
encouraged
by
them
)
mightest
war
a
good
warfare
,
Holding
Faith
,
and
a
good
Conscience
,
&c.
Now
if
by
Faith
,
should
be
meant
nothing
but
onely
an
outward
Profession
of
the
Gospel
,
or
the
Doctrine
thereof
,
Timothy
might
have
held
these
,
and
yet
not
have
warred
a
good
warfare
.
For
who
will
say
that
Judas
warred
a
good
warfare
,
who
yet
held
an
outward
Profession
of
the
Gospel
,
and
preached
the
Doctrine
thereof
truly
?
And
it
is
generally
granted
by
those
,
who
by
Faith
,
in
the
place
in
hand
,
will
needs
understand
the
Doctrine
of
the
Gospel
,
that
men
,
who
are
no
good
Souldiers
of
Jesus
Christ
,
who
are
destitute
of
sound
and
saving
Faith
,
may
yet
hold
,
yea
hold
fast
,
the
Doctrine
of
the
Gospel
,
yea
,
and
this
to
the
suffering
of
death
it self
for
it
.
Therefore
(
questionless
)
the
Faith
of
which
the
Apostle
speaks
in
the
place
before
us
,
is
a
true
,
sound
,
and
saving
Faith
.
Nor
is
this
any
thing
but
the
sence
and
judgment
of
very
learned
and
orthodox
§.
12.
Expositors
upon
the
place
.
Musculus
affirmeth
,
that
the
Apostle
speaks
here
the
same
thing
,
which
before
He
had
expressed
in
these
words
:
But
the
end
of
this
Commandment
[
or
Charge
]
is
love
,
out
of
a
pure
Heart
,
and
good
Conscience
,
and
Faith
unfeigned
:
from
which
whilest
some
went
astray
,
they
turned
aside
to
vain-jangling
[
](A41481-e127010-b)b
b
Idem
dicit
,
quòd
suprà
ad
hunc
m●dum
expressit
,
Finis
verò
denunciationis
hujus
est
Charitas
,
ex
puro
corde
,
&
Conscientiâ
bonâ
,
&
fide
non
simulatâ
:
à
quibus
quòd
aberrârunt
quidam
,
deflexerunt
ad
vaniloquium
.
,
&c.
Presently
after
,
the
Apostle
(
he
saith
)
admonisheth
us
,
that
they
cannot
have
a
good
Conscience
,
who
are
strangers
unto
Charity
,
a
pure
Heart
,
and
Faith
unfeigned
:
and
moreover
,
that
upon
the
putting
away
of
a
good
Conscience
,
we
are
in
imminent
danger
of
making
shipwrack
of
THE
TRVE
FAITH
and
Religion
of
Christ
[
](A41481-e127050-b)c
c
Monet
nos
bonam
eos
conscientiam
habere
non
posse
,
qui
alieni
sunt
à
charitate
,
corde
puro
,
&
fide
non
simulatâ
:
deinde
,
repulsâ
bonâ
conscientientiâ
,
in
proximo
esse
ut
incidamus
in
naufragium
circà
veram
Christi
Fidem
&
Religionem
,
&c.
.
Therefore
(
doubtless
)
it
came
not
neer
the
thoughts
of
this
Author
to
conceive
,
that
any
other
Faith
should
be
meant
in
the
place
in
hand
,
but
onely
that
which
was
true
and
unfeigned
.
Calvin
also
recovered
Himself
before
the
end
of
his
Commentary
on
the
Scripture
in
hand
,
and
asserteth
the
same
interpretation
.
His
words
upon
this
account
(
to
save
transcription
)
are
to
be
seen
towards
the
end
of
the
9.
Sect.
of
this
Chapter
.
J.
Deodat
,
in
his
pious
Annotations
upon
the
Bible
,
interpreteth
the
word
Faith
,
(
in
the
Passage
in
hand
)
as
his
words
are
Englished
,
thus
:
Faith
;
viz.
sufficient
Knowledg
,
full
Assurance
,
and
SINCERE
Profession
of
the
Truth
of
the
Gospel
.
So
that
there
is
not
onely
ground
upon
ground
,
reason
upon
reason
,
to
demonstrate
,
that
by
Faith
,
in
the
Scripture
under
consideration
,
must
needs
be
meant
a
true
,
solid
,
and
sincere
Faith
,
and
not
the
bare
Doctrine
of
Faith
onely
;
but
Author
upon
Author
also
,
and
Expositor
upon
Expositor
,
and
these
Orthodox
,
to
avouch
the
same
Interpretation
.
Therefore
the
first
of
the
two
Particulars
mentioned
,
is
unquestionable
:
viz.
that
that
Faith
,
whereof
the
Apostle
saith
some
made
shipwrack
,
was
a
true
justifying
Faith
,
and
such
,
wherein
had
they
persevered
unto
the
end
,
would
have
been
accompanyed
with
Salvation
.
The
latter
,
we
shall
not
need
to
insist
upon
,
it
being
generally
granted
by
our
Adversaries
,
that
by
making
shipwrack
of
the
Faith
here
spoken
of
,
what
Faith
soever
it
be
,
is
meant
the
utter
,
absolute
,
and
total
loss
of
it
.
All
Expositors
without
exception
,
that
I
have
seen
,
are
unanimous
in
this
.
The
line
of
the
same
interpretation
is
to
be
stretched
over
the
other
Scripture
§.
13.
also
(
mentioned
as
parallel
with
the
former
,
)
wherein
Hymeneus
and
Philetus
are
said
to
have
overthrown
the
Faith
of
some
,
by
teaching
,
that
the
2
Tim.
2
▪
18.
Resurrection
was
past
already
.
That
by
overthrowing
,
is
meant
,
an
utter
and
total
subversion
,
or
destruction
,
of
the
Faith
mentioned
,
is
every
mans
sence
upon
the
place
.
So
that
the
Proof
hereof
would
be
but
an
impertinency
.
That
the
Faith
here
said
to
have
been
overthrown
by
the
Doctrine
mentioned
,
was
a
true
justifying
Faith
,
appears
clearly
from
the
Context
.
In
the
Verse
next
before
,
the
Apostle
had
said
,
And
their
word
will
eat
[
or
fret
]
as
doth
a
canker
,
of
whom
is
Hymeneus
and
Philetus
.
Now
it
is
the
nature
and
property
of
this
ulcerous
disease
,
not
to
prey
,
feed
upon
,
or
consume
,
onely
the
corrupt
humors
,
or
putrified
members
of
the
body
,
which
would
tend
rather
to
its
preservation
,
then
destruction
,
but
those
especially
that
are
most
vital
and
sound
,
yea
,
and
this
to
the
extinguishing
life
it self
.
Calvin
upon
the
place
affirms
this
,
as
the
judgment
of
all
Physicians
.
All
Physicians
(
saith
He
)
affirm
this
to
be
the
nature
of
a
[
cancer
,
or
]
gangrene
,
that
without
very
present
help
[
against
it
]
it
spreads
to
the
parts
adjoyning
,
and
eats
into
the
bones
themselves
,
and
gives
not
over
its
prevailing
progress
,
until
the
man
dyeth
.
For
in
as
much
as
upon
a
gangrene
,
a
mortification
,
or
syderation
presently
followeth
,
which
very
suddenly
with
their
contagion
infect
the
other
parts
,
to
the
universal
destruction
of
the
body
,
Paul
elegantly
compareth
adulterate
[
or
erroneous
]
Doctrines
to
such
a
pernicious
contagion
.
For
if
you
shall
once
give
way
unto
them
,
they
will
proceed
and
prevail
to
the
destruction
of
the
whole
Church
[
](A41481-e127410-b)a
a
Sed
omnes
medici
talem
ejus
naturam
esse
affirmant
,
ut
nisi
quàm
ocyssime
succurras
,
ad
contiguus
partes
serpat
,
adeóque
in
ossa
penetret
,
nec
grassandi
finem
faciat
,
nisi
homine
extincto
.
Quùm
enim
gangraenam
protinus
sequatur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vel
syderatio
,
quae
mox
suo
contagio
inficit
reliqua
Membra
usque
ad
universalem
corporis
interitum
,
eleganter
cum
tam
exitiali
contagione
Paulus
adulterinas
Doctrinas
comparat
.
Nam
si
aditum
illis
semel
dederis
,
pervadunt
usque
ad
totius
Ecclesiae
interitum
.
.
If
erroneous
Doctrines
may
possibly
prevail
to
the
destruction
of
the
whole
Church
,
doubtless
they
may
as
possibly
,
yea
much
more
possibly
,
destroy
the
Faith
of
some
true
Beleevers
;
considering
that
the
whole
Church
is
not
made
up
of
Hypocrites
,
or
Formal
Professors
onely
,
but
hath
many
sound
and
sincere
Beleevers
in
it
.
Therefore
Calvin
in
the
interpretation
asserted
,
is
,
either
with
us
,
or
against
himself
.
His
Successor
also
(
though
after
some
descents
)
Mr
J.
Deodati
,
in
His
said
Annotations
,
commenteth
the
words
,
and
their
word
will
eat
,
&c.
thus
:
Being
once
admitted
into
the
Soul
,
it
will
penetrate
to
the
total
extinguishing
of
the
SPIRITVAL
LIFE
thereof
.
Therefore
He
likewise
by
the
Faith
said
to
be
overthrown
by
Hymeneus
and
Philetus
their
Doctrine
,
clearly
understandeth
such
a
Faith
,
by
which
men
live
spiritually
.
In
the
Verse
immediately
following
,
the
Apostle
subjoyneth
,
by
way
of
§.
14.
antithesis
:
Nevertheless
the
foundation
of
God
standeth
sure
,
having
this
Seal
,
2
Tim.
2.
19
The
Lord
knoweth
them
that
are
His
:
and
,
Let
every
one
that
nameth
the
Name
of
Christ
,
depart
from
iniquity
.
The
words
in
the
Original
are
these
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
i.
e.
the
stable
,
or
sure
,
foundation
of
God
,
standeth
,
or
,
hath
stood
,
&c.
In
these
words
the
Apostle
preventeth
a
scruple
,
or
Objection
,
which
might
(
possibly
)
arise
in
the
mindes
of
some
,
upon
occasion
of
what
He
had
said
concerning
Hymeneus
and
Philetus
their
forsaking
of
the
Truth
,
and
the
overthrow
of
the
Faith
of
some
others
by
means
of
their
Error
.
The
Scruple
,
or
Objection
,
is
this
:
If
such
men
of
note
professing
the
Christian
Religion
,
as
Hymeneus
and
Philetus
were
,
grew
out
of
liking
of
that
Faith
,
which
sometimes
they
professed
,
and
forsook
it
,
and
besides
,
prevailed
with
some
others
also
,
to
relinquish
their
Faith
,
are
not
we
in
danger
of
falling
away
likewise
,
and
so
of
losing
all
that
we
have
either
done
,
or
suffered
,
hitherto
,
in
a
Christian
Profession
?
To
this
Objection
,
or
Scruple
,
the
Apostle
,
in
the
words
now
in
Hand
,
answereth
to
this
effect
.
That
notwithstanding
the
falling
away
of
men
,
who
ever
,
or
how
many
soever
they
be
,
yet
the
Glorious
Gospel
,
and
Truth
of
God
therein
,
stands
,
and
always
hath
stood
,
firm
,
stedfast
,
and
inviolable
:
which
Gospel
hath
the
matter
and
substance
of
this
saying
in
it
,
as
a
Seal
,
for
the
establishment
and
security
of
those
that
are
upright
in
the
sight
of
God
,
viz.
that
God
knoweth
,
[
i.
e.
takes
special
notice
of
,
approveth
,
and
delighteth
in
]
those
that
are
His
,
[
i.
e.
who
truly
beleeve
in
Him
,
love
,
and
serve
Him
;
]
yea
and
further
,
hath
this
Item
,
or
Heavenly
Admonition
in
it
,
tending
to
the
same
end
(
the
firm
establishing
of
those
that
are
Gods
,
in
the
way
of
their
Faith
)
Let
every
one
that
calleth
upon
the
Name
of
Christ
[
i.
e.
makes
Profession
of
His
Name
]
depart
from
iniquity
.
So
that
in
this
Answer
to
the
Scruple
or
Demand
mentioned
,
the
Apostle
intimateth
(
by
way
of
satisfaction
)
that
the
reason
why
men
fall
away
from
the
Faith
of
the
Gospel
,
is
,
partly
,
because
they
do
not
seriously
consider
what
gracious
and
worthy
respects
God
beareth
to
those
that
are
His
,
(
i.
e.
who
cleave
to
Him
in
Faith
and
Love
;
)
partly
also
,
because
they
degenerate
into
loose
and
sinful
courses
,
contrary
to
the
Law
imposed
by
the
Gospel
,
upon
all
those
in
especial
maner
that
profess
Christianity
:
and
consequently
that
there
is
no
such
danger
of
their
falling
away
,
who
shall
duly
and
throughly
consider
the
one
,
and
conscienciously
observe
the
other
.
In
asserting
the
stability
of
the
Truth
of
God
in
the
Gospel
,
by
way
of
Antidote
against
the
fears
of
those
,
that
may
possibly
suspect
it
,
because
of
the
defection
of
others
from
it
,
He
doth
but
tread
in
His
own
footsteps
elsewhere
;
as
,
viz.
where
He
saith
(
as
He
doth
a
few
Verses
before
,
in
this
very
Chapter
,
)
If
we
beleeve
not
,
[
i.
e.
though
we
men
beleeve
not
,
what
He
hath
promised
,
]
yet
He
abideth
faithful
;
He
cannot
deny
Himself
[
](A41481-e127890-b)a
a
2
Tim.
2.
13
;
as
if
He
should
say
,
the
Unbelief
of
men
,
whether
of
those
who
never
so
much
as
pretended
to
Beleeve
in
Him
,
or
of
those
who
have
revolted
from
their
Faith
,
ought
not
in
reason
to
be
so
construed
,
or
looked
upon
,
as
if
they
were
any
Argument
or
Proof
,
that
therefore
God
should
be
unfaithful
,
or
untrue
,
considering
that
it
is
altogether
incompossible
with
His
Nature
and
Being
,
to
deny
Himself
,
[
i.
e.
either
to
say
in
words
,
or
to
import
by
action
,
that
He
is
not
a
God
;
the
latter
whereof
He
should
do
,
in
case
He
should
promise
,
and
not
perform
accordingly
,
though
it
be
too
too
well
consistent
with
the
nature
of
men
thus
to
deny
Him
.
]
So
likewise
where
He
saith
(
to
the
same
Point
,
)
What
if
some
did
not
beleeve
?
shall
their
Unbelief
make
the
Faith
of
God
without
effect
[
](A41481-e127930-b)b
b
Rom.
3.
3
?
i.
e.
shall
the
Unbelief
of
men
be
interpreted
as
any
tolerable
Argument
or
ground
to
prove
,
that
God
is
unfaithful
;
or
(
which
is
the
same
)
that
He
hath
no
other
,
no
better
Faith
in
Him
,
then
that
which
sometimes
miscarrieth
,
and
produceth
not
that
,
for
which
it
stands
engaged
?
implying
,
that
such
an
interpretation
as
this
,
is
unreasonable
in
the
highest
.
But
to
give
a
little
further
light
to
the
Scripture
opened
,
Nevertheless
the
foundation
of
God
standeth
,
and
to
the
interpretation
lately
given
,
it
is
to
be
considered
,
that
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
,
foundation
,
doth
not
onely
See
Sam.
Petit
Var.
Lectionum
lib.
1.
c.
11
signifie
the
foundation
of
an
House
,
Building
,
or
the
like
,
but
a
band
,
or
instrument
in
writing
,
whereby
He
that
lendeth
money
,
or
intrusteth
goods
,
unto
another
,
is
wont
to
be
secured
by
him
who
borroweth
,
or
is
intrusted
,
that
he
shall
duly
receive
,
what
he
hath
contracted
for
with
him
.
Such
a
writing
or
instrument
as
this
,
is
a
kinde
of
politique
or
civil
foundation
,
on
which
the
Creditor
builds
a
rational
Hope
,
or
expectation
,
of
receiving
from
His
Debtor
what
is
equitably
,
and
upon
Promise
,
due
unto
Him
.
Now
that
the
Apostle
in
the
words
in
Hand
,
rather
alludeth
to
such
a
foundation
as
this
(
if
it
must
be
so
called
)
then
unto
that
other
,
is
very
probable
(
at
least
)
from
hence
;
viz.
because
to
this
latter
kinde
of
foundation
(
which
I
call
Politique
,
or
Civil
)
sealing
is
most
proper
;
whereas
it
cannot
be
ascribed
unto
the
other
,
but
by
a
very
unproper
,
strained
,
uncouth
,
and
unheard-of
attribution
.
For
who
hath
heard
of
the
sealing
of
a
foundation
of
an
House
,
or
Building
?
or
to
what
end
or
purpose
should
such
a
foundation
as
this
be
sealed
?
But
Writings
for
the
security
of
Contracts
,
or
Engagements
,
between
man
and
man
,
are
by
the
custom
of
(
almost
)
all
Nations
,
wont
to
be
sealed
,
yea
and
are
not
authentique
,
or
valid
in
Law
,
unless
they
be
sealed
.
So
that
by
the
sure
,
or
firm
,
foundation
of
God
,
which
is
said
to
stand
(
how
fast
soever
men
fall
from
the
Belief
of
it
)
questionless
is
meant
that
gracious
Contract
,
or
Covenant
,
made
by
God
with
the
World
,
to
give
Life
and
Salvation
to
all
those
that
shall
beleeve
in
Jesus
Christ
;
which
Covenant
is
now
exhibited
in
writing
unto
those
concerned
in
it
,
Men
,
as
a
foundation
for
all
men
to
build
an
Hope
and
expectation
of
Life
and
Salvation
upon
,
according
to
the
Tenor
and
terms
of
it
.
This
Foundation
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
firm
,
or
stable
;
because
it
is
such
in
the
nature
of
it
,
as
being
nothing
else
but
the
Word
,
or
Promise
of
a
God
,
who
cannot
lye
,
or
deceive
:
it
is
said
to
stand
[
or
,
to
have
stood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
because
it
never
failed
any
Person
that
built
upon
it
.
It
is
said
to
have
this
Seal
,
The
Lord
knoweth
who
are
His
,
because
the
firmness
,
or
stability
of
it
,
is
further
confirmed
unto
men
,
by
that
perfect
knowledg
,
declared
and
asserted
in
it
,
which
God
taketh
,
and
hath
,
of
all
those
who
truly
beleeve
,
whereby
they
become
appropriately
His
;
by
means
of
which
Knowledg
and
Approbation
,
He
is
in
a
perfect
capacity
,
to
make
this
signal
difference
between
them
,
and
others
who
beleeve
not
,
or
revolt
from
their
Faith
,
viz.
to
save
the
one
,
and
to
destroy
the
other
,
when
time
comes
.
Again
,
it
is
said
to
have
this
Seal
also
,
Let
every
one
that
nameth
the
Name
of
Christ
,
depart
from
iniquity
,
because
the
said
Truth
,
and
stedfastness
of
it
,
is
yet
further
commended
and
ratified
unto
men
by
the
Holiness
of
the
Commandments
given
in
it
unto
those
,
that
profess
the
Name
and
Faith
of
Christ
.
A
Promise
,
or
Covenant
,
of
Life
and
Salvation
,
is
therefore
likely
to
be
from
God
,
and
consequently
,
to
be
stable
and
firm
,
because
it
requires
such
an
excellency
of
life
and
conversation
,
of
all
those
,
who
expect
benefit
by
it
.
However
,
that
by
the
Foundation
of
God
(
in
the
place
in
Hand
)
should
be
meant
,
the
Election
of
some
particular
Persons
by
God
,
hath
neither
the
good-w●ll
of
the
Metaphor
or
Phrase
,
nor
yet
of
the
Context
,
for
it
:
of
which
more
hereafter
in
due
place
.
We
have
formerly
observed
it
as
Chrysostoms
Judgment
concerning
Judas
,
§.
15.
Cap.
10.
Sect.
24
that
at
that
time
,
when
Christ
made
this
Promise
unto
the
twelve
,
Verily
I
say
unto
you
,
that
ye
which
have
followed
me
,
in
the
regeneration
,
when
the
Son
of
man
shall
sit
in
the
Throne
of
his
Glory
,
ye
also
shall
sit
upon
twelve
Thrones
judging
the
twelve
Tribes
of
Israel
[
](A41481-e128330-b)a
a
Matt.
19
,
28
,
Judas
was
,
as
well
in
respect
of
the
inward
frame
of
His
heart
,
as
of
his
outward
conversation
,
in
the
same
capacity
,
with
the
rest
of
the
Apostles
,
of
sitting
upon
a
Throne
to
judg
the
twelve
Tribes
of
Israel
,
i.
e.
of
being
saved
.
This
opinion
of
his
concerning
Judas
,
he
argues
and
proves
from
the
said
Promise
;
which
(
he
judgeth
)
cannot
be
verified
,
unless
it
be
supposed
,
that
Judas
,
one
of
the
twelve
,
was
at
this
time
under
the
grace
of
it
,
and
in
such
a
relation
and
condition
God-ward
,
wherein
had
he
persevered
,
he
should
actually
have
been
a
partaker
of
the
glory
promised
,
with
his
fellows
.
We
took
knowledg
likewise
(
in
the
place
related
unto
)
that
P.
Martyr
approved
the
said
Judgment
of
this
Father
,
together
with
the
ground
and
reason
of
it
;
delivering
unto
us
,
upon
occasion
thereof
,
this
most
true
and
necessary
Rule
,
viz.
That
those
Promises
of
God
are
to
be
understood
with
reference
to
the
present
state
and
condition
of
things
[
](A41481-e128420-b)b
b
Promissiones
itaque
illae
Dei
,
pro
statu
praesenti
rerum
intelligendae
sunt
.
[
with
those
,
to
whom
they
were
made
.
]
And
Lorinus
writing
upon
Acts
1.
16.
reports
it
as
the
probable
opinion
of
Cyrill
,
Jerom
,
Tertullian
,
Ambrose
,
Chrysostom
,
Basil
,
Ammonius
,
Leontius
,
Olympiodorus
,
Anastasius
,
Leo
,
Euthymius
,
&c.
that
Judas
,
when
he
was
chosen
by
Christ
to
be
an
Apostle
,
was
a
good
man
,
and
so
continued
for
some
time
afterwards
:
and
withall
mentioneth
the
grounds
,
upon
which
some
of
the
said
Authors
so
conceived
of
him
.
We
shall
not
need
to
argue
the
case
of
Demas
,
Alexander
,
Hymeneus
,
and
several
others
,
whose
revoltings
from
the
Faith
,
are
recorded
in
Scriptures
.
Concerning
the
two
latter
of
the
three
now
mentioned
,
Hymeneus
and
Alexander
,
it
is
expresly
said
,
that
they
were
delivered
up
unto
Satan
by
the
Apostle
Paul
[
](A41481-e128530-b)c
c
1
Tim.
1.
20
.
Which
plainly
sheweth
,
1.
That
they
were
judged
meet
by
the
Saints
to
be
received
as
Church-members
by
them
.
For
otherwise
the
Apostle
demands
,
What
have
I
to
do
to
judg
them
that
are
without
[
](A41481-e128550-b)d
d
1
Cor.
5.
12
?
meaning
,
to
inflict
any
Ecclesiastical
or
Church-censure
upon
those
,
who
were
not
Members
of
some
Christian
Church
,
or
other
.
And
if
they
were
judged
meet
by
the
Saints
of
that
Church
,
who
admitted
them
into
Christian
communion
with
them
,
they
were
judged
true
Beleevers
by
them
:
and
their
judgment
of
them
as
being
true
Beleevers
,
is
a
far
better
ground
for
us
to
judg
them
to
have
been
such
also
,
then
their
Apostacy
is
,
to
judg
them
to
have
been
Hypocrites
,
at
that
time
,
when
they
judged
them
true
Beleevers
.
2.
Their
delivering
up
unto
Satan
by
the
Apostle
sheweth
,
that
he
judged
them
totally
fallen
from
their
faith
,
and
so
dismembered
from
Christ
:
for
otherwise
he
shou●●
have
delivered
up
unto
Satan
such
persons
,
whom
he
judged
true
Members
of
Christ
.
There
is
the
like
consideration
of
the
Incestuous
Person
in
the
Church
of
Corinth
.
His
receiving
into
this
Church
,
is
more
then
a
probable
argument
that
he
was
at
this
time
a
true
Beleever
.
Nor
is
there
the
least
intimation
given
of
any
difference
between
him
,
and
the
rest
of
the
Members
of
this
Church
,
whom
the
Apostle
termeth
Saints
by
calling
,
and
,
sanctified
by
Christ
Jesus
.
And
if
he
were
not
a
true
Member
of
Christ
,
before
the
committing
of
the
sin
,
for
which
he
was
delivered
up
unto
Satan
by
the
Apostle
,
He
sustained
no
great
loss
in
his
spiritual
condition
,
either
by
committing
the
said
sin
,
or
by
being
so
delivered
up
for
it
.
For
upon
this
supposition
,
he
was
no
better
then
an
Hypocrite
before
,
and
worse
he
could
not
lightly
be
afterwards
.
And
besides
,
the
tenor
and
import
of
the
sentence
of
Excommunication
,
is
not
declarative
,
that
the
person
sentenced
never
was
a
sound
Beleever
,
or
true
Member
of
Christ
,
but
that
now
by
his
sinful
misdemeanor
,
whereby
he
incurreth
that
sentence
,
he
hath
dismembered
himself
from
Him
.
Nor
can
the
said
sentence
be
duly
stiled
a
delivering
up
unto
Satan
,
if
it
must
be
still
supposed
,
that
the
persons
justly
sentenced
herewith
,
had
been
always
before
the
said
sentence
,
as
much
under
his
power
,
as
they
are
,
or
can
be
,
afterwards
.
So
that
all
circumstances
considered
,
it
cannot
reasonably
be
judged
,
but
that
the
person
now
in
instance
,
had
sometimes
been
a
true
Member
of
Christ
,
and
Beleever
.
But
that
he
sinned
away
this
his
blessed
Relation
,
by
that
sin
,
for
which
he
was
delivered
up
unto
Satan
,
needs
no
other
proof
,
but
the
Apostles
express
order
for
this
sentence
to
pass
upon
him
.
1
Cor.
5.
3
,
4
,
5.
For
I
verily
as
absent
in
body
,
but
present
in
spirit
,
have
determined
already
,
as
though
I
were
present
,
that
he
that
hath
done
this
thing
,
when
ye
are
gathered
together
,
and
my
spirit
,
in
the
Name
of
our
Lord
Jesus
Christ
,
that
such
an
one
,
I
say
,
by
the
power
of
our
Lord
Jesus
Christ
,
be
delivered
unto
Satan
,
&c.
Doubtless
this
Apostle
,
who
professeth
that
he
could
do
nothing
against
the
truth
,
but
for
the
truth
,
never
consented
,
much
less
commanded
,
that
any
true
Member
of
Christ
should
be
delivered
unto
Satan
.
But
(
as
hath
been
said
)
the
cause
in
hand
standeth
in
no
need
of
confirmation
from
these
examples
;
the
serviceableness
whereof
for
such
a
purpose
,
may
possibly
be
evaded
with
more
plausibleness
of
pretence
,
then
the
former
.
Any
one
instance
of
a
total
declining
in
him
,
who
hath
at
any
time
been
a
true
Beleever
,
is
sufficient
to
prove
the
truth
of
the
Doctrine
under
maintenance
:
yea
(
as
was
said
in
the
beginning
of
this
Chapter
)
though
no
such
instance
could
be
produced
,
yet
may
the
said
Doctrine
receive
demonstrative
evidence
,
and
this
in
abundance
,
otherwise
:
and
(
I
trust
)
hath
received
it
from
the
Premisses
in
this
Discourse
.
Yet
give
me
leave
to
add
one
instance
more
.
Concerning
the
Galatians
,
unto
whom
the
Apostle
Paul
writeth
,
any
man
§.
16.
that
shall
diligently
peruse
the
Epistle
written
unto
them
,
cannot
lightly
but
conclude
,
that
certainly
these
men
,
(
I
mean
the
generality
of
them
,
and
more
particularly
those
,
for
whose
sake
especially
the
Epistle
was
written
)
were
sometimes
(
viz.
when
Paul
left
them
,
after
he
had
preached
the
Gospel
for
a
while
unto
them
)
true
Beleevers
,
and
persons
justified
in
the
sight
of
God
;
and
afterwards
(
viz.
when
he
wrote
the
Epistle
unto
them
)
had
suffered
a
total
loss
of
their
Faith
,
and
of
Justification
by
it
.
That
they
were
sometimes
true
Beleevers
,
these
passages
compared
,
and
layd
together
,
are
sufficiently
pregnant
(
I
conceive
)
to
give
satisfaction
unto
any
duly
considering
man
.
I
marvel
that
ye
are
so
soon
removed
from
him
that
called
you
into
the
Grace
of
Christ
,
unto
another
Gospel
[
](A41481-e128800-b)a
a
Gal.
1.
6.
.
Their
removal
from
him
that
called
them
,
&c.
plainly
supposeth
,
that
sometimes
they
had
cleaved
unto
him
,
[
viz.
in
the
cordial
imbracement
of
that
Gospel
,
which
he
had
sent
amongst
them
,
and
by
which
he
had
called
them
.
]
So
again
:
Received
ye
the
Spirit
,
by
the
works
of
the
Law
,
or
by
the
hearing
of
Faith
[
](A41481-e128850-b)b
b
Chap.
3.
2
,
5
?
The
receiving
of
the
Spirit
,
is
still
appropriated
unto
true
Beleevers
.
This
he
spake
of
the
Spirit
,
which
they
that
BELEEVED
in
Him
,
should
receive
[
](A41481-e128900-b)c
c
John
7.
39.
.
And
elsewhere
:
And
God
which
knoweth
the
Heart
,
gave
them
witness
,
(
viz.
that
they
beleeved
,
as
appears
from
the
former
verse
)
in
giving
unto
them
the
Holy
Ghost
,
even
as
he
did
unto
us
:
(
to
omit
other
places
.
)
Again
:
And
my
tryal
,
which
was
in
my
flesh
,
ye
despised
not
,
neither
abhorred
:
but
ye
received
me
as
an
Angel
of
God
,
yea
as
Christ
Jesus
.
What
was
then
your
felicity
?
For
I
bear
you
record
,
that
if
it
had
been
possible
,
ye
would
have
plucked
ou●
your
own
eyes
,
and
have
given
them
unto
me
[
](A41481-e128950-b)d
d
Gal.
4.
14
,
15
.
If
our
Saviours
words
be
true
,
He
that
receiveth
a
Prophet
,
in
the
Name
of
a
Prophet
,
shall
receive
a
Prophets
reward
:
and
He
that
receiveth
a
righteous
man
,
in
the
Name
of
a
righteous
man
,
shall
receive
a
righteous
mans
reward
[
](A41481-e128970-b)e
e
Mat.
10.
41.
;
doubtless
he
that
receiveth
an
Apostle
,
not
only
in
the
Name
of
an
Apostle
,
but
as
an
Angel
of
God
,
yea
as
Christ
Jesus
Himself
,
shall
receive
a
righteous
mans
reward
,
(
i.
e.
Salvation
;
)
[
meaning
,
if
he
shall
continue
in
the
same
mind
,
and
frame
of
heart
,
unto
the
end
:
(
as
we
have
formerly
interpreted
such
Promises
of
God
,
by
express
warrant
from
the
Scriptures
themselves
.
)
When
he
tells
them
,
that
he
is
afraid
of
them
,
lest
he
should
have
bestowed
on
them
labour
in
vain
,
Chap.
4.
11.
His
meaning
(
doubtless
)
is
not
,
that
he
was
afraid
they
would
lose
,
or
make
shipwrack
of
an
unsound
,
light
,
or
Hypocritical
Faith
,
(
such
losses
,
whether
of
our
own
,
or
of
our
Friends
,
are
no
matter
of
fear
unto
us
,
)
but
of
such
a
Faith
,
which
,
persevered
in
,
would
have
saved
them
.
And
(
to
forbear
other
passages
,
which
might
readily
be
produced
upon
the
same
account
)
when
he
speaks
thus
unto
them
,
Ye
are
abolished
from
Christ
,
whosoever
are
justified
by
the
Law
,
[
i.
e.
depend
upon
the
works
of
the
Law
for
your
Justification
:
]
ye
are
fallen
from
Grace
:
And
again
;
Ye
did
run
well
,
who
hindered
you
,
that
you
should
not
obey
the
Truth
[
](A41481-e129050-b)a
a
Gal.
5.
4
,
7.
?
He
clearly
supposeth
,
that
they
had
been
true
Beleevers
.
If
they
were
now
fallen
from
Grace
,
which
the
Apostle
clearly
affirmeth
they
were
,
by
depending
upon
the
works
of
the
Law
,
for
their
Justification
,
it
must
needs
follow
,
that
sometimes
they
were
possessed
of
it
,
and
were
the
children
of
Grace
;
which
also
their
running
well
undeniably
importeth
.
Whereas
therefore
(
saith
Musculus
upon
the
place
)
He
saith
that
the
Galathians
ran
well
,
He
commendeth
their
zeal
and
studiousness
in
the
TRVE
FAITH
and
Religion
of
Christ
;
signifying
withall
,
that
they
might
have
attained
[
or
reached
]
the
mark
of
true
blessedness
,
had
they
persevered
in
that
,
which
they
had
well
begun
[
](A41481-e129160-b)b
b
Cum
itaque
Galatas
benè
cucurrisse
dicit
,
laudat
illorum
zelum
ac
studium
in
verâ
fide
ac
Religione
Christi
:
significatque
potuisse
eos
ad
verae
felicitatis
ac
salutis
metam
pertingere
,
si
in
eo
,
quod
bene
coeperant
,
perseverâssent
.
Qui
à
principiis
Fidei
,
ac
spiritus
boni
ad
per
fidiam
degenerant
,
omnem
suam
vitam
,
quae
veniae
particeps
erat
,
mortalem
constituunt
:
quales
illi
sunt
,
qui
cum
Galatis
spirit●
quidem
incipiunt
,
tandem
verò
carne
desinunt
.
Idem
Loc.
de
Peccato
.
Sect.
5.
:
(
with
more
of
like
import
.
)
Let
other
Orthodox
Expositors
be
consulted
upon
these
latter
,
together
with
the
former
,
passages
mentioned
by
way
of
proof
,
that
these
Galathians
were
sometimes
true
and
sound
Beleevers
;
and
they
will
be
found
to
carry
the
sence
of
them
to
the
same
point
.
On
the
other
hand
,
several
of
the
said
passages
,
with
some
others
,
do
as
plainly
and
pregnantly
suppose
,
that
at
the
writing
of
the
said
Epistle
unto
them
,
they
were
wholly
alienated
from
Christ
,
and
had
neither
part
nor
fellowship
in
the
great
business
of
Justification
by
him
.
They
were
removed
from
him
that
had
called
them
into
the
grace
of
Christ
,
unto
another
Gospel
.
They
were
abolished
from
Christ
:
they
were
fallen
from
Grace
:
they
did
not
obey
the
Truth
.
Calvin
,
upon
the
first
of
these
expressions
,
I
marvel
that
ye
are
so
soon
removed
,
&c.
writeth
thus
:
He
convinceth
them
of
a
defection
,
not
only
from
his
Doctrine
,
but
from
Christ
Himself
.
For
men
cannot
hold
Christ
upon
any
other
terms
,
then
by
acknowledging
,
that
by
His
benefit
they
are
freed
from
the
bondage
of
the
Law
[
](A41481-e129260-b)c
c
Arguit
autem
eos
defectionis
,
non
à
suâ
Doctrinâ
tantum
,
sed
à
Christo
.
Nam
Christum
tenere
aliter
non
poterant
,
quàm
si
agnoscerent
ejus
beneficio
nos
manumissos
esse
à
servitate
legis
.
.
Upon
the
second
,
Ye
are
abolished
from
Christ
,
&c.
thus
:
The
meaning
is
,
if
you
seek
for
any
part
,
or
piece
,
of
righteousness
in
the
works
of
the
Law
,
Christ
becomes
nothing
to
you
,
and
you
are
aliens
from
Grace
.
For
their
opinion
was
not
so
gross
,
as
that
they
thought
they
should
be
justified
by
the
alone
observation
of
the
Law
:
but
they
mingled
CHRIST
and
the
Law
together
:
otherwise
PAVL
should
have
had
no
ground
to
terrifie
them
with
such
threatenings
as
these
.
What
do
you
mean
?
you
take
a
course
to
make
Christ
unprofitable
to
you
,
you
bring
His
Grace
to
nothing
.
Thus
then
we
see
,
that
we
cannot
place
,
no
not
the
least
part
of
our
righteousness
,
in
the
Law
,
but
we
renounce
CHRIST
,
and
His
Grace
[
](A41481-e129320-b)d
d
Sensus
est
,
si
quam
justiciae
partem
quaeritis
in
operibus
legis
,
Christus
nihil
ad
vos
,
&
à
gratiâ
estis
alienati
.
Neque
enim
tam
crassa
erat
opinio
,
ut
solâ
legis
observatione
justificari
se
crederent
:
sed
Christum
miscebant
cum
Lege
:
alioque
frustra
his
minis
territaret
ipsos
Paulus
:
Quid
facitis
?
redditis
vobis
Christum
in●tilem
,
in
nihilum
redigitis
ejus
gratiam
.
Videmus
ergo
non
posse
minimam
justiciae
partem
constitui
in
Lege
,
quin
Christo
&
ejus
gratiae
renuntietur
.
.
Amongst
several
other
passages
looking
the
same
way
,
Musculus
upon
the
former
of
the
last-recited
places
,
commenteth
in
these
words
:
He
had
planted
the
Galatians
,
and
watered
them
diligently
,
by
preaching
the
Gospel
of
God
unto
them
:
and
hoped
,
that
it
would
so
have
come
to
pass
,
that
they
would
have
increased
in
the
Knowledg
,
and
GRACE
OF
CHRIST
.
But
whilest
He
thus
hopeth
,
and
wisheth
,
they
are
transplanted
[
or
removed
]
from
Him
,
in
whom
they
had
been
planted
[
](A41481-e129410-b)a
a
Plantaverat
Galatas
,
&
rigaverat
diligenter
,
per
Evangelij
Dei
praedicationem
,
sperabatque
fore
,
ut
crescerēt
in
cognitione
&
gratiâ
Christi
.
Dum
hoc
sperat
&
optat
,
illi
,
ab
eo
,
in
quo
plantati
fucrant
,
transponuntur
,
&c.
.
The
truth
is
,
that
several
expressions
and
carriages
in
the
Epistle
are
so
pregnant
on
the
one
Hand
,
to
evince
and
prove
,
that
when
time
was
,
they
were
true
and
found
Beleevers
;
and
several
others
,
as
pregnant
as
they
on
the
other
Hand
,
to
prove
them
,
at
the
writing
hereof
,
to
have
been
meer
nullifidians
,
or
persons
voyd
of
all
true
justifying
Faith
,
that
Expositors
could
not
lightly
but
speak
them
sometimes
true
Beleevers
,
whilest
they
had
the
former
places
before
them
,
and
afterwards
,
Persons
wholly
lapsed
from
such
Faith
,
when
they
had
the
latter
.
The
case
concerning
these
Galatians
being
so
evident
,
we
shall
argue
it
no
further
,
but
conclude
with
a
brief
report
of
M.
Luthers
Judgment
upon
it
.
At
first
(
saith
He
)
the
Galatians
heard
,
and
obey●d
the
Truth
.
Therefore
when
Paul
faith
,
Who
hath
bewitched
you
?
He
signifieth
,
that
now
,
being
bewitched
by
the
false
Apostles
,
they
had
FALLEN
AWAY
from
,
and
forsaken
,
that
Truth
,
which
formerly
they
had
obeyed
[
](A41481-e129520-b)b
b
Primò
Galat●
audierant
,
&
obedierant
▪
veritati
.
Ideò
cum
dicit
,
quis
vos
fascinavit
?
significat
eos
per
Pseudapostolos
fascinatos
,
nunc
à
veritate
,
cui
anteà
obedierant
,
defecisse
,
ac
eam
deseruisse
:
in
Gal.
3.
1.
.
Not
long
after
;
He
had
said
before
,
that
seeking
Justification
by
the
Law
,
they
cast
away
the
Grace
of
God
:
and
,
that
Christ
dyed
for
them
in
vain
.
Here
He
adds
,
that
such
Persons
crucifie
Christ
,
who
had
formerly
lived
and
reigned
in
them
.
As
if
He
should
say
,
you
have
not
onely
CAST
AWAY
THE
GRACE
OF
GOD
,
it
is
not
onely
true
,
that
Christ
dyed
for
you
in
vain
,
but
that
He
is
most
unworthily
crucified
[
by
you
,
or
amongst
]
you
[
](A41481-e129580-b)c
c
Suprà
dixit
,
Quaerentes
Justiciam
ex
Lege
,
abjicere
gratiam
Dei
:
item
,
illis
Christum
gratis
mortuum
fuisse
.
Hic
v●●ò
addit
,
quòd
tales
crucifigant
Christum
,
qui
anteà
vixit
&
regnavit
in
ipsis
.
Quasi
dicat
,
jam
non
solum
abjecistis
gratiam
Dei
,
non
solum
Christus
frustrà
vobis
mortuus
est
,
sed
turpissimè
in
vobis
crucifixus
.
Ibid.
.
Afterwards
:
The
Righteousness
of
the
Law
,
which
Paul
here
calls
the
Flesh
,
is
so
far
from
justifying
men
,
that
they
,
who
after
they
have
received
the
Spirit
,
by
the
hearing
of
Faith
,
make
a
defection
unto
it
,
are
consummated
by
it
,
i.
e.
are
●ade
an
end
of
,
and
destroyed
utterly
[
](A41481-e129630-b)d
d
Adeò
ergo
Justicia
Legis
,
quam
Paulus
hic
carne●●
vocat
,
non
justificat
,
ut
hi
qui
post
acceptum
Spiritum
per
Fidei
auditum
,
ad
eam
deficiunt
,
eâ
cansummentur
,
hoc
est
,
f●niantur
,
&
prorsus
perdantur
.
Ad
Galat.
3.
3.
.
To
conclude
,
upon
those
words
,
Cap.
5.
4.
Ye
are
fallen
from
Grace
,
i.
e.
(
saith
He
)
ye
are
no
longer
in
the
Kingdom
of
Grace
.
He
that
falleth
from
Grace
,
simply
[
and
absolutely
]
loseth
expiation
[
or
atonement
,
]
remission
of
sins
,
righteousness
,
liberty
,
and
that
life
,
which
Christ
by
His
Death
and
Resurrection
hath
merited
for
us
[
](A41481-e129690-b)e
e
A
gratiâ
excidistis
,
i.
e.
non
ampliùs
estis
in
Regno
Gratiae
.
—
Qui
excidit
à
gratiâ
,
ami●ti●
simpliciter
expiationem
,
remissionem
peccatorum
,
Iusticiam
,
libertatem
,
vitam
,
&c.
quam
Christus
suâ
Mort●
&
Resurrectione
nobis
emeruit
.
.
Many
other
Passages
of
like
import
with
these
,
might
readily
be
cited
from
this
Author
in
His
Commentaries
upon
this
Epistle
.
So
that
there
is
little
question
to
be
made
,
but
that
Luther
abounded
in
this
sence
;
viz.
that
Persons
truly
justified
,
and
in
present
Possession
of
that
Righteousness
,
Justification
,
Life
,
which
Christ
merited
for
them
,
may
yet
fall
away
totally
from
this
Grace
,
and
to
destruction
;
and
that
He
looked
upon
the
Galatians
,
as
Paul
describes
them
in
their
different
Postures
,
first
of
Faith
,
then
of
falling
away
,
as
perfect
instances
to
evince
the
truth
of
such
a
Doctrine
.
I
shall
conclude
the
Chapter
in
Hand
with
a
brief
Survey
of
that
place
§.
17.
(
formerly
mentioned
,
)
For
some
are
already
turned
aside
after
Satan
[
](A41481-e129800-b)a
a
1
Tim.
5.
15
.
These
words
,
Calvin
in
His
Commentaries
upon
them
,
dilareth
thus
;
This
expression
,
after
Satan
,
is
observable
▪
because
●o
man
can
turn
aside
from
Christ
,
though
it
be
never
so
little
,
but
He
follows
Satan
.
For
He
reigneth
over
all
,
who
are
not
Christs
.
Hence
we
are
admonished
,
how
destructive
a
thing
it
is
,
to
turn
aside
from
a
str●ight
course
,
which
OF
THE
SONS
OF
GOD
MAKES
US
SLAVES
OF
THE
DEVIL
[
](A41481-e129830-b)b
b
Post
Satanam
;
Notanda
loquutio
,
quia
nemo
potest
v●l
tantillum
a
Christo
deflectere
,
quin
Satanam
sequatur
.
Nam
regnum
in
omnes
habet
,
qui
Christi
non
sunt
.
Hinc
admonemur
quam
exitialis
sit
deflexio
a
recto
cursu
,
quae
ex
Dei
filiis
nos
facit
Satanae
mancipia
.
.
So
that
His
sence
upon
the
place
cleerly
is
,
that
the
Persons
here
said
to
have
turned
aside
after
Satan
▪
were
before
this
their
turning
aside
,
the
children
of
God
,
and
therefore
true
Beleevers
;
and
that
by
means
of
their
turning
aside
,
and
after
it
,
they
were
the
Slaves
of
the
Devil
:
which
implies
●
total
defection
(
at
least
)
from
Christ
,
and
their
Faith
.
I
desire
the
Reader
to
take
knowledg
once
more
,
upon
occasion
of
the
passage
now
transcribed
from
Calvin
,
that
He
was
not
so
absolute
,
or
intire
,
in
His
Judgment
,
for
an
impossibility
of
a
total
Declining
in
the
Saints
,
as
the
Friends
of
this
Notion
commonly
presume
,
or
as
if
He
never
expressed
His
Judgment
to
the
contrary
.
In
the
words
lately
cited
,
He
expresly
grants
,
and
supposeth
,
that
of
the
Children
of
God
,
men
may
be
made
,
or
become
,
the
Slaves
of
Satan
.
And
that
the
Persons
spoken
of
in
the
Scripture
in
hand
,
were
(
as
He
supposeth
)
true
Beleevers
,
is
evident
from
hence
,
viz.
that
they
are
said
to
have
turned
aside
,
or
to
have
been
turned
aside
,
after
Satan
.
If
they
had
been
unsound
,
or
Hypocritical
Christians
before
,
they
could
not
,
by
falling
into
any
other
course
of
impiety
,
be
said
to
have
turned
aside
,
or
,
out
of
the
way
[
](A41481-e130000-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
Satan
;
because
men
and
women
follow
Satan
as
much
,
as
directly
,
as
close
,
by
walking
in
ways
of
Hypocrisie
,
and
rottenness
of
Profession
,
as
in
ways
of
uncleanness
,
or
of
any
other
unrighteousness
whatsoever
.
Therefore
certainly
the
way
,
out
of
which
they
turned
aside
to
walk
after
Satan
,
was
the
way
of
a
true
Faith
,
and
of
a
life
answerable
thereunto
.
And
that
a
turning
aside
after
Satan
,
imports
a
total
deserting
of
Christ
,
or
a
total
deprivation
and
loss
of
that
interest
,
which
a
Person
had
in
Christ
before
,
is
richer
in
evidence
,
then
to
need
Proof
.
Nor
do
I
finde
any
one
Expositor
,
who
,
casting
up
the
expression
,
findes
it
to
amount
to
any
whit
less
.
CHAP.
XV.
Declaring
the
Sence
and
Judgment
,
as
well
of
the
Ancient
Fathers
of
the
Church
,
as
of
Modern
Reformed
Divines
▪
touching
the
Point
of
Perseverance
:
and
so
concluding
the
Digression
concerning
this
Subject
.
IT
is
a
Vanity
whereunto
the
Tongues
and
Pens
of
Learned
Men
,
being
§.
1.
once
engaged
,
and
declared
,
for
an
Opinion
(
especially
in
matters
of
Religion
)
are
much
subject
unto
,
to
cast
undue
aspersions
upon
,
and
so
to
create
undeserved
prejudice
unto
,
all
such
Doctrines
,
or
Opinions
,
which
are
inconsistent
with
that
Opinion
,
which
themselves
are
known
to
hold
,
and
to
have
maintained
.
Amongst
other
weapons
of
this
warfare
,
the
Arrow
of
this
reproach
is
most
frequently
unquiver'd
,
and
let
fly
:
if
men
can
finde
that
any
Opinion
,
which
hath
the
least
semblance
,
or
sympathy
,
though
but
in
sound
of
words
onely
,
with
that
,
which
opposeth
theirs
,
hath
either
been
held
by
any
former
Heretique
,
or
Person
voted
Erroneous
,
or
else
opposed
by
those
,
unto
whose
lot
it
is
fallen
to
be
sirnamed
Orthodox
,
they
make
an
importune
outcry
against
this
Opinion
(
I
mean
,
which
opposeth
theirs
)
as
if
it
were
nothing
but
an
old
infamous
Error
,
held
onely
by
Heretiques
and
Erroneous
Men
,
but
stigmatized
and
cast
out
of
the
Church
by
the
Orthodox
,
long
ago
.
The
truth
is
,
that
neither
the
one
consideration
,
nor
the
other
,
no
not
when
they
are
real
,
and
not
in
pretence
or
presumption
onely
,
(
I
mean
,
neither
the
asserting
of
an
Opinion
by
men
in
many
things
erroneous
,
nor
the
dis-owning
of
it
by
men
in
most
things
,
and
in
the
main
,
orthodox
,
)
are
any
demonstrative
grounds
of
the
unsoundness
of
this
Opinion
,
or
that
it
is
not
from
God
.
How
much
less
,
when
that
Opinion
indeed
,
which
suffers
rebuke
from
men
upon
such
terms
,
was
neither
taught
,
nor
held
,
by
the
one
,
nor
rejected
,
or
opposed
,
by
the
other
,
but
onely
an
Opinion
in
some
outward
lineaments
somewhat
like
unto
it
,
but
in
heart
,
and
substance
of
matter
,
altogether
differing
from
it
?
The
Doctrine
of
Election
,
or
Predestination
unto
Life
,
from
foreseen
Faith
,
or
Works
,
is
commonly
decryed
,
and
made
odious
unto
men
upon
this
pretence
,
that
it
was
a
Doctrine
held
by
Pelagians
and
Semi-Pelagians
,
and
condemned
and
cast
out
of
the
Church
for
an
Error
,
by
all
the
Orthodox
Fathers
,
long
since
.
Whereas
it
is
evident
from
the
Records
of
Antiquity
,
that
the
Opinion
concerning
Predestination
from
foreseen
Faith
,
or
Works
,
which
was
held
by
the
Pelagians
,
and
rejected
by
the
Orthodox
Fathers
,
was
not
simply
this
,
that
God
Predestinated
those
unto
Life
,
whom
He
foresaw
would
beleeve
,
or
live
holily
,
but
,
whom
He
foresaw
would
beleeve
,
or
live
holily
,
out
of
the
strength
or
abilities
of
Nature
.
The
Orthodox
Fathers
themselves
held
,
and
taught
,
Predestination
from
foreseen
Faith
,
and
Holiness
,
as
well
as
the
Pelagians
,
but
with
this
difference
:
The
Fathers
taught
it
,
from
the
foresight
of
such
a
Faith
and
Holiness
,
which
men
should
be
enabled
unto
by
Grace
:
the
Pelagians
,
from
such
,
whether
Faith
,
or
Holiness
,
which
men
should
raise
or
exhibit
by
the
strength
of
Nature
.
This
is
evident
from
what
Gerardus
Vossius
,
a
diligent
and
faithful
Surveyor
of
Antiquity
,
demonstrateth
in
the
sixth
Book
of
his
Pelagian
History
.
The
Greek
Fathers
(
saith
He
)
always
,
and
all
the
Latine
Fathers
,
who
lived
before
Austine
,
are
wont
to
say
,
that
they
are
Predestinated
unto
Life
,
whom
God
foresaw
would
live
godlily
,
and
well
;
or
,
as
some
others
speak
,
whom
He
foresaw
would
beleeve
,
and
persevere
,
who
should
beleeve
on
Him
to
Eternal
Life
,
(
1
Tim.
1.
16.
)
Which
they
so
interpret
,
as
to
say
,
that
Predestination
unto
Glory
is
made
[
by
God
]
according
to
His
foreknowledg
of
Faith
and
Perseverance
.
But
they
did
not
mean
the
foresight
,
or
foreknowledg
of
such
things
,
which
a
man
was
to
do
by
the
abilities
of
Nature
,
but
by
the
strength
and
assistance
of
Grace
,
as
well
preventing
,
as
subsequent
.
So
that
this
consent
of
Antiquity
,
no
ways
helpeth
,
either
the
Pelagians
,
or
Semi-Pelagians
[
in
their
cause
.
]
For
both
these
held
,
that
the
cause
of
Predestination
is
assignable
on
mans
part
,
according
to
all
the
effects
of
it
:
whereas
the
Orthodox
Fathers
acknowledg
,
that
the
first
[
or
,
preventing
]
Grace
,
is
conferr'd
,
not
of
merit
,
but
freely
.
So
that
their
Opinion
was
,
that
there
was
no
cause
assignable
on
mans
part
,
of
Predestination
unto
preventing
Grace
[
](A41481-e130310-b)a
a
Graeci
Patres
semper
,
Patrum
Latinorum
verò
illi
,
qui
ante
Augustinum
vixerunt
,
dicere
solent
,
eos
esse
praedestinatos
ad
vitam
,
quos
Deus
piè
rectéque
victuros
praevidit
:
sive
,
ut
alij
loquūtur
,
quos
praevidit
credituros
,
&
perseveraturos
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
ut
est
1
Tim.
1.
)
Quod
ita
in
terpretātur
,
ut
Praedestinatio
ad
Gloriam
●acta
dicatur
,
secundum
praescientiam
fidei
&
perseverantiae
.
Verum
non
intellexerunt
praescientiam
eorum
,
quae
homo
acturus
erat
ex
viribus
naturae
,
sed
quae
esset
facturus
ex
viribus
gratiae
,
tum
praevenientis
,
tum
subsequentis
:
eóque
antiquitatis
ille
consensus
nihil
,
vel
Pelagianos
,
vel
Semi-Pelagianos
juvat
.
Nam
utrique
illi
crediderunt
Praedestinationis
causam
dari
ex
parte
hominis
secundum
omnes
effectus
.
At
Catholici
agnoverunt
,
gratiam
primā
,
non
ex
merito
,
sed
gratis
conferri
.
Quare
nec
putârunt
,
ex
parte
hominis
,
causam
dari
Pr●destinationis
ad
gratiam
praevenientem
,
&c.
Gerard.
Johan
.
Vossius
,
Hist.
Pelag.
lib.
6.
Thes.
8.
,
&c.
This
to
have
been
the
true
and
clear
difference
,
between
the
Ancient
Orthodox
Fathers
,
and
the
Pelagians
and
Semi-Pelagians
touching
the
Point
of
Predestination
,
He
sheweth
with
an
high
Hand
of
Evidence
and
Proof
,
from
several
Passages
cited
out
of
the
Authors
themselves
,
in
the
Prosecution
and
Proof
of
His
said
Thesis
.
As
the
Doctrine
of
Predestination
from
foreseen
Faith
and
Perseverance
,
§.
2.
as
it
is
at
this
day
held
and
taught
by
some
,
(
which
yet
is
none
of
my
Sence
,
or
Opinion
,
as
I
may
have
occasion
,
I
conceive
,
more
particularly
to
declare
,
in
the
Progress
of
the
Work
in
Hand
,
)
is
unjustly
traduced
,
as
if
it
savored
of
Pelagianism
,
and
had
been
long
since
thrown
out
of
the
Church
by
all
Orthodox
Antiquity
,
whereas
it
was
the
express
Doctrine
(
as
we
have
heard
)
generally
held
and
taught
by
them
;
so
is
the
Doctrine
of
Conditional
Perseverance
,
and
which
asserteth
an
amissibility
of
Grace
,
and
true
Faith
,
both
total
and
final
,
most
unduly
and
unworthily
branded
with
this
reproach
,
that
it
is
a
rotten
Popish
Error
,
and
was
never
he●d
by
Orthodox
Men.
We
shall
therefore
in
the
former
part
of
this
Chapter
wipe
off
this
aspersion
,
and
prove
by
express
Testimonies
,
and
these
not
a
few
,
that
this
Doctrine
was
a
branch
of
the
Faith
of
the
Primitive
Christians
,
and
of
those
,
who
were
,
and
are
at
this
day
,
esteemed
to
have
been
the
most
Orthodox
and
sound
in
their
generation
.
Some
Testimonies
of
this
import
,
we
have
already
,
as
I
remember
,
cited
upon
other
occasions
,
in
the
preceding
part
of
this
Discourse
:
and
to
save
transcriptions
,
as
much
as
with
convenience
may
be
,
we
shall
not
repeat
the
words
of
any
Author
,
which
have
been
already
expressed
,
but
onely
give
the
sence
of
the
said
words
in
English
,
and
for
the
words
themselves
,
send
you
to
those
quarters
of
the
Discourse
,
where
they
are
lodged
,
and
easie
to
be
found
.
We
shall
do
the
like
in
the
latter
part
of
this
Chapter
,
in
respect
of
such
Testimonies
from
Modern
Writers
,
which
have
been
already
presented
in
the
express
words
of
their
respective
Authors
upon
another
account
.
In
the
first
place
I
shall
account
unto
the
Reader
,
what
the
forementioned
§.
3.
Author
,
Gerard
Vossius
,
delivers
(
in
His
said
Pelagian
History
)
for
the
sence
and
judgment
of
Orthodox
Antiquity
in
the
present
Question
about
Perseverance
.
From
this
additament
of
Austin's
Opinion
(
saith
He
,
speaking
Ex
altero
hoc
Augustinianae
sentētiae
additamento
,
satis
clarè
liquet
,
tam
▪
Augustinum
&
Prosperum
,
quàm
Pelagium
&
ejus
reliquias
,
super
eo
convenisse
,
quòd
Fides
justifican●
,
et
gratia
regeneran●
,
amitti
possit
,
&
à
plerisque
amittatur
.
of
what
this
Father
had
added
to
the
common
Doctrine
of
those
,
who
had
gone
before
Him
,
touching
Perseverance
,
which
He
had
expressed
in
His
former
Thesis
,
)
it
is
manifest
enough
,
that
both
Austin
and
Prosper
,
and
Pelagius
with
His
Followers
,
agreed
in
this
,
That
Justifying
Faith
,
and
Regenerating
Grace
,
may
be
lost
,
and
that
they
are
lost
by
very
many
.
A
little
after
:
Therefore
they
understand
not
the
Doctrine
or
Judgment
of
Antiquity
,
who
,
when
they
read
in
Augustin
,
and
others
,
that
the
Elect
of
God
,
either
never
fall
away
,
or
else
that
they
return
to
God
before
they
dye
,
from
hence
infer
,
that
their
Opinion
was
,
that
true
Beleevers
,
either
always
persevere
in
Faith
,
or
at
least
never
fall
away
utterly
from
the
Grace
of
God
.
Whose
Arguing
leans
upon
this
supposition
,
that
true
Beleevers
,
and
the
Elect
,
are
terms
convertible
;
whereas
,
according
to
Augustin's
Doctrine
,
not
true
Beleevers
,
but
true
Beleevers
persevering
,
and
Elect
,
are
reciprocable
.
Yea
▪
the
whole
Dispute
,
which
Augustin
had
with
Pelagius
,
and
the
Massilienses
,
about
the
Perseverance
of
the
Saints
,
stands
upon
a
contrary
Hypothesis
.
For
unless
it
be
granted
,
that
some
true
Beleevers
,
and
godly
ones
,
do
depart
[
from
God
,
]
and
not
return
,
do
fall
,
and
no●
rise
again
,
this
Question
,
why
some
of
these
persevere
,
others
not
,
is
at
an
end
before
it
begin
:
and
yet
this
was
the
Question
so
hotly
disputed
between
Augustin
,
and
his
Adversaries
.
Yea
the
truth
is
,
that
all
Antiquity
joyntly
opposeth
that
Et
paulò
post
:
Neutiquam
igitur
Antiquitatis
mentem
assequuntur
,
qui
cum
apud
Augustinum
et
alios
legunt
,
Electos
Dei
,
vel
deficere
nunquam
,
vel
ad
Deum
antè
obitum
redire
,
inde
colligunt
,
ex
eorum
sententiâ
fideles
semper
in
fide
perseverare
,
aut
saltem
nunquam
penitùs
divinâ
gratiâ
excidere
.
Quorum
argumentum
hac
nititur
hypothesi
,
quòd
fideles
&
Electi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cum
juxtà
Augustinum
non
reciprocentur
Electi
&
Fideles
,
sed
Fideles
perseverantes
.
Imò
omnis
disputatio
illa
,
quae
Augustino
cum
Pelagio
&
Massiliensibus
de
Perseverantiâ
Sanctorum
fuit
,
hypothesin
plane
contrariam
habet
.
Nam
nisi
concedatur
quosdam
fidelium
&
piorum
deficere
,
nec
redire
;
cadere
,
nec
surgere
,
cessabit
penitùs
haec
questio
,
cur
aliqui
eorum
perseverant
,
aliqui
non
item
;
de
quo
inter
Augustinum
&
Adversarios
tantoperé
disceptatum
fuit
.
Quid
quod
Antiquitas
tota
indeficibilitati
adversatur
,
necquenquanc
,
quantum
meminisse
valemus
,
veterum
invenire
est
,
qui
Fideles
omnes
omnimodam
de
perseverantiâ
suâ
certitudinem
habere
arbitraretur
.
Fatentur
quidem
,
animos
filiorum
Dei
dubitationis
anxietate
cruciari
non
debere
,
cum
spei
fiduciam
habeant
,
quae
sufficienti
consolatione
&
lapsuros
sustentet
,
&
lapsos
levet
:
at
nihilominus
negant
,
posse
,
quemvis
,
ex
inde
quòd
impraesentiarum
Fidelium
se
in
numero
esse
sciat
,
tantum
sibi
de
reliquo
vitae
tempore
favorem
Dei
pro
certo
polliceri
,
ut
tanquam
div●nâ
revelatione
de
se
edoctus
spondere
ausit
,
nunquam
se
adulterii
,
homicidii
,
idolatriae
reum
fore
,
quanquam
,
David
,
Solomon
,
alii
tantoperè
à
viis
Domini
declinârant
:
vel
,
si
cum
illis
in
tantum
scelus
prolabatur
,
tum
,
uti
Davidi
,
ita
sibi
quoque
prorogatum
iri
vitae
tempus
,
usque
dum
seriò
penitentiam
egerit
,
&
reconcilietur
Deo
.
Cujusmodi
omnimodam
certitudinem
negant
expedire
in
hâc
vita
tot
tentationibus
obnoxiâ
,
ubi
tanta
est
infirmitas
,
ut
,
nisi
perpetua
adsit
sollicitudo
custodiendi
gratiam
,
quam
semel
acceperimus
,
facillimè
obrepat
carnis
securitas
;
per
quam
velut
bipatentibus
portis
,
undique
vitiorum
se
insinuent
catervae
.
Gerard.
Johan
.
Vossius
.
Hist.
Pelag.
lib.
6.
Thes.
12.
indefectibility
[
of
the
Saints
,
which
some
defend
.
]
Nor
is
there
any
of
the
Ancients
to
be
found
,
who
,
as
far
as
I
am
able
to
call
to
mind
,
conceiveth
that
Beleevers
have
any
absolute
certainty
of
their
Perseverance
.
They
indeed
acknowledg
,
that
the
minds
of
the
children
of
God
ought
not
to
be
tortured
with
any
anxiety
of
doubting
,
in
as
much
as
they
have
a
confidence
of
hope
,
which
may
sustain
and
keep
up
with
sufficient
comfort
,
those
that
may
fall
,
and
relieve
those
that
are
already
fallen
.
But
yet
they
deny
,
that
any
man
,
because
he
certainly
knows
that
he
is
at
present
,
in
the
number
of
true
Beleevers
,
can
therefore
promise
unto
himself
upon
any
certainty
,
such
,
or
so
much
,
favour
from
God
for
the
remaining
part
of
his
life
,
that
he
may
be
as
bold
,
as
if
he
had
it
by
revelation
from
God
,
that
he
shall
never
incur
the
guilt
of
Adultery
,
Murther
,
Idolatry
,
though
David
,
Solomon
,
and
others
,
declined
so
fearfully
from
the
ways
of
God
,
as
they
did
:
or
,
in
case
he
shall
fall
into
such
horrible
sins
with
them
,
that
be
also
shall
have
the
time
of
his
life
prolonged
,
as
David
had
,
until
,
upon
his
serious
repentan
〈…〉
he
be
reconciled
unto
God
.
Such
an
absolute
certainty
as
this
,
they
affirm
to
be
inexpedient
in
this
life
,
being
obnoxious
to
so
many
temptations
,
and
where
the
weakness
of
men
is
such
,
that
unless
there
be
a
continual
sollicitousness
and
care
to
keep
that
grace
which
we
have
once
received
,
a
carnal
security
will
most
easily
steal
upon
us
;
through
which
,
as
by
a
broad
gate
wide
opened
,
whole
Troops
of
Vices
are
like
to
convey
themselves
into
us
.
Thus
far
Vossius
:
who
in
the
words
mentioned
comprehendeth
the
clear
§.
4.
and
unquestionable
sence
of
the
Primitive
Faith
,
and
of
the
most
Orthodox
Fathers
,
for
several
Hundreds
of
years
next
after
Christ
and
the
Apostles
,
concerning
the
Point
of
Perseverance
:
and
therefore
subjoyneth
in
the
entrance
of
his
Demonstration
of
the
said
Thesis
,
words
to
this
effect
:
That
the
sence
and
opinion
expressed
[
touching
the
perseverance
of
Beleevers
]
was
the
common
Opinion
of
Antiquity
,
they
only
at
this
day
can
deny
,
who
,
though
in
other
matters
they
may
possibly
be
men
learned
enough
,
yet
are
altogether
strangers
in
Antiquity
:
or
else
have
their
minds
and
judgments
so
emancipated
[
or
inslaved
]
to
the
opinions
of
this
man
,
or
that
,
that
they
chuse
rather
to
see
with
their
eyes
,
then
their
own
,
and
prefer
a
going
astray
with
them
,
before
walking
in
ways
of
Truth
with
other
men
[
](A41481-e130870-b)a
a
Communem
fuisse
Antiquitatis
sententiam
quam
diximus
,
soli
bodie
negare
possunt
,
qui
caetera
fortasse
viri
sunt
non
ineruditi
,
sed
in
Antiquitate
tamen
plane
sunt
hospites
;
vel
animum
habent
unius
&
alterius
sententiis
ita
mancipatum
,
ut
eorum
oculis
videre
malint
quam
suis
,
cunque
iis
errare
praeoptent
,
quam
cum
aliis
bene
sentire
.
.
And
whereas
some
pretend
,
that
when
the
Fathers
say
that
Grace
or
Faith
may
be
lost
,
they
speak
not
of
true
Grace
,
or
of
true
Faith
,
but
of
that
which
is
feigned
,
the
said
Author
in
the
process
of
his
Discourse
,
resolves
this
pretence
into
smoak
,
and
evidently
proves
,
the
Doctrine
of
the
Fathers
to
have
been
,
that
even
true
Faith
,
and
that
which
justifieth
,
and
makes
men
at
present
true
children
of
God
,
and
which
in
the
nature
of
it
is
saving
,
may
be
utterly
,
and
for
ever
,
lost
.
And
whereas
some
passages
are
found
in
their
Writings
,
wherein
they
say
,
that
true
Faith
may
indeed
be
lost
,
but
is
always
recovered
again
before
death
;
and
in
some
others
,
that
Faith
cannot
be
lost
;
to
this
he
clearly
answereth
by
that
distinction
of
three
several
degrees
of
Faith
,
which
they
still
suppose
,
affirming
,
that
in
passages
of
the
former
import
,
they
speak
only
of
Faith
of
the
second
degree
,
[
i.
e.
of
such
Faith
,
which
is
not
only
justifying
,
and
saving
,
in
respect
of
the
nature
of
it
,
but
which
actually
saveth
;
]
and
in
places
of
the
latter
import
,
that
they
speak
only
of
Faith
of
the
third
and
highest
degree
,
[
i.
e.
of
a
perfect
,
solid
,
rooted
,
and
ground●●
Faith
.
]
For
the
Readers
better
satisfaction
,
I
shall
exhib
〈…〉
〈◊〉
〈…〉
hors
own
words
at
large
.
This
nevertheless
is
to
be
taken
int●●pecial
consideration
,
that
when
the
Illud
interim
maximoperé
in
considerationem
venit
,
quòd
cum
Patres
fidem
posse
amitti
,
eóque
ex
Fide
haut
rectè
aeternā
electionem
colligi
posse
contendunt
,
non
omnes
de
quacunque
Fidei
mensur
âloquuntur
:
cum
plurimi
eorum
distinguant
tres
Fidei
gradus
.
Quorum
primus
dat
Fidei
essentiam
,
secundum
quam
justificat
,
&
dicitur
Fides
viva
,
atque
oppositam
habet
Fidem
mortuam
ac
putatitiam
,
qualis
hypocritarum
.
Alter
gradus
addit
durationem
,
quâ
ratione
salvificat
;
sibique
oppositam
habet
Fidem
(
ut
vulgò
loquimur
,
quod
de
hominibus
dicit
Scriptura
,
Fidei
eorum
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tribuentes
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sive
temporariam
,
qualis
est
Apostatarum
.
Tertius
gradus
superaddit
soliditatem
,
&
dicitur
perfecta
,
solida
,
radicata
,
quae
quocunque
vitae
tempore
certificat
:
hoc
est
,
ut
Gregorii
Magni
verbis
utar
,
sic
confirmat
,
ut
quis
ulteriùs
caedere
non
possit
,
&
hoc
de
sese
certissimé
sciat
.
Cui
gradui
opponitur
Fides
debilis
,
qualis
etiam
multorum
est
Electorum
.
Patrum
loca
,
quibus
dicunt
,
Fidem
veram
quidem
amitti
posse
,
sed
nunquam
non
reparari
,
semper
loquuntur
de
secundo
Fidei
gradu
.
At
illa
,
quibus
ajunt
,
neutiquam
posse
amitti
,
omninò
intelligi
debent
de
gradu
tertio
.
Cum
quibus
mininè
pugnat
,
quòd
universi
aliàs
dicunt
,
multos
per
defectionem
à
Fide
aeternùm
perire
.
Nam
intelligunt
Fidem
primi
gradus
;
hoc
est
,
formaliter
sive
essentialiter
veram
;
sive
,
quod
idem
est
,
justificam
,
etsi
non
salvificam
,
sed
justificam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
per
quam
quis
in
praesentiâ
est
justus
,
non
justificam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quaendo
si
veritatem
finis
spectemus
,
vere
justifica
non
est
,
quae
aliquando
desinit
justificare
:
quia
non
alia
habet
promissionem
vitae
aeternae
,
quam
quae
perseverat
.
Gerard.
Joh.
Voss
.
Hist.
Pelag.
lib.
6.
Thes.
13.
Fathers
affirm
that
Faith
may
be
lost
,
and
〈…〉
fore
that
eternal
Election
cannot
rightly
be
inferred
from
Faith
,
they
do
not
all
speak
of
any
measure
,
or
degree
of
Faith
whatsoever
,
since
many
of
them
distinguish
three
several
degrees
of
Faith
.
The
first
of
which
gives
Essence
,
or
Truth
of
Being
unto
Faith
,
in
respect
whereof
it
justifieth
,
and
is
called
a
lively
Faith
:
opposite
hereunto
is
a
dead
and
putatitious
[
i.
e.
an
imaginary
]
Faith
,
which
is
proper
to
Hypocrites
.
The
next
degree
adds
Duration
,
[
or
Perseverance
,
]
in
respect
whereof
it
saveth
,
[
i.
e.
becomes
actually
saving
:
]
Opposite
to
this
Faith
,
is
that
which
we
commonly
call
,
Temporary
,
(
attributing
that
unproperly
unto
mens
Faith
,
which
the
Scripture
attributes
to
men
themselves
,
)
which
is
the
Faith
of
Apostates
.
The
third
[
and
last
]
degree
,
superaddeth
Solidity
:
this
Faith
is
termed
perfect
,
solid
,
rooted
,
which
at
any
time
of
a
mans
life
gives
him
assurance
;
i.
e.
(
to
use
the
words
of
Gregory
the
Great
)
doth
so
confirm
[
or
strengthen
]
that
a
man
cannot
fall
afterwards
,
and
knoweth
this
most
certainly
of
himself
.
To
this
degree
of
Faith
,
a
weak
Faith
is
opposed
,
which
is
the
Faith
of
many
of
the
Elect.
Those
passages
of
the
Fathers
,
wherein
they
say
,
That
true
Faith
may
be
lost
,
but
is
always
recovered
again
,
always
speak
of
the
second
degree
of
Faith
.
But
those
,
where
they
say
,
That
such
Faith
cannot
be
lost
,
must
necessarily
be
understood
of
the
third
and
highest
degree
of
Faith
.
Between
which
expressions
,
and
what
they
generally
teach
otherwise
,
viz.
That
many
perish
eternally
through
a
falling
away
from
their
Faith
,
there
is
no
repugnance
.
For
in
such
assertions
as
this
,
they
understand
Faith
of
the
first
degree
,
i.
e.
such
a
Faith
,
which
is
formally
and
essentially
true
,
or
(
which
is
the
same
)
which
is
justifying
,
though
not
[
actually
,
or
in
the
event
]
saving
,
but
justifying
in
the
essence
or
substance
of
it
,
in
respect
whereof
a
man
is
at
present
,
righteous
or
just
;
not
justifying
,
in
respect
of
continuance
,
since
if
we
consider
the
Truth
of
the
end
,
that
Faith
is
not
truly
justifying
,
which
at
any
time
ceaseth
to
justifie
:
because
no
other
Faith
hath
the
promise
of
eternal
life
,
but
only
that
,
which
persevereth
.
By
the
express
tenor
of
these
things
,
it
fully
appears
,
that
the
uniform
and
§.
5.
constant
opinion
of
all
Orthodox
Antiquity
,
was
,
that
true
Faith
,
true
Grace
,
true
Justification
,
and
forgiveness
of
sins
,
may
,
by
security
,
carelessness
,
ungodliness
,
and
profaneness
of
life
and
conversation
,
be
totally
and
finally
lost
,
and
the
persons
,
in
whom
they
were
sometimes
found
,
eternally
perish
.
As
for
that
which
some
of
them
teach
,
concerning
the
inamissibility
,
or
infallible
Perseverance
of
such
a
Faith
,
which
is
perfected
and
radicated
in
the
Soul
so
throughly
,
and
to
such
a
degree
,
as
we
have
heard
expressed
,
were
it
granted
that
they
speak
of
a
simple
and
absolute
inamissibility
in
this
kind
,
and
that
their
meaning
is
,
that
there
is
an
utter
impossibility
,
and
not
a
great
difficulty
,
or
improbability
only
,
that
such
a
Faith
should
miscarry
,
or
,
no
instance
producible
to
prove
,
that
such
a
Faith
ever
did
miscarry
,
it
no
ways
rebuketh
the
confidence
of
that
Assertion
,
which
we
have
in
this
present
Chapter
,
and
elsewhere
in
the
Discourse
formerly
,
avouched
;
viz.
That
a
possibility
of
the
falling
away
of
true
Saints
,
and
true
Beleevers
,
and
that
both
totally
,
and
finally
,
was
the
general
and
joynt
Doctrine
of
the
Primitive
Christians
for
several
ages
together
after
Christ
.
The
consideration
whereof
is
abundantly
sufficient
to
stop
the
mouth
of
that
undue
pretext
,
which
presumeth
to
say
,
and
that
with
confidence
,
That
the
best
and
most
conscientious
men
were
always
of
this
Judgment
,
that
true
Grace
is
imperishable
,
and
true
Beleevers
under
no
possibility
of
miscarrying
finally
.
But
of
this
we
spake
more
at
large
in
the
nineth
Chapter
.
I
here
only
add
:
That
when
any
of
the
ancient
Fathers
,
or
Councils
,
express
themselves
in
words
of
any
such
import
as
this
,
that
there
is
,
or
may
be
,
a
Faith
so
raised
,
rooted
,
or
strongly
built
,
that
it
cannot
,
either
totally
,
or
finally
miscarry
,
it
is
no
ways
probable
that
their
meaning
should
be
,
that
there
is
an
utter
,
simple
,
or
logical
impossibility
,
that
such
a
Faith
should
be
wholy
lost
,
but
that
they
rather
speak
rhetorically
,
and
would
be
understood
of
a
kind
of
moral
impossibility
only
,
which
imports
a
great
difficulty
,
improbability
or
rareness
of
an
event
:
in
which
sence
,
or
notion
,
the
Scriptures
themselves
(
as
knowledg
hath
been
given
elsewhere
[
](A41481-e131130-b)d
d
Cap.
10.
§.
28.
&
Cap.
12
Sect.
29.
,
are
wont
to
term
things
,
unpossible
,
or
such
,
which
cannot
be
.
Lest
any
man
should
be
jealous
,
either
of
the
sufficiency
of
the
Author
,
from
§.
6.
whom
we
have
taken
the
survey
of
the
Judgment
of
Antiquity
in
the
Question
in
hand
,
to
make
a
true
and
perfect
account
of
such
a
business
,
or
of
his
sincerity
in
giving
it
in
,
let
Antiquity
her self
speak
,
and
plead
her
own
cause
with
her
own
lips
.
And
first
we
shall
give
you
a
brief
taste
of
the
sence
of
some
of
the
best
Authors
,
who
lived
and
wrote
before
Pelagius
was
heard
a
Sed
quoniam
omnes
ejusdem
sunt
naturae
,
et
potētes
retinere
&
operari
bonum
,
&
potentes
rursum
amittere
id
,
&
non
facere
justè
,
apud
homines
sensatos
,
quaentò
magis
apud
Deum
,
alij
quidem
laudantur
,
&
dignum
percipiunt
testimonium
Electionis
bonae
,
&
Perseverantis
,
alij
verò
accusantur
,
&
dignum
percipiunt
damnum
,
eò
quod
justum
&
bonum
reprobaverunt
.
Iren.
adversus
Haeres
.
lib.
4.
cap.
74.
circà
initium
.
of
in
the
world
:
and
then
of
such
,
who
lived
with
him
,
and
after
him
.
But
because
(
saith
Ireneus
,
who
lived
about
the
172
year
after
Christ
)
all
men
are
of
the
same
nature
,
[
or
kind
,
]
having
power
,
as
well
to
hold
[
or
keep
]
as
to
work
[
or
do
]
that
which
is
good
,
and
power
again
TO
LOSE
IT
,
and
NOT
TO
DO
IT
,
some
are
justly
,
even
with
understanding
men
,
how
much
more
with
God
,
commended
,
and
receive
a
worthy
Testimony
of
a
good
Election
[
or
choyce
,
]
and
of
a
continuance
therein
:
others
again
are
accused
[
or
condemned
.
]
and
receive
a
just
[
retribution
in
]
damage
,
because
they
REIECTED
[
or
put
away
from
them
]
that
which
is
just
and
good
ᵃ
.
This
Author
clearly
supposeth
,
that
all
men
have
power
by
nature
(
he
means
,
as
is
easily
collected
from
other
places
in
his
writings
,
by
nature
,
as
it
is
generally
recruited
,
or
relieved
and
strengthened
,
by
the
Grace
of
God
in
Christ
)
both
to
retain
,
and
work
that
which
is
good
,
perseveringly
,
and
again
to
throw
it
off
,
and
recede
from
it
,
yea
so
,
as
finally
to
perish
in
such
their
declinings
.
Tertullian
,
who
wrote
about
the
year
195.
declareth
his
judgment
in
the
point
,
to
this
effect
.
What
ever
it
be
,
that
my
mean
abilities
have
attempted
in
reference
to
an
entering
upon
,
and
holding
out
in
,
a
course
of
Repentance
,
doth
indeed
concern
all
those
,
that
have
addicted
themselves
unto
the
Lord
,
as
persons
,
who
all
seek
after
safety
[
or
,
Salvation
]
by
pleasing
God
;
but
it
concerns
those
more
neerly
,
who
are
yet
Novices
,
and
beginning
very
diligently
to
water
their
ears
with
the
Words
of
God
,
like
young
Whelps
,
whose
sight
is
not
yet
perfectly
come
to
them
,
move
up
and
down
at
uncertainty
:
and
profess
[
or
,
learn
]
indeed
to
renounce
their
old
ways
,
and
take
up
repentance
,
but
neglect
to
inclose
it
[
](A41481-e131430-b)a
a
Quicquid
ergo
mediocritas
nostra
ad
penitentiam
semel
capessendam
&
perpetuò
continendam
suggerere
onata
est
,
omnes
quidem
deditos
Domino
spectat
,
ut
omnis
[
omnes
]
salutis
in
promerendo
Deo
petitores
;
sed
praecipuè
novitiis
istis
imminet
,
qui
cum
maximè
incip●un
divinis
sermonibus
aures
rigare
quique
catuli
infantiae
ad
huc
recentis
,
nec
perfectis
luminibus
,
incerta
reptant
:
et
dicunt
[
discunt
]
pristinis
quidem
renunciare
,
&
poenitentiam
assumunt
,
sed
includere
cam
negligunt
.
Tertul.
De
Poen
.
cap.
6.
,
[
i.
e.
to
guard
,
or
fence
it
with
such
resolution
and
care
,
that
it
may
not
be
laid
waste
,
by
the
return
and
breaking
in
of
the
lusts
of
their
former
ignorance
upon
them
.
]
Not
long
after
,
thus
:
Some
are
of
opinion
,
as
if
God
must
of
necessity
give
,
that
which
he
hath
promised
,
even
to
those
that
are
unworthy
:
and
thus
make
his
bounty
,
a
servitude
,
or
bondage
[
unto
him
.
]
But
if
he
gratifieth
us
[
with
,
or
by
]
the
symbol
of
death
[
meaning
,
if
he
confers
upon
us
forgiveness
of
sins
,
in
,
or
upon
,
our
being
Baptized
,
wherein
w●
typically
dye
with
Christ
]
out
of
necessity
,
he
doth
it
against
his
Will.
And
who
will
suffer
that
to
continue
,
or
remain
firm
,
which
he
giveth
unwillingly
?
For
DO
NOT
MANY
afterward
FALL
AWAY
?
Is
NOT
THIS
GIFT
TAKEN
AWAY
FROM
MANY
[
](A41481-e131520-b)b
b
Quidam
autem
sic
opinantur
,
quasi
Deus
necesse
habeat
praestaere
etiam
indignis
,
quod
spospondit
,
&
liberalitatem
ejus
faciunt
servitutem
.
Quod
si
necessitate
nobis
symbolum
mortis
indulget
,
ergo
in
vitus
facit
.
Quis
enim
permittit
permansurum
id
,
quod
tribuerit
invitus
?
Non
enim
multi
posteà
excidunt
?
Nonne
à
multis
donum
illud
aufertur
?
&c.
Ibid.
?
He
clearly
speaks
of
the
Gift
of
Justification
,
or
remission
of
sins
,
which
the
ancient
Fathers
more
generally
held
and
taught
,
was
conferred
in
Baptism
,
at
least
where
there
was
any
meetness
in
the
person
baptized
.
But
whether
this
be
Orthodox
,
or
no
,
evident
it
is
from
the
words
recited
,
that
Tertullians
judgment
was
,
that
many
may
,
yea
and
do
,
fall
away
,
and
suffer
the
deprivation
and
loss
of
the
Grace
of
Justification
,
(
according
to
what
we
reasoned
at
large
Chap.
8.
Sect.
54
,
55
,
&c.
)
and
consequently
of
Regeneration
also
.
Gregory
Nazianzen
,
famous
in
the
Christian
Church
about
the
year
375
,
§.
7.
expresseth
the
received
Doctrine
in
His
times
,
concerning
the
subject
in
debate
,
in
such
Passages
as
these
.
Take
heed
thou
keepest
thy
cleanness
,
lest
otherwise
thou
beest
sick
again
of
thy
flux
of
blood
,
and
shalt
not
be
able
to
take
hold
on
Christ
,
so
as
to
steal
[
or
secretly
obtain
]
a
cure
from
Him
.
A
little
after
:
Take
heed
,
lest
by
committing
sin
,
thou
liest
again
in
thy
bed
,
I
mean
,
in
the
evil
and
pestilential
ease
[
or
quiet
]
of
a
body
broken
and
dissolved
with
pleasures
.
But
go
thy
ways
,
as
thou
art
,
and
remember
this
saying
:
Behold
,
thou
art
made
whole
:
now
sin
no
more
,
lest
a
worse
thing
befall
thee
,
in
case
thou
shalt
be
found
wicked
after
[
such
]
a
benefit
received
.
Thou
hast
heard
this
Great
voyce
,
Lazarus
come
forth
,
whilest
yet
thou
layst
in
the
grave
(
for
what
is
more
vocal
,
or
audible
,
then
the
Word
)
and
art
come
forth
,
after
thou
hadst
been
dead
,
not
four
days
onely
,
but
many
more
,
returning
unto
life
with
Him
,
that
lay
three
days
in
the
grave
,
and
having
thy
grave-clothes
[
or
,
death-bands
]
loosed
.
Take
heed
last
thou
dyest
again
,
and
be
gathered
unto
those
,
who
dwell
in
the
graves
,
and
beest
the
second
time
bound
with
the
cords
of
thy
sins
.
For
it
is
uncertain
,
whether
thou
shalt
be
raised
up
again
unto
life
,
or
no.
And
yet
again
(
some
few
Passages
interjected
,
)
Onely
be
careful
,
and
look
to
this
,
that
having
with
the
purity
[
of
thy
heart
and
ways
]
kindled
a
fire
of
envy
in
the
Devils
brest
[
against
thee
]
thou
makest
not
thy self
miserable
again
by
sinning
[
](A41481-e131690-b)c
c
Fac
purgationem
serves
,
ne
alioqui
sanguinis
defluvio
rursùs
labores
,
Christumque
jam
surripiendae
salutis
causâ
,
prehendere
nequeas
.
—
Cave
ne
amisso
peccato
rursus
in
grabbato
jaceas
,
hoc
est
,
in
corporis
voluptatibus
fracti
ac
dissoluti
malâ
&
pestiferâ
quiete
.
Verùm
ut
es
,
proficiscere
,
praecepti
hujus
memor
;
Ecce
sanus
factus
es
;
jam
noli
peccare
,
ne
deterius
aliquid
tibi
accidat
,
si
post
acceptum
beneficium
malus
inveniaris
.
Magnam
hanc
vocem
,
Lazare
,
veni
foràs
,
in
sepulchro
jacens
audisti
(
quid
enim
verbo
vocalius
&
exaudibilius
)
ac
prod●isti
,
non
quatriduó
,
sed
multis
diebus
mortuus
,
cum
triduano
illo
simul
ad
vitam
rediens
,
atque
funebribus
vinculis
solutus
es
:
Cave
ne
rursus
emoriaris
,
iisque
,
qui
in
sepulchris
habitant
,
aggregeris
,
ac
peccatorum
tuorum
funibus
constringaris
.
Incertum
enim
est
,
an
rursùs
é
sepulchro
ad
vitam
excitaberis
,
&c.
Illud
modó
provide
as
,
ne
,
cum
puritate
tuâ
Diabolum
invidiae
facibus
inflammaris
,
teipsum
rursùs
per
peccatum
miserabilem
reddas
.
Gregor.
Nazianz.
Orat.
40.
.
The
comport
of
these
passages
with
the
Doctrine
of
a
Possibility
,
both
of
a
total
,
and
final
declining
,
in
the
Saints
,
is
so
express
and
full
,
that
it
needs
no
light
of
Argument
to
become
visible
.
Chrysostom
,
a
principal
Pillar
(
amongst
those
made
of
flesh
and
blood
)
of
§.
8.
the
Christian
Church
,
about
the
year
382
,
speaketh
plainly
,
and
without
Parable
,
the
same
things
with
the
former
,
and
that
frequently
.
We
formerly
cited
words
from
Him
,
which
made
this
English
sound
.
Although
the
Graces
and
Gifts
of
God
,
are
without
Repentance
,
yet
malice
[
or
wickedness
]
prevailed
so
far
,
as
to
dissolve
this
Law
.
What
then
is
there
of
more
grievous
consequence
,
then
to
remember
injuries
,
which
appears
to
be
a
subverter
[
and
destroyer
]
of
so
great
a
Gift
of
God
,
[
meaning
,
Justification
,
or
remission
of
sins
[
](A41481-e131800-b)a
a
See
the
Authors
words
,
Cap.
8.
Sect.
59.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
?
]
This
Father
,
in
His
seventh
and
eighth
Sermons
,
or
Orations
,
inscribed
,
Unto
Theodorus
fallen
from
a
vertuous
life
,
supposeth
this
,
as
the
Basis
or
ground-work
of
the
greatest
part
of
these
Buildings
:
viz.
that
He
that
is
,
or
hath
been
,
a
worthy
Saint
and
true
Beleever
,
may
apostatize
,
and
that
to
Perdition
:
therefore
both
totally
,
and
finally
.
Yea
,
the
manner
of
the
carriage
of
these
Orations
,
clearly
import
this
to
have
been
an
unquestionable
Doctrine
amongst
Christians
in
those
times
.
I
shall
onely
transcribe
a
passage
or
two
,
towards
the
beginning
of
the
latter
of
them
;
where
the
Author
apologizing
for
the
redundancy
of
His
most
passionate
sorrow
over
His
late
Christian
Friend
,
Theodorus
,
who
had
grievously
fallen
,
and
was
not
yet
risen
again
,
and
pleading
that
He
had
more
cause
to
wish
Jeremy's
wish
,
Jer.
9.
1.
then
the
Prophet
Himself
had
,
He
expresseth
Himself
thus
.
For
if
one
man
who
doth
the
Will
of
the
Lord
,
be
better
then
a
thousand
wicked
ones
,
verily
thou
also
wert
better
then
myriads
[
or
millions
]
of
Jews
.
So
that
no
man
hath
any
reason
to
complain
of
me
,
if
I
have
written
more
Lamentations
then
that
Prophet
,
or
have
expressed
more
grievous
pangs
of
sorrow
,
then
he
.
For
I
do
not
bewail
the
overthrow
of
a
City
,
or
the
captivity
of
ungodly
men
,
but
the
desolation
of
a
sacred
Soul
,
the
destruction
,
utter
defacement
and
demolition
of
a
Temple
,
wherein
Christ
dwelt
.
For
He
that
had
throughly
known
that
furniture
[
or
,
world
]
of
thy
minde
,
which
now
the
Devil
hath
burnt
[
and
consumed
]
whilest
it
yet
shined
[
in
its
glory
,
]
He
would
not
have
sorrowed
,
reading
the
Prophets
Lamentations
,
and
hearing
that
barbarous
Hands
had
defiled
the
Holy
of
Holies
,
and
burnt
all
with
fire
,
Cherubims
,
Ark
,
Mercy
seat
,
Tables
of
stone
,
golden
Candlestick
,
Manna
:
for
the
calamity
which
is
fallen
upon
thee
,
is
so
much
more
bitter
and
grievous
,
then
that
,
by
how
much
more
precious
the
sacred
things
are
,
which
were
reponed
in
thy
Soul
.
This
was
a
more
Holy
Temple
,
then
that
.
For
this
did
not
shine
with
gold
and
silver
,
but
with
the
Grace
of
the
Holy
Ghost
:
and
in
stead
of
Cherubims
and
Ark
,
had
Christ
,
and
His
Father
,
and
the
Paraclete
[
or
Comforter
]
placed
therein
.
But
now
it
hath
them
not
,
but
is
desolate
,
and
despoiled
of
all
that
beauty
and
comeliness
,
dismantled
of
those
Divine
and
unexpressible
ornaments
,
and
is
become
destitute
of
all
means
of
safety
,
or
keeping
.
There
is
neither
door
,
nor
bar
to
it
,
but
it
standeth
open
to
all
vile
and
Soul-destroying
thoughts
[
](A41481-e132080-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
We
need
no
Commentary
upon
this
Text
to
discover
the
Authors
minde
in
it
,
in
reference
to
what
is
claimed
from
it
.
For
He
doth
not
onely
clearly
hold
forth
herein
His
Judgment
in
Thesi
,
touching
the
possibility
of
such
a
defection
in
the
best
of
Saints
,
which
is
accompanyed
with
destruction
,
but
avoucheth
an
Hypothesis
or
particular
Instance
also
,
which
proveth
somewhat
more
then
such
a
Possibility
,
I
mean
,
the
act
it self
.
He
that
will
please
to
read
and
consider
what
the
same
Father
likewise
Homilied
§.
9.
upon
Joh.
1.
12.
may
have
yet
a
further
sight
of
His
Judgment
in
the
case
.
Here
He
demands
,
why
the
Evangelist
doth
not
say
,
that
He
made
them
the
Sons
of
God
,
but
that
He
gave
them
power
to
be
made
the
Sons
of
God
;
giving
this
Answer
,
that
by
this
expression
He
sheweth
that
it
requires
much
diligence
and
labor
,
to
keep
that
image
[
or
character
]
of
Adoption
[
or
,
Sonship
]
which
is
formed
in
us
in
Baptism
,
unspotted
and
incorrupted
unto
the
end
;
signifying
withall
,
that
none
shall
be
able
to
deprive
us
of
this
Power
,
unless
we
our selves
first
shall
deprive
our selves
of
it
[
](A41481-e132210-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Which
last
words
clearly
suppose
,
that
men
may
deprive
themselves
of
such
a
Power
,
which
God
hath
invested
them
with
,
for
the
making
of
themselves
his
Sons
,
i.
e.
for
the
maintaining
of
themselves
in
this
blessed
Relation
,
unto
the
end
.
Concerning
Judas
,
His
Opinion
was
(
as
is
evident
from
several
Passages
in
His
Works
)
that
He
sometimes
was
a
Childe
of
Grace
,
an
holy
and
good
man
.
In
the
very
beginning
of
his
52
Oration
,
extant
in
the
fifth
Tome
of
His
Works
,
and
intituled
,
That
He
that
stands
ought
not
to
be
confident
to
the
end
,
nor
He
that
is
fallen
,
to
cast
away
Hope
[
](A41481-e132260-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
He
hath
these
words
:
Judas
,
my
Beloved
,
was
at
first
a
Childe
of
the
Kingdom
,
when
He
heard
it
[
said
to
Him
]
with
the
Disciples
,
you
shall
sit
upon
twelve
Thrones
:
but
at
last
He
became
a
Childe
of
Hell
[
](A41481-e132300-b)e
e
O
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
You
shall
finde
Him
self-consistent
in
this
Opinion
,
in
His
64
Homily
upon
Matth:
writing
upon
Cap.
19.
Vers.
28.
as
also
in
His
67.
Oration
,
or
Sermon
,
concerning
Repentance
,
in
the
sixth
Tome
of
His
Works
.
A
few
lines
after
the
pre-recited
words
concerning
Judas
,
He
subjoyneth
these
.
For
many
,
who
having
ascended
the
Top
[
or
,
Height
]
of
Heaven
,
[
i.
e.
of
Heavenly
Perfection
,
]
and
shewed
all
manner
of
abstinence
,
and
chosen
wildernesses
[
to
live
in
,
]
and
never
so
much
as
dreamed
of
a
woman
,
by
yeelding
a
little
unto
slothfulness
[
or
ease
]
they
were
supplanted
[
and
overthrown
]
and
came
to
the
very
gulf
,
or
bottom
,
of
all
wickedness
[
](A41481-e132420-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
It
were
easie
to
weary
the
Reader
(
if
it
be
not
done
already
)
with
citations
from
this
most
renowned
Writer
,
wherein
He
declares
with
an
high
hand
for
that
Doctrine
,
which
teacheth
a
Possibility
of
the
Saints
declining
,
and
that
unto
death
,
both
first
,
and
second
;
yea
,
and
that
upon
such
terms
,
that
no
man
,
that
shall
unpartially
consider
the
manner
how
He
expresseth
Himself
in
Passages
of
this
nature
,
but
will
conceive
,
that
this
was
the
general
Doctrine
of
the
Christian
Churches
,
and
of
the
soundest
Teachers
,
in
those
days
.
Origen
,
who
lived
long
before
Chrysostom
,
viz.
a
little
after
the
year
200
,
§.
10.
plainly
enough
delivers
the
said
Doctrine
.
But
if
(
saith
He
)
a
satiety
[
or
wearisomness
]
overtaketh
any
of
those
,
who
have
stood
in
an
eminent
and
perfect
degree
[
of
Christianity
,
]
I
do
not
conceive
,
that
such
an
one
becomes
a
bankrupt
[
in
Grace
,
]
or
falls
to
nothing
,
on
the
sudden
,
but
that
He
must
needs
waste
[
or
consume
]
by
little
and
little
,
and
by
steps
,
and
degrees
:
So
that
it
may
sometimes
come
to
pass
,
that
if
some
short
relapse
[
or
,
fall
]
happeneth
,
and
He
speedily
repenteth
,
and
cometh
again
to
Himself
,
that
He
doth
not
utterly
ruine
Himself
,
but
recovereth
His
foot
,
and
returns
to
His
[
former
]
state
,
and
may
repair
that
,
which
through
negligence
is
fallen
down
[
](A41481-e132570-b)g
g
Si
aeutē
aliquando
satietas
cepit
aliquem
ex
bis
,
qui
in
summo
perfectoque
constiterint
gradu
,
non
arbitror
quòd
ad
subitum
quis
evacuetur
,
ac
decidat
,
sed
paulatim
,
&
per
partes
●um
defluere
necesse
est
:
ita
ut
fieri
possit
interdum
,
ut
si
brevis
aliquis
lapsus
acciderit
,
&
citò
recipi
〈…〉
at
,
atque
in
se
revertatur
,
non
penitùs
ruere
,
sed
revocare
pedem
,
&
redire
ad
statuum
suum
,
&
rursum
statuere
passit
id
,
quod
per
negligentiam
fuerat
lapsum
.
Orig.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lib.
1.
cap.
3.
in
fine
.
.
He
that
speaketh
such
things
as
these
,
clearly
supposeth
,
that
Christians
and
Saints
of
the
best
and
highest
standing
,
may
very
possibly
so
fall
,
as
to
ruine
themselves
utterly
.
Yea
,
the
Passage
importeth
,
that
when
such
do
begin
to
decline
,
or
fall
,
it
is
somewhat
a
rare
case
if
ever
they
do
recover
,
or
rise
again
.
It
is
onely
the
Possibility
,
not
Probability
,
of
this
,
that
is
here
asserted
.
That
Ambrose
,
who
was
Contemporary
with
Augustin
,
though
somewhat
his
Senior
in
years
,
was
of
the
same
Judgment
with
the
forementioned
Authors
in
the
Doctrine
of
Perseverance
,
may
be
sufficiently
gathered
from
that
Interpretation
of
His
(
formerly
cited
from
Musculus
)
of
those
words
of
Paul
,
Shall
I
take
the
Members
of
Christ
,
and
make
them
the
Members
of
an
Harlo●
?
The
Reader
may
please
to
satisfie
Himself
herein
,
onely
by
looking
back
to
Cap.
13.
Sect.
28.
of
this
present
Discourse
.
This
Father
elsewhere
saith
;
God
therefore
foreknowing
that
they
would
be
persons
[
evilly
disposed
,
or
]
of
bad
wills
,
did
not
account
them
in
the
number
of
good
men
,
although
our
Saviour
saith
to
those
seventy
two
Disciples
,
whom
He
chose
in
the
second
rank
,
who
afterwards
went
back
from
Him
,
Your
Names
are
written
in
Heaven
.
But
this
was
for
[
their
]
Righteousness
sake
:
for
it
is
meet
,
that
every
man
should
have
as
He
deserveth
.
For
because
they
were
good
,
they
were
chosen
to
the
Ministry
,
and
their
Names
were
written
in
Heaven
for
[
their
]
Righteousness
sake
(
as
I
said
,
)
but
according
to
the
Prescience
[
of
God
]
they
were
in
the
number
of
evil
men
.
—
There
is
no
acceptation
of
Persons
in
the
Prescience
of
God
:
for
Prescience
is
that
,
wherein
it
is
definitively
known
unto
Him
of
what
kinde
every
mans
Will
,
wherein
He
will
persevere
,
will
be
,
by
,
or
for
,
which
,
He
will
either
be
damned
,
or
crowned
.
To
conclude
,
they
who
God
knows
will
persevere
in
good
,
are
oft-times
before
,
evil
:
and
they
,
whom
He
knows
will
continue
evil
[
unto
their
end
]
are
sometimes
good
before
.
So
that
there
is
no
cause
for
any
man
to
complain
,
in
as
much
as
God
is
no
Accepter
of
Persons
.
For
both
Saul
,
and
Judas
Iscariot
,
were
[
at
first
,
or
]
before
,
good
,
the
Scripture
saying
of
Saul
,
that
He
was
a
good
man
,
and
that
there
was
not
a
better
amongst
the
sons
of
Israel
,
[
so
the
vulgar
Latine
readeth
,
1
Sam.
9.
2.
]
And
the
Apostle
Peter
saith
of
Iscariot
,
He
obtained
fellowship
in
this
Ministration
,
with
signs
and
wonders
[
](A41481-e132830-b)a
a
Praescius
itaque
Deus
malae
illos
voluntatis
futuros
,
non
illos
habuit
in
numero
bonorum
,
quamvis
dicat
Salvator
illis
septuaginta
duobus
Discipulis
,
quos
elegerat
secundae
classe
,
qui
ab
illo
posteà
recesserunt
,
Nominae
vestra
scriptae
sunt
in
coelo
.
Sed
hoc
propter
justiciā
,
quia
hoc
est
justum
,
vt
unicu●que
pro
merito
respondeatur
.
Quia
enim
boni
erant
,
electi
erant
ad
Ministerium
,
&
erant
scripta
nomina
illorum
in
coelo
propter
Justiciam
,
sicut
dixi
:
secundum
Praescientiam
verò
erant
in
numero
Malorum
—
Non
est
Personarum
acceptio
in
Praescientiâ
Dei
:
Praescientia
enim
est
,
quâ
definitum
habet
qualis
uniuscujusque
voluntas
erit
,
in
quâ
mansurus
est
,
per
quam
aut
damnetur
,
aut
coronetur
.
Denique
quos
scit
in
bono
mansuros
,
frequentèr
antè
sunt
Mali
:
&
quos
Mal●s
scit
permansuros
,
aliquoties
prius
sunt
boni
.
Vnde
cessat
querela
,
quia
Deus
acceptor
Personarum
non
est
.
Nam
&
Saul
&
Judas
Scarioth
ante
fuerunt
boni
,
dicente
Sc●ipturâ
de
Saul
,
Erat
vir
bonus
,
&
non
erat
illo
melior
in
filiis
Israel
.
Et
de
Scarioth
dicit
Petrus
Apostolus
,
Qui
sortitus
est
sortem
Ministerij
hujus
,
in
signis
&
prodigiis
faciendis
,
&c.
Ambr.
in
Rom.
9
13.
.
In
another
place
He
saith
:
Sometimes
they
are
at
first
,
good
,
who
afterwards
become
and
continue
evil
;
in
which
respect
they
are
both
said
to
be
written
in
the
Book
of
Life
,
and
again
to
be
blotted
out
of
it
[
](A41481-e132920-b)b
b
Aliquoties
prius
sunt
boni
,
qui
futuri
sunt
,
&
permansuri
,
Mali
:
propter
quod
etiam
dicuntur
scribi
in
libro
vitae
,
&
deleri
.
.
Therefore
neither
was
this
Father
any
Patron
of
the
Doctrine
of
Perseverance
,
as
it
is
Patronized
by
many
at
this
day
.
Cyprian
,
who
lived
about
the
year
250
,
writing
upon
the
Lords
Prayer
,
§.
11.
hath
words
to
this
effect
.
And
the
servant
,
who
having
His
whole
debt
forgiven
Him
by
His
Lord
,
would
not
forgive
His
Fellow
servant
,
is
cast
into
prison
.
Because
He
would
not
shew
Favor
to
His
Fellow
servant
,
He
LOST
THAT
FAVOR
,
which
His
Lord
had
shewed
unto
Him
[
](A41481-e132980-b)b
b
Et
qui
servo
[
servus
]
post
dimissū
sibi
à
domino
omne
debitum
,
conservo
suo
noluit
ipse
dimittere
,
in
carcerem
relegatur
.
Quia
indulgere
conservo
suo
noluit
,
quod
sibi
à
domino
indultum
fuit
,
amisit
.
Cypr.
de
Orat.
Domin
.
c.
17.
.
By
the
Favor
which
this
Servant
lost
,
after
it
had
been
vouchsafed
unto
Him
by
His
Lord
,
He
clearly
means
,
the
Pardon
of
His
Sins
.
Therefore
Justification
,
or
Pardon
of
Sin
,
may
(
according
to
the
Doctrine
of
this
Father
)
be
lost
,
yea
so
lost
,
as
never
to
be
found
again
.
The
same
Author
elsewhere
saith
,
That
Solomon
,
and
Saul
,
and
many
others
,
[
had
power
]
were
able
to
retain
the
Grace
that
had
been
given
them
,
whilest
they
walked
in
the
ways
of
the
Lord
:
but
when
the
[
Instruction
,
or
]
Discipline
of
God
departed
[
from
them
,
]
His
Grace
departed
also
.
Therefore
it
stands
us
in
hand
to
hold
out
in
the
strait
and
narrow
way
of
praise
and
glory
[
](A41481-e133060-b)c
c
Solomon
denique
&
Saul
,
&
caeteri
multi
,
quamdtù
viis
Domini
ambulaverunt
,
datam
sibi
gratiam
tenere
potuerunt
:
recedente
ab
ipsis
disciplinâ
divinâ
▪
recessit
&
gratia
.
Perseverandum
nobis
est
in
arcto
&
in
angusto
itinere
laudis
&
gloriae
.
Idem
.
Ep.
7.
ad
Rogat
.
&
caeteros
confess
.
&c.
,
&c.
Yet
again
:
The
very
same
spiritual
Grace
,
which
in
Baptism
is
equally
received
by
those
that
believe
,
is
afterwards
,
in
our
conversation
and
acting
,
either
diminished
,
or
increased
:
as
in
the
Gospel
,
the
seed
whereof
our
Saviour
speaketh
,
is
equally
sown
,
but
according
to
the
diversity
of
the
ground
,
part
of
it
is
consumed
[
or
,
comes
to
nothing
,
]
another
part
of
it
bringeth
forth
fruit
in
abundance
,
yet
in
a
different
proportion
,
some
thirty
,
some
sixty
,
some
an
hundred
fold
[
](A41481-e133130-b)c
c
Planè
eadem
gratia
spiritalis
,
quae
aequaliter
à
credentibus
in
Baptismo
sumitur
,
in
conversatione
atque
actu
nostro
postmodùm
vel
minuitur
,
vel
augetur
:
ut
in
Evangelio
dominicum
semen
equaliter
seminatur
,
sed
pro
varietate
terrae
,
aliud
absumitur
,
aliud
in
multiformem
copiam
,
vel
tricesimi
,
vel
sexagesimi
,
vel
centesimi
numeri
fructu
exuberante
cumulatur
.
Idem
.
Epist.
76.
ad
Magnum
.
.
A
little
after
:
Oft-times
it
comes
to
pass
,
that
some
of
those
,
who
are
[
spiritually
]
sound
,
when
baptized
,
if
afterwards
they
fall
to
sin
,
are
shaken
with
the
unclean
spirit
returning
unto
them
:
so
that
manifest
it
is
,
that
the
Devil
is
,
by
the
Faith
of
the
Believer
,
excluded
in
Baptism
,
and
that
in
case
this
Faith
of
his
afterwards
fails
,
that
he
returneth
[
](A41481-e133180-b)d
d
Et
contrà
,
saepé
nonnulli
de
illi●
qui
sani
baptizantur
,
si
postmodùm
peccare
coeperint
,
spiritu
immundo
redeunte
quatiuntur
;
ut
manifestum
sit
Diabolum
in
Baptismo
Fide
credentis
excludi
;
si
Fides
postmodùm
defecerit
,
regredi
.
Ibid.
.
Chromatius
,
who
(
according
to
some
Writers
)
had
his
time
of
mortality
§.
12.
allotted
unto
him
about
the
year
350.
(
though
others
bring
it
down
much
lower
,
)
having
upon
those
words
,
Mat.
6.
12.
And
forgive
our
debts
,
as
we
forgive
our
debtors
,
affirmed
,
That
unless
we
forgive
our
debtors
,
we
make
our selves
guilty
[
of
eternal
death
]
before
God
with
our
own
words
,
subjoyneth
,
a
little
after
,
thus
:
This
the
Lord
Himself
elsewhere
doth
most
plainly
make
manifest
,
producing
the
example
of
the
Servant
,
who
had
been
a
Debtor
,
to
whom
,
though
he
ought
much
,
yet
upon
his
intreaty
,
his
Lord
forgave
him
the
whole
.
This
servant
,
after
his
debt
had
been
freely
remitted
unto
him
,
denying
the
like
favour
[
in
a
smaller
matter
]
to
his
fellow-servant
,
was
cast
into
prison
,
and
condem●ed
to
punishment
[
](A41481-e133290-b)e
e
Hoc
autem
alio
in
loco
ipse
dominus
apertissimé
manifestat
,
proferens
servi
illius
debitoris
exemplum
,
cui
plurimum
debenti
rogatus
Dominus
debitum
omne
concesserat
:
qui
cum
post
indultum
debitum
conservo
suo
debenti
sibi
nollet
ipse
dimittere
,
in
carcer●m
traditus
,
&
damnatus
in
poenâ
est
.
Chromatius
in
Mat.
5.
&
6.
.
Macarius
,
who
lived
about
the
year
370.
is
a
diligent
and
frequent
Assertor
of
the
Doctrine
maintained
in
our
present
Digression
,
in
his
Writings
.
After
the
same
manner
(
saith
he
)
the
Spirit
admonisheth
the
Soul
,
which
by
grace
knoweth
God
,
and
is
purified
from
her
former
sins
,
and
is
endowed
with
the
ornaments
of
the
Holy
Ghost
,
and
hath
tasted
the
divine
and
heavenly
meat
[
or
nourishment
:
]
yet
because
she
doth
not
walk
in
this
knowledg
,
with
that
diligence
which
is
mee●
,
nor
preserveth
that
good
affection
and
love
,
which
she
oweth
to
her
heavenly
Husband
,
Christ
,
as
becometh
her
,
she
IS
CAST
OFF
,
AND
DRIVEN
AWAY
FROM
THAT
LIFE
,
OF
WHICH
SHE
DID
PARTAKE
.
Not
long
after
:
Wherefore
we
must
strive
,
and
take
heed
with
the
greatest
wisdom
,
that
we
work
out
our
Salvation
with
fear
,
as
it
is
written
.
Whosoever
therefore
of
you
are
made
partakers
of
the
Spirit
of
Christ
,
see
that
in
nothing
,
neither
small
,
nor
great
,
you
behave
your selves
carelesly
,
nor
reproach
the
Spirit
of
Grace
,
LEST
YOV
BE
BANISHED
FROM
THAT
LIFE
,
WHICH
YOV
HAVE
NOW
OBTAINED
[
](A41481-e133380-b)f
f
Eodem
modo
etiam
Spiritus
adm●net
animam
▪
quae
per
gratiam
cognoscit
Deum
,
&
purificata
est
à
pristinis
peccatis
,
ac
ornamentis
spiritús
sancti
dotata
,
et
pr●gustavit
divinum
ac
coelostē
cibū
:
ob
id
tamen
quòd
non
,
sicuti
decebat
,
deligenter
in
eâ
noticiâ
versata
est
▪
nec
decenter
bene
volentiā
ac
dilectionē
Christo
Sponso
coelesti
debitā
conservavit
,
projicitur
,
&
expellitur
à
vitâ
,
cujus
erat
facta
particeps
.
Macar
.
Hom.
15.
Et
paulò
post
:
Quapropter
certandū
est
&
sūma
prudentiâ
nobi●
cavendū
,
ut
cum
timore
salutem
nostram
operemini
[
operemur
]
sicut
scriptū
est
.
Quicunque
ergo
participe●
facti
estis
Spiritus
Christi
,
in
nullo
pusillo
,
vel
magno
,
contemptim
vos
geratis
,
neque
gratiam
spiritus
contumeliâ
assiciatis
,
ne
exuletis
à
vitâ
,
quam
jam
adepti
estis
,
&c.
.
Yet
again
a
little
after
:
But
when
the
Soul
hath
obtained
Grace
,
now
is
there
need
of
much
understanding
,
and
perspicacity
[
in
discerning
,
]
which
things
themselves
God
also
gives
unto
the
Soul
,
asking
them
of
Him
,
that
so
this
Soul
may
serve
Him
in
that
Spirit
,
which
she
hath
received
with
all
acceptation
,
and
in
nothing
be
overcome
of
evil
,
or
deceived
through
ignorance
,
turning
aside
through
rashness
and
sloth
,
and
falling
to
do
all
things
besides
[
or
,
contrary
unto
]
the
comely
[
Order
]
of
the
Divine
Will
.
For
PVNISHMENT
,
DEATH
,
AND
MOVRNING
ABIDE
SVCH
A
SOVL
:
which
[
in
effect
]
the
divine
Apostle
Himself
also
saith
;
lest
when
I
have
preached
unto
others
,
I
my self
should
be
a
castaway
.
You
see
after
what
manner
[
or
,
at
how
great
a
rate
]
He
feared
,
notwithstanding
He
was
an
Apostle
of
God
.
The
same
Father
,
in
the
same
place
speaketh
words
to
this
effect
:
For
man
is
of
that
nature
[
or
frame
]
that
though
He
be
fallen
into
a
deep
gulf
of
vice
,
and
is
become
the
Servant
of
Sin
,
yet
He
may
be
converted
[
or
turned
]
to
that
which
is
good
:
and
on
the
contrary
,
being
the
bond-man
of
the
Holy
Ghost
,
and
overcome
with
the
drunkenness
of
[
spiritual
,
and
]
Heavenly
things
,
He
may
be
turned
back
to
that
which
is
evil
[
](A41481-e133560-b)g
g
Et
paulò
post
▪
Caeterum
ubi
anima
gratiam
est
adepta
,
tum
intellectu
multo
atque
perspicatiâ
opus
est
,
quae
etiam
ipsa
largitur
Deus
animae
ab
eo
postulanti
,
ut
gratissimè
illi
possit
inservire
in
eo
spiritu
,
quem
accepit
,
&
in
nullo
vincatur
à
malitiâ
,
aut
fallatur
per
ignorantiam
,
temeritatē
,
ac
ignaviam
aversa
,
peragens
omnia
praeter
decorum
divinae
voluntatis
.
Talem
enim
animam
manet
supplicium
,
mors
&
luctus
:
quod
Divinus
etiam
Apostolus
dixit
,
ne
cum
aliis
praedicaverim
,
ipse
reprobus
efficiar
.
Vides
cum
Dei
Apostolus
esset
,
quo
pacto
timebat
.
Ejus
enim
est
homo
naturae
,
ut
etiamsi
in
profundum
vitiorum
lapsus
sit
,
ac
peccato
deserviat
,
ad
id
quod
bonum
est
converti
possit
:
Et
contrà
,
Spiritui
Sancto
devinctus
,
&
rerum
coelestium
ebrietate
correptus
,
ad
id
quod
malum
est
,
converti
potest
.
Ibid.
.
No
man
considering
these
things
,
can
lightly
imagine
but
that
this
devout
and
learned
Father
,
who
carrieth
Blessedness
in
his
name
,
held
dogmatically
,
and
upon
mature
consultation
had
with
the
best
of
His
understanding
in
the
Mystery
of
Christ
,
a
Possibility
that
even
the
best
and
highest-raised
Saints
may
through
sloth
and
negligence
lose
this
standing
,
fall
away
,
and
perish
.
Basil
,
sirnamed
the
Great
,
who
lived
much
about
the
same
time
with
the
last-mentioned
§.
13.
Author
,
assigning
the
differences
between
the
condition
of
the
Saints
in
this
present
world
,
and
that
which
is
to
come
,
asserteth
this
for
one
,
That
in
this
life
the
danger
of
falling
is
great
,
upon
which
account
Paul
said
,
Let
him
that
standeth
take
heed
lest
he
fall
:
but
there
[
meaning
,
in
the
future
estate
of
glory
]
their
steps
are
firm
[
or
fixed
,
]
life
is
unchangeable
;
there
is
no
more
danger
of
being
carried
away
unto
sin
.
For
neither
is
here
any
rebellion
[
or
insurrection
]
of
the
flesh
,
&c.
Not
long
after
:
Therefore
we
men
dye
often
,
before
the
body
cometh
by
death
to
be
unyoked
[
or
loosed
]
from
the
Soul
.
—
So
that
the
life
of
men
is
made
[
or
,
naturally
apt
]
to
be
accomplished
[
or
,
fulfilled
]
not
only
with
a
change
,
in
respect
of
one
age
succeeding
another
,
but
with
falls
[
or
,
ruines
]
of
their
Souls
through
sin
[
](A41481-e133750-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Basil
.
in
Psal.
114.
non
longè
à
fine
.
Paulo
post
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
The
same
Father
in
another
place
speaks
yet
more
plainly
to
the
business
in
hand
.
Many
(
saith
he
)
who
had
gathered
much
together
from
their
youth
,
when
they
come
to
the
middle
of
their
years
,
Temptations
from
evil
spirits
rising
up
against
them
,
and
assaulting
them
,
have
not
been
able
to
bear
the
[
stress
,
or
]
burthen
of
the
Winter
,
for
want
of
a
good
Pilot-ship
,
and
so
HAVE
LOST
ALL.
And
hence
it
cometh
to
pass
,
that
SOME
HAVE
MADE
SHIPWRACK
OF
FAITH
;
others
,
by
means
of
a
violent
tempest
(
as
it
were
)
of
pleasure
rushing
upon
them
,
have
utterly
lost
that
Chastity
,
which
they
had
preserved
together
from
their
youth
.
A
most
sad
spectacle
!
for
a
man
after
fasting
,
after
austereness
of
living
,
after
much
praying
,
after
much
weeping
,
after
a
continent
life
,
it
may
be
for
twenty
or
thirty
years
together
,
through
negligence
and
carelessness
of
Soul
,
to
be
found
naked
[
or
destitute
]
of
all
:
and
that
such
a
person
,
who
hath
greatly
pr●spered
[
and
thriven
]
by
the
[
trade
,
or
]
work
of
the
Commandments
[
of
God
]
should
become
like
unto
a
Merchant
of
a
great
Estate
,
who
whilest
His
ship
sailed
on
Her
course
with
a
fair
and
prosperous
wind
,
judged
Himself
a
brave
man
for
the
abundance
of
Goods
in
Her
,
but
having
passed
through
Tempestuous
Seas
,
His
Vessel
comes
to
be
wracked
in
the
very
Haven
,
and
He
pointed
at
,
or
shewed
,
by
men
,
as
one
that
on
the
sudden
,
and
at
once
,
hath
lost
all
[
that
abundance
,
which
He
lately
had
[
](A41481-e133900-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
Hō
.
12.
in
Princip.
Proverb
.
(
propè
sinē
.
)
.
]
The
same
Father
in
another
of
His
Sermons
expresseth
His
sence
in
the
matter
yet
before
us
,
in
words
of
this
import
.
But
Sin
is
the
Destroyer
of
that
Grace
,
which
is
given
us
by
the
Laver
of
Regeneration
.
And
soon
after
(
allegorizing
our
Saviours
Parabolical
History
▪
of
the
man
,
who
going
from
Jerusalem
towards
Jericho
,
fell
among
Theeves
,
)
thus
:
But
now
stripes
go
before
stripping
[
or
taking
off
his
rayment
]
that
thou
mayst
learn
[
and
know
]
that
Sin
goeth
before
the
laying
aside
[
or
,
loss
]
of
that
Grace
[
or
,
gracious
benefit
]
which
is
given
unto
thee
by
that
Love
▪
[
or
,
kindness
]
which
the
Lord
beareth
unto
men
[
](A41481-e134020-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
paulò
post
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
Hom.
21.
circa
finem
.
.
Once
more
:
in
another
Homily
,
this
Great
Doctor
of
the
Christian
Church
in
his
days
,
owneth
the
Doctrine
we
now
contend
for
,
in
words
to
this
purpose
.
Thou
seest
them
(
speaking
of
the
Galatians
)
having
the
Spirit
:
thou
hast
[
also
]
heard
,
Ye
are
abolished
from
Christ
,
and
again
,
Ye
are
fallen
from
Grace
.
What
doth
He
subjoyn
after
all
this
,
making
room
[
or
,
granting
place
]
for
their
renewing
?
My
little
children
,
of
whom
I
travel
in
birth
again
:
He
had
once
begotten
them
[
before
;
]
but
He
,
that
had
once
begotten
them
,
refuseth
not
to
beget
them
the
second
time
unto
Salvation
[
](A41481-e134140-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
Hom.
28.
De
Poenitentia
.
propè
finem
.
.
All
the
Authors
hitherto
consulted
about
the
sence
of
Antiquity
,
and
of
§.
14.
the
Primitive
Christians
,
concerning
the
possibility
,
or
non-possibility
,
of
the
Saints
relapsing
unto
death
,
had
served
their
generations
respectively
,
and
were
gone
off
the
Stage
of
Mortality
,
before
Pelagius
was
entered
to
act
His
part
hereon
,
or
at
least
had
not
much
to
do
with
Him
.
We
now
come
to
enquire
what
their
judgment
and
sence
in
the
same
Points
were
,
who
either
synchroniz'd
with
Pelagius
,
and
skirmished
Him
,
or
else
took
their
turns
of
Mortality
after
Him
.
Concerning
the
former
of
these
,
that
Star
of
the
first
magnitude
in
the
Christian
Firmament
.
Augustin
I
mean
,
is
(
I
suppose
)
in
every
mans
estimate
,
instar
omnium
,
a
man
that
will
perform
the
service
alone
as
sufficiently
,
as
if
He
had
twenty
more
with
Him
,
to
assist
Him
.
Questionless
no
man
was
better
versed
in
the
affairs
of
Christianity
,
or
that
better
understood
what
Doctrines
or
Opinions
ruled
in
the
Christian
World
,
or
that
dissented
less
from
the
common
and
generally-received
Tenets
of
he
Church
,
then
He.
Now
to
how
great
a
degree
He
abounded
in
that
Faith
,
which
beleeveth
a
Possibility
of
the
Saints
declining
,
and
that
unto
death
,
cannot
lightly
be
unknown
to
those
,
that
are
,
though
but
competently
,
acquainted
with
His
Writings
.
I
shall
present
the
Reader
with
a
first-fruits
onely
:
and
leave
the
Harvest
for
his
own
gathering
.
It
is
(
saith
He
)
much
to
be
admired
,
and
admired
again
,
that
God
,
to
some
of
His
Children
,
whom
He
hath
regenerated
in
Christ
,
and
to
whom
He
hath
given
Faith
,
Hope
,
and
Love
,
should
NOT
GIVE
PERSEVERANCE
;
when
as
He
forgives
such
great
sins
unto
strange
children
,
and
by
imparting
His
Grace
unto
them
▪
makes
them
children
of
His
own
[
](A41481-e134300-b)a
a
Mirandū
est
quidem
,
multūque
mirandū
,
quòd
Filiis
suis
deus
quibusdam
,
quos
regeneravit
in
Christ●
quibus
Fidem
▪
spem
,
dilectionē
d●dit
,
non
dat
Perseverantiā
,
cum
Filiis
alienis
scelera
tanta
dimittat
,
atque
impertitâ
gratiâ
suâ
,
faciat
Filios
suos
.
A●g
.
de
Corrept.
&
Grat.
cap.
8.
.
A
little
after
:
For
of
such
we
dispute
,
who
want
Perseverance
in
goodness
,
and
go
out
of
the
world
by
death
,
with
the
GOODNESS
OF
THEIR
WILLS
FALLEN
FROM
GOOD
TO
EVIL
.
Let
th●se
men
answer
,
if
they
can
,
why
God
did
not
take
away
such
men
from
the
dangers
of
life
▪
whilest
they
yet
LIVED
FAITHFVLLY
AND
RELIGIOVSLY
,
that
so
Sin
and
WICKEDNES
might
not
have
CHANGED
THEIR
[
MINDS
,
or
]
understandings
[
](A41481-e134370-b)b
b
Paulò
post
:
De
his
enim
disserimus
,
qui
Perseve●antiā
bonitatis
non
habent
,
sed
ex
bo●●i●
m●lū
defic●●te
bonâ
voluntate
mortuntur
.
Respōdeant
,
si
possūt
,
cur
illos
Deus
,
cum
fideliter
&
pie
viverent
,
non
tunc
de
vitae
hujus
pericul●
rapuit
,
ne
malitia
mutaret
intellectū
illorum
,
&c.
.
That
God
doth
not
give
Perseverance
,
in
such
a
sence
as
this
Father
meaneth
,
viz.
actual
Perseverance
,
and
such
which
is
accompanyed
with
Salvation
,
unto
some
His
Children
,
whom
He
hath
regenerated
in
Christ
,
&c.
I
readily
and
fully
consent
:
but
that
He
doth
not
give
Perseverance
unto
some
,
as
much
as
He
giveth
unto
any
others
of
them
,
whose
deportment
is
but
the
same
,
I
cannot
beleeve
,
without
beleeving
Him
to
be
a
respecter
,
or
accepter
of
Persons
,
which
I
must
at
no
hand
beleeve
.
Therefore
to
me
it
is
no
more
,
scarce
so
much
,
a
wonder
,
why
God
should
give
Perseverance
unto
some
of
his
children
,
and
not
unto
others
,
then
it
is
,
why
He
should
save
those
that
beleeve
,
and
not
others
.
However
,
from
both
the
Testimonies
cited
,
it
is
as
evident
as
words
could
well
make
it
,
that
the
Authors
sence
was
,
that
truly
regenerate
men
and
Beleevers
may
very
possibly
fall
away
,
both
totally
,
and
finally
.
Elsewhere
He
expresseth
the
same
sence
thus
:
But
if
He
,
that
is
now
REGENERATE
,
and
JVSTIFIED
,
voluntarily
relapseth
into
an
evil
course
of
life
,
surely
He
cannot
say
,
I
have
not
received
it
,
because
He
hath
now
LOST
THE
GRACE
OF
GOD
RECEIVED
,
in
[
or
,
by
]
His
Will
being
free
unto
evil
[
](A41481-e134480-b)c
c
Si
autem
jam
regeneratus
&
justificatus
in
malā
vitam
suâ
volūtate
relabitur
certè
iste
non
potest
dicere
,
non
accepi
,
quia
acceptā
gratiam
Dei
suo
in
malum
libero
amisit
arbitrio
.
Aug.
de
Corr.
&
Grat.
c.
6.
.
A
little
after
:
Nor
let
it
trouble
us
,
THAT
GOD
DOTH
NOT
GIVE
THIS
PERSEVERANCE
UNTO
SOME
OF
HIS
CHILDREN
.
—
For
these
,
whilest
they
live
religiously
,
are
called
the
sons
of
God
:
but
in
as
much
as
they
will
live
wickedly
afterward
,
and
dye
in
this
wickedness
,
the
Foreknowledg
of
God
calleth
them
not
the
sons
of
God
[
](A41481-e134520-b)d
d
Nec
nos
moveat
quòd
Filiis
suis
quibusdam
Deus
non
dat
istā
perseverātiā
.
—
Nam
isti
,
cum
piè
vivunt
dicuntur
Filij
Dei
:
sed
quoniam
victuri
sunt
impié
,
&
in
eâdem
imp●etate
morituri
,
non
eos
dicit
Filios
Dei
praescientia
Dei
.
.
So
again
(
speaking
of
those
,
who
,
as
John
saith
,
went
out
from
them
,
but
were
not
of
them
,
)
They
were
in
a
good
way
,
but
because
they
continued
not
herein
,
i.
e.
persevered
not
unto
the
end
,
they
were
not
(
saith
John
)
of
us
,
when
they
were
with
us
;
that
is
,
they
were
not
in
the
number
of
Children
,
whilest
THEY
WERE
IN
THE
FAITH
OF
CHILDREN
:
because
they
,
who
are
truly
,
and
indeed
,
Children
,
are
Foreknown
and
Predestinated
[
](A41481-e134610-b)e
e
Erant
itaque
in
bono
,
sed
quia
in
eo
non
permā●erunt
,
i.
e.
non
usque
in
finem
perseverarūt
,
non
erant
,
inquit
,
ex
nobis
&
quando
erant
nobiscū
:
hoc
est
,
non
erant
ex
numero
Filiorū
,
&
quando
erant
in
Fide
Filiorū
:
quoniam
qui
verè
Filij
sunt
,
praesciti
&
praedestinati
sunt
,
&c.
,
&c.
From
this
Passage
it
is
evident
,
that
,
however
Augustin
might
seem
to
hold
a
Personal
Election
of
some
,
somewhat
after
the
same
manner
,
wherein
it
is
commonly
held
and
taught
amongst
us
at
this
day
(
though
elsewhere
He
seems
as
much
to
contradict
it
,
as
we
shall
,
God
willing
,
shew
in
due
time
)
yet
He
did
not
judg
Faith
to
be
a
fruit
of
such
Election
,
nor
Elect
,
and
true
Beleevers
,
to
be
voces
convertibiles
,
but
that
there
were
many
such
Beleevers
,
who
did
not
appertain
to
the
number
of
such
Elect
ones
,
and
consequently
who
might
,
and
should
,
fall
away
finally
.
Again
not
long
after
:
For
this
cause
,
the
Apostle
,
when
He
had
said
,
We
know
that
all
things
work
together
for
good
to
those
that
love
God
,
knowing
that
some
LOVE
GOD
,
WHO
DO
NOT
PERSEVERE
in
this
good
,
presently
adds
,
To
those
who
are
called
according
to
His
Purpose
[
](A41481-e134690-b)a
a
Propter
hoc
,
Apostolus
cū●xisset
,
Scimus
quoniam
diligētibus
Deum
omnia
cooperātur
in
bonum
;
sciens
nōnullo●
diligere
D●ū
,
&
in
eo
bono
usque
in
finem
non
permanere
,
m●x
addidit
,
His
qui
secundum
prop●si●ū
vocati
sunt
.
.
From
these
three
last
Passages
compared
together
,
it
clearly
appears
in
what
sence
such
other
Passages
in
this
Author
,
wherein
He
asserts
the
certain
Perseverance
of
the
Saints
,
or
Children
of
God
(
which
Mr
Prynn
[
](A41481-e134710-b)b
b
Perpetuity
of
a
regenerate
mans
estate
.
p.
243
,
244.
,
with
others
,
cite
from
him
,
to
perswade
men
that
he
was
of
their
Judgment
in
the
Point
of
Perseverance
,
)
are
to
be
understood
:
viz.
as
importing
,
not
the
Perseverance
,
much
less
the
certainty
of
the
Perseverance
,
of
all
that
are
true
Saints
,
or
true
Beleevers
,
(
such
a
sence
as
this
would
make
him
the
greatest
Self
contradictionist
in
the
world
,
)
but
onely
of
all
those
,
whom
in
the
said
Passages
now
cited
,
he
calls
,
verè
filii
,
Sons
indeed
,
or
,
truly
Sons
,
(
and
so
,
truly
Saints
,
)
i.
e.
(
by
his
own
Interpretation
)
such
as
are
elected
,
or
predestinated
by
God
to
be
conformable
to
the
image
of
His
Son
.
And
besides
,
that
by
that
Perseverance
,
whereunto
this
Author
entitles
even
such
Elect
Children
as
these
,
he
doth
not
mean
,
any
such
continuance
of
the
Grace
,
or
Faith
,
once
,
or
at
any
time
,
received
by
them
,
which
admitteth
not
of
a
total
in
erruption
,
or
intercision
,
by
the
way
,
but
onely
a
residence
or
presence
hereof
in
them
at
the
time
of
their
death
,
might
be
abundantly
proved
from
several
Explications
which
He
makes
of
his
minde
in
this
behalf
[
](A41481-e134780-b)c
c
Horum
[
Electorū
]
fides
qua
per
dilectionē
operatur
,
profectò
aut
omninò
non
deficit
:
aut
si
qui
sunt
quorum
deficit
,
reparatur
antequam
ista
vita
finiatur
,
et
deletâ
,
quae
intercurrerat
iniquitate
,
usque
in
finem
Perseverantia
deputatur
.
Aug.
de
Cor.
&
Grat.
c.
7.
vid:
&
de
Bono
Persev
.
c.
13
non
longè
ab
initio
,
if
I
judged
it
,
either
of
any
great
concernment
to
the
cause
,
or
satisfaction
unto
the
Reader
.
So
that
his
Judgment
clearly
was
,
that
even
those
,
who
he
supposed
could
not
fall
away
finally
,
might
yet
fall
away
totally
.
But
concerning
his
Judgment
,
touching
such
an
Election
of
Men
,
as
hath
been
mentioned
,
as
held
by
him
,
which
was
the
occasion
,
or
ground
of
his
Opinion
,
that
such
could
not
fall
away
finally
,
or
to
perdition
,
we
shall
have
opportunity
in
the
latter
part
of
this
Discourse
to
enquire
,
God
sparing
life
,
health
,
and
liberty
,
for
the
composure
of
it
.
In
the
mean
time
we
have
yet
a
further
account
of
the
Judgment
of
this
Father
touching
the
possibility
of
the
total
and
final
defection
of
many
true
Beleevers
,
in
the
Citation
following
.
Many
are
called
,
and
yet
are
not
of
those
,
of
whom
it
is
said
that
few
are
chosen
.
Yet
who
can
deny
them
to
be
elect
[
or
chosen
]
when
as
THEY
BELEEVE
,
and
are
baptized
,
AND
LIVE
ACCORDING
UNTO
GOD
?
They
are
plainly
termed
,
Elect
,
by
those
who
are
ignorant
what
they
will
prove
afterwards
,
but
not
by
Him
,
who
knoweth
that
they
have
not
Perseverance
,
which
bringeth
the
Elect
to
Life
eternal
,
and
that
they
so
stand
,
that
He
foreknoweth
they
will
fall
.
In
this
case
if
the
question
be
put
to
me
,
why
God
doth
not
give
Perseverance
unto
those
,
to
whom
he
hath
given
the
Grace
of
Love
,
by
which
they
live
Christianly
,
I
must
answer
,
that
I
am
ignorant
[
](A41481-e134900-b)d
d
Multi
vocati
,
&
non
in
eis
,
de
quibus
dictum
est
;
Pauci
verò
electi
.
Et
tamen
quis
nege●
eos
Electos
,
cum
credunt
,
&
baptizātur
,
&
secundum
Deum
vivunt
?
Plané
dicuntur
Electi
à
nesciētibus
quid
futuri
sint
,
non
ab
illo
qui
eos
novit
non
habere
Perseverantiā
,
quae
ad
beatam
vitam
perducit
Electos
,
scitque
illos
ita
stare
,
vt
praesciat
esse
casuros
.
Hic
si
à
me
quaeratur
,
cur
eis
Deus
Perseverantiā
non
dederit
,
quia
eam
quâ
Christianè
viverent
,
dilectionē
dedit
,
me
ignorare
respōdeo
.
Aug.
de
Corr.
&
Grat.
c.
7.
&
8.
.
If
all
this
be
not
sufficient
to
satisfie
the
Reader
,
that
this
great
and
learned
Defender
of
the
Christian
Faith
,
whose
sence
in
the
Point
in
hand
we
are
now
enquiring
after
,
was
of
the
same
Judgment
with
us
herein
,
let
him
feed
further
upon
what
yet
remaineth
.
Having
asserted
a
beneficial
necessity
,
even
to
the
Elect
or
Predestinate
ones
themselves
,
to
be
kept
in
ignorance
by
God
of
their
Predestination
,
or
Election
,
in
this
life
,
He
subjoyns
words
of
this
import
:
So
then
for
the
beneficialness
of
this
secret
,
it
is
to
be
beleeved
,
that
some
of
the
Children
of
Perdition
,
who
receive
not
the
gift
of
Persevering
unto
the
end
,
yet
begin
to
live
in
such
a
FAITH
,
WHICH
WORKETH
BY
LOVE
,
yea
,
and
live
for
a
time
faithfully
and
justly
,
and
afterwards
fall
away
,
nor
are
they
taken
away
by
death
,
before
this
happeneth
to
them
[
](A41481-e134980-b)a
a
Propter
utilitatem
ergo
hujus
secreti
credendum
est
,
quosdam
d●
Filiis
Perditionis
,
non
accepto
dono
Perseverandi
usque
in
Finem
,
in
Fide
,
quae
per
Dilectionem
operatur
,
incipere
vivere
,
&
aliquamdiù
fideliter
ac
justé
vivere
,
&
postea
cadere
,
neque
de
hâc
vitâ
priusquam
hoc
eis
contingat
,
auferri
.
Ibidem
.
Cap.
13.
.
Doubtless
there
is
no
Faith
at
all
either
justifying
or
saying
,
but
that
which
worketh
by
Love
:
and
yet
we
clearly
see
that
Augustin's
Opinion
was
,
that
the
Children
of
Perdition
,
i.
e.
such
who
perish
eternally
,
are
very
capable
of
such
a
Faith
,
and
consequently
,
may
(
yea
and
sometimes
do
)
fall
away
both
totally
and
finally
from
it
.
The
same
Father
in
another
Tract
discovereth
his
sence
in
the
point
queried
,
in
these
words
:
That
of
two
,
both
being
GODLY
,
Perseverance
unto
the
end
should
be
given
unto
the
one
,
and
NOT
GIVEN
UNTO
THE
OTHER
,
belongs
to
the
unsearchable
Judgments
of
God
[
](A41481-e135070-b)b
b
Ex
duobus
autem
piis
,
cur
huic
donetur
Perseverantia
usque
in
Finē
,
illi
autem
non
donetur
,
inscrutabilia
sunt
Judicia
Dei
.
Aug.
de
Bono
Persev
.
c.
8.
.
That
in
this
sentence
He
speaks
of
persons
truly
godly
,
and
not
seemingly
onely
,
besides
the
exigency
of
the
Passage
it self
to
make
the
sence
of
it
regular
,
as
well
that
which
goeth
a
little
before
,
as
what
followeth
after
,
maketh
manifest
.
The
words
a
little
before
,
are
these
:
For
of
Him
they
receive
this
[
power
,
viz.
of
being
made
the
sons
of
God
,
]
who
giveth
pious
cogitations
to
the
heart
of
man
,
by
which
He
cometh
to
have
Faith
,
which
worketh
by
Love
[
](A41481-e135130-b)c
c
Ab
eo
quipp●
accipiunt
eam
,
qui
dat
cordi
humano
cogitationes
pias
,
per
quas
habeat
Fidē
,
quae
operetur
per
dilectionem
.
.
The
words
a
little
after
,
these
:
To
conclude
,
Were
they
not
both
called
,
and
BOTH
FOLLOWED
HIM
THAT
CALLED
THEM
?
Were
they
not
BOTH
of
Sinners
,
made
righteous
,
or
JVSTIFYED
,
and
both
RENEWED
BY
the
Laver
of
REGENERATION
[
](A41481-e135190-b)d
d
Nonne
postremò
utrique
vocati
fuerant
,
&
vocant●m
se●
cuti
,
utrique
ex
impiis
justificati
,
&
per
Lavacrum
Regenerationis
,
utrique
renovati
.
?
Afterwards
in
the
same
Treatise
,
He
cites
with
approbation
,
the
Judgment
of
an
Orthodox
man
,
of
good
repute
in
his
days
,
to
whom
also
He
gives
the
testimony
of
learning
and
much
acuteness
,
concerning
the
Reason
,
which
moved
Christ
,
not
to
work
those
mighty
works
among
the
men
of
Tyre
and
Sidon
,
which
He
wrought
in
Capernaum
,
although
He
knew
that
they
would
have
beleeved
,
and
repented
upon
the
sight
of
them
.
The
Lord
Christ
(
saith
this
Author
,
as
the
Father
records
His
gloss
)
foresaw
that
the
men
of
Tyre
and
Sidon
would
afterwards
have
apostatized
from
their
Faith
,
in
case
they
had
been
brought
over
to
beleeve
,
by
such
Miracles
wrought
amongst
them
;
in
which
respect
it
was
out
of
mercy
,
that
He
forbare
the
working
of
them
there
:
because
they
had
been
liable
to
a
much
greater
punishment
,
in
case
they
should
have
turned
their
backs
upon
the
Faith
which
they
had
once
received
,
then
if
they
had
never
received
it
[
](A41481-e135310-b)e
e
Quidam
Disputator
catholicus
non
ignobilis
hunc
Evangelij
locum
sic
exposuit
,
vt
diceret
,
praescisse
Dominum
Tyrios
&
Sidonios
à
Fide
fuisse
posteà
recessuros
,
cum
factis
apud
se
Miraculis
credidissent
,
&
misericordiâ
potiùs
non
eum
illic
ista
fecisse
:
quoniam
graviori
poenae
obnoxii
fierent
,
si
Fidem
,
quam
tenuerant
,
reliquissent
,
quàm
si
eam
nullo
tempore
tenuissent
.
Ibid.
c.
10.
.
In
process
of
the
same
Discourse
,
He
hath
words
to
this
effect
:
That
of
Regenerate
men
,
some
dye
persevering
unto
the
end
;
others
are
detained
in
life
,
until
they
fall
away
,
who
certainly
had
not
fallen
away
,
in
case
they
had
dyed
,
before
they
so
fell
:
and
again
,
that
some
,
who
thus
fall
,
pass
not
out
of
this
life
,
until
they
return
[
or
rise
again
,
]
who
certainly
should
have
perished
,
had
they
dyed
before
their
return
[
](A41481-e135380-b)a
a
Ipsos
quóque
regeneratos
,
alios
perseverantes
usque
in
Finē
,
hînc
abire
:
alios
quibusque
decidant
,
hic
teneri
,
qui
utique
non
decidissent
,
si
antequam
laberentur
,
hînc
issent
:
&
rursus
,
quosdā
lapsos
,
quousque
redeant
non
exire
de
hâc
vitâ
:
qui
utique
perirēt
,
si
antequam
redirent
,
exirent
.
Ibid.
cap.
13.
.
The
possibility
of
a
total
falling
away
,
without
a
final
,
and
again
,
of
both
a
total
and
final
,
cannot
lightly
be
asserted
in
words
more
significant
and
express
,
then
these
.
The
same
Father
in
another
part
of
His
Works
,
professeth
His
Judgment
to
the
same
Point
,
thus
.
For
who
dares
deny
,
but
that
those
first
men
were
happy
[
or
blessed
]
in
Paradise
,
before
they
sinned
,
although
they
were
uncertain
how
long
this
their
blessedness
should
continue
,
or
whether
it
would
be
eternal
?
But
eternal
it
had
been
,
had
they
not
sinned
.
And
now
upon
good
grounds
we
call
those
blessed
,
whom
we
discern
to
live
righteously
and
religiously
,
with
an
hope
of
future
immortality
,
without
the
perpetration
of
any
such
crime
,
which
wasteth
the
Conscience
:
who
easily
obtain
a
merciful
Pardon
from
God
for
those
sins
of
infirmity
,
whereunto
at
present
they
are
obnoxious
.
Who
,
though
they
be
certain
of
the
reward
of
their
Perseverance
,
yet
are
found
to
be
uncertain
of
their
Perseverance
it self
.
For
what
man
can
certainly
know
,
that
He
shall
persevere
in
the
practice
and
proficiency
of
Righteousness
unto
the
end
,
unless
by
some
Revelation
He
be
assured
hereof
by
Him
,
who
in
His
just
and
secret
Judgment
,
is
not
wont
to
inform
all
of
such
a
thing
,
though
He
deceives
none
[
](A41481-e135420-b)b
b
Quis
enim
primos
illos
homines
in
Paradiso
negare
audeat
beatos
fuisse
ante
peccatum
:
quamvis
de
suâ
beatitudine
,
quàm
diuturna
,
vel
utrùm
aeterna
esset
,
incertos
?
Esset
autem
aeterna
,
nisi
peccassent
,
cum
hodié
non
imprudēter
beatos
vocemus
,
quosvidemus
justè
ac
pié
cum
spe
futurae
immortalitatis
hanc
vitam
ducere
,
sine
crimine
vastante
conscientia●
,
facile
impetrantes
peccatis
hujus
infirmitatis
divinam
miserecordiam
.
Qui
licet
de
suae
Perseverantiae
praemio
certi
sunt
,
de
ipsâ
tamen
Perseverantiâ
suâ
reperiuntur
incerti
.
Quis
enim
hominum
se
in
actione
profectuque
Justiciae
perseveraturum
usque
in
Finem
sciat
,
nisi
Revelatione
aliquâ
ab
illo
fiat
certus
▪
qui
de
hâc
re
justo
latentique
Judicio
,
non
omnes
instruit
,
sed
neminem
fallit
.
Aug.
de
Civi●
.
lib.
11.
cap.
12.
.
That
Opinion
of
this
Father
,
which
lieth
large
in
these
words
(
as
in
some
other
of
the
late-recited
Passages
,
and
in
twenty
places
besides
of
His
Writings
,
)
viz.
that
they
who
at
present
are
true
Saints
and
Beleevers
,
yea
and
know
this
certainly
,
yet
know
not
certainly
whether
they
shall
persevere
,
or
no
,
unto
the
end
,
draweth
along
with
it
,
by
a
pregnant
and
undeniable
consequence
,
that
Opinion
,
which
all
this
while
we
avouch
for
His
also
,
viz.
that
there
is
no
impossibility
at
all
but
that
true
Beleevers
may
miscarry
in
point
of
Perseverance
,
and
draw
back
(
as
the
Apostle
speaketh
)
to
perdition
.
We
shall
u●on
this
account
,
at
present
,
add
onely
one
Testimony
more
from
His
Pen
,
unto
which
we
are
debtors
for
words
to
this
effect
,
in
His
107.
Epistle
.
Now
Beleevers
pray
even
for
themselves
also
,
that
they
may
persevere
to
be
that
,
which
they
have
begun
to
be
.
For
it
is
beneficial
unto
all
,
or
well
nigh
unto
all
,
that
for
the
sake
of
that
most
wholesom
Grace
of
Humility
,
they
should
not
be
able
to
know
how
,
or
what
manner
of
persons
they
may
prove
hereafter
:
to
which
Point
it
is
said
,
Let
Him
that
standeth
,
take
heed
lest
He
fall
.
For
the
beneficialness
of
this
Fear
,
lest
when
we
begin
to
walk
regenerately
and
piously
,
we
should
through
security
become
high-minded
,
some
who
will
not
persevere
,
are
,
either
by
the
permission
,
or
provision
and
disposition
of
GOD
,
mixed
with
those
who
will
persevere
;
that
we
by
their
falling
away
being
terrified
,
may
with
Fear
and
Trembling
hold
on
the
way
of
Righteousness
,
until
from
this
life
,
which
is
a
Tentation
[
or
Tryal
,
of
us
]
on
the
Earth
,
we
shall
pass
unto
another
,
where
Pride
shall
not
need
to
be
repressed
,
nor
we
have
occasion
to
wrastle
against
the
suggestions
and
motions
of
it
[
](A41481-e135510-b)c
c
Jam
verò
vt
perseverent
in
eo
,
quod
esse
coeperunt
,
etiam
pro
seipsis
orant
fideles
.
Vtile
est
quippe
omnibus
,
vel
panè
omnibus
,
propter
humilitatem
saluberrimam
,
vt
quales
futuri
sint
,
scire
non
possint
.
Ad
hoc
dicitur
:
Qui
videtur
stare
,
videat
ne
cadat
.
Propter
hujus
timoris
utilitatem
,
ne
regeneratè
&
piè
vivere
incipientes
,
tanqu●
securi
alta
sapiamus
,
quidā
non
perseveraturi
perseveraturis
Dei
permissione
,
vel
provisione
ac
dispositione
miscētur
;
quibus
cadentibus
territi
,
cum
timore
&
tremore
gradiamur
viā
justā
,
donec
ex
hâc
vitâ
,
quae
tentatio
est
suprà
terram
,
transeamus
ad
aliam
,
ubi
jam
non
sit
elatio
comprimenda
,
nec
contrà
ejus
suggestiones
tentationesque
luctandum
.
Aug.
Epist.
107.
ad
Vitalem
.
.
If
there
be
place
yet
▪
left
for
any
man
to
doubt
or
question
,
whether
Augustin
taught
the
Perseverance
of
true
Beleevers
at
any
such
a
rate
of
absolute
necessity
,
as
it
hath
been
of
late
commonly
▪
taught
,
and
received
,
amongst
us
,
I
shall
onely
desire
such
a
man
,
in
order
to
his
through
satisfaction
in
the
Point
,
to
peruse
what
the
forenamed
Vossius
hath
written
in
the
eleventh
Thesis
,
or
Chapter
,
of
the
sixth
Book
of
his
Pelagian
History
,
where
he
shall
finde
,
besides
several
of
the
Testimonies
now
cited
,
several
others
from
this
Father
of
like
consideration
and
▪
import
;
together
with
some
Explications
of
,
and
Observations
from
them
▪
which
,
as
far
as
the
line
of
my
understanding
is
able
to
stretch
it self
,
make
it
a
truth
,
parallel
in
evidence
with
the
light
of
the
noon-day
,
that
that
learned
and
judicious
Father
we
speak
of
,
was
a
through
and
professed
Enemy
to
that
Doctrine
;
(
I
mean
,
the
Doctrine
of
Perseverance
hitherto
opposed
in
the
Digression
in
hand
.
)
All
which
considered
,
that
saying
of
Mr
Prynne
,
viz.
That
Augustin
is
so
copious
and
▪
full
in
the
Point
(
he
means
,
in
asserting
the
Doctrine
of
absolute
and
ascertained
Perseverance
,
)
that
He
wonders
how
any
can
be
so
impudent
,
shameless
,
and
audacious
,
as
to
cite
Him
to
the
contrary
[
](A41481-e135590-b)c
c
Perpetuity
of
a
Regenerate
mans
estate
.
pag.
242
;
is
,
I
will
not
say
▪
(
in
his
language
)
an
impudent
,
shameless
,
and
audacious
saying
,
but
such
a
saying
,
which
as
much
ingenuity
as
a
grain
of
mustardseed
▪
would
abhor
.
As
for
those
Quotations
from
this
Father
,
by
which
he
seeks
to
perswade
the
world
into
a
conceit
,
that
he
was
as
far
out
of
the
way
of
Truth
about
the
Doctrine
of
Perseverance
,
as
himself
,
there
is
not
any
one
of
them
that
gives
any
distinct
sound
that
way
.
We
have
formerly
,
in
this
very
Chap.
shewed
you
upon
a
clear
account
under
the
Authors
own
hand
,
how
those
,
and
all
like
passages
found
in
his
Writings
,
are
to
be
understood
,
if
we
desire
to
understand
them
in
his
sence
,
and
with
a
consistence
to
his
Judgment
in
other
places
.
He
that
desires
information
,
whether
Prosper
,
Salvian
,
Gregory
the
great
,
Isidor
Hispalensis
,
and
other
the
best
Writers
after
Augustin
,
that
had
occasion
to
declare
their
Judgments
in
the
Point
,
together
with
Councels
and
Synods
,
were
not
of
the
same
Judgment
with
Augustin
,
may
be
gratified
to
satisfaction
,
by
recourse
had
to
the
oft-mentioned
Author
Gerard.
Joh.
Vossius
,
in
his
Historia
Pelagiana
,
lib.
6.
Thes.
12.
The
transcribing
of
more
passages
in
this
kinde
,
being
already
drawn
together
,
and
directed
unto
,
by
another
,
and
that
in
a
Book
of
no
difficult
procurement
,
will
not
(
I
suppose
)
be
judged
necessary
,
or
much
expedient
,
to
the
business
in
hand
,
by
a
considerate
Reader
.
How
a
Doctrine
of
that
soveraign
import
in
Christian
Religion
,
of
that
§.
15.
pregnant
assertion
in
the
Scriptures
themselves
,
so
generally
and
constantly
held
forth
and
maintained
by
Orthodox
Antiquity
,
as
the
Doctrine
of
a
Conditional
Perseverance
hath
in
all
these
respects
been
clearly
proved
▪
to
be
,
should
be
,
especially
with
so
much
heat
,
and
confident
zeal
,
denyed
and
opposed
by
a
great
party
of
the
Reformers
of
Religion
in
these
latter
days
,
is
of
somewhat
a
strange
,
●ut
of
a
much
more
sad
,
consideration
.
But
as
it
often
happeneth
in
sweeping
of
Houses
,
especially
▪
when
they
are
full
of
dust
or
soyl
,
that
pieces
of
silver
,
or
gold
,
and
other
▪
things
of
value
,
are
,
either
through
negligence
,
or
too
much
haste
made
in
the
work
,
by
those
that
do
it
,
or
through
a
badness
of
their
sight
,
swept
up
among
the
soyl
,
and
cast
together
with
it
upon
the
dunghil
;
so
may
it
very
possibly
fall
out
in
great
Reformations
of
Religion
,
when
corruptions
,
and
matters
requiring
Reformation
,
whether
in
Doctrine
,
or
Manners
,
are
very
numerous
,
and
of
a
long
gathering
,
that
together
with
the
corruptions
,
Errors
,
and
things
necessary
to
be
removed
,
and
abandoned
,
some
things
also
of
worth
,
and
good
import
,
and
which
appertain
to
the
purity
and
soundness
of
Religion
,
are
renounced
,
and
cast
out
likewise
,
partly
through
too
much
zeal
of
an
over-hasty
dispatch
in
the
work
,
partly
through
an
injudiciousness
in
some
things
,
in
the
principal
Reformers
;
partly
through
that
infirmity
of
incogitancy
,
which
is
so
importune
an
attendant
upon
flesh
and
blood
,
how
vigilant
soever
.
Or
as
it
constantly
falleth
out
in
purgings
and
lettings
of
blood
,
that
together
with
the
bad
humors
,
and
corrupt
blood
,
somewhat
of
that
which
is
good
,
and
serviceable
for
the
health
and
strength
of
the
body
,
is
parted
with
,
and
lost
:
so
is
it
hardly
to
be
expected
,
but
that
when
an
attempt
shall
be
made
to
purge
the
body
of
Christian
Religion
,
being
now
encumbered
and
over-grown
with
Errors
,
unsound
Notions
and
Opinions
having
insinuated
into
the
veins
,
and
incorporated
themselves
(
as
it
were
)
with
the
pure
substance
of
it
,
(
which
was
the
condition
of
it
,
by
falling
into
the
hands
of
,
and
remaining
so
long
amongst
,
those
Daemoniolatrical
Apostates
,
whose
want
of
love
to
the
Truth
,
God
avenged
by
sending
them
strong
delusions
,
which
caused
them
to
beleeve
lyes
,
)
somewhat
of
the
soundness
and
native
substance
of
it
also
should
be
divided
from
it
,
and
cast
into
the
draught
together
with
that
excrementitious
and
noisom
matter
,
which
is
wrought
out
of
it
by
the
purge
.
Notwithstanding
,
if
we
shall
limit
our
Discourse
to
the
Point
in
hand
,
§.
16.
and
onely
speak
of
the
Doctrine
of
Perseverance
,
the
truth
is
,
that
a
very
considerable
part
of
those
,
who
were
interessed
in
the
Reformation
of
Religion
about
Luthers
times
,
and
who
since
maintain
and
carry
on
that
Reformation
,
have
not
departed
therein
from
the
Faith
of
Primitive
Antiquity
,
as
it
hath
been
presented
in
the
preceding
part
of
this
Chapter
;
but
clearly
teach
and
assert
with
them
a
possibility
of
the
Saints
declining
even
unto
death
.
Concerning
those
of
the
Reformed
Religion
,
commonly
distinguished
by
the
name
of
Lutherans
,
who
(
I
suppose
)
are
equal
in
numbers
,
and
not
inferior
in
parts
of
learning
,
or
in
zeal
towards
the
Religion
,
which
they
profess
,
unto
those
,
who
are
contra-distinguished
by
the
name
of
Calvinists
,
it
is
sufficiently
known
,
that
they
more
generally
,
if
not
universally
,
hold
and
teach
(
with
Luther
Himself
,
whose
Judgment
in
the
Point
was
briefly
touched
Cap.
14.
Sect.
16.
)
no
other
Perseverance
of
the
Saints
,
or
true
Beleevers
,
then
that
,
which
possibly
may
miscarry
,
both
totally
and
finally
.
I
shall
not
multiply
Quotations
from
their
Writings
;
but
onely
lay
before
you
some
passages
of
Melancthon
,
(
who
was
Luthers
Companion
,
and
Allay
,
)
together
with
two
or
three
sayings
from
Chemnitius
:
and
for
the
general
sence
of
the
Lutheran
party
of
Reformers
,
in
the
Controversie
in
hand
,
refer
you
to
the
Testimony
and
Confession
of
a
great
Defender
of
the
common
Faith
in
the
Point
of
Perseverance
,
who
(
I
beleeve
)
was
better
acquainted
with
their
writings
,
then
any
man
that
shall
rise
up
to
oppose
Him
in
His
Testimony
.
There
are
two
Errors
(
saith
Melancthon
)
of
fanatique
men
,
which
must
briefly
be
confuted
,
who
conceit
that
men
regenerate
cannot
lapse
[
or
,
fall
,
]
and
that
though
they
do
fall
,
and
this
against
the
light
of
their
Conscience
,
that
yet
they
are
righteous
[
or
,
in
an
estate
of
Justification
.
]
This
madness
is
to
be
condemned
,
and
both
instances
,
and
sayings
,
from
the
Scriptures
of
the
Prophets
and
Apostles
,
opposed
to
it
.
Saul
and
David
pleased
God
,
were
righteous
,
had
the
Holy
Ghost
given
unto
them
,
yet
afterwards
fell
,
so
that
one
of
them
perished
utterly
,
the
other
returned
again
unto
God
.
There
are
many
sayings
[
to
the
same
Point
.
]
And
having
cited
(
upon
the
said
account
)
Mat.
12.
43
,
44.
2
Pet.
2.
20
,
21.
1
Cor.
10.
12.
Apoc.
2.
5.
He
subjoyneth
:
These
and
the
like
sayings
,
being
spoken
of
Regenerate
men
,
testifie
that
they
may
fall
:
and
that
,
in
case
they
fall
against
their
consciences
,
they
please
not
God
,
unless
they
be
converted
[
](A41481-e135990-b)a
a
Sed
ante
explicationē
partium
breviter
refutandi
sunt
duo
errores
fanaticorum
hominum
,
qui
finxerūt
renatos
non
posse
labi
:
&
quanvis
labuntur
cōtrà
conscientiam
,
tamen
justos
esse
.
Haec
amentia
dam●anda
est
,
&
opponenda
ex
emplà
&
dicta
Scripturae
Propheticae
&
Apostolicae
,
vt
Saul
&
David
placuerunt
Deo
,
fuerunt
justi
,
&
donati
Spiritu
Sancto
,
tamen
posteà
lapsi
sunt
,
ita
vt
alter
prorsùs
perierit
,
alter
rursus
ad
Deum
cōversus
sit
.
Dicta
multa
sunt
,
&c.
Melancthon
Loc.
de
Poenitentiâ
.
Et
paulò
post
:
Haec
&
similia
dicta
de
renatis
,
testantur
posse
eos
labi
,
&
lapsos
contrà
conscientiam
,
non
placere
Deo
,
nisi
rursus
convertuntur
.
.
Elsewhere
,
thus
:
Whereas
it
hath
been
said
,
that
sins
remain
in
the
Regenerate
,
it
's
necessary
that
a
difference
be
made
.
For
certain
it
is
,
that
they
who
rush
into
sinful
practices
against
Conscience
,
do
not
continue
in
Grace
,
nor
retain
Faith
,
Righteousness
,
or
the
Holy
Ghost
:
neither
can
Faith
stand
with
an
evil
purpose
of
heart
against
Conscience
[
](A41481-e136110-b)b
b
Cum
dictum
sit
,
in
renatis
manere
peccata
,
necesse
est
tradi
discrimen
.
Nam
hos
qui
ruunt
in
delicta
contrà
Conscientiam
,
certum
est
non
manere
in
gratiâ
,
nec
retinere
Fidem
,
Justiciam
,
Spiritum
Sanctum
:
nec
potest
stare
cum
malo
proposito
contrà
Conscientiam
Fides
,
&c.
Idem
in
Loc.
de
bonis
Oper.
Qu.
5.
Quod
autem
excidant
ex
gratiâ
,
&
effundant
Fidem
&
Spiritum
Sanctum
,
&
fiant
rei
Irae
Dei
&
aeter
narum
poenarum
,
qui
admittunt
delicta
contrà
Conscientiam
,
id
multae
sententiae
claré
testantur
.
Ibid.
,
&c.
A
little
after
:
But
that
they
fall
from
Grace
,
and
shed
Faith
and
the
Holy
Ghost
,
and
become
guilty
of
the
Wrath
of
God
,
and
of
eternal
punishment
,
who
commit
sin
against
Conscience
,
many
sayings
[
in
the
Scriptures
]
clearly
testifie
;
to
which
purpose
He
cites
,
Gal.
5.
19.
&
1
Cor.
6.
9
,
&c.
Yet
again
;
Let
us
(
saith
〈◊〉
minde
the
Examples
of
Saul
and
David
,
who
before
their
Fall
retained
thos●
benefits
[
or
blessings
]
which
I
rehearsed
,
(
amongst
which
,
the
Discovery
of
God
,
the
sending
of
His
Son
,
the
Donation
of
His
Word
and
Gospel
,
the
Donation
of
the
Holy
Ghost
,
the
Promise
of
Life
eternal
,
were
reckoned
,
)
and
after
their
Fall
,
were
not
onely
devested
of
these
good
things
,
but
felt
also
the
[
evils
,
or
]
punishments
,
which
I
mentioned
,
(
whereof
these
were
some
,
the
Wrath
of
God
,
Eternal
Punishments
,
the
loss
of
their
Gifts
[
](A41481-e136300-b)c
c
Exempla
cogitemus
Saulis
&
Davidis
,
qui
&
beneficia
quae
recensui
(
inter
quae
erant
,
Patefactio
Dei
.
Missio
Filij
,
Donatio
Verbi
&
Evangelij
,
Donatio
Spiritus
Sancti
,
Promissio
Vitae
Aeternae
,
&c.
)
tenuerunt
ante
lapsum
,
&
post
lapsum
exuti
tantis
bonis
,
poenas
senserunt
,
quas
recitavi
;
(
inter
quas
erant
,
Ira
Dei
,
Poenae
Aeternae
,
amissio
Donorum
,
&c.
)
Idem
in
Loc.
de
Fide
.
,
&c.
)
No
more
from
this
Author
(
at
present
,
from
whom
notwithstanding
much
more
of
the
same
import
might
readily
be
cited
)
but
onely
that
short
saying
of
His
,
(
writing
upon
those
words
of
the
Apostle
,
1
Cor.
10.
Let
Him
that
thinketh
He
standeth
,
take
heed
lest
He
fall
,
)
But
that
in
some
,
who
had
the
beginnings
of
Faith
,
and
afterwards
FALLING
,
RETVRN
NOT
,
that
FAITH
of
theirs
was
TRVE
,
BEFORE
it
was
LOST
[
or
,
shaken
out
,
]
the
saying
of
Peter
,
2
Pet.
2.
testifieth
[
](A41481-e136420-b)d
d
Quod
autem
in
aliquibus
,
qui
initia
Fidei
habuerunt
,
&
posteà
lapsi
non
redeunt
,
Fides
illa
,
prinsquàm
excutitur
,
vera
sit
,
dictum
illud
Petri
testatur
,
2.
Pet.
2.
Idem
in
1
Cor.
10.
.
So
that
there
is
little
,
or
no
,
question
to
be
made
,
but
that
Melancthon
was
full
of
enmity
in
His
Judgment
against
the
Tenent
of
those
,
who
affirm
an
impossibility
of
the
Saints
declining
unto
Death
.
Nor
did
Chemnitius
,
another
learned
and
famous
Assertor
of
the
Lutheran
§.
17.
Cause
,
dissent
from
him
herein
.
I
answer
(
saith
he
,
having
mentioned
a
Tridentine
Argument
against
assurance
of
Salvation
,
pretended
from
the
Scriptures
)
that
as
well
the
Scripture
,
as
Experience
,
teach
,
that
many
do
not
persevere
,
but
fall
from
Grace
.
But
this
cometh
not
to
pass
from
hence
,
or
because
God
is
not
willing
to
preserve
[
or
,
keep
]
those
to
the
end
,
whom
He
hath
once
received
into
His
Grace
[
or
,
Favor
,
]
but
from
hence
,
viz.
because
many
shed
[
or
spill
]
the
Holy
Ghost
,
and
shake
[
or
,
dash
]
Faith
out
[
of
their
hearts
]
by
security
,
diffidence
,
and
the
works
of
the
flesh
[
](A41481-e136590-b)a
a
Respondeo
:
multos
,
non
perseverare
sed
gratiâ
excidere
,
et
Scriptura
,
&
experientia
docet
.
Sed
hoc
fit
,
non
inde
&
ideò
,
quasi
nolit
Deus
credētes
,
quos
semel
in
gratiam
recepit
,
ad
Finē
usque
conservare
:
sed
ideò
fit
,
quia
multi
,
securitate
,
diffidentiâ
,
et
operibus
carnis
,
Spiritum
Sanctum
effundūt
&
Fidem
excutiunt
.
Chemn
.
Exam.
de
Fide
Justif
.
p.
172.
b.
.
Not
long
after
(
speaking
of
such
Scripture-passages
as
these
,
Let
Him
that
standeth
,
take
heed
that
He
fall
not
;
Work
out
your
Salvation
with
Bear
and
Trembling
,
&c.
)
He
saith
;
There
is
a
general
Answer
to
these
Sayings
.
For
they
are
monitory
unto
men
,
lest
through
a
perswasion
of
the
certainty
of
Salvation
,
they
degenerate
into
a
carnal
security
,
whereby
Faith
it self
is
choked
,
and
quite
put
out
:
and
that
we
should
not
indulge
any
corrupt
affections
,
because
by
this
means
Faith
is
extinguished
:
and
that
,
unless
we
abide
in
the
goodness
of
God
,
we
shall
be
cut
off
:
Rom.
11.
But
concerning
Faith
,
it
abideth
not
in
those
,
who
without
Repentance
indulge
vicious
[
or
,
depraved
]
affections
[
](A41481-e136740-b)b
b
Et
paulò
post
:
Ad
has
sententius
respōsio
generalis
est
.
Monent
enim
,
ne
persuasione
certitudinis
de
salute
,
degeneremus
in
carnalē
securitatē
,
qua
ipsa
Fides
suffoc●tur
&
extinguitur
.
Nec
indulgeamus
vitiosis
affectibus
:
ita
enim
Fides
extinguitur
.
Et
nisi
permanserimus
in
bonitate
Dei
,
excindemur
,
Rom.
11.
Non
manet
autem
Fides
in
illis
,
qui
sine
poenitentiâ
indulgent
pravis
affectibus
.
.
The
same
Author
elsewhere
(
having
recited
very
many
Texts
of
Scripture
,
which
speak
of
making
shipwrack
of
Faith
,
of
denying
the
Faith
,
of
turning
aside
from
the
Faith
,
&c.
as
1
Tim.
1.
19.
&
cap.
4.
1.
&
cap.
5.
8.
with
several
others
)
speaketh
thus
:
All
these
sentences
speak
of
a
true
,
living
,
and
justifying
Faith
,
which
they
teach
may
be
shaken
out
,
cast
away
,
and
lost
,
two
several
ways
:
as
either
by
sins
against
Conscience
,
(
for
Faith
doth
not
remain
in
those
,
who
give
way
unto
,
and
indulge
,
evil
desires
against
Conscience
:
1
Tim.
1.
2.
&
cap.
5.
6.
)
or
else
by
admiting
an
Error
in
the
Foundation
,
or
by
overthrowing
the
Foundation
of
Religion
[
](A41481-e136900-b)c
c
Quae
sententiae
omnes
loquuntur
de
verâ
,
vivâ
&
justificante
Fide
,
quam
docent
excuti
abjici
,
&
amitti
,
du●bus
modis
▪
vel
per
peccata
contrà
conscientiā
,
(
Fides
enim
non
manet
in
illis
,
qui
indulgent
pravis
cupiditatibus
contrà
conscientiā
:
1
Tim.
1.
2.
&
c.
5.
6.
)
vel
admisso
errore
in
fundamento
,
aut
fundamento
Religionis
subverso
:
1
Tim.
4.
6.
2
Tim.
2.
3.
Chemnit.
Exam.
part.
3.
de
Coelibat
.
&
Virgin
.
p.
33.
a.
:
1
Tim.
4.
6.
and
2
Tim.
2.
3.
It
were
easie
to
make
the
pile
of
Testimonies
from
these
Authors
,
yet
far
greater
,
for
the
eviction
of
their
sence
in
the
Question
depending
:
but
these
produced
are
enough
to
satisfie
Ingenuity
;
and
as
for
Prejudice
and
Partiality
,
the
greatest
abundance
is
not
like
to
prove
competent
,
or
sufficient
.
That
the
main
stream
of
Lutheran
Judgments
run
in
the
same
channel
with
§.
18.
the
Opinions
of
those
two
great
Masters
of
this
way
,
already
specified
,
is
once
and
again
acknowledged
by
Doctor
Prideaux
Himself
(
a
man
of
opposite
Judgment
in
the
present
Controversie
;
)
who
,
as
well
in
the
Doctrine
of
Perseverance
,
as
in
those
other
Points
of
Election
,
Reprobation
,
the
Death
of
Christ
,
&c.
coupleth
the
Lutherans
with
the
Remonstrants
,
or
Arminians
,
from
place
to
place
.
See
upon
this
account
His
Lectures
De
Absoluto
Decreto
,
de
Gratia
Universali
,
de
Perseverantia
Sanctorum
,
&c.
Therefore
certainly
the
Protestant
party
of
the
Lutheran
denomination
,
are
generally
so
far
from
magnifying
the
necessity
,
or
worth
,
of
that
Doctrine
,
which
asserteth
that
fatal
Perseverance
of
the
Saints
,
hitherto
opposed
,
so
far
from
elogizing
and
calling
it
,
either
the
Fundamental
Article
of
the
Reformed
Religion
,
or
one
of
the
principal
Heads
,
or
Points
of
Doctrine
,
wherein
the
Protestant
or
Reformed
Churches
have
purged
themselves
from
Popish
Errors
,
or
the
foundation
of
that
assurance
of
Salvation
,
without
which
that
affiance
,
which
is
requisite
unto
true
Faith
,
cannot
stand
,
or
a
Doctrine
,
which
contains
that
Promise
of
God
in
it
,
which
all
Ministers
are
bound
seriously
to
inculcate
into
their
people
,
for
their
comfort
;
the
Lutherans
(
I
say
)
are
generally
so
far
from
deifying
the
said
Doctrine
with
such
importune
and
senceless
acclamations
unto
it
as
these
,
wherewith
notwithstanding
the
superstitious
ignorance
and
weakness
of
some
do
their
devotion
to
it
,
that
they
rather
defie
and
abhor
it
,
as
a
dangerous
and
pernicious
Error
,
as
a
pillow
of
Satans
making
,
for
the
Flesh
to
repose
Her self
securely
,
even
in
Her
greatest
licentiousness
and
unruliness
,
upon
,
as
a
Doctrine
unworthy
altogether
the
Purity
,
Holiness
,
Wisdom
,
and
unpartial
Integrity
of
God
.
Concerning
those
of
the
Reformed
Religion
,
who
make
one
shoulder
with
§.
19.
Calvin
,
to
lift
up
the
same
body
or
frame
of
Doctrine
with
Him
,
though
they
ordinarily
,
or
at
least
,
frequently
(
I
mean
,
the
greater
part
of
them
)
declare
themselves
against
the
Lutheran
sence
in
the
point
of
Perseverance
,
yet
is
this
Doctrine
,
which
they
so
frequently
oppose
,
either
of
that
soveraign
Authority
over
their
Judgments
and
Consciences
other
while
,
or
of
that
signal
and
indispensible
necessity
for
the
managing
of
several
Points
in
Christian
Religion
,
that
ever
and
anon
,
they
assert
it
,
and
are
necessitated
to
speak
things
of
a
perfect
and
clear
consonancy
with
it
.
I
neither
have
leasure
,
nor
opportunity
of
Books
,
to
make
any
full
Collection
from
their
Writings
,
of
such
passages
,
which
,
by
the
number
of
those
sayings
that
I
have
observed
upon
this
account
,
within
a
very
small
compass
of
reading
,
I
presume
are
to
be
found
therein
;
but
shall
give
a
brief
account
unto
the
Reader
,
of
what
I
have
met
with
of
this
import
,
and
observed
,
by
some
occasional
inspections
into
their
Writings
,
now
and
then
.
I
begin
with
the
Standard-Bearer
Himself
of
this
Brigade
,
Mr
Calvin
.
He
commends
them
(
saith
He
,
speaking
of
the
Author
of
the
Epistle
to
the
Hebrews
,
in
respect
of
those
,
to
whom
he
writeth
)
that
they
had
begun
well
.
But
lest
under
a
pretence
of
that
GRACE
,
which
THEY
HAD
OBTAINED
,
they
should
indulge
a
carnal
security
,
He
tells
them
they
have
need
of
Perseverance
.
For
many
,
having
onely
tasted
lightly
of
the
Gospel
,
do
not
so
much
as
think
of
any
proficiency
,
as
if
they
were
come
to
the
highest
pitch
already
.
Thus
it
cometh
to
pass
,
that
they
do
not
onely
sit
down
in
the
midst
of
the
race
,
yea
sometimes
neer
to
the
very
entrance
of
the
race
,
but
TVRN
their
course
QVITE
ANOTHER
WAY
.
This
indeed
is
a
very
specious
Objection
,
When
we
have
gotten
Christ
,
what
should
we
desire
more
?
But
if
Christ
be
possessed
by
Faith
,
we
must
persist
in
Faith
,
that
our
possession
in
this
kinde
may
be
perpetual
.
Therefore
Christ
hath
given
Himself
to
be
enjoyed
by
us
,
[
upon
these
terms
,
or
]
by
this
Law
,
that
as
we
are
admitted
by
Faith
to
a
participation
of
Him
,
so
we
should
by
the
same
Faith
preserve
and
keep
so
great
a
good
,
until
death
[
](A41481-e137290-b)a
a
Laudat
,
quòd
benè
coeperint
.
Sed
ne
praetexta
gratiae
,
quam
consequuti
sunt
,
carnis
indulgeant
securitate
,
dicit
opus
esse
Perseverantiâ
.
Nam
plerique
delibato
tantum
Evangelio
,
quasi
ad
summ●●
pervenerint
,
de
profectu
non
cogitant
.
Ita
fit
,
vt
non
modò
in
medio
stadio
,
adeoque
prope
ipsos
carceres
,
defideant
,
sed
aliò
vertunt
cursum
suum
.
Speciosa
quidem
est
ista
Objectio
,
Quid
ultra
volumus
,
postquam
adepti
sumus
Christum
?
Verùm
si
Fide
possidetur
,
in
eâ
perstandum
est
,
vt
nobis
perpetua
maneat
possessio
.
Ergo
hac
lege
se
nobis
frnendum
dedit
Christus
,
vt
eadem
,
quâ
in
ejus
participationem
admissi
sumus
Fide
,
tantum
bonum
conservemus
usque
ad
Mortem
.
Calv.
in
Heb.
3.
14.
.
The
conditionality
of
Perseverance
in
the
Saints
,
yea
the
non-perseverance
of
some
of
them
,
cannot
lightly
be
asserted
in
terms
more
significant
and
express
.
To
tell
men
that
they
must
persist
in
Faith
,
to
make
the
possession
of
Christ
perpetual
unto
them
;
and
to
inform
them
withall
,
that
God
will
by
an
irresistible
hand
of
Power
make
,
or
constrain
them
to
persist
in
Faith
,
is
to
tye
Plummets
of
Lead
to
a
mans
heels
to
make
Him
run
the
faster
.
The
same
Author
elsewhere
:
Now
(
saith
He
)
we
see
,
who
they
are
,
whom
the
Apostle
excludes
from
Hope
of
Pardon
,
namely
APOSTATES
,
WHO
HAVE
ALIENATED
THEMSELVES
FROM
THE
GOSPEL
,
WHICH
THEY
ONCE
EMBRACED
,
AND
FROM
THE
GRACE
OF
GOD
;
which
befalleth
no
man
,
but
such
an
one
,
who
sins
against
the
Holy
Ghost
.
—
Nor
indeed
doth
GOD
DESPOYL
any
man
OF
HIS
GRACE
so
[
or
,
to
such
a
degree
]
as
to
leave
Him
nothing
,
but
Reprobates
onely
.
If
any
man
asketh
me
,
why
doth
the
Apostle
here
make
mention
of
such
an
Apostacy
,
when
as
He
speaks
unto
Beleevers
,
who
were
far
from
so
wicked
a
perfidiousness
:
I
answer
,
He
timously
admonisheth
them
of
the
danger
,
that
so
they
may
take
heed
in
time
.
Which
is
well
worth
the
taking
notice
of
:
because
when
we
turn
aside
out
of
the
right
way
,
we
do
not
only
excuse
our selves
unto
others
,
but
even
delude
our
own
selves
also
[
](A41481-e137440-b)b
b
Nunc
vidēus
quosnam
a
speveniae
excludat
,
nempe
Apostatas
qui
se
á
Christi
Evangelio
,
quod
prius
amplexi
erant
,
&
á
Dei
gratiâ
alienâ●unt
:
quod
nemini
contingit
,
nisi
qui
peccet
in
Spiritum
Sanctū
.
—
Nec
certé
Deus
alios
ita
gratiâ
suâ
spoliat
,
nisi
reprobos
,
vt
illis
nihil
faciat
residuum
.
Si
quis
roget
,
cur
talis
Apostasiae
,
mētionem
hîc
faciat
Apostolus
quúm
fideles
compellet
qui
procul
aberant
á
tam
sceleratâ
perfidiâ
;
respondeo
,
maturè
ab
eo
indicari
periculum
,
vt
sibi
pr●caveant
.
Quod
notatu
operae-pretium
est
:
nam
cum
á
rectâ
vitâ
deflectimus
,
non
tantum
excusamus
apud
alios
nostra
vitia
,
sed
nobis
quoque
ipsis
imponimus
,
&c.
Calvin
.
in
Heb.
6.
4.
.
The
same
Author
,
writing
upon
Mat.
24.
13.
hath
these
words
:
Although
the
LOVE
of
many
,
being
surcharged
with
the
weight
of
iniquities
,
shall
FAIL
,
yet
Christ
admonisheth
that
this
obstacle
also
must
be
overcome
,
lest
those
that
are
FAITHFVL
,
being
tired
out
by
evil
Examples
,
should
START
BACK
,
therefore
He
repeats
that
saying
,
that
none
shall
be
saved
,
but
He
that
shall
strive
lawfully
,
so
as
to
persevere
unto
the
end
[
](A41481-e137550-b)c
c
See
the
Authors
words
cited
,
Cap.
13.
Sect.
19.
.
This
Author
in
His
Commentaries
upon
the
Epistle
to
the
Galatians
is
once
and
again
led
by
the
Spirit
of
Truth
to
bid
defiance
to
His
own
Doctrine
concerning
the
impossibility
of
the
Saints
final
falling
away
.
Once
in
these
words
:
He
convinceth
them
of
a
defection
[
or
,
falling
away
,
]
not
from
His
Doctrine
onely
,
but
from
Christ
Himself
.
For
they
could
not
keep
their
hold
on
Christ
upon
any
other
terms
,
then
by
acknowledging
,
that
by
His
Benefit
they
were
freed
from
the
bondage
of
the
Law
[
](A41481-e137610-b)d
d
Arguit
autem
eos
defectioni●
,
non
á
suâ
Doctrinâ
tantum
,
sed
á
Christo.
Nam
Christum
tenere
aliter
non
poterant
,
quàm
si
agnoscerent
ejus
beneficio
nos
manumissos
esse
à
servitute
Legis
.
Calv.
in
Galat.
1.
6.
.
This
Testimony
cannot
be
eluded
by
this
accustomed
put
off
,
viz.
that
He
speaks
,
not
of
their
falling
away
from
true
Faith
,
but
from
the
Doctrine
of
Faith
,
or
from
the
Profession
of
Faith
;
because
He
saith
expresly
,
that
the
Apostle
convinceth
them
of
[
or
,
reproveth
them
,
for
]
falling
away
from
Christ
Himself
;
which
is
every
whit
as
much
,
if
not
somewhat
more
,
then
falling
away
from
true
Faith
.
Nor
can
it
be
supposed
that
Himself
,
holding
that
the
Apostle
charged
them
with
falling
away
from
Christ
,
should
hold
,
that
they
had
not
thus
fallen
away
,
this
being
no
less
then
to
charge
the
Apostle
with
charging
the
Galatians
untruly
.
And
besides
,
saying
that
they
could
not
,
tenere
Christum
,
i.
e.
retain
,
or
keep
their
hold
,
or
possession
,
of
Christ
,
but
upon
such
and
such
terms
,
He
plainly
supposeth
,
that
a
present
hold
,
or
possession
of
Christ
may
be
lost
.
Elsewhere
in
the
same
Epistle
,
the
same
Doctrine
goeth
to
wrack
by
the
Pen
of
the
Great
Patron
,
or
Founder
rather
,
of
it
,
in
these
words
.
The
meaning
is
,
if
you
seek
for
any
part
,
or
piece
of
righteousness
in
the
Works
of
the
Law
,
CHRIST
BECOMES
NOTHING
TO
YOV
,
AND
YOV
ALIENS
FROM
GRACE
.
For
their
Opinion
was
no●
so
gross
,
as
that
they
thought
they
should
be
justified
by
the
alone
observation
of
the
Law
,
but
they
mingled
[
or
,
joyned
]
Christ
with
the
Law
.
Otherwise
Paul
should
have
had
no
ground
to
have
terrified
them
with
such
threatenings
,
as
these
:
What
do
you
mean
?
You
take
A
COVRSE
TO
MAKE
CHRIST
UNPROFITABLE
TO
YOV
,
YOV
BRING
HIS
GRACE
TO
NOTHING
.
Thus
then
we
see
that
we
cannot
place
,
no
not
the
least
part
of
our
righteousness
,
in
the
Law
,
but
we
RENOVNCE
[
or
,
bid
farewel
unto
]
CHRIST
,
AND
HIS
GRACE
[
](A41481-e137840-b)e
e
Sensus
est
,
si
quam
Justiciae
partem
quaeritis
in
operibus
Legis
,
Christus
nihil
ad
v●s
,
&
á
gratiâ
alienati
estis
.
Neque
enim
tam
crassa
erat
Opinio
,
vt
solâ
Legis
observatione
justificari
se
crederent
,
sed
Christum
miscebant
cum
Lege
.
Alioqui
frustrá
his
minis
territaret
ipsos
Paulus
:
Quid
facitis
?
redditis
vobis
Christum
inu●●lem
,
in
nihilum
redigitis
ejus
gratiam
.
Videmus
ergo
non
posse
minimam
Justiciae
partem
constitui
in
Lege
,
quin
Christo
&
ejus
gratiae
renuncietur
.
Calv.
in
Galat.
5.
4.
.
Renunciation
hath
no
place
,
but
in
such
things
,
which
were
formerly
,
either
held
,
practised
,
or
possessed
:
Nor
can
the
Grace
of
Christ
be
said
to
be
brought
to
nothing
in
reference
unto
any
man
,
unto
whom
it
was
never
any
thing
.
He
that
never
had
,
or
enjoyed
,
the
Grace
,
Favor
,
or
good
will
of
Christ
,
cannot
by
any
course
,
or
practice
whatsoever
,
be
said
to
bring
it
to
nothing
,
i.
e.
wholly
to
deprive
himself
of
the
benefit
of
it
.
The
Readers
patience
(
I
suppose
)
would
hardly
bear
a
particular
recitation
of
all
the
passages
and
sayings
,
which
with
a
little
search
might
be
drawn
together
out
of
the
Writings
of
this
one
Author
,
who
is
generally
looked
upon
as
the
main
Pillar
of
the
Common
Doctrine
of
Perseverance
,
which
yet
strike
at
the
very
face
of
it
.
Yea
I
verily
beleeve
,
that
,
notwithstanding
the
great
vote
that
is
gotten
up
on
the
wing
amongst
us
,
of
Calvins
Judgment
standing
for
the
received
Opinion
of
Perseverance
,
yea
notwithstanding
his
own
sometimes
dis-owning
,
or
disclaiming
the
contrary
,
yet
there
is
every
whit
as
much
(
or
rather
much
more
)
to
be
found
in
his
Writings
,
of
a
fair
and
full
comportance
with
the
contrary
Doctrine
,
as
with
the
said
Doctrine
of
Perseverance
.
From
whence
I
would
infer
,
not
so
much
the
uncertainty
or
instability
of
Judgment
in
so
worthy
a
man
,
as
the
signal
usefulness
,
or
necessity
of
such
a
Principle
,
or
Position
in
Christianity
,
without
the
help
and
interposure
whereof
,
those
that
are
enemies
unto
it
,
know
not
how
to
manage
many
their
Christian
occasions
,
or
affairs
,
otherwise
.
The
like
observation
we
shall
have
occasion
to
take
up
in
reference
to
all
the
other
main
points
held
forth
and
argued
in
this
Treatise
,
in
opposition
to
vulgar
Tenents
,
presuming
themselves
Orthodox
,
because
vulgar
.
At
present
,
I
shall
add
onely
one
Testimony
more
from
Calvin
,
wherein
he
doth
not
onely
,
or
simply
,
assert
a
possibility
both
of
the
total
,
and
final
,
falling
away
of
true
Beleevers
,
but
even
a
frequent
reduction
into
act
of
such
a
possibility
.
The
place
is
in
his
Commentaries
upon
2
Pet.
2.
For
scarce
every
tenth
man
of
those
,
who
have
given
up
their
names
unto
Christ
,
retain
the
purity
of
Faith
unto
the
end
.
All
(
in
a
manner
)
degenerate
[
and
turn
aside
]
unto
corruptions
,
and
being
deluded
by
Masters
[
or
Teachers
]
of
licentiousness
,
grow
profane
[
](A41481-e138010-b)f
f
Vix
enim
decimus
quisque
eorum
,
qui
Christo
nomen
dederunt
,
Fidei
puritatem
ad
extremū
usque
retinent
:
omnes
ferè
ad
corruptelas
degenerant
,
atque
á
Magistris
licentiae
delusi
,
profanescunt
.
Calvin
.
in
2
Pet.
2.
2.
.
By
men
giving
up
their
names
to
Christ
,
He
cannot
mean
ba●e
,
formal
,
or
loose
Professors
,
(
I
mean
such
,
who
never
were
other
,
or
better
,
then
these
,
)
because
such
as
these
cannot
be
charged
with
a
non-retainment
of
the
purity
of
Faith
unto
the
end
,
but
rather
with
a
non-receiving
of
the
purity
of
Faith
.
Therefore
He
must
of
necessity
mean
sound
Professors
,
or
true
Beleevers
:
and
consequently
affirm
,
that
there
is
not
one
of
ten
among
these
,
but
degenerate
into
Principles
and
Practises
of
looseness
,
and
turn
Profanelings
before
the
end
.
So
that
what
Augustin
said
long
since
concerning
Tertullian
,
that
being
acute
,
or
sharp-witted
,
He
was
sometimes
overcome
with
a
sight
of
the
Truth
,
contrary
to
His
Opinion
;
may
be
truly
said
of
Calvin
also
.
His
apprehensiveness
was
such
,
that
now
and
then
a
sight
of
the
Truth
,
even
contrary
to
the
standing
purport
of
His
Judgment
,
or
Opinion
,
glanced
in
upon
Him
,
and
overcame
Him
,
subjecting
His
Pen
and
Conscience
at
once
,
for
a
season
,
unto
Her
service
,
however
the
Vision
ceasing
,
anticipated
thoughts
soon
(
it's
like
)
recovered
their
former
possession
.
Nor
was
the
Truth
,
whose
cause
we
plead
,
too
hard
onely
for
Him
who
was
the
Antesignanus
,
or
Leader
on
of
those
,
who
have
since
declared
themselves
Adversaries
to
Her
,
so
as
to
gain
from
Him
frequent
and
large
Testimonies
(
as
we
have
heard
,
)
but
hath
been
victorious
also
in
the
same
kinde
,
over
those
who
followed
Him
in
the
same
unhappy
undertaking
against
Her
.
Musculus
is
in
several
places
as
direct
and
through
for
a
possibility
of
a
§.
20.
total
and
final
Defection
in
true
Beleevers
,
as
ever
was
Arminius
Himself
:
If
any
man
(
saith
He
)
who
hath
obtained
the
Forgiveness
of
His
sins
past
through
the
Grace
of
the
Clemency
of
God
,
shall
become
so
notoriously
ingrateful
and
neglective
of
His
own
Salvation
,
as
,
like
unto
a
Dog
returning
to
His
vomit
,
to
break
off
the
course
of
His
Repentance
,
and
shall
plainly
shew
,
that
He
more
despiseth
,
then
feareth
,
God
;
He
declareth
Himself
absolutely
worthy
to
bear
[
or
suffer
]
the
punishment
due
to
those
former
sins
,
from
which
He
had
been
absolved
.
And
to
this
sence
speak
the
two
places
,
which
I
lately
cited
from
Ezekiel
.
Besides
,
if
He
,
who
through
Mercy
hath
obtained
the
Forgiveness
of
a
thousand
Talents
,
shall
refuse
to
forgive
His
Brother
an
Hundred
pence
;
that
is
,
if
He
who
hath
obtained
the
Remission
of
all
His
sins
from
God
,
shall
refuse
to
forgive
His
Brother
,
upon
His
request
made
unto
Him
in
that
behalf
,
a
Trespass
or
Offence
committed
against
Him
,
is
there
any
ground
or
cause
,
why
we
should
ask
,
why
such
a
man
should
be
deprived
of
all
that
Remission
of
sins
,
which
He
had
obtained
,
and
be
called
to
suffer
the
punishment
,
which
He
had
deserved
?
It
being
most
equal
,
that
what
we
desire
should
be
done
unto
our selves
,
we
also
should
do
unto
others
:
or
if
we
shall
deny
,
or
refuse
to
do
this
,
that
we
should
be
deprived
of
that
Favor
,
which
we
deny
unto
others
.
In
this
case
then
it
may
come
to
pass
,
and
justly
happeneth
,
that
Grace
once
received
should
be
made
vain
,
or
frustrate
.
But
this
is
not
to
be
imputed
to
any
instability
of
the
Divine
Clemency
,
which
in
God
hath
no
place
,
but
unto
our
wickedness
.
In
which
respect
the
Apostle
,
not
without
good
ground
,
intreats
and
warns
us
,
2
Cor.
6.
that
we
receive
not
the
Grace
of
God
in
vain
[
](A41481-e138380-b)a
a
Si
quis
igitur
pr●teritorum
peccatorum
cōdonationem
per
gratiam
Dei
clementiae
cōsequutus
,
usque
adeò
ingratus
ac
salutis
suae
negligens
evaserit
,
vt
instar
canis
ad
vomitum
reversus
coeptam
resipiscentiam
rumpat
,
palámque
ostendat
Deum
se
contemnere
magis
,
quàm
timere
;
plané
dignum
se
esse
declarat
,
à
quo
praeteritorum
peccatorum
,
à
quibus
fuerat
absolutus
,
poenae
exigantur
.
Et
huc
pertinent
duo
loci
Ezekielis
,
quos
suprà
citavimus
.
Adhuc
,
si
quis
mille
Talentorum
condonationem
miserecorditer
adeptus
,
centum
denarios
fratri
suo
remittere
detrectaverit
;
hoc
est
,
si
quis
omnium
peccatorum
suorum
remissionē
à
Deo
consequutus
,
fratri
in
se
peccanti
,
ac
veniā
posteá
oranti
,
offensam
remittere
noluerit
,
debemusnè
quarere
,
qu●re
omni
peccatorum
suorum
remissione
,
quam
nactus
fuerat
,
privetur
,
&
ad
meritas
poenas
luend●●
revocetur
?
Aequissimū
prorsus
est
,
vt
quod
nobis
ipsis
contingere
cupimus
,
faciamus
ipsi
&
aliis
:
vel
si
id
detrectemus
,
e●
privemur
gratiâ
,
quam
aliis
negamus
.
Hactenùs
igitur
fieri
potest
,
&
meritò
accidit
,
vt
semel
accepta
gratia
reddatur
irrita
.
Verū
non
debetur
hoc
divinae
clementiae
instabilitati
,
quae
locum
in
Deo
non
habet
,
sed
nostrae
pravitati
.
Quare
praeter
rationem
non
est
quòd
Apostolus
,
2
Cor.
6.
obsecrat
&
monet
,
ne
gratiam
Dei
in
vacuū
recipiamus
.
Musc.
in
Loc.
de
Remiss
.
Peccat
.
Sect.
6.
.
The
same
Author
elsewhere
,
doth
not
onely
declare
His
Judgment
simply
and
positively
for
the
Doctrine
asserted
by
us
,
but
with
a
plain
intimation
also
of
his
dissent
herein
from
others
.
Some
dispute
(
saith
he
)
whether
it
may
not
so
come
to
pass
,
that
such
a
sin
,
which
was
venial
,
may
not
by
circumstances
,
become
mortal
,
as
in
case
Drunkenness
should
be
much
frequented
,
and
become
customary
,
and
Anger
by
being
long
retained
,
become
strengthened
.
My
sence
is
,
that
even
here
also
the
quality
of
the
Offender
ought
to
be
considered
.
But
if
He
,
who
was
made
Partaker
of
the
Divine
Grace
[
or
Favor
]
shall
FALL
FROM
THIS
GRACE
,
AND
,
OF
A
PERSON
JVST
,
Religious
,
Faithful
,
and
fearing
God
,
SHALL
BECOME
UNIVST
,
impious
,
unbeleeving
,
and
a
contemner
of
God
,
as
this
mans
Conscience
by
losing
the
purity
of
Faith
,
becomes
liable
unto
death
,
so
likewise
all
those
Sins
of
His
,
which
,
whilest
▪
He
was
in
Grace
,
were
venial
,
are
now
turned
into
mortal
.
Thus
we
read
,
Ezek.
18.
When
the
righteous
shall
forsake
his
righteousness
,
and
shall
commit
iniquities
,
He
shall
dye
in
them
.
And
again
,
all
his
righteousness
shall
not
be
remembred
.
Now
what
else
can
follow
,
but
that
if
a
good
tree
be
corrupted
,
the
fruits
,
which
were
good
,
must
become
evil
?
They
,
who
from
the
Principles
[
or
,
beginnings
]
of
Faith
,
and
of
the
good
Spirit
,
degenerate
into
perfidiousness
[
or
Unbelief
]
render
the
whole
course
of
their
lives
,
which
was
partaker
of
Grace
,
culpable
of
death
.
Such
as
these
,
are
they
,
who
,
with
the
Galatians
,
begin
indeed
in
the
spirit
,
but
end
in
the
flesh
.
They
are
liable
unto
condemnation
,
and
their
Sins
are
no
longer
venial
,
but
mortal
,
unless
they
repent
,
and
return
to
the
Grace
of
the
Blood
of
Christ
,
from
which
they
are
fallen
;
if
yet
they
be
fallen
upon
no
worse
terms
,
then
that
they
are
in
a
capacity
of
returning
unto
Grace
.
Some
(
I
know
)
are
otherwise-minded
in
this
point
:
but
I
freely
declare
mine
own
judgment
without
any
injury
done
to
them
[
](A41481-e138700-b)b
b
Disputant
de
eo
,
fierinè
possit
,
vt
quod
veniale
peccatum
erat
,
propter
quasdam
circūstantias
fiat
mortale
:
vtsi
ebrietas
frequētetur
,
&
in
consuetudinē
ducatur
,
&
ira
diutiù●
retēta
corroboretur
.
Nos
sentimus
&
hîc
quoque
qualitatem
delinquentis
esse
considerandā
.
Quòdsi
is
,
qui
coelestis
Gratiae
fuerat
particeps
factus
,
ab
eâ
gratiâ
exciderit
,
&
ex
homine
justo
,
pio
,
fideli
,
ac
Dei
timente
,
factus
fuerit
injustus
,
impius
,
infidelis
,
ac
contēptor
Dei
,
quēadmodō
hujus
conscientia
puritate
Fidei
amissâ
,
Morti
facta
est
obnoxia
:
ita
&
omnia
illius
peccata
,
quae
dum
in
gratiâ
erat
,
venialia
fuerant
,
in
mortalia
convertuntur
.
Sic
Ezek.
18.
legimus
,
Quū
recesseri●
Justus
à
Justiciâ
suâ
,
f●ceritque
iniquitates
,
morietur
in
●is
.
Itē
,
omnes
Justiciae
ejus
oblivioni
tradentur
.
Quid
autem
aliud
consequi
poterit
,
si
arbor
bona
pervertatur
in
malā
▪
quàm
vt
&
ipsi
fructus
è
bonis
fiant
mali
?
Qui
à
principiis
Fidei
ac
spiritus
boni
ad
perfidiā
degenerant
,
omnem
suam
vitam
,
quae
veniae
particeps
erat
,
mortalē
constituunt
:
quale●
illi
sunt
,
qui
cum
Galatis
,
spiritu
quidem
incipiunt
,
tandem
verò
carne
desinunt
.
Illi
condemnationi
sunt
obnoxij
,
&
eorum
peccata
non
ampliùs
venialia
sunt
,
sed
mortalia
,
nisi
resipiscant
,
&
ad
gratiam
sanguinis
Christi
,
unde
prolapsi
sunt
,
revertantur
▪
si
tamen
ità
prolapsi
sunt
,
vt
resipiscentiae
,
ac
redeundi
ad
gratiam
locus
esse
possit
.
Scio
hîc
á
nonnullis
aliter
sentiri
:
verùm
quid
mihi
videatur
,
absque
illorum
injuriâ
liberè
dico
.
Musc.
Loc.
de
Peccat
.
Sect.
5.
.
These
last
words
,
Some
I
know
are
otherwise-minded
,
&c.
plainly
shew
,
1.
That
the
deliberate
and
resolved
Judgment
of
this
Author
stood
for
the
possibility
of
a
declining
in
true
Beleevers
even
unto
death
,
because
He
asserteth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
as
having
weighed
the
contrary
Opinion
in
the
balance
,
and
found
▪
it
light
.
2.
That
in
his
days
,
though
there
were
Some
of
a
contrary
Judgment
to
Him
in
the
Point
,
yet
the
greater
part
of
Protestant
Divines
(
for
of
these
He
clearly
speaketh
)
or
at
least
many
of
them
,
were
consenting
to
Him
.
For
otherwise
He
would
not
have
expressed
Himself
thus
,
Scio
hic
a
nonnullis
,
&c.
I
know
SOME
are
otherwise-minded
,
but
rather
have
acknowledged
His
dissent
herein
from
the
generality
of
such
men
,
or
from
the
common
,
or
received
Opinion
,
or
the
like
.
But
for
the
clearness
and
throughness
of
His
Judgment
on
that
side
of
the
Controversie
,
on
which
we
stand
,
several
other
passages
in
His
Writings
speak
home
.
To
this
contristation
(
saith
He
,
writing
upon
Rom.
14.
15.
)
He
aptly
subjoyneth
the
destruction
of
those
,
who
are
offended
at
the
unadvised
liberty
of
the
strong
.
For
their
minde
,
being
weak
,
through
such
an
offence
as
this
,
easily
falls
to
this
point
;
begins
by
little
and
little
,
being
[
further
]
weakened
by
a
sinister
suspicion
,
TO
FALL
AWAY
FROM
CHRISTIANITY
,
AND
TRVE
FAITH
[
](A41481-e138860-b)c
c
Commodè
subjicit
huic
contristationi
perditionem
eorum
▪
qui
temerariâ
sortium
libertate
offenduntur
.
Animus
enim
ad
hunc
modum
contristatus
,
tanquam
infirmus
,
facilé
eò
labitur
,
vt
incipiat
sen●●m
per
sinistram
suspicionem
labefactus
defi●are
à
Christianismo
,
&
verâ
Fide
.
Musc.
in
Rom.
14.
15.
.
Upon
Gal.
5.
7.
he
commenteth
these
words
:
When
therefore
He
saith
,
that
the
Galatians
did
run
well
,
He
commendeth
their
zeal
and
studiousness
in
true
Faith
,
and
the
Religion
of
Christ
:
and
withall
signifieth
,
that
they
might
have
attained
the
mark
of
true
Felicity
,
and
Salvation
,
had
they
persevered
in
that
,
which
they
had
well
begun
[
](A41481-e138950-b)d
d
Cum
itaque
Galatas
benè
cucurrisse
dicit
,
laudat
illorum
zelum
ac
studiū
in
vera
Fide
ac
Religione
Christi
:
significatque
potuisse
eos
ad
verae
felicitatis
ac
salutis
metā
pertingere
,
si
in
eo
,
quod
benè
coeperant
,
persever
âssent
.
Musc.
in
Gal.
5.
7.
.
Upon
Cap.
1.
6.
of
the
same
Epistle
,
His
Pen
was
ordered
by
Him
into
words
of
like
import
,
as
viz.
these
.
He
had
planted
the
Galatians
,
and
watered
them
diligently
,
by
the
preaching
of
the
Gospel
of
God
:
hoping
that
it
would
have
so
come
to
pass
,
that
they
would
have
increased
in
the
Knowledg
and
Grace
of
Christ
.
But
whilest
He
thus
hopeth
,
and
wisheth
,
they
are
transplanted
[
or
removed
]
from
Him
,
in
whom
they
had
been
planted
[
](A41481-e139020-b)e
e
Plantaverat
Galatas
&
rigaverat
diligenter
per
Evangelij
Dei
praedicationē
:
sperabatque
fore
,
vt
crescerent
in
cognitione
&
gratiâ
Christi
.
Dū
hoc
sperat
,
&
optat
,
illi
,
ab
eo
,
in
quo
plantati
fuerant
,
transponuntur
,
&c.
Musc.
in
Galat.
1.
6.
.
Once
more
:
upon
Mat.
18.
35.
he
observeth
,
That
those
sins
,
which
are
through
the
Grace
of
God
pardoned
at
present
,
shall
not
be
remitted
[
or
pardoned
,
]
unless
we
shall
forgive
our
Brother
.
For
it
is
an
unjust
thing
that
He
should
enjoy
the
remitment
[
or
forgiveness
]
of
a
debt
of
Ten
Thousand
Talents
,
who
refuseth
to
forgive
His
Brother
a
debt
of
an
Hundred
pence
[
](A41481-e139140-b)f
f
Tertia
observatio
est
,
etiam
ea
delicta
,
quae
jam
condonata
sunt
per
gratiam
Dei
,
non
fore
remissa
,
si
nos
nolimus
remittere
fratri
.
Est
enim
injustū
gaudere
de
remissis
sibi
Talentis
mille
,
qui
nolit
centum
denarios
fratri
remittere
.
Musc.
in
Mat.
18.
35.
.
So
that
Musculus
is
no
man
for
absolute
Perseverance
.
Nor
doth
P.
Martyr
seem
to
be
a
man
of
any
such
engagement
,
by
what
§.
21.
he
writeth
upon
1
Cor.
13.
2.
They
who
truly
beleeve
(
saith
he
)
when
they
fall
into
heinous
sins
,
and
nevertheless
beleeve
the
same
things
,
which
they
beleeved
before
,
cannot
be
said
to
be
without
Faith
,
when
as
notwithstanding
they
are
despoyled
of
Love
[
or
Charity
.
]
But
we
do
not
[
grant
,
or
]
admit
that
such
men
have
Faith
,
whilest
they
live
in
their
sins
.
For
of
such
the
Apostle
witnesseth
,
that
they
profess
to
know
God
,
but
in
works
deny
Him
.
Therefore
these
men
may
be
said
to
retain
rather
a
shew
,
or
shadow
of
Faith
,
then
true
Faith
indeed
,
of
which
we
speak
[
](A41481-e139280-b)g
g
Qui
verè
credunt
,
cum
labuntur
in
gravia
peccata
,
&
nihilominùs
eadem
credunt
quae
priùs
,
absque
Fide
dici
non
poterunt
,
quúm
tamen
charitate
sint
expoliati
.
Caeterùm
non
admittimus
,
dum
in
suis
peccatis
versantur
eos
Fidem
habere
.
Illis
Apostolus
testimoniū
defert
,
quòd
fateantur
se
nôsse
Deum
,
sed
illum
factis
negent
.
Ideò
illi
simulachrū
potiús
&
spectrū
Fidei
,
non
autem
verā
fidem
,
de
qua
agimus
,
retinere
dicuntur
.
P.
Mart.
in
1
Cor.
13.
2.
.
B.
Aretius
,
in
his
Commentary
upon
2
Pet.
2.
20.
plainly
enough
discovereth
himself
to
be
of
the
same
Judgment
,
where
by
those
,
who
through
the
acknowledgment
of
Jesus
Christ
had
truly
escaped
the
pollutions
of
the
world
,
&c.
he
understandeth
persons
that
had
been
once
converted
[
](A41481-e139370-b)h
h
Ostendit
autem
se
loqui
DE
CONVERSIS
semel
,
qui
mox
Doctorum
malorū
operâ
relabuntur
in
prius
vitae
genus
etiam
sub
Christianismo
.
Vid.
Mat.
12.
&
ad
Hebr.
6.
.
As
also
upon
1
Cor.
8.
11.
where
he
supposeth
a
weak
Brother
in
the
Faith
liable
to
perishing
.
Nor
can
he
that
shall
unpartially
consider
what
Bullinger
writeth
upon
1
Pet.
1.
5.
conceive
him
to
have
been
otherwise
judgmented
in
the
case
.
In
the
mean
time
(
saith
he
)
let
this
suffice
us
,
that
eternal
Happiness
is
in
safety
for
us
,
which
neither
Men
nor
Devils
can
intercept
[
or
deprive
us
of
]
UNLESS
FAITH
FAIL
US
,
wherewith
we
should
depend
wholly
upon
Heaven
,
with
the
neglect
of
things
minded
by
mortal
men
[
](A41481-e139490-b)i
i
Nobis
interim
sit
satis
,
quòd
aeterna
felicitas
nobis
est
in
tuto
,
quam
nullus
hominum
aut
d●monū
possit
intercipere
,
modò
ne
nos
deficiat
Fides
,
qua
,
neglectis
rebus
mortalium
,
toti
pendeamus
à
Coelo
.
.
He
that
supposeth
,
or
affirmeth
,
a
man
to
be
out
of
all
danger
,
or
possibility
of
perishing
,
but
onely
in
case
of
a
failing
of
His
Faith
,
necessarily
supposeth
,
1.
That
such
a
man
is
at
present
invested
with
such
a
Faith
,
which
is
of
the
saving
kinde
:
And
,
2.
that
there
is
a
possibility
that
this
Faith
may
fail
him
before
his
end
.
To
make
an
exception
to
a
Rule
of
an
impossibility
,
is
to
sacrifice
either
to
laughter
,
or
folly
.
Piscator
himself
likewise
entertained
this
Truth
at
unawares
,
when
in
his
Scholia
upon
Rom.
14.
15.
he
maketh
the
Apostle
to
say
,
That
a
Beleever
,
for
whom
Christ
dyed
,
may
,
through
an
offence
taken
,
forsake
the
Profession
of
the
Gospel
,
and
so
perish
out
of
[
or
,
without
]
the
Faith
of
Christ
[
](A41481-e139570-b)a
a
Perdito
]
id
est
,
offendito
,
vt
Evāgelij
Professionem
deserat
,
atque
ita
extrà
Christi
Fidem
pereat
.
Metonymia
effecti
.
Pro
quo
mortuus
est
:
]
Quippe
qui
mortuus
est
pro
omnibus
credentibus
.
.
For
what
is
is
this
,
being
interpreted
,
but
to
affirm
,
that
true
Beleevers
,
even
such
for
whom
Christ
dyed
,
may
fall
away
,
so
as
to
perish
?
Nor
doth
the
gloss
of
Mr
J.
Deodat
(
as
his
Englisher
presenteth
it
)
upon
§.
22.
1
Cor.
8.
11.
look
any
other
way
.
PERISH
]
i.
e.
(
saith
he
)
shall
be
in
danger
of
wounding
His
Conscience
mortally
:
and
whereas
before
through
tenderness
of
Conscience
He
abhorred
any
thing
,
that
drew
neer
to
Idolatry
,
He
may
peradventure
use
Himself
to
it
,
to
THE
SHIPWRACK
OF
HIS
SALVATION
.
He
that
is
dead
,
is
in
no
danger
of
being
wounded
mortally
:
but
He
,
who
being
alive
,
is
in
this
danger
,
is
in
a
possibility
at
least
of
suffering
accordingly
.
Nor
can
any
Person
be
said
to
make
shipwrack
of
that
,
of
which
He
never
was
possessed
,
nor
yet
to
be
in
danger
hereof
.
Nor
(
doubtless
)
was
learned
Junius
otherwise
minded
,
when
He
delivered
Himself
in
these
words
:
If
there
were
no
possibility
that
a
righteous
man
,
or
Beleever
,
might
fall
away
,
neither
would
the
Apostle
have
made
this
Hypothesis
[
or
supposition
,
]
nor
would
He
have
inferred
so
grave
[
or
weighty
]
a
saying
upon
the
Supposition
;
nor
would
He
have
applyed
this
saying
to
the
Hebrews
,
to
whom
He
wrote
,
in
the
cause
which
was
now
in
hand
[
](A41481-e139740-b)b
b
Si
non
posset
furi
vt
justus
,
vel
credens
aliquis
deficeret
,
neque
Hypothesin
hanc
facturus
esset
Apostolus
,
neque
ex
Hypothesi
tam
grave
pronunciatū
allaturus
,
neque
ad
hanc
causam
quae
agitur
,
hoc
dictum
Hebraeis
,
quibus
scribebat
,
accommodaturus
.
Junius
in
Parallel
.
ad
Heb.
6.
4
,
5
,
6.
.
These
Passages
also
from
the
same
Author
,
are
no
slender
evidences
of
the
Propension
of
His
Judgment
the
same
way
.
Nothing
at
all
shall
he
wanting
[
to
us
]
on
the
Lords
part
,
if
we
be
not
wanting
unto
our selves
[
](A41481-e139790-b)c
c
A
Domino
nihil
planè
defuturū
est
,
modò
ne
nobis
deficiamus
ipsi
.
Idem
in
Parall.
ad
Heb.
3.
6.
.
And
again
:
Christ
requires
onely
one
condition
from
us
,
viz.
That
we
abide
in
Him
,
and
be
circumspect
,
and
attent
to
keep
our selves
from
all
sin
and
unbelief
,
even
as
He
promiseth
that
He
will
abide
in
us
[
](A41481-e139830-b)d
d
Christus
postulat
à
nobis
unicā
conditionem
,
nempe
vt
maneamus
in
ipso
,
&
circumspiciamus
,
attendamusque
nobis
ab
omni
peccato
&
infidelitate
,
quemadmodum
ipse
in
nobis
spondet
se
mansurum
esse
.
Ibid.
ad
Vers.
12.
.
In
the
former
of
these
sayings
He
clearly
suspends
the
Perseverance
of
the
Saints
,
and
the
continued
collation
of
the
Grace
of
God
,
which
is
absolutely
necessary
hereunto
,
upon
the
care
and
faithful
endevors
of
men
for
the
obtaining
of
it
.
In
the
latter
,
with
like
clearness
He
makes
their
Perseverance
,
Conditional
,
and
requires
circumspection
and
watchfulness
in
the
Saints
,
in
order
to
their
abiding
in
Christ
,
notwithstanding
His
Promise
of
abiding
in
them
;
hereby
plainly
declaring
,
that
He
understands
this
Promise
of
Christ
in
a
sence
Conditional
,
and
not
Absolute
.
Mollerus
upon
Psal.
51.
12.
commenteth
that
David
l●st
the
Holy
Ghost
by
His
sin
,
and
was
deprived
of
His
Gifts
.
So
that
,
He
departing
from
,
or
not
governing
David
,
His
Heart
became
polluted
with
Wickednesses
of
all
sorts
.
Therefore
He
prays
that
a
clean
Heart
might
be
again
created
in
Him
,
which
the
Apostle
Acts
15.
calls
[
an
Heart
]
purified
by
Faith
,
viz.
from
sin
and
the
guilt
thereof
,
that
so
He
might
have
right
thoughts
of
God
,
might
truly
acknowledg
God
,
without
Hypocrisie
or
Simulation
,
but
might
come
unto
Him
,
call
upon
Him
,
beleeve
on
Him
,
fear
,
obey
Him
[
](A41481-e139950-b)a
a
David
amiserat
Spiritum
Sanctum
per
peccatum
,
&
privatus
erat
Donis
.
Itaque
ipso
discedente
aut
non
regente
Davidem
,
cor
statim
pollutum
est
omnis
generis
sceleribus
.
Ideò
petit
rur●ùm
in
se
creari
cor
mundum
,
id
quod
Apostolus
dicit
Act.
15.
purificatum
Fide
,
à
peccatis
scilicet
&
reatu
,
vt
rectè
sentiat
de
Deo
,
veré
agnoscat
Deum
,
sine
hypocrisi
aut
simulatione
,
sed
accedat
ad
eum
,
invocet
eum
,
credat
in
eum
,
timeat
eum
,
obediat
ei
,
&c.
,
&c.
This
Text
needs
no
Commentary
.
I
might
here
add
the
Testimony
and
Consent
,
both
of
former
Councils
§.
23.
and
Synods
,
as
likewise
of
the
Confessions
of
many
late
Reformed
Churches
.
But
because
others
have
prevented
me
in
both
,
as
,
viz.
the
forementioned
Gerard.
Joh.
Vossius
in
the
former
[
](A41481-e140030-b)c
c
Hist.
Pelag.
l.
6.
Thesi
12.
,
and
P.
Bertius
in
the
latter
[
](A41481-e140050-b)d
d
Hymenaeus
Desertor
.
pag.
105
,
106
,
&c.
,
I
chuse
rather
to
desire
the
Reader
desirous
of
satisfaction
in
either
,
to
consult
these
Authors
respectively
,
then
to
imbulk
our
present
Discourse
with
transcriptions
,
which
are
of
so
ready
an
inspection
elsewhere
.
Onely
for
a
taste
,
I
shall
here
present
the
Reader
with
a
few
lines
out
of
the
Confession
of
the
Reformed
Churches
of
Saxony
,
wherein
they
professedly
give
the
right
Hand
of
fellowship
to
us
in
the
Doctrine
held
forth
in
our
present
Digression
.
When
it
is
said
(
saith
this
Confession
)
that
sins
remain
in
the
regenerate
,
it
is
necessary
that
a
difference
he
made
.
For
from
that
saying
,
Luk.
11.
He
goes
and
takes
unto
Him
seven
other
spirits
worse
then
Himself
,
and
they
entering
in
dwell
there
,
&c.
and
such
like
sayings
,
it
is
manifest
,
that
some
REGENERATE
PERSONS
grieve
and
shake
[
or
dash
]
the
Holy
Spirit
out
of
them
,
ARE
AGAIN
CAST
OFF
BY
GOD
,
AND
BECOME
GVILTY
OF
THE
WRATH
OF
GOD
,
AND
OF
ETERNAL
PVNISHMENT
.
And
Ezek.
18.
it
is
written
:
When
a
righteous
man
shall
forsake
His
righteousness
,
and
shall
commit
iniquity
,
He
shall
dye
therein
.
And
when
the
unrighteous
shall
forsake
His
unrighteousness
,
and
do
righteousness
,
He
shall
live
therein
.
Therefore
there
is
a
necessity
of
putting
a
difference
between
such
sins
,
which
remain
in
holy
men
during
this
mortal
life
,
but
do
not
expel
[
or
drive
]
the
Holy
Ghost
out
of
them
,
from
such
other
sins
,
for
which
a
man
becomes
AGAIN
LIABLE
TO
THE
WRATH
OF
GOD
,
and
to
Eternal
Punishment
.
And
PAVL
Rom.
5.
distinguisheth
between
sin
reigning
,
and
not
reigning
.
And
elsewhere
He
saith
:
If
ye
live
after
the
flesh
,
ye
shall
dye
:
but
if
by
the
Spirit
ye
shall
mortifie
the
deeds
of
the
flesh
,
ye
shall
live
[
](A41481-e140190-b)e
e
Quum
dictum
sit
in
rena
tis
manere
peccata
,
necesse
est
trad●
discrimen
.
Nam
ex
dicto
Lucae
11.
Vadit
&
assumit
septem
alios
spiritus
nequieres
se
,
&
ingressi
babitant
ibi
,
&c.
&
similibus
dictis
manifestum
est
,
aliquos
renatos
contristare
&
excutere
Spiritum
sanctum
,
ru●sus
abjici
a
Deo
,
ac
fieri
reos
i●ae
Dei
,
&
aeternarum
poenarum
.
Et
Ezek.
18.
scriptum
est
;
Quum
recesse●it
justus
a
justicia
sua
,
&
fecerit
iniquitatem
,
●●ri●tur
in
ea
;
&
cum
recesseris
impius
ab
impietate
sua
,
&
fecerit
justiciam
,
vivet
in
ca.
Necesse
est
i●●tur
discerni
peccata
,
quae
in
sanctis
in
hac
mortali
vita
manent
,
●ec
excutiunt
Spiritum
Sanctum
,
ab
aliis
peccatis
,
prop●er
quae
homo
rursus
fit
reus
irae
Dei
,
&
aeternarum
poenarum
.
Et
Paulus
Rom.
5.
discernit
peccatum
regnans
,
&
non
●egnans
.
Et
alibi
inquit
,
Si
secundum
carnem
vixeritis
,
moriemini
;
si
actiones
carnis
spiritu
mortificabitis
,
vivetis
,
&c.
Vide
quae
sequuntur
in
Confess
.
Saxon.
Art.
10.
De
discrim
.
peccatorum
.
:
(
with
much
more
to
the
same
point
and
purpose
.
)
From
the
Premisses
(
exhibited
in
this
Chapter
)
these
five
things
are
concludable
above
all
contradiction
.
First
,
That
the
Doctrine
of
absolute
and
unconditioned
Perseverance
,
as
it
is
commonly
taught
,
and
beleeved
,
amongst
Professors
at
this
day
,
and
as
it
is
stated
and
maintained
in
the
Writings
of
many
Reformed
Divines
,
over-honored
(
many
of
them
)
with
the
stile
of
Orthodox
,
was
not
known
,
or
heard
of
by
the
Name
of
Orthodox
,
in
the
Primitive
and
purer
Times
of
Christian
Religion
;
nor
owned
,
or
taught
by
any
of
the
learned
Fathers
,
or
Writers
,
for
several
Centuries
of
years
after
Christ
.
Secondly
,
That
neither
since
the
Reformation
of
Religion
by
Luther
,
and
his
Compeers
,
hath
it
found
entertainment
with
the
generality
(
at
least
)
of
that
numerous
party
of
Protestants
,
which
,
for
distinction
sake
,
are
termed
Lutherans
,
or
with
the
learned
amongst
them
,
but
that
these
(
very
few
,
if
any
,
excepted
)
generally
teach
,
and
beleeve
,
with
the
Primitive
Christians
and
Fathers
,
that
persons
truly
regenerate
and
beleeving
,
may
possibly
fall
from
their
present
standing
,
and
that
so
,
as
never
to
rise
again
.
Thirdly
,
That
this
Doctrine
(
I
mean
,
the
possibility
of
such
a
declining
in
true
Beleevers
,
which
ends
in
death
and
condemnation
)
is
by
some
,
who
otherwise
are
generally
looked
upon
as
followers
of
Calvin
,
yea
and
are
(
not
undeservedly
)
numbered
amongst
the
most
judicious
and
learned
of
this
party
,
pregnantly
,
and
with
particularity
of
profession
and
acknowledgment
,
avouched
.
Fourthly
,
That
Calvin
himself
,
who
is
supposed
to
be
the
first
Founder
,
or
Father
,
of
the
said
common
Doctrine
of
Perseverance
,
or
however
,
is
the
Grand
Patron
and
Protector
of
it
,
together
with
the
generality
of
his
learned
followers
,
are
constrained
ever
and
anon
in
their
Writings
,
to
give
Testimony
unto
,
and
to
assert
the
contrary
,
whether
it
be
by
the
forcible
evidence
of
the
Truth
prevailing
at
times
over
them
,
or
whether
it
be
out
of
a
necessity
that
ever
and
anon
recur'd
upon
them
,
to
use
the
Principle
of
the
contrary
Doctrine
,
for
the
due
managing
and
carrying
on
other
subjects
and
discourses
.
Fifthly
and
lastly
,
That
the
Doctrine
of
falling
away
,
maintained
in
the
Digression
yet
in
hand
,
hath
been
held
,
maintained
,
and
professed
,
not
onely
by
particular
persons
,
both
ancient
,
and
modern
,
of
greatest
name
and
note
for
true
worth
in
every
kinde
,
as
for
sanctity
,
learning
,
largeness
of
parts
,
soundness
of
Judgment
,
&c.
but
by
Councils
,
Synods
,
and
whole
Protestant
Churches
also
in
their
Confessions
.
All
which
considered
,
we
shall
need
no
other
demonstration
of
the
importune
unreasonableness
and
vanity
of
those
ecstatical
and
wilde
encomiums
,
or
exorbitant
depredications
of
the
Doctrine
of
inevitable
and
unfrustrable
Perseverance
,
which
are
found
in
the
writings
,
and
heard
from
the
mouths
,
of
some
of
the
over-zealous
Admirers
of
it
,
as
if
(
for
example
)
it
were
the
fundamental
Article
of
the
Reformed
Religion
;
One
of
the
principal
Points
of
Christian
Religion
,
wherein
the
Protestant
Churches
are
purged
from
Popish
Errors
,
and
which
hath
always
been
maintained
by
the
Reformed
Churches
against
Papists
;
the
Foundation
of
all
true
certainty
of
Salvation
,
without
which
that
fiducial
and
firm
Assurance
,
which
is
requisite
in
,
and
unto
,
true
Beleeving
,
cannot
stand
;
Such
a
Doctrine
,
which
all
true
Ministers
of
the
Gospel
ought
to
inculcate
into
,
and
whet
upon
,
all
true
Beleevers
for
their
Comfort
,
with
other
like
swelling
words
of
vanity
.
Doubtless
if
it
be
an
Error
,
and
confederate
against
the
Holiness
and
Truth
of
the
Gospel
,
(
a
Crime
,
which
hath
been
by
many
competent
and
sufficient
witnesses
proved
against
it
)
it
is
so
far
from
meriting
any
of
those
impotent
acclamations
,
lately
specified
,
that
it
really
deserves
to
have
its
portion
with
those
Merchants
and
Money-changers
,
whom
our
Saviour
with
a
scourge
drave
out
of
the
Temple
[
](A41481-e140390-b)a
a
John
2.
15.
,
as
Profaners
of
the
Holy
Design
and
Counsel
of
God
therein
.
But
because
the
Learning
and
Authority
of
the
late
Synod
of
Dort
is
layd
§.
24.
hold
on
by
many
,
as
Shield
and
Buckler
to
defend
the
said
Doctrine
,
I
shall
,
for
a
close
of
this
Chapter
,
and
of
the
whole
Digression
,
briefly
account
unto
the
Reader
for
such
particulars
,
as
I
judg
worthy
his
cognizance
and
observation
,
servation
,
in
,
and
about
what
this
Synod
attempted
,
in
order
to
the
defence
,
maintenance
,
and
safety
of
the
said
Doctrine
.
Far
be
it
from
me
to
subscribe
the
Report
,
or
information
of
those
,
who
charge
the
respective
Members
of
this
Synod
with
suffering
themselves
to
be
bound
with
an
Oath
,
at
,
or
before
their
admission
hereunto
,
to
vote
down
the
Remonstrants
and
their
Doctrines
(
how
soever
,
)
yet
when
I
read
and
consider
,
1.
How
learnedly
,
solidly
,
and
substantially
they
quit
themselves
and
argue
,
whilest
they
go
along
with
the
Remonstrants
,
and
declare
wherein
they
agree
with
them
,
in
the
Points
controverted
between
them
;
2.
How
feebly
and
unlike
themselves
they
reason
,
when
they
come
to
the
quick
of
the
difference
;
3.
(
And
lastly
)
how
neer
at
very
many
turns
,
even
in
those
things
,
wherein
they
pretend
to
differ
,
they
come
unto
them
,
as
if
they
had
a
very
good
minde
to
be
no
more
two
,
but
one
with
them
;
When
(
I
say
)
I
consider
all
these
things
,
methinks
I
see
the
Interest
and
Obligation
of
an
Oath
working
much
after
the
same
manner
,
as
sometimes
it
did
in
Herod
,
when
for
His
Oath
's
sake
,
contrary
to
his
minde
and
desire
otherwise
,
He
caused
John
the
Baptists
Head
to
be
given
unto
Herodias
in
a
Platter
[
](A41481-e140500-b)a
a
Mat.
14.
9.
.
To
shew
how
pregnant
(
or
,
if
you
will
,
how
masculine
)
they
are
,
in
avouching
their
Judgments
,
whilest
they
keep
company
with
their
Adversaries
,
is
(
I
conceive
)
needless
,
as
well
themselves
(
I
mean
such
of
them
as
are
yet
living
)
as
their
friends
,
being
perswasible
enough
hereof
,
without
Argument
or
Proof
.
To
shew
how
far
they
fall
beneath
themselves
,
when
they
come
to
contest
,
and
plead
the
Points
in
difference
,
would
be
(
in
effect
,
and
in
reference
to
the
business
in
hand
)
but
to
re-do
that
,
which
is
done
already
.
In
which
respect
neither
is
this
necessary
.
I
shall
therefore
,
with
as
much
brevity
,
as
the
Reader
can
well
desire
,
and
in
a
regular
prosecution
of
the
design
of
the
Chapter
in
hand
,
onely
shew
how
neer
they
came
,
in
sence
and
substance
of
matter
,
to
their
Adversaries
,
in
the
present
Question
concerning
Perseverance
;
and
leave
it
to
Christian
Consideration
,
whether
the
difference
between
the
two
combating
Parties
was
of
that
latitude
,
or
weight
,
that
the
one
should
deserve
the
beautiful
Crown
of
Orthodoxism
and
Honor
,
for
their
dissent
from
their
Adversaries
;
and
the
other
,
the
punishment
,
shame
,
and
reproach
of
persons
so
deeply
and
desperately
erroneous
,
for
their
non-agreement
with
theirs
.
This
Synod
of
Dort
expresly
granteth
,
that
not
onely
they
who
are
under
§.
25.
a
possibility
of
falling
away
,
both
totally
and
finally
,
but
who
de
facto
,
will
thus
fall
away
,
(
for
their
Non-Electi
signifie
such
men
as
these
]
may
be
supernaturally
enlightened
,
by
vertue
whereof
they
may
understand
,
that
those
things
,
which
are
reported
[
or
layd
down
]
in
the
Word
of
God
,
are
true
,
and
do
give
an
UNFEIGNED
ASSENT
unto
them
[
](A41481-e140590-b)b
b
Quibusdam
Non-Electis
conceditur
quaedam
illumi
natio
supernaturalis
,
cujus
virtute
intelligant
ea
,
quae
in
Verbo
Dei
annūciātur
,
esse
vera
,
iisdemque
assensum
praebent
minime
simulatum
.
Act.
Synod
.
Dordrect
.
part.
2.
pag.
188.
.
And
again
:
That
such
as
these
are
enlightened
with
the
supernatural
knowledg
of
the
Truth
of
the
Gospel
;
which
enlightening
proceeding
from
the
Holy
Ghost
,
begets
true
knowledg
in
their
mindes
,
from
whence
as
oft
as
is
needful
,
they
may
act
,
or
work
,
conformably
to
it
[
](A41481-e140620-b)c
c
Hi
omnes
illuminati
sunt
cognitione
supernaturali
veritatis
Evangelij
:
quae
illuminatio
à
Spiritu
Sancto
profecta
,
verā
noticiā
in
horum
mentibus
genui●
,
ex
quâ
actus
eliciebant
,
quoties
opus
erant
,
eidem
conformes
.
Ibid.
.
And
yet
further
;
That
the
seed
which
fell
upon
the
stony
ground
,
signifies
[
or
points
out
]
such
Hearers
,
who
for
a
time
beleeve
,
i.
e.
who
assent
unto
the
things
revealed
by
God
,
and
more
especially
to
the
Covenant
of
the
Gospel
.
And
that
their
assent
in
this
kinde
was
no
ways
counterfeit
,
or
feigned
,
appears
from
hence
,
that
they
received
the
Word
with
joy
[
](A41481-e140670-b)d
d
Semen
quod
cecidit
super
petrosam
,
eos
denotat
auditores
,
qui
ad
tempus
credunt
,
i.
e.
qui
divinitus
revelatis
assentiuntur
,
&
imprimis
pacto
Evangelico
.
Assensum
autem
hunc
minimé
simulatum
fuisse
inde
constat
,
quòd
sermonē
cum
guadio
exciperent
.
Ibid.
p.
189.
.
By
the
express
Tenor
of
all
this
discourse
,
most
evident
it
is
,
that
this
Synod
granteth
a
possibility
of
falling
away
,
both
totally
and
finally
,
in
those
(
at
least
in
many
of
them
)
who
by
means
of
a
supernatural
illumination
,
and
this
wrought
by
the
Holy
Ghost
,
come
truly
and
unfeignedly
to
beleeve
the
Gospel
,
yea
and
to
live
and
to
walk
conformably
unto
it
.
So
then
if
it
be
made
to
appear
by
clear
evidence
of
Scripture
,
that
such
as
these
,
(
viz.
who
truly
and
unfeignedly
beleeve
the
Gospel
,
live
conformably
to
it
,
&c.
)
are
true
and
sound
Beleevers
,
in
an
estate
of
justification
,
acceptation
with
God
,
&c.
it
undenyably
follows
,
that
this
Synod
,
which
with
the
weight
of
their
sentence
ground
to
powder
their
Brethren
termed
Remonstrants
,
for
their
Opinions
,
as
being
of
most
dangerous
and
desperate
consequence
,
(
especially
this
,
concerning
the
possibility
of
a
non-perseverance
in
true
Beleevers
)
were
in
the
very
same
condemnation
themselves
;
held
and
asserted
the
same
Errors
(
if
yet
Errors
they
were
)
with
them
.
I
speak
now
only
concerning
their
dogmatizing
with
them
in
the
Point
of
Perseverance
(
the
fifth
and
last
Head
of
the
Controversies
between
them
.
)
But
the
truth
is
,
and
an
intelligent
Reader
may
readily
finde
it
,
that
in
other
Points
also
,
wherein
they
sentenced
the
persons
mentioned
,
as
men
so
extreamly
and
dangerously
erroneous
,
as
in
the
question
about
the
extent
of
Christs
Death
,
the
extent
of
saving
Grace
,
&c.
they
deliver
and
maintain
the
same
things
with
the
persons
sentenced
by
them
,
if
not
formally
in
plainness
and
expressness
of
terms
(
though
sometimes
they
want
very
little
even
of
this
)
yet
arguitively
,
in
grounds
and
principles
,
manifestly
bearing
,
and
issuing
forth
the
same
conclusions
;
as
we
shall
have
occasion
to
shew
(
God
willing
)
in
the
progress
of
our
present
Discourse
.
Or
though
it
could
not
be
proved
from
the
Scriptures
,
that
the
persons
subjected
to
a
possibility
of
a
total
and
final
Apostacy
,
by
the
Synod
,
are
true
and
real
Beleevers
,
yet
if
they
were
,
or
be
,
such
,
in
the
sence
and
judgment
of
the
Remonstrants
(
which
is
apparant
enough
that
they
were
,
and
are
)
the
Synod
had
no
cause
to
fall
foul
upon
them
,
as
erroneously
dissenting
from
them
in
the
Point
of
Perseverance
,
but
onely
as
dissenters
,
or
erroneous
,
in
judging
,
or
discerning
the
difference
between
sound
,
and
unsound
Beleevers
,
or
between
Persons
justified
,
and
not
justified
.
But
this
onely
by
the
way
.
But
that
the
persons
liabled
by
the
Synod
to
a
defection
from
Faith
,
both
§.
26.
total
and
final
,
as
viz.
such
,
who
being
supernaturally
enlightened
,
have
the
true
knowledg
of
God
,
unfeignedly
beleeve
the
Gospel
,
act
conformably
,
have
their
affections
in
part
changed
,
their
lives
in
part
reformed
,
their
persons
in
part
renewed
[
](A41481-e140800-b)a
a
In
iisdem
ex
hac
cognitione
&
side
oritur
affectuumquaedam
mutatio
,
&
morum
ali
qualis
emendatio
—
&
Vers.
6.
innuitur
●osdem
aliquo
modo
fuisse
renovatos
,
&c.
Ibid.
,
&c.
are
by
the
Scriptures
adjudged
for
true
and
sound
Beleevers
,
for
persons
truly
justified
,
&c.
is
so
apparant
,
that
to
me
there
seems
no
place
left
for
doubting
,
unless
(
haply
)
prejudice
,
or
anticipation
of
Judgment
,
makes
room
for
any
man
in
this
kinde
.
Yea
,
the
Scripture
makes
,
not
onely
the
collection
,
or
joynt
concurrence
of
the
particulars
specified
,
a
distinguishing
character
of
true
and
sound
Beleevers
from
those
who
are
not
such
,
but
some
of
them
even
singly
and
apart
from
others
.
As
,
1.
A
true
and
unfeigned
Belief
of
,
or
Assent
unto
,
the
things
revealed
by
God
in
the
Gospel
.
But
these
things
are
written
,
that
ye
might
beleeve
that
Jesus
is
the
Christ
,
the
Son
of
God
,
and
that
beleeving
ye
might
have
life
through
His
Name
[
](A41481-e140830-b)b
b
Joh.
20.
31.
.
First
,
there
is
nothing
more
evident
,
then
that
the
Word
of
God
doth
report
,
and
declare
,
That
Jesus
is
the
Christ
,
the
Son
of
God
.
2.
It
is
here
plainly
asserted
,
that
to
believe
this
(
at
least
with
a
true
and
unfeigned
Faith
,
or
Belief
)
is
available
unto
Life
,
or
Salvation
.
Otherwise
we
must
say
,
that
that
Faith
,
for
the
effecting
and
working
whereof
in
the
hearts
of
men
,
the
Gospel
was
written
,
is
unavailable
to
save
them
.
Which
to
affirm
,
what
is
it
but
to
bring
an
evil
and
hard
Report
upon
the
gracious
Counsel
and
Intendment
of
God
,
in
causing
the
Gospel
to
be
written
?
But
the
same
truth
is
most
manifestly
asserted
in
very
many
places
besides
.
Who
is
he
that
overcometh
the
world
,
but
he
that
believeth
that
Jesus
is
the
Son
of
God
[
](A41481-e140880-b)c
c
1
Joh.
5.
5.
?
To
overcome
the
world
,
is
an
unquestionable
character
of
a
person
justified
,
and
in
favour
with
God
.
And
whosoever
(
saith
John
)
believeth
that
Jesus
is
the
Son
of
God
,
partakes
in
this
glory
,
is
victorious
over
the
world
.
So
again
,
the
Lord
Christ
,
having
a
little
before
his
Ascention
,
commissioned
his
Apostles
thus
;
Go
ye
into
all
the
world
,
and
preach
the
Gospel
unto
every
creature
;
He
immediately
subjoyneth
,
He
that
believeth
,
and
is
Baptized
,
shall
be
saved
:
but
he
that
believeth
not
,
shall
be
damned
[
](A41481-e140960-b)a
a
Mark
16.
15
16.
.
That
believing
,
which
our
Saviour
here
requires
,
and
unto
which
he
promiseth
Salvation
,
is
(
doubtless
)
no
other
Faith
,
or
believing
,
but
a
true
and
unfeigned
belief
of
that
Gospel
of
his
,
which
his
Apostles
(
in
the
words
immediately
preceding
)
were
injoyned
to
preach
unto
the
world
.
And
if
it
shall
be
said
,
That
men
might
,
or
may
,
believe
,
and
that
truly
and
unfeignedly
,
all
that
the
Apostles
preach
to
them
,
and
yet
perish
;
that
vast
and
signal
difference
which
our
Savior
here
makes
between
Believing
,
and
not
believing
,
vanisheth
into
nothing
,
is
made
none
at
all
.
See
further
upon
the
same
account
,
Joh.
8.
24.
&
11.
27.
Acts
8.
37
,
with
38.
Rom.
4.
3.
&
10.
9.
with
very
many
other
Texts
of
like
pregnant
and
unquestionable
import
.
From
all
which
it
fully
appeareth
,
that
a
true
and
unfeigned
admission
,
or
Reception
of
the
Gospel
,
as
it
cometh
from
God
,
and
is
declared
by
him
in
the
Writings
of
the
Prophets
,
Evangelists
,
and
Apostles
,
into
the
heart
,
and
Soul
of
a
man
,
(
which
is
done
by
a
true
and
unfeigned
belief
of
,
or
consent
unto
,
it
,
)
translates
him
from
death
to
life
,
makes
him
a
Child
of
Light
,
a
Son
of
God
,
an
Heir
of
Salvation
,
&c.
And
what
Faith
▪
or
Belief
,
can
it
reasonably
be
imagined
,
should
have
this
mighty
and
blessed
influence
upon
the
creature
,
Man
,
to
turn
him
from
darkness
unto
light
,
from
death
unto
life
,
from
Satan
unto
God
,
but
only
the
true
and
unfeigned
Belief
of
those
glorious
Mysteries
,
which
were
brought
out
of
the
Brest
and
Bosom
of
God
by
his
Son
Jesus
Christ
,
at
his
coming
into
the
World
?
That
a
true
,
cordial
,
unfeigned
Belief
of
the
Gospel
,
and
things
of
God
,
is
§.
27.
true
justifying
Faith
,
hath
been
the
Sence
and
Doctrine
of
the
best
and
most
judicious
Authors
,
as
well
ancient
,
as
modern
,
I
could
instance
and
prove
at
large
,
if
it
were
not
somewhat
too
eccentrical
to
the
business
in
hand
.
It
is
(
saith
Calvin
)
the
Righteousness
(
i.
e.
the
Justification
)
of
Faith
,
if
we
believe
that
Christ
dyed
,
and
was
raised
up
again
from
the
dead
[
](A41481-e141140-b)b
b
Fidei
Justicia
est
,
si
credamus
Christum
esse
mortuū
,
atque
à
mortuis
excitatum
.
Calvin
in
Gal.
3.
1●
.
.
Elsewhere
he
saith
,
that
the
Apostle
Paul
defines
those
to
be
faithful
[
or
true
Beleevers
]
who
have
the
KNOWLEDG
of
sound
Doctrine
[
](A41481-e141190-b)c
c
Posteriori
membro
definit
quos
vocet
Fideles
,
nempe
qui
notitiam
habent
sana
Doctrinae
.
Idem
in
1
ad
Tim.
4.
3.
:
and
pronounceth
the
Faith
of
Sarah
,
whom
he
calls
the
Mother
of
all
Beleevers
,
to
consist
in
this
,
That
she
judged
God
faithful
,
or
true
,
and
that
in
his
Promises
[
](A41481-e141240-b)d
d
Hanc
enim
fuisse
Sarae
fidem
praedicat
,
quòd
veracē
judicavit
Deum
,
idque
in
suis
promissionibus
.
Ibid.
in
Heb.
11.
11.
.
Luther
,
speaking
of
Abraham
,
saith
,
That
He
was
justified
only
upon
this
,
that
he
gave
credence
to
the
Word
of
God
;
interpreting
that
of
Moses
,
Gen.
15.
6.
Abraham
believed
God
,
and
it
was
counted
unto
him
for
righteousness
:
as
if
he
had
said
,
Abraham
believed
God
to
be
true
in
his
Words
and
Promises
,
and
was
therefore
counted
a
worthy
and
righteous
man
by
God
[
](A41481-e141320-b)e
e
Abrahami
exemplum
adducit
,
quippe
quod
ille
ex
hoc
tantā
justificatus
fuerit
,
quòd
verbo
Dei
Fidē
habuerit
,
quemadmodū
Scriptura
inquit
,
Credidit
Abraham
Deo
,
&
imputatū
est
ei
ad
justiciam
,
Gen.
15.
Ac
si
diceret
,
Abraham
Deum
in
su●
verbis
&
promissionibus
veracē
credidit
,
&
idcirco
à
Deo
pro
spectato
et
justo
viro
habitns
fuerit
.
Luth.
Po●hil
.
p.
782.
.
And
learned
Chamier
,
defines
Abrahams
Faith
,
whereby
he
was
justified
,
Ingentem
confidentiam
super
promissione
divinâ
,
quam
ille
credidit
omnino
implendam
[
](A41481-e141380-b)f
f
Chamier
.
Tom.
3.
p.
428.
▪
i.
e.
a
mighty
confidence
of
the
Promise
of
God
,
which
he
believed
would
absolutely
be
fulfilled
.
Peter
Martyr
,
most
frequently
(
and
I
think
I
might
say
,
constantly
)
in
his
Writings
,
placeth
justifying
Faith
in
a
firm
Belief
,
or
assent
,
unto
the
Gospel
or
Word
of
God
.
Our
Faith
(
saith
he
)
is
nothing
else
,
but
AN
ASSENT
,
OR
FIRM
PERSWASION
OF
THE
WORDS
OF
GOD.
From
whence
it
appears
,
that
our
Faith
proceeds
from
the
Faith
[
or
,
faithfulness
]
of
God
.
For
when
our
experience
teacheth
us
that
He
is
faithful
,
we
readily
believe
him
:
and
that
belief
,
which
we
give
to
his
words
,
is
presently
attended
with
Hope
[
](A41481-e141450-b)g
g
Nostra
Fide
;
non
aliud
est
quam
asse●su●
,
&
persuasio
firma
de
verbis
Dei
.
Vnde
liquet
Fidem
nostram
ex
Dei
Fide
nasci
.
Quia
cum
illum
Fidelem
esse
experiamur
,
facile
credimus
,
&
Fidem
,
quam
verbis
ejus
adhibemus
,
illicò
spes
consequitur
.
P.
Mart.
in
1
Cor.
1.
9.
.
By
which
last
words
it
is
evident
,
that
he
speaks
of
true
justifying
Faith
in
the
former
.
Again
:
Faith
may
be
defined
to
be
a
firm
and
constant
assent
of
the
mind
to
the
Words
of
God
,
inspired
by
the
Holy
Ghost
,
for
the
Salvation
of
those
that
believe
.
In
this
Definition
there
is
none
of
the
four
Causes
wanting
:
The
Word
of
God
,
is
the
matter
[
or
,
material
Cause
]
THE
ACT
OF
CONSENTING
,
THE
FORMAL
:
the
Holy
Ghost
,
the
Efficient
:
our
Salvation
,
the
Final
[
](A41481-e141490-b)h
h
Fides
definiri
potest
,
quod
sit
firmus
ac
consta●s
animi
assensus
virb●
Dei
,
Spiritu
Sancto
aff●atus
,
ad
salutem
credentium
.
Nullum
causarum
genus
in
hac
finitione
desideratur
.
Materia
,
est
verbum
Dei
.
Forma
,
consentiendi
actio
.
Efficiens
Spiritus
Dei
,
quo
suademur
.
Finis
,
est
nostra
salus
.
Ibid.
in
vers.
31.
.
In
which
words
it
is
observable
,
that
he
expresly
makes
the
formal
Cause
of
Justifying
Faith
,
to
consist
in
the
act
of
assenting
,
or
consenting
[
to
the
Word
of
God
.
]
Yet
again
:
To
believe
,
(
as
to
our
purpose
)
is
by
means
of
the
inspiration
of
the
Holy
Ghost
to
exhibit
[
or
,
give
]
A
FIRM
ASSENT
unto
the
Word
of
God
,
and
this
for
the
Authority
of
God
Himself
.
And
not
long
after
:
Let
us
now
infer
,
that
Faith
is
a
gift
,
or
faculty
,
inspired
into
us
by
the
Spirit
of
God
,
whereby
we
yield
A
FIRM
AND
SETLED
ASSENT
unto
the
Word
of
the
Lord
,
by
means
of
his
Authority
[
](A41481-e141580-b)i
i
Quamobrem
credere
,
prout
ad
rem
nostram
facit
,
est
afflatu
Spiritus
Sancti
verbo
divino
assensum
firmum
praebere
,
idque
ipsius
Dei
Authoritate
.
Idem
in
1
●or.
13.
2.
Paulo
post
:
Jam
colligamus
,
Fidem
esse
donum
sive
facultatem
,
nobis
divino
Spiritu
afflatam
,
quâ
verbum
Domini
,
ejus
Authoritate
firmū
constantemque
praebemus
assensum
.
.
Once
more
:
In
this
Dispute
[
of
justifying
Faith
]
by
Faith
we
understand
,
that
FIRM
ASSENT
,
which
is
of
so
great
strength
and
efficacy
,
that
it
d●●weth
along
with
it
the
effect
of
Affiance
,
Hope
,
and
Charity
,
together
with
all
good
works
,
as
the
infirmity
of
this
present
life
will
bear
[
](A41481-e141640-b)k
k
Omnibus
igitur
significationibus
his
abjectis
,
in
hac
disceptatione
Fidē
intelligimus
,
firmum
illum
assensum
,
qui
tantarū
sit
viriū
ac
efficaciae
,
vt
secum
trahat
effectum
fiduciae
,
spei
,
charitatis
,
&
omnia
tandem
bona
opera
,
vt
pr●sentis
vit●
infirmitas
patitur
.
Idem
.
in
Loc.
Com.
Class.
3.
c.
4.
Sect.
5.
.
From
the
latter
words
of
this
Testimony
,
it
plainly
appears
,
that
the
sence
of
this
Author
is
,
that
that
trust
,
recumbency
,
or
reliance
upon
God
,
or
Christ
,
wherein
the
said
Synod
(
with
some
others
)
placeth
(
as
it
seems
)
the
essence
of
justifying
Faith
,
is
no
part
of
this
Faith
,
but
only
a
necessary
effect
or
consequent
of
that
firm
assent
unto
the
Gospel
,
or
Word
of
God
,
wherein
he
placeth
the
intire
essence
of
this
Faith
,
(
as
we
have
heard
.
)
Of
which
unquestionable
Truth
I
could
joyn
many
Co-assertors
unto
him
,
of
approved
learning
and
worth
,
as
Chamier
,
Dr
George
Downham
,
and
others
,
if
I
conceived
it
any
ways
necessary
,
or
commodious
,
to
the
business
in
hand
.
But
I
have
still
a
considerable
Reserve
of
Resolute
Doctors
to
make
good
§.
28.
against
the
Synod
of
Dort
,
that
they
themselves
assert
and
teach
a
possibility
of
a
final
Apostacy
in
persons
truly
justified
,
as
well
as
their
Opposers
,
the
Remonstrants
(
notwithstanding
their
heavy
censure
passed
upon
them
for
this
Doctrine
)
such
I
mean
,
who
place
true
justifying
Faith
in
a
certain
knowledg
of
,
or
firm
assent
unto
,
the
Word
of
God
;
and
consequently
,
conclude
those
to
be
persons
truly
justified
,
against
some
of
which
,
the
said
Synod
doth
not
onely
avouch
and
teach
,
a
possibility
of
their
total
and
final
defection
,
but
even
a
necessity
also
:
which
is
a
strain
of
contest
against
the
necessity
of
the
Saints
Perseverance
,
higher
then
ever
any
Arminian
,
or
Remonstrant
,
woun'd
up
his
pen
unto
.
We
therefore
(
saith
Gualter
)
say
,
that
Faith
is
a
certain
firm
assent
of
minde
,
arising
from
the
Word
of
God
,
whereby
we
acknowledg
Christ
for
such
,
as
the
Scriptures
exhibit
Him
unto
us
,
[
or
hold
Him
forth
,
to
be
[
](A41481-e141810-b)a
a
Dicimus
ergo
Fidem
esse
,
certum
&
firmum
animi
assensum
,
ex
verbo
Dei
enatū
,
quo
Christum
talē
agnoscimus
,
qualē
illum
nobis
Scripturae
proponunt
.
Gualt
.
in
Ioh.
Hom.
.
]
That
Faith
(
saith
Melancthon
)
which
justifyeth
,
is
not
onely
a
notice
of
the
History
,
but
it
is
TO
ASSENT
to
the
Promise
of
God
,
wherein
Remission
of
Sins
and
Justification
are
freely
offered
for
Christs
sake
[
](A41481-e141860-b)b
b
Sed
illa
Fides
,
quae
justificat
,
non
est
tantum
noticia
Historiae
,
sed
est
adsētiri
promissioni
Dei
,
in
quâ
gratis
propter
Christum
offertur
remissio
peccatorum
&
justificatio
.
Melanct.
in
loc.
de
Justificat
.
.
And
elsewhere
,
he
affirms
this
Faith
to
be
AN
ASSENT
to
every
Word
of
God
delivered
to
us
[
](A41481-e141890-b)c
c
Fides
est
assensus
omni
verbo
Dei
nobis
tradito
.
.
Chemnitius
delivers
this
definition
of
justifying
Faith
,
as
more
generally
approved
of
by
Protestant
Divines
,
and
by
himself
also
.
Faith
is
TO
ASSENT
unto
the
wh●le
Word
of
God
delivered
unto
us
,
and
herein
to
the
free
Promise
of
Reconciliation
granted
[
unto
us
]
for
Christ
[
our
]
Mediator
[
](A41481-e141950-b)d
d
Fides
est
assentiri
universo
Dei
verbo
nobis
tradito
,
&
in
hoc
promissioni
gratuitae
reconciliationis
donatae
propter
Christum
Mediatorē
.
Chemn
.
Exam.
pag.
159.
.
Musculus
observeth
,
That
in
the
Example
of
Abraham
in
the
Scriptures
,
this
is
not
onely
commended
[
or
taken
knowledg
of
]
that
He
beleeved
there
was
onely
one
God
,
but
that
He
beleeved
the
Promises
of
God
[
](A41481-e142020-b)e
e
In
exemplo
Abrahae
,
non
hoc
tantum
praedicatur
,
quòd
crediderit
ille
hoc
tantum
,
unum
esse
Deum
,
sed
quod
Fidē
habuerit
promissionibus
Dei
.
Musc.
loc.
de
Justif
.
Sect.
5.
;
clearly
implying
,
that
his
belief
of
these
Promises
,
was
that
Faith
which
justified
him
.
Zanchius
reports
this
to
be
a
definition
of
justifying
Faith
,
which
Bucer
,
and
other
Orthodox
Divines
,
gave
:
Faith
is
the
gift
of
God
,
and
work
of
the
Holy
Ghost
in
the
minde
of
the
Elect
,
whereby
they
BELEEVE
THE
GOSPEL
of
Christ
[
](A41481-e142080-b)f
f
Non
Bucerus
solum
,
sed
etiam
alij
multi
definiunt
saepè
Fidē
ita
,
vt
dicant
eam
esse
donū
Dei
,
&
opus
Spiritus
Sancti
in
Mente
Electorum
,
quo
Christi
Evangelio
credunt
.
Zanch.
Tom.
7.
pag.
352.
.
Himself
elsewhere
frameth
us
this
definition
:
Faith
is
a
vertue
given
unto
us
by
God
,
by
which
we
ARE
PERSWADED
,
that
whatsoever
was
heretofore
propounded
by
the
Prophets
and
Apostles
in
the
Name
of
God
,
and
is
now
preached
unto
us
out
of
their
Writings
,
is
the
Word
of
God
,
and
beleeve
and
profess
this
whole
Word
,
as
well
the
Law
,
as
the
Gospel
,
as
the
certain
Word
of
God
[
](A41481-e142120-b)g
g
Fides
est
virtus
à
Deo
nobis
donata
,
quâ
quicquid
olim
propositum
fuit
nomine
Dei
,
à
Prophetis
&
Apostolis
,
nunc
autem
nobis
ex
ipsorum
Scriptis
praedicatur
,
persuasi
sumus
esse
verbum
Dei
,
illudque
totum
,
tàm
legem
,
quàm
Evangelium
,
vt
certum
Dei
verbum
credimus
ac
prositemur
.
Zanch.
Tom.
4.
pag.
241.
.
Beza
affirmeth
,
that
the
state
of
the
Epistle
to
the
Romans
,
is
to
be
ordered
[
or
disposed
of
,
in
our
Judgments
]
thus
;
That
we
are
saved
by
God
,
through
one
Christ
,
IF
WE
SHALL
BELEEVE
THE
GOSPEL
[
](A41481-e142180-b)h
h
Sic
disponendus
est
status
hujus
Epistolae
:
nos
à
Deo
per
unum
Christum
servari
,
si
Evangelium
crediderimus
.
Beza
in
Rom.
1.
17.
.
Polanus
describes
justifying
Faith
,
A
KNOWLEDG
AND
ASSENT
,
whereby
a
man
beleeveth
all
that
to
be
true
,
which
God
hath
commanded
to
be
beleeved
[
](A41481-e142230-b)i
i
Fides
est
notitia
&
assensus
,
quo
creditur
verum
esse
,
quicquid
Deus
credendum
praecepit
.
Polan
.
Partit
.
Theolog.
l.
2.
p.
368.
.
Vrsine
thus
:
Faith
is
a
true
perswasion
,
whereby
we
ASSENT
to
every
Word
of
God
delivered
unto
us
[
](A41481-e142290-b)k
k
Fides
est
vera
persuasio
,
quâ
assentimur
omni
verbo
Dei
nobis
tradito
.
Ursin
.
de
Primo
Praecept
.
.
If
thou
(
saith
Mr
Tyndal
,
the
Martyr
)
BELEEVEST
THE
PROMISES
of
God
,
the
Truth
of
God
justifieth
thee
,
i.
e.
He
forgiveth
thee
thy
sins
,
and
taketh
thee
into
Favor
[
](A41481-e142370-b)l
l
Si
promissionibus
Dei
credas
,
veritas
Dei
te
justificat
,
i.
e.
ignoscit
tibi
,
teque
in
gratiam
recipit
.
Tyndal
.
de
Christian
.
Obed.
ad
Hen.
8.
.
Give
me
leave
to
instance
one
Author
more
.
Dr
Jo:
Davenant
,
a
member
of
those
convened
in
the
Synod
at
Dort
,
&
quorum
pars
magna
fuit
,
arguing
against
Bellarmine
,
the
non-abolition
of
Faith
,
even
in
the
glorified
condition
it self
of
the
Saints
,
in
respect
of
the
nature
,
habit
,
or
essence
of
it
,
useth
this
demonstration
;
viz.
that
those
,
who
are
in
an
estate
of
perfect
blessedness
,
are
so
[
affected
,
or
]
disposed
,
that
they
are
willing
to
assent
unto
God
,
not
onely
because
of
the
evidence
of
the
matter
,
but
also
for
the
Authority
of
the
Assertor
,
although
the
thing
affirmed
were
in
it self
inevident
.
Yea
and
further
saith
,
that
there
is
none
of
the
Blessed
[
or
glorified
]
ones
,
but
will
much
more
readily
beleeve
God
for
the
Authority
of
the
Speaker
,
then
He
that
is
endued
with
the
greatest
Faith
,
amongst
Travellers
,
[
i.
e.
amongst
the
Saints
that
are
yet
in
the
course
of
their
pilgrimage
upon
the
Earth
[
](A41481-e142490-b)b
b
Dicimus
igitur
Fidē
,
quoad
habitū
manere
,
&
perfici
in
futurâ
vitâ
,
licét
evacuetur
quoad
accidentalē
aliquam
conditionē
pro
statu
viae
illam
concomitantē
.
Ipsi
enim
beati
sic
dispositi
sunt
,
quòd
non
solùm
Deo
assentire
velint
ex
evidentia
rei
,
sed
etiam
propter
Authoritatem
asserentis
,
quamvis
res
affirmata
esset
in
se
inevidens
.
Imò
multò
promptiùs
propter
Authoritatē
dicentis
crederet
Deo
quivis
ex
numero
Beatorū
,
quam
ille
qui
maximâ
Fide
praeditus
est
inter
viatores
.
Hoc
autem
arguit
habitū
Fidei
esse
in
beatis
perfectissimū
,
quamvis
obscuritas
ejus
ratione
status
glorio●i
evacuetur
.
Dr
Jo:
Daven
.
Praelect.
de
duob
.
in
Theolog.
contr.
capitibus
,
&c.
pag.
326.
.
]
Therefore
(
questionless
)
his
sence
also
was
(
at
least
when
he
wrote
these
things
)
that
a
true
,
firm
,
and
unfeigned
assent
unto
God
,
speaking
,
asserting
,
or
revealing
,
is
true
Faith
,
and
justifying
:
for
about
this
was
the
Contest
between
him
,
and
his
Adversary
.
And
besides
,
the
whole
Tenor
of
the
Discourse
there
managed
makes
this
manifest
.
Fearing
least
I
have
over-charged
the
Readers
patience
already
,
I
supersede
the
citation
of
the
ancient
Fathers
(
besides
others
more
of
our
later
Protestant
Authors
)
who
(
generally
)
look
upon
it
,
as
no
injury
to
Truth
,
to
hold
and
teach
,
that
a
true
,
real
,
and
unfeigned
assent
unto
the
Gospel
,
and
Promises
of
Salvation
,
herein
,
is
nothing
less
then
a
true
justifying
,
and
saving
Faith
,
a
Faith
enstating
a
person
in
the
Grace
and
Favor
of
God
.
So
that
by
the
express
Testimony
,
1.
Of
the
Scriptures
themselves
;
2
,
By
the
conviction
of
sound
Reason
;
And
lastly
,
by
a
verdict
of
the
most
judicious
and
learned
of
their
own
friends
(
at
least
claimed
and
owned
for
such
by
themselves
)
the
Synod
of
Dort
,
who
levyed
an
hard
and
most
severe
sentence
against
the
possibility
of
the
Saints
perishing
by
Apostacy
,
have
stumbled
at
that
stone
of
inexcusableness
,
of
which
the
Apostle
speaks
,
Rom.
2.
1.
Therefore
thou
art
inexcusable
,
O
man
,
whosoever
thou
art
,
that
judgest
:
for
wherein
thou
judgest
another
,
thou
condemnest
thy self
:
for
thou
that
judgest
,
dost
the
same
things
.
Yea
it
hath
been
proved
,
that
this
Synod
it self
flew
an
higher
pitch
of
opposition
against
the
Perseverance
of
the
Saints
,
then
those
,
who
upon
this
account
were
made
such
grant
offenders
by
them
.
This
Indictment
we
have
hitherto
managed
,
and
made
good
against
them
§.
29.
by
the
consideration
of
one
character
or
expression
onely
from
their
own
pen
,
whereby
they
describe
those
,
whom
they
expose
to
a
possibility
of
apostatizing
to
perdition
,
viz.
a
true
and
unfeigned
belief
of
,
or
consent
unto
,
the
Evangelical
Compact
,
and
whatsoever
is
revealed
by
God
in
the
Gospel
.
This
we
have
proved
by
a
cloud
of
witnesses
,
some
speaking
from
Heaven
,
others
from
the
Earth
,
to
be
an
inseparable
and
essentially
distinguishing
Character
of
true
Saints
,
and
justified
men
.
But
,
2.
If
we
judged
,
or
could
think
that
the
Reader
would
judg
,
that
which
hath
been
done
already
,
insufficient
to
evince
the
Synod
,
though
not
of
Error
or
Heresie
,
yet
of
Autoc●tacrisie
,
or
self-condemnation
,
we
should
insist
upon
and
urge
other
expressions
from
them
,
whereby
it
might
be
made
yet
further
to
appear
,
that
their
foot
is
in
very
deed
in
that
snare
we
speak
of
.
For
do
they
not
say
,
and
confess
in
words
plain
enough
(
which
have
been
cited
)
that
the
persons
put
by
them
under
a
possibility
,
yea
some
of
them
(
horrendum
dictu
)
UNDER
a
NECESSITY
,
of
that
doomful
Apostacy
,
which
is
always
accompanyed
with
eternal
perdition
,
may
have
,
and
that
many
of
them
de
facto
have
,
the
true
knowledg
[
of
God
,
and
of
Christ
,
or
of
God
in
Christ
]
in
their
minde
,
(
for
what
other
knowledg
they
should
here
mean
,
is
not
imaginable
,
)
and
that
out
of
this
knowledg
,
they
may
,
as
oft
as
is
needful
[
is
not
this
,
constantly
,
and
without
turning
aside
?
]
act
conformably
?
And
what
is
this
but
to
bring
forth
fruits
worthy
Repentance
,
yea
and
to
equalize
the
best
and
worthiest
of
the
Saints
in
doing
Righteousness
,
which
the
Holy
Ghost
makes
the
most
emphatical
and
unerring
property
,
or
character
,
of
such
men
.
Little
children
,
let
no
man
deceive
you
,
(
saith
John
;
)
He
that
doth
Righteousness
,
is
righteous
,
even
as
He
is
righteous
[
](A41481-e142700-b)a
a
1
Joh.
3.
7.
:
(
of
which
passage
formerly
[
](A41481-e142710-b)b
b
Cap.
9.
Sect.
11.
&
cap.
11.
sect.
55.
.
)
And
again
:
In
this
the
children
of
God
are
manifest
,
and
the
children
of
the
Devil
.
Whosoever
doth
not
Righteousness
,
is
not
of
God
[
](A41481-e142730-b)c
c
1
Ioh.
3
10.
:
and
consequently
,
whosoever
doth
righteousness
,
is
of
God
.
For
otherwise
the
not-doing
of
righteousness
,
were
no
manifestation
of
the
one
sort
of
these
children
,
from
the
other
.
3.
(
And
lastly
)
whereas
the
Synod
pleads
,
that
the
seed
falling
upon
the
stony
ground
,
Luk.
8.
13.
imports
such
Hearers
,
which
for
a
time
beleeve
,
(
i.
e.
give
an
unfeigned
assent
unto
the
things
revealed
by
God
in
the
Gospel
[
](A41481-e142830-b)d
d
Act
a.
Synod
.
Dordrec
.
part.
2.
pag.
189.
,
)
and
afterwards
fall
away
,
whereby
they
would
insinuate
,
that
these
Hearers
,
notwithstanding
their
unfeigned
assent
unto
the
things
of
God
,
and
the
Gospel
,
were
never
true
Saints
,
nor
persons
justified
before
God
;
we
have
formerly
by
an
unpartial
enquiry
into
the
Parable
,
and
by
many
pregnant
Arguments
drawn
from
the
carriage
of
it
,
evinced
,
that
the
persons
emparabled
by
the
seed
falling
upon
the
stony
ground
,
were
true
Saints
,
and
their
Faith
of
the
same
kinde
,
and
during
the
continuance
of
it
,
equally
justifying
,
with
theirs
,
who
were
represented
by
the
good
ground
[
](A41481-e142890-b)e
e
Cap.
12.
sect.
32
,
33
▪
&c.
.
Leaving
therefore
the
Synod
at
present
,
let
us
recollect
and
draw
up
into
§.
30.
a
brief
account
,
the
sum
of
all
that
hath
been
argued
in
the
present
digression
,
and
so
conclude
this
Chapter
.
First
,
It
hath
been
clearly
proved
,
that
the
Doctrine
which
maintains
an
absolute
necessity
,
or
infallibility
of
the
Saints
Perseverance
in
Grace
,
or
Faith
,
unto
the
end
,
hath
nothing
more
in
it
(
or
rather
,
nothing
so
much
)
for
the
true
and
real
consolation
of
the
Saints
,
then
that
which
is
contrary
unto
it
.
Secondly
,
Diligent
and
unpartial
search
hath
been
made
into
those
passages
of
Scripture
,
which
the
greatest
Advocates
of
the
said
Doctrine
of
Perseverance
mainly
insist
upon
,
for
the
defence
of
it
:
none
of
which
,
it
hath
been
made
fully
to
appear
,
holdeth
any
true
or
real
correspondency
with
it
.
Thirdly
,
The
best
and
most
substantial
Arguments
and
Grounds
,
upon
which
the
said
Doctrine
is
wont
,
by
the
skilfullest
workmen
of
Her
Party
,
to
be
built
,
have
been
weighed
in
the
balance
,
and
found
too
light
.
Fourthly
,
The
Doctrine
contrary
hereunto
,
and
which
avoucheth
the
possibility
of
the
Saints
declining
,
and
this
unto
death
,
hath
been
asserted
by
the
express
Testimony
and
consent
of
many
Scriptures
.
Fifthly
,
This
Doctrine
also
hath
received
further
credit
and
confirmation
from
several
Principles
and
grounds
,
as
well
of
Reason
,
as
Religion
,
and
these
pregnant
and
strong
.
Sixthly
,
The
truth
of
this
latter
Doctrine
hath
been
further
ascertained
by
several
instances
and
examples
of
persons
,
who
by
their
fallings
,
have
caused
the
said
Doctrine
to
stand
impregnable
.
Seventhly
,
This
Doctrine
hath
been
countenanced
also
by
the
concurrent
sence
of
all
Orthodox
and
Christianly-learned
Antiquity
.
Eightly
,
It
hath
likewise
received
Testimony
from
the
generality
of
that
Learning
and
Religion
,
since
the
times
of
Reformation
,
which
have
commended
themselves
unto
the
World
in
the
Works
and
Writings
of
that
Party
of
men
in
the
Protestant
Churches
,
which
is
commonly
known
by
the
Name
of
Lutheran
.
Ninethly
,
Substantial
proof
hath
been
made
,
that
the
professed
Adversaries
of
the
Doctrine
we
now
speak
of
,
even
the
most
steady
,
grave
,
and
best
advised
of
them
,
have
at
unawares
,
given
large
and
clear
Testimony
unto
it
,
being
not
able
,
without
the
help
of
the
spirit
which
speaketh
in
it
,
to
manage
(
like
themselves
)
their
discursive
affairs
in
other
cases
.
Yea
,
Tenthly
(
and
lastly
)
that
the
Synod
of
Dort
it self
,
convening
with
a
conscientious
,
if
not
with
a
concupiscentious
prejudice
also
(
for
this
is
the
strong
suspicion
of
many
)
against
it
(
with
its
fellows
)
and
intending
,
and
provoking
one
another
,
to
lay
the
honor
of
it
in
the
dust
for
ever
,
hath
at
several
turns
,
and
in
divers
expressions
,
according
to
the
interpretation
and
sence
of
their
own
most
orthodox
and
learned
Friends
,
yea
and
some
of
themselves
,
fully
comported
with
it
,
asserting
that
in
clearness
and
evidence
of
Principle
,
which
they
deny
with
solemnity
of
protest
,
and
with
a
Religious
abhorrency
,
in
conclusion
.
We
now
return
to
the
further
prosecution
of
the
business
principally
intended
in
this
Discourse
,
(
from
which
we
have
made
somewhat
a
large
digression
,
upon
the
occasion
formerly
specified
,
)
and
to
compleat
our
Demonstration
of
this
great
and
most
important
Truth
,
viz.
That
the
ever-blessed
Son
of
God
,
and
Saviour
of
the
World
,
the
Lord
Jesus
Christ
,
gave
Himself
a
Ransom
in
His
Death
for
all
,
and
every
man
,
without
exception
of
any
.
CHAP.
XVI
.
Several
other
Texts
of
Scripture
(
besides
those
formerly
produced
in
ranks
and
companies
)
argued
to
the
clear
eviction
of
Truth
,
in
the
same
Doctrine
,
viz.
That
the
Redemption
purchased
by
Christ
in
his
Death
,
was
intended
for
all
,
and
every
man
,
without
exception
of
any
.
HAving
in
our
late
Digression
largely
vindicated
some
material
proofs
§.
1.
from
the
Scripture
,
formerly
levyed
for
the
defence
of
that
Great
and
most
important
cause
,
both
of
God
,
and
men
,
the
Universality
of
Redemption
by
Christ
,
we
now
proceed
to
a
further
levy
upon
the
same
account
,
and
shall
raise
up
more
Scriptures
to
plead
the
same
cause
.
Let
us
begin
with
the
Parable
of
the
marriage-feast
,
as
it
is
reported
by
Matthew
,
and
Luke
.
We
shall
not
need
(
I
suppose
)
to
transcribe
the
whole
Protasis
of
the
Parable
,
which
is
very
large
:
but
onely
insist
upon
some
few
known
passages
of
it
,
such
as
I
conceive
will
joyntly
,
if
not
severally
,
give
a
light
of
demonstration
to
the
Truth
of
that
Doctrine
,
the
proof
and
confirmation
whereof
is
the
prize
contended
for
in
this
Discourse
.
However
,
if
the
Reader
desires
an
entire
enter-view
of
the
Parable
,
He
may
repair
Matt.
22.
2
,
3
,
&c.
Luk.
14.
16
,
17
,
&c.
without
much
trouble
,
to
the
Evangelists
themselves
.
First
,
Expositors
generally
agree
,
that
by
those
who
were
the
first
,
and
second
time
called
or
invited
,
to
the
wedding
[
He
sent
forth
His
servants
to
call
them
,
that
had
been
called
[
](A41481-e143190-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
to
the
wedding
:
Mat.
22.
3.
]
are
typified
,
or
meant
,
the
Jews
;
whom
God
had
anciently
invited
,
and
called
,
by
the
Ministry
of
His
Prophets
,
and
several
other
ways
,
to
partake
of
that
great
Blessedness
,
which
He
intended
to
confer
upon
the
sons
and
daughters
of
men
,
by
means
of
His
onely
begotten
Son
Jesus
Christ
,
and
who
were
the
second
,
yea
and
the
third
time
also
,
invited
hereunto
;
first
by
Iohn
the
Baptist
,
and
the
Lord
Christ
Himself
,
and
afterwards
by
His
Apostles
.
Secondly
,
The
Tenor
or
form
of
the
invitation
,
which
the
servants
sent
forth
to
call
those
,
that
had
been
formerly
invited
,
were
injoyned
by
the
King
to
use
in
calling
them
,
is
this
:
Behold
,
I
have
prepared
my
dinner
;
my
Oxen
and
my
Fatlings
are
killed
,
and
all
things
are
ready
:
Come
unto
the
marriage
[
](A41481-e143290-b)b
b
Matth.
22.
4
.
When
he
saith
to
those
that
are
invited
,
I
have
prepared
my
dinner
,
my
oxen
,
&c.
doubtless
His
meaning
is
not
,
that
He
had
prepared
His
dinner
for
others
,
or
that
His
Oxen
and
Fatlings
were
killed
for
the
entertainment
of
others
,
and
not
for
those
who
were
invited
by
Him
.
Such
an
intendment
as
this
in
His
invitation
,
had
been
meerly
delusory
,
and
altogether
unmeet
to
represent
the
intentions
of
God
in
calling
men
to
communion
and
fellowship
with
His
Son
Iesus
Christ
,
by
His
Ministers
of
the
Gospel
.
He
that
should
invite
a
man
to
a
feast
,
and
use
such
an
Argument
or
motive
as
this
,
to
perswade
Him
to
accept
of
this
His
invitation
,
and
to
come
accordingly
,
viz.
that
He
had
made
very
liberal
preparations
for
such
and
such
other
men
,
but
had
provided
nothing
for
Him
,
should
He
not
render
Himself
ridiculous
by
such
a
strain
of
Oratory
?
Thirdly
,
Evident
it
is
,
that
very
many
of
those
,
who
were
invited
to
this
Marriage-feast
by
the
King
,
and
consequently
,
for
whom
the
feast
was
prepared
,
and
for
whose
sake
the
Oxen
and
Fatlings
were
killed
,
never
came
to
partake
of
the
said
Feast
,
but
were
rejected
,
and
excluded
from
it
with
great
indignation
,
by
Him
that
had
so
graciously
invited
them
.
But
when
the
King
heard
thereof
,
(
viz.
how
they
had
mis-used
,
and
murthered
His
Servants
)
He
was
wroth
,
and
sent
forth
His
Armies
,
and
destroyed
those
Murtherers
,
and
burnt
up
their
City
[
](A41481-e143400-b)c
c
Verse
7
:
.
Concerning
whom
likewise
,
the
King
said
to
His
Servants
,
that
had
been
sent
forth
to
invite
them
:
I
say
unto
you
,
that
none
of
those
men
that
were
bidden
,
[
and
refused
to
come
,
]
shall
taste
of
my
Supper
[
](A41481-e143430-b)d
d
Luke
14.
24
.
Fourthly
,
It
is
no
less
evident
,
that
the
true
ground
or
reason
why
those
,
that
were
thus
excluded
from
the
Feast
,
or
suffered
this
exclusion
,
was
not
any
precedent
purpose
or
intendment
in
the
King
to
exclude
them
,
(
for
had
any
such
intention
harbored
in
Him
,
questionless
He
would
never
have
invited
them
,
)
no
nor
yet
that
subsequent
intendment
in
Him
,
to
exclude
them
,
when
He
saw
their
great
unworthiness
;
but
this
unworthiness
of
theirs
it self
.
Then
saith
He
to
His
Servants
,
the
wedding
is
ready
;
but
they
which
were
bidden
,
were
NOT
WORTHY
.
Go
ye
therefore
into
the
high
ways
[
](A41481-e143470-b)e
e
Mat.
22.
8.
,
&c.
Clearly
implying
,
that
it
was
the
UNWORTHINESS
of
the
persons
invited
,
which
was
the
true
and
proper
cause
of
their
exclusion
.
Neither
the
import
,
nor
sentence
of
the
Law
,
nor
yet
the
Judg
,
or
His
just
severity
in
giving
sentence
according
to
the
Law
,
are
so
properly
the
cause
of
the
punishment
,
or
death
,
of
the
Malefactor
,
as
the
crime
committed
against
the
Law
by
himself
.
It
is
meerly
accidental
to
the
Law
,
and
to
the
Judg
,
and
so
to
their
intentions
(
respectively
)
that
such
,
or
such
a
person
,
becomes
a
Malefactor
,
and
consequently
,
that
he
suffers
death
.
But
the
suffering
punishment
,
or
death
,
are
the
natural
and
proper
fruits
of
the
violation
of
the
Law
,
justly
inflicting
them
,
in
whomsoever
it
be
found
.
And
if
the
matters
of
Fact
deserve
punishment
,
or
death
,
it
would
argue
a
defect
in
the
Law
,
and
in
the
Judg
,
if
they
should
not
,
according
to
their
different
capacities
,
give
sentence
accordingly
.
We
have
(
as
I
remember
)
elsewhere
shewed
,
that
neither
God
,
nor
any
Decree
,
or
Law
of
his
,
are
any
cause
,
intentionally
,
or
directly
,
of
any
mans
,
either
sin
,
or
punishment
,
but
occasionally
,
or
accidentally
only
:
and
that
so
,
that
whosoever
sinneth
,
or
comes
to
be
punished
for
sin
,
might
have
avoided
both
,
any
Purpose
,
Law
,
or
Decree
of
God
notwithstanding
.
And
to
this
purpose
,
pertinent
is
the
Observation
made
by
Musculus
,
upon
our
Saviours
expression
,
Mat.
22.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
i.
e.
the
Kingdom
of
Heaven
is
made
like
,
or
become
like
,
not
,
is
like
,
unto
a
certain
King
,
&c.
For
(
saith
he
)
the
Kingdom
of
Heaven
is
not
such
a
thing
,
that
all
the
particulars
here
[
in
this
Parable
]
reported
of
it
,
should
belong
to
the
nature
of
it
:
but
several
of
them
are
accidental
to
it
,
through
the
wickedness
of
men
.
Otherwise
,
this
Kingdom
,
doth
not
of
it self
,
or
in
its
proper
nature
,
tend
to
the
destruction
of
any
man
[
](A41481-e143560-b)a
a
Observa●dū
est
quàm
notanter
si●
dictum
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Simil●
factum
est
.
Non
enim
in
seipso
tale
quid
est
regnum
coelorum
,
vt
quae
hîc
de
illo
cōmemorantur
,
ad
illius
pertineant
naturam
,
sed
accidunt
illi
improbitate
mortalium
.
Alioqui
non
facit
naturâ
suâ
ad
cujusdā
P●rdition●
,
&c.
Proinde
rectè
non
dicit
;
Simile
est
regnum
coelorum
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
sed
simile
factum
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
&c.
Fifthly
(
and
lastly
,
)
The
pregnant
Result
of
the
premised
Particulars
,
is
this
,
That
the
marriage
Feast
in
the
Parable
,
was
provided
by
the
King
,
and
the
Oxen
and
Fatlings
,
here
spoken
of
,
killed
,
not
only
for
those
,
who
upon
their
invitation
,
were
perswaded
to
come
and
partake
of
them
,
but
as
well
,
and
with
equal
(
if
not
with
more
especial
)
intentions
on
the
Kings
part
,
for
those
also
,
who
never
came
to
taste
of
them
;
and
consequently
,
that
the
Death
of
Christ
(
signified
by
the
Oxen
and
Fatlings
slain
)
and
the
blessedness
accruing
unto
the
children
of
men
hereby
,
signified
by
the
Feast
it self
,
were
equally
meant
,
and
intended
by
God
,
for
those
who
perish
,
and
for
those
who
are
saved
;
and
consequently
,
for
all
men
,
without
exception
of
any
.
And
indeed
this
purport
of
the
Parable
lieth
so
large
and
full
in
the
carriage
of
it
,
that
Calvin
himself
could
not
but
subscribe
unto
it
,
as
he
that
shall
please
to
peruse
his
Commentaries
upon
Mat.
22.
2.
and
withall
acknowledg
what
is
evident
,
must
needs
confess
.
Amongst
several
other
passages
facing
this
way
,
having
specified
some
points
of
difference
between
Matthew
,
and
Luke
,
in
recording
the
Parable
,
he
saith
,
That
yet
in
the
sum
and
substance
of
the
matter
they
very
well
agree
,
viz.
that
whereas
God
vouchsafed
this
peculiar
Honor
to
the
Jews
,
to
provide
and
FVRNISH
A
TABLE
OF
ENTERTAINMENT
FOR
THEM
,
they
rejected
this
Honor
pr●ffered
to
them
.
And
saith
moreover
,
That
Whereas
many
Expositors
refer
the
Marriage
of
the
Kings
Son
[
in
the
Parable
]
to
this
Point
,
That
Christ
is
the
end
of
the
Law
,
and
that
God
had
NO
OTHER
INTENT
IN
HIS
COVENANT
with
this
people
,
then
to
set
him
[
as
a
King
,
or
Ruler
]
over
them
,
and
by
the
sacred
band
of
a
spiritual
Marriage
to
joyn
a
Church
unto
him
,
I
freely
accord
with
them
herein
[
](A41481-e143790-b)b
b
In
summâ
quidem
optimè
conveniunt
,
quòd
cum
Deus
Judaeos
peculiari
honore
dignatus
fuerit
,
quasi
mensam
hospitalem
illis
instruens
,
illi
oblatum
sibi
honorē
contempserint
.
Quòd
nuptias
filii
Regii
hûc
refereunt
multi
Interpretes
,
quia
Christus
finis
est
Legis
,
neque
aliò
spectavit
Deus
in
suo
foedere
,
quàm
ut
eum
populo
suo
praeficeret
,
sacroque
spiritualis
conjugii
vinculo
Ecclesiam
ei
conjungeret
,
libenter
amplector
.
.
Afterwards
,
upon
vers.
9.
of
the
same
Chapter
,
But
(
saith
he
)
if
God
then
spared
not
the
natural
Branches
,
the
same
Vengeance
hangeth
over
us
at
this
day
,
unless
we
answer
when
he
calleth
.
Yet
shall
not
the
Supper
PROVIDED
[
or
,
prepared
]
FOR
US
,
be
lost
,
but
God
will
furnish
himself
with
other
guests
[
](A41481-e143860-b)a
a
Quod
si
tunc
non
pepercit
naturalibus
ramis
,
eadem
nobis
bodie
impendit
ultio
,
nisi
vocanti
respondeamus
.
Nec
vero
peribit
coena
,
qu●
nobis
parata
erat
,
sed
alios
sibi
convivas
Deus
accerset
.
Calvin
.
Harm.
p.
188.
.
In
these
passages
,
this
Great
supposed
Enemy
to
the
Universality
of
Redemption
by
Christ
,
clearly
supposeth
(
or
affirmeth
rather
)
the
same
to
be
a
truth
.
For
he
expresly
affirmeth
,
that
God
provided
a
Table
of
Entertainment
,
for
those
,
who
rejected
it
,
and
never
came
unto
it
▪
and
supposeth
,
that
the
Supper
provided
[
by
God
]
for
us
,
may
,
through
our
neglect
of
our
invitation
hereunto
,
be
withheld
from
us
,
and
that
others
may
be
admitted
unto
it
in
our
stead
.
If
the
Death
of
Christ
,
and
Salvation
by
him
,
were
provided
and
prepared
by
God
,
as
well
for
those
who
reject
them
,
as
for
those
who
imbrace
them
,
doubtless
they
were
intended
for
all
men
without
exception
.
Which
truth
(
as
was
lately
observed
)
is
so
necessary
for
the
due
managing
of
the
Scriptures
,
and
many
other
the
most
important
affairs
in
Christian
Religion
,
that
the
Professed
Enemies
thereof
are
ever
and
anon
constrained
and
forced
to
make
use
of
it
,
both
in
opening
the
Scriptures
,
as
likewise
in
their
other
Theological
Discussions
and
Debates
,
and
so
consequently
,
to
give
testimony
unto
it
.
And
the
very
truth
is
,
that
it
is
one
of
the
main
Pillars
,
that
supports
and
bears
up
the
weighty
Fabrick
of
that
Divinity
and
Religion
,
which
the
Scriptures
hold
forth
unto
the
World
.
Another
piece
of
Scripture
rising
up
in
assertion
of
the
same
Doctrine
,
is
§.
2.
that
which
speaks
in
these
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
i.
e.
(
word
for
word
,
)
For
there
hath
appeared
the
Grace
of
God
,
which
is
saving
unto
all
men
[
](A41481-e143990-b)b
b
Tit.
2.
11.
,
[
or
,
being
saving
unto
all
men
,
]
that
is
,
which
is
of
a
saving
nature
,
property
,
or
tendency
,
unto
all
men
.
The
Syriac
Translation
reads
,
Servatrix
omnium
,
the
savioress
of
all
men
.
Our
last
English
Translators
,
rendering
the
place
thus
,
For
the
Grace
of
God
,
which
bringeth
Salvation
,
hath
appeared
unto
all
men
,
shew
themselves
more
indulgent
to
their
own
sence
and
opinion
,
then
will
well
stand
with
the
ingenuity
and
faithfulness
required
in
Translators
,
(
an
infirmity
too
too
apparant
in
them
at
several
other
turns
,
)
though
the
truth
is
,
that
this
Translation
of
the
words
damnifies
their
Opinion
one
way
,
as
much
,
or
more
,
then
it
gratifies
it
in
another
.
For
in
making
the
Apostle
to
say
,
that
the
saving
Grace
of
God
hath
appeared
unto
all
men
,
they
suppose
him
to
be
of
their
Judgment
,
who
conceive
the
Gospel
,
and
the
saving
Grace
thereof
,
to
be
discovered
and
preached
by
God
unto
men
,
not
only
by
the
Ministry
of
Men
,
or
by
the
Letter
of
the
Gospel
it self
,
but
by
the
Works
of
Creation
also
,
and
the
gracious
Government
of
the
World
.
For
certain
it
is
,
that
the
saving
Grace
of
God
,
of
which
the
Apostle
here
speaks
,
had
not
at
this
time
appeared
unto
all
men
,
upon
any
other
terms
.
But
this
by
the
way
.
Our
former
Translators
dealt
much
more
fairly
with
the
Holy
Ghost
at
this
place
,
rendering
and
pointing
the
words
thus
:
For
that
Grace
of
God
,
that
bringeth
Salvation
unto
all
men
,
hath
appeared
.
The
Grace
of
God
[
in
Christ
]
is
here
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
salvifical
unto
all
men
,
not
because
it
is
such
to
all
sorts
,
or
ranks
of
men
only
,
or
,
to
some
men
of
all
sorts
and
degrees
,
(
as
some
,
not
fearing
to
destroy
the
clear
sence
of
the
Holy
Ghost
,
to
salve
their
own
,
interpret
,
)
but
because
it
is
such
to
all
men
simply
,
and
without
exception
of
any
.
This
Exposition
is
confirmed
,
1.
From
the
Context
,
in
the
words
immediately
following
,
wherein
the
proper
end
,
or
ducture
,
of
this
saving
Grace
of
God
now
discovered
,
is
declared
,
thus
:
Teaching
us
that
denying
all
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
and
godlily
in
this
present
world
.
If
then
this
saving
Grace
of
God
,
teacheth
,
i.
e.
be
apt
to
teach
,
perswade
,
and
lead
all
men
,
without
exception
,
as
well
one
,
as
another
,
to
a
denyal
of
all
ungodliness
—
and
to
live
soberly
,
—
then
must
it
needs
be
alike
saving
unto
all
.
For
if
this
teaching
property
in
it
,
flows
from
the
savingness
of
it
,
(
which
the
Apostle
here
clearly
supposeth
,
)
then
must
the
savingness
of
it
necessarily
be
of
equal
extent
with
that
property
.
An
Act
of
Grace
,
Love
,
or
Bounty
,
inviteth
,
obligeth
no
more
unto
thankfulness
,
then
those
to
whom
it
is
meant
and
intended
.
Now
certain
it
is
,
that
the
saving
Grace
of
God
,
held
forth
,
and
profered
unto
all
men
in
the
Gospel
,
teacheth
,
inviteth
,
perswadeth
,
obligeth
all
m●n
without
exception
,
as
well
one
,
as
another
,
to
deny
ungodliness
,
&c.
to
live
soberly
,
&c.
Otherwise
we
must
say
,
that
there
are
some
men
,
who
ought
not
,
who
are
no
ways
bound
,
to
learn
any
of
these
things
from
the
Gospel
,
nor
to
practise
them
upon
any
accompt
of
Grace
,
or
love
●endered
herein
from
God
unto
them
:
which
(
I
suppose
)
is
a
saying
too
hard
for
any
considering
man
to
digest
.
2.
The
words
themselves
in
their
Grammatical
,
native
,
and
proper
signification
,
give
out
the
sence
and
Exposition
specified
.
The
Grace
of
God
here
spoken
of
,
is
expresly
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
saving
,
or
salvisical
unto
,
or
apt
to
save
,
all
men
.
And
of
what
dangerous
consequence
it
is
,
to
turn
the
words
of
the
Holy
Ghost
out
of
their
proper
and
best
▪
known
significations
,
into
any
by
,
devious
,
and
qualified
sence
,
when
there
is
no
necessity
of
doing
it
,
hath
been
once
and
again
admonished
,
and
declared
,
in
the
Premisses
[
](A41481-e144330-b)a
a
Cap.
5.
Sect.
35.
Cap.
6.
§.
2
,
3
,
4
,
&c.
.
3.
The
Exposition
given
fairly
accordeth
the
passage
in
hand
with
many
other
its
fellow-Scriptures
;
as
where
God
is
said
to
have
prepared
His
Salvation
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
before
the
face
of
ALL
People
[
](A41481-e144380-b)b
b
Luke
2.
30.
,
to
be
willing
to
have
ALL
Men
saved
,
and
to
come
to
the
knowledg
of
the
Truth
[
](A41481-e144410-b)c
c
1
Tim.
2.
4.
:
So
again
,
to
have
NONE
perish
,
but
to
have
ALL
MEN
come
to
Repentance
[
](A41481-e144450-b)d
d
2
Pet.
3.
9.
:
And
again
,
where
Christ
is
said
,
through
the
Grace
of
God
,
to
have
tasted
death
for
EVERY
MAN
[
](A41481-e144490-b)e
e
Heb.
2.
9.
:
to
omit
several
others
,
which
we
have
demonstratively
proved
to
be
of
one
mind
,
and
one
heart
,
with
the
said
passage
,
so
understood
,
as
now
interpreted
.
4.
And
lastly
,
The
Exposition
given
is
attested
by
Orthodox
Interpreters
,
(
so
owned
,
and
acknowledged
by
our
Adversaries
.
)
By
name
(
saith
Pelican
)
he
testifieth
[
the
Grace
of
God
]
to
be
COMMON
TO
THE
UNIVERSE
OF
MEN
,
[
or
,
to
men
universally
,
]
because
of
Servants
,
of
whom
he
had
spoken
.
And
presently
after
:
But
we
are
ALL
one
in
Christ
,
we
are
ALL
UNIVERSALLY
called
to
the
Kingdom
of
God
,
we
were
ALL
,
after
the
offence
given
,
to
be
reconciled
unto
our
Father
[
](A41481-e144590-b)f
f
Nominatim
universiis
communem
esse
[
gratiam
Dei
]
testatur
,
propter
servos
,
de
quibus
locutus
erat
—
sed
cuncti
in
Christo
unum
sumus
,
universi
ad
regnum
Dei
vocamur
,
omnes
post
offensam
Patri
nostro
re●onciliandi
suimus
.
.
Aretius
upon
the
place
,
affirmeth
,
That
the
Gospel
offers
the
Grace
of
God
unto
ALL
MEN
:
and
hereupon
infers
,
that
therefore
it
concerns
ALL
MEN
to
adorn
the
Doctrine
hereof
with
their
lives
and
manners
[
](A41481-e144640-b)g
g
Prima
ratio
est
,
Evangelium
omnibus
hominibus
offert
gratiam
D●i
;
Ergo
omnium
interest
hanc
Doctrinam
ornare
vita
&
moribus
.
.
If
the
Gospel
offers
the
saving
Grace
of
God
unto
all
men
,
and
all
men
upon
this
account
stand
bound
to
adorn
the
Doctrine
thereof
,
then
must
this
Grace
,
in
the
offer
of
it
,
and
so
in
the
intention
of
him
,
who
offers
it
in
the
Gospel
,
be
saving
,
i.
e.
of
a
saving
tendency
and
import
unto
all
men
.
Yea
if
all
men
stand
alike
bound
,
in
respect
of
the
alike
offer
of
it
respectively
unto
them
,
(
neither
of
which
alikeness
can
reasonably
be
denyed
,
or
indeed
questioned
,
)
it
is
a
plain
case
,
that
the
savingness
of
it
,
and
Salvation
by
it
,
is
by
God
alike
intended
unto
all
men
.
But
from
the
Universal
Offer
of
Grace
unto
men
in
the
Gospel
,
we
have
formerly
argued
,
and
evicted
,
real
intentions
in
God
,
of
Salvation
by
Christ
unto
all
men
,
without
exception
[
](A41481-e144720-b)h
h
Cap.
7.
Sect.
2.
3.
&c.
.
As
for
those
trivial
evasions
from
this
and
such-like
Scriptures
,
as
viz.
that
by
all
men
,
may
be
meant
either
great
numbers
of
men
,
or
all
sorts
,
or
some
of
all
sorts
and
ranks
of
men
,
or
Jews
and
Gentiles
;
and
so
again
,
that
the
Grace
of
God
may
be
said
to
be
saving
unto
all
men
,
because
there
is
a
sufficiency
of
merit
in
Christ
to
save
all
men
,
though
the
Salvation
of
all
men
by
him
be
not
intended
by
God
,
&c.
These
(
I
say
)
with
the
like
put-offs
,
we
have
already
upon
like
occasions
frequently
occurring
,
detected
of
vanity
,
and
shewed
their
clear
inconsistency
with
the
principles
,
as
well
of
that
Wisdom
,
which
is
revealed
from
Heaven
in
the
Scriptures
,
as
of
that
reason
and
understanding
which
are
naturally
ingrafted
in
men
.
If
any
mans
judgment
be
yet
tempted
with
a
face
of
any
seeming
beauty
,
or
strength
in
any
of
them
,
he
may
(
I
presume
)
be
delivered
from
further
inconvenience
in
this
kind
,
by
a
second
review
of
the
sixth
Chapter
of
this
Discourse
,
at
least
if
he
shall
diligently
consider
what
is
to
be
seen
there
.
In
the
next
Chapter
of
the
same
Epistle
,
the
Apostle
addeth
light
unto
§.
3.
light
in
the
business
in
hand
,
expressing
himself
thus
:
But
after
that
the
kindness
and
love
of
God
our
Saviour
towards
men
appeared
[
](A41481-e144830-b)a
a
Tit.
3.
4.
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
goodness
and
the
love
of
God
towards
man
.
I
here
demand
,
How
,
or
whether
,
God
can
in
any
tolerable
construction
of
Reason
,
or
common
sence
,
be
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
lover
of
men
,
or
to
bear
an
affection
of
love
to
men
,
in
case
he
should
hate
incomparably
the
far
greatest
part
of
men
,
and
that
with
the
hatred
of
a
Reprobation
from
eternity
,
leaving
them
without
all
possibility
of
escaping
eternal
misery
and
torment
,
and
this
,
when
as
at
the
same
cost
and
charge
,
which
he
hath
been
at
for
the
saving
of
a
few
,
he
might
have
provided
for
the
Salvation
of
them
all
.
For
this
they
affirm
,
who
grant
,
that
Christ
dyed
sufficiently
for
all
,
but
intentionally
only
for
a
few
.
Can
we
say
that
a
King
,
or
Prince
,
is
a
Lover
of
his
Kingdom
,
or
of
his
Subjects
,
only
because
he
loves
two
or
three
Favorites
about
his
Court
,
especially
when
the
generality
and
great
Body
of
his
Subjects
,
are
in
imminent
danger
of
perishing
,
or
being
undone
,
unless
he
provides
for
their
relief
,
&
he
in
the
midst
of
the
greatest
abundance
of
means
to
relieve
them
,
and
this
without
the
least
prejudice
,
or
hinderance
to
himself
,
shall
altogether
neglect
them
in
their
danger
and
misery
?
Doubtless
there
was
never
Prince
or
King
since
the
World
began
,
that
ever
obtained
the
Name
,
or
Honor
,
of
a
Lover
of
his
Subjects
,
upon
such
terms
as
these
.
And
yet
they
make
God
a
Lover
of
men
,
in
no
other
sence
,
upon
no
whit
better
terms
,
who
affirm
and
teach
,
that
he
loved
only
that
small
number
of
men
,
which
they
call
,
His
Elect
,
(
which
the
Scripture
very
frequently
affirms
to
be
few
,
in
comparison
of
those
who
perish
,
)
when
as
that
great
generality
,
and
vast
Body
of
men
,
were
from
the
greatest
to
the
least
of
them
,
in
most
imminent
danger
of
being
undone
(
and
that
in
the
most
dreadful
manner
that
can
be
imagined
)
to
the
days
of
eternity
;
teaching
withall
,
that
the
Death
of
Christ
,
which
was
bestowed
upon
these
few
only
,
was
sufficient
for
the
saving
of
the
rest
also
;
and
that
God
upon
meer
will
and
pleasure
,
not
to
ease
his
Son
Jesus
Christ
in
the
least
,
nor
to
accommodate
himself
at
all
otherwise
,
implacably
resolved
from
eternity
to
exclude
all
these
from
part
and
fellowship
in
that
Salvation
.
With
a
great
desire
my
Soul
desireth
,
that
men
,
whose
consciences
serve
them
to
oppose
in
the
present
Controversie
,
would
seriously
and
calmly
consider
,
whether
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
love
to
mankind
,
which
the
Scripture
reporteth
to
be
in
God
,
be
at
all
compossible
,
or
consistent
,
with
such
a
dismal
design
in
reference
unto
men
,
as
that
now
represented
.
Again
,
If
God
loveth
only
such
a
small
number
of
men
,
as
the
Opinion
,
which
we
oppose
,
supposeth
,
why
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
love
of
Angels
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
love
of
Men
,
ascribed
unto
him
?
For
doubtless
if
God
loves
no
more
men
,
then
those
,
who
come
to
be
actually
saved
,
he
might
more
properly
and
truly
be
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
Angels
,
rather
then
a
Lover
of
Men.
Because
if
we
shall
restrain
his
love
towards
men
,
only
to
those
comparative
few
,
who
will
be
actually
and
eventually
saved
,
he
will
be
found
to
love
a
far
greater
proportion
of
Angels
,
then
of
men
:
it
being
no
ways
probable
,
but
that
the
number
of
Angels
,
who
keep
their
standing
,
and
are
Elect
,
is
far
greater
,
being
compared
with
those
that
fell
,
then
the
number
of
men
,
who
according
to
the
Scriptures
are
like
to
be
actually
saved
,
is
,
being
compared
with
those
that
perish
.
To
say
,
that
Gods
Love
,
though
but
to
a
few
men
,
expressed
in
the
gift
of
§.
4.
his
Son
Jesus
Christ
to
dye
for
them
,
is
more
considerable
,
and
so
a
more
reasonable
ground
of
giving
the
denomination
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unto
him
,
then
the
love
which
he
bears
to
Angels
,
though
more
in
number
,
or
in
proportion
,
is
to
say
that
,
which
no
way
easeth
the
matter
,
or
salveth
the
difficulty
.
First
,
Because
the
Angels
,
the
Elect
Angels
(
as
the
Scripture
calleth
them
)
are
partakers
with
men
in
the
gift
of
Jesus
Christ
given
unto
men
,
though
not
in
that
Redemption
from
sin
&
misery
,
which
accrues
unto
men
by
him
(
unless
haply
it
be
by
sympathy
with
their
fellow
creatures
,
in
their
joy
and
blessedness
)
yet
otherwise
,
as
appears
from
Col.
2.
10.
and
other
places
:
and
besides
is
generally
acknowledged
by
Divines
.
Secondly
,
One
of
the
highest
expressions
I
remember
,
whereby
the
happiness
procured
for
men
by
the
gift
of
Christ
is
set
forth
in
the
Scripture
,
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
equality
with
the
Angels
,
or
likeness
of
condition
with
them
,
Luk.
20.
36.
Therefore
Gods
Love
to
the
Angels
that
stand
,
doth
not
fall
short
,
at
least
to
any
such
considerable
degree
,
of
the
Love
which
he
beareth
unto
men
,
that
are
saved
.
Therefore
the
Reason
why
he
is
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
Men
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
Angels
,
is
not
because
he
loves
some
men
more
then
he
doth
any
Angels
:
but
because
he
loved
all
men
,
and
not
all
Angels
.
Besides
,
if
God
should
love
only
such
a
small
parcel
of
men
as
some
imagine
,
with
the
hatred
of
all
the
rest
,
he
might
much
more
properly
be
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Hater
of
men
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
men
.
Whereas
the
Scripture
frequently
extols
and
magnifies
the
Love
of
God
towards
all
men
,
yea
towards
his
Enemies
,
on
whom
he
maketh
his
Sun
to
arise
,
and
sendeth
rain
,
as
well
as
on
his
Friends
[
](A41481-e145160-b)a
a
Mat.
5
45.
,
and
strictly
injoyneth
all
those
that
would
be
accounted
his
children
,
to
resemble
and
imitate
him
in
this
his
goodness
:
but
no where
suggesteth
the
least
degree
of
any
hatred
in
him
against
any
person
of
man
,
personally
considered
,
nor
any
other
,
then
what
doth
redundare
in
personam
,
(
as
the
School-men
speak
,
)
i.
e.
which
redoundeth
,
and
(
as
it
were
)
runs
over
,
from
the
sin
,
which
he
hateth
,
unto
the
person
,
in
whom
that
sin
is
found
.
Again
,
if
God
should
not
love
the
generality
of
mankind
in
order
to
their
Salvation
by
Christ
,
then
all
the
good
which
he
doth
unto
them
in
outward
things
,
as
in
making
his
Son
to
arise
,
and
his
Rain
to
fall
upon
them
,
(
as
our
Saviour
saith
he
doth
,
as
well
upon
the
unjust
,
as
the
just
,
)
and
so
his
filling
of
their
heart
with
food
and
gladness
,
with
the
like
,
must
be
conceived
to
be
done
by
him
upon
such
terms
,
and
with
such
intentions
,
as
men
use
to
lay
scraps
for
birds
,
or
bait
hooks
for
fishes
;
which
they
do
for
none
other
end
,
but
to
take
and
destroy
them
.
For
if
God
hath
no
intent
in
these
Dispensations
of
his
towards
them
to
do
them
any
good
in
a
saving
way
;
he
must
needs
be
conceived
to
intend
their
ruine
and
destruction
,
at
least
the
increase
of
their
ruine
and
destruction
,
by
them
:
it
being
no
ways
reasonable
to
conceive
,
but
that
he
hath
higher
and
more
considerable
ends
propounded
to
himself
in
his
Providential
Administrations
about
men
,
in
reference
unto
men
,
then
about
beasts
,
in
relation
unto
them
:
though
it
is
true
,
he
hath
the
same
general
and
ultimate
End
,
his
Glory
,
in
all
his
Works
and
Administrations
,
one
or
other
.
But
if
the
generality
,
or
far
greatest
part
of
men
,
are
bound
to
beleeve
(
and
bound
they
are
to
beleeve
it
,
if
it
be
a
revealed
Truth
)
that
God
,
in
giving
them
health
,
and
peace
,
and
prosperity
in
the
world
,
intends
nothing
but
evil
to
them
,
a
fuller
cup
of
the
wrath
and
vengeance
which
is
to
come
,
how
can
the
bountifulness
and
long-sufferance
of
God
be
said
to
lead
men
to
Repentance
?
which
yet
is
the
Apostles
Doctrine
,
Rom.
2.
4.
Neither
the
goodness
,
nor
patience
of
God
towards
evil
men
,
can
be
said
to
lead
them
to
Repentance
,
but
by
the
mediation
,
or
supposal
,
of
these
three
Principles
.
1.
That
these
Dispensations
of
God
(
I
mean
,
of
goodness
,
and
patience
)
towards
such
men
,
are
proper
and
sufficient
[
I
mean
by
the
help
of
that
operation
of
the
Spirit
of
God
,
which
always
accompanieth
them
]
to
bring
men
to
Repentance
.
And
2.
That
Gods
intent
is
,
that
they
should
bring
them
actually
to
Repentance
;
or
at
least
,
that
he
hath
no
intention
otherwise
,
or
to
the
contrary
.
3.
(
And
lastly
)
That
he
truly
and
really
intends
their
Salvation
,
upon
their
Repentance
.
Wicked
men
can
at
no
hand
of
reason
,
no
nor
yet
of
common
sence
,
be
said
to
be
led
to
Repentance
,
by
the
goodness
or
long-sufferance
of
God
towards
them
,
unless
1.
It
be
supposed
,
that
there
is
a
genuine
,
natural
,
or
proper
Rhetorique
,
or
moving
tendency
in
them
to
perswade
and
encourage
such
men
to
Repent
;
nothing
can
be
said
to
lead
a
man
,
to
such
or
such
an
action
,
or
course
,
but
that
which
is
proper
to
invite
,
or
perswade
him
unto
either
.
Nor
unless
it
be
supposed
,
2.
That
God
hath
an
intent
,
that
such
men
should
be
actually
perswaded
,
and
made
willing
to
repent
by
such
Dispensations
,
at
least
that
he
should
have
no
intentions
to
the
contrary
.
For
how
can
any
man
be
actually
perswaded
or
made
willing
by
any
means
,
motive
,
or
encouragement
whatsoever
,
to
attempt
,
or
do
,
any
such
thing
,
which
he
hath
cause
to
judg
,
or
beleeve
,
that
Gods
intentions
stand
against
his
doing
,
or
performance
?
There
is
no
motive
or
encouragement
,
against
the
determinate
Counsel
of
God
made
known
.
Nor
3.
(
and
lastly
)
Can
the
said
Dispensations
of
goodness
or
patience
in
God
,
be
said
to
lead
any
man
to
Repentance
,
unless
it
be
yet
further
supposed
,
that
his
real
intent
and
purpose
is
to
save
him
,
upon
his
Repentance
,
or
in
case
he
shall
Repent
,
or
at
least
,
that
they
may
be
such
.
For
what
encouragement
can
any
man
have
to
repent
,
in
case
he
hath
sufficient
ground
to
judg
,
that
God
hath
absolutely
rejected
him
,
and
will
not
save
him
,
no
not
upon
his
Repentance
?
Therefore
certainly
God
hath
no
intentions
of
evil
,
or
of
condemnation
,
or
of
encrease
of
condemnation
,
against
the
generality
of
men
,
no
nor
yet
against
the
worst
or
wickedest
of
men
,
in
those
gracious
vouchsafements
of
life
,
health
,
liberty
,
peace
,
food
,
rayment
,
and
other
the
like
temporal
mercies
and
accommodations
unto
them
.
Again
,
How
can
men
look
upon
themselves
as
any
ways
debtors
,
or
obliged
§.
5.
unto
God
in
thankfulness
,
for
good
things
administred
unto
them
with
hard
intentions
,
or
with
a
purpose
not
to
bless
them
,
but
to
make
their
condemnation
so
much
the
greater
,
and
more
heavy
upon
them
?
If
birds
and
fishes
had
understanding
,
and
should
know
for
what
end
,
or
with
what
intentions
,
men
lay
scraps
and
baits
,
though
made
of
such
things
as
they
love
,
and
stand
in
need
of
,
in
their
way
,
would
they
thank
them
for
it
,
or
should
they
have
any
reason
so
to
do
?
Or
had
Amasa
any
cause
to
think
the
better
of
Joab
for
taking
Him
by
the
Beard
with
His
right
Hand
,
to
kiss
Him
[
](A41481-e145520-b)a
a
2
Sam.
20.
9
?
Or
our
Saviour
,
to
think
the
better
of
Judas
,
for
the
kiss
wherewith
He
greeted
Him
[
](A41481-e145550-b)b
b
Matth.
26.
49
?
Besides
,
it
being
the
duty
of
the
Saints
to
imitate
or
resemble
their
Heavenly
Father
,
not
onely
in
His
outward
Expressions
,
but
much
more
in
His
Intentions
,
and
frame
of
spirit
towards
men
,
when
He
doth
good
unto
them
,
causing
His
Sun
to
arise
,
and
His
Rain
to
fall
upon
them
,
in
case
His
Intentions
towards
them
in
such
applications
of
Himself
unto
them
,
were
bent
,
not
upon
their
Salvation
,
but
Destruction
,
would
it
not
follow
,
that
when
they
should
perform
those
Christian
services
unto
them
,
injoyned
by
our
Saviour
Himself
,
But
I
say
unto
you
,
love
your
enemies
,
bless
them
that
curse
you
,
pray
for
them
that
despitefully
use
you
[
](A41481-e145600-b)a
a
Mat.
5.
44.
,
&c.
they
were
bound
to
do
all
these
in
order
unto
,
and
with
an
intent
to
procure
,
their
greater
and
deeper
condemnation
,
and
not
with
any
intent
to
gain
them
in
to
the
Gospel
?
And
if
wicked
men
,
enemies
to
the
Saints
,
should
know
,
or
have
reasonable
ground
to
judg
,
that
when
they
express
themselves
outwardly
in
terms
of
love
,
and
good-will
,
towards
them
,
they
mean
them
ruine
,
or
increase
of
Punishment
and
Torment
hereby
,
had
they
not
cause
to
judg
them
the
vilest
Hypocrites
and
Dissemblers
under
Heaven
?
Nor
do
they
represent
the
glorious
God
Himself
any
whit
better
,
unto
the
World
,
who
affirm
and
teach
,
that
in
,
and
under
,
His
most
pathetical
,
and
moving
invitations
,
encouragements
,
and
promissory
offers
of
Grace
,
Mercy
,
Salvation
,
unto
the
generality
of
men
,
(
whereof
the
Scriptures
are
full
,
)
He
intends
not
the
Donation
,
or
gift
of
Grace
,
Mercy
,
or
Salvation
unto
them
,
upon
any
condition
or
terms
whatsoever
,
but
Wrath
,
and
Judgment
,
and
an
opportunity
to
render
them
seven-fold
more
the
children
of
death
and
condemnation
,
then
otherwise
they
would
,
or
could
,
have
been
.
Lastly
,
If
God
intends
the
increase
of
guilt
and
punishment
unto
wicked
men
,
or
the
generality
of
men
,
in
the
comforts
and
good
things
of
this
world
providentially
disposed
and
dispensed
unto
them
,
He
must
needs
desire
the
bringing
or
coming
of
these
accordingly
upon
them
.
No
man
intends
any
thing
in
order
to
the
accomplishment
of
such
,
or
such
,
an
end
,
but
this
end
is
desired
by
Him
.
Again
,
certain
it
is
that
the
increase
of
guilt
and
punishment
cannot
come
upon
men
,
by
means
,
or
by
occasion
,
of
the
good
things
given
by
God
unto
them
,
but
onely
by
the
intervening
of
their
unthankfulness
,
and
abuse
of
these
good
things
,
in
one
kinde
,
or
other
.
Further
,
as
there
is
no
man
but
wisheth
,
and
desireth
the
coming
to
pass
of
such
things
,
which
are
simply
and
absolutely
necessary
for
the
bringing
to
pass
such
things
as
He
desireth
,
so
hath
no
man
cause
to
be
offended
with
any
man
for
the
doing
of
such
things
,
which
are
simply
and
absolutely
necessary
to
the
effecting
of
any
such
end
,
which
He
desireth
;
especially
when
His
desire
in
this
kinde
is
raised
and
built
upon
foundations
of
Righteousness
and
sound
Wisdom
;
which
is
not
questionable
in
,
or
about
,
any
the
desires
of
God
.
Now
then
if
God
intends
,
He
must
needs
also
desire
,
the
increase
of
guilt
and
punishment
upon
wicked
men
,
or
the
generality
of
men
;
if
He
desires
this
,
He
hath
no
cause
to
be
offended
with
these
men
,
for
their
unthankfulness
,
or
for
any
such
abuse
of
His
Mercies
or
good
things
conferred
upon
them
,
without
which
it
was
unpossible
for
Him
to
attain
His
desired
end
,
viz.
an
increase
of
guilt
and
condemnation
upon
them
,
(
as
was
asserted
.
)
The
Reason
is
,
because
(
according
to
our
late
▪
asserted
principle
)
no
man
hath
cause
to
be
offended
with
another
,
for
doing
that
,
which
is
directly
and
absolutely
necessary
for
the
bringing
to
pass
of
any
such
end
,
which
is
maturely
,
and
according
to
sound
Principles
of
Wisdom
and
Righteousness
,
projected
and
desired
by
Him
.
Nor
is
there
the
least
question
to
be
made
,
but
that
,
if
God
intends
,
and
consequently
desires
,
the
increase
of
guilt
and
condemnation
upon
the
generality
of
men
,
both
His
Intentions
and
Desires
in
this
kinde
,
are
most
regular
,
in
respect
of
all
regularity
,
that
either
Wisdom
,
or
Righteousness
,
can
give
unto
them
.
Not
will
it
much
,
if
any
thing
at
all
,
here
help
,
to
say
,
that
though
God
§.
6.
doth
not
intend
the
Salvation
of
the
generality
of
men
in
giving
unto
them
the
good
things
of
this
life
to
enjoy
so
abundantly
,
as
for
the
most
part
he
doth
,
but
the
increase
of
their
guilt
&
condemnation
,
yet
in
as
much
as
no
particular
man
knoweth
but
that
God
may
intend
His
spiritual
good
,
and
Salvation
,
in
such
Dispensations
,
all
a●e
bound
to
conceive
this
Hope
of
themselves
,
and
consequently
every
man
stand●
bound
to
be
thankful
unto
God
for
what
He
receiveth
from
Him
in
this
kinde
,
and
to
seek
more
after
Him
.
And
if
any
man
shall
be
found
neglective
of
what
is
His
duty
herein
,
or
shall
turn
the
G●ace
of
God
towards
Him
,
even
in
these
outward
things
,
into
wantonness
,
and
not
into
thankfulness
,
He
deserve●
to
be
punished
so
much
the
more
severely
for
it
.
For
to
this
.
I
answer
:
No
man
stands
bound
to
beleeve
that
,
or
to
conceive
Hope
of
that
,
which
He
hath
no
sufficient
ground
of
bel●eving
,
or
why
He
should
beleeve
it
:
much
less
to
beleeve
that
,
which
He
hath
much
more
Reason
to
question
,
or
doubt
of
,
then
to
beleeve
.
Solomon
informeth
us
,
that
it
is
the
property
of
a
fool
▪
to
beleeve
every
thing
[
or
,
every
word
[
](A41481-e145720-b)a
a
Prov.
14.
15.
,
]
viz.
as
well
that
,
which
He
hath
no
ground
or
reason
to
beleeve
,
as
that
which
He
hath
.
And
it
is
commonly
said
and
taught
amongst
us
,
that
in
matters
of
Religion
,
and
of
Salvation
,
nothing
ought
to
be
beleeved
by
any
man
,
but
what
He
hath
a
sufficient
ground
,
in
,
or
from
,
the
Word
of
God
,
to
beleeve
.
If
so
,
if
no
man
ought
▪
to
beleeve
,
in
matters
appertaining
to
Salvation
,
but
what
He
hath
a
ground
,
or
warrant
in
the
Word
of
God
to
beleeve
;
much
less
ought
He
to
beleeve
any
such
thing
,
the
truth
whereof
the
Word
of
God
administers
much
more
ground
to
doubt
,
question
,
and
suspect
,
then
to
beleeve
.
So
that
if
this
be
a
Truth
revealed
in
the
Wo●d
of
God
,
That
God
doth
not
intend
the
spiritual
good
of
the
generality
▪
or
of
far
the
greatest
part
of
men
,
in
their
outward
mercies
and
good
things
,
but
the
contrary
;
certain
it
is
that
every
particular
man
(
at
least
,
that
hath
no
sufficient
proof
of
His
Regeneration
)
hath
ten
,
twenty
,
if
not
an
hundred
times
more
reason
to
doubt
and
question
,
whether
His
spiritual
good
be
intended
by
God
,
or
no
,
in
the
things
we
speak
of
,
then
to
beleeve
that
it
is
intended
.
As
in
the
business
of
a
lottery
,
where
there
are
fourty
,
it
may
be
an
hundred
blanks
for
one
prize
,
no
man
hath
so
much
reason
or
ground
to
hope
,
that
He
shall
draw
a
prize
,
in
case
He
should
adventure
his
money
this
way
,
as
that
He
shall
draw
a
blank
.
And
upon
this
account
,
lotteries
have
still
been
accounted
little
better
then
cheats
,
or
unworthy
devices
contrived
gin
▪
wise
,
to
catch
the
money
of
simple
and
inconsiderate
people
,
men
of
understanding
easily
discerning
the
fraud
,
and
so
keeping
their
foot
out
of
the
snare
.
And
whether
that
Doctrine
,
which
teacheth
,
that
God
intendeth
onely
the
Salvation
of
a
few
,
but
the
condemnation
of
many
,
and
yet
commandeth
all
to
beleeve
that
they
may
be
saved
,
doth
not
make
the
glorious
Gospel
of
God
like
unto
one
of
such
lotteries
,
I
leave
to
all
understanding
and
unprejudiced
men
to
consider
.
In
the
mean
time
evident
it
is
,
that
this
Opinion
,
that
Christ
dyed
not
for
all
men
,
but
for
some
few
onely
,
is
(
as
it
were
)
calculated
,
and
the
face
of
it
bent
and
set
,
to
make
the
distance
between
Heaven
and
Earth
,
between
God
,
and
His
creature
,
Man
,
greater
and
wider
,
then
yet
it
is
;
to
multiply
jealousies
and
hard
thoughts
in
the
hearts
and
mindes
of
men
and
women
concerning
God
,
where
they
are
more
then
apt
enough
to
engender
and
multiply
,
without
the
irritation
of
such
a
Doctrine
.
Yea
whereas
God
hath
put
Himself
into
His
Christ
(
God
was
in
Christ
,
saith
the
Apostle
,
as
we
heard
formerly
[
](A41481-e145770-b)a
a
Cap.
5.
sect.
28.
,
reconciling
the
World
unto
Himself
,
)
that
by
the
means
of
Him
,
and
by
the
Tender
and
Promise
of
Forgiveness
of
sins
unto
men
,
through
Him
,
upon
the
gracious
terms
of
beleeving
,
He
might
prevail
with
the
World
to
love
Him
,
to
think
well
and
honorably
of
Him
;
this
Doctrine
seeks
to
put
Him
out
of
His
Christ
again
,
at
least
in
reference
to
any
such
glorious
design
as
that
of
reconciling
the
World
unto
Him
:
yea
and
saith
(
in
effect
)
unto
the
World
it self
,
Beleeve
Him
not
,
though
He
speaketh
never
so
graciously
unto
you
:
when
He
promiseth
you
Life
and
Salvation
upon
the
fairest
and
freest
terms
,
He
hath
War
in
His
Heart
against
you
,
and
intendeth
to
destroy
you
.
If
it
be
yet
objected
,
that
upon
the
same
ground
,
no
particular
Person
§.
7.
should
have
any
sufficient
ground
,
or
Reason
,
to
beleeve
,
that
He
is
one
of
those
that
shall
be
saved
,
in
as
much
as
the
number
of
those
that
shall
be
saved
,
is
affirmed
to
be
but
small
;
I
answer
,
True
it
is
,
no
man
is
bound
to
beleeve
simply
and
absolutely
,
that
He
is
one
of
those
that
shall
be
saved
;
but
conditionally
onely
,
viz.
in
case
He
shall
beleeve
,
and
persevere
beleeving
unto
the
end
.
All
that
a
man
is
bound
to
beleeve
in
this
kinde
positively
,
is
,
that
He
is
one
of
those
that
may
be
saved
:
and
the
Doctrine
asserted
by
us
,
viz.
that
Christ
dyed
for
all
men
without
exception
,
administreth
a
fair
ground
,
and
full
footing
for
such
a
Faith
,
as
this
,
unto
every
man
.
Whereas
the
Doctrine
opposite
hereunto
,
which
affirmeth
,
that
Christ
dyed
for
the
Elect
onely
,
leaveth
no
foundation
or
ground
at
all
of
this
Faith
,
unto
any
man
whatsoever
,
at
least
being
yet
in
His
Natural
condition
,
and
unconverted
.
For
,
1.
if
onely
those
men
be
in
a
possibility
of
being
saved
,
for
whom
Christ
dyed
:
And
,
2.
if
Christ
dyed
for
the
Elect
onely
;
And
,
3.
if
no
unregenerate
or
unconverted
Person
,
hath
any
ground
to
beleeve
that
He
is
one
of
Gods
Elect
;
It
roundly
follows
,
and
with
pregnancy
of
consequence
,
that
no
such
Person
[
I
mean
,
who
is
yet
unconverted
]
hath
any
sufficient
ground
to
beleeve
that
He
Is
one
of
those
,
that
may
be
,
or
that
is
in
a
possibility
of
being
,
saved
.
All
the
said
Hypotheses
,
or
Premisses
,
[
as
,
viz.
1.
That
no
man
is
in
a
possibility
of
being
saved
,
but
onely
those
for
whom
Christ
dyed
.
2.
That
Christ
dyed
onely
for
the
Elect
:
And
,
3.
that
no
unregenerate
Person
hath
any
sufficient
ground
to
beleeve
,
that
He
Is
one
of
the
Elect
;
]
are
authentique
and
unquestionable
,
according
to
the
known
Principles
of
our
Adversaries
:
therefore
the
conclusion
specified
must
be
admitted
,
and
owned
,
by
them
.
If
they
will
admit
the
said
conclusion
,
and
judg
it
no
ways
prejudicial
,
either
to
themselves
,
or
their
cause
,
so
to
do
;
I
would
demand
of
them
,
what
foundation
of
encouragement
they
can
lay
,
to
perswade
unregenerate
men
,
either
to
strive
to
enter
in
at
the
strait
gate
,
to
labor
for
the
me●●
that
endureth
to
everlasting
life
,
or
to
apply
them selves
seriously
and
effectually
,
in
one
kinde
or
other
,
to
the
means
of
beleeving
.
We
know
that
without
Hope
,
or
an
apprehended
possibility
of
obtaining
,
what
is
endevored
and
sought
after
,
all
motives
or
grounds
of
perswasion
unto
action
,
amount
to
no
more
,
then
to
the
beating
of
the
Ayr
:
the
Hearts
of
men
are
not
at
all
taken
,
or
wrought
,
by
them
.
Despair
of
Salvation
,
quencheth
all
thoughts
,
all
endevors
,
all
desires
of
beleeving
.
Therefore
if
an
unregenerate
Person
hath
no
sufficient
ground
of
Hope
that
He
is
one
of
those
,
who
are
so
much
as
in
a
possibility
of
being
saved
,
He
is
not
capable
of
any
impressions
from
any
ground
or
motive
whatsoever
to
beleeving
.
If
it
be
here
said
;
though
an
unregenerate
Person
hath
no
sufficient
ground
§.
8.
of
Hope
that
He
Is
one
of
Gods
Elect
,
and
consequently
,
that
Christ
dyed
for
Him
,
yet
He
hath
sufficient
ground
of
Hope
that
He
MAY
BE
one
of
these
,
and
so
,
that
there
is
a
possibility
that
Christ
MAY
have
dyed
for
Him
:
and
upon
the
account
of
such
an
Hope
as
this
,
He
hath
encouragement
sufficient
to
apply
Himself
to
the
means
of
beleeving
;
I
answer
,
1.
That
such
an
Hope
,
which
amounts
onely
,
or
very
little
more
then
,
to
a
bare
apprehended
possibility
of
obtaining
,
hath
but
a
very
feeble
and
faint
influence
upon
the
Heart
of
a
considering
man
,
by
way
of
encouragement
unto
action
,
especially
unto
such
action
,
which
is
of
a
laborious
and
difficult
import
,
and
wherein
He
must
deny
Himself
,
in
matters
of
ease
,
pleasure
,
profit
,
&c.
and
this
to
an
eminent
degree
.
Now
it
is
generally
known
,
that
that
action
,
or
course
of
engagement
,
wherein
they
must
labor
and
exercise
themselves
,
who
desire
to
beleeve
unto
Salvation
,
is
of
such
an
import
as
we
speak
of
:
it
is
a
course
of
action
,
wherein
men
must
put
forth
,
or
give
out
themselves
,
with
all
their
Heart
,
and
with
all
their
Soul
,
with
all
their
minde
,
and
with
all
their
strength
,
wherein
they
must
labor
,
strive
,
watch
and
pray
continually
,
deny
themselves
,
crucifie
the
old
man
,
&c.
or
otherwise
,
not
expect
Salvation
.
2.
Neither
is
it
so
clear
a
Truth
(
especially
according
to
the
Principles
of
those
against
whom
we
now
argue
)
that
an
unregenerate
man
hath
a
sufficient
ground
of
Hope
,
that
He
may
be
one
of
the
Elect.
For
if
He
be
not
at
present
one
of
these
,
there
is
no
possibility
(
according
to
the
said
Principles
)
that
ever
He
should
be
such
.
If
it
be
replyed
;
that
the
meaning
of
this
assertion
,
a
regenerate
man
hath
a
sufficient
ground
of
Hope
that
He
may
be
one
of
the
Elect
,
is
not
,
that
He
may
be
one
of
these
,
hereafter
,
whether
He
be
one
of
them
at
present
,
or
no
;
but
,
that
He
may
be
one
of
them
,
at
the
present
;
I
answer
,
that
Hope
,
in
propriety
of
import
,
respecteth
not
what
is
,
or
may
be
,
at
present
,
but
what
may
be
,
or
is
like
to
be
,
in
the
future
.
Nor
do
I
remember
any
instance
throughout
the
Scriptures
,
where
they
make
,
or
suppose
,
any
other
object
of
Hope
,
but
onely
that
which
is
,
or
may
be
,
future
:
nor
that
any
definition
of
Hope
given
by
learned
Divines
,
assigneth
any
other
.
So
that
it
is
very
improper
(
at
least
)
to
say
,
that
an
unregenerate
man
hath
ground
of
Hope
that
He
may
be
at
present
,
one
of
Gods
Elect.
But
,
3.
(
A
little
to
indulge
impropriety
of
terms
)
I
demand
,
whether
the
Scriptures
do
not
constantly
represent
and
make
unregeneracy
,
or
an
unbeleeving
condition
,
especially
joyned
with
an
habitual
practice
of
known
sins
,
a
ground
of
fear
,
that
a
man
is
not
at
present
one
of
the
Elect
of
God
;
or
rather
,
whether
they
do
not
make
such
a
condition
a
ground
of
certain
knowledg
,
that
a
man
is
not
at
present
,
one
of
the
Elect
of
God
?
According
to
the
Principles
of
the
adverse
Party
in
the
Question
in
hand
,
all
the
Elect
shall
certainly
be
saved
,
and
inherit
the
Kingdom
of
God
:
but
the
Scriptures
constantly
teach
and
affirm
,
That
unbeleevers
and
unregenerate
men
,
especially
living
in
known
sins
,
shall
not
inherit
the
Kingdom
of
God
;
as
we
have
in
the
two
next
preceding
Chapters
shewed
at
large
.
Therefore
unless
we
shall
say
,
that
the
Scriptures
are
divided
in
themselves
,
it
is
unpossible
to
shew
or
prove
,
that
they
any where
exhibit
or
afford
any
ground
of
hope
to
such
unregenerate
and
unbeleeving
persons
,
as
we
now
speak
of
,
that
they
may
be
at
present
the
Elect
of
God
.
The
Scripture
no
where
excludes
the
Elect
of
God
from
Salvation
,
but
every
where
asserts
them
as
Heirs
hereof
.
Therefore
those
whom
it
excludes
from
part
and
fellowship
in
this
business
,
are
not
,
at
least
in
Scripture
sence
(
nor
indeed
in
any
sence
consistent
with
Reason
)
the
Elect
of
God
.
4.
If
such
unregenerate
persons
as
we
speak
of
,
have
any
sufficient
ground
to
hope
,
that
they
MAY
be
,
at
present
,
the
Elect
of
God
,
then
have
they
the
like
ground
of
hope
,
that
they
ARE
at
present
,
of
this
number
,
and
the
Elect
of
God
.
The
Reason
of
this
sequel
is
plain
:
because
what
a
man
is
,
and
what
he
may
be
at
present
,
are
one
and
the
same
;
it
being
unpossible
that
he
should
be
at
present
any
thing
besides
,
or
any
other
,
then
what
he
is
at
present
,
no
subject
whatsoever
being
capable
of
any
otherness
,
or
alteration
,
in
an
instant
;
according
to
that
known
Maxim
in
natural
Philosophy
,
M●tus
non
fit
in
instanti
,
No
motion
can
be
in
an
instant
of
time
;
as
also
that
other
,
Quicquid
est
,
quando
est
,
necesse
est
esse
;
i.
e.
Whatsoever
is
,
whilest
it
is
,
must
of
necessity
be
[
that
which
it
is
.
]
Therefore
he
that
hath
ground
to
hope
that
he
MAY
BE
one
of
Gods
Elect
at
present
,
hath
ground
,
yea
the
same
ground
,
to
hope
that
he
Is
such
an
one
at
present
.
Now
if
such
an
unregenerate
man
,
as
hath
been
oft
mentioned
,
hath
a
sufficient
ground
of
hope
,
that
he
is
at
present
,
one
of
Gods
Elect
,
then
have
the
generality
of
wicked
and
unregenerate
men
(
respectively
)
a
sufficient
ground
of
hope
,
that
they
are
all
,
and
every
person
of
them
,
the
Elect
of
God
.
For
if
any
one
of
this
sort
of
persons
hath
a
sufficient
ground
of
hope
in
this
kind
,
then
have
they
all
,
and
every
one
,
the
same
:
for
no
ground
of
difference
between
them
in
this
case
,
is
imaginable
.
But
how
ill
it
accords
with
sundry
the
grounds
and
principles
of
our
Adversaries
,
to
affirm
,
That
all
the
world
,
which
(
as
John
saith
)
lieth
in
wickedness
,
should
have
sufficient
ground
of
hope
that
they
are
the
Elect
of
God
,
I
leave
to
themselves
to
consider
.
Therefore
certainly
no
unregenerate
person
(
such
especially
as
we
lately
described
)
hath
any
sufficient
ground
of
hope
that
he
is
at
present
one
of
the
Elect
of
God
;
and
consequently
,
the
Doctrine
we
oppose
for
denying
that
Christ
dyed
for
all
men
without
exception
,
leaveth
no
place
or
ground
of
any
such
hope
unto
unregenerate
persons
,
which
is
likely
to
engage
or
provoke
them
unto
any
Gospel
enquiry
,
or
addressment
of
themselves
to
the
means
of
beleeving
;
no
nor
yet
which
leaves
them
in
any
capacity
of
being
wrought
or
perswaded
hereunto
,
by
any
other
motives
or
inducements
whatsoever
.
5.
(
And
lastly
)
In
case
unregenerate
men
,
should
,
by
the
leave
and
sufferance
of
the
said
Doctrine
,
be
under
any
such
hope
,
as
it
asserts
unto
them
,
[
I
mean
,
that
they
may
be
the
Elect
of
God
,
in
that
sence
of
the
word
,
Elect
,
which
the
Patrons
of
this
Doctrine
commonly
put
upon
it
,
]
yet
would
not
this
hope
be
apt
or
likely
to
animate
or
encourage
them
to
such
applications
of
themselves
,
as
those
specified
,
no
nor
yet
suffer
them
to
be
much
affected
with
,
or
wrought
upon
,
in
this
kind
,
by
any
other
motives
or
means
of
excitement
whatsoever
.
The
Reason
hereof
hath
been
formerly
given
,
where
we
shewed
,
and
proved
,
that
such
an
hope
,
which
hath
certainty
of
success
,
or
attainment
,
absolutely
and
unconditionally
insured
unto
it
,
is
not
of
that
kind
of
hope
,
which
is
likely
to
engage
much
unto
action
[
](A41481-e146180-b)a
a
Cap.
10.
Sec.
15.
&
Cap.
13.
Sect.
7.
:
I
here
add
,
and
have
added
,
That
the
very
genius
or
import
of
it
,
is
rather
to
render
the
Subject
of
it
uningageable
unto
action
by
other
motives
.
And
thus
we
clearly
see
,
by
a
through
examination
and
debate
of
the
whole
business
,
that
the
Doctrine
of
our
present
contest
,
and
which
denyeth
that
Christ
dyed
for
all
men
,
leaveth
no
ground
of
hope
for
any
person
whatsoever
in
his
natural
condition
,
that
he
either
is
,
or
may
be
one
of
those
,
who
are
in
any
possibility
of
being
saved
by
Christ
:
and
consequently
,
must
needs
be
a
Doctrine
Anti-evangelical
in
the
highest
.
This
for
the
opening
and
asserting
of
the
Philanthropy
of
God
,
avouched
in
the
Scriptures
.
When
the
Apostle
writeth
thus
to
the
Hebrews
,
For
if
we
sin
willingly
after
§.
9.
we
have
received
the
knowledg
of
the
Truth
,
there
remaineth
NO
MORE
SACRIFICE
for
sins
[
](A41481-e146260-b)b
b
Heb.
10.
26.
,
he
clearly
supposeth
,
that
they
,
for
whose
sins
there
was
an
expiatory
Sacrifice
offered
by
Christ
,
may
by
Apostacy
,
and
a
rejection
of
the
grace
of
this
Sacrifice
,
reduce
themselves
to
such
a
condition
,
wherein
they
shall
be
uncapable
of
any
attonement
for
sin
by
any
Sacrifice
whatsoever
.
For
this
clause
,
there
remaineth
NO
MORE
Sacrifice
for
sin
,
evidently
implieth
,
1.
That
before
the
horrid
sin
of
Apostacy
,
here
spoken
of
,
the
persons
that
fall
into
it
,
have
,
or
had
,
a
Sacrifice
for
their
sins
,
[
viz.
for
the
expiation
and
attonement
of
them
,
]
which
can
be
no
other
,
but
the
Sacrifice
of
the
Death
of
Christ
.
In
saying
,
there
remaineth
no
more
,
[
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
still
,
or
,
not
further
]
a
Sacrifice
for
sins
,
he
must
of
necessity
suppose
,
that
till
that
sad
alteration
in
their
spiritual
estate
here
described
by
their
sinning
wilfully
after
,
&c.
should
befall
them
,
they
were
partakers
of
a
Sacrifice
for
the
expiation
of
their
sins
,
which
(
as
hath
been
said
)
must
needs
be
the
Death
of
Christ
;
otherwise
they
should
have
been
in
no
worse
case
,
as
to
matter
of
receiving
benefit
by
the
Death
,
or
Sacrifice
of
Christ
,
after
their
Apostacy
,
then
before
.
2.
That
upon
,
and
after
this
alteration
,
they
are
,
either
absolutely
and
altogether
excluded
from
a
re-admission
into
their
former
grace
,
whereby
they
were
partakers
of
the
Sacrifice
of
Christ
,
or
at
least
that
they
stand
upon
terms
of
extream
difficulty
ever
to
obtain
such
a
re-admission
.
So
that
this
passage
of
Scripture
,
befriendeth
both
the
main
Doctrines
avouched
in
this
first
part
of
our
Discourse
,
with
pregnancy
of
confirmation
,
respectively
.
For
,
1.
It
supposeth
,
that
Christ
offered
the
Sacrifice
of
Himself
for
the
sins
of
those
,
who
very
possibly
may
never
be
saved
by
him
,
and
consequently
,
for
all
men
without
exception
,
(
for
concerning
those
,
that
come
to
be
saved
by
him
,
there
is
no
question
.
)
And
2.
That
they
who
have
sometimes
been
partakers
of
the
Sacrifice
of
Christ
,
and
hereby
of
the
Grace
and
Favour
of
God
in
the
pardon
of
their
sins
,
may
afterwards
apostatize
into
such
a
condition
,
wherein
there
remains
no
more
Sacrifice
for
their
sins
,
but
a
certain
looking
for
of
judgment
and
fiery
indignation
,
&c.
Calvin
himself
knew
not
(
it
seems
)
how
to
manage
the
place
,
but
in
full
comport
with
the
sence
given
.
There
is
a
great
difference
(
saith
he
,
upon
the
place
)
between
particular
fallings
,
and
such
an
Universal
defection
,
whereby
it
cometh
to
pass
that
we
WHOLY
FALL
AWAY
from
the
Grace
of
Christ
.
But
because
this
cannot
befall
any
man
,
but
him
,
who
is
enlightened
,
therefore
he
saith
,
If
we
sin
willingly
after
we
have
received
the
knowledg
of
the
Truth
:
as
if
he
should
say
,
who
shall
willingly
CAST
AWAY
THAT
GRACE
,
WHICH
HE
HAD
OBTAINED
.
A
little
after
:
He
[
the
Apostle
]
denies
that
any
Sacrifice
remains
for
those
,
who
DEPART
FROM
THE
DEATH
OF
CHRIST
:
which
is
not
done
by
any
particular
Delinquency
,
but
by
a
CASTING
AWAY
OF
FAITH
TOTALLY
[
](A41481-e146590-b)a
a
Porrò
multùm
interest
inter
particulares
lapsus
,
&
universalem
ejusmodi
defectionem
,
quâ
fit
vt
à
Christi
gratiâ
in
totum
excidamus
.
Quia
autem
nemini
hoc
contingere
potest
nisi
qui
jam
illuminatus
fuit
,
ideò
dixit
,
Voluntarie
post
acceptam
veritatis
noticiam
peccantibus
:
acsi
diceret
,
Qui
sciens
ac
volens
,
grantiam
,
quam
adeptus
erat
,
abjecerit
.
Et
paulò
pòst
:
Hostiam
ergo
iis
residuam
esse
negat
,
qui
à
Christi
morte
discedunt
:
quod
fit
non
particulari
aliquo
delicto
,
sed
abjectâ
in
totum
Fide
.
.
Doubtless
they
who
depart
from
the
Death
of
Christ
,
were
sometimes
at
it
,
[
i.
e.
partakers
of
it
,
]
and
they
who
cast
away
Faith
totally
,
sometimes
had
it
.
And
long
before
Calvin
,
Chrysostom
had
declared
for
the
substance
of
the
Interpretation
given
.
That
which
the
Apostle
saith
(
saith
he
upon
the
place
)
is
some
such
thing
as
this
:
Thou
hast
been
cleansed
,
thou
hast
been
discharged
from
matter
of
crime
,
[
or
accusation
against
thee
,
]
thou
hast
been
made
a
Son
:
if
now
thou
shalt
return
to
thy
former
vomit
,
dis-inheritance
,
fire
,
and
all
such
like
[
terrible
]
things
abide
thee
:
for
there
is
not
a
second
Sacrifice
[
for
thee
[
](A41481-e146720-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
]
We
shall
,
upon
the
account
of
this
Chapter
,
produce
only
one
brief
passage
§.
10.
of
Scripture
more
;
wherein
the
Gracious
Intentions
of
God
towards
all
men
,
in
point
of
Salvation
by
the
Death
of
Christ
,
are
like
Solomons
King
upon
his
Throne
,
against
whom
there
is
no
rising
up
.
The
intire
Verse
,
wherein
the
words
we
mind
,
are
ext●nt
,
runneth
thus
:
The
Lord
is
not
slack
concerning
his
Promise
,
(
as
some
men
count
slackness
,
)
but
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
[
](A41481-e146790-b)c
c
2
Pet.
3.
9.
.
Evident
it
is
,
(
and
Expositors
generally
consent
,
)
that
the
Apostle
in
these
words
,
propounds
a
further
Reason
or
consideration
,
to
satisfie
those
,
that
being
weak
,
were
apt
to
stumble
,
and
take
offence
,
that
the
Lord
Christ
delayed
his
coming
to
judg
the
World
,
and
to
deliver
his
Saints
,
so
long
.
No
man
(
saith
the
Apostle
in
effect
,
upon
this
account
)
hath
any
reason
to
be
offended
,
or
take
it
amiss
at
the
hand
of
Christ
,
that
he
makes
no
more
haste
in
coming
to
judg
the
World
,
seeing
that
his
delay
in
this
kind
proceeds
not
at
all
from
any
neglect
,
or
backwardness
in
him
,
to
perform
his
Promise
in
that
behalf
,
(
though
some
men
count
all
delay
,
which
is
contrary
to
their
minds
,
and
desires
,
to
be
no
better
,
then
neglect
,
or
slackness
unto
action
,
)
but
from
his
great
patience
,
and
long-sufferance
towards
men
;
His
will
and
desire
being
,
that
no
person
whatsoever
of
mankind
,
either
in
present
being
in
the
world
,
or
that
shall
be
born
hereafter
,
should
perish
everlastingly
,
but
that
every
man
of
them
should
come
to
Repentance
,
whereunto
his
patience
and
long-sufferance
inviteth
,
yea
and
leadeth
them
[
](A41481-e146840-b)d
d
Rom.
2.
4.
,
and
by
which
many
are
actually
led
and
brought
unto
it
,
that
so
they
may
be
saved
.
From
the
passage
thus
understood
,
I
argue
thus
:
If
Christ
be
not
willing
,
that
any
man
should
perish
,
but
that
all
should
come
to
Repentance
,
then
questionless
he
intendeth
the
Salvation
of
all
,
and
consequently
dyed
intentionally
for
all
:
[
for
unless
he
intended
to
dye
for
them
,
yea
and
did
dye
for
them
,
it
is
not
possible
that
he
should
either
will
or
intend
their
Salvation
,
in
as
much
as
no
man
can
will
,
or
intend
,
that
which
he
knows
to
be
unpossible
.
]
But
certain
it
is
,
that
Christ
is
not
willing
that
any
man
should
perish
,
but
that
all
should
come
to
Repentance
,
the
Holy
Ghost
in
the
Scripture
in
hand
expresly
affirming
it
.
Ergo.
Against
the
sence
and
Interpretation
of
the
words
given
,
and
so
to
the
invaliditating
§.
11.
of
the
Argument
built
thereon
,
it
is
pretended
by
some
,
that
the
Apostle
doth
not
here
assert
an
unwillingness
in
Christ
,
that
any
person
whatsoever
of
mankind
should
perish
,
but
only
that
any
person
of
the
Elect
should
perish
.
To
give
colour
to
this
Exposition
,
they
circumscribe
the
particle
,
or
pronoune
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
us
,
with
the
limit
,
or
line
,
of
their
Election
,
so
carrying
the
sence
thus
:
The
Lord
is
not
slack
,
&c.
—
but
is
long-suffering
to
us-ward
,
[
viz.
who
are
his
Elect
,
and
consequently
to
all
others
,
that
are
partakers
of
the
same
Election
with
us
,
]
not
willing
that
any
[
viz.
of
these
,
the
Elect
of
his
Father
]
should
perish
,
but
that
all
[
these
]
should
come
to
Repentance
,
[
not
any
others
.
]
This
sence
of
the
place
is
commended
by
Estius
,
a
Popish
Expositor
;
but
we
shall
find
Calvin
leaning
with
the
Truth
,
another
way
.
So
then
Peter
(
saith
Estius
upon
the
place
)
saith
that
the
Lord
dealeth
patiently
,
i.
e.
delayeth
his
promised
Coming
and
Judgment
for
the
Elects
sake
,
that
they
might
not
perish
,
but
being
converted
to
Repentance
,
be
saved
[
](A41481-e147030-b)a
a
Sic
ergo
Petrus
dicit
Dominum
patienter
ag●●e
,
i.
e.
adventum
promissum
&
judicium
suum
differre
,
propter
Electos
,
ut
ne
per
〈…〉
,
●ed
ad
poenitentiam
conversi
salventur
,
&c.
Estius
in
2
Pet.
3.
9.
.
This
Exposition
he
labors
in
the
very
fire
to
make
to
stand
:
but
(
as
one
said
in
another
case
)
oportet
aliquid
intus
esse
:
an
Exposition
that
hath
not
truth
in
it
,
cannot
be
made
to
stand
.
1.
I
would
demand
of
this
Expositor
,
and
of
those
who
sence
with
him
in
the
Interpretation
specified
,
why
,
or
by
what
authority
,
they
expound
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
towards
us
[
the
Elect
,
]
rather
then
,
towards
us
[
Beleevers
.
]
For
if
they
will
needs
have
the
persons
here
spoken
unto
,
to
be
considered
by
the
Apostle
,
not
in
their
Natures
,
or
general
capacities
,
viz.
as
they
were
men
,
but
in
some
particular
or
special
capacity
,
wherein
other
men
,
or
all
men
,
did
not
partake
with
them
,
the
capacity
of
Saintship
,
or
of
Faith
,
was
as
neer
at
hand
,
as
that
of
Election
.
For
that
the
persons
we
speak
of
were
Saints
and
Beleevers
,
is
far
less
questionable
,
then
that
they
were
Elect
,
in
their
sence
of
the
word
,
Election
,
who
thus
interpret
.
It
is
true
what
Estius
alledgeth
to
credit
his
Exposition
,
that
this
Epistle
was
written
to
the
same
persons
with
the
former
,
who
are
stiled
,
Elect
,
1
Pet.
1.
2.
But
1.
Whether
his
Elect
,
and
the
Apostles
Elect
,
be
the
same
,
is
very
questionable
;
unless
(
haply
)
the
Apostle
puts
it
out
of
question
that
they
are
not
the
same
,
by
setting
forth
his
Elect
(
in
the
place
cited
)
by
such
a
description
,
which
will
not
agree
with
Estius
his
Elect
:
Estius
(
with
the
Generality
of
Divines
amongst
us
)
by
his
Elect
,
understands
as
well
those
,
that
shall
repent
and
beleeve
hereafter
,
though
they
be
at
present
sons
of
Belial
,
and
to
every
good
work
Reprobate
,
(
as
the
Apostle
speaketh
,
)
as
those
,
who
actually
do
beleeve
;
whereas
Peter
(
in
the
place
now
mentioned
)
estimateth
his
ELECT
by
the
Sanctification
[
i.
e.
the
actual
Sanctification
]
of
the
Spirit
unto
obedience
,
and
sprinkling
of
the
blood
of
Jesus
Christ
,
according
to
the
fore-knowledg
[
or
pre-approbation
]
of
God
,
[
i.
e.
as
God
approved
and
judged
it
meet
,
and
consequently
decreed
,
from
eternity
,
to
regulate
his
Election
of
men
,
in
time
.
]
But
this
only
by
the
way
:
for
as
to
this
Scripture
,
with
others
which
treat
of
Election
,
we
shall
(
God
favouring
)
speak
more
fully
in
due
time
.
2.
Though
the
Epistle
was
(
as
this
Author
alledgeth
)
written
to
the
same
persons
with
the
former
,
who
in
the
beginning
of
the
said
former
Epistle
,
are
termed
,
Elect
;
yet
are
these
persons
,
in
this
very
Epistle
,
and
much
neerer
to
the
place
in
hand
,
described
,
or
considered
,
in
their
capacity
of
Beleeving
.
Simon
Peter
an
Apostle
of
Jesus
Christ
,
to
them
that
have
obtained
like
precious
FAITH
with
us
[
](A41481-e147300-b)b
b
2
Pet.
1.
1.
,
&c.
So
that
in
this
respect
,
there
is
much
more
reason
,
why
in
the
place
in
question
,
he
should
speak
unto
them
,
or
consider
them
,
as
Beleevers
(
with
Himself
)
then
,
as
Elect
with
Himself
,
in
such
a
notion
of
Election
,
wherein
Elect
are
distinguished
from
Beleevers
,
as
was
lately
declared
.
But
now
to
make
the
Apostle
to
say
,
that
God
is
patient
towards
us
[
BELEEVERS
,
]
not
willing
that
any
of
us
[
who
BELEEVE
]
should
perish
,
but
that
all
[
WE
]
should
come
to
Repentance
,
is
to
make
him
speak
beneath
the
line
of
common
sence
.
For
,
1.
the
Patience
of
God
towards
Beleevers
,
who
are
in
a
present
capacity
of
Salvation
,
and
(
according
to
the
Principles
of
our
Adversaries
)
out
of
all
Possibility
of
perishing
,
is
no
means
of
their
non-perishing
;
neither
need
He
be
patient
towards
them
in
reference
to
any
such
end
.
2.
Neither
have
these
need
to
come
to
Repentance
,
in
order
to
their
non-perishing
,
unless
we
shall
suppose
them
in
a
Possibility
of
a
total
loss
of
that
Faith
,
that
is
in
them
,
yea
and
that
they
will
defacto
totally
lose
it
.
2.
That
the
Apostle
doth
not
,
in
the
place
in
hand
,
speak
of
the
Christians
,
to
whom
He
writes
,
as
they
were
Elect
(
in
the
common
sence
of
the
word
)
appears
from
hence
,
viz.
because
,
in
case
there
were
any
Elect
in
this
sence
,
the
Patience
of
God
towards
them
,
would
be
no
argument
or
sign
of
His
non-willing
their
perishing
,
or
of
His
willing
that
they
should
come
to
Repentance
:
because
He
shews
the
same
,
or
greater
,
Patience
towards
such
Persons
,
who
are
not
Elect
(
in
that
sence
)
and
who
never
come
to
Beleeve
,
or
Repent
.
3.
The
Lord
is
not
here
said
to
be
,
not
willing
that
any
[
of
the
Elect
]
should
perish
,
or
,
but
that
all
[
these
]
should
come
to
Repentance
,
but
simply
and
indefinitely
,
that
any
should
perish
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
universally
,
but
that
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
should
come
to
Repentance
.
Now
,
these
indefinite
Particles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
likewise
these
universals
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
frequently
in
Scripture
(
we
shall
not
need
to
cite
places
,
being
so
numerous
,
and
obvious
)
signifie
,
men
,
simply
and
absolutely
considered
,
the
former
,
partitively
,
distributively
,
and
sometimes
interrogatively
;
the
latter
,
universally
:
but
no
instance
(
I
presume
)
can
be
found
,
where
either
the
one
,
or
the
other
,
signifie
men
in
any
special
capacity
,
or
under
any
particular
consideration
,
unless
(
haply
)
it
be
,
where
such
capacity
,
or
consideration
,
is
either
in
the
same
period
,
or
else
in
the
same
contexture
of
speech
,
and
neer
at
hand
,
particularly
mentioned
and
expressed
.
Now
concerning
the
place
in
debate
,
certain
it
is
,
that
the
capacity
,
or
consideration
,
of
Election
,
is
,
not
onely
not
at
all
mentioned
or
specified
in
the
same
period
,
nor
yet
in
the
same
Passage
or
Contexture
of
Scripture
,
or
any
where
neer
at
hand
,
but
not
so
much
as
in
all
the
Epistle
from
first
to
last
.
Therefore
(
doubtless
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
,
do
not
here
signifie
any
of
the
Elect
,
and
,
all
the
Elect
,
but
any
men
,
and
,
all
men
.
4.
Neither
can
God
,
in
any
tolerable
construction
or
propriety
of
speech
,
or
sence
,
be
said
to
be
patient
,
or
long-suffering
towards
those
,
whom
He
loves
with
the
greatest
love
that
is
,
and
this
unchangeable
,
(
for
such
is
the
love
of
Election
supposed
by
those
,
against
whom
we
argue
,
to
be
,
)
especially
if
it
be
supposed
withall
(
which
these
men
suppose
likewise
)
that
though
they
be
wicked
,
yet
they
cannot
Repent
,
cannot
cease
to
be
wicked
,
until
God
comes
with
a
strong
and
irresistible
Hand
to
cause
them
to
Repent
.
For
when
we
ardently
and
affectionately
love
a
Person
,
one
,
or
more
,
we
cannot
reasonably
be
said
to
be
patient
towards
them
,
though
we
do
not
punish
them
for
such
miscarriages
,
or
actions
,
wherein
they
are
prejudicial
unto
us
,
in
case
we
know
it
to
have
been
impossible
for
them
to
forbear
such
actions
,
unless
we
our selves
had
effectually
restrained
them
from
them
.
It
would
not
argue
any
patience
in
a
Parent
towards
His
young
Infant
,
which
He
tenderly
loves
,
to
forbear
correcting
it
,
in
case
it
should
let
fall
,
and
break
a
Venice
glass
,
or
some
like
brittle
commodity
,
which
were
put
into
the
hand
of
it
.
Patience
(
we
know
)
is
a
Grace
,
or
Vertue
,
whereby
a
man
is
enabled
,
and
disposed
,
to
moderate
the
Natural
Passion
of
Anger
,
and
to
prevent
the
exorbitant
and
undue
motions
of
it
.
So
that
Patience
hath
no
place
,
or
opportunity
,
to
express
it self
,
but
onely
in
such
cases
,
wherein
this
Passion
is
apt
to
be
stir'd
,
and
provoked
.
Now
the
Passion
we
speak
of
,
Anger
,
is
not
apt
to
be
raised
or
provoked
,
but
onely
by
such
actions
,
wherein
,
or
whereby
we
apprehend
,
either
our selves
,
or
some
neerly
relating
to
us
,
to
be
neglected
or
despised
,
according
to
the
Philosophers
discourse
and
description
of
it
,
wherein
He
mentions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
neglect
,
or
contempt
of
a
Person
,
or
of
some
related
to
Him
,
as
always
the
cause
of
it
[
](A41481-e147860-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Rhet.
2.
cap.
2.
:
which
description
,
if
need
were
,
we
might
shew
to
be
very
agreeable
to
what
the
Scriptures
themselves
deliver
concerning
the
same
Passion
.
So
then
,
in
case
there
be
no
ground
,
or
reason
,
upon
which
God
can
judg
himself
,
or
any
of
his
,
neglected
,
or
despised
,
by
the
impenitency
of
his
Elect
in
their
sinful
ways
,
whilest
they
continue
in
them
,
He
cannot
be
said
to
be
patient
,
or
long-suffering
towards
them
,
though
he
forbears
to
punish
them
with
death
for
it
.
Now
when
that
onely
is
done
by
a
man
,
which
he
is
,
either
in
one
kinde
,
or
other
,
necessitated
to
do
,
and
cannot
possibly
refrain
the
doing
it
,
no
Person
whatsoever
,
what
damage
soever
he
may
receive
by
what
is
done
upon
such
terms
,
hath
any
sufficient
ground
to
judg
himself
,
or
any
of
his
,
neglected
,
or
despised
,
in
such
an
action
:
nor
consequently
to
be
provoked
unto
anger
by
it
.
5.
Neither
can
the
Elect
(
in
such
a
sence
,
as
many
call
Elect
)
truly
,
or
reasonably
,
account
the
long-suffering
of
the
Lord
Salvation
unto
them
(
which
yet
the
Persons
here
spoken
of
,
and
to
,
are
in
the
sequel
of
this
Chapter
injoyned
to
do
:
)
[
And
account
that
the
long-suffering
of
the
Lord
is
Salvation
,
Vers.
15.
]
For
they
that
have
Salvation
,
infallibly
,
and
infrustrably
,
against
,
and
above
,
Death
,
Life
,
Angels
,
Principalities
,
Powers
,
things
present
,
things
to
come
,
height
,
depth
,
every
creature
whatsoever
,
ascertained
,
assigned
,
or
designed
,
by
the
irrevocable
Decree
of
God
unto
them
,
stand
in
no
need
of
any
respite
,
or
reprievement
from
death
through
the
long-sufferance
of
God
,
in
order
to
the
obtainment
of
Salvation
.
Because
in
case
they
should
dye
,
either
the
first
moment
that
they
are
born
into
the
world
,
or
after
never
so
much
sin
committed
,
yet
the
Decree
of
God
concerning
their
Salvation
,
being
peremptory
,
absolute
,
and
irresistible
,
must
needs
take
place
,
and
produce
their
Salvation
,
against
all
obstructions
,
and
impediments
whatsoever
.
Therefore
as
a
man
hath
no
reason
to
set
any
such
high
prize
upon
a
Receipt
prescribed
unto
him
by
a
Physician
,
in
order
to
his
health
,
as
to
call
it
His
LIFE
,
or
the
emphatical
means
of
his
preservation
,
in
case
his
life
would
certainly
have
been
preserved
without
it
:
So
neither
have
the
Elect
any
competent
reason
or
ground
,
to
call
,
or
count
the
long-suffering
of
the
Lord
towards
them
,
SALVATION
,
[
i.
e.
a
signal
means
,
or
opportunity
,
of
Salvation
to
them
,
]
in
case
this
their
Salvation
,
might
,
and
certainly
should
,
have
been
obtained
by
them
,
or
conferred
on
them
,
whether
any
such
long-suffering
had
been
vouchsafed
unto
them
,
or
no.
If
it
be
said
,
That
as
the
Salvation
of
the
Saints
is
infallibly
decreed
,
so
is
it
with
the
like
infallibility
decreed
to
be
effected
by
the
long-sufferance
of
God
towards
them
,
as
the
means
and
opportunity
thereof
,
and
in
this
respect
,
they
may
properly
enough
be
required
to
count
,
or
esteem
,
the
long-suffering
of
God
towards
them
,
Salvation
:
I
answer
;
If
the
Decree
of
God
concerning
the
Salvation
of
the
Saints
,
be
absolute
and
infallible
,
(
in
the
sence
asserted
,
and
contended
for
by
our
Opposers
,
)
then
cannot
the
execution
of
this
Decree
,
the
actual
saving
of
the
Saints
,
be
suspended
upon
any
fallible
or
contingent
condition
,
such
as
is
the
Saints
accounting
the
long-sufferance
of
God
to
be
Salvation
to
them
,
or
their
managing
this
long-suffering
of
his
in
due
order
to
their
Salvation
;
no
more
then
the
standing
or
continuance
of
an
house
,
that
is
well
and
strongly
built
upon
a
rock
,
depends
upon
those
weak
or
rotten
shores
or
props
,
which
are
applyed
unto
it
to
support
it
.
Nor
can
God
be
said
absolutely
and
infallibly
to
decree
the
coming
to
pass
of
such
things
,
which
are
essentially
,
in
themselves
,
and
in
their
own
Natures
,
contingent
,
it
being
a
Maxim
generally
granted
by
our
Adversaries
themselves
,
That
the
Decrees
of
God
have
no
real
influence
upon
their
objects
,
or
things
decreed
,
at
least
no
such
,
which
altereth
their
Natures
,
or
essential
properties
of
their
Beings
.
It
is
a
common
saying
amongst
them
,
that
Praedestinatio
nihil
ponit
in
praedestinato
,
i.
e.
Predestination
putteth
nothing
in
,
or
into
,
either
the
thing
,
or
person
,
predestinated
.
And
if
Predestination
putteth
nothing
in
,
or
into
,
the
things
or
persons
predestinated
,
there
is
no
reason
to
judg
that
any
other
of
his
Decrees
doth
any
whit
more
.
And
if
the
Decrees
of
God
relating
unto
contingent
events
,
should
have
any
such
influx
upon
them
,
which
alters
their
Natures
,
and
changeth
the
fundamental
Laws
of
their
Beings
,
transforming
them
into
things
absolutely
necessary
,
or
necessary
with
any
such
necessity
,
which
is
unavoydable
,
contingency
would
be
onely
a
name
,
or
matter
of
meer
speculation
,
God
having
with
the
same
infallibility
and
absoluteness
of
Decree
(
as
say
our
Adversaries
)
decreed
things
contingent
,
and
things
necessary
,
and
consequently
made
all
things
,
as
to
matter
of
event
and
coming
to
pass
,
necessary
.
So
that
the
Salvation
of
the
Saints
is
not
absolutely
decreed
by
God
to
be
effected
by
His
long-suffering
towards
them
:
Nor
could
this
long-suffering
be
reasonably
by
them
accounted
Salvation
,
in
case
their
Salvation
were
so
absolutely
decreed
unto
them
,
as
our
contrary-minded
Brethren
suppose
.
Therefore
,
6.
(
And
lastly
)
when
the
Apostle
saith
,
that
the
Lord
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
&c.
his
meaning
must
needs
be
,
that
he
is
long-suffering
towards
men
,
simply
and
indefinitely
considered
,
or
,
towards
mankinde
;
and
that
this
long-suffering
of
his
towards
them
,
proceeds
out
of
a
gracious
and
merciful
disposition
in
him
,
which
inclineth
him
,
not
to
will
,
or
desire
,
the
destruction
of
any
Person
,
or
Soul
,
of
them
,
but
that
they
may
generally
,
one
and
other
,
by
the
advantage
and
opportunity
of
his
goodness
and
long-sufferance
towards
them
,
be
so
overcome
,
as
to
repent
unfeignedly
of
their
sins
,
and
turn
unto
him
,
that
they
may
be
saved
.
This
Interpretation
,
1.
Perfectly
accords
with
the
words
,
in
their
genuine
,
proper
,
and
best-known
§.
12.
significations
:
whereas
the
other
(
as
we
lately
proved
)
requires
such
a
sence
and
signification
,
of
the
two
Particles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
,
and
all
,
wherein
they
are
not
to
be
found
throughout
the
Scriptures
.
2.
The
series
and
story
of
the
Context
,
falls
in
much
more
genuinely
and
fairly
with
this
,
then
with
that
other
,
interpretation
;
the
scope
of
the
words
,
being
(
as
we
formerly
likewise
shewed
)
to
vindicate
the
delay
,
which
the
Lord
Christ
maketh
,
in
not
performing
His
Promise
of
coming
to
Judgment
with
so
much
celerity
and
expedition
,
as
some
conceive
it
meet
that
He
should
perform
it
,
from
any
Pretence
,
or
Plea
,
that
can
in
a
way
of
Reason
,
render
it
offensive
unto
any
man
.
Now
look
out
of
how
much
the
greater
,
richer
,
and
larger
mercy
and
goodness
towards
the
poor
children
of
men
,
this
Delay
of
His
shall
be
found
to
proceed
,
and
by
how
much
greater
the
number
of
those
are
,
whose
benefit
and
blessedness
shall
appea●
to
be
intended
by
it
,
and
concerned
in
it
,
it
must
needs
be
conceived
to
be
proportionably
so
much
the
further
off
from
being
any
just
matter
of
offence
unto
any
man
,
then
it
would
be
,
in
case
it
should
be
occasioned
by
any
straitness
of
bowels
,
or
the
good
intended
by
it
be
conceived
to
relate
onely
to
a
few
.
3.
The
sence
of
the
words
and
place
,
which
this
Interpretation
exhibiteth
,
is
more
clearly
parallel
,
and
consistent
with
the
minde
of
the
Holy
Ghost
in
other
Scriptures
,
then
that
which
is
issued
by
the
other
.
The
Scripture
no
where
,
at
least
no
where
so
much
,
commendeth
the
Patience
or
long-sufferance
of
God
determinately
towards
his
Elect
,
or
towards
Beleevers
,
in
reference
to
their
Repentance
or
Salvation
,
as
towards
the
generality
of
men
,
and
more
especially
towards
those
that
are
wicked
and
ungodly
.
But
we
are
sure
(
saith
the
Apostle
Paul
)
that
the
Judgment
of
God
is
according
to
Truth
,
against
them
which
commit
such
things
.
And
thinkest
thou
this
,
O
man
,
that
judg●st
them
which
do
such
things
,
and
dost
the
same
,
that
thou
shalt
escape
the
Judgment
of
God
?
Or
despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
THEE
to
Repentance
.
But
THOV
[
](A41481-e148510-b)a
a
Rom.
2.
2
,
3
,
4.
,
&c.
And
God
Himself
by
His
Prophet
Ezekiel
speaketh
thus
to
the
wicked
and
stiff-necked
Jews
in
general
:
Turn
your selves
from
all
your
transgressions
:
so
iniquity
shall
not
be
your
ruine
.
And
further
:
For
why
will
ye
dye
,
O
House
of
Israel
.
For
I
have
no
pleasure
in
the
death
of
Him
that
dyeth
,
saith
the
Lord
God
:
wherefore
turn
your selves
,
and
live
ye
[
](A41481-e148560-b)b
b
Ezek.
18.
30
,
32.
.
And
elsewhere
by
the
same
Prophet
:
Say
unto
them
,
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
ways
and
live
.
Turn
ye
,
turn
ye
,
from
your
evil
ways
:
for
why
will
ye
dye
,
O
House
of
Israel
[
](A41481-e148580-b)c
c
Ezek.
33.
11
?
Our
Apostle
himself
,
speaking
of
the
wicked
generation
of
the
old
world
,
and
of
Gods
Patience
towards
them
,
saith
thus
:
Which
sometimes
were
disobedient
,
when
once
the
long-suffering
of
God
waited
in
the
days
of
Noah
[
](A41481-e148600-b)d
d
1
Pet.
3.
20
,
&c.
Not
to
multiply
Places
,
that
of
the
Apostle
Paul
(
formerly
opened
[
](A41481-e148630-b)e
e
Cap.
6.
Sect.
10.
&
cap.
12.
20.
)
is
of
much
affinity
with
the
words
in
hand
:
Who
will
have
all
men
to
be
saved
,
and
to
come
to
the
knowledg
of
the
Truth
[
](A41481-e148650-b)f
f
1
Tim.
2
4.
.
In
all
these
Passages
(
unto
which
many
more
of
like
import
might
readily
have
been
added
)
the
gracious
intendments
of
God
in
his
Patience
,
towards
the
generality
of
men
,
and
more
especially
towards
the
wicked
,
are
very
emphatically
asserted
,
and
this
by
way
of
encouragement
and
invitation
unto
them
to
Repent
,
that
so
they
might
be
saved
.
But
concerning
any
such
intentions
of
God
in
His
Patience
,
determinately
towards
Beleevers
,
or
His
Elect
,
I
finde
the
Scriptures
silent
altogether
.
4.
(
And
lastly
)
The
sence
of
the
Scripture
in
hand
contended
for
,
is
attested
by
Mr
Calvin
Himself
,
over
and
over
.
The
Apostle
(
saith
He
)
checketh
the
too-much
and
preposterous
haste
[
that
some
made
]
by
another
Reason
,
viz.
because
the
Lord
doth
therefore
defer
His
Coming
,
that
[
hereby
]
He
may
invite
all
mankinde
[
or
,
the
whole
of
Mankinde
]
unto
Repentance
.
A
little
after
,
thus
:
And
indeed
there
is
the
same
consideration
to
be
had
,
of
the
duration
of
the
whole
World
,
which
there
is
of
every
mans
life
in
particular
.
For
God
by
affording
[
or
enlarging
]
time
to
every
PARTICVLAR
MAN
,
forbeareth
them
till
they
may
[
or
that
they
may
]
repent
.
So
likewise
He
makes
no
haste
of
puting
an
end
unto
the
World
,
that
He
may
give
unto
ALL
MEN
a
space
to
repent
[
](A41481-e148800-b)g
g
Alia
ratione
nimiam
ac
prapo
〈…〉
am
festinationem
compescit
,
nempe
quod
Dominus
adventum
suum
ideo
differat
,
ut
totum
humanum
genus
ad
poenitentiam
invitet
.
Et
paulo
post
;
Atque
omnino
de
totius
mundi
duratione
idem
quod
de
cujusque
hominis
vita
sentiendum
est
.
Deus
enim
tempus
singulis
pror●gando
,
sustinet
eos
qu●●d
res●piscant
.
Similiter
finem
mundi
ideo
non
accelerat
,
ut
det
omnibus
resipiscendi
spatium
.
Calv.
in
2
Pet.
3.
9.
.
Aretius
in
his
brief
Commentary
upon
the
Place
,
compares
it
,
for
sence
,
and
import
,
with
three
of
those
four
Texts
lately
cited
,
viz.
Rom.
2.
Ezek.
18.
1
Tim.
2.
4.
in
all
which
(
as
we
observed
)
the
Patience
of
God
towards
the
generality
of
men
,
or
towards
sinful
men
,
in
order
to
their
Repentance
and
Salvation
hereupon
,
is
clearly
avouched
;
but
not
the
least
mention
or
intimation
of
any
confinement
or
appropriation
of
this
His
Patience
,
or
intendments
either
of
Repentance
,
or
Salvation
,
therein
,
unto
righteous
men
,
or
His
Elect.
Therefore
(
questionless
)
this
Orthodox
Author
also
correspondeth
with
us
in
the
Interpretation
given
.
Dr
Ames
upon
the
place
acknowledgeth
,
That
the
Patience
of
God
,
in
it's
own
nature
hath
this
use
and
end
,
viz.
to
allure
[
or
,
invite
]
sinners
unto
Repentance
:
Rom.
2.
4.
And
in
this
sence
He
granteth
,
that
their
Exposition
may
be
admitted
,
who
understand
these
words
,
and
the
like
,
of
all
,
and
every
particular
man
[
](A41481-e148930-b)a
a
Patientia
Dei
ex
sua
natura
illum
usum
&
finem
habet
,
ut
allic●at
Peccatores
ad
resipiscentiam
;
Rom.
2.
4.
Atque
eo
sensu
posset
admitti
eorum
explicatio
,
qui
ista
verba
&
similia
,
intelligunt
de
omnibus
&
singulis
.
.
But
whereas
He
adds
,
that
the
Apostle
in
this
place
particularly
respected
the
Elect
,
and
for
proof
,
saith
,
that
He
speaks
of
the
Elect
,
Vers.
8.
and
numbereth
Himself
with
those
of
whom
He
speaketh
:
We
answer
briefly
,
1.
That
He
doth
not
speak
Vers.
8.
of
the
Elect
,
as
such
,
or
in
their
capacity
of
Election
,
but
onely
stiles
those
,
to
whom
He
there
speaks
,
Bel●ved
;
which
onely
imports
His
affection
towards
them
,
as
they
were
Saints
,
or
Beleevers
,
or
rather
as
they
were
so
judged
by
Him
.
2.
Whereas
He
numbers
Himself
with
those
,
to
whom
,
and
of
whom
,
He
speaketh
,
it
no
ways
proveth
,
or
supposeth
,
that
He
numbereth
Himself
in
respect
of
His
Election
,
with
them
,
or
of
His
Saintship
,
especially
considering
that
He
speaketh
not
,
either
to
them
,
or
of
them
,
as
they
were
Elect
,
as
we
have
proved
at
large
in
the
traverse
of
the
words
.
And
whereas
He
grants
,
That
the
Patience
of
God
,
hath
in
its
own
nature
this
use
and
end
,
that
it
allures
(
or
draws
)
Sinners
to
Repentance
;
doth
He
conceive
,
that
this
nature
of
it
is
altered
or
changed
for
the
worse
,
by
any
Intentions
of
God
,
in
respect
of
what
sinners
soever
?
Or
doth
He
think
that
God
dissolveth
or
destroyeth
the
proper
operativeness
,
or
tendency
,
of
any
of
His
Dispensations
,
in
order
,
either
to
procure
the
perpetration
of
more
sin
in
the
world
,
or
to
the
extenuation
of
the
demerit
,
or
punishment
,
of
men
,
who
live
and
dye
impenitent
and
obdurate
in
their
sins
?
Or
is
there
any
other
end
imaginable
,
but
onely
one
,
or
both
of
these
,
why
the
Patience
of
God
,
which
in
its
own
nature
,
hath
this
use
and
end
,
to
draw
sinners
to
Repentance
,
should
be
devested
of
them
by
God
?
But
against
the
Exposition
given
,
and
maintained
,
some
things
are
objected
.
§.
13.
First
:
If
the
Lord
Christ
should
defer
His
Coming
,
or
be
patient
towards
all
men
without
exception
,
in
order
to
their
Repentance
,
that
so
they
may
not
perish
,
He
must
defer
it
for
ever
,
and
so
never
come
:
in
as
much
as
that
day
will
never
come
,
wherein
all
men
will
Repent
.
To
this
I
answer
,
That
it
is
neither
the
sence
of
the
Text
,
nor
yet
of
the
Interpretation
given
,
that
Christ
should
be
patient
unto
all
men
,
or
defer
His
Coming
,
until
all
men
without
exception
should
actually
Repent
:
but
that
His
intent
,
and
desire
,
in
His
Patience
towards
all
men
,
is
,
that
they
should
repent
,
and
be
saved
,
and
that
He
doth
by
His
Patience
and
long-suffering
towards
all
men
,
afford
unto
them
means
and
opportunities
sufficient
to
bring
them
all
to
Repentance
.
How
such
Intentions
,
and
Desires
,
in
God
and
in
Christ
,
which
are
real
and
cordial
,
may
yet
very
possibly
never
take
place
,
or
be
fulfilled
,
hath
been
shewed
(
in
part
)
formerly
[
](A41481-e149210-b)b
b
Cap.
2.
Sect.
14
cap.
3.
sect.
7
,
11
,
&c.
cap.
10.
sect.
43.
,
and
remains
to
be
further
opened
in
convenient
place
.
Another
Objection
levyed
by
some
against
the
Interpretation
avouched
(
which
yet
in
part
falls
in
with
the
former
,
and
is
already
fallen
with
it
)
is
this
:
If
Christ
certainly
knows
,
knoweth
before-hand
,
that
all
men
without
exception
will
not
repent
,
or
,
will
not
be
saved
,
how
can
it
be
thought
,
that
He
should
will
,
intend
,
or
desire
,
that
they
should
repent
,
or
,
that
they
should
be
saved
?
Doth
any
sober
man
,
will
,
or
intend
such
a
thing
,
which
he
certainly
knows
beforehand
,
will
never
be
effected
?
To
this
sufficient
Answer
hath
been
given
in
the
Premisses
[
](A41481-e149280-b)c
c
Cap.
3.
Sect.
7
,
11
,
&c.
,
where
we
delivered
this
for
a
general
Rule
,
to
direct
to
a
right
understanding
of
Scripture
Anthropopathies
,
and
attributions
of
humane
things
unto
God
;
viz.
That
it
is
not
necessary
that
all
things
accompanying
,
or
relating
unto
these
affections
,
or
impressions
in
men
,
which
are
attributed
unto
God
,
should
be
parallel'd
in
Him
,
or
have
something
in
His
Nature
corresponding
to
them
:
but
that
it
is
a
sufficient
Ground
or
Reason
for
the
Attribution
,
in
case
the
humane
affection
,
or
impression
,
attributed
to
Him
,
he
,
in
respect
of
any
one
Particular
,
appertaining
to
it
in
men
,
parallel'd
,
or
analogized
,
in
the
Nature
of
God
.
Which
Rule
I
explain
in
the
place
referred
unto
,
by
several
instances
.
From
hence
it
follows
,
though
sober
men
never
intend
,
or
will
,
what
they
certainly
know
beforehand
will
never
come
to
pass
,
that
yet
God
may
(
and
so
Christ
)
without
any
reflexion
of
disparagement
unto
Him
in
the
least
,
intend
and
will
,
what
He
certainly
foreknoweth
(
in
such
a
sence
as
foreknowledg
is
appropriable
unto
Him
,
of
which
formerly
[
](A41481-e149320-b)d
d
Cap.
3.
Sect.
2
,
3
,
&c.
)
will
never
come
to
pass
.
The
Reason
is
,
because
Intentions
,
and
acts
of
willing
,
which
are
properly
and
formally
in
men
,
and
not
in
God
,
are
not
attributed
unto
God
,
in
all
,
or
every
respect
,
or
in
respect
of
all
circumstances
,
which
relate
unto
them
in
men
,
but
in
respect
onely
of
such
productions
or
effects
,
as
they
ordinarily
produce
in
men
.
As
for
example
,
when
men
will
,
or
intend
such
,
or
such
,
a
thing
,
if
the
act
of
their
will
in
this
case
be
raised
to
any
considerable
strength
,
or
height
of
willing
,
they
engage
themselves
in
the
use
of
such
means
,
for
the
effecting
of
what
they
intend
,
or
will
,
in
this
kinde
,
which
they
judg
competent
and
sufficient
hereunto
.
In
like
manner
God
in
propriety
of
Scripture
language
,
is
said
to
intend
,
and
will
,
the
Repentance
and
Salvation
of
men
,
because
He
vouchsafeth
a
sufficiency
of
means
unto
them
to
effect
their
Repentance
,
and
Salvation
hereupon
;
and
chargeth
them
from
Heaven
to
use
these
means
accordingly
.
And
in
as
much
as
He
vouchsafeth
this
sufficiency
of
means
unto
,
and
imposeth
the
charge
we
speak
of
,
upon
,
all
men
without
exception
,
He
may
upon
good
grounds
be
said
to
intend
,
or
will
,
the
Repentance
and
Salvation
of
all
,
without
exception
.
It
is
a
common
saying
amongst
all
Expositors
of
Scripture
,
as
well
Protestant
,
as
Popish
,
that
Humana
transferuntur
in
Deum
,
non
affectivè
,
sed
effectivè
:
i.
e.
Humane
Passions
,
or
affections
,
are
ascribed
unto
God
,
not
by
way
of
affect
,
but
effect
;
i.
e.
not
because
the
affections
themselves
are
in
Him
,
but
because
there
proceed
such
effects
from
Him
,
which
are
like
unto
the
effects
that
flow
from
such
affections
in
men
.
If
it
be
here
demanded
;
but
if
God
certainly
foreseeth
,
or
foreknoweth
,
§.
14.
that
the
means
and
opportunities
which
He
vouchsafeth
unto
men
,
to
bring
them
to
Repentance
,
and
so
to
Salvation
,
will
miscarry
,
and
never
take
effect
,
but
turn
to
so
much
the
greater
condemnation
of
those
,
to
whom
they
are
vouchsafed
,
can
any
vouchsafement
of
such
means
and
opportunities
as
these
,
unto
men
,
be
interpreted
,
or
look'd
upon
,
as
proceeding
from
any
love
or
grace
in
Him
towards
such
Persons
,
who
He
certainly
knows
beforehand
will
reject
them
?
or
as
any
ways
obliging
such
Persons
unto
thankfulness
?
If
I
certainly
knew
that
the
gift
of
an
hundred
Pound
unto
my
Son
,
or
friend
,
would
turn
to
some
sad
inconvenience
unto
them
,
as
to
the
destruction
of
their
lives
,
to
the
bereaving
of
them
of
their
wits
,
or
the
like
,
would
it
be
matter
of
love
,
kindness
,
or
respect
in
me
towards
them
,
to
give
it
unto
them
?
Or
should
I
not
deal
more
kindly
by
them
,
not
to
give
it
in
such
a
case
?
To
this
I
answer
;
1.
When
God
vouchsafeth
unto
men
things
which
are
in
themselves
,
and
in
their
natures
,
good
,
beneficial
,
and
of
worthy
concernment
unto
men
,
and
they
who
receive
them
,
very
capable
of
employing
them
accordingly
,
He
no
ways
hindering
them
from
making
an
answerable
use
of
them
,
but
many
ways
encouraging
,
perswading
,
and
pressing
them
hereunto
,
is
there
any
Reason
,
or
colour
of
a
Reason
,
why
He
should
be
thought
less
gracious
,
or
loving
,
to
such
men
,
onely
because
He
knows
beforehand
,
that
they
will
make
no
such
use
of
them
?
Or
would
the
same
,
or
the
like
vouchsafements
from
Him
,
savor
of
any
whit
the
more
grace
,
love
,
or
goodness
,
in
case
it
could
,
or
should
,
be
supposed
that
He
were
ignorant
,
what
use
such
men
would
make
of
them
,
or
whether
they
would
convert
them
to
their
destruction
,
or
no
?
Or
is
there
any
Reason
that
the
Knowledg
of
God
,
should
be
turned
to
the
prejudice
or
disparagement
of
His
goodness
?
2.
As
He
certainly
foresees
that
some
men
WILL
turn
His
Grace
into
wantonness
,
and
render
themselves
liable
to
the
greater
condemnation
by
the
abuse
of
those
means
,
which
He
vouchsafeth
unto
them
for
their
Salvation
;
so
He
as
certainly
knows
,
and
foreseeth
likewise
,
that
they
MAY
do
otherwise
,
if
they
please
,
(
I
mean
,
improve
these
means
to
the
obtaining
of
Salvation
)
that
His
foresight
of
what
they
WILL
do
,
notwithstanding
.
For
the
foreknowledg
which
is
in
God
of
what
men
WILL
do
,
neither
imposeth
,
nor
supposeth
,
any
absolute
necessity
of
their
doing
it
[
](A41481-e149440-b)a
a
Futura
contingentia
,
etiam
ut
subsunt
divinae
scientiae
,
non
sunt
simpliciter
necessaria
.
Rada
.
Contro
.
30.
Art.
5.
See
cap
▪
2.
sec.
21
,
22
,
&c.
of
this
Discourse
.
:
neither
have
they
ever
a
whit
the
less
liberty
or
power
to
refrain
from
doing
it
,
because
of
Gods
foreknowledg
that
they
WILL
do
it
.
Nor
would
they
have
ever
a
whit
the
more
liberty
,
or
Power
,
to
refrain
an
action
,
or
course
,
in
case
it
should
be
supposed
,
that
God
doth
not
certainly
foresee
what
they
will
do
on
either
hand
,
refrain
,
or
act
and
practise
.
So
that
God
is
never
the
less
gracious
unto
men
in
His
vouchsafement
of
sufficient
means
of
Salvation
unto
them
,
because
He
foresees
they
will
abuse
them
.
But
,
3.
(
And
lastly
)
I
answer
further
,
that
there
is
not
the
same
consideration
,
of
God
,
and
of
men
,
in
respect
of
such
actions
,
or
gifts
,
the
issue
or
consequence
whereof
,
the
one
,
and
the
other
,
are
,
or
may
be
,
said
to
foresee
,
that
they
will
prove
evil
to
those
that
receive
them
.
In
case
a
man
should
foresee
such
,
or
such
an
event
,
in
one
kinde
or
other
,
that
would
certainly
follow
upon
any
act
or
gift
of
His
,
His
foresight
would
be
such
literally
and
properly
,
i.
e.
He
should
have
knowledg
of
the
event
,
before
He
had
done
the
action
,
or
given
the
gift
,
the
event
whereof
He
is
said
to
foresee
,
or
foreknow
.
But
now
God
,
though
He
be
said
to
foresee
the
issue
or
event
of
any
action
,
or
gift
,
of
His
,
yet
He
is
not
said
,
properly
,
or
as
the
word
sounds
in
ordinary
acception
with
men
,
to
foresee
it
:
i.
e.
He
doth
not
first
,
or
antecedaneously
,
in
respect
of
time
,
foresee
it
,
or
see
it
,
before
the
action
be
performed
by
Him
,
or
the
gift
given
,
the
event
whereof
He
is
said
to
foresee
.
For
as
God
Himself
is
not
measured
by
time
,
so
neither
are
any
of
His
Actions
:
and
it
is
a
generally
received
Maxim
in
Theology
,
admitted
by
all
Divines
,
That
God
willeth
nothing
in
time
[
](A41481-e149500-b)b
b
Deus
potest
nihil
velle
in
tempore
;
Deus
non
potest
non
habere
volitionem
,
quam
habet
.
Non
potest
habere
volitionem
,
quam
non
habet
.
Daven
Animadversions
,
&c.
p.
484
,
but
all
things
,
in
,
or
from
,
Eternity
.
Now
there
is
the
same
reason
,
or
consideration
,
of
His
Foreknowledg
,
which
there
is
of
His
Will.
As
He
willeth
nothing
in
time
,
so
neither
doth
He
foreknow
,
or
foresee
,
any
thing
in
time
:
His
foreseeing
of
things
being
nothing
really
but
Himself
(
as
all
His
Actions
are
)
it
must
needs
be
as
ancient
as
Himself
,
and
co-eternal
with
Himself
.
So
likewise
that
Act
of
His
,
whereby
He
gives
,
or
imparts
,
any
thing
unto
men
,
though
the
gift
it self
given
by
it
,
doth
not
come
to
the
hands
of
men
,
or
to
be
received
by
men
,
until
such
or
such
a
time
,
yet
this
Act
it self
of
His
,
was
from
Eternity
[
](A41481-e149520-b)c
c
See
this
argued
at
large
,
&
fully
cleared
,
Cap.
4.
Sec.
14
,
15
,
&c.
;
and
consequently
is
not
capable
of
being
foreseen
by
God
,
because
it
was
as
ancient
as
any
foresight
,
or
foreknowledg
in
God
,
yea
,
as
God
Himself
.
And
for
the
sad
event
or
consequent
of
this
action
,
or
gift
of
His
,
unto
men
,
though
He
may
(
in
a
sence
,
formerly
declared
[
](A41481-e149530-b)d
d
Cap.
2.
Sect.
2.
6.
)
be
said
to
foresee
it
,
because
it
hapneth
in
time
:
yet
in
as
much
as
that
act
passed
from
Him
from
Eternity
,
and
so
was
from
Eternity
irreversible
,
by
which
the
gift
,
or
gifts
,
sorting
to
so
sad
an
event
in
the
Receiver
,
were
conferred
upon
Him
in
time
,
there
is
no
Reason
,
nor
colour
of
Reason
,
why
He
should
be
thought
to
give
such
gifts
,
being
in
themselves
good
,
and
worthy
His
infinite
goodness
,
out
of
any
whit
the
less
love
,
grace
,
or
mercy
towards
Him
,
who
receiveth
them
,
because
He
foresaw
(
after
His
manner
of
foreseeing
)
that
they
would
be
abused
by
Him
to
His
harm
;
especially
considering
that
it
was
not
in
his
Power
(
I
mean
,
in
the
Power
of
God
)
to
have
done
more
towards
the
preventing
of
such
an
abuse
of
them
by
such
a
man
,
then
He
did
.
It
cannot
be
thought
,
but
that
God
did
foresee
that
the
Jews
of
old
would
mock
His
Messengers
,
and
despise
His
Words
,
and
mis-use
His
Prophets
,
until
His
Wrath
arose
against
them
,
and
till
there
was
no
remedy
;
yet
the
vouchsafement
of
these
means
of
Grace
and
of
Repentance
(
the
sending
of
his
Messengers
,
Words
,
and
Prophets
unto
them
)
is
expresly
attributed
unto
his
Compassion
[
i.
e.
his
love
of
pity
,
or
benevolousness
of
affection
]
towards
them
.
And
the
Lord
God
of
their
Fathers
sent
to
them
by
His
Messengers
,
rising
up
betimes
and
sending
;
BECAVSE
HE
HAD
COMPASSION
ON
HIS
PEOPLE
,
and
on
His
dwelling
place
:
2
Chron.
36.
15
,
16.
In
like
manner
our
Saviour
certainly
foresaw
that
Jerusalem
afterwards
would
not
understand
,
or
accept
of
,
the
things
of
Her
peace
,
the
means
of
her
safety
and
preservation
;
yet
he
ascribes
the
vouchsafement
of
them
unto
her
,
unto
a
genuine
tenderness
of
love
and
care
in
him
towards
her
,
and
her
children
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
that
are
sent
unto
thee
,
how
often
would
I
have
gathered
thy
Children
together
,
as
an
Hen
gathereth
Her
Chickens
under
Her
wing
,
and
ye
would
not
:
Mat.
23.
37.
But
is
it
not
(
it
is
like
you
will
demand
)
in
the
Power
of
God
,
absolutely
§.
15.
to
prevent
the
abuse
of
those
good
gifts
of
his
we
speak
of
,
by
the
Receivers
,
and
consequently
to
do
more
towards
the
preventing
of
this
abuse
,
then
he
doth
?
I
answer
,
No
:
both
Reason
,
and
Religion
(
which
yet
is
nothing
but
Reason
in
her
exaltation
)
teach
us
to
judg
and
say
,
that
it
is
not
in
the
Power
of
God
to
prevent
the
abuse
of
those
good
gifts
we
speak
of
,
in
the
Receivers
,
otherwise
then
now
he
doth
prevent
it
,
(
viz.
by
affording
sufficient
means
unto
them
for
the
prevention
of
it
,
)
this
(
I
say
)
neither
was
,
nor
is
,
according
to
the
sound
Principles
both
of
Reason
,
and
Religion
,
any
whit
more
in
the
Power
of
God
to
do
,
then
it
is
in
his
Power
,
to
lye
,
deceive
,
oppress
,
or
do
any
other
thing
most
unworthy
of
him
.
For
he
that
is
Omnipotent
,
must
needs
be
Omniprudent
also
:
and
he
that
is
Omniprudent
,
cannot
do
any
thing
in
the
least
degree
repugnant
to
the
most
rigid
and
district
Principles
of
the
most
perfect
Wisdom
,
and
Prudence
,
that
is
.
We
see
it
amongst
men
,
that
the
wiser
any
man
is
in
reality
and
truth
,
so
much
the
less
liberty
,
or
Power
,
he
hath
to
do
any
thing
contrary
to
the
Laws
and
Dictates
of
true
Wisdom
:
and
the
weaker
and
more
defective
any
man
is
in
this
Wisdom
,
the
more
liberty
and
Power
he
hath
to
do
foolishly
,
or
uncomely
.
What
was
it
that
made
Joseph
unable
to
commit
that
great
wickedness
,
whereunto
he
was
sollicited
by
his
Mistress
?
How
CAN
I
do
this
great
wickedness
(
saith
he
[
](A41481-e149730-b)a
a
Gen.
39.
9.
?
)
meaning
,
that
he
COVLD
not
do
it
:
whereas
(
doubtless
)
there
were
men
enough
in
the
World
,
that
both
could
,
and
would
have
done
,
such
a
thing
as
that
,
though
he
COVLD
not
.
So
what
was
it
,
that
made
Paul
unable
to
do
any
thing
against
the
Truth
,
and
able
onely
to
act
for
the
Truth
?
[
For
we
,
saith
he
,
can
do
nothing
against
the
Truth
,
but
for
the
Truth
[
](A41481-e149770-b)b
b
2
Cor.
13.
8
.
]
Whereas
there
were
,
and
are
at
this
day
,
thousands
in
the
World
,
able
i.
e.
at
liberty
in
their
Wills
and
Consciences
to
act
ten
times
more
against
the
Truth
,
then
for
the
Truth
.
The
true
Reason
why
neither
of
these
men
had
any
Power
,
were
not
able
to
do
those
unworthy
things
,
which
a
thousand
other
men
had
Power
enough
to
do
,
was
,
because
they
had
so
much
true
Wisdom
in
them
above
other
men
,
which
would
not
suffer
them
to
do
such
unseemly
and
unworthy
things
.
And
generally
we
finde
it
,
that
the
more
knowingly
and
prudently
consciencious
men
,
or
women
,
are
,
the
more
they
are
bound
up
in
themselves
,
and
have
so
much
the
less
liberty
or
Power
to
do
things
that
are
uncomely
,
then
other
men
.
So
then
God
,
being
infinitely
more
wise
,
and
that
with
the
truest
and
best
Wisdom
that
can
be
imagined
,
then
the
wisest
of
men
,
must
needs
in
a
way
of
Reason
be
conceived
to
be
more
bound
up
in
Himself
,
to
have
less
liberty
or
Power
to
do
any
thing
contrary
to
any
Rule
,
Dictate
,
or
Principle
of
the
most
exquisite
Wisdom
that
is
,
then
any
creature
whatsoever
,
whether
Men
,
or
Angels
.
The
Apostle
(
as
is
well
known
)
breaks
forth
in
an
holy
kinde
of
astonishment
,
upon
his
Contemplation
of
the
Wisdom
and
Knowledg
of
God
:
O
the
depths
of
the
riches
both
of
the
Wisdom
,
and
Knowledg
,
of
God!
How
unsearchable
are
His
Judgments
,
[
meaning
,
that
for
matter
of
Wisdom
,
and
Knowledg
,
by
which
they
are
ordered
,
managed
,
and
administred
,
they
are
unsearchable
;
viz.
to
the
bottom
,
or
in
respect
of
all
the
strains
,
or
variety
of
Wisdom
that
are
in
them
,
]
and
his
ways
[
in
respect
of
the
numberless
ingredients
of
Wisdom
,
which
He
puts
into
them
]
past
finding
out
[
](A41481-e149860-b)c
c
Rom.
11.
33
.
So
then
it
being
contrary
to
the
Laws
and
Rules
of
true
Wisdom
,
or
of
that
infinite
Wisdom
which
rules
in
God
,
for
him
to
act
his
Creatures
(
at
least
ordinarily
)
in
opposition
to
those
natural
and
essential
Properties
and
Principles
,
which
himself
hath
planted
in
them
,
it
may
easily
be
conceived
,
how
,
and
in
what
respect
,
he
hath
no
Power
,
i.
e.
no
liberty
in
himself
,
to
prevent
the
ruine
of
his
Creature
(
Man
)
further
,
or
otherwise
,
then
by
such
an
interposure
of
Himself
,
or
of
his
Grace
,
in
order
hereunto
,
which
will
,
in
respect
of
any
forcibleness
or
efficacy
in
working
,
well
consist
with
the
natural
and
essential
freedom
and
liberty
of
his
Will.
In
respect
whereof
the
utmost
line
or
extent
of
the
liberty
or
Power
of
God
,
is
to
proceed
no
further
with
men
,
nor
with
any
man
at
any
time
,
in
the
vouchsafement
of
Grace
,
or
means
of
Grace
,
in
order
to
the
preventing
of
their
ruine
and
destruction
,
then
to
leave
them
a
Power
at
least
,
or
Possibility
,
of
rejecting
the
Grace
offered
unto
them
,
and
so
to
ruine
and
destroy
themselves
.
Nor
(
doubtless
)
did
God
ever
go
further
,
or
rise
higher
,
then
this
,
no
not
in
the
most
signal
or
miraculous
Conversions
,
which
either
we
read
of
●in
the
Scriptures
,
or
otherwise
have
heard
of
(
according
to
Truth
.
)
I
suppose
there
is
not
a
greater
or
more
notable
instance
in
this
kinde
,
then
that
of
the
Conversion
of
Paul
,
which
(
we
know
)
was
effected
in
a
very
extraordinary
way
,
and
with
as
high
an
hand
of
means
,
as
ever
was
lifted
up
by
God
for
the
conversion
of
a
man
,
as
viz.
by
a
Vision
of
the
Lord
Christ
himself
from
Heaven
,
in
splendor
and
great
glory
,
speaking
with
an
audible
voyce
unto
him
;
although
I
know
not
whether
it
be
necessary
to
suppose
,
that
the
work
of
Pauls
Conversion
was
perfected
(
I
mean
,
specifically
perfected
,
for
gradually
I
presume
it
was
not
)
by
this
Vision
onely
,
or
until
Ananias
,
to
whom
the
Vision
directed
him
,
had
made
known
unto
him
those
things
,
concerning
the
Gospel
,
which
he
did
.
But
whether
his
Conversion
was
specifically
perfected
by
the
Vision
,
without
Ananias
his
Ministry
,
or
no
,
doubtless
there
was
a
liberty
,
or
possibility
,
left
in
Paul
himself
,
to
the
very
last
moment
,
or
minute
of
time
,
before
this
his
Conversion
was
actually
wrought
,
to
have
,
not
onely
resisted
,
but
even
frustrated
all
the
means
that
were
used
for
the
effecting
of
it
;
frustrated
I
mean
,
not
simply
,
or
universally
,
as
if
Christ
should
have
been
disappointed
,
and
lost
all
he
had
done
in
order
to
his
Conversion
,
in
case
he
had
not
been
converted
;
but
frustrated
,
in
respect
of
that
particular
end
,
his
Conversion
.
For
God
hath
always
more
ends
,
then
one
(
though
but
one
primary
,
and
antecedent
)
in
vouchsafing
means
of
Grace
and
Salvation
unto
men
:
and
whether
he
obtains
the
one
,
or
the
other
,
it
is
of
much
alike
concernment
unto
him
;
according
to
that
of
the
Apostle
;
For
we
[
Apostles
,
or
Ministers
of
the
Gospel
]
are
unto
God
[
in
our
Ministry
]
a
sweet
[
or
,
the
sweet
]
savor
of
Christ
,
[
i.
e.
we
render
Christ
,
or
the
Mystery
of
Christ
,
by
a
diligent
and
faithful
spreading
abroad
the
knowledg
of
them
in
the
world
,
as
full
of
satisfaction
and
contentment
unto
God
,
as
they
are
capable
of
being
improved
unto
,
]
in
them
that
are
saved
,
and
in
those
that
perish
,
[
meaning
,
that
the
destruction
of
those
,
who
perish
,
through
a
2
Cor.
2.
15.
rejection
of
his
rich
Grace
in
Christ
offered
to
them
,
is
matter
of
good
satisfaction
unto
him
,
even
as
the
Salvation
of
those
is
,
who
accept
of
this
Grace
from
him
.
]
So
that
let
men
,
who
have
Christ
,
and
means
of
Salvation
offered
unto
them
,
take
either
the
right
hand
,
or
the
left
,
God
will
be
no
loser
by
them
:
his
counsels
and
ends
,
of
one
kinde
or
other
,
will
be
advanced
howsoever
.
How
that
most
serious
and
solemn
Profession
and
Oath
of
God
,
that
he
delighteth
not
in
the
death
of
the
wicked
,
or
of
him
that
dy●th
,
(
Ezek.
18.
32.
and
33.
11.
)
is
of
good
consistence
,
with
the
Apostles
being
the
sweet
savor
of
Christ
unto
Him
in
them
that
perish
,
as
also
with
that
Profession
which
himself
maketh
by
Solomon
unto
wicked
men
,
I
will
laugh
at
your
calamity
,
and
mock
when
your
fear
cometh
,
—
and
your
destruction
cometh
as
a
whirlewind
[
](A41481-e150100-b)a
a
Prov.
1.
26
,
27.
,
&c.
we
shall
(
I
conceive
)
have
opportunity
to
unfold
in
the
latter
Part
of
our
present
Discourse
.
But
this
by
the
way
,
in
this
place
.
Yet
give
me
leave
to
add
one
thing
further
here
,
of
necessary
consideration
§.
16.
for
the
full
clearing
of
the
business
in
hand
.
Though
it
be
well
consistent
with
the
Wisdom
of
God
,
and
the
Principles
thereof
,
to
rise
sometimes
,
and
in
some
cases
,
in
the
vouchsafement
of
the
means
of
Grace
,
and
of
Salvation
unto
men
,
to
the
highest
pin
or
degree
,
in
point
of
efficacy
and
Power
,
which
the
native
and
essential
freedom
and
liberty
of
the
Will
,
will
bear
;
yet
is
it
not
consistent
with
this
Wisdom
of
his
to
do
it
often
,
much
less
ordinarily
,
or
of
course
.
The
Wisdom
of
a
Man
leads
and
teacheth
him
,
sometimes
,
upon
occasion
,
and
in
order
to
some
more
then
ordinary
design
,
to
vary
from
his
customary
and
constant
course
of
acting
;
yea
though
this
customary
and
constant
course
of
his
be
simply
the
best
,
and
most
agreeable
to
the
Rules
of
Wisdom
,
for
him
ordinarily
to
follow
.
Upon
this
account
the
wise
man
informeth
us
,
That
there
is
a
time
to
kill
,
and
a
time
to
heal
,
a
time
t●
build
up
,
and
a
time
to
pull
down
,
—
a
time
to
cast
away
stones
,
and
a
time
to
gather
stones
together
[
](A41481-e150150-b)b
b
Eccles.
3.
2.
3
,
&c.
,
(
with
several
other
instances
of
like
import
.
)
When
he
saith
,
there
is
a
time
to
do
this
,
and
a
time
to
do
that
which
is
contrary
unto
it
,
his
meaning
clearly
is
,
that
it
is
prudential
,
and
agreeable
to
Rules
of
Wisdom
,
for
a
man
,
according
to
time
,
place
,
and
other
circumstances
,
to
vary
the
manner
and
kinde
of
his
ordinary
actions
,
yea
to
act
at
one
time
with
a
kinde
of
contrariety
to
himself
at
another
.
In
like
manner
it
is
perfectly
consistent
with
the
infinite
Wisdom
of
God
upon
some
special
occasion
,
and
in
order
to
some
gracious
design
,
to
open
the
hand
of
his
bounty
in
the
vouchsafement
of
means
of
Salvation
unto
Men
,
much
wider
,
then
will
stand
with
the
same
Wisdom
to
do
ordinarily
,
or
at
another
time
.
And
as
it
may
be
truly
said
of
a
truly
wise
man
,
that
he
cannot
cast
away
stones
,
when
the
time
is
for
him
to
gather
stones
together
;
and
so
on
the
contrary
,
that
he
cannot
gather
stones
together
,
when
the
time
and
season
is
to
cast
them
away
;
such
a
man
cannot
mis-time
his
actions
,
because
his
Wisdom
,
which
frames
and
fashions
both
the
consents
,
and
dissents
of
his
Will
,
cannot
frame
or
raise
a
consent
of
Will
in
him
,
to
do
any
thing
contrary
to
it self
,
or
to
its
own
Nature
and
Principles
,
i.
e.
to
do
any
thing
uncomely
,
or
imprudently
:
so
may
it
truly
be
said
of
God
in
the
matter
of
granting
means
of
Faith
,
and
of
Salvation
,
unto
men
,
that
he
cannot
in
the
ordinary
and
standing
course
of
his
Providence
,
or
Dispensation
of
such
Means
,
rise
so
high
,
give
Means
of
that
transcendent
Nature
,
Efficacy
,
and
Power
,
which
he
can
,
and
doth
,
give
now
and
then
,
in
some
special
cases
,
and
in
order
to
some
great
and
special
end
.
As
for
example
:
God
was
able
,
no
Principle
of
his
Wisdom
opposing
,
to
vouchsafe
unto
Paul
that
extraordinary
means
of
beleeving
,
or
for
his
Conversion
,
which
we
spake
of
,
a
glorious
Vision
from
Heaven
.
But
it
doth
not
follow
from
hence
,
that
therefore
he
is
able
(
we
still
speak
of
his
Moral
ability
,
or
of
the
ability
of
his
Will
)
to
afford
the
like
Vision
,
or
any
other
means
like
unto
that
for
efficacy
,
and
converting
Power
,
ordinarily
,
or
unto
all
other
men
.
When
he
demands
thus
concerning
his
ancient
Church
and
People
of
the
Jews
,
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
▪
[
](A41481-e150270-b)c
c
Isai.
5.
4.
?
He
had
not
done
any
such
thing
in
it
,
or
for
it
,
as
he
did
afterwards
for
Paul
:
nor
had
he
multiplyed
those
Miracles
,
and
great
works
of
wonder
,
some
Particulars
whereof
he
did
work
for
them
,
and
amongst
them
,
to
such
a
number
,
or
with
such
frequency
,
as
by
his
Power
simply
considered
,
and
without
relation
unto
his
Wisdom
,
he
was
able
to
have
done
:
and
yet
he
might
truly
say
and
profess
unto
them
(
as
his
demand
mentioned
imports
)
that
he
could
do
no
more
for
them
[
to
make
them
fruitful
,
to
bring
them
to
Repentance
,
and
so
to
make
them
a
prosperous
and
happy
People
]
then
He
had
done
;
i.
e.
He
had
done
the
uttermost
which
his
Wisdom
,
in
such
a
case
as
theirs
was
,
permitted
him
to
do
.
So
when
he
vouchsafeth
a
greater
sufficiency
of
means
to
one
City
,
then
he
doth
to
another
,
(
as
he
did
to
Capernaum
above
Tyre
and
Sidon
,
)
to
one
Nation
,
then
to
another
,
to
one
age
,
or
generation
of
men
,
then
to
another
,
the
Reason
of
this
difference
is
to
be
resolved
into
the
same
infinite
uniform
,
though
manifold
,
Wisdom
of
God
(
as
the
Apostle
calleth
it
,
)
or
(
which
is
the
same
)
into
the
Counsel
of
his
Will
[
](A41481-e150360-b)d
d
Ephes.
1
▪
11
;
not
simply
into
his
Will
,
but
into
the
Counsel
of
His
Will
,
[
i.
e.
that
infinite
Wisdom
,
or
Prudence
,
by
which
his
Will
is
,
as
it
were
steered
and
directed
in
all
the
motions
and
actings
thereof
,
]
according
unto
which
counsel
,
he
is
said
to
work
all
things
[
](A41481-e150430-b)e
e
Eph.
1.
11.
.
And
it
may
be
as
truly
,
and
as
properly
,
said
of
him
,
when
he
vouchsafeth
the
least
and
lowest
sufficiency
of
means
,
unto
some
men
,
as
when
he
affordeth
the
greatest
and
richest
of
all
,
unto
others
,
that
he
did
,
or
doth
,
what
he
could
,
or
what
he
is
able
to
do
,
as
well
for
the
one
,
as
for
the
other
.
And
in
such
cases
of
difference
as
these
,
that
admiration
of
the
Apostle
(
lately
mentioned
)
is
most
seasonable
and
proper
:
O
the
depths
of
the
riches
both
of
the
Wisdom
,
and
Knowledg
of
God!
How
unsearchable
are
His
Judgments
,
and
His
ways
past
finding
out
[
](A41481-e150450-b)f
f
Rom.
11.
33.
!
By
his
Judgments
(
in
this
place
)
we
are
not
(
I
conceive
)
to
understand
onely
his
penal
inflictions
upon
men
in
one
kinde
,
or
other
,
but
his
dispensatory
Administrations
,
as
he
is
the
Judg
,
and
great
Ruler
of
the
World
,
indefinitely
considered
,
as
well
such
as
are
Munificent
,
as
those
which
are
Penal
:
and
so
the
word
,
Ways
,
in
the
latter
part
of
the
Verse
,
added
(
it
is
like
)
for
explication
,
indifferently
implies
as
well
the
one
,
as
the
other
.
But
how
,
or
in
what
respect
,
are
his
Judgments
,
or
Ways
of
Administration
in
the
World
,
said
to
be
unsearchable
,
or
past
finding
out
?
The
former
part
of
the
Verse
clearly
informeth
us
of
this
;
as
viz.
that
they
are
unsearchable
in
respect
of
that
abundance
of
Wisdom
and
Knowledg
,
by
which
,
and
according
unto
which
,
they
are
first
ordered
and
contrived
,
and
then
executed
,
by
him
.
First
,
they
are
unsearchable
[
viz.
unto
Men
,
yea
and
to
Angels
too
]
in
respect
of
that
most
absolute
and
perfect
Knowledg
,
which
God
hath
of
every
particular
circumstance
,
from
the
least
to
the
greatest
,
of
all
the
actions
and
ways
of
all
the
Men
in
the
World
,
and
so
of
all
Cities
,
and
of
all
Nations
,
in
all
succeeding
generations
,
from
the
Morning
of
the
World
,
until
the
present
hour
thereof
:
upon
which
actions
,
with
all
and
every
their
respective
circumstances
,
compared
and
layd
together
by
God
,
as
by
Reason
of
his
perfect
Knowledg
of
them
they
readily
may
be
,
he
builds
and
forms
,
by
means
of
his
Wisdom
(
of
which
presently
)
that
entire
series
,
or
Tenor
of
his
Administrations
,
as
well
Munificent
,
as
Penal
,
which
from
day
to
day
,
and
from
age
to
age
,
take
place
in
the
World
amongst
the
Sons
and
Daughters
of
Men.
Now
because
neither
Men
,
nor
Angels
,
are
capable
of
knowing
,
or
considering
,
all
that
infinite
and
endless
multitude
and
variety
of
actions
,
with
all
their
circumstances
respectively
,
which
are
done
in
the
World
,
upon
which
,
and
according
to
the
exigency
of
which
(
not
any
one
of
them
,
from
the
greatest
to
the
least
,
omitted
,
or
left
out
)
the
Providential
Administrations
of
God
in
the
World
,
as
well
of
Justice
,
as
of
Mercy
and
Goodness
,
are
founded
and
framed
,
hence
it
is
that
the
Apostle
concludes
(
in
a
posture
of
admiration
)
that
the
Judgments
of
God
are
unsearchable
,
and
His
Ways
past
finding
▪
out
,
in
respect
of
the
depths
of
the
riches
of
that
Knowledg
,
which
he
maketh
use
of
in
forming
them
;
meaning
,
that
no
Creature
who
knoweth
not
as
much
as
God
himself
knoweth
,
concerning
the
Grounds
and
Reasons
,
why
he
ordereth
the
Affairs
of
the
World
,
of
Persons
,
of
Cities
,
of
Countries
,
of
Ages
,
as
he
doth
,
and
not
otherwise
,
can
possibly
understand
,
or
comprehend
the
absolute
exactness
and
accurateness
of
them
;
how
ever
he
may
apprehend
somewhat
,
yea
much
,
of
them
,
I
mean
chiefly
,
concerning
the
Equity
and
Righteousness
of
them
.
Again
,
2.
These
Judgments
and
Ways
of
God
are
unsearchable
and
past
§.
17.
finding
out
,
in
respect
of
the
depths
of
the
riches
of
that
Wisdom
which
is
in
God
,
according
unto
which
also
,
they
are
all
calculated
and
formed
by
him
.
For
look
as
in
a
Judg
,
who
is
to
administer
Justice
,
and
to
give
sentence
in
the
Causes
of
Men
that
are
brought
before
him
,
there
ought
to
be
these
two
things
,
1.
A
perfect
Knowledg
of
the
respective
Cases
,
wherein
he
is
to
give
sentence
,
in
all
circumstances
relating
to
them
,
before
he
doth
give
sentence
.
2.
A
Principle
of
Wisdom
,
to
weigh
and
ponder
aright
every
of
these
cases
in
all
their
circumstances
respectively
,
that
so
he
may
be
able
to
form
such
a
sentence
,
wherein
every
circumstance
,
great
and
small
,
relating
to
every
case
,
may
have
its
due
consideration
and
weight
.
So
there
are
,
and
of
necessity
must
be
in
God
,
to
make
him
an
absolute
Judg
(
as
he
is
)
of
all
the
World
,
1.
Such
a
perfect
Knowledg
as
we
speak
of
,
of
all
cases
that
are
before
him
in
all
the
World
,
with
all
and
every
particular
circumstance
relating
to
every
of
them
:
2.
An
absoluteness
▪
and
perfection
of
Wisdom
also
,
1.
To
interpret
every
particular
circumstance
relating
to
every
particular
action
,
and
case
,
in
the
World
,
according
to
true
Principles
of
Justice
and
Equity
,
so
as
to
be
able
to
say
,
how
much
better
,
or
how
much
worse
,
such
,
or
such
an
action
is
by
reason
of
such
,
or
such
,
a
circumstance
,
one
,
or
more
;
2.
To
raise
or
frame
such
a
sentence
(
and
to
administer
and
execute
it
accordingly
)
which
shall
be
made
up
(
as
it
were
)
of
the
equitable
results
of
all
,
and
every
of
those
circumstances
,
which
are
to
be
taken
into
consideration
in
every
award
.
Now
the
Wisdom
which
God
maketh
use
of
in
both
these
ways
,
in
,
and
about
the
Government
of
the
World
,
hath
so
many
unfathomable
depths
in
it
,
is
so
rich
above
measure
,
so
unconceivable
,
incomprehensible
,
in
the
discerning
abilities
,
and
estimative
worth
of
it
,
that
those
judiciary
acts
and
ways
which
proceed
from
it
,
and
are
molded
and
formed
by
the
spirit
and
strength
of
it
,
are
greater
then
all
created
understanding
,
above
all
comprehension
,
either
by
Men
,
or
Angels
.
By
the
light
of
what
hath
been
now
argued
,
it
fully
appeareth
,
1.
That
all
such
men
,
who
turn
the
Grace
of
God
in
those
worthy
means
of
Salvation
,
which
he
vouchsafeth
unto
them
,
into
wantonness
,
and
are
not
in
conclusion
saved
by
them
,
but
perish
so
much
the
more
grievously
,
are
notwithstanding
as
much
obliged
in
point
of
thankfulness
unto
him
for
them
,
as
they
could
have
been
,
in
case
they
should
be
saved
by
them
.
2.
That
the
vouchsafement
and
bestowing
of
such
means
upon
them
by
God
,
notwithstanding
the
certainty
of
his
foreknowledg
(
as
foreknowledg
is
attributable
unto
him
)
that
they
will
not
prove
saving
unto
them
in
the
end
,
are
yet
Arguments
and
Pledges
of
as
much
Grace
,
Love
,
and
Mercy
unto
them
,
as
they
would
,
or
could
,
be
,
in
case
he
had
as
certainly
foreknown
that
they
would
be
of
a
saving
consequence
unto
them
.
3.
That
God
,
his
infinite
Wisdom
considered
,
and
the
obligements
thereof
upon
him
,
goeth
as
far
,
doth
as
much
,
to
render
the
means
of
Grace
exhibited
unto
those
who
perish
,
effectual
to
their
Salvation
,
as
is
possible
for
him
to
do
.
4.
(
And
lastly
)
That
that
foreknowledg
,
which
is
in
God
,
of
the
future
abuse
and
miscarrying
of
the
means
of
Salvation
,
in
those
to
whom
they
are
exhibited
or
vouchsafed
by
him
,
doth
not
precede
that
act
of
his
,
by
which
they
are
exhibited
unto
them
,
this
being
eternal
,
or
from
Eternity
,
as
well
as
that
.
CHAP.
XVII
.
Declaring
in
what
sence
,
the
former
Passages
of
Scripture
asserting
the
Vniversality
of
Redemption
by
Christ
,
are
(
as
to
this
Point
)
to
be
understood
:
and
consequently
,
in
what
sence
the
said
Doctrine
of
Vniversal
Redemption
,
is
maintained
in
the
present
Discourse
.
ALthough
an
intelligent
and
observant
Reader
,
may
from
several
Passages
§.
1.
occasionally
inserted
here
and
there
in
the
Precedure
of
this
Discourse
,
clearly
enough
perceive
and
understand
,
in
what
sence
,
and
with
what
Explications
and
Proviso's
,
the
said
Doctrine
of
Universal
Redemption
by
Christ
,
is
asserted
and
maintained
herein
,
and
consequently
in
what
sence
the
Author
understandeth
all
those
Texts
of
Scripture
,
which
hold
forth
the
said
Doctrine
unto
the
World
(
many
of
which
have
been
formerly
produced
upon
the
account
,
)
yet
that
the
Reader
may
readily
,
without
either
burthening
His
Memory
,
or
spending
time
in
turning
over
Leaves
,
know
where
to
finde
his
minde
and
sence
concerning
both
,
fully
explained
,
I
judged
it
not
amiss
to
devote
one
entire
Chapter
unto
his
service
herein
.
Therefore
,
1.
(
To
express
our
Meaning
in
the
said
Doctrine
,
negatively
,
or
rather
our
non-meaning
)
When
,
with
the
Scriptures
,
we
affirm
and
teach
,
that
Christ
dyed
for
all
Men
,
[
i.
e.
for
the
Redemption
,
and
Salvation
,
of
all
men
,
without
exception
of
any
:
for
we
do
not
finde
in
Scripture
that
He
dyed
for
any
,
for
whose
Salvation
He
dyed
not
,
]
we
do
not
mean
,
or
suppose
,
either
,
1.
That
He
dyed
sufficiently
onely
for
all
Men
,
[
i.
e.
onely
that
there
was
price
,
or
merit
,
enough
in
his
Death
for
the
Redemption
of
all
Men
:
]
Or
,
2.
That
God
,
or
Himself
,
did
every
ways
,
or
in
every
respect
,
as
viz.
both
antecedently
,
and
consequently
,
intend
the
Redemption
,
or
Salvation
,
of
all
Men
,
in
,
or
by
His
Death
.
Nor
,
3.
do
we
mean
,
or
suppose
,
in
the
said
Doctrine
,
that
Christ
dyed
,
so
,
or
upon
such
terms
,
for
all
Men
,
that
all
Men
shall
in
time
,
or
at
last
,
be
actually
redeemed
[
from
sin
and
misery
]
or
eternally
saved
,
by
His
Death
.
Nor
,
4.
do
we
suppose
,
that
God
(
or
Christ
,
as
God
)
intends
the
Salvation
of
all
Men
,
or
of
any
Man
,
or
Men
,
by
Christs
Death
,
with
Intentions
,
formally
,
or
properly
,
so
called
,
or
such
as
are
found
in
Men.
Nor
,
5.
do
we
mean
,
or
suppose
,
in
the
Doctrine
avouched
,
that
Christ
by
His
Death
,
purchased
,
or
procured
the
infusion
,
or
gift
,
either
of
Faith
,
or
Repentance
,
for
all
Men
,
or
(
indeed
)
for
any
Man
,
or
numbers
of
Men
,
personally
considered
.
Nor
,
6.
(
and
lastly
,
for
our
Negative
)
that
by
His
said
Death
He
purchased
,
or
procured
Pardon
,
or
Forgiveness
of
sins
,
for
all
Men
,
or
for
any
Man
,
or
number
of
Men
,
simply
considered
,
or
as
such
,
and
such
Men
,
by
Name
.
But
,
1.
(
For
our
sence
and
Meaning
,
in
the
Affirmative
)
We
hold
,
and
mean
(
in
the
Doctrine
specified
)
that
there
was
a
reality
of
Intention
on
Gods
part
(
in
such
a
sence
as
reality
of
Intention
is
appropriable
unto
Him
,
which
sence
we
opened
at
large
formerly
[
](A41481-e151020-b)a
a
Cap.
3.
Sect.
17.
,
and
shall
briefly
again
declare
in
this
Chapter
,
)
that
,
as
there
was
a
valuable
consideration
,
or
worth
of
merit
in
the
Death
of
Christ
,
fully
competent
and
sufficient
for
the
Ransom
,
or
Redemption
,
of
all
Men
,
so
it
should
be
equally
,
and
upon
the
same
terms
,
erogable
,
or
appliable
unto
all
Men
,
in
order
to
their
Redemption
,
without
any
difference
,
or
special
contraction
or
limitation
of
it
unto
some
,
more
then
others
.
2.
We
hold
and
mean
,
in
,
and
about
the
Premisses
,
that
God
did
onely
antecedently
intend
the
actual
Redemption
and
Salvation
of
all
Men
,
in
,
and
by
,
the
Death
of
Christ
:
but
consequently
,
the
Redemption
and
Salvation
onely
of
some
,
viz.
those
who
shall
beleeve
.
What
it
is
to
will
,
or
intend
,
a
thing
antecedently
,
and
what
,
consequently
,
hath
been
shewed
formerly
[
](A41481-e151100-b)b
b
Cap.
6.
Sect.
16.
:
and
shall
(
God
willing
)
be
somewhat
further
opened
in
this
Chapter
.
3.
When
we
teach
,
that
Christ
dyed
for
all
Men
,
we
intend
and
mean
,
that
there
is
a
possibility
,
yea
a
fair
and
gracious
possibility
,
for
all
Men
without
exception
,
considered
as
Men
,
without
,
and
before
,
their
voluntary
obduration
by
actual
sinning
,
to
obtain
actual
Salvation
by
his
Death
:
so
that
in
case
any
Man
perisheth
,
his
destruction
is
altogether
from
himself
,
there
being
as
much
,
and
as
much
intended
,
in
the
Death
of
Christ
,
for
,
and
towards
,
the
procuring
of
his
Salvation
,
as
there
is
for
procuring
the
Salvation
of
any
of
those
,
who
come
to
be
actually
saved
.
4.
When
(
with
the
Scriptures
)
we
deliver
this
,
for
a
Doctrine
of
Truth
,
that
Christ
dyed
for
all
Men
,
we
suppose
and
mean
,
that
God
intends
the
Salvation
of
all
Men
by
this
Death
,
onely
so
,
after
such
a
manner
,
or
with
such
a
kinde
of
Intention
,
which
is
competible
to
,
and
consistent
with
,
His
infinite
simplicity
and
Perfection
of
Being
.
Of
this
kinde
of
Intention
we
argued
in
our
third
Chapter
,
where
we
gave
a
particular
and
clear
account
of
it
:
and
shall
take
it
the
second
time
into
some
brief
consideration
in
this
Chapter
.
This
Particular
is
of
affinity
with
the
first
,
but
is
not
altogether
the
same
.
5.
When
we
teach
,
that
Christ
dyed
for
all
Men
,
we
mean
,
not
onely
that
He
put
all
Men
without
exception
,
into
a
capability
of
being
saved
(
as
viz.
by
beleeving
,
)
but
also
that
He
wholly
dissolved
,
and
took
off
from
all
Men
,
the
guilt
and
condemnation
,
which
was
brought
upon
all
Men
by
Adams
Transgression
.
So
that
now
no
Man
shall
perish
,
or
be
condemned
,
but
upon
his
own
personal
account
,
and
for
such
sins
onely
which
shall
be
actually
and
voluntarily
committed
by
him
,
or
for
such
omissions
,
which
was
in
his
power
to
have
prevented
.
6.
When
with
the
Scriptures
we
affirm
,
that
Christ
dyed
for
all
Men
,
our
sence
and
meaning
is
,
that
by
His
Death
,
He
procured
this
Grace
and
Favor
with
God
for
all
Men
without
exception
,
viz.
that
they
should
receive
from
Him
sufficient
strength
and
means
,
or
be
enabled
by
Him
,
to
Repent
,
and
to
beleeve
,
yea
and
to
persevere
in
both
unto
the
end
:
and
that
in
this
sence
,
and
none
other
,
He
is
,
or
may
be
,
said
,
to
have
by
His
Death
purchased
the
Grace
of
Faith
,
and
Repentance
for
Men
;
and
this
upon
equal
terms
,
in
an
antecedent
consideration
,
for
all
Men.
7.
(
And
lastly
)
Our
sence
and
meaning
in
the
said
Doctrine
further
is
,
that
Christ
by
His
Death
purchased
this
transcendent
Grace
also
,
and
Favor
,
in
the
sight
of
God
,
for
all
Men
without
exception
,
that
upon
their
Repentance
,
and
Beleeving
in
Him
,
they
should
be
justified
,
and
receive
forgiveness
of
all
their
sins
;
and
that
upon
their
Perseverance
in
both
unto
the
end
,
they
should
be
actually
and
eternally
saved
:
and
that
in
this
sence
,
and
in
this
onely
,
He
is
,
and
may
be
,
said
,
to
have
purchased
Justification
,
or
Remission
of
sins
,
Redemption
,
Salvation
,
&c.
for
Men
,
for
any
Man
,
or
any
number
of
Men
;
yea
and
in
this
sence
,
for
all
Men.
The
imputation
,
from
the
guilt
whereof
we
desire
in
special
manner
to
§.
2.
wash
our
hands
in
innocency
,
by
this
Explication
,
is
,
that
as
we
hold
Universal
Redemption
,
so
we
hold
likewise
Universal
Salvation
,
or
,
that
all
Men
shall
be
saved
by
Christ
.
That
such
an
Opinion
as
this
is
no
consequent
of
the
Doctrine
maintained
in
this
Discourse
concerning
the
Death
of
Christ
for
all
Men
,
sufficiently
appeareth
from
that
ground
,
which
we
have
layd
and
built
upon
,
once
and
again
,
in
the
former
part
of
this
Discourse
,
viz.
That
such
Intentions
and
Desires
in
God
,
and
in
Christ
,
which
are
real
and
cordial
,
may
yet
very
possibly
never
take
place
,
or
be
fulfilled
.
See
what
hath
been
proposed
▪
and
debated
upon
this
account
,
Cap.
2.
Sect.
13.
And
again
,
Cap.
3.
Sect.
7.
11.
&c.
And
yet
again
,
Cap.
10.
Sect.
49.
This
supposed
,
it
may
very
easily
be
conceived
,
that
God
may
intend
the
Salvation
of
all
Men
by
the
Death
of
Christ
,
and
yet
all
Men
not
be
saved
.
Which
Opinion
(
I
mean
,
that
all
Men
shall
be
saved
)
as
it
hath
no
communion
at
all
with
the
Doctrine
avouched
in
this
Discourse
,
so
hath
it
every
whit
as
little
with
the
Authors
sence
or
Judgment
otherwise
:
who
approveth
the
sentence
of
the
Constantinopolitan
Synod
assembled
under
the
Emperor
Justinian
,
wherein
this
Opinion
,
held
(
as
it
seems
)
by
Origen
with
a
susplussage
of
Error
joyned
with
it
[
](A41481-e151370-b)c
c
Origens
Opinion
was
,
not
onely
that
all
Men
,
but
that
all
the
Devils
also
should
at
last
be
saved
by
Christ
.
,
was
condemned
.
Yea
to
me
it
seemeth
not
a
little
strange
,
how
any
man
professing
subjection
of
Judgment
unto
the
Scriptures
,
should
ever
come
to
a
confederacy
with
such
an
Opinion
.
For
with
what
frequency
,
and
evidence
of
expression
,
do
these
rise
up
against
it
,
ever
and
anon
intimating
and
asserting
on
the
one
hand
,
the
Paucity
of
those
that
will
,
or
shall
,
be
saved
,
in
comparison
of
those
that
will
perish
,
and
on
the
other
hand
,
the
Perpetuity
or
everlastingness
of
the
Perdition
and
misery
,
of
those
who
do
perish
?
Nor
do
they
give
the
least
intimation
,
or
hope
of
release
from
misery
,
unto
those
,
who
dye
in
their
sins
,
and
perish
in
their
unbelief
.
Enter
in
at
the
strait
gate
,
(
saith
Christ
unto
the
children
of
men
in
His
Doctrine
upon
the
Mount
,
)
for
wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
MANY
there
be
that
go
in
thereat
:
[
but
we
read
of
none
that
return
,
or
come
out
,
thereat
.
]
Because
strait
is
the
gate
,
and
narrow
is
the
way
which
leadeth
unto
life
,
and
FEW
there
be
that
finde
it
[
](A41481-e151460-b)d
d
Matt.
7.
13
;
14.
:
[
i.
e.
that
finde
it
,
either
first
,
or
last
,
or
ever
.
]
For
that
this
is
His
Meaning
,
appears
from
these
,
and
such
like
sayings
.
Wherefore
if
thine
Hand
cause
thee
to
offend
,
cut
it
off
:
it
is
better
for
thee
to
enter
into
life
maimed
,
then
having
two
hands
,
to
go
into
Hell
,
into
the
fire
that
never
shall
be
quenched
:
[
He
doth
not
say
,
into
the
fire
that
is
hard
to
be
quenched
,
or
,
which
will
be
long
in
quenching
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
into
that
fire
,
which
differs
from
all
other
kindes
of
fire
,
in
this
,
that
whereas
they
are
quenchable
,
no
Decree
of
God
interposing
to
the
contrary
,
this
by
the
unchangeable
Law
of
Heaven
,
is
made
unquenchable
:
for
the
redoubling
of
the
Article
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hath
this
import
,
which
is
likewise
further
confirmed
by
that
which
followeth
,
]
Where
their
worm
dyeth
not
,
and
the
fire
is
not
quenched
[
](A41481-e151570-b)e
e
Mark
9.
43
,
44.
.
These
expressions
,
dyeth
not
,
is
not
quenched
,
though
according
to
their
precise
Grammatical
import
,
they
onely
deny
the
act
,
the
one
of
dying
,
the
other
of
quenching
,
yet
according
to
Scripture-dialect
,
they
deny
also
the
very
power
,
or
possibility
of
these
acts
[
](A41481-e151610-b)f
f
Negatio
actus
saepe
connotat
etia●
negationem
potentia
.
.
For
there
is
nothing
more
frequent
here
,
then
by
the
denyal
of
the
act
,
to
deny
the
power
,
or
possibility
of
a
thing
.
Thus
Gen.
13.
6.
where
our
Translation
readeth
,
And
the
Land
was
not
ABLE
to
bear
them
,
the
Original
onely
saith
,
And
the
Land
DID
not
bear
them
,
(
as
Mr
Ainsworth
also
translateth
the
place
.
)
So
Prov.
24.
7.
where
our
last
Translation
,
respecting
the
Original
,
hath
it
,
He
OPENETH
NOT
His
mouth
in
the
gate
,
our
former
Translators
,
rather
minding
the
sence
and
import
of
the
place
,
read
it
thus
;
He
CANNOT
OPEN
His
mouth
in
the
gate
;
to
omit
many
the
like
.
So
that
when
our
Saviour
saith
,
concerning
the
estate
of
those
that
go
,
or
,
are
cast
,
into
Hell
,
that
their
worm
dyeth
not
,
and
their
fire
is
not
quenched
,
His
Meaning
is
,
that
their
worm
cannot
dye
,
nor
their
fire
be
quenched
,
[
i.
e.
their
punishment
,
or
torment
,
can
never
have
an
end
,
or
interruption
,
viz.
because
the
Counsel
of
the
Will
of
the
Almighty
hath
resolved
against
both
,
and
judged
it
meet
to
make
them
easless
and
endless
.
]
Upon
this
account
also
John
the
Baptist
,
saith
concerning
Christ
,
That
He
hath
His
Fan
in
His
Hand
,
and
will
throughly
purge
His
floor
,
and
gather
His
Wheat
into
His
Garner
:
but
will
burn
up
the
Chaff
with
UNQUENCHABLE
FIRE
[
](A41481-e151830-b)g
g
Mat.
3.
12.
.
So
likewise
the
Apostle
Paul
clearly
teacheth
,
That
the
Lord
Jesus
shall
shew
Himself
from
Heaven
with
His
mighty
Angels
,
In
flaming
fire
,
rendering
vengeance
unto
them
,
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
;
who
(
saith
He
)
shall
be
punished
with
EVERLASTING
DESTRVCTION
from
the
presence
of
the
Lord
[
](A41481-e151880-b)h
h
2
Thess.
1.
7
,
8
,
9.
,
&c.
To
this
purpose
,
the
Evangelist
John
reports
it
for
the
saying
of
an
Angel
unto
him
in
his
Vision
,
that
If
any
man
worship
the
Beast
and
His
image
,
and
receive
His
mark
in
his
forehead
,
or
hand
,
The
same
shall
d●ink
of
the
wine
of
the
Wrath
of
God
,
which
is
poured
out
WITHOVT
MIXTVRE
,
into
the
Cup
of
His
Indignation
,
and
He
shall
be
tormented
with
fire
and
brimstone
,
in
the
presence
of
the
Holy
Angels
,
and
in
the
presence
of
the
Lamb
,
And
the
smoke
of
their
torment
ascendeth
up
for
EVER
AND
EVER
[
](A41481-e151930-b)i
i
Rev.
14.
9
,
10
11.
,
&c.
These
last
words
are
again
used
in
the
description
of
the
vengeance
,
that
shall
be
executed
upon
the
whore
.
And
again
they
[
the
People
that
were
in
Heaven
]
said
,
Alleluja
:
and
Her
smoke
rose
up
FOR
EVER
AND
EVER
[
](A41481-e151970-b)k
k
Rev.
19.
3.
.
Afterwards
in
the
same
Book
we
read
,
That
the
Devil
that
deceived
them
,
was
cast
into
the
lake
of
fire
and
brimstone
,
where
the
Beast
and
the
false
Prophet
are
,
and
shall
be
TORMENTED
DAY
&
NIGHT
FOR
EVER
AND
EVER
[
](A41481-e151990-b)l
l
Rev.
20.
10.
.
This
expression
,
for
ever
and
ever
,
so
signally
expressed
in
all
the
three
Testimonies
last
recited
,
plainly
imports
,
that
the
duration
or
continuance
of
the
punishment
,
and
torment
,
of
those
who
who
perish
in
their
sins
,
and
are
cast
into
Hell
,
is
not
commensurable
with
the
continuance
of
the
Mosaical
Law
(
long
since
expired
)
which
in
the
Old
Testament
is
frequently
signified
by
a
word
signifying
,
or
at
least
commonly
rendered
,
for
ever
[
](A41481-e152030-b)m
m
Exod.
28.
43
29.
28.
Lev.
16
29
&c.
,
but
usually
interpreted
,
for
a
long
time
,
or
,
for
the
time
of
a
mans
life
,
&c.
but
commensurable
with
the
duration
of
the
Kingdom
of
God
,
of
the
Life
of
God
,
and
of
Jesus
Christ
;
for
these
,
in
respect
of
their
continuance
,
are
(
almost
)
constantly
said
to
be
,
for
ever
and
ever
[
](A41481-e152070-b)n
n
Psal.
10.
16.
21.
4.
Rev.
4.
9.
5.
14.
10.
6.
15
7
,
&c.
,
i.
e.
for
Eternity
,
or
,
without
end
.
The
notion
and
term
likewise
of
the
bottomless
pit
,
frequently
used
in
the
Book
of
the
Revelation
to
signifie
the
state
or
condition
of
the
damned
,
plainly
enough
imports
the
endlessness
,
or
everlastingness
,
of
their
misery
.
If
we
could
suppose
a
ditch
,
or
pit
,
without
a
bottom
,
into
the
midst
of
which
a
man
should
be
thrown
,
we
could
not
,
with
congruity
of
notion
,
but
suppose
also
,
that
this
Person
would
be
always
falling
,
and
that
his
motion
,
or
fall
,
would
never
be
at
an
end
.
The
like
apprehension
(
doubtless
)
concerning
the
case
and
state
of
those
who
dye
in
their
sins
,
in
respect
of
their
torment
and
misery
,
the
Holy
Ghost
seeks
to
form
and
plant
in
our
Souls
and
Consciences
,
by
the
Metaphor
,
or
borrowed
resemblance
of
a
bottomless
pit
.
It
were
easie
to
multiply
Texts
of
Scripture
,
to
make
that
voyce
,
which
hath
now
spoken
unto
us
in
those
last
cited
,
far
greater
and
louder
:
but
those
which
we
have
heard
speak
already
in
the
point
,
have
spoken
so
plainly
,
that
the
rest
may
keep
silence
(
at
the
present
)
without
loss
or
disadvantage
to
the
Truth
.
Neither
do
the
Scriptures
so
much
as
whisper
any
thing
of
semblance
,
or
§.
3.
comport
,
with
the
Opinion
now
rejected
.
As
for
that
of
the
Apostle
,
Eph.
1.
10.
which
some
well-willers
to
the
said
Opinion
look
upon
,
as
sympathizing
with
them
in
their
judgments
that
way
,
it
will
,
upon
a
due
enquiry
,
be
found
of
another
spirit
.
—
That
in
the
Dispensation
of
the
fulness
of
times
(
saith
this
place
)
He
might
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
Heaven
,
and
which
are
on
Earth
,
even
in
Him
[
](A41481-e152170-b)o
o
Ephes.
1
;
10
,
&c.
Whereunto
(
for
affinity
sake
)
we
may
joyn
that
from
the
same
Pen
:
For
it
pleased
the
Father
that
in
Him
all
fulness
should
dwell
,
And
(
having
made
Peace
through
the
blood
of
His
Cross
)
by
Him
to
reconcile
all
things
unto
Himself
,
by
Him
(
I
say
)
whether
they
be
things
in
Earth
,
or
things
in
Heaven
[
](A41481-e152200-b)p
p
Col.
1.
19
,
20
.
From
these
Passages
layd
together
,
some
judg
it
to
be
a
very
legitimate
inference
,
that
in
the
Dispensation
of
the
fulness
of
times
[
i.
e.
as
they
understand
,
in
due
time
,
though
it
be
very
long
before
]
all
things
,
[
i.
e.
all
Persons
of
Men
,
or
Mankinde
]
whether
in
Heaven
,
or
in
Earth
,
[
i.
e.
as
well
those
,
who
at
present
are
at
the
greatest
distance
from
the
Love
and
Favor
of
God
,
whether
alive
or
dead
,
the
Earth
containing
both
,
as
those
that
are
already
in
His
Favor
,
and
therefore
,
in
Blessedness
and
Glory
]
shall
be
gathered
into
one
by
Christ
,
[
i.
e.
shall
be
reconciled
unto
Him
,
and
so
be
invested
together
in
one
and
the
same
condition
of
Happiness
and
Glory
,
by
vertue
of
the
Death
of
Christ
,
who
dyed
for
them
all
,
and
that
to
procure
their
actual
reconcilement
unto
God
,
sooner
or
later
,
however
wickedly
,
and
unbeleevingly
,
they
should
either
live
,
or
dye
.
]
But
that
such
a
gloss
as
this
is
quite
besides
the
Text
,
and
the
true
import
of
it
,
is
not
hard
to
demonstrate
.
For
,
1.
Neither
of
the
said
Passages
speak
of
the
event
,
issue
,
or
success
of
that
glorious
design
of
God
by
Jesus
Christ
,
specified
in
them
,
but
of
the
design
it self
,
or
what
was
projected
or
intended
by
Him
.
Now
the
Design
or
Projection
of
God
by
Jesus
Christ
,
here
reported
,
was
(
as
the
Apostle
expresseth
it
in
the
former
place
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
to
recollect
,
reduce
,
or
gather
all
things
into
an
Head
,
by
Christ
,
or
,
in
Christ
,
both
things
in
Heaven
,
and
things
on
Earth
.
In
the
latter
place
,
this
Design
is
said
to
be
,
the
reconciling
of
all
things
to
Himself
by
Christ
,
whether
things
on
Earth
,
or
things
in
Heaven
.
By
,
All
things
,
whether
in
Heaven
,
or
on
Earth
,
by
the
joynt
consent
of
all
Interpreters
,
He
means
,
Angels
(
Holy
Angels
)
and
Men.
The
Neuter
gender
for
the
Masculine
is
a
frequent
construction
in
the
Scriptures
,
and
emphatical
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Every
thing
[
meaning
,
every
Person
of
Mankinde
]
which
my
Father
giveth
unto
me
[
](A41481-e152400-b)q
q
John
6.
37
,
&c.
So
presently
after
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
every
thing
which
He
hath
given
me
[
](A41481-e152440-b)r
r
Verse
39
,
&c.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
foolish
things
,
and
the
weak
things
of
the
world
[
](A41481-e152490-b)s
s
1
Cor.
1.
27.
,
for
foolish
men
,
and
weak
men
[
so
esteemed
.
]
See
also
1
Joh.
5.
4.
Revel.
21.
27
,
&c.
The
note
of
universality
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
better
limited
to
that
kinde
of
subject
,
which
is
properly
capable
of
being
Headed
by
Christ
,
as
viz.
Men
and
Angels
,
then
extended
to
all
things
simply
,
and
whatsoever
;
though
such
a
sence
as
this
be
passable
enough
,
and
is
embraced
by
some
.
When
the
Apostle
saith
,
that
Gods
Project
or
Design
was
,
to
recapitulate
,
or
recollect
,
or
gather
all
things
into
,
or
unto
,
an
Head
,
by
Christ
,
both
Angels
,
and
Men
,
He
supposeth
,
1.
That
both
stood
in
need
of
an
Head
,
i.
e.
of
one
set
in
place
of
Power
and
Authority
over
them
,
who
should
be
both
able
,
and
willing
,
to
govern
,
order
,
protect
,
and
direct
them
so
,
or
upon
such
terms
,
that
they
might
not
,
with
any
tolerable
care
over
themselves
,
miscarry
in
point
of
greatest
Happiness
,
as
the
one
of
them
,
Men
,
had
generally
done
already
,
and
the
other
,
Angels
,
were
liable
to
do
,
as
many
of
their
kinde
,
and
of
the
same
creation
and
nature
with
them
,
had
done
,
as
Calvin
well
observes
upon
the
place
,
affirming
,
That
as
Men
were
l●st
,
so
were
the
Angels
not
out
of
danger
[
of
losing
[
](A41481-e152580-b)t
t
Quis
ergo
neget
,
tam
A●gelos
,
quam
h●mines
,
in
firmum
ordinem
Christ
▪
●ratia
fuisse
red●ct●s
?
Homines
enim
p●rditi
erant
.
Angeli
vero
non
erant
extra
periculum
.
.
]
2.
He
supposeth
further
,
that
God
did
not
intend
the
effecting
of
this
his
Design
,
by
meer
Power
,
or
Prerogative-wise
,
I
mean
,
so
as
to
thrust
,
or
force
Christ
for
an
Head
,
either
upon
Men
,
or
Angels
,
nor
yet
to
propound
,
or
offer
Him
unto
either
for
an
Head
,
in
his
meer
Naturals
(
if
I
may
so
speak
)
unwrought
,
or
uncontrived
,
but
as
a
Person
orderly
and
duly
fitted
and
prepared
for
such
a
relation
,
partly
by
assuming
the
Humane
Nature
,
or
a
body
of
flesh
,
partly
by
suffering
Death
,
the
Death
of
the
Cross
,
in
this
body
,
and
by
his
rising
again
from
the
dead
.
For
by
suffering
Death
,
especially
the
Death
of
the
Cross
,
in
the
Humane
Nature
,
1.
He
made
Peace
(
as
the
Apostle
expresseth
it
in
the
latter
of
the
Passages
)
i.
e.
He
did
that
which
was
proper
and
effectual
to
reconcile
Men
unto
himself
,
and
consequently
unto
Angels
also
,
who
were
an
enmity
with
them
,
be-because
of
their
enmity
against
God
,
yea
and
unto
,
and
amongst
,
themselves
also
.
The
Death
of
Christ
in
the
Humane
Nature
,
was
upon
this
account
,
a
proper
means
to
reconcile
Men
unto
God
,
[
i.
e.
to
cause
Men
to
think
holily
and
reverently
of
him
,
to
love
him
,
delight
in
him
,
&c.
who
by
reason
of
the
guilt
of
sin
cleaving
to
them
,
were
apt
before
to
hate
him
,
as
Malefactors
do
their
Judg
,
]
viz.
because
God
,
the
sins
of
Men
being
perfectly
expiated
and
attoned
thereby
,
freely
offereth
them
,
and
upon
their
Repentance
,
assureth
them
,
the
Pardon
and
Forgiveness
of
their
Sins
.
See
to
this
purpose
,
2
Cor.
5.
19.
largely
opened
by
us
formerly
[
](A41481-e152680-b)u
u
Cap.
5.
Sect.
28
,
29
,
&c.
.
So
then
,
the
Death
of
Christ
being
a
proper
means
(
as
hath
been
shewed
)
for
the
reconciling
of
Men
unto
God
,
it
must
needs
be
a
means
semblably
,
and
by
way
of
consequence
,
of
reconciling
them
unto
Angels
also
,
who
had
no
other
quarrel
against
them
,
but
onely
for
their
hatred
,
and
enmity
against
God
.
Now
this
Reconciliation
between
Men
,
and
Angels
,
when
actually
effected
,
putteth
them
into
a
capacity
of
being
fellow-members
in
one
and
the
same
body
,
and
so
of
uniting
mutually
under
one
and
the
same
Head
.
For
as
two
cannot
walk
together
,
except
they
be
agreed
;
so
neither
can
a
plurality
of
Persons
kindly
,
and
to
the
contentment
,
either
of
themselves
mutually
,
or
of
their
Head
,
incorporate
into
one
and
the
same
community
,
or
walk
in
subjection
under
the
same
Head
.
In
which
respect
,
the
reconcilement
of
Men
also
,
to
,
and
amongst
themselves
,
as
viz.
of
Jews
unto
Gentiles
,
and
Gentiles
unto
Jews
,
who
through
diversity
of
Religions
,
Opinions
,
and
outward
Forms
of
worshiping
God
,
were
at
enmity
the
one
against
the
other
(
and
there
is
the
same
reason
of
other
men
distanced
in
affection
,
whether
upon
the
like
occasions
,
or
otherwile
)
was
as
necessary
as
that
of
Men
unto
Angels
,
in
order
to
the
accomplishment
of
the
said
great
Design
of
God
.
Now
Christ
by
His
Death
,
and
by
the
general
Promulgation
of
the
Gospel
throughout
the
World
,
which
depended
thereon
,
and
was
a
fruit
thereof
,
both
took
away
the
Ceremonial
Observations
of
the
Jews
,
with
their
Notions
and
Opinions
hanging
thereon
,
as
also
the
Idolatrous
and
Superstitious
Rites
and
Observations
of
the
Gentiles
,
with
such
conceits
as
they
built
hereon
,
which
together
made
(
as
it
were
)
a
double
partition
wall
between
them
;
thus
endevoring
with
an
high
Hand
of
Grace
,
to
reduce
both
the
one
and
the
other
of
them
,
into
one
and
the
same
way
of
worshipping
God
,
viz.
that
prescribed
in
the
Gospel
;
as
also
both
to
think
,
and
speak
the
same
things
concerning
God
,
and
so
to
cause
the
enmity
and
alienation
of
minde
between
them
,
to
cease
,
that
by
this
means
they
might
be
prepared
and
fit
to
make
,
as
fellow-members
,
one
body
.
See
the
Apostles
Discourse
to
this
point
,
Eph.
2.
11
,
12
,
13
,
14
,
15
,
16.
The
same
or
the
like
course
,
he
hath
taken
also
by
his
Death
,
and
the
Publication
of
His
Gospel
thereupon
,
to
reconcile
all
other
Persons
of
Mankinde
among
themselves
,
viz.
by
calling
them
into
communion
in
one
Spirit
,
in
one
Faith
,
in
one
Hope
,
in
one
Baptism
,
in
one
God
,
in
one
Saviour
,
&c.
that
so
there
might
be
no
occasion
of
any
such
differences
,
or
distastes
between
them
,
but
that
they
might
be
every
ways
meet
to
associate
in
one
and
the
same
spiritual
Body
,
and
live
sweetly
together
under
one
and
the
same
Head
,
Jesus
Christ
.
This
then
is
one
consideration
,
wherein
the
Death
of
Christ
was
necessary
for
the
bringing
about
the
glorious
Projection
of
God
,
I
mean
,
the
gathering
of
all
things
,
whether
in
Heaven
,
or
on
Earth
,
under
,
or
into
,
an
Head
,
the
same
Head
,
Christ
.
Secondly
,
This
Death
of
Christ
did
accommodate
the
same
Design
of
God
,
in
another
respect
also
;
viz.
as
his
voluntary
subjection
hereunto
was
an
equitable
foundation
,
or
consideration
,
whereon
God
might
,
as
He
did
▪
exalt
Him
to
the
the
transcendent
Honor
of
that
Glorious
Headship
,
and
Principality
.
Wherefore
(
saith
the
Apostle
,
meaning
,
because
being
in
the
form
of
God
,
an
estate
wherein
He
counted
it
no
robbery
,
as
he
had
no
reason
to
do
,
to
be
equal
with
God
,
He
made
Himself
of
no
reputation
,
—
but
humbled
Himself
,
and
became
obedient
unto
the
Death
,
even
the
Death
of
the
Cross
;
in
consideration
of
this
wonderful
Humiliation
,
and
Condescension
,
saith
he
)
God
hath
even
highly
exalted
Him
,
and
given
him
a
Name
above
every
name
,
&c.
Philip.
2.
6
,
7
,
8
,
9
,
&c.
Hence
it
is
that
the
Scriptures
still
mention
that
glorious
investiture
of
his
which
we
speak
of
,
Headship
over
Men
and
Angels
,
as
conferred
upon
him
,
not
till
after
his
rising
again
from
the
dead
.
—
according
to
the
working
of
His
mighty
Power
,
which
He
wrought
in
Christ
,
when
He
raised
Him
from
the
dead
,
and
set
Him
at
His
right
Hand
in
Heavenly
places
,
Far
above
all
Principality
,
and
Power
,
and
Might
▪
and
Dominion
,
and
every
name
that
is
named
,
not
onely
in
this
world
,
but
in
that
also
which
is
to
come
,
And
hath
PVT
ALL
THINGS
UNDER
HIS
FEET
,
and
GAVE
Him
to
be
the
HEAD
over
all
things
to
the
Church
,
&c.
Eph.
1.
19
,
20
,
21
,
22.
From
these
last
words
,
And
hath
put
&c.
it
is
observable
,
that
though
God
hath
by
a
strong
hand
subjected
all
things
whatsoever
under
,
and
unto
Christ
,
yet
He
hath
GIVEN
Him
to
his
Church
,
and
to
His
Church
onely
,
consisting
of
Men
and
Angels
,
(
Colos.
2.
10.
)
for
an
Head
.
From
whence
it
follows
,
1.
That
neither
Men
,
nor
Angels
,
are
necessitated
or
compelled
by
God
,
to
accept
of
Christ
for
their
Head
,
or
in
the
●●lation
of
an
Head
,
though
they
be
necessitated
and
compelled
,
with
all
other
Creatures
,
to
subject
to
his
will
and
pleasure
in
the
exercise
of
his
Power
.
For
that
which
is
properly
given
to
a
man
,
he
is
not
forced
to
accept
,
or
take
,
but
receives
it
freely
.
If
Men
,
or
Angels
be
unwilling
,
or
shall
refuse
,
to
be
,
or
to
continue
,
Members
of
his
Church
,
as
they
are
at
liberty
to
do
(
for
their
Wills
in
this
kinde
are
not
compell'd
,
or
necessitated
by
God
)
they
shall
discharge
themselves
,
though
to
their
infinite
loss
and
misery
,
from
their
relation
,
or
subjection
unto
Christ
,
as
their
Head
.
2.
That
Christ
stands
in
the
relation
of
an
Head
,
and
so
performs
the
Offices
of
an
Head
,
onely
unto
such
,
whether
Angels
,
or
Men
,
who
are
Members
of
that
Body
,
which
is
called
his
Church
.
So
that
though
the
nature
,
and
compass
of
Gods
great
Projection
by
Christ
,
and
his
Death
,
was
(
as
we
heard
the
Apostle
expressing
it
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
to
head
,
or
rehead
,
all
things
whatsoever
(
viz.
that
are
headable
,
as
we
interpreted
)
whether
in
Heaven
,
or
on
Earth
,
[
i.
e.
all
Men
without
exception
,
and
all
standing
Angels
,
]
yet
it
doth
not
follow
from
hence
,
that
all
Men
without
exception
,
ever
will
,
or
shall
,
be
actually
headed
by
Christ
(
and
so
be
saved
by
him
,
)
because
many
will
not
accept
of
,
or
submit
unto
,
those
terms
,
upon
which
onely
the
declared
Will
and
Purpose
of
God
is
,
to
interess
his
Creature
actually
in
so
great
and
blessed
a
Priviledg
.
For
though
Gods
Purpose
and
Design
was
to
head
All
Men
without
exception
,
with
,
or
in
,
Christ
,
as
well
as
all
his
good
Angels
,
[
i.
e.
so
to
give
,
and
contrive
his
Christ
,
that
all
of
both
sorts
of
these
Creatures
without
●xception
,
might
be
put
into
a
capacity
,
and
have
opportunity
,
of
being
brought
into
the
relation
of
Members
under
so
glorious
an
Head
,
]
yet
it
was
no
part
of
either
,
that
any
one
particular
,
whether
of
the
one
kinde
of
creature
,
or
of
the
other
,
should
actually
come
into
this
relation
,
otherwise
then
by
a
free
and
voluntary
acceptation
of
Christ
for
their
Head
.
So
that
as
the
Pharisees
and
Lawyers
rejected
the
Counsel
,
or
Projection
,
of
God
[
intended
by
him
for
good
unto
them
]
in
Baptism
,
against
themselves
[
i.
e.
to
their
own
great
damage
and
loss
]
in
refusing
to
be
baptized
by
John
[
](A41481-e153360-b)x
x
Luke
7.
30.
:
●n
like
manner
the
greatest
part
of
Men
voluntarily
reject
that
great
Counsel
of
God
for
the
reducing
of
them
under
so
infinitely
▪
desirable
an
Head
,
as
the
Lord
Christ
is
,
to
their
own
unconceivable
misery
,
by
refusing
to
subject
themselves
unto
him
,
in
the
relation
of
Members
.
Nor
doth
it
follow
from
such
a
rejection
of
that
Counsel
of
God
we
speak
of
,
by
Men
,
that
therefore
this
Counsel
of
his
,
or
his
Intention
in
it
,
should
be
frustrated
,
or
made
voyd
:
because
(
as
hath
been
said
)
the
tenor
,
frame
,
or
import
of
this
Counsel
was
,
not
that
all
Men
without
exception
should
absolutely
,
and
without
condition
,
be
actually
invested
with
the
benefit
or
blessing
therein
intended
unto
Men
;
but
that
all
such
Men
without
exception
,
and
such
onely
,
who
should
beleeve
in
Christ
,
and
freely
submit
unto
him
as
an
Head
,
were
they
all
without
exception
,
or
were
they
never
so
few
,
or
never
so
many
,
should
actually
partake
of
the
said
benefit
.
Therefore
from
neither
of
the
two
Passages
of
Scripture
cited
towards
the
beginning
of
this
Section
,
can
any
such
conclusion
be
evinced
,
That
all
men
without
exception
shall
first
or
last
be
saved
by
Christ
;
because
it
cannot
be
evinced
from
either
of
them
,
that
all
Men
without
exception
will
beleeve
in
him
first
,
or
last
,
without
which
there
is
no
Salvation
supposed
in
either
of
them
.
That
neither
of
the
places
speak
of
any
such
Reconcilement
of
all
things
unto
God
,
which
was
actually
to
take
place
in
any
Person
of
Man
,
without
the
intervening
of
Faith
;
nor
yet
again
that
either
of
them
supposeth
an
absolute
necessity
,
that
all
Men
,
or
that
any
Man
,
should
beleeve
,
so
as
to
be
actually
and
compleatly
reconciled
unto
God
,
by
means
of
the
projected
Reconciliation
here
spoken
of
,
is
evident
from
this
applicatory
discourse
of
the
Apostle
,
subjoyned
to
the
latter
of
them
;
And
you
that
were
sometime
alienated
,
and
enemies
in
your
minde
by
wicked
works
,
yet
now
hath
he
reconciled
,
In
the
body
of
his
flesh
through
death
,
to
present
you
holy
and
unblameable
,
and
irreprovable
in
his
sight
,
If
ye
continue
in
the
Faith
grounded
and
setled
,
and
be
not
moved
away
from
the
hope
of
the
Gospel
.
&c.
In
this
clause
,
If
ye
continue
in
the
Faith
grounded
,
&c.
he
clearly
supposeth
,
1.
That
their
present
Reconciliation
unto
God
,
was
obtained
by
the
intervention
of
their
Faith
:
And
,
2.
that
the
perfecting
and
compleating
of
it
in
Glory
,
did
depend
upon
their
Perseverance
in
this
Faith
unto
the
end
.
Which
latter
clearly
implyeth
,
that
notwithstanding
that
Reconciliation
which
God
made
of
all
things
to
himself
by
Christ
,
yet
they
might
very
possibly
not
have
been
reconciled
unto
him
,
or
saved
,
in
the
end
.
We
formerly
observed
from
Doctor
Prideaux
,
That
such
Conditional
sayings
,
upon
which
Admonitions
,
Promises
,
or
Threatenings
are
built
,
do
at
least
suppose
something
in
Possibility
,
how
ever
by
vertue
of
their
tenor
and
form
they
suppose
nothing
in
Being
[
](A41481-e153520-b)y
y
Cap.
12.
§.
7.
.
2.
For
those
words
(
in
the
former
of
the
said
places
)
that
in
the
Dispensation
of
the
fulness
of
times
he
might
gather
together
all
&c.
they
no
ways
import
any
such
time
yet
to
come
,
wherein
all
Men
should
be
actually
gathered
together
in
one
,
or
be
saved
,
by
Christ
;
but
onely
that
God
made
choyce
of
the
most
convenient
time
,
as
viz.
when
many
ages
and
generations
of
the
World
had
first
passed
,
to
bring
his
Son
Jesus
Christ
into
the
World
,
to
suffer
death
,
and
so
to
raise
him
again
from
the
dead
,
and
upon
this
to
anoint
him
with
that
precious
oyl
of
joy
and
gladness
,
by
which
he
was
consecrated
into
the
great
Honor
and
Dignity
of
that
Glorious
Headship
we
speak
of
,
and
whereof
he
stands
possessed
at
this
day
;
and
that
for
this
end
,
and
with
this
intent
on
Gods
part
,
that
all
Men
without
exception
,
that
should
for
the
time
to
come
be
born
,
and
live
in
the
World
,
should
by
beleeving
in
him
,
and
submitting
to
him
,
have
the
opportunity
to
enjoy
him
in
the
blessed
relation
of
a
Glorious
Head
,
by
whom
they
might
be
preserved
and
kept
in
peace
and
blessedness
for
ever
.
If
it
be
yet
demanded
,
how
God
(
in
the
latter
of
the
said
Passages
)
may
§.
4.
be
said
to
reconcile
all
things
[
i.
e.
as
well
Angels
,
as
Men
,
as
we
formerly
expounded
]
unto
himself
,
by
Christ
,
when
as
between
him
,
and
his
Elect
Angels
there
was
no
enmity
,
or
distance
;
I
answer
,
1.
It
is
not
necessary
,
upon
the
account
of
any
expression
here
used
by
the
Apostle
,
to
suppose
that
the
Angels
were
in
particular
reconciled
unto
God
by
Christ
,
but
those
words
,
whether
they
be
things
on
Earth
,
or
things
in
Heaven
,
may
be
taken
emphatically
,
and
import
onely
such
a
sence
as
this
,
that
as
Gods
Project
in
Christ
was
for
Reconcilement
,
so
was
it
so
gloriously
vast
and
comprehensive
in
this
kinde
,
that
it
compassed
and
took
in
,
not
onely
the
inferior
World
,
the
Earth
,
and
all
things
therein
,
but
even
the
superior
also
,
the
Heavens
themselves
,
and
all
things
herein
,
viz.
as
far
as
they
were
reconcilable
,
or
stood
in
need
of
reconcilement
unto
him
:
So
that
in
case
there
had
been
any
distance
,
more
or
less
,
between
God
,
and
His
Angels
,
the
course
which
God
had
taken
by
his
Christ
,
was
abundantly
sufficient
and
proper
to
have
healed
it
.
When
the
same
Apostle
exhorts
Timothy
in
preaching
the
Gospel
,
to
be
instant
,
in
season
,
and
out
of
season
,
he
doth
not
suppose
,
or
imply
,
that
there
is
any
time
out
of
season
,
or
unseasonable
,
for
the
work
;
but
the
expression
is
emphatical
,
and
imports
,
that
he
need
not
be
curious
or
solicitous
to
distinguish
,
between
times
and
times
,
for
the
preaching
of
the
Gospel
,
as
if
there
were
any
danger
that
he
might
preach
it
unseasonably
,
or
at
any
time
,
or
times
,
that
were
not
fitting
for
such
a
work
;
meaning
,
that
all
times
were
seasonable
for
it
.
The
two
expressions
(
I
conceive
)
do
somewhat
parallel
one
the
other
.
Yet
,
2.
There
is
a
sence
,
and
this
not
altogether
unproper
,
wherein
the
Angels
themselves
may
be
looked
upon
as
reconcilable
unto
God
,
yea
and
as
actually
reconciled
unto
him
by
Christ
.
For
,
1.
(
as
Calvin
upon
the
place
well
observes
)
The
Obedience
which
the
Angels
perform
unto
God
,
is
not
in
every
respect
so
compleat
or
absolute
,
as
to
satisfie
God
,
without
a
Pacifier
coming
between
.
And
to
this
Point
he
citeth
that
of
Eliphaz
in
Job
:
—
and
his
Angels
he
charged
with
folly
[
](A41481-e153830-b)z
z
Job
4.
18.
:
He
reads
the
words
,
In
his
Angels
he
will
finde
iniquity
,
[
agreeable
whereunto
is
that
other
saying
of
the
same
Author
,
Yea
the
Heavens
are
not
clean
in
his
sight
[
](A41481-e153860-b)a
a
Job
15.
15.
,
]
which
he
is
confident
cannot
be
meant
of
the
evil
Angels
,
or
Devils
.
Again
,
2.
He
observeth
further
(
and
that
with
more
unquestionableness
of
truth
)
that
the
Angels
,
being
Creatures
,
are
not
out
of
all
danger
of
falling
,
and
so
have
need
of
confirmation
by
the
Grace
of
Christ
.
From
whence
he
concludes
,
that
there
is
not
so
much
Righteousness
in
the
Angels
themselves
,
which
sufficeth
for
their
perfect
and
full
conjunction
with
God
:
but
that
they
also
stand
in
need
of
a
Peace-maker
,
by
whose
Grace
they
may
throughly
and
entirely
cleave
unto
God
[
](A41481-e153970-b)b
b
Sed
tamen
duabus
de
causis
Angelos
quoque
oportuit
cum
Deo
pacificari
.
Nam
quùm
Creaturae
sint
,
extrà
lap●ûs
periculum
non
erant
,
nisi
Christi
gratiâ
fuissent
confirmati
.
Hoc
autem
non
parvum
est
momentum
ad
pacis
cum
Deo
perpetuitatē
,
fixū
habere
statum
in
justiciâ
,
ne
casum
aut
defectionem
ampliùs
timeant
.
Deinde
in
hâc
ipsâ
obedientiâ
,
quam
praestant
Deo
,
non
est
tam
exquisita
perfectio
,
vt
Deo
omni
ex
parte
,
&
citrà
veniam
satisfaciat
.
Atque
huc
procul
dubio
spectat
sententia
ista
ex
libro
Job
,
In
Angelis
suis
reperiet
iniquitatem
.
Nam
si
de
diabolo
exponitur
,
quid
magnum
?
Pronunciat
autem
illîc
spiritus
summam
puritatem
sordere
,
si
ad
Dei
justiciam
exigatur
.
Constituendum
igitur
,
non
esse
tantum
in
Angelis
Justiciae
,
quod
ad
plenam
cum
Deo
conjunctionem
sufficiat
.
Itaque
Pacificatore
opus
habent
,
per
cujus
gratiam
penitùs
Deo
adh●reant
,
unde
rectè
Paulus
,
qui
in
solis
hominibus
negat
residere
Christi
gratiam
,
sed
Angelis
etiam
communem
facit
,
&c.
.
When
he
ascribeth
their
obnoxiousness
to
fall
,
unto
their
being
Creatures
,
He
plainly
supposeth
that
they
have
no
such
confirmation
by
Christ
,
but
that
they
are
in
a
possibility
(
at
least
)
of
falling
,
this
notwithstanding
,
in
as
much
as
they
are
Creatures
still
,
as
well
as
they
were
before
,
or
should
have
been
without
this
confirmation
by
Him
;
though
it
is
true
,
their
condition
is
eminently
bettered
by
that
benefit
of
confirmation
,
which
they
have
by
Christ
,
being
hereby
become
out
of
danger
,
though
not
out
of
possibility
,
of
falling
.
But
this
by
the
way
.
Whether
the
present
Righteousness
or
Obedience
of
Angels
be
every
ways
so
absolute
,
as
to
satisfie
God
without
any
further
satisfaction
from
another
,
or
no
;
in
case
without
that
confirmation
,
which
now
they
have
received
by
Christ
,
they
had
been
liable
to
offend
God
,
and
make
Him
their
Enemy
,
but
are
by
means
thereof
delivered
from
this
danger
,
they
may
properly
enough
be
said
to
be
reconciled
unto
God
,
by
Him
.
For
as
such
a
receipt
,
which
is
taken
to
prevent
a
disease
,
may
be
as
properly
called
Physique
,
as
that
which
is
used
to
recover
a
man
out
of
sickness
:
in
like
manner
I
see
no
Reason
,
but
that
that
gracious
and
friendly
act
,
by
which
a
breach
,
likely
to
happen
between
two
,
is
prevented
,
may
be
called
an
act
of
Reconcilement
,
as
well
as
that
,
whereby
actual
enmity
between
them
is
healed
.
Or
,
3.
(
And
lastly
)
The
best
Interpretation
of
the
Place
may
very
probably
be
this
(
which
leaveth
no
place
for
the
difficulty
,
or
demand
,
propounded
)
viz.
to
expound
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
terminatively
,
or
,
to
himself
,
but
causally
,
for
himself
;
which
construction
the
Preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
an
Accusative
case
,
frequently
admits
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
for
THEREFORE
came
I
forth
[
](A41481-e154170-b)c
c
Mark
1
38.
.
So
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
i.
e.
FOR
THIS
CAVSE
came
I
into
the
World
,
that
I
should
bear
witness
unto
the
Truth
[
](A41481-e154210-b)d
d
Ioh.
18.
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
propter
,
ob
.
Rob.
Constant
.
Lexic.
in
verbo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vid.
&
Lexicon
Ioh.
Scapulae
in
eodem
verbo
.
.
(
Besides
many
the
like
.
)
The
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thus
understood
,
render
the
sence
of
the
place
clearly
this
:
that
God
by
the
Cross
,
or
Death
of
Christ
,
reconciled
Men
on
Earth
,
and
Angels
in
Heaven
[
viz.
between
themselves
,
Angels
being
enemies
unto
Men
because
of
their
sinning
against
God
,
which
cause
of
enmity
being
taken
away
by
the
Death
of
Christ
,
the
Angels
are
become
friends
to
them
,
as
we
lately
shewed
,
]
not
,
to
Himself
,
but
,
FOR
HIMSELF
,
i.
e.
for
the
effecting
of
his
own
great
and
gracious
Design
,
in
advancing
Christ
to
be
Head
unto
both
,
being
incorporated
and
united
in
the
same
Body
,
which
without
the
healing
of
the
enmity
or
disaffection
between
them
,
could
not
have
been
,
as
we
lately
proved
.
This
Exposition
differs
not
much
from
that
of
Augustin
,
in
Cap.
61.
&
62.
Enchirid.
ad
Laurentium
.
By
what
hath
been
argued
upon
the
two
Passages
,
it
appears
(
I
presume
)
sufficiently
,
that
there
is
nothing
to
be
found
in
either
of
them
,
from
which
the
Salvation
of
all
Men
,
can
with
any
colour
of
Reason
be
concluded
.
Much
less
can
any
such
Conclusion
be
regularly
drawn
from
that
of
our
Saviour
,
Verily
I
say
unto
thee
,
thou
shalt
by
no
means
come
out
thence
[
meaning
,
out
of
the
prison
of
Hell
]
till
thou
hast
payd
the
uttermost
farthing
[
](A41481-e154410-b)e
e
Matt:
5.
26.
.
For
threatening
men
that
they
shall
not
come
out
of
Hell
,
till
they
have
payd
&c.
He
no
ways
supposeth
,
that
in
process
of
time
they
will
suffer
to
the
uttermost
of
what
they
have
deserved
in
Punishment
by
sinning
against
God
,
and
that
then
God
will
deliver
them
.
The
emphasis
of
the
expression
rather
carryeth
a
sence
of
a
contrary
import
,
viz.
that
they
must
never
expect
to
come
out
from
this
Prison
,
in
as
much
as
they
will
never
be
able
to
pay
in
Punishment
,
what
they
owe
to
the
just
severity
of
God
for
sinning
against
him
,
especially
after
such
a
rate
,
as
they
have
done
.
For
they
are
onely
obdurate
and
finally
▪
impenitent
sinners
that
are
cast
into
this
Prison
.
A
Promise
of
receiving
any
thing
,
being
made
,
or
implyed
,
upon
the
performance
of
an
unpossible
Condition
,
is
equivalent
to
a
threatening
that
a
man
shall
never
receive
it
.
When
God
expresseth
himself
thus
to
Jerusalem
,
When
thy
sister
Sodom
▪
and
her
daughters
shall
return
to
their
former
estate
,
and
Samaria
and
her
daughters
shall
return
to
their
former
estate
,
then
thou
and
thy
daughters
shall
return
to
your
former
estate
[
](A41481-e154490-b)f
f
Ezek.
16.
55.
,
He
rather
threateneth
this
City
with
a
non-returning
to
her
former
estate
,
then
promiseth
any
such
thing
to
her
.
So
in
case
our
Saviour
should
promise
unto
those
,
that
are
cast
into
the
Prison
of
Hell
for
the
debt
of
their
sins
,
that
when
they
have
payd
the
full
debt
,
they
shall
be
released
,
and
come
forth
,
it
would
rather
have
the
import
and
force
of
a
threatening
,
that
they
should
never
be
released
,
then
of
a
Promise
of
releasement
after
any
time
whatsoever
.
Yea
such
Promises
as
these
are
more
emphatically
interminative
,
or
threatening
,
them
plain
and
formal
Threatenings
themselves
.
The
Reason
is
,
because
a
plain
and
bare
Threatening
,
onely
●mports
the
Purpose
of
Him
that
threateneth
,
to
bring
the
evil
mentioned
in
the
Threatening
,
upon
the
Person
threatned
;
whereas
such
Promises
as
we
speak
of
,
wherein
deliverance
from
evil
is
promised
upon
the
performance
of
an
impossible
Condition
,
the
reason
or
cause
why
the
evil
threatened
should
be
executed
or
inflicted
upon
the
Person
threatned
,
commonly
is
implyed
.
As
when
our
Saviour
promiseth
(
for
the
words
in
hand
have
a
kinde
of
Promissory
import
)
that
they
,
who
are
cast
into
Hell
,
shall
come
forth
,
when
they
have
payd
the
uttermost
farthing
,
[
i.
e.
discharged
the
full
debt
,
]
he
plainly
intimates
the
reason
,
or
cause
,
why
they
shal
never
come
forth
out
of
this
Prison
,
to
be
,
because
they
will
never
make
such
Payment
.
Now
a
Threatening
upon
an
equitable
and
just
ground
for
the
execution
of
it
,
is
much
more
piercing
and
convincing
,
then
when
it
is
simply
,
and
without
any
mention
,
or
intimation
,
of
such
a
ground
,
denounced
.
If
it
be
demanded
,
But
why
should
not
men
,
who
are
cast
into
Hell
for
§.
5.
sin
,
be
able
,
in
continuance
of
time
,
to
pay
the
uttermost
farthing
,
and
so
be
delivered
from
thence
at
the
last
?
Or
how
can
it
stand
with
the
Justice
or
Equity
of
Gods
Proceedings
against
Men
for
sin
,
to
inflict
everlasting
Punishments
upon
them
,
for
sinning
onely
for
a
short
time
?
I
answer
,
1.
Sin
,
especially
such
sin
,
for
which
men
are
sent
to
Hell
,
being
an
injury
,
or
base
affront
▪
offered
to
an
infinite
Majesty
and
Goodness
,
the
demerit
of
it
must
needs
be
great
,
and
indeed
unconceivable
.
The
reviling
of
a
Magistrate
,
or
the
smiting
of
a
Prince
in
the
face
,
are
misdemeanors
of
an
higher
nature
,
and
justly
more
punishable
by
men
,
then
the
like
injuries
done
to
meaner
men
.
Yea
it
is
the
sence
of
all
men
,
that
the
greater
the
Person
is
in
Dignity
,
especially
when
His
worth
and
merit
is
every
ways
answerable
,
to
whom
an
injury
or
indignity
is
offered
,
the
greater
proportionably
is
the
offence
committed
,
and
obligatory
to
the
greater
Punishment
.
When
the
standers
by
said
to
Paul
,
Revilest
thou
Gods
High
Priest
[
](A41481-e154590-b)g
g
Acts
23.
3.
?
they
clearly
intimated
,
that
the
sin
of
reviling
a
Person
invested
with
so
great
a
Dignity
as
the
High-Priesthood
,
was
signally
demeritorious
,
and
deserving
exemplary
Punishment
.
Now
then
allowing
proportionably
for
the
incomprehensible
and
endless
Dignity
,
Soveraignty
,
Majesty
of
God
,
all
in
conjunction
with
eminency
of
worth
and
goodness
every
ways
commensurable
to
them
,
the
injury
which
men
offer
unto
Him
by
voluntary
sinning
against
Him
,
and
His
Laws
,
plainly
appears
to
be
of
infinite
demerit
,
and
so
binding
over
the
sinner
to
an
infinite
Punishment
;
infinite
I
mean
,
either
intensively
,
in
respect
of
the
nature
,
or
quality
;
or
extensively
,
in
respect
of
the
duration
of
it
.
Now
the
Creature
not
being
capable
of
suffering
Punishment
infinite
in
the
former
consideration
,
the
just
severity
of
God
imposeth
upon
Him
that
,
which
is
infinite
in
the
latter
.
To
speak
,
or
think
,
slightly
or
lightly
of
the
guilt
or
demerit
of
sin
,
or
to
look
upon
the
Punishment
of
Hell
fire
as
exceeding
the
proportion
thereof
,
proceedeth
either
from
a
profound
ignorance
of
the
Nature
,
Majesty
,
infinite
Goodness
and
Sweetness
of
God
,
or
else
from
a
profane
neglect
of
an
intense
and
due
consideration
of
them
.
2.
The
infinite
Purity
of
the
Divine
Nature
,
and
most
perfect
Hatred
of
sin
ruling
and
reigning
therein
,
may
well
be
conceived
little
less
then
to
necessitate
Him
,
1.
To
the
denunciation
and
threatening
of
that
most
severe
Punishment
we
speak
of
,
for
the
restraint
and
prevention
of
it
;
and
consequently
to
the
execution
hereof
,
when
the
sinner
shall
despise
His
Attonement
,
and
neglect
to
wash
himself
in
that
Fountain
,
which
He
hath
most
graciously
opened
for
sin
and
uncleanness
[
i.
e.
for
men
to
purifie
and
wash
themselves
in
,
from
the
defilement
of
sin
,
and
whatsoever
polluteth
]
unto
the
World
.
In
what
degree
the
Nature
of
a
Man
abhorreth
any
thing
,
and
apprehendeth
a
contrariety
in
it
,
either
to
its
Being
,
or
well-being
,
He
riseth
proportionably
in
His
care
,
and
use
of
means
,
for
the
prevention
of
it
.
The
Devil
(
it
seems
)
had
made
observation
of
this
Principle
in
Men
,
when
He
said
,
Skin
for
skin
[
or
rather
,
skin
,
after
skin
]
yea
all
that
a
man
hath
will
he
give
for
his
life
[
](A41481-e154670-b)h
h
Job
2.
4.
.
Death
being
(
as
Bildad
stileth
him
)
the
King
of
Terrors
[
](A41481-e154700-b)i
i
Iob
18.
14.
,
[
i.
e.
a
thing
which
men
generally
are
more
afraid
of
,
then
any
thing
,
then
all
things
in
the
World
besides
]
engageth
the
generality
of
men
proportionably
to
withstand
His
approaches
,
and
to
do
the
uttermost
they
are
able
to
deliver
themselves
out
of
His
Hand
.
Now
that
which
Death
is
to
Men
[
in
Point
of
abhorrency
]
Sin
is
unto
God
:
and
therefore
it
ought
not
to
seem
strange
unto
,
or
offend
any
man
,
that
He
should
make
the
strongest
and
sharpest
bridle
He
could
,
for
the
restraint
of
it
in
the
World
:
or
consequently
,
that
He
should
impose
by
Law
,
a
Penalty
as
deep
and
dreadful
as
the
vengeance
of
Eternal
fire
it self
,
upon
the
Perpetrators
of
it
.
Any
thing
beneath
this
doth
not
answer
the
degree
,
or
rather
the
degreeless
Infinity
of
His
Hatred
and
Abhorrency
of
Sin
.
3.
The
severity
of
that
Punishment
of
sin
,
which
is
now
under
consideration
,
will
be
found
the
more
equitable
and
just
,
if
we
consider
on
the
one
hand
,
how
graciously
and
bountifully
above
measure
God
dealeth
with
men
,
in
order
to
their
escape
and
deliverance
from
it
▪
and
on
the
other
hand
,
how
wilfully
,
how
desperately
,
and
with
what
senceless
irrationality
,
men
must
go
to
work
,
and
act
,
to
bring
themselves
into
the
suffering
of
it
.
1.
God
hath
discovered
unto
men
,
as
by
a
Vision
of
the
Noon
day
,
the
§.
6.
great
deformity
,
foulness
,
filthiness
,
and
most
detestable
abominableness
of
Sin
.
The
Devil
was
never
presented
to
any
mans
sight
,
minde
,
or
imagination
,
in
any
such
monstrous
,
uncouth
,
horrid
,
affrighting
form
or
shape
,
as
Sin
is
exhibited
to
the
Judgments
and
Consciences
of
men
in
the
Scriptures
.
2.
He
hath
discovered
likewise
upon
the
same
terms
,
that
most
viperous
,
violent
,
that
most
pernicious
and
keen
antipathy
which
Sin
carryeth
in
it
against
the
Peace
,
Comfort
,
well-being
,
and
soveraign
Blessedness
of
men
.
Poverty
,
Shame
,
Sickness
,
Pains
,
Tortures
and
Torments
in
the
flesh
,
Death
,
the
Grave
,
Putrifaction
,
Rottenness
,
&c.
are
but
as
the
hummings
of
a
gnat
,
or
bitings
of
a
flea
,
of
light
and
inconsiderable
enmity
to
the
Comfort
and
Happiness
of
men
,
in
respect
of
that
most
enormous
,
execrable
,
devouring
,
and
confounding
contrariety
thereunto
,
which
the
Word
of
God
informeth
the
World
to
be
in
Sin
.
3.
As
concerning
those
accommodations
to
the
Nature
of
Man
,
as
in
Pleasures
,
Profits
,
or
Contentments
otherwise
,
by
the
Promise
whereof
Sin
is
wont
to
commend
Her self
and
Her
service
to
the
Children
of
Men
,
and
to
draw
them
aside
into
folly
,
God
hath
undertaken
and
engaged
Himself
,
partly
by
Promise
,
partly
by
Oath
,
to
confer
the
same
,
either
formally
,
or
eminently
,
upon
them
,
in
ways
of
Righteousness
and
of
Honor
,
if
they
will
be
perswaded
to
walk
in
them
.
4.
In
case
Men
,
either
through
ignorance
(
in
any
degree
hard
to
be
overcome
and
expelled
by
coming
to
the
knowledg
of
the
Truth
)
or
through
humane
frailty
,
or
incogitancy
,
shall
be
prevented
with
sin
,
or
intangled
in
any
sinful
course
,
God
hath
(
as
it
were
)
at
the
cost
and
charge
of
his
Son
Jesus
Christ
,
in
most
bitter
Sorrows
and
Sufferings
,
reared
up
a
golden
Altar
(
I
mean
that
of
Repentance
)
for
them
to
flee
unto
,
and
to
take
hold
of
:
from
whence
He
hath
most
magnificently
promised
never
to
take
,
or
pluck
,
any
man
to
destroy
him
;
how
unrighteous
,
wicked
,
or
unworthy
soever
His
ways
have
been
.
5.
That
Law
,
by
the
observation
and
keeping
whereof
,
Men
may
,
and
shall
,
be
free
from
sinning
,
and
so
from
guilt
contracted
hereby
,
is
,
in
all
the
respective
branches
and
parts
of
it
,
holy
,
and
just
,
and
good
:
Holy
,
i.
e.
Honorable
to
those
that
keep
it
:
it
requires
nothing
,
no
act
of
obedience
from
men
,
which
is
any
ways
ignoble
,
servile
,
base
,
or
reflecting
disparagement
upon
them
.
Just
,
i.
e.
tempered
,
framed
,
and
fitted
to
such
Principles
,
which
God
hath
planted
in
the
Natures
of
Men
:
so
that
there
is
nothing
commanded
in
it
,
which
either
crosseth
or
thwarteth
any
impression
,
disposition
,
or
inclination
,
which
is
natural
to
them
,
or
which
God
hath
planted
in
them
;
or
which
requireth
any
other
,
any
further
strength
,
to
perform
it
,
then
what
God
either
hath
actually
conferred
upon
them
,
or
is
ready
to
confer
,
upon
such
an
application
of
themselves
unto
Him
for
the
obtaining
hereof
,
of
which
they
are
very
capable
.
Lastly
,
The
said
Law
,
is
(
in
all
parts
of
it
)
good
also
,
i.
e.
commodious
and
beneficial
to
the
Observers
,
according
to
that
of
David
,
In
keeping
of
them
there
is
great
reward
[
](A41481-e154890-b)k
k
Psal.
19.
11.
.
So
that
Sin
,
especially
such
sin
,
or
sins
,
which
in
the
end
bring
the
vengeance
of
Hell
fire
upon
them
,
if
men
be
not
extreamly
careless
,
negligent
and
slothful
,
may
very
well
be
prevented
.
6.
God
hath
plainly
forewarned
men
of
that
eternal
Wrath
and
Vengeance
which
He
is
determined
to
bring
and
execute
upon
all
Persons
,
that
shall
be
found
finally
impenitent
:
whereby
He
hath
taken
a
very
gracious
and
effectual
course
,
not
onely
to
bring
sin
,
especially
continuance
in
sin
,
out
of
credit
and
request
with
the
hearts
of
men
,
but
to
make
it
as
the
shadow
of
death
unto
them
,
the
dread
,
and
first-born
of
abhorrings
to
their
Consciences
and
Souls
.
7.
Unto
all
those
,
who
shall
be
found
obedient
unto
His
Laws
,
refraining
ways
of
sin
and
of
unrighteousness
,
He
hath
promised
,
and
that
upon
such
terms
,
that
men
may
very
well
come
to
be
fully
satisfied
upon
clear
and
evident
grounds
,
of
the
reality
and
truth
of
these
Promises
,
the
most
magnificent
,
bountiful
,
and
glorious
reward
,
of
life
and
immortality
,
and
all
the
desirable
and
great
things
of
the
world
to
come
.
By
this
He
hath
taken
a
like
gracious
and
effectual
course
to
exalt
righteousness
,
and
sinlessness
of
life
and
conversation
,
in
the
Hearts
and
Souls
and
Consciences
of
Men.
8.
To
put
Himself
into
a
capacity
of
making
such
Promises
as
these
,
as
also
of
performing
and
making
them
good
,
unto
Men
,
and
so
generally
of
treating
with
them
so
graciously
,
as
now
He
doth
,
about
the
great
things
of
their
Peace
,
He
hath
delivered
up
unto
Death
,
the
most
bitter
and
ignominious
Death
of
the
Cross
,
His
onely
begotten
Son
,
in
whom
His
Soul
greatly
delighted
.
Hereby
He
hath
given
all
possible
evidence
and
assurance
unto
men
,
with
what
height
and
ardency
of
affection
and
desire
He
seeketh
their
Salvation
and
eternal
Happiness
,
how
transcendently
great
his
Love
,
how
tender
above
measure
his
Compassions
are
towards
them
.
9.
(
And
lastly
)
Over
and
besides
all
these
gracious
Administrations
and
expressions
of
himself
towards
them
,
he
vouchsafeth
unto
them
the
monitory
,
assisting
,
and
strengthening
presence
of
his
Infinite
Spirit
with
them
,
and
that
upon
such
terms
,
that
if
they
regard
and
comport
with
him
in
his
first
and
lower
motions
,
they
shall
have
an
advance
and
increase
of
such
his
presence
,
and
be
stirred
up
and
strengthened
by
him
mightily
to
oppose
tentations
unto
sin
,
to
walk
in
paths
of
righteousness
,
and
generally
to
act
in
due
and
regular
order
,
as
to
the
escaping
of
the
Wrath
and
Vengeance
which
is
to
come
,
so
to
the
obtaining
of
that
life
and
glory
,
which
God
hath
promised
to
those
that
love
him
.
Now
the
consideration
of
these
Particulars
(
with
some
others
of
like
import
,
that
may
be
added
)
maketh
it
fully
evident
,
That
Men
have
,
1.
All
the
real
engagements
upon
them
,
and
2.
All
the
most
efficacious
means
vouchsafed
unto
them
,
that
they
are
capable
of
,
to
refrain
from
Sin
,
and
to
love
and
practise
Righteousness
:
in
which
regard
,
the
most
severe
Punishment
that
can
be
inflicted
upon
them
for
a
wilful
obdurateness
in
ways
of
Sin
,
is
but
equitable
and
just
.
4.
(
And
lastly
)
Concerning
the
pretended
disproportion
between
the
§.
7.
Practice
of
Sin
,
as
being
but
for
a
short
time
,
and
the
Punishment
of
Hell
fire
,
continuing
for
ever
,
it
hath
been
sufficiently
attoned
,
and
the
seeming
hardness
thereof
taken
off
,
by
the
pr●mised
considerations
.
The
demerit
of
a
sin
,
which
may
be
suddenly
,
and
in
the
twinkling
of
an
eye
,
committed
,
may
be
such
,
and
so
enormous
,
as
to
deserve
Punishment
of
a
long
continuance
.
The
act
of
Murther
,
is
,
or
may
be
committed
(
almost
)
in
an
instant
▪
yet
all
men
judg
it
but
equitable
that
the
Murtherer
should
have
his
life
taken
from
him
;
which
,
in
truth
and
strictness
of
consideration
,
is
a
perpetual
Punishment
,
being
a
perpetual
deprivation
of
that
,
which
is
,
or
was
,
most
dear
to
the
Offender
.
And
generally
the
Law
of
retaliation
,
which
requireth
an
eye
for
an
eye
,
a
tooth
f●r
a
tooth
,
&c.
is
(
I
suppose
)
judged
by
all
men
most
reasonable
and
equal
.
And
yet
this
Law
,
in
the
ordinary
process
and
execution
of
it
,
inflicteth
Punishments
very
disproportionable
,
in
respect
of
continuance
,
to
the
time
wherein
,
or
whilest
,
the
transgression
was
in
acting
.
A
man
may
in
an
instant
of
time
(
well-nigh
)
strike
out
the
eye
of
another
;
and
yet
the
loss
of
one
of
his
own
eyes
,
which
according
to
the
exigency
of
the
Law
we
speak
of
,
he
must
suffer
for
such
a
misdemeanor
,
would
be
a
Punishment
to
him
,
whilest
he
live●
.
When
a
Laborer
receives
his
hire
,
or
wages
,
for
his
days
work
,
there
is
no
proportion
between
the
time
of
his
labor
,
and
the
time
wherein
,
or
whilest
,
he
receiveth
his
wages
:
the
proportion
which
in
this
case
,
is
,
in
equity
,
to
be
considered
,
is
not
between
the
time
,
or
continuance
,
of
the
one
,
and
the
other
,
but
between
the
value
,
or
worth
,
of
the
one
and
the
other
.
A
man
may
receive
in
the
fourtieth
part
of
an
hour
,
the
full
value
of
his
twelve
hours
labor
.
In
like
manner
,
the
proportion
,
which
Reason
and
Equity
requireth
to
be
observed
between
sins
and
Punishments
,
consisteth
not
in
an
equality
of
time
between
the
committing
of
the
one
,
and
the
inflicting
,
or
suffering
of
the
other
,
but
in
an
equality
between
the
degrees
of
demerit
,
in
the
one
,
and
of
suffering
,
in
the
other
.
Now
it
hath
been
clearly
proved
,
that
such
an
equality
as
this
is
to
be
found
between
sin
,
which
is
practised
,
or
committed
,
but
within
a
short
space
of
time
(
comparatively
)
and
between
the
Punishment
of
Hell
fire
,
though
continuing
for
ever
.
And
let
me
here
add
this
;
that
the
shortness
of
the
time
,
wherein
men
are
,
and
know
themselves
to
be
,
in
a
capacity
,
or
possibility
of
sinning
,
knowing
withall
that
their
Punishment
for
sinning
,
will
be
sore
and
endless
,
is
,
in
justness
of
account
,
rather
an
aggravation
,
then
extenuation
,
of
the
demerit
of
their
sinning
.
For
of
the
two
,
it
is
much
more
irrational
and
unworthy
of
men
,
knowingly
,
and
voluntarily
,
to
bring
an
Eternity
of
most
grievous
Punishment
upon
their
own
heads
,
by
sinning
for
a
short
space
onely
,
then
it
would
be
to
incur
the
same
misery
,
upon
the
account
of
a
larger
time
of
sining
:
as
it
is
a
point
of
greater
folly
and
indiscretion
,
for
a
man
to
waste
a
fair
Estate
,
and
to
bring
Poverty
,
or
Beggery
,
like
an
armed
man
upon
him
,
by
the
vain
luxury
and
excess
of
one
day
,
or
one
hour
,
onely
,
then
it
would
be
to
continue
in
a
spending
posture
for
ten
,
or
twenty
years
together
,
and
to
come
to
Beggery
at
the
last
.
The
Holy
Ghost
in
Scripture
,
frequently
insinuates
the
irrationality
of
sinning
,
by
the
consideration
of
the
short
and
inconsiderable
continuance
of
the
accommodations
accruing
unto
men
thereby
.
Wilt
thou
(
saith
Solomon
)
set
thine
eyes
upon
that
which
is
not
?
[
i.
e.
the
Being
whereof
is
inconsiderable
,
and
next
to
that
which
is
not
,
or
which
hath
no
Being
at
all
,
for
the
short
continuance
of
it
;
]
for
Riches
certainly
make
themselves
wings
,
they
fly
away
as
an
Eagle
towards
Heaven
[
](A41481-e155040-b)l
l
Prov.
23.
5.
.
Now
every
whit
as
certain
it
is
,
that
the
fruits
or
contentments
which
accrue
unto
men
by
other
ways
and
means
of
sinning
,
are
every
whit
as
perishable
,
of
as
short
and
uncertain
a
continuance
,
as
riches
,
which
are
the
birth
,
that
Covetousness
travelleth
with
,
and
is
pained
to
bring
forth
.
So
that
all
Particulars
relating
to
the
business
in
hand
,
being
put
to
account
,
and
truly
summed
up
together
,
amount
to
this
,
that
there
is
no
unrighteousness
,
or
hardness
in
it
at
all
,
that
God
,
for
the
sins
,
which
men
impenitently
,
and
with
wilful
obdurateness
of
heart
,
commit
within
the
short
compass
or
space
of
mortality
,
should
inflict
a
Punishment
of
an
everlasting
continuance
.
Nor
is
this
his
severity
against
sin
any
whit
the
more
obnoxious
,
or
disparageable
,
because
He
Himself
suffers
no
inconvenience
thereby
in
the
least
,
His
estate
in
Blessedness
and
Glory
being
liable
to
no
breach
,
or
disaccommodation
.
This
rather
commends
the
equity
of
such
His
Proceedings
against
sin
and
sinners
,
and
clearly
evinceth
,
that
what
He
doth
in
punishing
the
one
and
the
other
with
that
severity
of
Punishment
,
which
hath
been
oft
mentioned
,
He
doth
not
out
of
any
spirit
of
revenge
(
properly
so
called
,
or
as
it
is
frequently
found
in
men
)
nor
out
of
any
desire
of
self-reparations
,
but
out
of
the
most
absolute
and
perfect
Righteousness
,
Holiness
,
and
Purity
of
His
Nature
,
in
conjunction
with
that
most
exquisite
,
sedate
,
and
dispassionate
knowledg
which
he
hath
of
the
just
demerit
of
sin
.
Whereas
,
in
the
Explication
of
our
Doctrine
concerning
Christs
dying
§.
8.
for
all
Men
(
Sect.
1.
of
this
Chapter
)
we
signified
,
that
Intentions
,
and
so
reality
of
intention
,
are
not
competible
unto
God
,
in
all
and
every
respect
,
wherein
they
are
ascribed
unto
men
;
though
we
have
sufficiently
accounted
for
our
sence
and
meaning
herein
formerly
[
](A41481-e155090-b)m
m
Cap.
3.
,
yet
we
shall
here
,
for
the
Readers
satisfaction
,
briefly
review
that
account
,
that
so
it
may
clearly
appear
,
how
,
and
in
what
sence
,
we
affirm
and
hold
,
that
God
intended
,
or
intendeth
,
the
Salvation
of
all
Men
,
in
,
or
by
the
Death
of
Christ
.
The
actions
of
men
(
and
so
of
Angels
,
and
of
any
Creature
whatsoever
)
as
well
immanent
,
as
transient
,
inward
,
as
outward
,
not
being
really
the
same
things
,
with
their
respective
Natures
,
Essences
,
or
Beings
,
have
their
peculiar
and
appropriate
forms
really
distinct
from
their
said
Natures
and
Beings
,
so
that
they
may
be
actually
separated
from
these
,
and
yet
these
continue
and
remain
.
As
for
example
,
David
once
had
a
Purpose
or
Intention
,
to
build
God
an
House
,
or
Temple
:
but
upon
a
discovery
made
unto
Him
by
God
,
that
His
Will
was
otherwise
,
and
that
,
not
He
,
but
his
Son
Solomon
,
should
do
it
,
His
Purpose
and
Intentions
that
way
expired
,
and
had
no
longer
a
Being
:
yet
David
,
after
this
Purpose
and
Intention
of
his
were
fallen
,
continued
the
same
Person
,
for
Nature
and
Essence
,
which
He
was
before
.
Now
because
that
which
we
call
an
Intent
,
or
Intention
,
in
created
subjects
,
as
Men
,
hath
a
peculiar
Nature
,
or
form
,
really
distinct
(
as
hath
been
said
)
from
the
subject
and
Nature
thereof
;
and
Names
and
words
were
at
first
imposed
upon
things
,
according
to
what
men
generally
knew
,
or
apprehended
to
be
in
them
,
hence
it
is
that
these
words
,
Intent
,
Intention
,
&c.
properly
,
and
in
ordinary
discourse
between
men
,
signifie
such
an
act
of
the
Minde
,
or
Will
,
of
the
reasonable
Creature
,
which
is
in
his
Power
as
well
to
let
fall
and
lay
aside
,
as
to
conceive
,
or
raise
up
within
him
;
yea
and
which
falleth
and
ceaseth
constantly
and
of
course
,
when
the
thing
intended
is
effected
.
Therefore
in
this
strict
and
formal
signification
of
the
word
,
Intentions
are
altogether
inattributable
unto
God
,
in
as
much
as
all
His
Acts
,
and
Actings
,
in
one
kinde
or
other
,
are
divisim
,
&
conjunctim
,
joyntly
and
severally
,
one
and
the
same
thing
with
His
Nature
,
Essence
,
and
Being
(
as
we
have
heretofore
demonstratively
proved
,
and
that
from
the
express
Principles
and
constant
assertions
of
our
Adversaries
themselves
,
as
likewise
from
the
Doctrine
concerning
the
Nature
of
God
,
generally
received
amongst
us
[
](A41481-e155170-b)n
n
Cap.
3.
Sect.
7
,
8
,
&c.
Cap.
4.
Sect.
5.
12
,
&c.
,
)
and
consequently
are
not
perishable
,
or
liable
to
any
expiration
,
fall
,
or
change
,
upon
any
events
,
accomplishments
,
or
effectings
of
things
whatsoever
,
more
then
Himself
,
or
His
simple
Essence
and
Being
.
So
that
when
with
the
Scriptures
we
ascribe
Intentions
unto
God
,
our
meaning
(
with
theirs
also
)
is
,
that
God
,
in
,
and
by
,
that
one
great
indesinent
,
unintermittable
,
unconceivable
Act
of
his
,
which
is
Himself
,
and
wherein
He
put
forth
Himself
from
Eternity
,
and
by
which
He
gave
,
and
gives
,
Being
,
to
all
Creatures
,
Motions
,
and
Actings
of
Creatures
whatsoever
successively
[
](A41481-e155190-b)o
o
See
Cap.
4.
Sect.
12
,
13
,
14
,
&c.
22
,
&c.
,
acteth
and
expresseth
Himself
in
order
to
the
effecting
,
or
obtaining
,
of
such
ends
,
or
things
,
as
He
is
said
to
intend
,
after
some
such
manner
,
as
men
do
,
when
they
intend
the
effecting
,
or
procuring
of
what
they
project
,
or
desire
.
Therefore
as
men
,
when
they
intend
such
and
such
ends
,
are
wont
to
levy
,
and
use
means
proper
and
likely
(
at
least
in
their
Judgments
)
to
effect
and
bring
them
to
pass
:
in
like
manner
God
is
said
to
intend
such
and
such
things
,
when
He
providentially
acteth
in
due
order
towards
,
and
with
a
sufficient
proportion
of
strength
in
acting
for
,
the
effecting
and
procurement
of
them
.
And
thus
,
and
in
this
sence
,
we
desire
to
be
understood
,
when
we
affirm
and
hold
,
that
God
intendeth
the
Salvation
of
all
Men
without
exception
,
in
,
and
by
,
the
Death
of
Christ
;
viz.
that
upon
the
account
of
Christs
Death
,
He
vouchsafeth
a
sufficiency
of
means
unto
all
Men
[
considered
as
men
,
and
before
their
wilful
sinning
that
most
heinous
and
unpardonable
sin
]
whereby
to
be
saved
:
so
that
if
any
particular
Person
,
man
,
or
woman
,
perish
,
or
be
not
saved
,
the
cause
,
or
Reason
hereof
is
not
any
want
of
sufficient
means
from
God
for
their
Salvation
,
but
their
own
voluntary
neglect
,
or
non-improvement
of
the
means
vouchsafed
unto
them
in
order
thereunto
;
yea
such
a
neglect
,
which
they
were
no
ways
necessitated
unto
,
neither
by
any
Decree
of
God
,
nor
by
any
strength
,
or
subtilty
,
of
temptation
from
the
Devil
,
or
from
the
World
,
nor
yet
by
any
weakness
,
or
strength
of
corruption
in
themselves
,
but
which
they
might
,
all
these
notwithstanding
,
very
well
have
prevented
,
and
not
have
incurred
the
guilt
,
or
danger
of
it
.
When
in
the
premised
Explication
of
our
Doctrine
,
we
say
that
God
did
§.
9.
onely
antecedently
intend
the
actual
Redemption
and
Salvation
of
all
Men
,
in
,
and
by
,
the
Death
of
Christ
,
and
not
consequently
;
our
meaning
is
,
that
He
so
far
,
and
upon
such
terms
,
intended
the
Salvation
of
all
Men
without
exception
,
as
to
vouchsafe
unto
them
all
,
sufficient
grace
and
means
for
their
Salvation
,
not
purposing
,
or
intending
to
interpose
by
any
Providence
of
His
,
either
positive
,
or
privative
,
but
that
every
man
without
exception
,
may
,
or
might
,
so
improve
or
use
,
the
grace
and
means
vouchsafed
unto
them
,
as
to
obtain
Salvation
thereby
;
This
(
with
the
ancient
Fathers
Chrysostom
and
Damascene
)
I
call
,
His
willing
,
or
intending
the
Salvation
of
all
Men
,
antecedently
.
Of
this
Intention
,
or
Will
of
God
,
the
Apostle
speaks
plainly
,
1
Tim.
2.
4.
Who
will
have
all
men
to
be
saved
,
and
to
come
to
the
knowledg
of
the
Truth
.
But
this
antecedent
Intention
of
His
notwithstanding
,
He
may
,
and
doth
,
intend
and
will
likewise
,
that
whosoever
shall
not
use
the
said
grace
and
means
so
graciously
vouchsafed
unto
them
,
so
as
by
them
truly
to
repent
,
and
beleeve
,
yea
and
persevere
thus
repenting
,
and
beleeving
,
unto
the
end
,
should
perish
everlastingly
.
So
that
according
to
this
latter
,
this
consequent
Intention
of
His
,
He
intendeth
the
Salvation
,
onely
of
those
who
shall
beleeve
,
and
persevere
beleeving
unto
the
end
,
and
the
condemnation
of
all
others
:
(
we
speak
now
of
Persons
actually
capable
of
Faith
,
and
Unbelief
,
not
of
Infants
,
who
admit
of
a
peculiar
consideration
by
themselves
.
)
This
with
the
forementioned
Authors
)
I
call
His
consequent
Will
,
or
Intention
.
The
former
of
these
is
not
called
His
Antecedent
Will
,
or
Intention
,
either
because
it
precedes
the
other
in
time
,
or
in
eternity
,
or
in
worth
or
dignity
,
or
the
like
:
no
precedency
in
any
of
these
kindes
,
hath
place
amongst
the
Decrees
,
Wills
,
or
Intentions
of
God
,
which
are
all
equally
eternal
,
equally
honorable
and
worthy
of
him
.
But
the
reason
of
this
denomination
,
is
because
it
is
so
ordered
,
and
cometh
to
pass
by
divine
Dispensation
,
that
Grace
and
Means
for
the
obtaining
of
Salvation
,
are
always
in
the
first
place
vouchsafed
unto
Men
,
before
either
Salvation
be
actually
conferred
upon
any
man
,
that
beleeveth
,
or
any
thing
Penal
(
I
mean
,
spiritually
Penal
)
or
any
ways
tending
,
either
to
obduration
,
or
condemnation
,
be
inflicted
upon
Unbeleevers
,
and
much
more
before
actual
destruction
is
brought
upon
them
.
So
that
the
latter
of
the
said
two
Wills
,
or
Intentions
in
God
,
is
therefore
termed
,
consequent
,
because
He
never
acteth
in
order
to
,
or
with
any
tendency
towards
,
the
condemnation
,
or
destruction
of
men
,
but
consequently
to
,
and
after
,
such
gracious
actings
of
his
,
which
were
of
a
saving
tendency
and
import
unto
them
,
these
being
resisted
,
or
rejected
,
by
them
.
This
Distinction
of
the
Intention
,
or
will
of
God
,
into
Antecedent
,
and
Consequent
,
as
it
hath
been
now
opened
,
is
founded
upon
clearness
and
expressness
of
Scripture
,
in
sundry
places
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
&c.
how
often
would
I
have
gathered
thy
children
together
,
even
as
an
Hen
gathereth
Her
Chickens
under
Her
wings
,
and
ye
would
not
!
Behold
your
House
is
left
unto
you
desolate
.
For
I
say
unto
you
,
ye
shall
not
see
me
henceforth
,
till
ye
shall
say
,
Blessed
is
He
that
cometh
in
the
Name
of
the
Lord
[
](A41481-e155450-b)p
p
Mat.
23
,
37
,
38
,
&c.
.
The
Lord
Christ
,
by
His
Prophets
,
Word
,
Spirit
,
Providences
and
Administrations
of
sundry
kindes
,
first
endevored
and
sought
with
much
tenderness
,
and
greatness
of
compassion
,
to
put
the
Jews
into
an
estate
and
condition
of
peace
and
safety
,
as
well
temporal
,
as
spiritual
,
[
viz.
by
attempting
to
bring
them
to
Repentance
,
and
to
an
holy
and
humble
walking
with
their
God
.
]
So
that
His
Intention
,
Will
,
or
Desire
,
of
their
Peace
and
Safety
,
were
antecedent
[
i.
e.
antecedently
expressed
,
or
put
in
execution
]
to
His
Intention
,
or
Will
,
concerning
their
destruction
;
which
were
not
expressed
,
or
executed
,
but
upon
,
and
after
those
gracious
applications
of
God
unto
them
in
order
to
their
Peace
,
and
their
rejection
,
and
contempt
of
them
,
in
those
words
,
and
ye
would
not
:
in
which
respect
these
may
properly
be
termed
,
Consequent
.
The
Scriptures
abound
with
Passages
of
this
kinde
,
I
mean
,
which
mention
the
gracious
addressments
of
God
unto
men
for
their
wealth
,
and
safety
,
as
exhibited
unto
them
in
the
first
place
;
and
his
penal
inflictions
upon
them
,
afterwards
,
and
not
till
their
abuse
,
or
neglect
,
of
the
said
addressments
of
Grace
.
See
upon
this
account
,
Revel.
2.
21
,
22.
2
Chro.
36.
15
,
16
,
17.
Isai.
5.
2
,
4
,
5.
Ezek.
16.
6
,
7
,
8
,
&c.
compared
with
Vers.
35
,
36
,
&c.
(
not
to
mention
other
places
,
of
like
consideration
,
without
number
,
)
all
which
are
clear
and
pregnant
for
the
justification
of
the
said
Distinction
of
the
Will
of
God
into
Antecedent
,
and
Consequent
,
according
to
the
premised
Explication
.
The
Antecedent
Will
,
or
Intention
,
of
God
,
is
frequently
in
Authors
(
and
with
good
propriety
)
termed
His
Primary
,
or
Principal
Intention
,
or
Will
:
the
other
,
His
Secondary
,
or
less
Principal
.
That
Antecedent
Intention
of
His
we
speak
of
,
is
,
in
respect
of
the
subject
matter
of
it
,
or
things
intended
,
the
exhibition
of
sufficient
means
for
Salvation
,
absolute
,
and
unsuspended
upon
the
actings
and
movings
of
the
Creature
:
my
meaning
is
,
that
a
sufficiency
of
Grace
,
and
Means
,
for
the
obtaining
Salvation
,
is
always
,
and
,
without
any
respect
or
consideration
had
,
either
of
the
merit
,
or
demerit
,
worthiness
,
or
unworthiness
of
men
,
vouchsafed
unto
them
all
by
God
.
That
which
I
call
His
Consequent
Will
,
or
Intention
,
in
this
kinde
,
is
,
in
respect
of
the
subject
matter
thereof
,
or
the
things
intended
,
as
viz.
the
collation
of
actual
Salvation
,
and
so
the
infliction
of
actual
Condemnation
,
or
of
spiritual
Judgments
in
order
hereunto
,
suspended
upon
the
behavior
of
men
:
so
that
(
for
example
)
this
Intention
,
or
Will
,
of
His
notwithstanding
,
Salvation
is
never
conferred
upon
any
man
,
but
upon
his
beleeving
,
and
continuance
in
beleeving
unto
the
end
;
nor
should
be
conferred
upon
any
man
,
in
case
no
man
should
be
found
so
to
beleeve
.
Nor
is
Condemnation
,
or
Destruction
,
or
any
thing
tending
hereunto
,
inflicted
upon
any
man
,
but
upon
his
neglect
,
or
abuse
of
the
means
of
Salvation
exhibited
unto
him
:
nor
should
they
ever
be
inflicted
upon
any
man
,
in
case
no
man
were
found
neglective
,
or
abusive
of
the
Grace
of
God
in
the
Means
of
Salvation
vouchsafed
unto
them
.
So
that
the
Consequent
Intention
or
Will
of
God
,
is
of
like
Nature
and
consideration
,
with
the
Politique
Laws
of
men
,
which
either
assign
rewards
to
those
that
shall
deserve
well
of
the
State
where
they
live
,
in
such
or
such
a
way
,
or
decree
the
infliction
of
Punishment
upon
Malefactors
in
several
kindes
.
For
as
neither
of
these
Laws
,
suppose
any
absolute
or
posi●ive
necessity
,
that
there
will
be
any
either
so
deserving
,
as
to
have
right
of
claim
to
the
rewards
promised
;
or
so
wicked
,
as
to
incur
the
Punishments
ordained
by
the
said
Laws
:
so
neither
do
the
Consequent
Intentions
of
God
suppose
,
a
determinate
necessity
,
either
that
there
will
be
any
,
who
shall
have
right
to
the
great
Reward
of
Salvation
,
intended
by
Him
hereby
unto
those
that
shall
beleeve
perseveringly
;
or
any
,
that
will
incur
Damnation
,
by
final
Impenitency
and
Unbelief
,
although
(
it
is
true
)
the
Scriptures
otherwise
suppose
,
and
declare
,
1.
That
there
will
be
some
saved
,
by
beleeving
u●to
the
end
.
2.
That
there
will
be
many
condemned
for
their
final
Impenitency
and
Unbelief
.
3.
(
And
lastly
)
That
all
Persons
of
Mankinde
without
exception
,
will
either
beleeve
unto
Salvation
,
or
remain
impenitent
to
Condemnation
.
But
as
the
said
Politique
Laws
of
Men
,
are
not
therefore
useless
,
or
impolitique
,
because
they
suppose
no
absolute
necessity
,
either
that
there
will
be
men
found
,
to
deserve
the
Rewards
proposed
in
the
one
,
or
to
incur
the
Penalties
imposed
by
the
other
,
in
a●
much
as
the
former
serve
to
excite
and
strengthen
men
to
do
worthily
,
and
it
's
very
probable
that
some
will
accordingly
be
provoked
,
to
do
worthily
,
by
the
Rewards
promised
therein
;
and
the
latter
are
useful
and
proper
to
prevent
the
Being
of
such
Persons
in
the
State
,
who
are
wont
to
practise
such
Misdemeanors
,
as
are
therein
threatened
:
In
like
manner
,
though
that
Consequent
Will
,
or
Intention
of
God
we
speak
of
,
supposeth
no
necessity
,
either
that
some
will
beleeve
to
Salvation
,
or
that
any
will
remain
unbeleeving
and
impenitent
to
Condemnation
,
yet
is
it
,
through
the
manifestation
of
it
unto
men
,
of
singular
benefit
and
blessing
unto
the
World
,
because
in
the
former
part
of
it
,
by
means
of
the
great
recompence
of
Reward
,
Salvation
,
promised
therein
,
it
is
of
marvelous
efficacy
and
force
to
quicken
men
to
beleeve
,
yea
and
to
continue
beleeving
,
unto
the
end
;
in
the
latter
part
of
it
,
by
means
of
the
dreadful
Punishment
threatened
therein
,
it
is
of
like
efficacy
to
awaken
men
out
of
the
deep
sleep
of
impenitency
and
Unbelief
.
Nor
do
we
all
this
while
,
in
discoursing
the
Antecedent
and
Consequent
§.
10.
Intention
,
or
Will
of
God
,
suppose
that
there
are
two
Wills
,
or
Intentions
,
in
God
,
properly
so
called
(
no
,
nor
yet
so
much
as
one
,
)
much
less
that
there
are
two
contrary
Wills
in
him
,
the
one
unto
the
other
:
but
Intention
,
and
Will
,
are
(
as
hath
been
already
said
)
ascribed
unto
God
in
respect
of
His
Administrations
or
Efficiencies
,
which
have
some
kinde
of
likeness
with
those
actings
,
which
proceed
from
men
,
when
they
intend
,
or
will
any
thing
,
by
vertue
of
such
their
Intendments
.
So
that
to
say
that
God
willeth
,
or
inrendeth
,
one
thing
,
with
one
kinde
of
Will
,
or
Intention
,
and
another
,
either
contrary
to
it
,
or
differing
from
it
,
with
another
kinde
of
Will
,
or
Intention
,
amounts
to
no
more
(
truly
interpreted
)
then
to
this
,
that
some
of
His
Dispensations
have
a
tendency
towards
the
producing
of
such
and
such
ends
;
and
others
,
towards
the
producing
of
such
and
such
other
ends
,
either
differing
from
them
,
or
contrary
to
them
.
Nor
doth
it
follow
from
Gods
acting
in
order
to
differing
,
yea
or
contrary
ends
,
that
he
is
therefore
divided
in
himself
,
or
inconsistent
with
himself
;
no
more
then
it
follows
,
that
he
that
mourns
at
one
time
,
and
upon
one
occasion
,
and
rejoyceth
at
another
time
,
and
upon
another
occasion
suitable
to
such
a
Passion
,
or
expression
,
is
inconstant
,
or
any
ways
contradictious
to
himself
.
For
a
close
of
this
Chapter
,
I
shall
endevor
the
assoyling
of
a
special
difficulty
(
at
least
as
it
seems
to
some
)
concerning
the
Intentions
of
God
.
It
hath
been
said
,
that
God
in
Scripture
is
said
to
purpose
,
or
intend
a
thing
,
when
He
affordeth
means
that
are
proper
and
sufficient
to
bring
it
to
pass
(
especially
if
He
commands
them
to
be
used
accordingly
)
this
being
a
Dispensation
of
like
consideration
with
the
deportment
of
men
,
who
are
wont
to
provide
a
sufficiency
of
means
(
at
least
so
apprehended
by
them
)
for
the
effecting
of
what
they
purpose
,
or
intend
[
](A41481-e155700-b)q
q
Cap.
3.
Sec.
●
.
Upon
this
Explication
of
Intentions
in
God
,
this
Question
is
moved
,
Whether
,
according
to
the
purport
hereof
,
it
may
not
be
said
that
He
intended
the
offering
up
of
Isaac
by
death
;
because
,
1.
By
His
Providence
He
furnished
Abraham
with
all
things
sufficient
and
necessary
hereunto
:
And
2.
gave
an
express
Command
unto
him
,
that
he
should
offer
him
accordingly
.
Now
if
he
did
not
intend
the
oblation
we
speak
of
,
which
by
his
Prohibition
of
it
by
an
Angel
,
before
it
was
performed
,
and
by
means
whereof
it
never
came
to
be
performed
,
he
seemed
not
to
have
done
,
then
cannot
the
said
Explication
stand
;
nor
are
the
Intentions
of
God
to
be
judged
of
by
his
vouchsafement
of
means
proper
for
the
production
of
an
effect
,
no
not
though
he
commands
them
to
be
used
in
order
thereunto
.
To
this
I
answer
;
1.
That
the
Intention
of
God
,
in
commanding
Abraham
to
offer
up
his
Son
Isaac
,
having
otherwise
furnished
him
with
means
sufficient
hereunto
,
was
a
through
Tryal
of
Abrahams
Love
and
Faith
,
not
the
actual
offering
up
of
Isaac
by
death
.
This
is
evident
from
Genes.
22.
1.
and
Hebr.
11.
17
,
&c.
compared
.
2.
In
order
to
the
accomplishment
of
this
his
Intention
,
He
commands
Abraham
to
take
His
Son
,
His
onely
Son
Isaac
,
whom
He
loved
,
and
to
offer
Him
for
a
burnt
offering
[
](A41481-e155830-b)r
r
Gen.
22.
2.
,
&c.
Therefore
,
3.
This
Command
of
God
unto
Abraham
concerning
the
offering
of
his
Son
,
is
none
otherwise
,
nor
in
any
other
sence
,
to
be
understood
,
as
directed
by
God
unto
him
,
then
as
Abrahams
obedience
,
or
disobedience
to
it
,
was
,
or
might
be
,
a
sufficient
Tryal
,
either
of
the
soundness
,
or
unsoundness
,
of
his
Faith
and
Love
towards
God
.
So
then
,
4.
The
soundness
and
sincerity
of
Abrahams
Faith
and
Love
,
being
sufficiently
tryed
and
discovered
by
a
discovery
of
his
readiness
and
willingness
to
obey
the
said
Command
of
God
,
and
to
offer
up
his
Son
,
and
this
discovery
being
sufficiently
made
by
that
which
Abraham
did
,
towards
the
offering
up
of
his
Son
by
death
(
though
he
was
not
actually
thus
offered
by
him
)
it
roundly
follows
,
that
the
meaning
of
the
Command
given
unto
Abraham
in
the
case
in
hand
,
was
not
that
He
should
actually
offer
up
his
Son
by
death
,
but
that
he
should
proceed
so
far
towards
the
offering
him
up
in
that
manner
,
until
his
willingness
thereunto
were
sufficiently
manifested
,
and
himself
(
God
,
I
mean
)
take
him
off
,
and
stay
his
hand
,
from
acting
further
herein
.
Such
constructions
,
structions
,
or
forms
of
speech
,
wherein
the
Consequent
is
put
for
the
Antecedent
,
and
so
again
,
where
the
end
,
or
effect
is
named
,
to
signifie
the
means
proper
for
the
procurement
of
either
,
are
familiar
and
frequent
with
the
Holy
Ghost
in
the
Scriptures
.
An
instance
of
the
former
we
have
Psal.
22.
26.
in
this
clause
,
They
that
seek
the
Lord
,
shall
praise
Him
;
i.
e.
they
shall
be
graciously
entreated
by
him
,
and
receive
good
from
him
▪
and
hereby
be
occasioned
or
provoked
to
praise
him
.
So
Deut.
10.
17.
taking
rewards
,
is
put
for
doing
unjustly
,
which
commonly
follows
upon
taking
rewards
.
So
again
,
to
make
the
first-born
,
signifies
the
conferring
of
the
inheritance
,
or
a
double
portion
,
upon
a
Person
,
this
being
an
usual
consequent
of
Primogeniture
,
to
carry
the
inheritance
,
or
a
double
portion
:
Deut.
21.
16.
So
to
be
wicked
,
or
vile
,
signifies
to
be
,
guilty
,
or
liable
to
Punishment
:
1
King
.
1.
21.
guilt
,
or
obnoxiousness
unto
Punishment
,
being
a
consequent
of
wickedness
.
(
To
pass
by
many
other
places
of
like
construction
.
)
Instances
of
the
latter
,
are
frequent
also
.
Thus
,
Salvation
,
is
put
for
the
Scriptures
,
or
knowledg
of
God
,
as
being
the
means
of
Salvation
:
Joh.
4.
22.
For
Salvation
is
of
the
Jews
.
Upon
a
like
account
,
Peter
exhorteth
men
to
count
the
long-suffering
of
the
Lord
towards
them
,
Salvation
;
i.
e.
a
means
of
Salvation
:
2
Pet.
3.
15.
See
more
places
of
like
character
:
Rom.
14.
20.
1
Tim.
4.
16.
Deut.
13.
5.
(
according
to
the
Original
,
&c.
)
According
to
either
of
these
constructions
,
the
Command
of
God
unto
Abraham
to
offer
up
His
Son
Isaac
for
a
burnt
offering
,
may
import
onely
a
doing
of
such
things
,
which
were
precedaneously
necessary
to
an
offering
Him
up
after
such
a
manner
,
as
viz.
to
provide
wood
and
fire
for
the
burning
of
him
,
a
knife
,
for
the
slaying
of
him
,
a
coard
,
or
the
like
,
wherewith
to
binde
him
,
an
Altar
,
on
which
to
lay
him
;
and
so
again
,
actually
to
lay
the
wood
provided
upon
the
Altar
,
for
the
burning
of
him
,
actually
to
binde
him
,
to
take
the
knife
into
his
hand
,
to
stretch
forth
his
hand
with
the
knife
in
it
with
an
intent
to
slay
him
.
All
these
things
with
the
like
,
being
requisite
to
the
actual
offering
up
of
Isaac
by
death
,
might
well
be
signified
,
and
doubtless
were
signified
,
yea
and
were
all
that
was
signified
,
or
meant
,
by
that
Command
of
God
(
so
oft
mentioned
)
unto
Abraham
,
concerning
the
offering
up
his
Son
.
Therefore
,
5.
Look
what
God
commanded
Abraham
to
do
,
about
the
offering
up
of
his
Son
,
that
he
really
intended
he
should
do
,
yea
and
Abraham
did
it
accordingly
.
He
commanded
Abraham
to
offer
up
his
Son
:
and
in
such
a
sence
as
he
commanded
,
Abraham
obeyed
,
the
Scripture
testifying
thus
of
him
,
in
these
words
:
By
Faith
Abraham
when
He
was
tryed
,
offered
up
Isaac
:
and
He
that
had
received
the
Promises
,
offered
up
His
onely
begotten
Son
[
](A41481-e156220-b)s
s
Hebr.
11.
17.
.
Therefore
certainly
God
commanded
Abraham
no
other
kinde
of
offering
up
Isaac
▪
then
that
which
Abraham
performed
,
and
what
himself
really
intended
that
he
should
perform
.
Whether
Abraham
at
first
understood
the
Command
of
God
in
such
a
sence
as
that
,
wherein
we
have
now
interpreted
it
,
is
not
material
.
By
that
inhibition
which
was
served
upon
him
by
the
Angel
,
to
surcease
all
further
Proceedings
in
,
and
about
the
offering
up
of
his
Son
by
death
,
before
he
was
thus
offered
,
he
clearly
enough
understood
that
to
have
been
the
sence
and
minde
of
God
in
the
said
Command
,
which
we
have
asserted
.
So
that
,
6.
(
And
lastly
)
It
is
a
clear
case
,
that
the
Explication
and
account
,
given
formerly
in
this
Treatise
,
concerning
the
Intentions
of
God
,
or
rather
concerning
the
Ground
and
Reason
,
why
Intentions
are
attributed
unto
Him
,
is
no
ways
incumbred
or
disabled
by
the
Instance
of
Gods
Command
given
unto
Abraham
concerning
the
offering
up
of
Isaac
,
notwithstanding
Isaac's
non-oblation
by
death
.
There
is
nothing
in
this
Example
,
to
prove
,
that
God
doth
at
any
time
vouchsafe
means
competent
and
proper
for
the
bringing
of
any
thing
to
pass
,
especially
when
he
commands
that
these
means
be
used
accordingly
,
but
that
he
truly
and
really
intends
(
as
he
is
capable
of
intending
any
thing
)
the
coming
to
pass
thereof
.
Nor
can
it
here
(
with
any
face
of
Reason
)
be
replyed
,
that
,
by
such
a
construction
,
as
we
have
put
upon
the
words
of
God
in
His
Command
unto
Abraham
concerning
the
offering
up
of
his
Son
,
when
He
vouchsafeth
means
of
Salvation
unto
Men
,
and
commandeth
them
to
use
them
accordingly
,
it
cannot
be
concluded
from
thence
,
that
therefore
He
really
intendeth
the
Salvation
of
Men
,
but
onely
that
they
should
use
the
said
Means
to
obtain
Salvation
.
Because
,
though
God
,
in
Abrahams
case
,
did
in
His
Intentions
,
separate
the
Means
of
offering
up
Isaac
,
from
the
actual
Oblation
of
Him
,
this
not
being
the
end
of
His
Command
given
unto
Him
(
as
was
said
,
)
yet
He
did
not
separate
between
the
said
Means
,
and
that
which
was
His
true
end
in
the
Command
,
which
was
the
Tryal
of
Abrahams
Faith
,
and
for
the
effecting
whereof
the
said
Command
,
and
all
that
which
was
meant
thereby
,
was
as
natural
and
proper
a
means
,
as
it
was
for
the
actual
oblation
of
Isaac
by
death
.
In
like
manner
when
He
vouchsafeth
Means
of
Salvation
unto
Men
,
and
commandeth
the
use
of
them
accordingly
,
He
cannot
be
supposed
to
divide
or
separate
,
in
His
Intentions
,
between
the
use
of
these
Means
,
and
their
proper
end
,
Salvation
;
there
being
no
other
end
proper
to
be
effected
by
the
use
of
the
Means
of
Salvation
,
but
Salvation
it self
,
or
at
least
none
,
but
in
conjunction
with
Salvation
.
And
certain
it
is
,
that
there
is
no
man
of
wisdom
,
who
intends
the
use
of
such
Means
,
which
are
determinately
appropriate
to
the
production
of
one
end
,
and
no
more
,
or
however
,
of
no
more
,
but
onely
by
,
and
through
,
the
production
of
that
one
,
but
that
He
intends
the
production
of
this
end
peculiarly
.
How
God
may
intend
the
Salvation
of
Men
,
and
yet
Men
never
come
to
be
saved
,
hath
been
already
explained
[
](A41481-e156370-b)t
t
Cap.
3.
Sect.
7
,
17.
,
and
that
(
as
I
remember
)
more
then
once
;
and
may
be
yet
further
opened
,
upon
occasion
.
CHAP.
XVIII
.
Exhibiteth
several
Grounds
and
Reasons
,
whereby
the
Vniversality
of
Redemption
by
Christ
,
or
Christs
dying
for
All
Men
,
without
Exception
,
is
Demonstratively
evicted
.
ALthough
Scripture-Authority
be
greater
then
all
Demonstration
otherwise
,
§.
1.
for
the
Eviction
and
Confirmation
of
any
Doctrine
or
Tenet
in
matter
of
Religion
,
as
simply
and
in
it self
,
so
also
with
those
,
whose
Faith
mainly
or
solely
beareth
upon
the
foundations
of
the
Scriptures
,
yet
have
Arguments
and
Grounds
of
Reason
,
if
they
be
pregnant
and
clear
,
a
very
acceptable
influence
upon
the
Judgments
and
Consciences
of
Men
,
when
they
are
levyed
and
drawn
up
in
the
nature
of
Seconds
,
or
Assistants
,
to
the
Scriptures
,
and
plead
the
same
cause
with
them
.
For
when
a
Doctrine
,
or
Opinion
,
is
held
forth
as
the
Minde
of
God
in
the
Scriptures
,
and
Scripture-Authority
produced
and
insisted
upon
,
either
singly
,
or
in
consort
,
for
the
proof
thereof
;
in
case
this
Doctrine
shall
be
found
to
have
a
fair
and
clear
consistence
with
the
unquestionable
Principles
of
sound
Reason
,
there
remains
no
place
in
the
Consciences
of
Men
for
fear
or
jealousie
,
concerning
the
Truth
thereof
.
God
Himself
being
the
Author
of
those
noble
endowments
in
Men
,
Reason
and
Understanding
,
must
needs
be
conceived
the
Author
also
of
whatsoever
truly
consorteth
with
them
.
But
in
case
the
Authority
of
the
Scriptures
shall
be
urged
and
pressed
upon
the
Consciences
of
Men
in
defence
of
such
a
Doctrine
,
which
grates
,
or
bears
hard
upon
the
common
and
clear
Dictates
of
that
Light
,
which
God
hath
planted
in
the
Souls
of
Men
,
it
is
unpossible
but
that
a
considering
Man
should
much
question
such
a
sence
or
interpretation
,
which
is
put
upon
the
Scriptures
in
such
a
case
.
The
Reason
hereof
hath
been
given
elsewhere
[
](A41481-e156450-b)a
a
Epist.
to
the
Reader
.
.
The
Premisses
considered
,
I
judg
it
a
matter
of
signal
consequence
in
order
to
the
securing
the
Judgments
and
Consciences
of
Men
about
the
truth
of
the
main
Doctrine
maintained
in
this
Discourse
,
to
demonstrate
the
perfect
and
clear
consistency
of
it
with
Grounds
of
Reason
,
though
substantially
proved
already
from
the
Scriptures
,
yea
and
satisfactorily
also
(
I
trust
)
unto
those
,
who
so
understand
the
Scriptures
,
as
not
to
make
either
the
Wisdom
,
or
Justice
of
God
Sufferers
by
them
.
My
Reasons
then
for
the
Universality
of
Redemption
by
Jesus
Christ
,
in
reference
unto
Men
,
are
these
following
.
If
Christ
dyed
not
for
all
Men
without
exception
(
in
the
sence
formerly
declared
)
§.
2.
Argum.
1.
then
is
that
Great
Covenant
of
Grace
,
which
God
hath
made
with
the
World
,
and
ratified
in
His
Blood
,
made
with
unknown
Persons
,
and
such
who
are
no
ways
exprest
in
this
Covenant
,
neither
by
Name
,
nor
by
any
other
Character
,
or
qualification
,
by
which
they
may
,
at
least
,
for
a
long
time
,
be
known
,
or
distinguished
.
But
this
Great
Covenant
we
speak
of
is
not
struck
,
or
made
with
unknown
Persons
,
I
mean
with
such
,
who
for
a
long
time
,
if
ever
,
neither
can
tell
themselves
whether
they
be
the
Covenanted
ones
,
or
no
,
nor
are
capable
of
any
reasonable
information
hereof
by
others
.
Therefore
Christ
dyed
for
all
men
,
without
exception
.
The
Reason
of
the
former
Proposition
,
and
the
Consequence
therein
,
is
this
:
because
the
Elect
(
so
called
in
the
common
Notion
of
Election
)
with
whom
onely
this
Covenant
of
Grace
is
pretended
to
be
made
,
and
for
whom
onely
Christ
is
supposed
to
have
dyed
,
are
Persons
no
ways
distinguishable
from
others
,
neither
before
,
at
all
,
and
very
hardly
(
if
at
all
)
after
their
Regeneration
and
Conversion
unto
God
.
That
they
are
not
at
all
discernable
from
others
,
before
Conversion
,
is
evident
from
several
places
.
For
we
our selves
(
saith
the
Apostle
to
Titus
,
meaning
,
who
are
now
so
much
altered
and
changed
by
a
work
of
Grace
and
Regeneration
in
us
)
were
sometimes
[
viz.
before
our
Conversion
]
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hateful
,
and
hating
one
another
[
](A41481-e156570-b)b
b
Tit.
3.
3.
.
Certainly
these
are
no
appropriate
,
or
distinguishing
characters
of
the
Elect
,
but
such
,
which
do
evidently
prove
the
Elect
(
in
the
common
signification
of
the
word
)
before
Conversion
,
and
the
Non-Elect
,
to
be
indiscernable
the
one
from
the
other
,
as
well
by
themselves
,
as
by
others
.
We
shall
not
need
to
cite
any
more
places
for
the
proof
of
this
.
You
may
peruse
the
second
Chapter
of
the
Epistle
to
the
Ephesians
at
your
leasure
,
which
speaks
,
almost
throughout
,
to
this
Point
.
Again
,
2.
That
after
Regeneration
it self
,
the
Elect
(
so
called
)
are
very
hardly
,
if
at
all
,
discernable
,
either
to
themselves
,
or
others
,
from
Hypocrites
,
and
●hose
that
shall
perish
,
is
no
less
evident
neither
.
First
,
That
they
are
not
at
●ll
discernable
from
Hypocrites
,
in
respect
of
others
,
at
least
for
a
time
,
and
many
times
for
a
long
time
,
will
(
I
suppose
)
readily
be
acknowledged
.
The
Apostles
did
not
know
Judas
to
be
an
Hypocrite
or
a
Traytor
,
no
not
after
long
acquaintance
&
converse
with
him
.
For
then
they
would
not
have
suspected
every
man
himself
,
when
Christ
told
them
,
that
there
was
one
of
them
that
would
betray
Him
.
Nor
did
Philip
know
Simon
Magus
to
be
in
the
gall
of
bitterness
,
and
bands
of
iniquity
,
when
he
Baptized
him
:
nor
Paul
,
Demas
,
whilest
he
made
him
his
Companion
.
And
how
should
others
infallibly
know
who
are
Elect
,
and
shall
be
saved
,
when
as
the
Lord
Christ
saith
,
that
many
that
are
first
,
shall
be
last
;
i.
e.
many
that
for
a
time
march
in
the
Head
of
Profession
,
and
make
a
shew
of
more
zeal
and
forwardness
in
the
ways
of
Religion
,
then
other
men
,
yet
wheel
off
again
to
the
World
,
and
become
like
Salt
which
hath
lost
the
savor
,
and
is
good
for
nothing
,
but
to
be
thrown
upon
the
dunghil
,
and
troden
under
foot
by
men
.
Again
,
2.
That
such
Persons
as
we
speak
of
,
the
Elect
,
I
mean
such
,
who
shall
actually
be
saved
,
(
at
least
a
great
part
of
them
)
are
not
able
always
,
no
nor
ordinarily
,
after
the
work
of
Regeneration
in
them
,
to
distinguish
,
or
discern
themselves
,
from
those
who
shall
perish
,
is
abundantly
confirmed
,
partly
by
the
continual
fears
,
jealousies
,
and
doubtings
of
their
spiritual
Condition
,
wherewith
many
of
them
are
exercised
even
to
their
dying
day
;
partly
also
by
those
great
and
good
Opinions
which
they
have
of
others
,
as
being
worthy
and
sound
Christians
,
who
yet
afterwards
,
turn
back
with
the
dog
unto
their
vomit
,
and
with
the
swine
that
hath
been
washed
,
to
her
wallowing
in
the
mire
.
So
that
the
Truth
of
the
Major
Proposition
is
unquestionable
:
viz.
That
if
Christ
dyed
not
for
all
Men
,
without
exception
,
but
for
the
Elect
onely
,
then
is
the
Covenant
of
Grace
in
His
Blood
,
made
with
unknown
Persons
,
such
who
neither
can
certainly
say
of
themselves
,
nor
any
for
them
,
that
they
are
the
Covenanted
ones
.
As
to
the
Minor
Proposition
,
the
truth
hereof
is
evident
also
.
The
Tenor
of
it
,
was
this
;
That
the
Covenant
of
Grace
is
not
struck
,
or
made
,
with
unknown
Persons
,
or
such
,
concerning
whom
it
is
either
impossible
,
or
next
to
an
impossibility
,
to
know
plainly
,
and
certainly
,
who
they
are
.
It
is
contrary
to
the
nature
,
and
intent
of
a
Covenant
,
especially
of
a
Covenant
of
Grace
,
that
the
parties
interessed
in
it
,
and
whom
the
Covenant
concerns
and
relates
unto
,
should
not
be
discernable
or
known
from
all
other
Persons
whatsoever
;
or
that
it
should
minister
any
occasion
of
controversie
,
or
debate
,
who
these
Persons
should
be
.
Look
into
all
Covenants
that
are
drawn
up
,
and
made
,
between
man
,
and
man
,
and
you
shall
finde
,
for
the
most
part
,
the
Names
of
the
Covenanted
,
as
well
as
of
the
Covenanters
,
expressed
in
them
;
or
howsoever
,
if
all
their
Names
be
not
expressed
,
yet
are
they
sufficiently
declared
otherwise
,
as
viz.
by
such
and
such
characters
,
relations
,
or
the
like
,
whereby
they
may
be
as
plainly
known
,
as
if
their
Names
themselves
were
mentioned
.
As
for
example
,
When
one
man
Covenanteth
with
another
,
who
is
named
in
the
Covenant
,
and
with
his
Heirs
,
Executors
,
Administrators
,
or
Assigns
;
these
words
of
relation
do
as
plainly
and
clearly
point
out
the
Persons
intended
and
meant
,
as
if
they
had
been
expressed
by
their
Names
.
Yea
(
doubtless
)
the
Reason
why
these
Persons
are
usually
expressed
by
such
terms
of
Relation
,
and
not
by
their
Names
,
in
Covenants
between
men
,
is
,
because
neither
of
the
Covenanting
Parties
,
at
the
time
of
the
making
of
the
Covenant
,
knew
,
or
were
able
to
call
them
by
,
their
Names
;
which
cannot
be
said
of
God
,
in
His
Covenant
of
Grace
,
in
as
much
as
all
Mens
Names
were
known
unto
Him
,
when
He
made
this
Covenant
with
the
World
.
Look
into
the
Scriptures
;
in
all
the
Covenants
specified
and
recorded
here
,
you
will
finde
the
Persons
Covenanted
with
,
either
named
,
or
else
so
described
,
that
there
is
no
place
left
for
any
doubt
who
they
be
.
When
Caleb
made
this
Covenant
,
proffered
these
terms
:
He
that
smiteth
Kiriath-Sepher
,
and
taketh
it
,
to
Him
will
I
give
Achsah
my
daughter
to
wife
;
it
is
,
and
Iosh.
15.
16.
was
,
easie
enough
to
conceive
,
who
they
were
,
with
whom
this
Covenant
was
made
,
viz.
all
the
People
,
or
Men
,
that
were
with
Him
,
expressed
in
that
Pronoun
,
He
;
which
in
the
dialect
of
the
Scripture
,
hath
the
signification
and
force
,
of
the
universal
Particle
,
Whosoever
;
As
,
He
that
beleeveth
,
i.
e.
whosoever
beleeveth
,
shall
be
saved
:
Mark
16.
So
in
that
of
our
Saviour
,
Joh.
6.
Him
that
cometh
unto
me
,
i.
e.
whosoever
cometh
unto
me
,
I
will
in
no
wise
cast
out
:
with
many
the
like
.
A
like
Covenant
,
or
offer
of
Grace
,
it
seems
that
Saul
also
made
,
upon
occasion
of
the
affront
which
the
Gyant-like
Philistim
,
Goliah
,
put
upon
Him
,
and
His
whole
Army
.
And
it
shall
be
,
that
the
Man
who
killeth
Him
,
the
King
will
enrich
Him
with
great
riches
,
and
will
give
Him
His
Daughter
,
and
make
His
Fathers
House
free
in
Israel
[
](A41481-e156860-b)a
a
1
Sam.
17.
15
.
It
is
evident
likewise
in
this
Covenant
,
who
the
Persons
were
,
that
were
Covenanted
with
upon
the
terms
mentioned
;
viz.
all
the
Persons
without
exception
in
Sauls
Army
.
I
chuse
rather
to
give
instance
in
such
Covenants
as
these
,
because
they
are
of
the
same
form
,
and
tenor
,
mutatis
mutandis
(
as
Lawyers
use
to
say
)
with
the
Covenant
of
Grace
it self
,
which
is
founded
in
the
Blood
of
Jesus
Christ
.
But
the
like
is
every
whit
as
apparant
in
other
Covenants
also
;
as
you
may
please
to
consider
at
your
leasure
.
Again
,
2.
If
we
weigh
the
end
,
or
intent
of
a
Covenant
,
we
shall
clearly
finde
,
that
this
requires
a
determinate
and
clear
knowledg
,
or
a
distinct
designation
of
the
Parties
Covenanting
,
or
Covenanted
with
.
The
principal
and
main
end
,
or
intent
,
of
a
Covenant
,
is
,
to
insure
unto
the
Party
,
or
Parties
,
Covenanted
with
,
such
and
such
terms
,
or
things
,
as
are
specified
in
the
Covenant
,
according
to
the
Tenor
and
Conditions
thereof
.
Mark
;
The
end
of
a
Covenant
,
is
not
the
simple
collation
,
or
donation
of
any
thing
,
to
a
Person
,
one
or
more
;
but
the
securing
,
or
insuring
Persons
,
that
such
and
such
things
shall
be
given
unto
them
,
or
conferred
upon
them
,
upon
the
performance
of
such
and
such
Conditions
,
as
the
Covenant
specifies
.
And
this
clearly
,
and
without
controversie
,
is
the
end
(
I
mean
,
the
proper
and
immediate
end
;
for
there
are
several
ends
besides
this
,
)
of
the
Covenant
of
Grace
,
established
in
the
Blood
of
Jesus
Christ
;
viz.
to
give
Assurance
unto
the
Sons
and
Daughters
of
Men
,
that
upon
their
Faith
and
Repentance
,
and
their
Perseverance
in
both
unto
the
end
,
they
shall
have
Salvation
and
Eternal
Life
conferred
upon
them
.
If
so
be
a
man
hath
an
absolute
,
unlimited
,
and
right-out
Purpose
or
Intent
to
confer
such
,
or
such
things
upon
men
,
a
Covenant
is
but
an
unsavory
and
superfluous
thing
:
because
a
man
may
confer
or
give
what
he
pleaseth
to
another
,
without
it
.
So
if
God
had
a
simple
and
absolute
Intention
to
confer
the
Great
things
of
Heaven
upon
Men
(
I
mean
,
without
the
performance
of
such
and
such
Articles
,
or
Conditions
as
we
speak
of
)
the
making
of
a
Covenant
with
them
had
been
in
vain
.
Therefore
the
proper
end
of
a
Covenant
,
is
to
assure
,
or
to
secure
those
,
that
are
Covenanted
with
,
that
upon
the
performance
of
the
Articles
of
the
Covenant
,
the
good
things
mentioned
therein
(
if
it
be
a
Covenant
of
Good
things
)
shall
be
exhibited
and
given
unto
them
.
Now
then
this
being
the
end
of
a
Covenant
,
if
the
Persons
interessed
and
concerned
in
it
,
or
Covenanted
with
,
should
not
be
known
who
they
are
,
they
cannot
partake
of
this
end
,
nor
be
any
whit
the
better
,
or
more
secure
in
their
mindes
touching
the
enjoyment
of
the
good
things
mentioned
in
the
Covenant
,
upon
any
performance
whatsoever
:
because
the
good
things
mentioned
in
a
Covenant
,
cannot
be
claimed
,
or
expected
by
any
,
but
onely
by
the
Persons
Covenanted
with
;
though
they
should
perform
the
terms
,
or
conditions
specified
in
the
Covenant
,
ten
times
over
.
If
the
Trumpet
(
saith
the
Apostle
)
give
an
uncertain
sound
,
who
shall
prepare
1
Cor.
14.
8.
Himself
to
the
Battel
?
In
like
manner
if
the
Covenant
of
Grace
speaks
unto
Persons
unknown
,
both
to
themselves
and
others
,
and
holds
forth
Life
and
Salvation
onely
unto
such
,
both
men
,
and
women
,
as
no
man
can
say
,
or
tell
who
they
be
,
how
shall
any
man
,
or
woman
,
be
excited
,
provoked
,
or
engaged
,
either
by
the
tender
of
the
Covenant
unto
them
,
or
by
the
great
and
excellent
things
therein
promised
(
conditionally
)
to
take
hold
of
the
Covenant
(
as
the
Scripture
speaketh
,
)
i.
e.
to
perform
the
Conditions
therein
required
?
If
it
be
said
,
Yes
,
the
Covenant
is
to
be
preached
,
and
tendered
unto
all
,
§.
3.
without
exception
of
any
:
and
assurance
is
therein
given
unto
all
,
that
upon
performance
of
what
is
there
required
,
the
good
things
there
promised
shall
be
given
unto
them
.
So
that
there
is
ground
and
encouragement
enough
howsoever
,
for
every
man
and
woman
,
without
exception
,
to
beleeve
.
To
this
I
answer
,
It
is
true
,
the
Covenant
is
to
be
preached
and
tendered
unto
all
,
without
exception
;
and
there
is
ground
and
encouragement
enough
for
every
man
without
exception
,
to
beleeve
:
but
both
these
clearly
suppose
,
that
the
Covenant
is
made
with
all
Men
,
without
exception
of
any
;
and
consequently
that
the
Death
or
Blood
of
Christ
,
which
is
the
ground
work
and
foundation
of
this
Covenant
,
extendeth
unto
all
.
No
Covenant
offereth
any
thing
,
insureth
any
thing
,
upon
what
terms
soever
,
but
onely
unto
those
that
are
Covenanted
with
,
and
comprehended
in
the
Covenant
.
When
a
man
covenanteth
with
such
or
such
a
work-man
,
to
give
him
so
much
,
or
so
much
,
as
suppose
five
or
ten
shillings
by
the
day
,
this
Covenant
doth
not
binde
him
to
give
the
like
wages
to
another
.
What
is
the
reason
why
the
Covenant
of
Grace
,
or
the
Gospel
,
doth
not
offer
,
or
insure
Grace
and
Salvation
to
the
Devils
,
as
well
as
to
all
manner
of
men
whatsoever
,
upon
their
beleeving
?
Doubtless
because
the
Devils
are
not
within
the
number
of
the
Covenanted
ones
,
nor
of
those
,
unto
whom
Grace
and
Mercy
were
intended
upon
the
terms
of
the
Gospel
:
and
this
because
the
Death
of
Christ
,
which
is
the
ground
of
the
Covenant
,
doth
not
in
the
attoning
vertue
of
it
reach
unto
them
;
the
sphere
of
whose
activity
(
in
this
kinde
)
is
limited
and
bounded
by
the
Will
and
Pleasure
of
God
.
And
certainly
,
if
Reprobates
(
so
called
,
amongst
men
)
I
mean
such
who
in
fine
perish
everlastingly
,
had
no
more
interest
then
the
Devils
have
,
in
the
Death
of
Christ
,
there
were
no
more
ground
or
reason
,
why
the
Covenant
,
or
the
Grace
thereof
should
be
more
preached
unto
them
,
then
to
the
Devils
:
nay
there
were
less
reason
,
of
the
two
,
why
it
should
be
preached
unto
them
,
then
why
it
should
be
preached
to
the
Devils
(
at
least
according
to
the
Principles
of
that
Opinion
,
which
we
oppose
)
because
,
if
preached
to
the
Devils
,
though
it
did
them
no
good
,
it
would
do
them
no
harm
,
it
would
not
increase
their
condemnation
;
whereas
the
preaching
it
to
such
men
as
we
speak
of
,
can
onely
encrease
their
misery
and
torment
.
This
for
our
first
Argument
.
If
Christ
dyed
not
for
all
,
then
is
the
Covenant
in
his
Blood
made
but
with
some
men
,
and
these
altogether
unknown
even
to
themselves
;
which
(
as
hath
been
sh●wed
)
is
contrary
to
the
nature
,
end
,
and
scope
of
a
Covenant
.
I
shall
not
trouble
the
Reader
with
that
impertinent
Objection
,
and
uncouth
Notion
,
of
Christ
being
the
onely
Person
,
with
whom
the
Covenant
is
made
.
What
other
Covenant
soever
may
be
found
to
have
been
made
by
God
with
Christ
,
certainly
that
Covenant
we
speak
of
,
viz.
wherein
Remission
of
Sins
,
and
Deliverance
from
the
Wrath
to
come
,
are
promised
upon
Repentance
and
beleeving
in
Christ
,
was
not
made
with
Christ
himself
.
God
never
said
unto
Christ
,
Repent
,
and
beleeve
,
and
thou
shalt
have
thy
sins
forgiven
,
and
be
saved
.
Therefore
the
Covenant
made
with
Christ
,
if
any
such
thing
be
,
or
were
,
is
altogether
irrelative
to
our
present
Argument
.
Nor
doth
that
of
the
Apostle
Galat.
3.
16.
prove
that
Christ
,
in
a
personal
consideration
,
is
the
onely
Person
,
or
(
indeed
)
any
person
at
all
,
with
whom
the
Evangelical
Covenant
is
made
.
The
Tenor
of
the
place
is
this
.
Now
to
Abraham
and
his
seed
were
the
Promises
made
.
He
saith
not
,
and
to
seeds
,
as
of
many
:
but
as
of
one
,
And
to
thy
seed
,
which
is
Christ
.
First
,
It
is
evident
from
this
place
,
that
Christ
is
not
the
onely
Person
,
to
whom
the
Promises
here
spoken
of
,
are
made
;
because
they
are
expresly
said
to
be
made
to
Abraham
,
as
well
as
to
Christ
.
Now
TO
ABRAHAM
and
His
seed
were
the
Promises
made
,
&c.
Therefore
,
2.
The
word
,
Christ
(
in
the
latter
clause
)
is
to
be
taken
Metonymically
,
for
those
who
spiritually
descend
from
him
,
and
are
born
of
him
by
Faith
;
in
such
a
sence
as
the
words
,
Jacob
,
and
Israel
,
frequently
signifie
Jacobs
seed
,
or
posterity
,
i.
e.
the
whole
Nation
of
the
Jews
,
in
the
Old
Testament
.
In
such
a
sence
the
same
word
also
,
Christ
,
is
to
be
understood
,
1
Cor.
12.
12.
For
as
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
that
one
body
,
being
many
,
are
one
body
:
so
also
is
Christ
:
i.
e.
so
also
is
it
with
Beleevers
,
who
in
respect
of
their
spiritual
Being
,
are
from
Christ
;
meaning
,
that
though
they
be
many
personally
distinct
,
yet
they
make
one
spiritual
,
or
mystical
body
with
Christ
their
Head
.
Now
when
the
Promises
are
said
to
be
made
to
Abraham
,
and
his
spiritual
seed
,
Beleevers
;
the
meaning
is
not
,
as
if
they
were
so
,
or
upon
such
terms
made
to
them
,
that
none
but
they
had
any
right
to
receive
them
,
or
beleeve
them
:
for
then
it
must
follow
,
that
men
must
,
or
ought
to
be
Beleevers
,
before
they
receive
,
or
beleeve
the
Promises
,
which
is
impossible
.
But
the
Promises
are
made
to
Abraham
and
his
seed
,
i.
e.
the
great
Inheritance
of
Life
and
Salvation
promised
by
God
,
is
promised
,
as
touching
the
actual
exhibition
,
or
collation
of
it
,
unto
Beleevers
onely
,
such
as
Abraham
himself
was
,
and
such
as
those
,
who
desire
to
be
accounted
his
seed
,
must
be
.
But
this
supposeth
not
but
that
the
said
Promises
are
,
in
this
sence
,
made
to
Adam
,
and
his
seed
,
i.
e.
to
all
Mankinde
,
viz.
that
all
and
every
Person
of
Mankinde
,
as
well
as
Adam
,
yea
or
Abraham
himself
,
have
a
right
to
beleeve
them
,
so
that
in
case
they
should
beleeve
them
,
they
should
do
no
unjust
or
unrighteous
thing
.
Nay
,
they
have
not
onely
a
right
,
but
a
grand
necessity
likewise
lying
upon
them
,
to
beleeve
them
,
as
well
in
respect
of
the
Commandment
of
God
,
who
commands
no
unjust
or
unrighteous
thing
,
as
of
their
own
eternal
Peace
and
Safety
,
whereof
they
will
certainly
make
shipwrack
,
unless
they
do
beleeve
them
.
A
second
Demonstration
,
whereby
Christ
dying
for
all
Men
,
is
euinced
,
§.
4.
Argum.
2.
is
this
:
If
Christ
dyed
not
for
all
Men
,
without
exception
,
then
He
dyed
for
the
Elect
onely
.
But
He
dyed
not
for
the
Elect
onely
.
Therefore
for
all
M●n
without
exception
.
I
presume
the
former
Proposition
will
be
granted
without
further
Proof
;
because
they
who
deny
that
Christ
dyed
for
all
,
generally
suppose
and
grant
,
that
He
dyed
for
some
,
and
by
Name
,
for
the
Elect
,
and
(
indeed
)
for
these
onely
.
So
that
if
it
be
proved
,
either
that
He
dyed
not
for
the
Elect
at
all
,
or
not
for
the
Elect
onely
,
then
,
according
to
their
own
Principles
and
grounds
,
it
follows
,
that
He
dyed
for
all
.
Now
then
,
that
He
dyed
not
for
the
Elect
,
and
much
more
not
for
the
Elect
onely
,
(
which
was
the
Minor
Proposition
)
appears
thus
.
If
the
state
and
condition
of
the
Elect
were
such
,
that
Christ
needed
no
more
to
dye
for
them
,
then
He
needed
to
dye
for
the
Holy
and
Elect
Angels
,
then
Christ
dyed
not
for
these
,
much
less
for
these
onely
.
But
the
state
and
condition
of
the
Elect
was
such
,
that
there
was
no
more
need
that
Christ
should
dye
for
them
,
then
for
the
Elect
Angels
.
Ergo.
In
this
Argument
,
I
reason
(
I
confess
)
upon
my
Adversaries
grounds
,
not
mine
own
,
concerning
Election
:
but
howsoever
,
such
a
process
of
arguing
,
as
this
,
is
very
serviceable
,
for
the
confirmation
of
a
Truth
in
opposition
to
an
Error
;
and
the
Apostie
Paul
himself
sometimes
1
Cor.
15.
29
useth
it
in
a
like
case
,
as
1
Cor.
15.
29.
The
Major
Proposition
in
this
last
Argument
,
standeth
upon
this
ground
:
that
there
was
no
need
that
Christ
should
dye
for
the
Holy
,
or
Elect
Angels
.
I
suppose
this
will
not
be
denyed
,
or
doubted
of
,
by
any
:
but
however
,
it
is
clearly
enough
asserted
by
the
Apostle
,
in
that
saying
of
his
,
Gal.
2.
21
,
I
do
not
frustrate
the
Grace
of
God
:
Gal.
2.
21.
for
if
Righteousness
(
i.
e.
Justification
)
come
by
the
Law
,
then
Christ
is
dead
in
vain
,
(
i.
e.
without
any
necessity
,
or
reasonable
cause
moving
thereunto
.
)
But
now
,
if
there
had
been
a
necessity
that
Christ
should
have
dyed
for
the
Elect
Angels
,
it
would
not
have
followed
,
that
His
Death
had
been
in
vain
,
though
men
might
have
been
justified
by
the
Law
.
Therefore
if
there
were
no
more
reason
,
no
more
need
,
why
Christ
should
dye
for
the
Elect
of
Men
,
then
for
the
Elect
Angels
,
certainly
He
did
not
dye
for
them
,
much
less
for
them
onely
.
But
now
that
there
was
no
more
reason
,
no
more
need
,
why
Christ
should
dye
for
the
Elect
of
Men
,
then
for
the
Elect
Angels
,
(
which
was
the
substance
of
the
Minor
Proposition
)
appears
by
this
double
consideration
:
1.
Because
God
loved
the
Elect
(
I
mean
,
the
Elect
of
Men
,
and
that
as
such
,
as
Elect
,
without
any
consideration
had
of
Christs
dying
for
them
)
with
as
great
a
love
,
as
He
did
the
Elect
Angels
,
yea
with
as
great
,
as
it
was
possible
for
him
to
bear
to
them
.
2.
Because
,
Salvation
and
Eternal
Glory
were
decreed
and
adjudged
to
them
(
and
consequently
were
made
truly
and
properly
theirs
)
in
,
and
by
,
Gods
Purpose
in
Electing
them
.
God
in
Electing
them
,
without
any
consideration
or
respect
had
unto
Jesus
Christ
dying
,
or
to
dye
,
for
them
,
or
unto
their
beleeving
in
him
,
did
irreversibly
appropriate
and
consign
over
unto
them
Eternal
Life
.
From
these
two
grounds
it
follows
undeniably
,
that
there
was
no
more
need
for
Christ
to
dye
for
the
Elect
of
Mankinde
,
then
for
the
Elect
Angels
.
For
,
1.
If
God
loved
the
Elect
of
Men
,
with
as
great
a
love
,
as
He
loves
the
Elect
Angels
,
or
as
He
is
capable
of
bearing
towards
them
,
what
occasion
,
what
necessity
was
there
,
that
Christ
should
dye
for
the
one
,
more
then
for
the
other
?
The
same
Love
affords
the
same
Favors
,
the
same
Priviledges
,
without
any
mediation
to
equalize
it
in
this
kinde
.
If
God
loved
the
Elect
of
Men
,
as
much
,
as
intensely
,
as
the
Holy
Angels
,
considered
onely
as
Elect
,
or
,
before
their
Election
(
for
this
is
the
notion
and
sence
of
our
Adversaries
in
the
Point
in
hand
)
then
the
offence
,
and
distance
,
occasioned
by
sin
between
him
and
them
,
was
wholly
ceased
,
and
taken
out
of
the
way
,
before
the
Blood
of
the
Covenant
was
sprinkled
on
them
,
before
the
Attonement
came
at
them
;
as
the
Hebrew
women
(
in
the
story
)
were
delivered
of
their
Exod.
1.
19.
children
,
before
the
midwives
came
at
them
.
And
if
so
,
if
the
offence
and
distance
caused
between
God
,
and
his
Elect
,
by
means
of
sin
,
was
swallowed
up
in
the
Love
of
Election
,
so
that
he
loved
them
now
,
considered
onely
as
Elect
,
or
to
be
Elected
,
as
much
,
as
He
did
,
or
could
do
,
upon
their
actual
ingraffing
into
Christ
,
and
participation
of
His
Death
,
to
what
purpose
should
Christ
dye
for
them
?
or
what
profit
is
there
in
the
Blood
of
Christ
,
as
to
them
?
God
thought
every
whit
as
well
of
them
,
loved
them
as
much
,
intended
to
do
as
much
for
them
,
yea
irreversibly
decreed
,
adjudged
as
great
things
unto
them
,
before
,
and
without
,
all
consideration
had
of
the
Death
of
Christ
,
as
He
did
,
or
could
do
,
upon
the
consideration
of
it
.
2.
God
out
of
His
Love
of
Election
(
as
the
Doctrine
of
Election
is
commonly
taught
,
and
received
amongst
us
)
did
in
the
very
Act
or
Decree
of
His
Election
,
freely
,
and
of
His
meer
good
will
and
pleasure
,
irrevocably
assign
,
adjudg
,
make
over
,
and
give
,
to
His
Elect
,
Justification
,
Salvation
,
Glorification
,
and
what
not
in
this
kinde
?
And
if
so
,
Christ
could
not
dye
to
purchase
,
or
procure
these
things
for
them
:
because
they
were
truly
,
properly
,
and
by
right
of
free
donation
,
theirs
before
.
It
were
ridiculous
for
▪
any
friend
of
mine
,
to
go
and
lay
down
a
great
sum
of
money
to
purchase
or
procure
that
on
my
behalf
,
which
I
have
already
assured
unto
me
by
the
free
,
and
stable
,
and
irrevocable
gift
and
donation
of
him
▪
that
hath
a
full
right
and
power
to
give
it
unto
me
.
Therefore
whereas
many
amongst
us
cry
out
of
Socinianism
,
as
a
most
dangerous
Heresie
,
and
the
great
abomination
of
their
Souls
;
the
truth
is
,
that
themselves
teach
and
hold
as
rank
and
right-down
Socinianism
in
their
Opinion
about
Election
,
as
the
greatest
Socinians
themselves
can
do
.
For
what
is
the
master-veyn
in
the
body
of
this
Heresie
,
but
to
deny
that
Christ
truly
satisfied
,
or
made
any
attonement
for
sin
,
and
that
upon
this
ground
,
because
God
freely
,
and
of
His
meer
grace
,
gives
forgiveness
of
sins
unto
men
,
without
any
satisfaction
?
And
how
little
doth
this
differ
from
that
Doctrine
of
Election
,
which
passeth
for
currant
amongst
us
;
teaching
,
that
forgiveness
of
sins
,
and
all
the
great
things
depending
hereon
,
are
assigned
and
decreed
unto
men
in
their
Election
,
without
any
consideration
had
of
Christs
dying
for
them
,
or
their
beleeving
in
him
?
If
it
be
here
said
;
that
they
who
hold
Election
▪
in
the
most
absolute
and
§.
5.
peremptory
way
,
do
not
say
or
hold
,
that
God
intends
actually
to
confer
Remission
of
sins
,
or
eternal
Life
,
upon
the
Elect
,
otherwise
then
for
,
and
through
the
satisfaction
made
by
Christ
for
them
in
His
▪
Death
;
though
they
hold
,
that
He
intends
,
without
any
respect
had
to
the
consideration
of
Christs
Death
,
actually
to
confer
them
upon
them
.
They
exclude
the
satisfaction
of
Christ
,
from
having
any
thing
to
do
in
Gods
▪
Purpose
of
Election
;
not
from
having
any
thing
to
do
in
the
execution
of
this
His
Purpose
:
here
they
acknowledg
it
to
have
much
to
do
,
to
be
upon
the
matter
,
all
in
all
.
To
this
we
answer
,
That
this
Distinction
,
or
Explication
of
the
Opinion
,
doth
no
ways
relieve
it
,
but
rather
burthens
it
more
and
more
.
For
,
1.
Certain
it
is
,
that
God
doth
not
purpose
,
or
project
one
way
▪
and
act
,
or
execute
,
in
another
:
but
His
executions
do
exactly
answer
the
tenor
,
purport
and
form
of
His
Purposes
or
Intentions
.
Men
who
are
subject
to
oversights
,
and
consequently
to
repentance
,
may
,
and
many
times
do
,
vary
from
their
model
or
platform
,
when
they
come
to
action
,
because
some
better
thing
(
it
may
be
)
hath
come
in
their
way
,
then
they
thought
upon
in
the
first
projection
of
their
work
:
But
nothing
▪
can
come
in
Gods
way
either
more
satisfactory
,
or
better
pleasing
unto
Him
,
then
what
was
present
with
Him
in
the
first
contrivance
or
projection
of
His
affairs
.
Therefore
if
in
point
of
execution
,
He
actually
confers
Remission
of
sin●
,
and
Salvation
upon
men
▪
because
of
,
and
with
respect
unto
,
the
Death
and
Satisfaction
of
Christ
,
it
is
a
certain
sign
,
that
He
purposed
this
collation
of
them
in
His
Purpose
of
Election
▪
upon
no
other
terms
:
and
consequently
that
in
Gods
very
Purpose
of
Electing
men
unto
Salvation
,
He
had
respect
unto
the
Death
of
Christ
,
yea
and
to
their
ingraffing
into
Him
by
beleeving
:
and
that
He
never
purposed
Salvation
unto
any
,
without
inter●ssing
the
Death
of
Christ
in
His
▪
Intentions
in
this
kinde
,
as
well
as
in
His
Executions
of
what
He
thus
int●●ds
.
2.
If
God
might
intend
and
purpose
Salvation
unto
men
,
without
the
consideration
of
the
Death
of
Christ
,
certainly
He
may
as
well
actually
confer
and
give
this
Salvation
,
without
any
respect
had
thereunto
.
For
this
is
a
general
▪
and
plain
Rule
;
that
wha●
a
man
may
lawfully
will
,
or
intend
to
do
,
without
such
or
such
a
consideration
,
he
may
as
lawfully
act
,
or
do
it
,
without
this
consideration
▪
For
there
i●
every
whit
as
much
required
to
justifie
▪
a
man
in
his
will
or
purpose
of
doing
a
thing
,
as
to
justifie
him
in
his
act
,
or
deed
▪
according
to
this
will
.
Certainly
that
which
a
man
may
lawfully
will
,
or
purpose
,
he
may
lawfully
do
▪
In
like
manner
▪
i●
God
might
lawfully
▪
(
I
mean
with
the
consistence
of
His
Wisdom
and
Justice
)
purpose
,
will
,
or
decree
▪
Forgiveness
of
sins
,
and
Salvation
unto
men
,
without
considering
them
as
Beleevers
in
Christ
▪
He
●ay
as
well
actually
confe●
these
things
upon
them
without
any
such
consideration
:
and
if
so
,
the
Death
of
Christ
is
no
ways
necessary
,
either
to
justifie
o●
comm●nd
either
the
Justice
or
the
Wisdom
of
God
▪
in
the
actual
Justification
or
Salvation
of
Men.
So
that
evident
it
is
,
that
the
Doctrine
of
Election
,
as
it
is
ordinarily
entertain'd
amongst
us
,
doth
abrogate
the
Grace
of
God
in
Christ
,
and
makes
His
Death
to
be
in
vain
.
But
the
Scripture
teacheth
this
Doctrine
upon
other
terms
,
and
maketh
Christ
[
i.
e.
the
consideration
of
Christ
,
and
of
Faith
in
Him
,
]
the
foundation
of
Election
,
and
that
upon
which
God
raised
(
as
it
were
)
and
built
it
.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
▪
Christ
(
saith
the
Apostle
)
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
p●aces
▪
[
or
things
]
in
Christ
;
according
as
▪
He
hath
chosen
us
in
Him
before
the
foundation
of
the
world
,
that
we
should
be
holy
[
](A41481-e157790-b)a
a
Eph.
1.
3
4.
,
&c.
Observe
these
words
:
according
as
He
hath
chosen
us
in
Him
.
Here
are
two
things
very
considerable
,
as
to
our
purpose
,
in
these
words
.
The
first
lies
in
that
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
as
,
or
,
even
as
.
Who
hath
blessed
us
(
i.
e.
actually
and
de
facto
blessed
us
)
with
all
spiritual
blessings
in
heavenly
things
in
Christ
,
according
as
,
or
even
as
,
He
hath
ch●sen
us
▪
this
clearly
shews
,
that
Gods
actings
,
His
actual
and
present
Dispensations
,
are
adequately
and
exactly
conformable
,
unto
His
Purposes
,
or
Projections
.
God
(
saith
the
Apostle
to
them
,
in
effect
)
in
all
that
He
hath
done
for
us
by
the
Gospel
,
and
by
Christ
,
as
in
the
enlightening
of
us
,
in
sanctifying
of
us
,
in
justifying
of
us
,
in
comforting
of
us
,
&c.
hath
but
acted
that
which
He
had
model'd
and
form'd
out
for
us
in
His
Purpose
,
or
Counsel
of
Election
,
before
the
World
began
.
The
second
thing
to
be
observed
in
the
words
,
is
,
that
God
is
here
said
to
have
chosen
us
in
Him
,
i.
e.
in
Christ
▪
before
the
foundation
of
the
world
.
How
,
or
in
what
sence
,
is
God
here
said
to
have-elected
;
or
chosen
▪
us
in
Christ
?
First
,
I
suppose
the
Apostle
here
speak●
,
not
of
the
Act
,
bu●
of
the
Purpose
or
Decree
of
Election
,
or
chusing
.
So
the
sence
o●
the
words
,
according
as
He
hath
chosen
us
in
Him
,
before
the
foundation
of
the
world
,
is
this
▪
according
to
that
Model
,
Platform
,
or
Purpose
of
Election
,
which
,
upon
the
happy
advantage
or
opportunity
He
had
of
His
Christ
,
and
that
most
gracious
and
wise
contrivement
of
Him
in
order
to
such
a
Purpose
,
which
was
before
Him
,
He
framed
and
made
within
Himself
from
the
days
of
Eternity
,
or
before
the
foundation
of
the
world
.
The
Purposes
or
Intentions
of
God
concerning
such
and
such
Acts
,
or
Dispensations
,
are
very
usually
in
Scripture
expressed
by
the
Names
of
the
Acts
,
or
Dispensations
themselves
,
(
as
likewise
the
Purposes
or
Intentions
of
Men
are
after
the
same
manner
.
)
Thus
Rom.
8.
30.
Rom.
8.
30.
God
is
said
to
have
glorified
those
,
whom
He
intends
,
or
hath
decreed
,
to
glorifie
.
Thus
also
,
2
Tim.
1.
9.
and
again
,
Tit.
3.
5.
He
is
said
to
have
2
Tim.
1.
9.
Tit.
3.
5.
saved
those
,
who
were
not
actually
saved
,
but
onely
under
His
Purpose
of
saving
them
,
(
to
omit
many
the
like
.
)
So
in
the
Scripture
in
hand
,
He
is
said
to
have
chosen
us
before
the
foundation
of
the
world
:
because
He
purposed
or
decreed
before
the
foundation
of
the
World
to
chuse
us
.
Well
,
but
what
was
the
Nature
,
or
Tenor
of
this
Purpose
or
Decree
of
His
concerning
our
Election
?
or
how
,
and
in
what
sence
it
is
said
,
to
have
been
in
Christ
,
(
as
the
Apostle
here
asserts
it
to
have
been
?
)
According
to
the
most
usual
and
proper
signification
of
the
Preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
,
(
in
such
a
construction
)
that
is
said
to
be
done
in
Christ
,
which
is
done
by
means
of
Him
,
or
for
His
sake
,
or
by
the
meritorious
influence
,
or
contribution
of
His
Death
and
Sufferings
,
by
way
of
motive
,
towards
the
doing
of
it
.
In
this
sence
the
Preposition
is
used
,
a
Verse
or
two
after
;
a
place
that
will
give
light
to
the
phrase
in
hand
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
to
Ephes.
1.
6.
the
praise
of
the
glory
of
His
Grace
,
whereby
He
hath
made
us
accepted
in
His
Beloved
;
i.
e.
hath
made
us
dear
,
and
neer
,
and
precious
to
Himself
,
by
means
of
the
Death
,
Satisfaction
,
and
Attonement
made
by
His
Beloved
Son
for
us
.
By
the
way
,
if
the
Grace
of
God
it self
(
and
that
in
the
glory
of
it
,
in
which
consideration
the
Apostle
here
speaks
of
it
)
doth
no
other
ways
,
upon
no
other
terms
,
render
us
accepted
with
Him
,
but
onely
in
,
and
through
His
Beloved
,
viz.
as
having
made
our
Peace
,
by
the
Attonement
of
His
Death
for
us
,
then
were
we
not
so
highly
accepted
with
Him
through
any
Purpose
of
Election
,
(
especially
if
we
shall
conceive
this
Purpose
of
Election
to
have
been
conceived
in
God
,
before
,
and
without
all
consideration
of
the
Death
of
Christ
)
as
the
common
Notion
of
Election
suggesteth
.
So
then
,
God
is
said
to
have
purposed
our
Election
,
or
chusing
,
in
Christ
,
because
His
Purpose
was
to
separate
,
elect
and
chuse
those
,
who
should
beleeve
in
Christ
,
for
his
sake
in
whom
they
beleeve
,
to
Salvation
.
This
Interpretation
might
be
much
cleared
and
confirmed
,
by
the
opening
of
these
words
(
which
we
had
not
long
since
in
hand
,
)
Rom.
9.
11.
That
the
Purpose
of
God
according
to
Election
,
Rom.
9.
11.
might
stand
,
not
of
works
,
but
of
him
that
calleth
.
The
Purpose
of
God
according
to
Election
,
i.
e.
that
Purpose
,
Counsel
,
or
Decree
of
God
,
according
unto
which
,
or
,
in
conformity
whereunto
,
He
ordereth
and
manageth
His
Election
of
Persons
in
time
,
is
here
described
,
1.
Negatively
,
not
of
works
.
2.
Affirmatively
,
in
these
words
,
but
of
him
that
calleth
.
When
the
Apostle
denies
the
Purpose
of
God
according
to
Election
,
to
be
of
works
,
his
meaning
clearly
is
,
that
God
did
not
purpose
to
elect
,
separate
,
or
chuse
those
men
to
eternal
Life
,
who
should
seek
their
Justification
by
the
works
of
the
Law
.
Again
when
he
affirmeth
,
this
Purpose
of
God
according
to
Election
,
to
be
of
him
that
calleth
,
(
meaning
,
of
God
himself
,
who
calleth
Men
to
Justification
and
Salvation
,
)
his
meaning
as
clearly
is
,
that
the
Tenor
of
Gods
Purpose
,
according
unto
which
he
means
to
elect
and
chuse
Men
and
Women
to
eternal
Life
,
is
this
;
viz.
to
make
choyce
of
those
for
this
blessed
end
and
purpose
,
who
shall
beleeve
in
his
Son
Jesus
Christ
,
or
seek
their
Justification
by
Faith
.
This
Purpose
is
said
to
be
of
Him
that
calleth
,
in
opposition
,
to
a
Being
of
Works
:
because
a
Purpose
according
to
Election
,
which
should
be
of
Works
,
is
the
Purpose
of
them
that
are
called
,
viz.
Men
;
they
conceive
and
think
,
that
God
should
purpose
and
intend
to
chuse
those
only
unto
life
,
who
should
be
diligent
Observers
of
the
Law
,
and
seek
their
Justification
that
way
:
but
now
the
Purpose
of
God
according
to
Election
,
is
not
formed
or
shaped
according
to
the
sence
,
or
Notion
,
of
those
that
are
called
,
who
generally
pitch
upon
Works
;
but
according
to
the
sence
and
minde
of
God
Himself
,
who
calleth
;
who
,
as
we
know
,
hath
declined
Works
,
for
such
a
purpose
,
and
hath
chosen
,
Faith
.
So
that
the
Apostles
meaning
in
this
Antithesis
,
not
of
Works
,
but
of
Him
that
calleth
,
is
plainly
this
,
not
of
Works
,
but
of
Faith
;
Faith
,
and
Works
,
being
famous
Antagonists
or
Competitors
in
the
writings
of
this
Apostle
,
for
Justification
,
the
one
,
as
set
up
by
God
;
the
other
,
by
Men.
The
same
Interpretation
of
the
phrase
,
who
hath
chosen
us
in
Christ
,
may
be
yet
further
strengthened
,
by
that
in
Peter
.
Elect
according
to
the
Foreknowledg
of
1
Pet.
1.
2.
God
the
Father
,
through
Sanctification
of
the
Spirit
unto
obedience
,
and
the
sprinkling
of
the
Blood
of
Jesus
Christ
.
First
,
he
saluteth
them
as
persons
Elect
,
or
chosen
,
according
to
the
Foreknowledg
[
or
Pre-approbation
,
as
we
have
formerly
observed
the
word
frequently
to
signifie
]
of
God
the
Father
;
i.
e.
as
persons
so
qualified
,
or
,
as
having
obtained
such
an
estate
and
condition
,
wherein
God
the
Father
from
Eternity
judged
it
meet
to
Elect
or
chuse
the
persons
of
men
unto
Salvation
,
or
to
estimate
and
account
men
meet
,
or
worthy
eternal
Life
.
In
this
sence
he
terms
them
Elect
according
to
the
Foreknowledg
,
or
Fore-approbation
,
of
God
;
meaning
,
that
their
present
condition
in
beleeving
,
did
,
according
to
the
Tenor
of
the
eternal
Counsel
and
Purpose
of
God
in
that
behalf
,
separate
between
them
,
and
the
generality
of
the
world
,
who
in
respect
of
their
unbelief
,
were
looked
upon
by
him
,
and
adjudged
as
the
refuse
of
Men
,
in
comparison
of
them
,
and
,
in
their
present
posture
,
unmeet
to
have
Salvation
conferred
upon
them
.
2.
He
particularly
describeth
,
what
that
qualification
,
or
condition
,
is
,
which
God
foreknew
,
or
fore-approved
,
as
meet
for
Him
to
regulate
His
Election
of
the
Persons
of
Men
by
,
and
wherein
now
they
were
invested
,
and
consequently
,
Elected
,
in
those
words
;
through
sanctification
of
the
Spirit
unto
obedience
,
and
the
sprinkling
,
&c.
His
meaning
is
,
that
they
,
through
the
assistance
and
gracious
co-operation
of
the
Spirit
of
God
,
were
now
brought
to
yeeld
Obedience
unto
the
Gospel
,
to
beleeve
in
Jesus
Christ
,
as
he
who
by
his
Death
had
purchased
Remission
of
sins
for
them
,
&c.
implying
,
that
such
an
estate
and
condition
,
as
this
,
Sanctification
by
the
Spirit
,
&c.
is
that
very
estate
,
wherein
what
person
,
or
persons
of
men
soever
,
should
at
any
time
be
found
,
God
in
his
eternal
Counsel
judged
it
meet
to
confer
the
honorable
title
of
Elect
,
or
chosen
,
together
with
the
Grace
and
Priviledg
of
Justification
,
upon
them
.
So
that
to
chuse
us
in
Christ
,
doth
not
signifie
,
to
chuse
us
personally
considered
with
Christ
,
or
,
in
the
same
act
of
Election
,
wherein
,
or
wherewith
,
Christ
was
chosen
,
or
the
like
;
but
to
intend
,
purpose
,
or
decree
to
chuse
us
,
as
being
,
or
when
we
should
be
in
Christ
,
by
beleeving
.
Having
once
obtained
this
Being
,
a
Being
in
Christ
by
Faith
,
we
may
truly
,
and
in
good
propriety
of
speaking
,
be
said
to
be
chosen
,
by
means
,
or
by
vertue
,
of
that
Purpose
,
or
Decree
of
Election
,
which
was
in
God
before
the
foundations
of
the
world
,
whereby
he
decreed
to
chuse
all
those
unto
Salvation
,
how
many
,
or
how
few
soever
they
should
prove
,
who
should
at
any
time
be
found
in
Christ
by
Faith
.
In
such
a
sence
,
Othniel
,
having
smitten
and
taken
Kiriath-Sepher
,
may
be
said
to
have
been
made
Caleb's
Son
in
Law
,
by
vertue
of
that
Declaration
,
Law
,
or
Promise
,
which
Caleb
had
made
before
,
viz.
that
Whosoever
should
smite
Kiriath-Sepher
,
and
take
it
,
to
Him
He
would
give
Achsa
His
Daughter
to
Wife
:
Judg.
1.
12.
In
such
a
sence
likewise
all
those
of
Aarons
Posterity
,
who
came
to
be
Priests
,
though
many
generations
after
,
may
be
said
to
have
attained
this
Office
and
Dignity
,
by
vertue
of
the
Law
concerning
Persons
admitable
into
this
Office
,
which
was
enacted
and
made
by
God
long
before
.
The
Scripture
it self
ascribeth
a
vertue
,
or
power
unto
the
Law
to
make
Priests
.
For
the
Law
MAKETH
MEN
HIGH
PRIESTS
,
which
have
infirmity
[
](A41481-e158960-b)a
a
Heb.
7.
28.
.
In
like
manner
,
that
Law
,
Purpose
,
or
Decree
of
Election
,
wherein
,
and
whereby
,
God
,
before
the
foundations
of
the
World
,
determined
to
chuse
all
those
that
should
beleeve
in
Christ
,
may
be
said
to
make
all
those
Elect
,
or
chosen
,
who
do
thus
beleeve
:
yea
and
God
himself
,
by
means
of
this
his
Purpose
,
or
Decree
,
may
be
said
to
have
Elected
,
or
chosen
,
all
those
who
do
at
any
time
beleeve
,
from
before
the
foundations
of
the
World
.
Thus
we
have
done
with
our
second
Argument
;
wherein
we
have
fairly
and
clearly
proved
,
1.
That
Christ
needed
not
to
dye
at
all
for
the
Elect
,
in
the
common
Notion
of
the
word
,
Elect.
2.
That
He
did
not
dye
for
the
Elect
onely
,
in
any
sence
or
Notion
of
the
said
word
whatsoever
:
and
consequently
,
that
He
dyed
for
all
Men.
A
third
Demonstration
of
the
Point
,
is
this
:
If
Christ
dyed
not
for
all
§.
6.
Argum.
3.
Men
,
then
are
not
all
Men
bound
to
beleeve
in
Him
,
or
on
Him
,
for
Salvation
,
or
,
as
a
Saviour
:
But
all
Men
are
bound
to
beleeve
on
Him
,
for
Salvation
.
Ergo.
The
Reason
of
the
Major
Proposition
is
clearly
this
:
No
man
is
bound
to
lay
out
his
silver
,
for
that
which
is
not
bread
;
nor
to
stay
himself
,
with
any
confidence
or
assurance
,
upon
any
person
whatsoever
,
for
help
or
succor
in
any
kinde
,
concerning
whom
he
knoweth
not
whether
he
hath
wherewith
to
help
him
,
or
no.
Therefore
except
all
Men
had
a
sufficient
ground
to
beleeve
,
that
there
is
Redemption
and
Salvation
for
them
in
Jesus
Christ
,
they
were
not
bound
to
beleeve
on
Him
as
a
Saviour
,
or
to
depend
upon
Him
for
Salvation
.
And
if
Men
have
a
sufficient
ground
to
beleeve
that
there
is
Redemption
and
Salvation
for
them
in
Christ
,
and
that
if
they
come
unto
Him
for
it
,
they
shall
partake
of
it
,
then
must
it
needs
be
a
Truth
that
He
hath
these
things
for
them
indeed
;
and
consequently
that
He
dyed
for
them
:
because
no
man
can
have
a
sufficient
ground
to
beleeve
that
which
is
not
,
or
that
which
is
false
.
This
Proposition
is
so
plain
,
so
obvious
to
every
mans
capacity
and
understanding
,
yea
to
common
sence
it self
,
that
I
cannot
well
suspect
the
least
question
or
doubt
in
any
about
the
Truth
of
it
;
If
Christ
dyed
not
for
all
Men
,
then
are
not
all
Men
bound
to
beleeve
on
Him
for
Salvation
.
Notwithstanding
if
any
shall
object
and
say
;
It
is
true
,
if
Christ
dyed
not
sufficiently
for
all
Men
,
all
Men
were
not
bound
to
beleeve
in
Him
for
Salvation
:
but
we
grant
that
in
this
sence
,
viz.
sufficiently
,
He
did
dye
for
all
Men.
And
this
is
a
sufficient
ground
to
oblige
all
Men
to
beleeve
on
Him
for
Salvation
,
though
He
dyed
not
intentionally
for
them
.
To
this
I
answer
,
1.
By
demanding
,
what
men
mean
in
saying
,
that
Christ
dyed
sufficiently
for
all
Men
,
in
opposition
to
His
dying
intentionally
for
them
?
If
they
say
,
they
mean
,
that
the
Death
of
Christ
,
simply
and
in
it self
considered
,
was
,
or
is
,
sufficient
to
redeem
and
save
all
Men
,
as
well
as
those
,
who
are
redeemed
and
saved
by
it
;
but
was
not
intended
by
God
,
or
by
Christ
,
for
any
such
end
or
purpose
as
the
Redemption
of
all
:
I
answer
;
If
so
,
then
was
that
redundancy
or
over-plus
of
merit
or
attonement
in
the
Death
of
Christ
,
which
remains
over
and
above
what
is
necessary
for
the
Redemption
of
those
,
for
whom
it
was
intended
,
and
who
are
actually
redeemed
by
it
,
suffered
by
God
to
run
to
waste
,
and
to
be
like
water
spilt
upon
the
ground
.
And
if
so
,
then
was
there
but
a
very
small
quantity
or
proportion
of
the
worth
and
value
of
the
Death
of
Christ
intended
by
God
for
use
,
or
to
do
either
Himself
,
or
his
Creature
,
any
service
,
in
comparison
of
what
vanisheth
into
the
ayr
,
and
is
thrown
behinde
his
back
,
as
good
for
nothing
.
For
if
there
be
a
sufficiency
in
it
for
all
those
who
are
not
redeemed
by
it
,
these
being
a
far
greater
number
,
then
those
,
who
are
,
or
are
supposed
to
be
,
actually
redeemed
by
it
;
it
must
needs
follow
,
that
if
that
proportion
of
it
,
which
was
sufficient
for
them
,
was
not
designed
or
intended
by
God
for
them
,
that
far
the
greater
part
of
it
was
designed
by
him
unto
vanity
,
and
to
no
more
honor
,
then
that
which
is
not
.
Thus
we
see
how
they
that
deny
the
Death
of
Christ
for
all
Men
intentionally
,
and
yet
grant
it
sufficiently
,
count
the
blood
of
the
Covenant
,
at
least
the
far
greatest
part
of
it
,
as
an
unholy
thing
,
as
that
which
is
consecrated
to
no
holy
use
,
end
,
or
purpose
;
yea
,
and
that
which
is
yet
worse
,
make
God
himself
,
and
Jesus
Christ
,
the
drawers
,
or
makers
up
of
this
account
to
their
hand
.
If
they
reply
and
say
;
that
that
remainder
of
the
value
and
price
of
the
Death
of
Christ
,
though
it
was
not
intended
by
God
for
the
Salvation
of
those
,
who
are
not
actually
redeemed
by
him
,
yet
it
was
intended
for
their
condemnation
,
and
so
not
lost
;
I
answer
,
that
this
is
yet
worse
,
and
more
unreasonable
,
then
the
other
.
For
,
1.
might
not
men
as
reasonably
say
,
that
God
made
the
Sun
,
and
put
him
into
the
midst
of
the
Firmament
of
Heaven
,
to
bring
night
and
darkness
upon
the
world
,
as
that
he
gave
his
Son
Jesus
Christ
unto
Death
for
the
Condemnation
of
the
World
?
For
God
sent
not
his
Son
(
saith
Christ
himself
)
into
the
World
,
to
condemn
the
World
;
but
that
the
World
through
him
should
be
saved
[
](A41481-e159180-b)a
a
Iohn
3.
17.
.
And
elsewhere
;
I
came
not
to
judg
the
World
,
but
to
save
the
World
[
](A41481-e159200-b)b
b
Iohn
12.
47
.
And
John
the
Baptist
clearly
expresseth
the
end
and
intent
of
Christs
Death
:
Joh.
1.
Behold
the
Lamb
of
God
that
taketh
away
the
sin
of
the
World
[
](A41481-e159230-b)c
c
Iohn
1.
29
.
Men
may
as
well
say
,
that
the
end
and
intent
of
the
Sacrifices
offered
up
by
the
Priests
under
the
Law
,
was
,
not
to
make
attonement
for
men
,
or
to
purge
them
,
but
to
bring
more
guilt
upon
them
,
as
say
,
that
the
intent
of
.
Christ
in
sacrificing
himself
was
not
to
save
,
but
condemn
men
.
2.
It
is
not
the
manner
of
God
,
nor
is
it
agreeable
either
with
his
Wisdom
,
or
his
goodness
,
to
make
things
proper
and
fitting
for
the
bringing
to
pass
of
good
and
gracious
ends
,
and
then
to
consign
them
over
to
the
effecting
of
ends
of
a
quite
contrary
nature
and
import
:
as
(
v.
g.
)
to
create
wholesom
and
savory
meats
,
which
are
apt
and
proper
to
nourish
,
and
make
the
lives
of
men
comfortable
to
them
;
and
to
design
these
,
being
thus
created
,
to
the
destruction
,
or
discomfort
of
the
lives
of
men
.
Indeed
when
men
abuse
their
Tables
,
and
are
unthankful
to
him
,
that
spred
them
for
them
,
it
is
agreeable
with
his
Wisdom
,
and
no
ways
disagreeing
with
his
goodness
,
to
make
them
to
become
snares
unto
them
.
And
in
this
sence
onely
are
all
those
places
and
expressions
in
the
Scriptures
to
be
understood
,
where
any
thing
penal
,
or
that
is
contrary
to
the
peace
and
comfort
of
men
,
is
presented
,
as
the
end
of
Christs
coming
into
,
or
going
out
of
,
the
World
by
Death
.
As
where
he
saith
,
that
he
came
not
to
bring
peace
,
but
a
sword
;
and
to
put
fire
on
Earth
;
that
he
came
for
judgment
into
the
World
;
that
he
was
set
,
as
well
for
the
falling
,
as
for
the
rising
,
of
many
in
Israel
:
with
the
like
.
All
such
sayings
as
these
,
import
onely
the
event
,
or
secondary
Intentions
of
God
in
sending
Christ
into
the
World
,
not
those
which
were
primary
and
predominant
in
him
:
or
to
speak
more
properly
,
they
do
not
import
any
Intention
at
all
on
Gods
part
,
in
,
or
about
the
sending
of
Christ
into
the
World
,
but
onely
shew
,
partly
how
unworthily
some
men
will
,
or
possibly
may
,
behave
themselves
towards
Christ
,
being
come
into
the
World
;
partly
,
what
the
Intentions
of
God
are
concerning
those
,
who
shall
behave
themselves
thus
unworthily
towards
him
.
See
what
hath
been
formerly
delivered
in
upon
this
account
,
and
subscribed
by
Calvin
himself
,
Cap.
5.
Sect.
22.
If
it
be
yet
further
said
;
yea
but
if
God
had
had
an
intent
to
save
,
though
§.
7.
but
a
smaller
number
,
then
now
he
intends
to
save
,
yet
he
could
not
have
saved
them
by
a
Sacrifice
of
less
value
and
merit
,
then
that
,
by
which
he
now
intendeth
to
save
those
,
who
shall
be
saved
by
Christ
;
and
consequently
,
not
by
a
Sacrifice
of
less
value
,
then
that
,
which
hath
in
it
a
great
surplussage
,
or
redundancy
of
merit
,
above
what
was
barely
necessary
or
sufficient
to
save
those
,
whose
Salvation
was
intended
.
Therefore
this
over-plus
of
merit
,
cannot
be
said
to
be
lost
,
or
to
be
cast
aside
by
God
,
as
unserviceable
;
in
as
much
as
it
is
essential
unto
,
and
absolutely
inseparable
from
that
Sacrifice
,
which
was
simply
necessary
for
the
Salvation
of
those
,
whom
he
intended
to
save
.
As
suppose
two
or
three
men
were
in
such
a
straight
for
meat
to
eat
,
being
ready
to
perish
through
extremity
of
hunger
,
and
could
make
no
provision
for
their
lives
,
but
onely
by
slaying
of
an
Ox
,
or
a
Sheep
,
that
came
in
their
way
,
and
when
they
had
slain
them
,
could
not
tell
what
to
do
with
nine
parts
of
ten
of
them
;
in
this
case
so
much
of
the
flesh
of
this
Ox
,
or
Sheep
,
as
these
men
knew
not
how
to
dispose
of
to
any
serviceable
end
,
cannot
properly
therefore
be
said
to
be
lost
,
or
to
be
cast
aside
by
them
,
as
good
for
nothing
;
because
it
was
a
natural
part
of
that
beast
,
which
they
were
necessitated
to
slay
for
the
preservation
of
their
lives
.
To
this
Objection
also
we
answer
;
1.
By
way
of
concession
,
It
is
true
,
if
God
had
intended
to
save
,
but
the
one
half
(
or
had
it
been
a
far
less
proportion
then
so
)
of
those
persons
,
men
and
women
,
who
now
shall
be
saved
,
he
could
not
have
done
it
,
in
that
way
of
Wisdom
and
Justice
,
wherein
he
now
intends
to
save
men
,
by
any
Sacrifice
or
Attonement
of
less
value
,
then
hath
now
been
offered
for
those
,
who
shall
be
saved
:
and
consequently
,
which
should
not
have
had
an
over-plus
and
redundancy
of
merit
in
it
,
sufficient
to
save
many
millions
of
persons
,
besides
those
,
who
in
such
a
case
,
and
under
such
a
supposition
,
should
be
saved
by
it
.
But
,
2.
I
answer
further
(
by
way
of
exception
)
that
notwithstanding
this
,
if
God
should
have
given
such
a
Sacrifice
or
Attonement
for
the
saving
of
a
few
onely
,
which
was
sufficient
to
save
more
,
yea
all
(
without
exception
)
and
not
intended
the
saving
of
all
those
,
who
were
capable
of
Salvation
by
it
,
he
should
voluntarily
,
and
without
any
necessity
at
all
,
nay
contrary
to
the
importunate
cries
of
the
extream
misery
of
so
many
thousands
in
his
ears
,
have
made
frustrate
and
voyd
the
far
greatest
and
richest
part
of
that
Sacrifice
or
Attonement
.
As
suppose
in
the
instance
given
of
the
men
,
that
in
an
exigent
were
necessitated
to
slay
the
Ox
,
or
Sheep
,
spoken
of
,
for
the
preservation
of
their
lives
;
it
is
true
,
they
could
not
be
charged
with
spoyling
or
making
waste
of
that
which
remained
of
the
flesh
of
either
,
besides
what
was
sufficient
for
themselves
,
simply
because
they
slew
the
Ox
for
their
own
necessity
,
being
in
a
condition
of
imminent
danger
of
their
lives
otherwise
;
but
suppose
there
had
been
many
poor
Souls
hard
at
hand
,
in
as
much
danger
of
starving
as
themselves
,
in
case
they
had
refused
or
neglected
to
have
given
unto
them
of
the
remaining
flesh
we
speak
of
,
and
would
rather
have
buried
it
under
ground
,
where
they
might
not
finde
it
,
or
make
it
any
ways
unfit
for
meat
and
nourishment
unto
them
;
in
this
case
they
might
justly
be
charged
with
making
spoyl
and
waste
of
that
flesh
,
which
remained
unto
them
,
when
themselves
had
eaten
,
and
that
upon
terms
of
the
greatest
unmercifulness
and
unworthiness
.
In
like
manner
do
they
,
who
acknowledg
the
Death
of
Christ
sufficient
for
all
,
and
yet
affirm
it
to
be
given
or
intended
by
God
onely
to
some
few
,
charge
him
,
and
that
upon
terms
of
much
unworthiness
,
and
very
dishonorable
to
him
,
to
evacuate
,
or
make
of
no
use
or
effect
the
far
greatest
part
of
this
Death
,
there
being
so
many
Millions
of
Souls
before
him
in
the
utmost
extremity
of
misery
,
to
whom
it
might
,
and
that
with
double
and
treble
honor
both
to
his
wisdom
and
goodness
,
be
disposed
.
Therefore
certainly
if
the
Death
of
Christ
was
sufficient
for
all
,
it
was
intended
by
God
for
all
.
But
,
2.
Suppose
it
were
granted
,
that
Christ
dyed
sufficiently
for
all
,
yet
unless
it
be
granted
withall
,
that
he
dyed
intentionally
for
all
,
the
sufficiency
of
His
Death
,
is
no
sufficient
ground
for
all
Men
(
nor
indeed
for
any
man
)
to
beleeve
on
Him
,
or
to
cast
themselves
upon
Him
,
for
Salvation
.
Nabal
was
a
rich
man
,
and
had
sufficient
to
have
relieved
David
and
his
men
in
their
necessity
,
and
his
sheep-shearers
too
.
But
yet
David
and
his
men
had
no
sufficient
ground
to
depend
upon
him
for
relief
in
their
extremity
:
nor
is
it
like
they
would
have
repaired
to
him
for
relief
,
if
they
had
known
his
churlish
and
inhumane
disposition
before
.
In
like
manner
,
that
Opinion
which
represents
God
as
minding
onely
,
and
intending
the
Salvation
of
a
few
peculiarly
relating
to
Him
by
a
Purpose
of
Election
,
in
the
Death
of
Christ
,
but
altogether
averse
from
so
much
as
hearing
of
the
saving
of
all
others
thereby
,
what
doth
it
else
but
dissolve
and
loose
all
bonds
of
engagement
,
or
obligement
upon
men
,
to
beleeve
on
Christ
,
or
on
God
through
Christ
,
for
Salvation
?
For
who
is
bound
to
seek
water
from
a
flint
,
or
to
repair
to
thorns
in
hope
to
gather
grapes
from
them
?
For
they
,
who
deny
that
God
intendeth
the
Salvation
of
all
Men
by
Christ
,
represent
him
to
the
generality
of
men
upon
no
better
terms
of
comparison
,
then
of
a
flint
to
him
that
wanteth
water
,
and
of
thorns
,
to
him
whose
Soul
lusteth
after
grapes
.
If
it
be
said
,
Yes
:
there
is
reason
and
ground
sufficient
for
all
Men
without
§.
8.
exception
to
beleeve
on
Christ
for
Salvation
,
though
it
be
not
supposed
that
He
dyed
for
all
Men.
Because
the
Promise
of
God
howsoever
is
general
and
free
unto
all
:
Whosoever
beleeves
on
Him
,
shall
be
saved
.
To
this
I
answer
;
It
is
true
,
the
Promise
is
general
and
free
unto
all
:
and
this
generality
and
freeness
of
the
Promise
plainly
sheweth
the
generality
and
freeness
of
the
Salvation
promised
to
all
Men
,
to
be
commensurable
with
the
Promise
,
and
extensible
to
as
many
,
as
it
.
Otherwise
the
Ministers
of
the
Gospel
shall
be
found
lyars
,
and
false
witnesses
.
For
if
they
shall
promise
Salvation
unto
all
Men
,
in
case
they
shall
beleeve
,
when
as
there
is
no
Salvation
for
far
the
greatest
part
of
men
,
whether
they
beleeve
,
or
not
beleeve
,
or
in
case
they
should
beleeve
(
for
their
beleeving
,
or
not
beleeving
,
do
not
alter
the
Intentions
of
God
in
the
Death
of
Christ
,
nor
multiply
Salvation
)
do
they
not
undertake
more
in
the
behalf
of
God
,
then
God
himself
,
according
to
their
Notion
,
is
able
or
willing
to
perform
?
But
this
Point
we
have
debated
more
liberally
in
the
seventh
Chapter
of
this
Book
.
If
it
be
yet
said
;
yea
but
God
who
orders
and
frames
their
Commission
,
may
without
danger
will
them
to
preach
and
promise
Salvation
,
to
all
that
will
beleeve
,
though
Salvation
be
not
purchased
for
all
Men
:
because
He
knows
beforehand
that
those
onely
will
beleeve
,
for
whom
there
is
Salvation
purchased
in
the
Death
of
Christ
.
To
this
I
answer
:
If
God
had
kept
His
Intentions
in
this
kinde
to
Himself
,
and
had
not
declared
that
He
intended
Salvation
onely
to
a
few
,
there
might
be
some
more
colour
or
pretence
for
such
a
Plea
.
If
He
had
not
let
the
World
know
any
thing
,
but
that
He
really
intended
the
Salvation
of
them
all
,
though
He
should
in
the
mean
time
have
intended
but
the
Salvation
of
a
very
few
,
He
might
with
far
less
dishonor
(
at
least
for
the
present
)
cause
the
Heralds
of
His
Grace
(
His
Ministers
I
mean
)
to
make
such
a
general
Proclamation
,
as
now
He
hath
given
them
in
charge
to
make
,
throughout
the
World
,
of
Grace
and
Salvation
prepared
for
all
flesh
,
for
all
Comers
whatsoever
.
But
to
imagine
and
suppose
,
that
first
He
gives
the
World
to
know
and
understand
,
that
He
intends
to
save
but
a
very
few
of
them
;
and
yet
this
notwithstanding
,
and
(
as
it
were
)
in
the
very
face
of
such
a
Declaration
,
to
cause
the
great
year
of
Jubilee
to
be
proclaimed
throughout
the
World
,
eternal
Liberty
and
Redemption
to
be
offered
unto
all
flesh
,
unto
all
persons
without
exception
,
must
needs
be
most
unlike
unto
Him
,
and
unworthy
of
Him
,
yea
and
have
a
direct
tendency
to
make
Him
(
that
which
a
reverential
sence
of
His
Majesty
makes
hard
to
be
uttered
)
the
hatred
and
abhorring
of
all
his
Creatures
.
David
to
present
his
hollow-hearted
and
treacherous
friends
hateful
both
to
God
and
Men
,
describes
them
thus
;
The
words
of
his
mouth
were
smoother
then
butter
,
but
war
was
in
his
Heart
:
His
words
were
softer
then
oyl
,
yet
were
they
Psal.
55
:
21.
drawn
swords
.
And
doth
not
that
Opinion
turn
the
Glory
of
the
ever-gracious
God
,
that
great
Lover
of
Mankinde
,
into
the
image
of
such
a
vile
and
abominable
creature
as
David
here
describes
,
which
saith
of
Him
,
that
He
comes
indeed
unto
men
,
and
opens
the
Bosom
of
Love
unto
them
,
speaks
sweet
and
loving
and
gracious
words
unto
them
,
offers
them
,
yea
and
that
with
much
importunity
of
urging
and
pressing
them
to
an
acceptance
,
terms
of
Mercy
and
great
Compassions
,
Forgiveness
of
Sins
,
Adoption
,
Life
,
Salvation
,
Glory
,
the
great
things
of
the
World
to
come
,
and
yet
all
this
while
,
under
all
these
sweet
droppings
of
His
Lips
,
hath
in
His
Heart
that
most
bloody
and
irreconcilable
War
of
Reprobation
,
a
Purpose
and
Resolution
taken
up
and
conceived
within
Him
from
the
days
of
Eternity
,
never
to
be
altered
upon
any
terms
whatsoever
,
of
casting
them
into
Hell
,
and
tormenting
them
with
the
vengeance
of
eternal
fire
?
Certainly
that
Opinion
,
which
representeth
God
unto
men
upon
such
terms
,
in
such
a
shape
as
this
,
flatters
,
or
rather
befriends
the
Devil
,
and
makes
Him
to
have
much
of
God
in
Him
.
And
if
God
should
conceal
for
the
present
that
Intention
of
His
we
speak
of
,
viz.
of
saving
onely
a
few
,
and
of
destroying
the
generality
of
men
,
and
yet
proceed
in
that
method
which
now
He
doth
,
in
inviting
the
whole
World
to
Grace
and
Favor
with
Him
,
except
He
should
conceal
it
to
the
days
of
Eternity
,
whensoever
it
should
break
forth
and
be
discovered
,
it
would
occasion
the
same
reflexion
of
dishonor
upon
Him
;
yea
and
doubtless
would
comfort
and
ease
the
damned
in
Hell
,
if
ever
the
knowledg
of
it
should
come
amongst
them
.
But
this
for
the
proof
of
the
Major
Proposition
in
the
Argument
propounded
;
If
Christ
dyed
not
for
all
Men
,
then
are
not
all
Men
bound
to
beleeve
on
Him
for
Salvation
.
The
Minor
(
I
conceive
)
needs
little
proof
,
being
this
:
But
all
Men
are
§.
9.
bound
to
beleeve
on
Him
,
for
Salvation
.
However
,
the
Truth
of
this
Proposition
is
as
clear
as
the
light
at
Noon
day
,
partly
from
the
Commandment
of
God
directed
unto
all
Men
,
to
beleeve
on
him
:
partly
from
the
Threatenings
of
God
denounced
against
all
Men
,
that
shall
refuse
to
beleeve
in
him
:
partly
from
the
Promises
made
unto
all
Men
,
who
shall
beleeve
on
him
:
partly
also
from
the
encouragements
which
are
administred
by
God
unto
all
Men
to
beleeve
in
him
.
First
,
it
is
evident
,
that
God
commands
all
Men
without
exception
to
beleeve
on
▪
Christ
.
And
the
times
of
this
ignorance
(
saith
Paul
preaching
to
the
Idolatrous
Gentiles
at
Athens
)
God
winked
at
:
but
now
He
commandeth
ALL
MEN
EVERY
WHERE
to
Repent
[
](A41481-e159720-b)a
a
Acts
17.
30.
:
if
to
repent
,
then
certainly
to
beleeve
in
Christ
;
without
which
there
is
no
true
Repentance
.
The
Reader
for
his
further
satisfaction
in
this
Point
(
if
he
be
in
any
degree
yet
unsatisfied
)
may
at
leasure
peruse
and
ponder
the
Scriptures
noted
in
the
Margent
[
](A41481-e159750-b)b
b
1
John
3.
23.
Mat.
16.
5.
Rom.
10.
16.
3.
Luke
14.
23.
.
Secondly
,
As
God
commandeth
all
Men
to
beleeve
on
Christ
(
which
is
indeed
sufficient
to
prove
that
they
are
bound
to
beleeve
on
Him
)
so
doth
He
severely
threaten
all
those
that
shall
not
beleeve
on
Him
.
—
But
He
that
beleeveth
not
,
shall
be
damned
[
](A41481-e159790-b)c
c
Mark
16.
16
.
The
Scriptures
likewise
abound
with
Passages
of
this
import
:
a
first-fruits
whereof
are
presented
in
the
Margent
[
](A41481-e159800-b)d
d
John
8.
24
3.
36
Acts
3.
23
.
Thirdly
,
As
God
commandeth
all
Men
to
beleeve
on
Christ
,
and
threateneth
all
with
Death
,
which
shall
not
beleeve
;
so
He
promiseth
Life
and
Salvation
unto
all
without
exception
,
who
shall
beleeve
on
Him
.
This
assertion
(
I
conceive
)
is
no
mans
question
,
the
Scriptures
being
so
particular
and
express
in
the
frequent
delivery
of
it
[
](A41481-e159820-b)e
e
John
3.
16
11.
25
,
26
1
Pet.
2
,
6
.
Fourthly
(
and
lastly
)
As
God
commandeth
all
Men
to
beleeve
on
Christ
;
threateneth
all
with
Death
,
who
shall
not
beleeve
:
promiseth
Life
and
Salvation
,
unto
all
who
shall
beleeve
;
so
doth
He
encourage
all
to
beleeve
on
Him
;
my
meaning
is
,
He
tendereth
and
suggesteth
Reasons
and
Motives
of
an
encouraging
and
sweetly-perswading
nature
and
import
unto
men
,
to
beleeve
.
For
otherwise
,
the
Commands
,
and
Promises
of
God
,
made
unto
those
who
shall
beleeve
,
are
grand
encouragements
(
in
a
large
acception
of
the
word
)
unto
Men
,
to
beleeve
;
and
his
Threatenings
are
more
engaging
to
the
servile
tempers
and
dispositions
of
Men
,
to
beleeve
,
then
any
encouragements
whatsoever
.
But
my
meaning
in
the
Particular
in
hand
is
this
;
that
besides
Commands
and
Promises
,
God
lays
before
the
Hearts
of
Men
such
Considerations
,
which
are
apt
and
proper
in
a
sweet
and
encouraging
way
to
induce
Men
to
beleeve
on
Christ
,
or
on
Himself
through
Christ
,
for
Salvation
.
As
for
example
:
Sometime
He
presents
them
with
his
great
Love
to
them
,
as
Joh.
3.
16.
Tit.
3.
4
,
&c.
sometimes
with
his
Mercy
and
his
Compassions
,
the
greatness
and
tenderness
of
these
,
as
Exod.
34.
6.
Luk.
1.
72
,
&c.
sometimes
with
his
delight
,
or
pleasure-taking
in
shewing
Mercy
,
as
Mica
.
7.
18.
Ezek.
33.
11
,
&c.
sometimes
with
his
Faithfulness
,
as
Hebr.
10.
23.
1
Cor.
10.
13
,
&c.
sometimes
with
his
Oath
for
their
greater
security
in
his
Promises
,
as
Heb.
6.
17
,
18.
Luk.
1.
72
,
73.
otherwhile
,
with
his
desire
of
their
Salvation
,
as
1
Tim.
2.
4.
Ezek.
33.
11.
otherwhile
again
,
with
the
grief
and
trouble
of
his
Soul
at
their
stubborn
courses
,
and
that
because
they
are
,
and
will
be
,
destructive
unto
them
;
as
Ezek.
18.
31.
Jerem.
44.
4.
Sometimes
with
the
abundant
provision
He
hath
made
for
their
Salvation
and
Peace
,
as
Mat.
22.
4.
Heb.
9.
14.
Sometimes
likewise
(
to
omit
many
other
Particulars
in
this
kinde
)
with
the
consideration
of
that
special
glory
which
will
accrue
unto
himself
,
and
to
his
Grace
,
by
their
beleeving
,
and
Salvation
thereupon
,
Ephes.
1.
6
,
12.
and
elsewhere
.
Now
to
think
or
say
,
that
under
all
these
,
Commands
,
Threatenings
,
Promises
,
and
all
this
great
variety
of
encouragements
directed
unto
all
Men
to
beleeve
,
yet
all
Men
are
not
bound
to
beleeve
,
is
to
me
the
thought
and
saying
onely
of
such
a
man
,
who
is
resolved
to
stand
by
his
own
thoughts
and
sayings
,
against
any
light
or
evidence
of
Truth
whatsoever
.
A
fourth
Argument
,
evincing
the
Death
of
Christ
for
all
Men
,
is
this
.
§.
10.
Argum.
4.
If
God
really
and
unfeignedly
intends
,
or
desires
,
the
Salvation
of
those
who
perish
,
then
He
really
intended
the
Death
of
Christ
for
all
Men.
This
Proposition
we
shall
not
need
to
prove
,
but
onely
by
this
brief
account
.
All
Men
(
without
exception
)
are
either
such
,
who
are
saved
,
or
such
who
perish
:
and
that
God
really
intended
the
Death
of
Christ
,
for
those
that
are
saved
,
is
no
mans
doubt
,
or
contest
.
Therefore
if
He
really
intended
the
Salvation
of
those
also
,
who
perish
,
in
,
or
by
,
the
Death
of
Christ
,
He
intended
this
Death
of
Christ
for
all
.
This
Proposition
then
being
undenyable
,
I
proceed
,
and
assume
thus
:
But
God
really
&
unfeignedly
intends
or
desires
the
salvation
,
of
those
who
perish
.
Therefore
he
intended
the
Death
of
Christ
for
all
Men.
This
latter
Proposition
,
That
God
really
and
unfeignedly
desires
the
Salvation
of
those
that
perish
,
is
clearly
proved
by
this
consideration
;
viz.
that
God
so
frequently
,
so
fervently
and
pathetically
in
the
Scriptures
professeth
his
desires
of
the
Peace
and
Salvation
of
such
men
,
yea
and
an
holy
regret
of
Soul
in
Himself
,
when
they
will
stubbornly
run
courses
destructive
to
their
Salvation
,
contrary
to
his
desires
and
endevors
with
them
in
this
kinde
.
Let
us
give
instance
in
some
Passages
of
such
an
import
,
as
we
speak
of
.
O
that
there
were
such
an
Heart
in
them
,
that
they
would
fear
me
,
and
keep
all
my
Commandments
always
,
that
it
might
be
well
with
them
,
and
with
their
children
for
ever
[
](A41481-e160050-b)a
a
Deut.
5.
29
,
(
saith
the
Lord
himself
concerning
the
great
body
of
the
children
of
Israel
,
whose
carcasses
soon
after
fell
in
the
wilderness
through
unbelief
,
as
the
Apostle
speaketh
.
)
So
again
by
David
,
Psal.
81.
O
that
my
people
had
harkened
unto
me
,
and
Israel
had
walked
in
my
ways
,
I
should
soon
have
subdued
their
enemies
,
and
turned
my
hand
against
their
adversaries
[
](A41481-e160110-b)b
b
Psa.
81.
13
,
14
,
&c.
Thus
the
Lord
speaks
concerning
those
,
whom
(
as
he
had
immediately
before
said
)
He
had
given
up
to
their
own
hearts
lusts
,
and
who
walked
in
their
own
counsels
.
That
expression
also
of
the
Lord
in
Isaiah
is
of
the
same
character
.
Thus
saith
the
Lord
,
thy
Redeemer
,
the
Holy
One
of
Israel
,
I
am
the
Lord
thy
God
,
which
teacheth
thee
to
profit
,
which
leadeth
thee
by
the
way
thou
shouldst
go
;
O
that
thou
hadst
harkened
unto
my
Commandments
,
then
had
thy
peace
been
as
a
river
,
and
thy
righteousness
as
the
waves
of
the
Sea
[
](A41481-e160170-b)c
c
Isai.
48.
17
.
Whereunto
this
also
in
the
same
Prophet
may
be
joyned
:
I
have
spread
out
my
hands
all
the
day
unto
a
rebellious
people
,
which
walketh
in
a
way
that
is
not
good
,
after
their
own
thoughts
,
a
people
that
provoketh
me
to
anger
to
my
face
,
that
sacrificeth
in
gardens
[
](A41481-e160190-b)d
d
Isai.
65.
2
,
&c.
By
spreading
forth
the
hands
(
saith
Calvin
,
Englished
upon
the
place
)
he
signifies
a
dayly
summoning
of
them
,
and
that
TO
DRAW
AND
UNITE
THEM
UNTO
HIMSELF
.
A
little
after
;
The
Lord
never
speaks
unto
us
,
but
He
there
with
all
stretcheth
forth
His
Hand
to
unite
us
unto
Himself
,
and
causeth
us
to
feel
that
He
is
neer
unto
us
.
Yea
He
so
manifests
His
FATHERLY
LOVE
,
and
so
willingly
accepts
of
us
,
that
if
we
yeeld
not
obedience
unto
his
voyce
,
we
ought
justly
to
impute
the
same
to
our
own
frowardness
.
So
that
Calvins
Judgment
clearly
is
,
that
in
this
,
and
such
like
places
,
God
professeth
a
reality
of
Intention
and
Desire
in
Him
to
draw
and
unite
unto
Himself
[
i.
e.
to
sanctifie
and
save
]
such
who
through
their
own
frowardness
,
never
come
to
be
actually
united
unto
Him
,
or
saved
.
Add
hereunto
onely
two
places
more
(
for
the
present
)
though
there
be
many
others
to
be
found
.
The
former
of
these
shall
be
that
in
Jer.
44.
4
,
5.
Howbeit
I
sent
unto
you
all
my
servants
the
Prophets
,
rising
early
and
sending
them
,
saying
,
O
do
not
this
abominable
thing
that
I
hate
.
But
they
harkened
not
,
nor
inclined
their
ear
to
turn
from
their
wickedness
,
to
burn
incense
unto
other
gods
[
](A41481-e160320-b)a
a
Jer.
44.
4
,
5
.
The
latter
place
is
in
the
New
Testament
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
which
are
sent
unto
thee
,
how
often
would
I
have
gathered
thy
children
together
,
even
as
an
Hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
!
Behold
your
house
is
left
unto
you
desolate
[
](A41481-e160340-b)b
b
Mat.
23.
37
,
&c.
Upon
the
former
of
these
places
,
Calvin
makes
the
Prophet
to
say
,
that
God
was
watchful
,
because
HE
WAS
SOLICITOVS
FOR
THE
PEOPLES
SAFETY
.
Even
as
a
man
that
is
intent
upon
his
business
,
will
not
stay
till
the
Sun
shines
upon
him
,
but
will
prevent
the
morning
it self
[
](A41481-e160390-b)c
c
Nam
quisquis
erit
attētus
ad
negotium
,
non
expectabit
dum
Sol
illuceat
,
sed
praeveniet
ipsam
Auroram
.
Sic
etiam
dicit
Propheta
,
Deum
fuisse
vigilem
:
quia
SOLICITUS
ERAT
DE
SALUTE
POPULI
.
Et
paulò
pòst
:
Sciamus
ergo
Doctrinam
,
quùm
nobis
annūciatur
,
esse
signum
paternae
erga
nos
Dei
solicitudinis
:
quia
non
vult
nos
perire
,
sed
descendit
ad
nos
,
&
prospicit
quid
nobis
opus
sit
,
acsi
adesset
,
&
tanquam
pater
filios
,
curaret
nos
,
&
res
nostras
.
Haec
igitur
Summa
est
.
.
Upon
the
latter
place
he
saith
,
that
God
attempted
in
a
way
of
gentleness
and
fair
speaking
TO
ALLVRE
the
Jews
▪
unto
Him
;
that
his
BENIGNITY
,
or
kindness
,
was
great
towards
them
;
that
his
invitations
of
them
were
more
then
mother-like
[
](A41481-e160450-b)d
d
Quùm
verò
comitèr
ac
blandè
ad
se
allicere
Deus
tentaverit
Judaeos
,
ac
nihil
profecerit
tantâ
benignitate
,
longe
atrocius
fuit
tam
superbae
contumeliae
crimen
.
—
Nunc
tenemus
cur
se
Christus
in
Dei
personâ
gallinae
comparet
:
nempe
quò
plus
ignominiae
huic
scelestae
genti
irroget
,
quae
suaves
,
&
plusquam
maternas
ejus
invitationes
respuerat
.
Mirum
hoc
certe
&
incomparabile
amoris
documentum
fuit
,
quod
se
ad
blanditias
usque
demittere
gravatus
non
est
,
quò
circuraret
in
suum
obsequium
rebelles
.
,
(
with
much
more
of
like-import
.
)
Now
to
say
that
God
should
profess
,
and
express
himself
unto
Men
,
and
Women
,
with
so
much
vehemency
and
patheticalness
of
affection
,
as
these
gestures
,
phrases
and
expressions
(
our
chiefest
adversaries
themselves
being
Judges
)
imply
,
spreading
forth
his
hands
all
the
day
long
,
endevoring
to
gather
people
with
as
much
care
and
tenderness
,
as
an
Hen
gathereth
her
chickens
under
her
wings
,
crying
out
,
O
,
do
not
this
abominable
thing
,
&c.
and
yet
have
no
desire
at
all
,
no
intention
at
all
,
of
their
Salvation
,
nay
on
the
contrary
to
have
setled
and
grounded
intentions
to
destroy
them
for
ever
,
is
to
render
him
like
to
that
generation
of
men
in
the
World
,
whom
His
Soul
most
abhorreth
,
and
who
are
indeed
,
and
that
most
justly
,
the
hatred
and
abhorring
,
both
of
God
and
Men
,
Hypocrites
I
mean
,
and
Dissemblers
.
Christ
commands
us
to
be
merciful
,
as
our
Heavenly
Father
is
merciful
[
](A41481-e160570-b)e
e
Luk.
6.
36.
:
but
if
we
should
be
merciful
,
as
those
represent
the
mercifulness
of
our
Heavenly
Father
,
who
deny
that
Christ
dyed
for
all
Men
,
we
should
be
the
first-born
children
of
Hypocrisie
,
and
the
most
notorious
dissemblers
under
Heaven
;
many
degrees
worse
,
then
those
,
whom
James
speaks
of
with
reproof
;
who
say
to
a
Brother
or
Sister
,
naked
and
destitute
of
dayly
food
,
Depart
in
peace
,
be
ye
warmed
,
and
filled
,
notwithstanding
give
them
not
those
things
,
that
are
needful
for
the
body
[
](A41481-e160640-b)f
f
Jam.
2.
15
,
16.
.
For
though
such
merciful
ones
as
these
,
do
their
poor
Brethren
and
Sisters
little
good
with
their
merciful
words
,
yet
it
no
ways
appears
,
nor
is
it
likely
,
that
under
such
words
as
these
they
hide
or
harbor
intentions
of
evil
,
or
of
a
further
increase
of
misery
unto
them
;
whereas
they
that
shall
be
merciful
like
unto
their
Heavenly
Father
,
as
the
Opinion
which
we
oppose
,
lays
the
pattern
before
us
,
shall
under
the
most
affectionate
protestations
of
love
and
kindness
unto
men
,
under
the
most
earnest
asseverations
of
intentions
and
desires
of
their
good
,
conceal
setled
projects
,
purposes
,
desires
,
and
intentions
,
of
doing
them
the
greatest
mischief
they
can
imagine
.
That
which
is
wont
to
be
excepted
against
this
Argument
,
is
so
empty
,
except
§.
11.
it
be
of
contumely
and
dishonor
unto
God
,
that
it
neither
deserves
consideration
,
nor
confutation
:
and
I
beleeve
all
that
can
be
excepted
,
against
it
,
is
of
very
little
more
weight
.
Some
,
as
to
the
Scriptures
cited
for
the
confirmation
of
the
Argument
,
with
their
fellows
,
wherein
God
(
as
we
heard
)
professeth
with
so
much
earnestness
the
sincerity
of
His
Desires
to
the
welfare
and
Salvation
of
those
who
perish
,
answer
somewhat
to
this
purpose
(
for
it
is
hard
indeed
to
make
any
regular
or
good
sence
of
what
they
answer
at
this
Point
)
That
God
in
such
expressions
,
useth
sanctâ
quâdam
simulatione
,
a
kinde
of
an
holy
simulation
;
others
,
that
He
doth
duplicem
personam
induere
;
i.
e.
that
He
takes
upon
Him
a
double
Person
:
others
,
that
God
is
presented
in
such
Scriptures
,
as
speaking
,
secundum
voluntatem
approbativam
,
non
●fficacem
,
i.
e.
according
to
his
Will
of
Approbation
,
not
according
to
his
Will
of
Efficacy
,
or
Execution
:
others
,
that
such
wishes
,
or
desires
,
as
are
expressed
in
the
said
Scriptures
,
are
attributed
unto
God
anthropopathetically
,
and
according
to
the
rate
of
humane
capacity
,
&c.
But
what
uncouth
and
hard
▪
fac'd
allegations
are
these
?
or
what
salt
of
interpretation
is
there
,
that
will
make
them
savory
?
Or
what
do
they
that
use
them
,
but
(
as
it
were
)
beg
bread
out
of
desolate
places
to
support
the
life
of
an
Opinion
that
is
guilty
,
and
deserves
to
dye
?
First
,
I
would
know
,
of
those
,
who
take
sanctuary
from
the
pursuit
of
the
Scriptures
mentioned
,
under
the
wing
of
Sancta
quaedam
Simulatio
in
Deo
,
a
kinde
of
Holy
Simulation
in
God
,
what
they
mean
by
this
Sancta
Simulatio
.
As
far
as
my
short
understanding
is
able
to
reach
,
to
talk
of
an
Holy
Simulation
,
and
of
a
Sun
▪
shine
Night
,
or
of
a
Beast
endued
with
the
reasonable
Soul
of
a
man
,
would
make
Discourses
of
a
parallel
consistence
.
If
Simulation
,
counterfeiting
,
or
professing
one
thing
,
whilest
the
contrary
is
intended
,
be
holy
in
God
,
why
,
or
how
,
should
they
not
be
holy
in
Men
also
?
But
in
Men
we
know
they
are
abominable
.
Yet
the
Tenor
of
Gods
Injunction
unto
Men
,
is
:
AS
HE
THAT
calleth
you
is
Holy
,
SO
BE
YE
HOLY
in
all
manner
of
conversation
[
](A41481-e160830-b)a
a
1
Pet.
1.
15
.
Or
if
some
things
in
God
may
be
Holy
,
which
are
abominable
in
Men
,
how
,
or
by
what
rule
shall
Men
distinguish
between
such
holy
things
in
God
,
which
are
holy
also
when
found
in
Men
;
and
such
other
holy
things
in
God
,
which
,
when
found
in
Men
,
are
abominable
?
Besides
,
the
Holy
Ghost
attributes
the
Honorable
Title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
uncapable
of
lying
,
unto
God
[
](A41481-e160860-b)b
b
Titus
1.
2
.
If
God
cannot
lye
,
much
less
can
He
counterfeit
,
or
dissemble
,
simulation
,
and
dissimulation
,
always
including
lying
,
and
adding
somewhat
besides
that
is
evil
,
to
boot
.
And
(
doubtless
)
he
that
so
much
loveth
,
or
desireth
Truth
[
i.
e.
conformity
in
reality
of
purpose
and
affection
,
unto
words
and
outward
professions
]
in
the
inward
parts
[
](A41481-e160910-b)c
c
Psal.
51.
6
of
Men
,
and
commands
them
to
love
,
not
in
word
,
or
in
tongue
,
but
in
deed
,
and
in
Truth
[
](A41481-e160930-b)d
d
1
Iohn
3.
18
,
is
himself
fully
commensurable
in
Heart
and
Soul
,
in
the
most
real
Purposes
and
Intentions
that
can
be
conceived
,
with
all
that
goeth
out
of
his
lips
.
His
mouth
is
not
so
wide
opened
unto
the
World
,
but
that
his
Heart
is
enlarged
accordingly
:
nor
is
He
at
any
hand
to
be
judged
like
unto
him
,
whom
David
brandeth
with
this
character
of
wickedness
,
The
words
of
his
mouth
were
smoother
then
butter
,
but
war
was
in
his
Heart
:
His
words
were
softer
then
oyl
,
yet
were
they
drawn
swords
[
](A41481-e160960-b)e
e
Psal.
55.
21
.
Such
a
simulation
,
or
dissembling
as
we
now
speak
of
,
and
which
some
(
most
unworthily
)
attribute
unto
God
,
is
by
the
very
light
of
Nature
execrable
and
accursed
.
Homer
puts
these
words
into
the
mouth
of
his
Achilles
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e161040-b)a
a
Iliad
.
1.
.
i.
e.
To
me
He
is
abhorr'd
like
Death
,
Whose
Heart
accords
not
with
His
Breath
.
But
this
subter-fuge
of
Simulatio
Sancta
,
is
(
it
seems
)
so
broadly
obnoxious
,
that
the
greatest
part
of
those
,
who
wish
themselves
safe
from
the
prementioned
Scriptures
,
are
afraid
,
or
ashamed
,
to
trust
to
it
.
Therefore
,
2.
Some
others
of
them
attempt
an
escape
by
the
new
,
but
dead
,
way
of
this
Distinction
.
God
(
say
they
)
wisheth
the
Peace
and
Salvation
of
those
that
perish
,
voluntate
approbativâ
,
with
,
or
according
to
His
approving
Will
,
i.
e.
He
approveth
of
the
Salvation
of
such
Persons
,
as
good
:
but
He
doth
not
wish
it
,
voluntate
efficaci
,
i.
e.
with
His
efficacious
Will.
Are
not
men
(
think
we
)
sorely
afraid
of
the
Truth
,
who
can
accept
of
deliverance
from
it
,
by
the
unworthy
hand
of
such
distinctions
,
as
these
?
For
,
1.
Is
it
a
thing
of
any
reasonable
resentment
in
the
least
,
that
God
should
positively
and
peremptorily
determine
and
decree
from
Eternity
,
that
which
is
directly
contrary
to
His
Will
of
Approbation
?
Or
is
not
the
destruction
of
those
,
who
perish
,
contrary
to
their
Salvation
?
Therefore
if
God
approveth
of
their
Salvation
,
and
yet
peremptorily
decreeth
their
Condemnation
,
(
whether
positively
,
or
permissively
onely
,
as
these
men
count
Permission
,
is
not
material
,
as
we
formerly
observed
[
](A41481-e161190-b)b
b
Cap.
2.
§.
20
)
doth
He
not
decree
that
from
Eternity
,
which
His
Soul
hateth
,
or
abhorreth
,
or
(
which
is
the
same
)
which
is
contrary
to
His
Will
of
Approbation
?
And
who
ever
decreed
such
a
thing
,
which
is
contrary
to
what
he
approveth
,
taketh
pleasure
,
or
delighteth
in
?
No
man
ever
yet
,
being
in
possession
of
his
Senses
,
though
but
common
and
ordinary
,
decreed
his
own
Sorrow
,
or
any
thing
contrary
to
what
he
approveth
.
In
what
sence
Christ
is
said
to
have
been
delivered
up
,
taken
,
and
crucified
with
wicked
hands
,
by
the
determinate
Counsel
of
God
,
hath
been
formerly
opened
[
](A41481-e161230-b)c
c
Cap.
2.
Sect.
13
:
by
the
Tenor
of
which
Explication
,
it
plainly
appeareth
,
that
in
,
or
about
,
the
crucifying
of
Christ
,
there
was
nothing
decreed
,
or
determined
by
God
,
but
with
perfect
accord
to
His
Will
of
Approbation
.
2.
When
the
said
distinction
teacheth
us
,
that
God
doth
not
will
the
Salvation
of
those
that
perish
,
voluntate
efficaci
,
with
his
efficacious
,
or
effectual
,
Will
,
I
would
gladly
know
what
it
meaneth
by
this
efficacious
Will
of
God
.
Certainly
He
willeth
the
Salvation
of
these
men
,
with
a
Will
efficacious
to
a
degree
,
yea
to
a
very
considerable
and
great
degree
;
with
a
Will
(
I
mean
)
exerting
it self
upon
such
terms
in
order
to
the
promoting
,
furthering
,
and
procuring
their
Salvation
,
that
unless
they
resisted
the
Holy
Ghost
,
they
should
be
actually
saved
;
yea
upon
such
terms
,
that
God
himself
professeth
,
that
He
knoweth
not
what
to
do
more
,
to
effect
,
or
procure
their
Salvation
,
then
what
He
doth
.
What
could
have
been
done
more
(
saith
He
)
to
my
Vineyard
,
that
I
have
not
done
in
it
[
](A41481-e161330-b)d
d
Isaiah
5
▪
4
?
To
interpret
,
What
could
have
been
done
more
,
by
,
What
would
have
been
done
more
,
is
to
dissence
the
place
,
and
to
make
Hay
and
Stubble
of
good
Silver
and
Gold
.
In
what
sence
God
is
,
and
properly
enough
may
be
,
said
,
not
to
be
able
to
do
more
,
then
what
He
actually
doth
,
to
promote
the
Salvation
even
of
those
,
who
perish
,
hath
been
formerly
opened
[
](A41481-e161380-b)e
e
Cap.
16
Sect.
15
,
16
.
Yea
the
learnedst
abettors
of
that
Doctrine
,
which
we
now
oppose
,
generally
grant
,
that
God
vouchsafeth
means
of
Salvation
,
yea
sometimes
means
very
rich
and
powerful
in
this
kinde
,
unto
those
,
who
in
the
event
are
not
saved
.
Doubtless
such
Dispensations
as
these
argue
a
Will
in
God
some
ways
,
and
in
some
measure
operative
,
and
efficacious
,
in
order
to
the
Salvation
of
such
men
;
which
is
more
then
a
Will
of
meer
Approbation
.
If
by
the
efficacious
Will
of
God
,
the
said
Distinction
meaneth
such
a
Will
,
which
acteth
irresistibly
,
or
necessi●atingly
,
in
order
to
the
saving
of
men
,
and
that
God
with
such
a
Will
as
this
,
doth
not
will
the
Salvation
of
any
of
those
,
who
perish
;
My
Answer
is
;
1.
That
if
this
be
meant
particularly
of
the
initial
or
first
applications
made
by
God
unto
such
men
,
that
Will
of
His
from
which
these
proceed
,
may
(
in
a
sence
)
be
said
to
act
irresistibly
,
and
necessitatingly
,
towards
their
Salvation
;
not
indeed
as
if
by
these
exertions
or
actings
of
this
Will
of
His
,
the
Salvation
of
these
men
must
necessarily
follow
,
but
because
such
applications
of
God
unto
them
,
in
order
to
their
Salvation
,
cannot
be
prevented
,
nor
God
hindered
by
any
means
whatsoever
,
from
,
or
in
,
the
making
of
them
unto
them
.
God
will
,
will
or
nill
men
themselves
,
or
who
ever
besides
,
at
first
,
before
they
have
corrupted
themselves
with
the
ways
and
manners
of
the
World
,
graciously
apply
Himself
unto
them
in
the
things
of
their
eternal
Peace
,
by
writing
the
effect
of
His
Law
in
their
Hearts
,
by
enlightening
them
with
the
Knowledg
of
Himself
,
to
a
good
degree
,
as
of
His
Being
,
His
eternal
Power
,
and
Godhead
,
&c.
which
we
may
call
the
elements
,
or
first
rudiments
of
Salvation
.
But
,
2.
if
by
the
efficacious
Will
of
God
,
the
Distinction
meaneth
such
a
Will
in
Him
,
which
acteth
upon
such
terms
in
order
to
the
Salvation
of
a
man
,
that
there
is
no
possibility
for
him
to
miscarry
,
or
perish
,
under
these
actings
,
I
grant
,
that
God
doth
not
will
the
Salvation
of
those
that
perish
,
with
such
a
Will
as
this
;
but
deny
withall
,
that
there
is
any
such
Will
as
this
in
Him
,
or
that
He
willeth
the
Salvation
of
any
man
,
or
men
whatsoever
,
upon
any
such
terms
,
but
that
all
the
time
of
their
sojourning
in
the
flesh
,
and
till
Salvation
be
actually
vested
in
them
,
they
are
,
such
actings
notwithstanding
,
in
a
possibility
of
perishing
,
or
of
a
not
being
saved
:
although
this
possibility
is
no
ground
,
nor
reasonable
occasion
,
unto
those
who
beleeve
,
of
any
fear
that
hath
torment
,
but
onely
of
care
that
hath
conscience
,
(
as
hath
been
shewed
formerly
.
)
But
,
3.
Concerning
those
,
who
inform
us
,
that
the
Scriptures
specified
,
wherein
God
presenteth
Himself
,
as
affectionately
wishing
and
desiring
the
Salvation
even
of
those
who
perish
,
are
figurative
,
and
to
be
understood
anthropopathetically
,
conceiving
that
by
saying
thus
,
they
shake
off
the
Argument
built
upon
these
Scriptures
against
them
,
the
truth
is
,
that
their
Information
in
this
kinde
is
steady
and
good
,
but
their
Conceit
upon
it
,
weak
,
and
worthless
.
For
what
though
a
Scripture-passage
be
figurative
,
●nd
contains
in
it
an
Anthropopathy
,
one
,
or
more
,
is
it
therefore
non
significative
?
or
doth
it
hold
forth
nothing
of
a
spiri●ual
import
to
the
Judgments
and
Understandings
of
Men
for
their
edification
?
When
God
saith
of
Himself
,
If
any
man
draw
back
,
MY
SOVL
shall
have
no
pleasure
in
him
[
](A41481-e161540-b)a
a
Heb.
10.
38
;
so
again
,
when
He
saith
,
All
those
things
hath
MINE
HAND
made
[
](A41481-e161570-b)b
b
Isai.
66.
2.
;
so
when
He
is
said
to
have
given
unto
Moses
two
Tables
of
testimony
,
Tables
of
stone
,
written
with
THE
FINGER
of
God
[
](A41481-e161610-b)c
c
Exod.
31.
18
,
(
with
others
more
of
like
character
,
without
number
)
are
such
sayings
as
these
Barbarian●
unto
us
,
or
like
so
many
Trumpets
,
giving
an
uncertain
sound
?
or
are
they
not
as
significant
and
expressive
,
as
full
of
edification
and
instruction
in
the
Knowledg
of
God
,
as
other
sayings
in
the
same
Volume
with
them
?
Or
could
the
same
subject
,
or
matter
of
truth
,
which
they
hold
forth
,
have
been
delivered
with
more
grace
,
or
with
better
advantage
to
the
understandings
of
men
,
in
other
terms
,
or
forms
of
expression
,
then
those
specified
?
Yea
the
truth
is
,
that
very
little
,
if
any
thing
at
all
,
concerning
God
,
can
be
conveyed
by
words
unto
the
mindes
and
understandings
of
men
,
but
by
expressions
which
are
figurative
,
(
the
Reason
whereof
,
hath
,
I
remember
,
been
formerly
observed
by
us
.
)
And
for
the
Scriptures
,
questionless
there
is
in
them
more
of
the
Knowledg
of
God
,
and
of
his
Attributes
,
taught
by
Anthropopathies
,
and
that
kinde
of
dialect
,
which
borroweth
things
proper
unto
men
to
make
known
unto
us
things
proper
unto
God
,
then
by
all
other
kindes
of
phrase
or
expressions
whatsoever
.
Now
then
this
I
would
demand
of
those
,
who
of
the
Anthropopathies
found
in
the
Scriptures
under
present
consideration
,
think
to
make
shields
and
Bucklers
against
the
dint
and
force
of
the
Argument
drawn
from
them
,
I
would
,
I
say
,
willingly
demand
of
these
men
,
what
other
sence
,
or
what
other
matter
of
information
,
instruction
,
edification
,
they
can
make
of
the
said
places
,
but
onely
this
,
or
that
which
is
equivalent
to
it
,
viz.
that
there
is
that
eminently
,
or
transcendently
,
in
God
,
or
in
the
Divine
Being
,
which
relateth
unto
the
Salvation
of
those
,
who
notwithstanding
in
fine
perish
,
after
the
same
manner
,
wherein
the
earnest
wishes
,
and
most
serious
and
cordial
desires
in
men
,
relate
unto
their
respective
objects
,
or
things
so
wished
and
desired
by
them
.
4.
(
And
lastly
)
They
,
who
to
salve
t●eir
Opinion
of
Christs
non-dying
for
those
,
whose
Salvation
God
professeth
with
so
much
seriousness
and
solemnity
in
the
Passages
in
hand
,
that
He
desireth
,
without
charging
Him
with
Hypocrisie
,
apply
this
Plaister
,
viz.
that
in
these
places
God
expresseth
himself
pro
captu
humano
,
i.
e.
with
a
condescention
to
humane
capacity
;
these
men
(
I
say
)
spin
the
same
threed
of
vanity
with
the
former
.
For
be
it
granted
,
that
God
in
the
said
Passages
,
condescends
to
the
infirm
and
weak
apprehensions
of
men
,
and
teacheth
them
mysteries
,
as
they
are
able
to
hear
and
understand
,
doth
it
follow
from
hence
,
that
therefore
He
teacheth
them
nothing
at
all
,
speaks
nothing
at
all
to
their
understandings
in
these
places
?
If
it
be
granted
that
in
them
he
speaks
any
thing
at
all
to
the
understandings
of
Men
,
I
demand
(
as
lately
)
what
can
it
else
be
,
but
that
He
truly
,
really
,
cordially
,
affectionately
,
wisheth
,
willeth
,
desireth
,
(
in
such
a
sence
,
as
he
truly
,
really
,
cordially
,
affectionately
,
wisheth
,
willeth
,
desireth
any
other
thing
)
the
Salvation
of
such
men
,
who
yet
through
their
own
voluntary
negligence
and
unworthiness
,
in
conclusion
perish
,
and
are
not
saved
?
And
if
so
,
then
doth
that
Doctrine
,
either
arraign
the
Most
Holy
and
Blessed
God
of
the
foulest
Hypocrisie
and
Dissimulation
,
that
lightly
can
be
imagined
,
which
affirmeth
,
that
notwithstanding
the
solemnity
and
frequency
of
s●ch
Protestations
,
yet
He
never
intended
that
His
Son
Christ
should
dye
,
and
make
Attonement
for
them
;
or
else
that
He
intends
and
desires
their
Salvation
otherwise
then
by
Christs
Death
.
A
fifth
Demonstration
of
the
Doctrine
asserted
.
That
Doctrine
which
directly
§.
12.
Argum.
5.
tends
to
separate
and
divide
between
the
Creature
,
and
His
Creator
blessed
for
ever
,
or
to
create
and
raise
Jealousies
and
hard
Thoughts
in
the
former
against
the
latter
,
cannot
be
Evangelical
,
or
Truth
.
But
such
is
the
Doctrine
,
which
denyeth
that
Christ
dyed
for
all
Men
,
without
exception
.
Ergo.
The
Major
Proposition
in
this
Argument
,
carryeth
a
sufficiency
of
light
in
it
for
the
manifestation
of
its
own
Truth
.
The
clear
and
know
Project
,
and
Intent
of
the
Gospel
,
is
to
reconcile
all
things
both
in
Heaven
and
on
Earth
into
one
,
(
as
we
lately
heard
from
the
Apostle
)
to
slay
and
destroy
that
enmity
,
which
is
so
apt
to
arise
and
work
in
the
mindes
and
thoughts
of
men
against
God
,
through
a
consciousness
of
their
sinful
lives
and
ways
,
in
conjunction
with
those
strong
impressions
upon
their
Conscience
of
his
infinite
Holiness
and
Majesty
;
and
so
to
create
and
plant
in
their
stead
worthy
and
honorable
thoughts
of
God
,
full
of
love
,
sweetness
,
and
peace
,
in
the
inward
parts
of
men
,
(
as
we
argued
and
proved
at
large
from
2
Cor.
5.
19.
[
](A41481-e161810-b)a
a
Cap.
5.
Sect.
28
,
29
,
&c.
)
Therefore
that
Doctrine
,
the
face
whereof
is
set
a
quite
contrary
way
,
as
viz.
to
multiply
,
foment
,
and
encrease
those
evil
and
hard
thoughts
of
God
,
which
the
sense
of
sin
and
guilt
(
as
hath
been
said
)
are
marvelously
apt
to
ingender
in
the
hearts
and
spirits
of
Men
,
must
needs
be
Anti-Evangelical
,
and
of
another
inspiration
much
differing
from
that
,
whereby
the
Gospel
was
given
unto
the
World
.
So
that
to
cloath
this
Proposition
with
light
,
we
shall
not
need
to
labor
,
or
spin
.
Nor
need
we
be
put
to
much
trouble
for
proof
of
the
latter
Proposition
,
had
not
the
adverse
Doctrine
gotten
the
advantage
of
possession
against
the
clear
Truth
,
in
the
Judgments
of
Men.
For
what
can
be
more
apparant
,
then
that
such
a
Doctrine
,
which
manifestly
importeth
the
causless
,
peremptory
,
irremediable
,
and
unremovable
hatred
of
God
against
far
the
greatest
part
of
Men
,
and
this
burning
to
the
bottom
of
Hell
;
the
Persons
also
against
whom
this
Hatred
is
supposed
to
be
lodged
in
Him
,
being
unknown
;
What
(
I
say
)
can
be
more
apparant
,
then
that
such
a
Doctrine
as
this
,
directly
and
with
open
face
tends
to
a
most
sad
,
horrid
,
and
desperate
alienation
of
the
Heart
and
Soul
of
the
poor
Creature
,
Man
,
from
his
dear
,
and
ever-blessed
Creator
,
God
?
Or
is
it
possible
that
such
a
Creature
,
should
truly
,
cordially
,
or
entirely
love
,
or
delight
in
Him
that
made
him
,
in
case
he
either
knows
,
or
otherwise
hath
strong
grounds
of
jealousie
and
fear
,
that
before
he
made
him
,
and
without
any
offence
taken
at
,
or
respect
had
unto
,
any
of
his
future
sins
,
or
unworthy
carriages
in
the
least
,
he
so
far
hated
and
abominated
him
,
as
to
resolve
,
against
all
mediation
whatsoever
,
to
cast
him
out
of
his
sight
,
to
devote
and
doom
him
to
suffer
the
vengeance
of
eternal
sire
?
Or
doth
not
that
Doctrine
,
which
denyeth
that
God
intended
the
Death
of
Christ
for
the
Salvation
of
all
Men
,
manifestly
import
and
suppose
,
that
God
to
such
a
degree
hated
and
abhorred
,
or
however
purposed
and
decreed
to
hate
and
abhor
,
the
far
greatest
part
of
Men
from
Eternity
,
as
to
resolve
,
against
all
means
possible
to
be
used
by
them
,
or
purposed
to
be
used
by
himself
,
for
prevention
,
to
pour
out
the
fierceness
of
his
Wrath
upon
their
heads
in
flames
of
unquenchable
fire
?
The
Holy
Ghost
teacheth
us
,
that
the
Love
of
God
[
i.
e.
Love
towards
God
]
must
,
or
ought
to
,
be
kindled
in
the
Hearts
of
Men
,
by
a
sense
or
apprehension
of
a
precedency
of
this
affection
in
him
towards
them
.
We
love
Him
(
saith
John
)
because
He
first
loved
us
;
1
Iohn
4.
19
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
(
as
the
Original
will
indifferently
bear
,
as
Calvin
himself
observes
,
and
grants
)
Let
us
love
Him
,
because
He
loved
us
first
.
According
to
either
of
these
constructions
of
the
words
,
the
intimation
is
pregnant
,
that
the
Love
of
God
towards
Men
apprehended
and
beleeved
,
is
,
and
ought
to
be
,
the
proper
seed
of
a
reciprocal
affection
in
Men
towards
Him
.
And
the
Scripture
most
frequently
conjures
Men
to
love
God
,
upon
the
account
of
his
great
Love
towards
them
manifested
by
the
gift
of
his
Son
Jesus
Christ
unto
them
.
Now
if
Love
declared
and
resented
be
the
natural
and
proper
seed
of
the
same
affection
in
another
,
then
Hatred
discovered
and
apprehended
,
must
needs
be
a
seed
of
a
contrary
import
,
and
of
like
aptness
to
beget
in
its
own
likeness
also
.
For
though
God
chargeth
Men
to
love
their
enemies
,
and
those
that
hate
them
,
yet
he
doth
it
upon
the
account
of
that
great
and
signal
Love
,
which
he
hath
first
shewed
unto
them
in
the
gift
of
his
onely
begotten
and
dear
Son
.
And
we
see
,
notwithstanding
this
great
Commandment
imposed
by
God
upon
Men
,
and
that
upon
the
advantage
of
such
a
rational
and
equitable
ground
,
or
motive
,
for
the
performance
of
it
,
yet
with
what
difficulty
and
renitency
of
the
flesh
,
even
in
Men
truly
sanctified
,
yea
and
with
what
rareness
of
example
,
it
is
effectually
,
if
at
all
,
performed
.
How
unpossible
then
must
it
needs
be
,
that
Men
should
truly
love
God
,
whilest
they
apprehend
him
as
an
Enemy
,
bent
in
an
unplacable
and
unappeasable
manner
,
to
destroy
them
,
and
that
with
the
most
formidable
destruction
they
are
capable
of
enduring
,
and
this
to
the
days
of
Eternity
?
Especially
considering
,
that
they
have
no
advantage
,
or
motive
,
of
any
love
shewed
unto
them
by
another
,
any
ways
considerable
,
whereby
to
be
strengthened
,
or
enabled
to
love
him
,
against
so
sore
a
stumbling
block
and
obstruction
,
in
the
way
of
this
affection
,
as
a
Reprobating
of
them
from
Eternity
.
This
Demonstration
is
so
pregnant
of
Proof
and
Conviction
,
that
(
certain
I
am
)
nothing
can
with
any
strength
,
scarce
with
any
face
,
of
Reason
,
be
alledged
against
it
.
But
meet
it
is
that
the
Poor
should
be
hear●
in
his
cause
,
as
well
as
the
rich
.
Therefore
,
1.
To
the
Argument
now
urged
,
it
may
be
replyed
;
That
the
Doctrine
§.
13.
Object
.
which
affirmeth
,
that
Christ
dyed
onely
for
the
Elect
,
and
not
for
all
Men
in
general
,
hath
no
such
tendency
or
aptness
in
it
,
as
the
said
Argument
chargeth
upon
it
,
to
separate
between
God
,
and
any
of
his
Creatures
;
because
it
leaveth
an
hope
to
every
Person
of
Mankinde
,
distributively
considered
,
that
they
may
be
of
the
number
of
the
Elect
,
and
consequently
of
those
,
for
whom
Christ
dyed
.
There
is
no
man
,
or
woman
,
but
may
,
the
said
Doctrine
notwithstanding
,
be
of
a
good
and
comfortable
hope
,
that
Christ
dyed
for
them
;
and
so
have
no
ground
to
conceive
hardly
of
God
,
or
to
be
alienated
in
their
mindes
or
hearts
from
him
.
To
this
I
answer
;
Be
it
granted
,
that
the
Doctrine
we
blame
,
leaveth
a
degree
of
hope
to
every
Answ.
Person
,
that
he
is
one
of
those
,
for
whom
Christ
dyed
,
yet
it
is
an
hope
very
faint
and
feeble
,
and
which
must
needs
be
sick
at
the
heart
,
as
being
over-ballanced
many
degrees
by
contrary
jealousies
and
fears
;
and
so
can
at
no
hand
be
termed
a
good
or
comfortable
hope
;
or
give
any
advantage
by
way
of
motive
unto
the
Creature
,
to
think
well
and
honorably
of
God
.
The
truth
is
,
it
is
rather
a
possibility
of
conceit
,
then
any
well-grounded
Hope
,
that
such
a
Doctrine
leaveth
,
or
affordeth
unto
any
man
,
being
yet
in
his
unregenerate
estate
,
that
he
is
one
of
those
,
for
whom
Christ
dyed
.
Suppose
fourty
,
or
an
hundred
men
should
be
arraigned
and
found
guilty
of
High
Treason
against
their
Prince
,
and
He
should
declare
,
without
naming
any
of
their
Persons
,
that
he
would
graciously
pardon
the
Offence
of
one
,
or
two
of
them
,
but
was
resolved
,
against
all
possible
interveniencies
whatsoever
,
to
inflict
in
the
most
severe
manner
,
the
Penalty
of
Death
upon
all
the
rest
,
would
such
an
hope
of
escape
,
or
of
finding
favor
in
the
eyes
of
their
Prince
,
as
should
be
afforded
,
or
left
,
unto
these
men
in
this
case
,
be
any
considerable
encouragement
,
or
ground
of
motive
unto
them
respectively
,
to
conceive
honorably
of
their
Prince
,
for
clemency
,
goodness
,
and
mercy
?
Or
would
not
the
severity
and
peremptoriness
of
his
resolutions
to
take
away
the
lives
of
the
generality
or
far
greatest
part
of
them
,
rather
represent
him
to
their
mindes
as
a
man
of
rigor
and
extremity
against
those
that
provoke
him
?
Much
more
should
these
men
,
and
all
others
,
have
just
ground
to
judg
this
Prince
to
be
a
Person
of
an
hard
spirit
,
addicted
unto
cruelties
and
blood
,
in
case
they
should
know
,
especially
from
himself
,
and
by
his
own
profession
,
that
long
before
any
of
the
said
Persons
were
touched
with
the
least
guilt
,
yea
or
thought
,
of
Treason
,
he
was
peremptorily
resolved
to
have
the
blood
and
lives
of
them
all
,
one
or
two
onely
excepted
?
And
as
for
his
granting
Pardon
unto
this
one
,
or
two
,
there
being
no
ground
in
Reason
,
or
Equity
,
why
he
should
respect
these
,
more
then
the
other
,
may
it
not
seem
rather
the
working
of
a
meer
humor
,
or
a
conceited
and
groundless
action
,
then
any
fruit
of
an
habitual
goodness
or
clemency
of
disposition
,
or
of
any
mature
or
considerate
deliberation
?
And
doth
not
the
Doctrine
which
we
condemn
for
that
capital
crime
of
denying
that
Christ
dyed
for
all
Men
,
draw
the
portraicture
of
God
resembling
in
all
the
lineaments
of
his
face
the
hard
favor'dness
of
such
a
Prince
?
First
,
It
represents
him
as
engaged
,
and
this
against
all
possibility
of
relenting
,
yea
and
this
to
the
days
of
Eternity
,
in
Counsels
and
Purposes
of
Blood
,
yea
of
the
Blood
of
the
precious
Souls
of
Men.
Secondly
,
It
presenteth
him
,
as
thus
engaged
against
millions
of
millions
of
these
Souls
;
yea
against
the
whole
mass
or
element
of
Mankinde
,
a
small
remnant
(
comparatively
)
onely
excepted
,
and
these
for
a
long
time
,
if
not
during
the
whole
term
of
their
Mortality
,
undiscernable
from
the
rest
;
within
the
compass
of
which
term
notwithstanding
they
must
be
prevailed
with
to
love
God
,
or
else
they
are
lost
for
Eternity
.
Thirdly
,
The
said
Doctrine
portraitureth
him
,
engaged
as
aforesaid
,
before
,
and
without
,
any
consideration
or
respect
had
,
to
any
the
future
sins
,
impenitency
,
unbelief
,
or
any
other
,
of
those
▪
against
whom
it
supposeth
him
so
implacably
and
unmercifully
engaged
.
Fourthly
(
and
lastly
)
It
holdeth
Him
forth
unto
the
World
,
as
purposing
and
intending
,
without
any
reasonable
or
equitable
cause
,
onely
upon
his
peremptory
and
meer
Will
,
to
make
that
vast
difference
,
between
that
small
remnant
of
men
mentioned
,
and
the
numberless
multitudes
of
them
besides
,
which
consists
in
the
unmeasurable
blessedness
of
the
former
,
and
the
unconceivable
misery
and
torment
of
the
latter
.
Now
whether
this
be
to
form
the
most
Blessed
God
in
the
Mindes
,
Judgments
,
Souls
and
Consciences
of
Men
,
as
amiable
and
lovely
,
as
attractive
of
their
hearts
and
affections
,
as
worthy
to
be
delighted
in
,
to
be
depended
on
,
by
all
Persons
of
Mankinde
,
without
exception
of
any
,
for
all
,
and
all
manner
of
good
,
temporal
,
spiritual
,
eternal
,
I
am
not
much
afraid
to
make
it
the
arbitrement
of
those
,
that
dare
so
much
as
pretend
to
ingenuity
,
fairness
,
and
freedom
of
spirit
,
amongst
our
Adversaries
themselves
.
If
it
be
here
replyed
,
and
said
,
that
our
Doctrine
also
representeth
God
,
as
§.
14.
Object.
1.
irreversibly
engaged
,
and
this
from
Eternity
,
upon
the
same
destruction
or
punishment
,
and
this
of
the
same
numbers
of
men
,
with
the
other
;
in
as
much
as
it
granteth
,
or
supposeth
,
that
God
from
Eternity
unchangeably
purposed
the
eternal
Destruction
of
all
those
without
exception
,
that
shall
remain
finally
impenitent
and
unbeleeving
,
which
are
the
same
men
,
both
for
numbers
,
and
personality
,
which
the
other
Doctrine
(
so
much
opposed
by
us
)
presenteth
as
the
Objects
of
those
unalterable
reprobating
Purposes
or
Intendments
of
His
from
Eternity
:
and
consequently
,
that
the
one
Doctrine
representeth
God
as
little
lovely
,
or
desirable
unto
his
Creature
,
as
the
other
;
To
this
I
answer
,
1.
Though
the
Doctrine
asserted
by
us
,
supposeth
such
a
Decree
in
God
Answ.
from
Eternity
,
whereby
all
Persons
that
should
remain
finally
impenitent
and
unbeleeving
,
are
decreed
,
or
adjudged
,
unto
the
vengeance
of
eternal
fire
,
yet
doth
it
not
adjudg
to
this
account
,
any
such
,
who
either
through
defect
of
years
,
as
Children
dying
Infants
,
or
defectiveness
in
discretion
otherwise
,
are
not
capable
of
Faith
,
or
Repentance
:
(
of
which
we
have
already
,
in
part
,
given
an
account
[
](A41481-e162270-b)a
a
Cap.
6.
Sect.
18
,
19
,
&c.
,
and
shall
,
God
willing
,
account
more
fully
in
the
latter
part
of
this
Discourse
.
)
Whereas
the
Doctrine
impugned
by
us
,
includeth
as
well
Infants
of
days
,
as
Defectives
of
years
(
especially
the
former
)
in
that
Decree
of
Reprobation
,
which
it
notioneth
in
God
.
So
that
this
Doctrine
doth
at
no
hand
engage
God
so
deep
in
the
Blood
of
Mankinde
,
as
the
other
:
and
consequently
in
this
respect
rendereth
Him
unto
His
Creature
far
more
gracious
,
lovely
,
and
desirable
,
then
the
other
.
2.
The
Doctrine
we
plead
,
though
it
sets
the
face
of
Gods
Reprobating
Decree
against
all
finally
impenitent
and
unbeleeving
,
and
so
materially
,
and
in
a
consequential
way
,
against
the
same
Persons
(
capable
of
impenitency
)
which
the
other
Doctrine
subjecteth
unto
it
;
Yet
,
1.
It
subjecteth
no
Person
of
Mankinde
,
as
such
,
or
by
Name
,
unto
it
,
but
supposeth
all
Men
,
as
Men
,
in
a
capacity
,
and
under
a
fair
possibility
,
of
being
Elected
,
this
Decree
of
Reprobation
notwithstanding
;
though
it
concludeth
from
many
Prophetical
Scriptures
otherwise
,
that
a
very
great
number
of
Men
will
in
time
be
Reprobated
for
their
Wickedness
and
Unbelief
:
whereas
the
Doctrine
opposed
bends
this
Decree
against
the
Persons
of
Men
personally
considered
,
and
so
leaveth
such
and
such
Men
,
from
first
to
last
,
irrecoverably
doomed
to
destruction
.
2.
The
Doctrine
asserted
by
us
,
presenteth
God
in
His
Decree
of
Reprobation
,
as
truly
and
really
intending
the
Salvation
of
Men
,
as
in
His
Decree
of
Election
it self
.
Yea
and
questioneth
not
,
but
that
His
Decree
of
Reprobation
,
according
to
His
gracious
Purpose
and
Intendment
therein
,
hath
occasioned
,
and
doth
occasion
dayly
,
the
Salvation
of
many
.
The
principal
Intent
of
the
Law
,
threatening
such
and
such
Malefactors
,
as
Traytors
,
Murtherers
,
&c.
with
Death
,
is
not
to
take
away
the
lives
of
such
Persons
,
who
shall
commit
these
foul
crimes
and
misdemeanors
,
by
Death
,
(
this
is
but
the
subordinate
intention
,
or
end
,
of
it
,
)
but
to
prevent
the
perpetration
of
these
crimes
in
all
that
live
under
this
Law
,
and
consequently
,
their
suffering
of
Death
for
them
.
Much
less
is
it
any
part
of
the
Intent
of
such
a
Law
,
to
make
any
Person
,
or
Persons
by
Name
,
Traytors
,
Murtherers
,
or
the
like
,
that
so
they
may
be
cut
off
by
Death
.
In
like
manner
,
we
judg
and
teach
,
that
the
soveraign
and
primary
Intent
of
this
Decree
of
God
,
He
(
i.
e.
whosoever
)
beleeveth
not
,
shall
be
damned
[
](A41481-e162310-b)b
b
Mark
16.
16
,
besides
which
,
in
respect
of
the
substance
and
import
of
it
(
which
may
be
expressed
in
other
terms
)
we
finde
no
Decree
of
Reprobation
in
God
mentioned
,
no
nor
yet
so
much
as
intimated
,
in
the
Scriptures
,
is
not
to
bring
Damnation
upon
those
who
shall
not
beleeve
,
much
less
to
expose
any
man
,
or
numbers
of
men
,
to
an
unavoydable
necessity
of
a
non-beleeving
,
that
so
they
may
be
damned
,
but
to
prevent
the
sin
of
Unbelief
in
all
Men
,
in
order
to
their
Non-damnation
,
and
that
they
may
be
saved
.
3.
(
And
lastly
)
The
Doctrine
which
avoucheth
,
that
Christ
dyed
for
all
Men
,
clearly
resolveth
the
Reprobation
of
all
that
are
,
or
ever
come
to
be
,
Reprobated
,
into
themselves
,
or
their
own
voluntary
and
deliberate
course
of
sinning
,
or
persisting
in
Unbelief
,
as
the
cause
thereof
;
and
so
fairly
dischargeth
God
,
and
His
Decree
,
as
no
ways
accessary
unto
it
:
Whereas
the
adverse
Opinion
,
resolveth
it
into
the
meer
Pleasure
or
peremptory
Will
of
God
in
His
Decree
of
Reprobation
,
affirming
this
to
be
the
principal
,
if
not
the
sole
and
adequate
,
cause
of
it
.
So
that
there
is
a
very
vast
difference
between
the
one
Opinion
and
the
other
,
in
their
respective
representations
of
God
unto
his
Creature
,
in
point
of
Grace
,
Goodness
,
and
Loveliness
on
the
one
hand
,
as
of
Rigor
,
Hardness
,
and
Unloveliness
on
the
other
hand
.
It
is
true
,
God
is
very
severe
,
terrible
,
and
unrelenting
,
in
the
Execution
of
His
Penal
Decrees
,
upon
those
,
who
voluntarily
expose
themselves
to
the
doom
and
dint
of
them
;
in
which
respect
the
Scripture
speaketh
oft
of
His
Severity
:
but
in
the
framing
of
them
,
His
Primary
Intentions
were
(
as
hath
been
said
)
gracious
,
no
ways
inconsistent
with
,
or
repugnant
to
,
the
Peace
and
Comfort
of
any
of
His
Creatures
;
but
calculated
with
dueness
of
proportion
and
respects
,
for
the
advancement
of
them
.
Yet
,
2.
Against
the
main
Argument
last
insisted
upon
,
it
may
be
further
objected
;
§.
15.
Object.
2.
They
who
deny
that
Christ
dyed
for
any
,
but
for
the
Elect
only
,
represent
God
altogether
as
gracious
and
lovely
unto
His
Creature
,
as
they
,
who
affirm
that
He
dyed
for
all
.
Because
the
former
hold
and
teach
withall
,
that
God
really
intends
that
all
those
,
for
whom
Christ
dyed
,
shall
be
actually
saved
hereby
:
Whereas
the
latter
hold
,
that
though
Christ
dyed
for
all
,
yet
He
dyed
onely
so
,
or
upon
such
terms
for
them
,
that
notwithstanding
His
dying
for
them
,
they
may
all
perish
.
Now
doth
it
not
argue
as
much
,
or
more
,
grace
and
goodness
in
God
,
to
provide
certainly
,
and
above
all
possibility
of
miscarrying
,
for
the
Salvation
of
a
few
,
then
to
provide
a
bare
possibility
onely
of
Salvation
for
all
;
or
for
the
Salvation
of
all
after
such
a
manner
,
and
upon
such
terms
onely
,
that
all
,
notwithstanding
this
Provision
made
for
them
,
may
very
possibly
perish
?
To
this
also
I
answer
;
1.
That
they
who
teach
that
Christ
dyed
for
all
Men
,
do
not
teach
,
that
Answ.
He
dyed
to
make
Provision
onely
for
a
bare
Possibility
that
all
may
be
saved
,
but
such
a
Provision
which
is
fully
and
richly
sufficient
for
the
Salvation
of
all
Men
;
yea
so
sufficient
,
that
all
Men
,
if
they
be
not
intolerably
and
unexcusably
negligent
and
careless
in
a
matter
of
so
transcendent
a
concernment
unto
them
,
may
,
and
most
certainly
shall
,
be
saved
.
The
Provision
which
God
hath
made
by
the
Death
of
Christ
for
the
Salvation
of
all
,
is
so
redundantly
plentiful
,
that
there
is
no
place
,
or
possibility
left
for
the
miscarrying
of
any
man
,
but
by
a
neglect
of
it
onely
.
—
How
shall
we
escape
(
saith
the
Apostle
)
if
we
NEGLECT
so
great
a
Salvation
[
](A41481-e162470-b)a
a
Hebr.
2.
3
?
&c.
clearly
implying
,
that
if
they
did
not
neglect
it
,
but
seriously
and
diligently
minde
and
look
after
it
,
they
should
escape
[
viz.
the
Wrath
of
God
,
and
the
vengeance
of
Hell
fire
,
]
and
consequently
,
be
saved
.
Otherwise
,
in
case
their
regarding
or
esteeming
of
this
Salvation
,
should
be
accompanied
with
the
same
danger
,
or
destruction
,
which
their
neglect
would
bring
upon
them
,
the
Apostle
might
as
well
,
or
(
indeed
)
rather
,
have
said
,
How
shall
we
escape
,
whether
we
neglect
this
great
Salvation
,
or
no
?
2.
There
is
no
comparison
,
for
matter
of
grace
,
goodness
,
or
bounty
,
between
such
a
Provision
for
the
Salvation
of
all
Men
without
exception
,
whereby
all
,
and
every
Person
,
may
,
if
they
be
not
wilfully
bent
upon
their
own
destruction
,
be
saved
;
and
between
such
,
whereby
there
is
no
possibility
,
save
only
for
a
few
,
a
number
inconsiderable
,
compared
with
the
whole
,
to
be
saved
.
Nor
is
that
certainty
,
or
necessity
,
of
the
Salvation
of
a
few
,
which
is
pretended
to
be
consulted
,
or
intended
,
in
this
latter
Provision
,
being
accompanied
with
the
exposure
of
so
many
millions
of
millions
of
precious
Souls
to
inevitable
Damnation
,
any
ways
considerable
,
in
point
of
Grace
,
with
that
great
and
Blessed
Opportunity
which
by
the
former
Provision
is
put
into
the
hand
of
the
World
,
and
of
every
Person
of
Mankinde
without
exception
,
to
escape
the
vengeance
which
●s
to
come
,
if
they
please
,
and
withall
to
be
crowned
with
an
incorruptible
Crown
of
Glory
;
especially
if
it
be
considered
withall
,
that
He
that
makes
such
a
Provision
for
a
few
,
had
wherewithall
in
abundance
,
and
this
disposable
,
contrivable
,
to
no
other
use
or
purpose
,
to
have
provided
upon
the
same
terms
for
all
;
and
that
all
the
reason
He
had
for
His
non-disposing
of
it
this
way
,
I
mean
for
the
benefit
and
blessing
of
all
,
▪
was
onely
His
meer
Will
and
Pleasure
.
Suppose
a
man
had
a
thousand
quarters
of
Wheat
,
or
the
like
,
which
he
knows
not
what
to
do
with
,
or
to
what
use
to
convert
it
,
but
onely
to
the
relief
of
a
company
of
poor
indigent
creatures
ready
to
be
affamished
and
perish
through
hunger
:
in
case
this
man
should
actually
relieve
onely
two
or
three
Persons
in
this
distress
with
part
of
this
abundance
,
there
being
a
thousand
before
him
in
the
same
extremity
,
and
in
no
possibility
of
being
relieved
from
any
other
hand
;
but
should
rather
chuse
to
cast
the
residue
of
his
grain
into
the
Sea
,
or
bury
it
under
ground
,
or
some
ways
or
other
destroy
the
serviceableness
of
it
unto
man
,
then
dispose
of
it
towards
the
relief
of
any
of
the
rest
,
would
not
such
an
act
as
this
,
by
reason
of
the
unnaturalness
,
and
affectate
unmercifulness
of
it
,
quite
drown
the
grace
and
loveliness
of
his
Charity
in
relieving
those
few
?
In
like
manner
they
who
pretend
the
exaltation
of
the
Grace
and
Love
of
God
towards
Men
in
giving
Christ
to
dye
for
them
,
whose
Death
they
grant
to
be
sufficient
in
point
of
merit
to
save
all
Men
without
exception
,
and
yet
teach
,
that
God
intended
onely
the
Salvation
of
a
few
,
the
whole
lump
or
body
of
Mankinde
standing
in
the
same
need
of
Salvation
with
these
few
,
and
that
He
chose
to
suffer
the
merit
of
this
Death
of
Christ
rather
to
vanish
into
the
air
,
or
to
be
like
water
spilt
upon
the
ground
(
excepting
onely
the
Salvation
of
those
few
by
it
)
then
to
accommodate
and
relieve
thereby
the
residue
of
Mankinde
in
their
saddest
and
utmost
extremity
,
what
do
they
less
then
bury
all
that
which
is
lovely
in
that
Act
of
Grace
,
or
Mercy
towards
a
few
,
under
the
imputation
of
so
great
an
unmercifulness
,
or
hardness
of
bowels
towards
many
?
At
this
turn
it
is
commonly
pleaded
,
that
God
is
no
Debtor
to
any
of
His
§.
16.
Object
.
Creatures
;
and
consequently
that
He
is
,
and
was
,
at
perfect
liberty
,
whether
He
would
shew
Mercy
unto
any
,
or
make
Provision
for
the
Salvation
of
the
smallest
number
of
all
.
Upon
which
account
,
it
could
not
have
been
termed
an
Act
of
unmercifulness
in
Him
▪
in
case
no
Provision
had
been
made
by
him
for
the
Salvation
of
any
,
much
less
,
that
He
should
not
make
Provision
for
all
.
As
it
argues
no
unmercifulness
at
all
in
Him
,
that
He
hath
made
no
Provision
at
all
for
the
Salvation
of
the
Devils
,
because
He
was
no
ways
bound
to
it
.
Whereas
upon
Men
,
in
case
they
have
means
and
opportunity
to
relieve
the
necessities
of
those
that
are
in
misery
,
and
neglect
to
do
it
,
the
imputation
and
charge
of
unmercifulness
justly
lieth
,
because
they
are
under
a
Law
in
this
behalf
.
So
that
the
Grace
of
God
in
his
merciful
Provision
for
the
Salvation
of
a
few
,
is
no
ways
obscured
,
or
disparaged
by
his
non-providing
for
all
.
To
all
this
I
answer
,
1.
That
neither
the
Argument
yet
in
hand
,
nor
the
Answer
given
to
the
Answ.
former
Objection
,
intermeddle
little
or
much
,
with
the
liberty
,
or
rightfulness
of
power
,
vested
in
God
,
to
deny
Mercy
where
He
pleaseth
,
as
to
shew
it
likewise
,
where
and
to
whom
He
pleaseth
:
but
the
one
and
the
other
insist
upon
the
demonstration
of
this
,
viz.
that
they
who
ascribe
unto
God
reality
of
Intentions
to
make
Provision
for
the
Salvation
of
all
Men
(
without
exception
)
in
,
and
by
the
Death
of
Christ
,
upon
those
gracious
terms
for
the
enjoyment
of
it
,
which
have
been
specified
,
render
Him
far
more
gracious
,
lovely
,
and
attractive
to
the
Hearts
of
Men
,
then
they
,
who
present
Him
with
Intentions
of
providing
onely
for
a
few
thereby
,
upon
what
terms
soever
,
with
the
hardening
of
Himself
against
,
and
neglect
of
all
the
rest
,
being
incomparably
far
the
greater
number
,
in
their
greatest
extremity
.
And
this
▪
(
I
suppose
)
we
have
made
good
against
all
rational
contradiction
.
But
,
2.
Whereas
we
reflected
upon
such
an
Act
,
which
our
Adversaries
imagine
to
be
in
God
,
whereby
they
say
,
notwithstanding
a
sufficiency
of
merit
before
Him
in
the
Death
of
Christ
for
the
Salvation
of
all
,
as
well
as
of
a
few
,
yet
He
rather
suffered
this
precious
sufficiency
(
in
respect
of
the
redundancy
of
it
over
and
above
the
Provision
made
by
it
for
a
few
)
to
vanish
,
or
be
spilt
,
then
to
intend
any
help
or
healing
by
it
unto
the
generality
of
Men
;
whereas
(
I
say
)
we
censured
such
an
Act
as
this
,
as
ill
▪
consisting
with
,
or
obscuring
the
beauty
and
loveliness
of
that
gracious
Act
of
God
in
providing
for
the
Salvation
of
a
few
,
we
did
not
herein
reflect
prejudice
in
the
least
upon
any
liberty
,
or
rightfulness
of
Power
,
truly
competent
unto
,
or
vested
in
,
God
,
but
onely
shewed
and
asserted
the
deformity
,
or
moral
contradictiousness
,
between
two
Acts
,
which
notwithstanding
our
Adversaries
ascribe
,
as
well
the
one
,
as
the
other
,
unto
God
.
3.
Concerning
that
liberty
of
shewing
,
and
denying
,
Mercy
,
where
,
and
to
whom
He
pleaseth
,
which
the
Objection
in
hand
asserteth
unto
God
,
we
answer
;
that
how
absolute
soever
this
liberty
in
Him
may
be
conceived
to
be
,
simply
,
or
in
respect
of
any
engagement
from
Men
,
or
any
Creature
,
Yet
1.
it
is
confined
and
subjected
unto
such
Declarations
,
and
Promises
,
which
Himself
hath
freely
made
:
so
that
(
for
example
)
He
is
no
more
at
liberty
,
nor
hath
He
any
more
right
of
Power
to
withhold
,
or
deny
,
Mercy
from
,
and
unto
,
any
of
those
,
to
whom
He
hath
promised
Mercy
,
or
to
whom
He
hath
Declared
that
He
will
shew
Mercy
,
however
otherwise
they
may
seem
unworthy
or
unmeet
Objects
of
Mercy
;
He
hath
no
more
liberty
(
I
say
)
to
do
either
of
these
,
then
He
hath
to
lye
,
deal
unfaithfully
,
unjustly
,
and
the
like
.
Upon
this
account
the
Prophet
David
acknowledgeth
it
unto
God
,
as
a
signal
engagement
upon
him
,
to
praise
and
worship
Him
,
that
He
had
[
still
]
magnified
His
Word
above
all
His
Name
[
](A41481-e162720-b)a
a
Psal.
138.
2
;
meaning
,
that
what
ever
Attribute
of
His
(
which
is
,
either
in
whole
,
or
in
●art
,
His
Name
)
at
any
time
seemed
to
oppose
or
stand
up
against
the
performance
of
any
Promise
,
or
Declaration
of
Mercy
made
by
Him
,
yet
he
always
magnified
his
Promise
,
by
giving
real
,
full
,
and
seasonable
performance
thereunto
:
He
passeth
not
for
the
vailing
or
obscuring
any
other
part
of
his
Name
,
so
that
his
Truth
and
Faithfulness
in
his
Word
may
be
advanced
.
2.
As
he
hath
no
liberty
(
as
some
men
count
liberty
)
of
shewing
,
or
denying
Mercy
,
contrary
to
his
Word
,
so
neither
hath
he
any
liberty
of
acting
in
one
kinde
or
other
,
[
and
consequently
neither
of
shewing
,
or
denying
,
Mercy
]
in
opposition
to
his
Wisdom
,
which
is
(
as
it
were
)
the
steerage
of
all
his
Dispensations
in
one
kinde
or
other
,
according
to
that
of
the
Apostle
formerly
considered
[
](A41481-e162760-b)b
b
Cap.
4.
Sect.
36
,
Who
worketh
all
things
ACCORDING
TO
THE
COVNSEL
of
His
Will
[
](A41481-e162790-b)c
c
Eph.
1.
11
:
i.
e.
according
to
the
exigency
or
requirement
of
that
most
absolute
,
infinite
Wisdom
of
his
,
by
which
his
Will
[
and
consequently
his
Power
,
which
is
always
exerted
,
and
moved
into
action
,
by
,
and
according
to
his
Will
]
is
directed
and
led
forth
in
all
the
movings
and
actings
of
it
.
In
so
much
that
(
as
we
lately
argued
,
and
proved
[
](A41481-e162830-b)d
d
Cap.
16
Sect.
15
)
God
is
at
far
less
liberty
to
decline
,
in
any
his
ways
and
actions
,
the
most
district
Rules
and
Principles
of
the
most
accurate
Wisdom
that
is
,
then
any
Creature
whatsoever
,
Man
,
or
Angel
.
Therefore
to
conceit
or
plead
for
such
a
liberty
in
God
of
shewing
,
and
denying
,
Mercy
,
to
whom
he
pleaseth
,
which
is
inconsistent
with
that
determination
of
himself
in
either
kinde
,
which
He
hath
declared
in
his
Word
,
is
to
conceive
,
and
speak
unworthily
of
him
;
yea
and
to
shake
the
foundations
of
that
Hope
,
upon
which
the
Saints
and
sound
Beleevers
are
built
by
the
Gospel
.
For
if
God
be
at
liberty
to
deny
Mercy
,
contrary
to
his
Word
,
or
Will
revealed
therein
,
what
assurance
can
the
best
Beleevers
have
that
they
either
are
,
or
shall
be
justified
,
or
saved
,
by
Him
?
So
that
until
our
Adversaries
have
first
proved
,
that
God
hath
made
no
such
Declaration
in
the
Gospel
,
as
that
He
hath
made
,
and
is
still
willing
to
make
,
Provision
for
the
Salvation
of
all
Men
without
exception
,
by
the
Death
of
Christ
,
(
which
hitherto
they
have
not
done
)
it
is
in
vain
for
them
to
pretend
a
liberty
in
Him
of
denying
Mercy
to
whom
He
pleaseth
,
by
way
of
proof
or
confirmation
of
their
Opinion
.
4.
Though
it
would
have
been
no
Act
of
unmercifulness
in
God
,
but
of
§.
17.
districtness
of
Justice
onely
,
in
case
no
Provision
had
been
made
by
Him
,
either
by
the
Death
of
Christ
,
or
otherwise
,
for
the
Salvation
of
any
,
yet
such
an
Act
as
this
would
not
have
rendered
Him
so
gracious
and
lovely
in
the
eyes
of
his
Creature
,
or
so
attractive
of
their
Hearts
and
Souls
,
and
consequently
not
so
Evangelical
,
as
that
Act
of
Grace
hath
now
done
,
and
doth
,
whereby
He
hath
made
that
blessed
Provision
for
them
.
And
if
a
Providing
for
the
Salvation
of
some
,
doth
(
in
the
Judgment
of
our
Adversaries
)
render
Him
more
Gracious
and
Evangelical
,
then
such
an
Act
,
or
course
,
would
have
done
,
whereby
He
had
refused
to
make
this
Provision
for
any
at
all
;
certainly
the
greater
the
number
shall
be
supposed
,
for
whom
this
gracious
Provision
is
made
by
Him
,
so
much
the
greater
,
and
more
Evangelical
must
that
Act
of
Grace
necessarily
be
,
by
which
such
Provision
is
made
.
And
in
case
God
had
provided
(
whether
by
the
Death
of
Christ
,
or
in
any
other
way
)
but
for
the
Salvation
of
one
Man
onely
,
and
had
left
the
whole
Posterity
of
Adam
(
this
one
man
excepted
)
to
have
perished
everlastingly
,
it
could
be
looked
upon
but
onely
as
such
an
Act
of
Grace
,
which
is
next
to
none
at
all
,
and
wherein
little
of
that
Evangelical
Spirit
,
which
abounds
and
reigns
in
God
,
could
have
been
discovered
,
yea
and
would
(
doubtless
)
commend
it self
unto
the
intelligent
Creature
,
less
for
Wisdom
,
then
for
Grace
.
Proportionably
,
the
fewer
or
smaller
number
they
are
supposed
to
be
,
for
whom
Provision
of
Salvation
is
now
made
by
God
,
the
lesser
,
and
more
contracted
,
and
so
the
less
Evangelical
,
must
that
Grace
needs
be
concluded
to
be
,
by
which
this
Provision
is
supposed
to
be
made
.
For
what
proportion
,
one
,
or
a
single
person
,
beareth
unto
those
few
,
whose
Salvation
is
(
in
the
sence
of
our
Adversaries
)
now
provided
for
by
God
;
the
same
do
these
few
bear
unto
all
,
or
unto
the
whole
body
of
Mankinde
.
Therefore
if
they
judg
that
God
sheweth
more
Grace
in
providing
for
the
Salvation
of
that
number
of
men
,
which
they
call
the
Elect
,
then
He
should
have
done
in
providing
for
one
person
of
this
number
onely
;
they
have
Reason
to
judg
also
,
in
case
God
maketh
this
Provision
,
not
onely
for
their
small
number
of
Elect
,
but
for
them
,
and
all
others
with
them
,
that
He
sheweth
far
more
Grace
in
such
a
Provision
,
as
this
,
then
in
that
,
which
their
Doctrine
confineth
Him
unto
.
Nor
doth
it
from
these
debates
any
ways
follow
,
that
in
case
God
had
made
§.
18.
Provision
for
the
Salvation
of
the
Devils
,
He
should
have
manifested
more
Grace
,
or
Evangelicalness
of
Spirit
,
then
now
(
according
to
our
Principles
)
he
hath
done
,
in
providing
Salvation
for
Men
onely
(
though
for
all
Men
,
)
although
(
it
is
true
)
the
number
of
those
,
for
whom
Provision
of
Salvation
should
have
been
made
in
this
case
,
had
been
greater
,
then
now
we
suppose
it
to
be
.
The
Reason
is
,
because
Grace
,
especially
divine
Grace
,
is
not
to
be
measured
or
judged
of
simply
or
meerly
by
any
beneficialness
accruing
unto
the
Creature
of
one
kinde
,
or
other
,
but
by
a
beneficialness
accruing
in
an
honorable
and
prudential
way
,
in
respect
of
him
,
from
whom
,
or
by
whom
,
this
beneficialness
is
supposed
to
accrue
.
Acts
of
Prodigality
are
,
or
may
be
,
beneficial
to
the
Receivers
of
what
is
thereby
given
,
yet
are
they
no
Acts
of
Grace
:
nor
would
it
be
any
Act
of
Grace
in
a
Judg
,
to
spare
the
life
of
a
Murtherer
,
or
Traytor
,
though
this
Act
of
his
,
in
the
nature
of
it
,
is
beneficial
to
him
,
whose
life
is
spared
,
and
may
possibly
turn
to
a
further
benefit
unto
him
.
The
Reason
why
these
,
and
such
like
Acts
as
these
,
though
they
may
be
very
beneficial
to
their
Objects
respectively
,
are
notwithstanding
not
to
be
reputed
Acts
of
Grace
,
because
Grace
imports
such
a
Principle
which
is
every
ways
regular
,
and
savory
;
and
as
comely
and
honorable
in
the
fruits
and
actings
of
it
,
unto
him
in
whom
it
resides
,
as
beneficial
,
helpful
,
or
refreshing
unto
others
:
whereas
Prodigality
,
and
so
Injustice
,
or
Inconsiderateness
in
a
Judg
,
though
beneficial
unto
many
,
are
yet
unworthy
Principles
,
and
justly
dishonorable
unto
their
Subjects
.
So
then
,
in
case
it
were
not
,
or
be
not
,
well
consisting
with
the
Principles
of
true
,
and
divine
Wisdom
,
and
so
would
not
have
been
truly
honorable
unto
God
to
make
Provision
for
the
Salvation
of
the
Devils
,
the
making
of
this
Provision
for
them
would
not
have
been
any
matter
of
Grace
in
him
:
and
consequently
,
upon
such
a
supposition
,
he
should
have
been
never
the
more
gracious
,
though
in
making
Provision
for
Salvation
,
he
should
have
taken
the
Devils
into
part
and
fellowship
with
Men.
And
that
it
is
no
ways
consistent
with
his
Wisdom
,
or
Honor
,
to
spread
a
Table
of
Salvation
before
the
Devils
,
as
he
hath
done
for
Men
,
may
by
this
clear
Argument
(
a
posteriori
)
be
evinced
,
viz.
that
he
hath
not
done
it
;
it
being
reasonable
in
the
highest
to
conceive
,
that
God
never
was
,
never
will
be
,
wanting
to
himself
in
point
of
honor
,
or
glory
.
Besides
,
that
of
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A41481-e163060-b)a
a
Heb
,
2.
16
,
i.
e.
for
in
no
wise
,
or
,
at
no
hand
,
doth
He
help
,
or
relieve
,
the
Angels
,
[
meaning
,
the
lapsed
Angels
]
carrieth
this
import
pregnantly
and
distinctly
in
it
,
that
to
reach
forth
an
helping
hand
unto
them
,
was
,
not
simply
a
thing
which
God
was
not
pleased
,
or
willing
to
do
,
but
such
a
thing
,
which
lay
at
a
great
distance
from
his
Thoughts
,
or
Intentions
to
do
.
Which
distance
imports
a
signal
inconsistency
with
,
or
repugnancy
unto
,
his
Wisdom
,
Honor
,
and
glory
.
How
,
or
in
what
consideration
,
or
respect
,
the
providing
for
the
Salvation
of
the
fallen
Angels
,
or
Devils
,
is
,
or
would
have
been
,
repugnant
to
the
Wisdom
,
and
so
no
ways
consistent
with
the
honor
,
of
God
,
is
(
haply
)
not
unworthy
a
sober
enquiry
.
But
because
it
is
somewhat
eccentrical
to
the
main
business
in
hand
,
and
the
body
of
our
Discourse
begins
to
swell
to
an
unacceptable
bulk
already
,
we
shall
decline
the
pertractation
of
it
,
at
present
;
onely
offering
to
consideration
,
whether
their
prodigious
unnaturalness
,
or
height
of
misdemeanor
in
sinning
,
above
what
is
to
be
found
in
the
sin
of
Men
,
either
as
sinning
in
Adam
,
or
by
actual
and
personal
perpetrations
(
ordinarily
)
may
not
upon
a
very
reasonable
account
be
deemed
the
Cause
or
Reason
,
why
it
was
not
honorable
for
God
,
or
of
any
good
consistence
with
his
Holiness
,
or
Wisdom
,
to
stretch
forth
an
hand
of
Grace
,
or
of
Salvation
,
unto
them
.
We
see
in
the
case
of
men
themselves
,
that
,
if
they
sin
with
an
high
hand
,
especially
after
any
considerable
means
of
Grace
vouchsafed
,
and
turn
head
upon
the
light
which
hath
shone
clearly
to
them
,
or
upon
the
ways
of
Holiness
,
wherein
they
have
sometimes
walked
,
that
God
taketh
no
pleasure
in
them
,
i.
e.
that
they
are
an
abhorring
to
his
Soul
:
and
that
against
all
such
men
,
who
shall
commit
that
most
hideous
and
enormous
sin
against
the
Holy
Ghost
,
He
hath
as
good
as
sworn
in
His
Wrath
that
they
shall
never
enter
into
His
eternal
Rest
.
Now
if
God
judgeth
it
a
matter
unbecoming
His
Grace
,
Holiness
,
or
Wisdom
,
and
no
ways
consistent
with
his
Honor
,
to
impart
of
that
Salvation
,
which
He
hath
provided
in
Christ
for
Men
,
unto
those
for
whom
it
was
provided
,
in
case
their
misdemeanor
in
sinning
shall
rise
to
such
an
height
,
as
hath
been
mentioned
,
and
as
a
total
and
persevering
Apostacy
importeth
;
can
it
seem
any
ways
improbable
,
the
Devils
having
desperately
apostatized
from
a
far
greater
light
,
from
a
richer
and
more
sensible
experience
of
the
Grace
,
Love
,
and
Bounty
of
God
,
then
Apostates
amongst
Men
lightly
can
do
,
that
his
Soul
should
so
far
abominate
them
,
together
with
such
their
stupendious
Apostacy
,
as
to
judg
it
altogether
unmeet
for
him
,
unworthy
that
inaccessible
Light
of
Wisdom
,
Grace
,
Holiness
,
and
Glory
wherein
He
dwelleth
,
to
conceive
so
much
as
a
thought
within
him
in
order
to
their
Salvation
?
The
Schoolmen
resolve
the
irremediableness
(
as
they
term
it
)
of
the
Sin
and
Misery
of
the
Devils
,
into
several
causes
,
or
grounds
;
most
of
which
,
and
these
the
most
material
,
respect
the
greatness
of
their
sin
;
the
rest
,
the
quality
,
or
condition
of
their
Natures
.
Yet
if
that
be
true
,
which
they
assign
among
other
Reasons
,
why
no
course
should
be
taken
,
or
thought
upon
by
God
,
for
,
or
about
their
Salvation
,
viz.
that
their
Wills
or
Appetites
,
are
naturally
,
and
by
the
Principles
of
their
Creation
,
unflexible
,
or
unremovable
from
that
Object
,
whether
it
be
good
,
or
evil
,
which
they
have
once
chosen
[
](A41481-e163230-b)a
a
Differt
autem
apprehensio
Angeli
ab
apprehensione
hominis
,
quòd
Angelus
apprehēdit
immobiliter
per
intellectum
,
sicut
&
nos
immobiliter
apprehendimus
prima
principia
,
quorum
est
intellectus
:
homo
verò
per
rationem
apprehendit
mobiliter
,
discurrendo
de
uno
ad
aliud
,
habens
viam
procedendi
ad
utrunque
oppositorum
.
Vnde
&
voluntas
hominis
adhaeret
alicui
mobiliter
,
quasi
potens
etiam
ab
eo
discedere
,
&
contrario
adhaerere
:
voluntas
autem
Angeli
adhaeret
fixè
&
immobiliter
.
Et
ideò
,
si
consideretur
antè
adhaesionem
,
potest
liberé
adhaerere
,
&
huic
,
&
opposito
,
in
his
scilicet
,
quae
non
naturaliter
vult
:
sed
postquam
jam
adhaesit
,
immobiliter
adhaeret
.
Et
ideò
consuevit
dici
,
quòd
liberum
arbitrium
hominis
,
flexile
est
ad
oppositum
,
&
anté
Electionem
,
&
pòst
:
liberum
autem
arbitrium
Angeli
est
flexibile
ad
utrunque
oppositum
ante
Electionem
,
sed
non
pòst
.
Sic
igitur
&
boni
Angeli
semel
adhaerentes
.
Justiciae
,
sunt
in
illâ
confirmati
:
mali
verò
peccantes
sunt
in
peccato
obstinati
.
Th.
Aquin.
Sum.
Part.
1.
qu.
64.
Art.
2.
,
it
is
a
consideration
of
strength
enough
alone
to
carry
the
business
under
enquiry
clear
before
it
.
For
if
this
be
an
essential
property
of
their
Natures
,
not
to
be
in
any
capacity
of
changing
,
when
once
they
have
chosen
,
it
follows
at
once
,
that
having
now
chosen
Apostacy
and
Defection
from
God
,
they
are
by
their
own
Act
irrecoverably
,
and
against
all
possibility
of
Redemption
,
concluded
under
Sin
and
Misery
for
ever
.
And
if
this
were
the
frame
,
and
condition
of
their
Natures
,
and
themselves
conscious
and
privy
to
it
,
(
and
conscious
doubtless
they
were
to
the
Law
and
terms
of
their
own
Creation
)
it
renders
their
sin
unmeasurably
sinful
and
inexcusable
,
above
the
sinfulness
of
the
Sin
,
or
sins
,
of
Men.
For
though
Adam
(
and
so
all
Men
in
him
)
knew
not
,
in
case
he
did
or
should
sin
,
whether
he
should
obtain
from
God
the
Grace
of
a
Redeemer
,
or
no
,
yet
neither
did
he
know
the
contrary
,
but
knew
that
he
was
capable
of
Redemption
;
so
that
though
his
sin
was
exceeding
great
in
many
considerations
otherwise
,
yet
in
this
behalf
it
was
the
more
rational
,
and
so
the
more
pardonable
and
excuseable
,
viz.
that
he
knew
himself
in
a
capacity
of
being
restored
.
Whereas
the
Angels
,
in
case
they
understood
the
inflexibility
of
their
Wills
after
an
Election
,
and
consequently
that
they
were
simply
and
absolutely
unredeemable
after
sinning
,
and
yet
presumed
to
sin
,
must
needs
be
the
more
irrational
,
and
so
the
more
insufferable
and
inexcusable
in
their
sin
.
But
whether
this
Doctrine
of
the
School
,
concerning
the
unchangeableness
of
the
Wills
of
Angels
,
after
their
first
determination
,
be
square
and
stable
,
or
no
,
I
am
(
at
present
)
in
a
fitter
posture
to
query
,
then
determine
.
Onely
herein
my
thoughts
are
all
made
,
that
the
Wills
,
of
both
sorts
of
Angels
,
as
well
of
those
who
at
first
chose
Righteousness
,
as
of
those
who
made
a
choyce
contrary
hereunto
,
remain
to
this
day
unchanged
;
the
one
,
in
their
adherency
to
the
good
,
the
other
,
to
the
evil
,
which
they
chose
respectively
in
the
begining
.
But
this
unchangedness
,
doth
not
necessarily
flow
from
any
unchangeableness
in
either
of
them
;
but
may
,
in
the
former
,
arise
from
the
native
liberty
of
their
Wills
,
which
as
they
had
Power
at
first
to
chuse
that
which
was
good
;
so
have
they
Power
,
and
this
with
enlargement
by
means
of
the
sensible
experience
they
gain
continually
of
the
sweetness
of
the
good
chosen
by
them
,
to
persevere
in
this
their
choyce
:
and
in
the
latter
,
partly
from
the
just
Judgment
of
God
denounced
against
them
,
and
made
fully
known
to
them
,
viz.
that
He
will
upon
no
terms
whatsoever
be
reconciled
unto
them
,
to
the
days
of
Eternity
;
partly
also
from
his
absolute
and
total
withdrawing
of
his
Spirit
of
Grace
from
them
.
Nor
do
I
apprehend
any
thing
considerable
to
oppose
my
Belief
,
but
that
they
will
,
both
the
one
,
and
the
other
of
them
,
remain
upon
the
same
terms
unchanged
to
the
days
of
Eternity
.
Yet
were
I
to
build
,
I
had
rather
chuse
the
former
of
these
for
my
foundation
:
because
I
conceive
Scripture-evidence
more
pregnant
and
clear
for
it
.
To
say
,
that
the
Will
of
a
Creature
should
,
and
will
,
remain
unchanged
in
that
which
is
good
,
is
no
elevation
of
it
above
that
sphere
of
excellency
,
which
is
made
for
it
to
move
in
:
but
to
affirm
that
at
any
time
it
is
,
or
ever
will
be
,
thus
UNCHANGEABLE
,
is
to
make
it
a
Companion
of
his
,
who
in
the
height
of
his
Pride
said
,
Ero
similis
Altissimo
,
I
will
be
like
unto
the
Most
High
.
But
concerning
the
unredeemableness
of
the
Devils
,
I
much
rather
approve
§.
19.
another
Reason
,
which
the
forementioned
Authors
(
the
Schoolmen
)
give
of
it
.
Diabolus
(
say
they
)
peccavit
in
termino
:
Homo
,
in
via
:
i.
e.
The
Devil
sinned
,
being
at
his
journeys
end
:
Man
sinned
[
onely
]
by
the
way
.
The
meaning
is
,
that
the
Devil
sinned
in
an
estate
of
perfect
Blessedness
,
under
a
full
fruition
of
God
;
in
which
respect
,
his
Sin
was
provoking
in
the
highest
.
Whereas
Man
,
when
he
sinned
,
was
but
in
his
progress
towards
such
a
condition
,
and
was
not
as
yet
possessed
of
it
:
and
in
this
respect
,
sinned
,
though
at
a
very
high
rate
of
provocation
,
his
sin
simply
considered
,
yet
at
a
far
lower
rate
then
the
Devil
,
because
against
a
far
lower
Light
,
and
less
Grace
Received
.
But
of
this
enough
,
if
not
more
then
enough
,
our
main
business
being
no
more
interessed
in
it
,
then
we
formerly
intimated
it
to
be
.
Nor
did
the
difficulty
layd
in
our
way
,
exact
of
us
any
thing
more
,
then
onely
to
prove
,
that
it
had
been
no
Act
of
Grace
in
God
to
provide
for
the
Salvation
of
the
Devil
;
which
(
I
suppose
)
hath
been
done
with
measure
heaped
up
.
Therefore
,
5.
(
And
lastly
)
To
the
Plea
made
for
a
liberty
in
God
,
to
shew
,
and
to
deny
Mercy
,
as
,
and
to
whom
,
he
pleaseth
,
I
answer
yet
further
;
that
in
case
it
be
found
a
thing
utterly
and
clearly
inconsistent
with
the
Wisdom
of
God
,
or
with
the
goodness
and
graciousness
of
his
Nature
,
having
provided
means
of
Salvation
,
as
sufficient
and
proper
for
the
Salvation
of
all
,
as
of
a
few
,
(
which
our
Adversaries
,
neither
do
,
nor
with
any
face
of
Reason
,
can
,
deny
)
to
limit
himself
in
the
consignment
,
or
designment
,
of
them
,
to
the
Salvation
of
a
few
,
with
a
disserviceabling
of
them
as
to
all
the
rest
,
then
hath
he
no
liberty
to
confine
or
limit
himself
after
any
such
manner
,
nor
to
evacuate
the
usefulness
or
beneficialness
of
these
means
in
respect
of
the
generality
of
Men.
This
consequence
hath
been
sufficiently
argued
and
proved
already
:
and
however
,
is
of
it self
lightsom
enough
to
make
every
denyer
,
yea
or
questioner
of
it
,
ashamed
.
Therefore
I
assume
:
For
God
to
limit
himself
in
the
consignment
of
those
means
of
Salvation
,
unto
a
few
,
which
He
hath
provided
with
a
sufficiency
and
aptness
for
the
Salvation
of
all
,
or
to
dis-intend
the
Salvation
of
the
greatest
part
of
Men
by
them
,
is
a
thing
clearly
and
utterly
inconsistent
with
the
Wisdom
of
God
,
and
graciousness
of
His
Nature
.
Therefore
He
hath
no
liberty
in
the
case
specified
,
to
straiten
himself
within
the
narrow
bounds
of
such
a
consignment
,
as
that
mentioned
.
In
this
Argument
we
suppose
,
and
take
for
granted
,
that
the
Death
of
Christ
is
a
means
as
sufficient
for
the
Salvation
of
all
Men
,
and
as
proper
and
meet
for
the
Salvation
of
all
,
as
of
a
few
.
And
in
this
(
I
presume
)
we
have
no
Adversary
;
or
however
,
the
generality
of
those
,
who
are
Adversaries
in
the
main
of
the
Controversie
depending
,
accord
with
us
therein
.
The
Reason
of
the
assumption
(
in
the
Argument
now
propounded
)
is
(
as
to
the
former
part
of
it
)
because
it
is
notoriously
repugnant
to
the
Principles
of
sound
Wisdom
,
to
make
waste
of
any
thing
,
which
is
serviceable
or
useful
for
any
honorable
or
worthy
end
and
purpose
:
And
the
more
precious
and
difficult
of
procurement
a
Means
is
,
the
more
honorable
and
excellent
,
the
end
or
purpose
is
,
for
which
it
is
appropriately
and
peculiarly
serviceable
,
the
more
repugnant
it
is
to
all
Principles
of
Wisdom
,
to
sacrifice
it
upon
the
service
of
vanity
,
and
to
do
nothing
with
it
at
all
.
Now
(
questionless
)
the
Death
of
Jesus
Christ
is
a
means
most
choyce
and
precious
;
not
another
of
like
preciousness
,
efficacy
,
or
worth
to
be
procured
,
or
levyed
by
God
himself
:
the
end
for
which
this
Death
of
Christ
is
most
appropriately
serviceable
,
is
the
Salvation
of
the
whole
World
,
which
is
an
end
most
honorable
and
worthy
.
Therefore
it
must
needs
be
notoriously
inconsistent
with
the
Wisdom
of
God
to
dispose
of
this
means
onely
in
order
to
the
procurement
and
effecting
of
an
end
far
less
honorable
,
as
namely
the
Salvation
of
a
few
:
the
obtaining
whereof
the
excellent
worth
and
weight
of
the
said
means
doth
incomparably
over-ponderate
and
transcend
.
So
that
a
non-disposal
of
it
to
wards
the
obtaining
of
the
just
and
adequate
end
,
for
which
it
is
appropriately
useful
and
serviceable
,
is
to
evacuate
and
make
useless
,
though
not
in
whole
,
yet
in
part
,
the
super-transcendent
excellency
,
worth
,
and
vertue
thereof
.
But
of
this
lately
.
The
Reason
of
the
latter
part
of
the
said
Assumption
,
is
,
because
it
is
§.
20.
every
whit
as
repugnant
to
the
Nature
of
Grace
,
Goodness
and
Bountifulness
of
Disposition
,
not
to
relieve
the
miserable
,
who
are
every
ways
capable
of
relief
,
and
this
with
Honor
to
Him
that
shall
relieve
them
,
when
a
man
hath
abundantly
in
his
hand
wherewith
to
relieve
them
,
especially
when
withall
he
hath
no
other
end
or
use
,
whereunto
to
dispose
what
he
hath
in
this
kinde
,
but
onely
towards
the
relief
of
such
Persons
.
And
as
the
Apostle
John
argueth
,
and
demandeth
,
concerning
men
;
Whosoever
hath
this
Worlds
1
John
3.
17
good
,
and
seeth
His
Brother
hath
need
,
and
shutteth
up
His
Compassion
from
Him
,
how
dwelleth
the
Love
of
God
in
Him
?
in
like
manner
we
may
well
reason
,
and
demand
concerning
God
;
If
God
,
having
the
good
of
the
World
to
come
,
means
of
Salvation
for
his
poor
lost
Creature
,
Man
,
and
yet
shutteth
up
his
Compassion
from
him
,
how
dwelleth
the
Love
of
Man
in
him
?
And
yet
the
Scripture
(
as
we
formerly
heard
)
speaketh
very
excellent
and
glorious
things
of
His
Love
unto
Men
,
no
where
confining
it
within
the
narrow
circle
,
or
sphere
of
the
Elect
,
or
some
few
Particulars
.
Nor
(
indeed
)
can
He
,
with
any
congruity
of
expression
,
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
Men
,
[
or
,
of
Mankinde
]
in
case
He
loveth
some
few
particular
men
onely
:
as
He
is
no where
in
Scripture
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Lover
of
Angels
,
although
He
loves
a
very
considerble
number
of
this
kinde
of
Creature
,
(
as
viz.
all
His
Elect
,
or
Holy
Angels
)
because
He
loveth
not
all
Particulars
.
But
of
this
more
largely
in
the
Premisses
[
](A41481-e163610-b)a
a
Cap.
16
§.
3
,
4
,
&c.
.
To
the
point
in
hand
;
Certain
it
is
,
1.
That
God
hath
no
other
use
,
or
occasion
of
contrivement
,
of
the
Death
of
Christ
,
save
onely
for
,
and
in
order
towards
,
the
glorifying
of
himself
,
in
,
and
by
,
the
Salvation
of
Men
;
or
at
least
none
other
,
but
what
would
be
as
effectually
promoted
,
and
attained
by
it
,
though
it
should
be
intended
by
Him
for
the
Salvation
of
the
generality
of
Men.
2.
That
this
Death
of
Christ
is
every
whit
as
proper
,
and
as
sufficient
,
a
means
to
bless
the
whole
generation
of
Mankinde
with
Salvation
,
as
those
few
,
whom
our
Adversaries
suppose
to
be
onely
blessed
by
it
in
this
kinde
.
3.
That
it
would
be
no
ways
dishonorable
unto
God
,
nor
of
any
harder
consistence
,
with
his
Justice
,
Wisdom
,
Hatred
of
Sin
,
or
with
any
other
of
his
Attributes
whatsoever
,
to
intend
the
Salvation
of
any
others
,
or
of
all
Men
,
by
the
Death
of
Christ
,
then
it
is
to
intend
the
Salvation
of
those
few
,
whom
our
Adversaries
grant
to
be
the
Objects
of
his
Intentions
in
this
kinde
.
4.
That
the
generality
of
Men
,
or
those
,
whose
Salvation
our
Adversaries
suppose
,
not
to
be
intended
by
God
,
in
,
or
by
the
Death
of
Christ
,
are
every
whit
as
miserable
,
and
stand
altogether
in
as
much
need
of
Salvation
,
as
those
,
whose
Salvation
they
suppose
to
have
been
intended
thereby
.
By
the
light
of
these
grounds
layd
together
,
it
plainly
appears
,
that
it
is
a
thing
signally
inconsistent
with
the
Grace
,
Goodness
,
Mercy
,
Bounty
of
the
Divine
Nature
,
or
Being
,
to
consign
the
Death
of
Christ
to
the
Salvation
onely
of
a
few
,
and
to
suffer
the
far
greatest
part
of
Men
,
being
in
every
respect
as
salvable
,
and
this
by
the
same
means
,
and
with
the
same
proportion
to
any
end
whatsoever
,
as
they
,
to
remain
miserable
,
and
perish
everlastingly
,
for
want
of
a
like
consignment
unto
them
for
the
same
end
.
To
reply
and
say
,
that
God
gains
the
manifestation
of
his
Soveraignty
,
or
Prerogative
of
shewing
Mercy
,
and
denying
Mercy
,
to
whom
He
pleaseth
,
by
intending
the
Salvation
onely
of
a
few
,
which
He
could
not
have
gained
by
intending
the
Salvation
of
all
;
is
to
flee
to
a
polluted
Sanctuary
,
and
which
hath
been
in
this
very
Chapter
(
and
formerly
[
](A41481-e163670-b)b
b
Cap.
4.
Sect.
36
,
37
,
&c.
)
raz'd
to
the
ground
,
and
not
so
much
as
one
stone
thereof
left
upon
another
,
that
hath
not
been
thrown
down
.
Sixthly
,
That
Christ
dyed
for
all
Men
without
exception
of
any
,
I
demonstrate
§.
21.
Argum.
6.
further
,
by
the
light
of
this
Argument
.
That
Doctrine
,
whose
tenor
,
frame
,
and
import
,
are
of
a
direct
and
clear
tendency
to
promote
,
and
advance
Godliness
amongst
Men
,
is
(
questionless
)
Evangelical
,
and
the
Truth
.
But
such
is
the
tenor
,
frame
,
and
import
of
that
Doctrine
,
which
teacheth
,
that
Christ
dyed
for
all
Men
without
exception
.
Therefore
(
questionless
)
this
Doctrine
is
Evangelical
,
and
none
other
but
the
Truth
.
The
Major
Proposition
in
this
Argument
,
needeth
no
more
proof
,
then
the
Sun
needs
a
Candle
whereby
to
be
seen
,
when
he
shineth
in
his
might
.
Yet
if
a
proof
be
required
,
the
Premisses
in
this
Discourse
will
afford
it
liberally
[
](A41481-e163750-b)c
c
Cap.
12.
sect.
1.
20.
&
Cap.
11.
Sect.
26
,
where
we
opened
that
signal
character
,
or
description
of
the
Gospel
,
delivered
by
the
Apostle
,
Tit.
1.
1.
where
he
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Truth
according
to
Godliness
;
meaning
,
a
body
,
or
systeme
of
Truth
,
calculated
and
framed
with
the
most
exquisite
proportion
,
efficacy
,
and
aptness
that
can
be
imagined
,
for
the
promotion
,
propagation
,
●●d
advancement
of
Godliness
in
the
World
(
as
we
formerly
interpreted
.
)
So
that
what
particular
Doctrine
soever
is
found
to
be
of
the
same
tendency
,
must
of
necessity
be
a
member
of
the
same
body
,
a
branch
of
the
same
Truth
;
or
however
,
clearly
and
fairly
comporting
with
it
,
and
so
a
Truth
.
For
there
is
nothing
accordable
with
Truth
,
but
Truth
.
The
truth
of
the
Minor
Proposition
also
hath
been
set
before
the
Reader
in
a
clear
and
perfect
light
,
in
the
precedure
of
this
Discourse
[
](A41481-e163820-b)a
a
Cap.
16
§.
7
,
8
,
&c.
,
where
we
evinced
above
contradiction
,
that
the
Doctrine
of
our
Adversaries
,
asserting
onely
a
limited
Redemption
by
Christ
,
leaveth
no
Hope
at
all
,
or
at
most
but
a
very
cold
,
feeble
,
and
faint
Hope
,
to
any
ungodly
,
or
unregenerate
man
,
of
being
saved
by
Christ
:
and
consequently
hath
nothing
in
it
much
quickening
or
provoking
unto
Godliness
(
at
least
in
respect
of
such
Persons
,
who
are
,
at
present
,
ungodly
,
who
are
the
far
greatest
part
of
the
World
)
but
is
full
of
a
spirit
of
antipathy
,
and
opposition
hereunto
;
in
as
much
as
whatsoever
is
of
a
destructive
,
or
discouraging
import
to
any
mans
Hope
of
obtaining
,
upon
endevors
,
is
obstructive
and
quenching
to
these
endevors
themselves
.
Whereas
the
spirit
and
genius
of
the
Doctrine
maintained
by
us
,
is
to
fill
all
Men
whatsoever
with
the
richest
and
greatest
assurance
of
Hope
they
can
desire
,
that
upon
their
diligent
and
faithful
endevors
to
Repent
and
to
Beleeve
,
Repentance
and
Faith
shall
be
given
unto
them
by
God
:
and
that
upon
the
like
endevors
to
persevere
in
a
course
of
Repenting
,
and
Beleeving
,
they
shall
have
Perseverance
also
given
,
and
so
in
the
end
be
unquestionably
saved
.
What
is
commonly
alledged
in
defence
of
the
Doctrine
of
limited
Redemption
,
against
the
Argument
now
propounded
,
hath
been
fully
answered
in
the
place
last
referred
unto
,
together
with
whatsoever
(
I
conceive
)
can
lightly
be
alledged
further
upon
the
same
account
.
If
I
were
conscious
unto
,
or
could
suspect
any
thing
,
that
with
any
competent
shew
of
probability
might
be
yet
objected
to
the
disabling
of
the
force
of
the
said
Argument
,
I
call
God
for
a
record
upon
my
Soul
,
that
I
would
not
conceal
or
dissemble
it
,
out
of
any
indulgence
to
mine
own
Opinion
.
This
(
in
brief
)
for
my
sixth
Argument
.
Seventhly
,
If
Christ
dyed
for
the
Elect
onely
,
and
not
for
all
,
and
every
Man
,
§.
22.
Argum.
7.
then
will
there
no
man
be
found
culpable
of
Judgment
,
or
liable
unto
Condemnation
,
or
perishing
,
for
,
or
through
,
Unbelief
,
or
for
not
beleeving
on
Christ
for
Salvation
.
But
there
are
many
that
will
be
found
liable
to
Condemnation●
yea
and
will
be
actually
condemned
,
for
their
Unbelief
.
Ergo.
The
Reason
of
the
Consequence
in
the
former
Proposition
,
is
pregnant
and
clear
.
First
,
The
Elect
will
not
be
found
liable
to
Condemnation
for
Unbelief
,
because
they
(
according
to
the
Principles
of
our
Adversaries
)
shall
be
all
infallibly
drawn
,
or
brought
to
beleeve
.
2.
No
Reprobate
can
be
liable
to
Condemnation
for
not
beleeving
on
Christ
for
Salvation
,
because
he
transgresseth
no
Law
or
Precept
of
God
by
such
his
unbelief
.
For
(
doubtless
)
God
commandeth
no
man
to
beleeve
on
Christ
for
Salvation
,
but
onely
those
,
for
whom
there
is
Salvation
in
Him
:
as
He
commandeth
no
man
to
gather
grapes
of
thorns
,
or
figs
of
thistles
.
Nay
His
constant
manner
and
method
,
of
teaching
,
charging
,
admonishing
,
and
treating
with
Men
in
other
like
cases
,
imports
,
that
in
case
there
were
no
Salvation
for
Men
in
Christ
,
He
would
be
so
far
from
admonishing
of
charging
them
to
beleeve
on
Him
,
that
He
would
take
them
off
,
and
disswade
them
from
beleeving
,
or
depending
on
Him
in
that
kinde
.
For
if
we
search
the
Scriptures
,
we
shall
still
finde
that
God
upon
all
occasions
counselleth
and
chargeth
men
,
to
take
heed
of
uncertain
,
empty
,
and
vain
dependencies
,
and
to
seek
for
Help
,
Peace
,
and
Safety
,
where
they
are
to
be
found
.
Places
of
this
import
are
obvious
and
frequent
.
And
Samuel
said
unto
the
People
,
Fear
not
:
ye
have
done
all
this
wickedness
,
yet
turn
not
aside
from
following
the
Lord
,
but
serve
the
Lord
with
all
your
heart
:
And
turn
ye
not
aside
:
FOR
THEN
SHOVLD
YE
GO
AFTER
VAIN
THINGS
,
WHICH
CANNOT
PROFIT
,
NOR
DELIVER
,
for
they
are
vain
.
For
the
Lord
will
not
forsake
His
People
[
](A41481-e164010-b)a
a
1
Sam.
2.
20
,
21
,
&c.
,
&c.
So
again
:
Trust
not
in
oppression
:
become
not
vain
in
robbery
:
if
riches
encrease
,
set
not
your
heart
upon
them
[
](A41481-e164040-b)b
b
Psal.
62.
10
.
Immediately
before
(
speaking
of
God
)
he
had
said
;
Trust
Him
at
all
times
:
ye
People
,
pour
out
your
Heart
before
Him
:
God
is
a
Refuge
for
us
.
S●lah
.
Surely
men
of
low
degree
are
vanity
:
and
men
of
high
degree
are
a
lye
:
to
be
layd
in
the
ballance
,
they
are
altogether
lighter
then
vanity
.
Elsewhere
:
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
riches
certainly
make
themselves
wings
[
](A41481-e164070-b)c
c
Prov.
23.
5
.
So
also
:
Thus
saith
the
Lord
,
cursed
be
the
man
,
that
trusteth
in
man
,
and
maketh
flesh
his
arm
,
and
whose
heart
departeth
from
the
Lord
.
For
he
shall
be
like
the
heath
in
the
desart
[
](A41481-e164090-b)d
d
Jer.
17.
5
,
6
,
&c.
(
To
omit
other
passages
of
like
consideration
without
end
.
)
It
being
then
the
constant
manner
of
God
in
His
Addressments
unto
men
,
to
disswade
them
from
begging
their
bread
in
desolate
places
,
from
laying
out
their
silver
for
that
which
is
not
bread
,
from
leaning
upon
broken
reeds
,
from
expecting
Rain
from
Clouds
without
water
,
from
putting
their
trust
in
things
that
cannot
help
,
or
profit
,
&c.
it
is
at
no
hand
to
be
beleeved
,
that
He
will
counsel
or
command
any
man
to
buy
gold
,
or
white
rayment
of
Jesus
Christ
,
unless
He
knew
that
He
had
both
the
one
and
the
other
for
them
;
to
depend
upon
Him
for
Salvation
,
unless
this
great
and
blessed
commodity
were
in
his
Hand
ready
for
them
.
Yea
it
is
the
manner
of
God
(
and
so
of
the
Lord
Christ
also
)
to
take
men
off
,
and
turn
their
expectations
and
dependencies
aside
even
from
himself
,
in
respect
of
a
receiving
such
things
from
Him
,
which
He
finds
them
inclined
to
expect
from
him
,
and
himself
in
no
posture
of
minde
or
will
to
give
them
.
Upon
this
account
He
speaketh
unto
Jeremy
thus
:
Therefore
pray
not
thou
for
this
people
,
neither
lift
up
cry
or
prayer
for
them
,
neither
make
intercession
to
me
:
for
I
will
not
hear
thee
[
](A41481-e164170-b)e
e
Jer.
7.
16
.
The
emphasis
of
all
this
variety
of
express●on
,
pray
not
,
lift
not
up
cry
,
nor
prayer
,
make
no
intercession
,
&c.
standeth
(
I
conceive
)
in
this
;
viz.
to
declare
,
that
when
He
is
fully
purposed
and
resolved
not
to
do
a
thing
,
He
would
not
have
any
thing
at
all
,
little
or
much
in
one
kinde
or
other
,
done
by
the
Creature
for
the
obtaining
of
it
at
His
hand
.
He
expresseth
himself
once
and
again
to
the
same
Prophet
in
words
of
like
effect
,
and
(
almost
)
of
the
same
tenor
[
](A41481-e164200-b)f
f
Jer.
11.
14
14
,
11
.
So
when
He
perceived
that
Amaziah
and
the
men
of
Judah
expected
and
depended
upon
his
presence
with
those
hundred
thousand
men
of
valor
,
which
they
had
hired
with
a
great
sum
of
money
out
of
Israel
to
assist
them
against
the
Edomites
,
and
He
was
fully
purposed
not
to
be
present
with
them
,
or
to
prosper
them
in
Battel
,
He
gave
knowledg
unto
Amaziah
and
those
with
him
accordingly
,
and
by
an
express
from
himself
by
the
hand
of
a
Prophet
,
advised
him
to
discharge
this
Army
,
which
accordingly
he
did
,
and
prospered
[
](A41481-e164260-b)g
g
2
Chron.
25
6
,
7
,
&c.
.
In
like
manner
,
our
Saviour
in
the
Gospel
,
knowing
that
the
Scribe
,
who
came
unto
him
with
this
profession
,
Master
,
I
will
follow
thee
whither
soever
thou
goest
[
](A41481-e164290-b)h
h
Mat.
8.
19
,
expected
some
great
accommodations
by
him
in
the
World
,
quenched
his
expectations
in
this
kinde
,
with
this
water
cast
upon
them
;
The
Foxes
have
holes
,
and
the
Birds
of
the
ayr
have
nests
:
but
the
Son
of
man
hath
not
where
to
lay
His
Head
[
](A41481-e164310-b)i
i
Mat.
8.
20
.
That
passage
also
of
his
to
his
Disciples
savors
much
of
the
same
spirit
:
In
my
Fathers
House
are
many
Mansions
:
IF
IT
WERE
NOT
SO
,
I
WOVLD
HAVE
TOLD
YOV
[
](A41481-e164330-b)k
k
John
14.
2
,
&c.
Clearly
implying
,
that
his
disposition
and
spirit
stood
to
deal
clearly
and
plainly
with
them
about
such
things
,
which
they
might
,
and
might
not
,
expect
from
him
:
and
that
he
would
not
suffer
them
to
look
for
more
from
him
,
then
what
he
was
fully
able
and
provided
of
,
and
withall
ready
and
willing
,
to
confer
upon
them
.
And
it
being
(
as
we
all
know
)
the
determinate
Counsel
,
and
most
fixed
Will
and
Purpose
of
God
,
not
to
give
Salvation
unto
final
Impenitents
and
Unbeleevers
,
he
hath
openly
and
aloud
proclaimed
the
thing
accordingly
in
the
hearing
of
all
the
World
,
that
Men
might
not
be
deceived
,
frustrated
,
or
undone
,
by
any
their
expectations
from
him
in
this
kinde
.
So
that
we
may
without
the
least
regret
of
minde
or
thought
conclude
,
that
God
enjoyneth
no
man
,
requireth
no
man
to
beleeve
on
Jesus
Christ
for
Salvation
,
or
to
expect
Salvation
by
him
,
but
onely
those
,
for
whom
he
hath
purchased
,
or
provided
Salvation
,
and
is
accordingly
ready
and
willing
to
give
it
unto
them
.
Therefore
if
the
Doctrine
of
our
Adversaries
be
Orthodox
,
which
teacheth
,
that
Christ
dyed
not
for
all
Men
,
but
for
the
Elect
onely
;
certain
it
is
,
that
none
but
the
Elect
are
enjoyned
by
God
to
beleeve
on
him
for
Salvation
:
and
consequently
,
no
other
Person
,
who
beleeveth
not
on
him
,
transgresseth
any
Commandment
of
God
in
this
his
non-beleeving
,
and
so
cannot
be
liable
unto
any
Condemnation
at
all
thereby
,
much
less
to
the
Condemnation
of
Hell
.
This
for
Proof
of
the
Major
Proposition
in
the
Argument
last
proposed
.
The
Tenor
of
the
Minor
was
this
;
But
there
are
many
that
will
be
found
§.
23.
liable
to
Condemnation
,
yea
that
will
be
actually
condemned
,
for
Unbelief
.
This
Proposition
hath
(
I
conceive
)
such
pregnant
affinity
with
the
express
and
unavoydable
letter
of
the
Scripture
,
that
the
mention
of
a
place
or
two
,
speaking
to
the
point
,
will
be
proof
in
abundance
.
He
that
beleeveth
on
Him
,
is
not
condemned
:
but
He
that
beleeveth
not
,
[
viz.
in
case
this
Son
of
God
hath
been
declared
,
or
preached
unto
him
:
for
it
is
a
non-beleeving
in
this
case
onely
of
which
he
here
speaketh
,
]
is
condemned
already
,
because
He
hath
not
beleeved
in
the
Name
of
the
onely
begotten
Son
of
God
[
](A41481-e164430-b)l
l
Iohn
3.
18
.
Is
condemned
already
;
i.
e.
his
Sin
in
not
beleeving
,
is
so
notorious
,
and
so
provoking
in
the
sight
of
God
,
that
it
carries
Condemnation
(
as
it
were
)
in
the
very
face
of
it
,
and
renders
the
Person
guilty
,
as
good
as
condemned
,
before
the
sentence
of
Condemnation
passeth
from
the
mouth
of
the
Judg
upon
him
;
according
to
the
ancient
saying
,
Illo
nocens
se
damnat
,
quo
peccat
,
die
.
i.
e.
The
self
same
day
wherein
He
sinneth
,
The
Person
guilty
,
Himself
condemneth
.
Yea
the
Scripture
it self
,
the
better
to
set
forth
the
greatness
and
great
danger
of
the
sin
of
Unbelief
,
speaketh
of
it
much
after
the
same
manner
.
It
was
necessary
(
say
Paul
and
Barnabas
with
great
boldness
unto
the
Jews
)
that
the
Word
of
God
should
first
have
been
spoken
unto
you
:
but
seeing
ye
put
it
from
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
and
judg
,
[
or
,
adjudg
,
decernitis
]
your selves
unworthy
of
eternal
life
,
[
i.
e.
saith
Beza
,
by
this
your
own
fact
,
pass
sentence
,
as
it
were
,
and
give
Judgment
against
your selves
[
](A41481-e164600-b)m
m
Hoc
vestro
facto
que
si
sentent●a
in
vos
lata
st●tuitis
&
deccraitis
.
lo
,
we
turn
to
the
Gentiles
[
](A41481-e164620-b)n
n
Acts
13.
46
.
Their
rejecting
,
or
non-beleeving
in
Christ
,
revealed
by
the
Ministry
of
the
Gospel
unto
them
,
is
interpreted
by
the
Holy
Ghost
,
as
a
sentence
of
Condemnation
pronounced
against
themselves
by
themselves
.
So
again
:
He
that
beleeveth
not
,
shall
be
damned
[
](A41481-e164660-b)o
o
Mark
16.
16
;
meaning
,
not
onely
(
if
so
much
)
for
his
other
sins
,
as
for
his
non-beleeving
;
as
is
fully
evident
from
other
places
,
where
the
high-provokingness
of
the
sin
of
Unbelief
in
the
sight
of
God
,
is
very
plainly
and
significantly
asserted
.
For
if
the
Word
spoken
by
Angels
was
stedfast
,
and
every
transgression
&
disobedience
received
a
just
recompence
of
reward
,
How
shall
we
escape
if
we
neglect
so
great
Salvation
,
Which
at
first
began
to
be
spoken
by
the
Lord
[
](A41481-e164680-b)p
p
Heb.
2.
2
,
3
,
&c.
When
he
saith
,
if
we
neglect
so
great
a
Salvation
,
he
expresseth
,
or
points
at
Unbelief
,
in
the
ordinary
,
and
most
proper
cause
of
it
,
viz.
negligence
,
or
contempt
of
the
Gospel
,
and
of
the
Grace
therein
offered
by
God
unto
the
World
;
which
neglect
,
or
contempt
,
are
sins
highly-offensive
and
displeasing
unto
Him
.
This
appears
yet
more
plainly
in
the
Parable
of
the
marriage
▪
feast
,
or
great
Supper
,
where
,
upon
the
report
of
the
servant
(
sent
forth
to
invite
the
guests
)
of
their
slight
pretences
for
their
not
coming
,
the
Master
of
the
Feast
is
said
to
have
been
angry
;
and
in
the
heat
of
His
Anger
,
to
have
said
,
that
none
of
those
men
that
were
bidden
should
taste
of
His
Supper
[
](A41481-e164740-b)q
q
Luk.
14.
21
,
24
.
Besides
,
the
sin
of
Unbelief
,
is
interpreted
by
the
Holy
Ghost
Himself
,
as
a
giving
of
the
lye
to
God
,
or
(
which
is
the
same
)
the
making
of
Him
a
lyar
:
and
in
this
respect
it
must
be
a
sin
highly
exasperating
and
provoking
Him
;
and
consequently
must
needs
be
a
sin
exposing
the
sinner
unto
Condemnation
.
He
that
beleeveth
not
God
,
hath
made
Him
a
lyar
,
because
He
beleeveth
not
the
record
that
God
gave
of
His
Son
[
](A41481-e164770-b)r
r
1
Iohn
5.
10
.
This
Proposition
then
being
unquestionable
,
viz.
that
Unbelief
,
and
that
by
way
of
demerit
,
as
well
(
if
not
rather
)
as
any
other
sin
,
and
not
by
the
meer
pleasure
,
or
appointment
of
God
onely
,
rendereth
men
justly
obnoxious
unto
Condemnation
,
the
Argument
of
the
last
Proposal
stands
impregnable
against
all
assaults
:
and
therefore
Christ
dyed
for
all
Men
without
exception
,
and
not
for
the
Elect
onely
.
The
Truth
of
this
Conclusion
I
evince
by
this
Demonstration
also
.
If
§.
24.
Argum.
8.
Christ
d●ed
not
for
all
Men
,
but
for
the
Elect
onely
,
then
did
God
put
the
World
(
I
mean
,
the
generality
of
Mankinde
)
into
a
far
better
and
more
desirable
estate
and
condition
,
in
the
first
Adam
,
and
under
the
Law
of
Works
,
then
He
hath
don●
in
the
second
Adam
,
or
under
the
Law
of
Grace
:
But
this
is
not
so
:
the
World
was
not
at
first
put
by
God
into
a
better
condition
in
the
first
Adam
,
or
under
the
Law
of
Works
,
then
it
is
in
the
second
Adam
,
and
under
the
Law
of
Grace
.
Ergo.
In
this
Argument
,
I
do
not
apprehend
,
what
,
according
to
the
Principles
of
our
Adversaries
themselves
,
can
reasonably
be
denyed
.
The
Consequence
in
the
Proposition
opposeth
none
of
these
Principles
.
For
(
doubtless
)
none
of
them
gainsayeth
any
of
these
Positions
;
Either
,
1.
That
it
is
a
better
and
more
desirable
condition
,
to
be
in
a
capacity
,
or
under
a
possibility
of
being
saved
,
then
to
be
in
an
utter
incapacity
,
or
under
an
absolute
impossibility
of
obtaining
this
Blessedness
.
Or
,
2.
That
in
the
first
Adam
,
all
Men
were
alike
salvable
,
being
all
furnished
with
gracious
abilities
for
the
doing
of
the
Will
of
God
,
and
for
the
observing
of
that
Law
,
upon
the
observation
whereof
their
Life
and
Peace
depended
,
even
as
Adam
himself
was
furnished
in
this
kinde
,
with
whom
all
Men
stood
in
one
and
the
same
condition
.
Or
,
3.
(
and
lastly
)
That
the
generality
,
or
far
greatest
part
of
Mankinde
,
are
not
brought
into
a
capacity
of
Salvation
by
the
second
Adam
,
no
satisfaction
or
attonement
being
made
for
their
Sins
by
Him
.
They
who
grant
these
three
Conclusions
,
if
they
be
willing
to
be
led
by
their
own
light
,
cannot
stumble
at
the
Consequence
in
the
Major
Proposition
.
Nor
can
I
conceive
wherein
the
Minor
should
offend
them
.
For
it
is
the
uncontroverted
sence
of
all
Divines
(
as
far
as
yet
I
understand
)
that
the
second
Adam
is
far
a
greater
Benefactor
to
Mankinde
,
then
the
first
Adam
was
,
even
whilest
his
innocency
remained
with
him
:
and
that
the
condition
of
men
in
general
,
is
much
better
under
the
second
Covenant
,
the
Covenant
of
Grace
,
then
it
was
under
the
first
,
the
Law
or
Covenant
of
Works
.
Nor
is
it
at
any
hand
worthy
belief
,
that
God
should
put
the
World
into
a
better
estate
,
or
posture
of
well-being
in
the
first
Man
,
who
was
from
the
Earth
,
earthy
,
then
in
the
second
Man
,
who
is
the
Lord
from
Heaven
:
especially
considering
,
that
it
is
the
constant
method
of
the
Almighty
in
His
Works
and
Dispensations
,
to
begin
with
that
which
is
less
perfect
,
to
proceed
unto
that
which
is
more
,
and
to
conclude
with
that
which
is
most
perfect
of
all
.
—
First
the
blade
(
saith
our
Saviour
)
and
then
the
ear
,
and
after
that
(
in
the
last
place
)
the
full
corn
in
the
ear
[
](A41481-e165020-b)s
s
Mark
4.
28
.
And
the
Apostle
tells
us
(
in
another
case
)
that
when
that
which
is
perfect
is
come
,
that
which
is
in
part
[
or
,
unperfect
]
shall
be
done
away
[
](A41481-e165050-b)t
t
1
Cor.
13.
10
.
So
that
(
it
seems
)
that
which
is
perfect
,
is
still
hindmost
,
in
the
retinue
of
Gods
Proceedings
,
as
Rachel
and
her
children
were
in
Jacobs
march
,
when
He
went
to
meet
his
Brother
Esau
[
](A41481-e165100-b)u
u
Gen
,
33
;
2
.
Thus
God
,
who
at
sundry
times
,
and
in
divers
manners
spake
in
time
past
unto
the
Fathers
by
Prophets
,
in
these
last
days
hath
spoken
unto
us
by
His
Son
[
](A41481-e165120-b)x
x
Heb.
1.
1
,
2
.
But
the
path
we
now
speak
of
hath
been
so
much
occupyed
,
and
beaten
with
the
feet
of
the
Providence
of
the
most
wise
God
,
that
it
is
visible
enough
to
all
the
World
.
As
to
the
Particular
in
hand
,
viz.
that
the
Grace
of
God
abounds
to
the
World
much
more
in
the
latter
,
the
new
Covenant
which
He
hath
struck
with
it
in
Jesus
Christ
,
then
it
did
in
the
former
Covenant
made
with
it
in
Adam
,
appears
,
as
in
general
by
those
glorious
things
that
are
every
where
spoken
of
the
latter
Covenant
,
above
any
thing
so
much
as
intimated
concerning
the
former
;
so
more
particularly
from
that
Consideration
which
the
Apostle
suggests
unto
us
in
this
Passage
.
And
not
as
it
was
by
one
that
sined
,
so
is
the
gift
▪
for
the
Judgment
was
by
one
unto
Condemnation
:
but
the
free
gift
is
of
many
offences
unto
Justification
[
](A41481-e165170-b)y
y
Rom.
5.
16
.
Whereas
he
saith
,
that
the
Judgment
was
by
one
[
i.
e.
by
reason
of
,
or
,
upon
the
commission
of
,
one
sin
onely
,
as
appears
from
the
antithesis
in
the
latter
clause
,
but
the
free
gift
is
of
many
offences
,
]
unto
Condemnation
.
He
plainly
informeth
us
,
that
the
first
Covenant
made
with
the
World
in
the
first
Adam
,
was
so
narrow
,
peremptory
,
and
strict
,
that
in
case
any
Person
of
Mankinde
,
should
at
any
time
,
and
though
but
once
,
have
tript
,
or
step'd
aside
from
any
thing
commanded
therein
,
He
became
presently
a
dead
man
hereby
,
wholly
bereft
of
all
hope
or
possibility
of
being
ever
recovered
,
or
restored
to
the
Favor
of
God
,
by
means
of
this
Covenant
,
according
to
that
cited
by
the
same
Apostle
:
Cursed
is
every
one
THAT
CONTINVETH
not
IN
ALL
things
which
are
written
in
the
book
of
the
Law
to
do
them
[
](A41481-e165250-b)z
z
Gal.
3.
10
▪
Whereas
,
the
Covenant
of
Grace
made
with
the
World
in
Jesus
Christ
,
is
[
as
we
are
taught
in
the
words
,
but
the
free
Gift
is
of
many
offences
unto
Justification
]
so
above
measure
gracious
,
that
though
a
man
sinneth
oft
,
yea
and
this
very
grievously
,
yet
he
is
not
hereby
cut
off
from
an
Hope
of
re-enjoying
the
Love
of
God
;
nay
by
the
express
Tenor
of
this
Covenant
,
he
hath
assurance
from
God
,
that
upon
his
Repentance
,
his
Sins
,
how
many
soever
,
of
what
nature
soever
,
shall
be
forgiven
him
;
yea
and
this
sealed
unto
him
by
Baptism
,
according
to
that
of
the
Evangelists
:
John
preached
the
Baptism
of
Repentance
for
the
Remission
of
sins
[
](A41481-e165290-b)a
a
Mark
1.
4
Luke
3.
3
;
i.
e.
preached
this
Doctrine
,
that
by
that
Baptism
which
he
was
commanded
to
administer
,
God
did
confirm
,
or
seal
unto
Men
the
Remission
of
their
sins
upon
their
Repentance
;
in
such
a
sence
and
manner
,
as
Abraham
is
said
to
have
received
the
sign
of
Circumcision
,
a
seal
of
the
Righteousness
of
his
Faith
[
](A41481-e165350-b)b
b
Rom.
4.
11
,
&c.
i.
e.
of
that
Justification
,
or
Forgiveness
of
Sins
,
which
God
,
upon
,
and
by
means
of
His
Beleeving
,
had
conferred
upon
Him
.
This
by
the
way
.
At
what
door
of
evasion
an
escape
can
be
made
from
the
hand
of
this
Argument
,
§.
25.
I
cannot
readily
imagine
.
If
the
Cause
▪
we
oppose
be
any
ways
defensible
against
it
,
it
is
by
some
such
Plea
as
this
.
The
World
,
or
Mankinde
,
may
be
said
to
be
put
into
a
better
condition
by
Christ
,
or
by
the
Covenant
of
Grace
,
then
it
was
by
Adam
,
and
by
the
Covenant
of
Works
,
in
as
much
as
a
considerable
part
hereof
is
by
Christ
put
into
such
a
capacity
of
Salvation
,
which
shall
certainly
be
actuated
,
and
so
a
great
number
of
men
certainly
saved
;
whereas
in
Adam
,
though
all
Men
were
in
a
capacity
,
or
under
a
possibility
of
Salvation
,
yet
this
capacity
was
so
narrow
,
weak
,
or
remote
,
that
there
was
little
Hope
,
or
probability
,
that
any
man
would
be
saved
by
the
means
or
advantage
thereof
,
which
accordingly
(
as
we
know
)
came
to
pass
.
Now
is
it
not
better
for
a
Family
,
or
other
Community
of
men
,
to
have
good
assurance
,
that
some
of
their
members
shall
have
great
matters
of
Honor
and
Estate
bestowed
upon
them
,
though
all
the
rest
were
made
uncapable
of
such
Priviledges
,
then
to
be
at
an
uncertainty
whether
any
one
of
them
shall
be
preferred
in
this
kinde
,
or
no
?
To
this
I
answer
,
1.
It
is
at
no
hand
to
be
granted
,
that
the
whole
species
,
or
generality
of
Mankind
,
were
in
Adam
invested
only
with
a
narrow
,
faint
,
remote
capacity
of
Salvation
,
or
of
Happiness
.
For
,
1.
They
were
created
in
an
actual
possession
of
happiness
,
and
with
the
light
of
Gods
countenance
shining
brightly
upon
them
.
They
were
all
made
upright
,
or
righteous
[
](A41481-e165460-b)c
c
Eccles.
7.
29
,
and
in
the
Image
of
God
[
](A41481-e165480-b)d
d
Gen.
1.
27
:
and
so
could
not
be
miserable
;
and
consequently
,
in
no
danger
,
or
likelihood
,
of
becoming
miserable
;
for
such
a
condition
as
this
,
had
(
it
self
)
been
Misery
.
As
for
the
possibility
of
becoming
miserable
,
with
,
and
under
which
they
were
created
,
it
imported
neither
danger
,
nor
likelyhood
,
of
their
becoming
miserable
,
being
nothing
else
but
an
essential
distinguishing
badg
of
their
Creature
▪
ship
,
without
which
they
could
no
more
be
made
,
then
water
without
moysture
,
or
the
Earth
without
a
shadow
projectible
from
it
.
2.
Concerning
the
matter
of
event
,
nothing
can
be
inferred
from
hence
touching
any
slipperiness
of
the
place
,
or
ground
,
on
which
they
stood
in
Adam
.
The
greatest
unlikelyhoods
sometimes
take
place
,
when
probabilities
vanish
,
and
turn
to
nothing
,
as
in
the
fulfilling
of
that
pair
of
Predictions
by
our
Saviour
,
Many
that
are
first
,
shall
be
last
;
and
the
last
,
shall
be
first
[
](A41481-e165510-b)e
e
Matt.
19.
30
.
The
Kings
of
the
Earth
(
saith
Jeremy
in
his
Lamentations
)
and
all
the
inhabitants
of
the
world
would
not
have
beleeved
,
that
the
adversary
and
the
enemy
should
have
entred
into
the
gates
of
Jerusalem
[
](A41481-e165550-b)f
f
Lam.
4
12
:
and
yet
we
know
they
did
enter
.
Who
would
have
said
that
David
,
a
man
attested
by
God
Himself
for
a
man
after
His
own
Heart
,
and
one
that
would
fulfil
all
His
Pleasure
,
a
man
taught
by
God
from
his
youth
[
](A41481-e165600-b)g
g
Psal.
71.
17
,
to
whom
the
Statutes
and
Judgments
of
God
,
were
sweeter
●hen
the
Hony
,
and
the
Hony
comb
[
](A41481-e165640-b)h
h
Psal.
19.
10
,
more
to
be
desired
then
gold
,
then
much
fine
gold
[
](A41481-e165660-b)i
i
Ibid.
,
a
man
that
had
as
great
delight
in
the
way
of
Gods
Testimonies
,
as
in
all
manner
of
riches
[
](A41481-e165680-b)k
k
Psal.
119.
14
,
who
was
afflicted
and
ready
to
dye
from
his
youth
up
[
](A41481-e165700-b)l
l
Psal.
88.
15
,
(
i.
e.
sorely
,
deeply
,
and
constantly
exercised
with
afflictions
from
first
to
last
,
)
Who
(
I
say
)
would
have
said
that
such
a
man
as
this
,
would
,
together
with
Adultery
,
have
committed
Murther
,
and
this
upon
the
vilest
and
most
execrable
terms
,
that
such
a
sin
(
I
suppose
)
was
ever
known
to
be
committed
by
any
man
?
And
yet
we
know
that
such
a
thing
was
done
even
by
this
man
.
So
again
,
who
would
have
said
(
but
onely
He
,
to
whom
the
Darkness
and
the
Light
are
both
alike
[
](A41481-e165740-b)m
m
Psal.
139
;
12
)
that
Peter
,
a
Disciple
so
zealously
devoted
unto
his
Lord
and
Master
,
whose
Heart
a
little
before
was
set
to
stand
by
Him
,
though
all
m●n
besides
should
forsake
Him
,
yea
rather
to
dye
with
Him
,
then
deny
Him
[
](A41481-e165800-b)n
n
Mat.
26.
35
,
should
,
all
this
notwithstanding
,
soon
after
,
no●
onely
deny
Him
,
and
that
upon
no
great
account
of
danger
,
but
forswear
Him
also
once
and
again
,
and
this
with
a
curse
[
](A41481-e165830-b)o
o
Mat.
26
,
70
,
72
,
74
?
By
these
,
and
many
like
experiments
that
might
be
added
,
it
sufficiently
(
I
presume
)
appears
,
that
the
miscarrying
of
all
Men
in
Adam
is
no
sufficient
Argument
of
any
deficiency
in
the
foundation
of
their
standing
,
and
remaining
happy
,
in
Him
.
Yea
,
3.
(
and
lastly
,
for
this
)
They
stood
upon
as
good
terms
in
Adam
for
the
continuance
of
that
Happiness
,
in
the
fruition
whereof
they
were
created
,
and
consequently
for
escaping
Death
and
Misery
,
as
men
ordinarily
wish
or
desire
for
the
security
of
their
lives
,
their
estates
,
and
what
otherwise
is
dear
unto
them
.
For
who
desireth
any
better
terms
of
assurance
for
his
life
,
or
estate
,
then
to
be
able
to
defend
and
make
good
the
one
and
the
other
against
all
assailants
,
that
can
possibly
invade
,
or
endanger
them
;
and
withall
to
be
in
a
sufficient
capacity
of
knowing
or
discovering
,
when
any
attempt
or
assault
shal
be
made
upon
them
?
Such
a
Security
as
this
had
all
Mankinde
in
Adam
for
the
perpetuation
of
that
good
and
happy
condition
,
which
was
their
Portion
from
the
gracious
and
bountiful
Hand
of
their
Creator
,
in
the
day
wherein
He
created
them
.
They
were
endued
with
strength
every
ways
sufficient
to
withstand
all
Tempters
,
and
Temptations
unto
Sin
,
yea
and
were
in
a
regular
capacity
to
have
discovered
the
approach
of
any
temptation
,
and
of
whatsoever
might
endanger
them
;
and
so
to
have
preserved
the
unspont●dness
of
their
native
integrity
;
and
consequently
to
have
maintained
themselves
in
an
uninterrupted
Possession
of
that
rich
and
happy
inheritance
,
which
was
vested
in
them
by
the
Law
of
their
Creation
.
Therefore
▪
2.
The
comparison
of
the
Family
,
or
Community
specified
in
the
Objection
,
is
altogether
irrelative
to
the
case
in
hand
:
and
besides
it
demands
that
,
as
reasonable
to
be
granted
,
which
is
nothing
less
.
For
it
is
not
better
for
the
generality
of
a
Family
,
or
greater
Community
of
men
,
that
some
few
of
the
members
either
of
the
one
,
or
the
other
,
should
have
the
greatest
assurance
that
can
be
given
,
of
the
greatest
things
that
can
be
enjoyed
,
all
the
rest
of
their
members
being
left
to
unavoydable
beggery
,
torment
,
and
misery
,
then
that
all
Particulars
of
either
should
be
put
into
such
a
capacity
,
and
way
of
being
all
honorable
and
happy
,
that
by
a
regular
,
prudent
,
and
careful
behavior
of
themselves
,
and
managing
the
opportunities
which
are
before
them
,
there
should
none
of
them
miscarry
,
nor
fail
of
such
enjoyments
.
For
thus
the
Comparison
ought
to
be
stated
,
to
make
it
truly
representative
of
the
great
business
,
whereof
we
are
in
travel
.
Now
it
is
not
better
for
the
generality
of
a
State
,
or
great
Commonwealth
,
that
some
two
or
three
,
or
some
small
and
inconsiderable
number
of
the
members
or
inhabitants
thereof
,
should
be
great
Favorites
of
the
Prince
,
or
of
those
in
chief
place
,
and
have
Riches
,
Honors
,
Offices
and
places
of
Power
heap'd
upon
them
without
end
,
all
the
rest
being
made
slaves
,
and
devested
of
all
capacity
,
so
much
as
of
any
tolerable
subsisting
in
the
State
,
then
it
would
be
,
that
all
and
every
of
the
said
members
,
or
inhabitants
,
should
be
put
into
an
hopeful
and
ready
way
,
by
their
regular
industry
and
honest
demeanor
of
themselves
,
to
thrive
,
and
lift
up
their
heads
,
and
live
like
men
;
although
in
the
mean
time
they
might
,
either
through
voluntary
and
supine
carelessness
and
sloath
,
or
through
some
vile
practices
otherwise
,
deprive
themselves
of
such
Happiness
.
That
cannot
be
better
for
the
generality
of
any
Community
of
men
,
which
induceth
an
absolute
necessity
of
extream
Misery
upon
the
far
greater
part
of
them
,
though
attended
with
all
imaginable
advantages
to
some
few
,
then
that
which
is
as
an
effectual
door
opened
unto
them
all
,
unto
all
Happiness
,
although
it
be
not
so
opened
,
but
that
they
may
,
through
a
supine
negligence
,
and
unfaithfulness
to
their
own
interest
,
shut
it
against
themselves
.
That
which
is
worse
for
the
greater
part
,
cannot
be
better
for
the
whole
.
So
then
our
Argument
last
propounded
remains
still
in
full
force
:
Christ
certainly
dyed
for
all
Men
;
because
otherwise
the
World
,
or
generality
of
Mankinde
,
should
have
been
better
,
and
more
graciously
delt
with
,
and
provided
for
by
God
,
in
the
first
Adam
,
then
in
the
second
.
The
same
Doctrine
I
confirm
yet
further
by
the
seal
and
warrant
of
this
§.
26.
Argum.
9.
Argument
.
If
Christ
dyed
not
for
all
Men
without
exception
,
then
no
man
whatsoever
,
in
his
unregenerate
estate
,
stands
bound
to
beleeve
in
Him
,
or
to
depend
on
Him
,
at
least
with
any
certainty
of
Faith
,
or
Hope
,
for
Salvation
.
But
there
are
many
Men
who
in
their
unregenerate
estates
,
stand
bound
thus
to
beleeve
in
Him
,
and
depend
upon
Him
;
yea
all
Men
without
exception
(
at
least
all
,
that
have
not
yet
sinned
the
sin
unpardonable
)
stand
bound
thus
to
beleeve
,
and
thus
to
depend
.
Ergo.
The
Reason
of
the
sequel
in
the
former
Proposition
,
is
,
because
no
man
stands
bound
to
do
that
,
which
he
hath
not
a
sufficient
ground
,
or
reason
to
do
;
or
(
to
speak
somewhat
more
warily
)
for
the
doing
of
which
there
is
no
sufficient
ground
or
reason
.
Yea
the
doing
of
any
thing
upon
such
terms
(
I
mean
,
without
a
sufficient
ground
in
Reason
for
the
doing
it
)
is
an
act
irregular
,
sinful
,
and
displeasing
unto
God
.
That
the
Soul
be
without
Knowledg
(
saith
Solomon
)
it
is
not
good
:
and
he
that
hasteth
with
his
feet
,
sinneth
[
](A41481-e165970-b)p
p
Prov.
19.
2
.
The
former
clause
was
rendered
somewhat
more
plainly
in
our
former
Translation
,
thus
:
Without
Knowledg
,
the
minde
is
not
good
;
i.
e.
though
a
man
in
what
he
doth
,
means
,
or
intends
never
so
well
,
yet
unless
he
knows
,
or
apprehends
,
a
sufficient
Reason
or
ground
for
what
he
doth
,
his
good
meaning
will
not
justifie
him
,
or
make
him
sinless
in
his
action
:
according
to
what
followeth
in
the
latter
clause
▪
But
he
that
hasteth
with
his
feet
,
i.
e.
that
is
forwarder
in
his
affections
,
then
in
his
Judgment
,
that
falls
upon
action
,
before
he
knows
a
good
cause
why
and
wherefore
he
so
acteth
,
sinneth
.
Upon
this
account
our
Saviour
reproveth
the
man
,
that
saluted
Him
by
that
honorable
and
divine
Title
of
,
Good
:
Why
callest
thou
me
,
Good
?
there
is
none
good
,
but
one
,
which
is
God
[
](A41481-e166020-b)q
q
Mat.
19
,
17
.
Doubtless
the
meaning
of
the
man
,
in
stiling
Him
,
Good
,
was
good
,
and
proceeded
from
a
reverend
Opinion
of
Him
:
yea
in
stiling
Him
,
Good
,
he
spake
nothing
but
Truth
(
and
that
according
to
our
Saviours
own
Principles
)
in
as
much
as
He
was
(
indeed
)
God
.
Yet
because
the
man
had
not
this
knowledg
of
him
,
and
so
no
sufficient
Reason
for
what
he
did
,
or
said
,
in
calling
Him
,
Good
,
therefore
He
reproveth
him
for
so
doing
,
or
speaking
.
To
this
Point
also
lieth
that
of
the
Apostle
,
Whatsoever
is
not
of
Faith
,
is
sin
[
](A41481-e166080-b)r
r
Rom.
14
,
23
:
i.
e.
whatsoever
a
man
doth
,
not
having
a
sufficient
ground
in
Reason
,
one
,
or
more
,
on
which
to
ground
a
Belief
,
or
Perswasion
,
of
the
lawfulness
of
it
,
is
sinful
;
viz.
quoad
hominem
,
in
respect
of
the
doer
,
not
always
,
or
necessarily
,
quoad
rem
,
or
in
the
nature
of
the
thing
it self
.
Yea
to
beleeve
any
thing
,
without
a
sufficient
ground
in
Reason
to
satisfie
or
convince
a
man
of
the
truth
of
it
,
the
Holy
Ghost
termeth
the
Belief
of
the
simple
,
or
foolish
,
according
to
that
of
Solomon
,
The
simple
beleeveth
every
word
[
](A41481-e166130-b)s
s
Prov.
14.
15
;
or
(
as
our
former
Translation
read
it
)
The
foolish
will
beleeve
every
thing
,
[
i.
e.
as
well
that
,
for
which
there
is
good
Reason
why
it
should
be
true
,
as
that
for
which
there
is
none
,
]
which
is
a
lash
,
loose
,
and
unsavory
kinde
of
Faith
,
and
such
as
God
relisheth
not
,
regardeth
not
,
no
not
when
the
object
of
it
,
or
the
thing
beleeved
,
is
a
Truth
.
For
God
(
as
the
wise
man
informeth
us
)
delighteth
not
in
fools
[
](A41481-e166170-b)t
t
Eccles.
5.
4
.
So
that
if
there
be
no
sufficient
ground
in
Reason
,
why
any
unregenerate
Person
should
beleeve
or
depend
on
Christ
for
Salvation
with
certainty
of
Faith
,
most
certain
it
is
that
he
stands
not
bound
in
duty
hereunto
.
Now
if
Christ
dyed
onely
for
the
Elect
,
and
no
unregenerate
person
certainly
knoweth
,
or
can
know
,
that
he
is
one
of
the
Elect
,
it
is
a
clear
case
that
he
can
have
no
sufficient
ground
in
Reason
to
beleeve
or
depend
upon
Him
upon
such
terms
.
That
no
unregenerate
man
certainly
knoweth
,
or
can
know
,
that
he
is
one
of
the
Elect
,
hath
been
proved
formerly
,
and
that
ex
abundanti
;
viz.
where
it
was
fully
evinced
,
that
no
unregenerate
Person
hath
so
much
as
any
probable
ground
,
whereon
to
judg
that
he
is
Elected
.
If
it
be
objected
;
Yes
,
an
unregenerate
Person
hath
the
Command
of
God
to
beleeve
,
or
depend
,
on
Christ
for
Salvation
:
and
this
is
a
sufficient
ground
in
Reason
for
him
to
do
accordingly
;
To
this
I
answer
,
by
granting
the
whole
Argument
;
but
retrench
,
that
if
unregenerate
Persons
have
the
Command
of
God
to
depend
on
him
for
Salvation
,
it
is
upon
the
ground
lately
evinced
[
](A41481-e166240-b)u
u
Sect.
22.
of
this
Chap.
,
above
all
contradiction
,
viz.
that
there
is
Salvation
in
Him
for
them
;
and
consequently
,
purchased
by
him
for
them
by
his
Death
.
For
He
hath
Salvation
for
no
man
upon
any
other
account
▪
Joh.
12.
24.
So
that
this
Objection
rather
strengtheneth
,
then
weakeneth
,
the
Doctrine
we
maintain
.
The
Minor
Proposition
,
in
the
Argument
last
advanced
by
us
,
which
onely
affirmeth
(
as
to
the
exigency
of
our
cause
)
that
many
unregenerate
Persons
stand
bound
in
duty
to
beleeve
on
Christ
for
Salvation
,
is
too
rich
in
evidence
to
stand
in
need
of
Proof
.
For
,
1.
The
Scripture
saith
expresly
,
that
God
now
commandeth
all
men
every
where
(
and
therefore
unregenerate
men
,
as
well
as
others
)
to
repent
[
](A41481-e166310-b)x
x
Acts
17.
30
:
if
to
repent
,
then
to
beleeve
also
;
in
as
much
as
there
can
be
no
sound
Repentance
,
such
as
God
commandeth
,
without
Faith
.
And
if
so
be
men
yet
unregenerate
stand
not
bound
in
duty
,
or
conscience
,
to
beleeve
on
Christ
,
then
is
it
no
matter
of
sin
in
them
,
to
make
God
a
lyar
.
For
He
that
beleeveth
not
God
,
maketh
Him
a
lyar
,
because
he
beleeveth
not
the
record
God
gave
of
His
Son
[
](A41481-e166370-b)y
y
1
John
5.
10
;
meaning
,
that
whosoever
justifieth
,
or
beleeveth
God
in
the
record
he
hath
given
of
his
Son
,
must
needs
beleeve
on
him
;
viz.
because
the
Tenor
of
this
Record
is
,
that
whosoever
beleeveth
on
Him
,
should
not
perish
,
but
have
everlasting
life
.
Now
he
that
beleeveth
this
,
can
no
more
refuse
,
or
forbear
,
to
beleeve
on
Christ
,
then
he
can
be
content
eternally
to
perish
,
or
refuse
everlasting
life
,
as
not
worthy
his
beleeving
for
the
obtaining
of
it
.
But
(
doubtless
)
it
is
sinful
in
any
man
to
make
God
a
lyar
,
[
i.
e.
either
to
do
,
or
to
neglect
to
do
,
any
act
,
by
the
doing
,
or
neglect
whereof
,
God
is
any
ways
represented
as
untrue
of
his
Word
,
as
he
is
by
any
mans
non-beleeving
on
Christ
,
]
and
consequently
every
man
(
except
the
before
excepted
)
stands
bound
in
duty
and
conscience
to
beleeve
on
Christ
.
Again
,
secondly
,
If
no
unregenerate
men
had
any
band
of
Duty
or
Precept
from
God
lying
upon
them
,
to
beleeve
on
Christ
,
whosoever
of
this
sort
of
men
should
at
any
time
beleeve
on
Him
,
should
super-erogate
,
and
do
more
then
what
he
is
by
God
commanded
to
do
:
and
consequently
,
all
Beleevers
,
without
exception
,
should
be
Super-erogators
,
in
their
first
act
of
Beleeving
,
because
until
now
they
were
unregenerate
Persons
.
But
the
Proof
of
this
Proposition
is
(
I
suppose
)
super-erogatory
,
and
more
then
any
darkness
or
doubtfulness
in
it
,
yea
and
(
haply
)
more
then
our
Adversaries
themselves
,
require
.
Therefore
we
pass
on
to
another
Argument
.
If
God
intended
not
the
Death
of
Christ
for
all
Men
,
and
that
in
order
to
their
§.
27.
Argum.
10.
Salvation
,
then
have
not
all
Men
a
sufficiency
of
means
vouchsafed
●nto
them
,
whereby
to
be
saved
:
But
all
Men
have
a
sufficiency
of
means
in
this
kinde
vouchsafed
unto
them
.
Ergo.
The
Consequence
in
the
former
Proposition
,
is
pregnant
,
without
Proof
.
For
it
is
greater
then
contradiction
,
that
they
,
who
have
no
Propitiatory
Sacrifice
offered
up
for
them
,
nor
Attonement
made
for
their
Sins
,
have
no
sufficiency
of
means
for
Salvation
.
So
that
if
God
intended
no
such
Oblation
,
no
such
Attonement
for
any
man
,
or
number
of
men
,
most
certain
it
is
that
such
men
are
in
no
capacity
of
Salvation
:
and
consequently
can
have
no
sufficiency
of
means
whereby
to
be
saved
.
The
truth
of
the
Minor
Proposition
,
which
avoucheth
a
sufficiency
of
means
vouchsafed
by
God
unto
all
Men
whereby
to
be
saved
,
might
be
evidenced
by
sundry
Demonstrations
.
But
because
the
compleat
and
full
Demonstration
of
this
Proposition
,
is
one
of
the
most
considerable
atchievements
to
be
undertaken
and
managed
in
the
second
Part
of
the
Work
in
hand
,
I
shall
(
for
the
present
)
onely
propose
some
few
Considerations
for
the
proof
of
it
,
respiting
the
through-arguing
of
them
until
that
opportunity
.
First
then
,
If
all
Men
have
not
a
sufficiency
of
Means
vouchsafed
unto
them
whereby
to
be
saved
,
then
God
dealeth
with
men
far
more
districtly
,
and
with
greater
severity
in
the
new
Covenant
,
the
Covenant
of
Grace
,
then
He
did
in
the
first
Covenant
,
which
was
a
Covenant
of
Works
.
The
Reason
hereof
,
is
,
because
in
,
or
under
,
the
Covenant
of
Works
,
Men
were
invested
by
God
with
sufficient
Means
for
the
performance
of
that
Covenant
,
and
so
for
the
obtaining
of
the
great
Reward
promised
,
or
covenanted
therein
,
which
was
no
less
then
eternal
Life
,
though
(
possibly
)
not
a
life
so
rich
in
Blessedness
,
as
that
Covenanted
with
men
in
the
Covenant
of
Grace
.
That
all
Men
without
exception
,
had
a
sufficiency
of
Means
in
Adam
,
to
have
persisted
in
Innocency
,
and
to
perform
all
the
Articles
and
Terms
required
of
them
in
that
Covenant
,
which
was
made
with
them
in
Him
,
is
the
sence
of
all
men
learned
in
the
Scriptures
,
as
well
Modern
,
as
Ancient
,
that
yet
I
have
heard
of
:
nor
will
it
(
I
suppose
)
be
denyed
by
our
Adversaries
themselves
.
If
it
should
,
there
is
proof
upon
proof
at
hand
to
make
it
good
:
but
what
needs
a
levy
of
men
to
gain
that
by
force
,
which
is
voluntarily
offered
?
Now
then
,
it
being
far
greater
rigor
,
and
severity
,
to
impose
such
terms
or
conditions
upon
a
man
,
in
order
to
the
saving
of
his
life
,
or
for
the
obtaining
of
any
desirable
good
,
which
are
of
an
impossible
performance
unto
him
,
then
to
impose
onely
such
,
which
he
hath
competent
abilities
to
perform
;
evident
it
is
,
that
God
must
needs
be
more
●igorous
and
hard
unto
men
in
the
Covenant
of
Grace
,
made
with
them
,
in
,
and
by
Christ
,
then
He
was
in
the
Covenant
of
Works
made
with
them
in
Adam
,
in
case
it
be
supposed
,
that
He
required
unpossible
Conditions
of
them
in
the
former
,
and
onely
such
which
were
possible
,
in
the
latter
.
But
that
God
dealeth
more
graciously
and
bountifully
with
Men
in
the
second
Covenant
,
made
with
them
in
Christ
,
then
He
did
in
the
first
,
which
was
made
with
them
in
Adam
,
is
the
pregnant
result
of
all
things
(
in
a
manner
)
that
God
hath
spoken
unto
the
World
by
His
Son
in
the
Gospel
.
Nor
can
our
Adversaries
themselves
deny
it
without
the
loud
reclamation
of
Evidence
and
Truth
.
To
pretend
,
that
God
dealeth
more
graciously
and
bountifully
with
His
Elect
,
in
the
Covenant
of
Grace
,
then
He
did
in
the
Covenant
of
Works
,
but
not
with
the
generality
of
Men
,
is
but
a
slim
evasion
,
and
supposeth
,
either
that
the
Covenant
of
Grace
is
not
made
with
the
generality
of
Men
(
which
is
a
notorious
untruth
,
and
hath
been
detected
accordingly
once
and
again
already
)
or
that
this
Covenant
is
not
made
upon
the
same
terms
,
and
conditions
,
with
all
those
interessed
,
or
included
in
it
;
which
is
a
conceit
of
no
whit
better
an
accord
,
either
with
Reason
,
or
Truth
.
Secondly
:
If
all
Men
have
not
a
sufficiency
of
Means
granted
unto
them
§.
28.
by
God
,
then
God
dealeth
with
the
generality
,
or
far
greatest
part
of
Men
,
more
rigorously
,
and
with
less
mercy
,
and
this
under
the
Covenant
of
Grace
,
then
He
doth
with
the
Devils
themselves
.
The
Reason
is
plain
:
because
,
in
case
Men
have
not
a
sufficiency
of
Means
whereby
to
be
saved
,
they
have
onely
Means
given
them
whereby
to
increase
their
Condemnation
;
yea
such
means
,
and
so
and
upon
such
terms
given
them
,
that
they
cannot
but
use
them
to
their
greater
▪
and
more
heavy
Condemnation
,
then
that
whereunto
they
should
,
or
could
have
been
liable
,
had
no
such
Covenant
of
Grace
been
made
with
them
,
or
tendered
unto
them
.
For
if
they
be
not
enabled
by
God
to
Repent
,
and
to
beleeve
the
Gospel
,
they
must
needs
be
subjected
to
an
absolute
necessity
of
despising
,
or
neglecting
it
,
there
being
no
medium
between
accepting
the
great
Salvation
brought
unto
them
therein
,
which
is
done
by
Faith
,
and
the
neglecting
of
it
,
which
is
always
accompanied
with
Unbelief
.
Now
a
neglect
of
the
Gospel
,
and
of
the
great
Salvation
tendred
therein
by
God
unto
men
,
is
the
first-born
of
Provocations
in
the
sight
of
God
,
and
maketh
men
sevenfold
more
the
Children
of
Wrath
,
and
of
Death
,
then
otherwise
they
would
have
been
.
How
shall
we
escape
(
saith
the
Apostle
)
if
we
NEGLECT
so
great
a
Salvation
[
](A41481-e166650-b)z
z
Heb.
2.
3
?
&c.
implying
,
that
this
sin
,
is
unquestionably
more
exasperating
,
incensing
,
enraging
the
Almighty
against
His
Creature
,
Man
,
then
any
other
sin
,
or
sins
,
whatsoever
.
Yea
,
if
a
man
by
means
of
the
Gospel
,
and
the
Grace
offered
unto
him
therein
,
be
not
brought
to
Repentance
,
and
to
a
forsaking
of
ways
and
practices
of
sin
,
the
sins
themselves
,
which
he
shall
commit
under
the
Gospel
,
will
turn
to
a
far
deeper
and
more
dreadful
account
in
condemnation
unto
him
,
then
the
like
sins
without
the
Gospel
would
have
done
.
So
that
it
is
clear
on
every
side
,
that
in
case
men
be
not
enabled
by
God
to
Repent
,
and
beleeve
the
Gospel
,
the
exhibition
and
tender
of
the
Gospel
unto
them
must
needs
be
an
heaping
of
coals
of
fire
upon
their
heads
by
God
,
a
project
and
design
●o
render
them
two-fold
,
or
rather
an
hundred-fold
more
the
Children
of
Hell
,
Misery
,
and
Torment
,
then
otherwise
they
had
been
.
Whereas
most
certain
it
is
,
that
God
hath
designed
nothing
,
acted
nothing
,
in
one
kinde
or
other
,
to
increase
the
Punishment
or
Condemnation
of
the
Devils
,
especially
in
any
way
of
an
unavoydable
Necessity
,
above
the
demerit
of
their
first
sin
.
Thirdly
,
If
God
doth
not
vouchsafe
sufficient
means
unto
all
Men
,
whereby
§.
29.
to
repent
,
beleeve
,
and
so
to
be
saved
,
then
will
He
condemn
,
and
destroy
(
or
at
least
increase
the
Condemnation
and
Destruction
,
of
)
far
the
greatest
part
of
Men
,
for
that
which
is
no
sin
,
(
I
mean
,
Impenitency
and
Unbelief
.
)
For
,
1.
I
suppose
that
it
is
no
sin
at
all
in
the
Creature
,
not
to
perform
or
do
any
such
act
,
which
is
proper
onely
for
God
Himself
to
do
,
or
which
requires
the
lighting
down
of
His
Omnipotent
Arm
to
effect
it
.
2.
I
suppose
(
that
which
hath
been
both
lately
,
and
formerly
proved
)
that
God
doth
and
will
condemn
and
destroy
men
for
Impenitency
and
Unbelief
.
So
then
if
to
Repent
,
and
to
Beleeve
,
be
such
acts
or
works
in
the
Soul
,
which
cannot
be
produced
,
raised
,
or
performed
by
men
,
by
means
of
that
strength
,
or
those
abilities
which
are
vouchsafed
unto
them
,
but
absolutely
require
the
Omnipotent
Power
of
God
to
effect
them
,
it
is
no
ways
more
sinful
in
the
Creature
not
to
exert
or
perform
them
,
then
it
is
,
not
to
be
God
:
and
consequently
,
if
God
should
punish
men
for
the
non-performance
of
them
,
He
should
punish
them
for
that
▪
which
in
such
a
case
,
and
upon
such
a
supposition
,
would
be
no
sin
.
Yea
if
God
should
punish
men
for
not
endevoring
,
or
not
doing
that
which
is
in
their
power
to
do
,
in
order
to
Repenting
and
Beleeving
,
He
should
punish
them
for
not
attempting
to
make
themselves
equal
in
Power
unto
God
.
Fourthly
,
If
God
hath
not
vouchsafed
a
sufficiency
of
Power
to
beleeve
§.
30.
unto
those
,
who
notwithstanding
do
not
beleeve
,
then
did
our
Saviour
without
any
ground
or
cause
in
the
least
,
wonder
at
the
Unbelief
of
many
in
the
Gospel
:
yea
,
and
at
the
Faith
of
others
.
And
He
could
there
do
no
mighty
work
,
save
that
He
layd
His
Hands
upon
a
few
sick
folk
,
and
healed
them
.
And
He
MARVFLLED
BECAVSE
OF
THEIR
UNBELIEF
[
](A41481-e166720-b)a
a
Mark
6.
6
.
On
the
other
hand
;
When
Jesus
heard
it
(
i.
e.
the
Answer
of
the
Centurion
)
He
MARVELLED
,
and
said
unto
them
that
followed
,
Verily
I
say
unto
you
,
I
have
not
found
so
GREAT
FAITH
,
no
not
in
Israel
[
](A41481-e166770-b)b
b
Mat.
8.
10
.
First
,
there
is
not
the
least
cause
,
or
occasion
,
why
any
man
should
marvel
,
that
Creatures
,
or
second
Causes
,
should
not
act
above
their
sphere
;
yea
though
there
be
the
greatest
conjunction
of
such
means
,
which
are
proper
and
helpful
unto
them
in
order
to
such
actings
,
which
lie
within
their
sphere
.
As
for
example
:
though
the
year
be
never
so
seasonable
and
fruitful
,
yet
there
is
not
the
least
occasion
to
marvel
,
or
think
it
strange
,
that
the
Thorn
should
not
bring
forth
grapes
,
or
the
Thistle
,
figs.
So
in
case
there
be
twenty
great
lights
shining
in
a
room
,
it
is
no
matter
of
wonder
at
all
that
a
blinde
man
seeth
nothing
at
all
that
is
before
him
.
In
like
manner
,
in
case
it
be
supposed
,
that
men
are
utterly
destitute
of
a
Power
of
Beleeving
,
there
is
not
the
least
ayr
,
or
colour
of
an
occasion
,
why
any
man
should
think
it
strange
that
they
should
not
beleeve
,
what
helps
,
or
advantages
soever
▪
for
,
o●
towards
,
beleeving
,
they
have
otherwise
.
So
again
:
when
causes
,
or
means
,
which
are
known
●o
act
necessarily
,
uniformly
,
and
constantly
in
their
way
,
do
move
and
act
accordingly
,
there
is
not
the
least
occasion
given
why
any
man
should
marvel
or
wonder
at
it
.
When
the
Sun
shineth
,
or
fire
burneth
,
when
birds
fly
,
or
fishes
swim
,
no
man
is
tempted
,
or
provoked
to
the
least
degree
of
admiration
.
Nor
is
there
any
whit
more
reason
,
or
cause
,
of
marvel
,
that
any
Person
at
any
time
should
beleeve
,
though
under
the
greatest
disadvantages
for
beleeving
,
in
case
it
be
supposed
and
known
,
that
that
Cause
,
which
worketh
,
or
produceth
Faith
in
Men
(
as
viz.
the
Power
of
God
,
by
which
Faith
is
always
produced
in
Men
,
when
they
do
beleeve
)
should
always
work
,
or
act
,
necessitatingly
,
or
irresistibly
,
in
the
production
of
it
.
Possibly
the
Grace
of
God
,
by
which
men
under
signal
disadvantages
are
(
according
to
our
Adversaries
Principles
)
necessitated
to
beleeve
,
may
be
just
matter
of
admiration
unto
men
:
but
the
vouchsafement
of
such
grace
supposed
,
the
act
of
beleeving
in
men
,
is
no
ground
of
admiration
at
all
;
no
more
,
then
it
was
under
the
Law
,
to
see
a
man
making
haste
to
his
City
of
Refuge
,
being
hotly
and
closely
pursued
by
the
Avenger
of
Blood
;
or
then
now
it
would
be
to
fee
a
young
Infant
a
mile
from
Home
,
being
carryed
along
in
the
Parents
arms
.
However
(
to
add
this
by
the
way
)
I
incline
to
think
,
that
the
reason
of
our
Saviours
marv●lling
upon
the
Centurions
Answer
,
was
not
simply
and
absolutely
the
excellency
or
greatness
of
his
Faith
discovering
it self
thereby
,
but
in
part
,
the
strangeness
of
the
stupidity
and
unmanlikeness
of
spirit
in
those
of
Israel
,
which
He
was
occasioned
to
reminde
and
consider
,
by
the
notableness
of
that
Faith
,
which
shined
in
a
man
who
was
(
and
had
been
,
in
all
likelyhood
)
a
Pagan
,
and
a
Soldier
,
and
an
Officer
of
rank
amongst
Soldiers
;
all
which
,
in
their
respective
Natures
,
and
according
to
common
experience
(
which
still
follows
the
Natures
of
things
,
and
discovers
them
)
are
disadvantages
to
Beleeving
.
The
words
mentioned
have
a
breathing
of
such
an
import
:
When
Jesus
heard
it
,
He
marvelled
,
and
said
,
I
have
not
found
so
great
Faith
,
NO
,
NOT
IN
ISRAEL
.
If
Beleeving
depends
upon
the
Omnipotent
Exertions
of
God
,
after
any
such
manner
,
as
our
Adversaries
imagine
,
our
Saviour
could
have
no
competent
reason
to
marvel
,
either
that
it
should
be
found
,
where
it
was
;
or
not
found
,
where
it
was
not
;
unless
this
should
be
a
ground
of
marvelling
unto
Him
,
that
God
by
His
Omnipotency
should
be
able
to
work
Faith
,
in
whom
He
pleaseth
;
or
that
Man
should
not
act
and
do
more
,
then
He
hath
Power
to
do
,
yea
or
then
all
the
Creatures
in
Heaven
,
or
in
Earth
,
can
enable
Him
to
do
,
I
mean
,
beleeve
.
Fifthly
:
If
they
who
beleeve
not
,
have
no
sufficiency
of
Power
vouchsafed
§.
31.
by
God
to
beleeve
,
then
is
the
Faith
of
those
,
who
do
beleeve
,
no
reasonable
or
just
matter
of
reproof
,
or
shame
,
unto
those
,
who
beleeve
not
.
But
the
Scripture
often
puts
those
,
who
beleeve
not
,
to
rebuke
and
shame
,
by
mentioning
unto
them
the
examples
of
those
,
who
do
beleeve
.
Ergo.
This
latter
Proposition
needs
no
other
Proof
,
but
onely
the
sight
and
consideration
of
these
and
such
like
Passages
.
For
John
came
unto
you
in
the
way
of
Righteousness
,
and
ye
beleeved
Him
not
:
but
the
Publicans
and
Harlots
beleeved
him
.
And
ye
,
when
ye
had
seen
it
,
repented
not
afterwards
,
that
ye
might
beleeve
him
[
](A41481-e166870-b)a
a
Mat.
21.
32
.
The
men
of
Niniveh
shall
rise
up
in
Judgment
with
this
generation
,
and
shall
condemn
it
,
because
they
repented
at
the
preaching
of
Jonas
:
and
behold
a
greater
then
Jonas
is
here
[
](A41481-e166890-b)b
b
Mat.
12.
14
.
By
Faith
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
Ark
to
the
saving
of
his
House
,
by
which
He
condemned
the
World
[
](A41481-e166910-b)c
c
Heb.
11.
7
,
&c.
From
such
places
as
these
it
is
evident
,
that
the
Faith
,
Repentance
,
and
Obedience
of
the
Saints
,
or
of
such
persons
who
do
beleeve
,
repent
,
and
obey
,
are
just
matter
of
Condemnation
unto
those
,
who
beleeve
not
,
repent
not
,
obey
not
,
and
represent
them
as
inexcusable
.
But
now
(
to
make
good
the
sequel
in
the
Major
Proposition
)
these
worthy
actings
and
deportments
of
those
,
in
whom
they
are
sound
,
would
be
no
ways
considerable
for
any
such
end
or
purpose
,
as
the
shaming
or
condemning
of
unbeleeving
,
impenitent
and
disobedient
Persons
,
unless
it
be
supposed
that
these
have
,
or
had
,
or
at
least
might
have
had
,
and
this
upon
the
same
terms
with
those
other
,
the
like
power
and
abilities
,
whereby
to
Beleeve
,
Repent
,
and
Obey
,
as
they
did
,
or
do
.
The
casting
great
matters
into
the
Treasury
by
rich
men
,
was
no
disparagement
,
or
matter
of
shame
to
the
poor
widow
,
that
cast
in
two
mites
onely
,
because
these
two
mites
were
her
whole
substance
,
she
was
not
able
to
cast
in
more
:
in
which
respect
our
Saviour
Himself
gives
her
this
testimony
,
that
she
had
cast
in
more
then
they
all
.
Their
casting
in
great
matters
,
would
have
been
matter
of
just
disparagement
unto
her
,
in
case
she
had
been
as
wealthy
as
they
,
and
should
have
cast
in
her
two
mites
onely
.
Nor
is
the
flying
of
a
fowl
in
the
ayr
,
any
disparagement
to
a
man
,
in
that
he
doth
not
the
like
:
nor
is
the
speaking
of
Greek
and
Hebrew
by
him
,
who
hath
been
seven
years
at
School
to
learn
these
Tongues
,
and
hath
had
the
help
of
men
expert
and
skilful
in
them
to
direct
him
,
any
matter
of
disparagement
to
an
Infant
of
days
,
who
is
not
as
yet
capable
of
such
education
,
though
he
speaketh
them
not
.
And
generally
where
there
is
not
an
equality
of
strength
,
means
,
and
abilities
for
the
performance
of
an
action
that
is
commendable
,
the
performance
of
it
by
him
,
or
them
,
who
have
the
advantage
of
strength
and
means
in
this
kinde
,
doth
no
ways
reflect
disparagement
upon
the
others
,
though
they
perform
it
not
.
If
those
who
do
beleeve
,
have
the
Omnipotency
of
Heaven
to
assist
them
in
beleeving
,
nay
to
necessitate
them
to
beleeve
,
certainly
their
beleeving
is
no
matter
of
disrepute
or
disgrace
unto
those
who
beleeve
not
,
especially
if
it
be
supposed
that
they
have
no
Power
at
all
to
beleeve
.
Sixthly
;
If
Gods
Purpose
and
Intent
be
to
stop
the
mouths
of
all
such
§.
32.
Persons
,
and
to
leave
them
without
excuse
,
who
shall
prove
,
wicked
,
ungodly
,
unbeleeving
,
&c.
then
doth
He
vouchsafe
sufficiency
of
Power
,
and
of
Means
to
Repent
,
and
Beleeve
,
and
so
to
be
saved
.
But
the
Consequent
is
true
,
and
most
unquestionably
evident
from
the
Scriptures
.
Therefore
the
Antecedent
is
true
also
;
viz.
that
God
doth
vouchsafe
a
sufficiency
of
Power
,
or
Means
,
unto
all
Men
,
whereby
to
beleeve
,
&c.
That
Gods
Purpose
is
,
and
that
He
maketh
Provision
accordingly
,
to
stop
the
mouths
of
all
wicked
and
ungodly
men
,
so
that
they
shall
have
nothing
with
any
colour
of
Reason
or
Equity
to
plead
for
themselves
,
why
the
Sentence
of
Eternal
Death
should
not
pass
upon
them
,
when
they
come
to
appear
before
His
Tribunal
,
is
(
for
truth
)
as
clear
as
the
Light
at
Noon-day
,
from
these
and
such
like
places
.
For
the
invisible
things
of
Him
from
the
Creation
of
the
World
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
His
eternal
Power
and
Godhead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
to
the
intent
they
should
be
without
excuse
[
](A41481-e167040-b)a
a
Rom.
1.
20
:
(
as
our
former
Translators
rendered
,
)
[
meaning
,
in
case
they
should
neglect
the
glorifying
of
God
by
depending
upon
Him
,
serving
,
and
obeying
Him
.
]
Our
last
Translation
maketh
no
difference
,
as
to
our
purpose
,
rendering
the
words
thus
:
so
that
they
are
without
excuse
.
For
if
they
[
the
Heathen
]
be
without
excuse
[
by
the
means
vouchsafed
unto
them
by
God
,
whereby
to
glorifie
Him
,
]
certainly
it
was
His
Intent
to
render
or
make
them
so
,
by
the
said
means
.
So
again
:
Now
we
know
that
whatsoever
the
Law
saith
,
it
saith
to
them
that
are
under
the
Law
,
THAT
EVERY
MOVTH
MAY
BE
STOPPED
,
and
all
the
World
[
viz.
of
ungodly
Persons
]
may
become
guilty
before
God
[
](A41481-e167120-b)b
b
Rom.
3.
19
;
or
,
subject
to
the
Judgment
of
God
,
(
as
our
former
Translation
rendered
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
i.
e.
found
guilty
upon
such
terms
,
that
the
Judgment
of
God
in
their
Condemnation
may
appear
every
ways
equitable
,
and
justifiable
.
I
omit
other
places
.
Light
enough
shineth
from
these
cited
,
to
discover
this
for
a
certain
Truth
,
that
God
intends
the
inexcusableness
of
all
Impenitent
and
Unbeleeving
Persons
.
Upon
this
foundation
of
Truth
,
I
build
this
inference
(
in
the
Major
Proposition
)
that
therefore
it
must
needs
be
,
that
He
vouchsafeth
a
sufficiency
of
Power
,
or
Means
,
unto
all
Men
,
to
Repent
,
and
Beleeve
.
The
Reason
of
this
Consequence
is
plain
;
viz.
because
the
Plea
of
insufficiency
,
or
want
of
strength
,
for
the
doing
of
what
is
commanded
,
is
the
first-born
of
apologies
or
excuses
,
in
the
case
of
non-performance
:
yea
it
is
an
excuse
passable
,
not
onely
with
all
ingenuous
and
well-composed
men
,
but
even
with
those
that
are
of
rough
,
stern
,
and
severe
Principles
,
if
they
be
not
absolutely
bewitched
or
besotted
with
the
sencelessness
of
express
Tyranny
.
The
Person
,
whom
the
King
found
amongst
his
guests
without
a
wedding
garment
,
being
demanded
by
Him
,
how
he
came
in
thither
not
having
this
garment
,
was
(
saith
the
Parable
)
speechless
[
](A41481-e167190-b)a
a
Mat.
22.
12
.
Doubtless
if
he
could
with
Truth
,
or
with
the
consent
of
his
Conscience
,
have
made
such
an
Answer
as
this
,
that
he
had
not
wherewithall
,
or
that
he
wanted
means
,
to
procure
a
wedding
garment
,
he
would
have
pleaded
it
;
yea
and
would
have
been
excused
by
the
King
,
upon
such
a
Plea
:
whereas
now
he
must
be
bound
hand
and
foot
,
and
cast
into
outer
darkness
.
So
in
the
Parable
of
the
Talents
,
if
the
unprofitable
servant
could
have
given
this
account
unto
his
Master
(
with
truth
,
or
with
the
verdict
of
his
own
Conscience
)
that
he
had
not
a
sufficiency
of
Power
granted
unto
him
to
improve
his
Talent
,
as
the
rest
of
his
fellow-servants
had
,
or
,
that
it
was
not
possible
for
him
to
have
given
his
Master
content
,
in
the
improvement
of
it
,
or
the
like
;
it
had
been
another
manner
of
excuse
,
or
plea
,
then
that
which
he
insisted
upon
,
to
his
further
entanglement
,
(
as
the
purport
of
the
Parable
in
that
behalf
,
declareth
[
](A41481-e167220-b)b
b
Mat.
25.
24
,
26
,
27
.
)
To
pretend
,
that
Men
are
sufficiently
inexcusable
before
God
,
for
neglecting
,
or
not-doing
many
other
things
,
which
they
have
Power
to
do
,
though
it
be
not
supposed
that
they
have
sufficient
Power
to
beleeve
,
is
to
serve
the
glory
of
God
with
an
inexcusableness
of
their
own
devising
,
and
which
falls
short
many
degrees
in
reaching
the
Counsel
and
Purpose
of
God
for
the
advancement
of
His
glory
in
that
behalf
.
For
His
Purpose
is
not
to
bring
an
inexcusableness
upon
the
heads
of
wicked
and
impenitent
men
,
onely
in
respect
of
some
lesser
,
or
lighter
,
whether
omissions
,
or
commissions
,
but
in
respect
of
that
great
and
capital
sin
also
,
Unbelief
,
yea
mainly
and
chiefly
in
respect
of
this
.
Now
men
cannot
appear
before
God
inexcusable
upon
the
account
of
their
Infidelity
,
or
Unbelief
,
unless
it
be
supposed
that
they
had
been
sufficiently
furnished
by
Him
with
means
,
abilities
,
and
opportunities
,
for
beleeving
.
●t
this
turn
,
our
Adversaries
are
wont
to
take
Sanctuary
under
Adams
§.
33.
wing
:
but
this
is
too
narrow
to
cover
them
.
All
Men
(
they
say
)
received
sufficient
Power
in
Adam
to
beleeve
:
and
upon
this
account
God
may
justly
hold
them
inexcusable
,
if
they
do
not
beleeve
.
This
Plea
is
like
a
commodity
fetch'd
from
a
far
Country
,
which
turns
to
no
account
when
it
is
brought
Home
.
For
,
1.
There
hath
nothing
yet
been
brought
upon
any
Stage
,
where
I
have
been
Spectator
,
that
acted
the
part
of
a
rational
or
probable
Proof
,
that
all
Men
were
in
Adam
invested
with
a
Power
of
beleeving
.
There
is
this
Reason
pregnant
and
strong
against
it
.
If
Adam
yet
innocent
(
for
in
this
consideration
onely
we
now
speak
of
him
)
had
a
Power
of
beleeving
,
then
might
he
actually
have
beleeved
,
if
he
had
pleased
.
But
it
was
not
possible
that
Adam
,
during
his
innocency
,
should
actually
beleeve
:
because
all
this
while
there
was
no
word
of
Revelation
from
God
concerning
Jesus
Christ
,
without
which
there
is
no
possibility
of
actual
beleeving
.
To
pretend
,
that
Adam
(
and
so
all
Men
in
Adam
)
had
a
Power
,
or
Principle
vested
in
Him
,
whereby
He
was
able
to
beleeve
whatsoever
God
should
at
any
time
reveal
unto
Him
,
and
consequently
to
beleeve
the
Gospel
,
in
case
it
had
been
discovered
unto
Him
,
as
now
it
is
unto
Men
,
is
to
speak
with
no
good
accord
to
their
own
Principles
,
and
with
less
accommodation
to
their
Cause
.
For
,
1.
If
there
was
a
sufficiency
of
Power
given
unto
Adam
whereby
to
beleeve
,
then
it
is
a
plain
case
that
beleeving
requireth
not
the
interposal
of
the
Omnipotency
of
God
in
any
extraordinary
way
,
to
procure
,
raise
,
or
effect
it
.
For
(
doubtless
)
this
Omnipotency
was
not
given
unto
Adam
.
And
that
which
in
one
case
,
or
at
one
time
,
cannot
be
effected
without
a
concurtence
of
Omnipotency
,
neither
can
it
be
effected
without
the
same
at
another
.
2.
Neither
is
a
Power
to
beleeve
whatsoever
God
shall
reveal
,
a
Power
of
beleeving
savingly
,
or
to
Justification
,
according
to
the
Principles
of
our
Adversaries
,
who
generally
term
such
a
Beleeving
,
(
I
mean
,
a
Beleeving
of
what
God
hath
revealed
in
the
Gospel
)
an
Historical
Faith
,
and
make
it
specifically
distinct
from
that
Faith
which
justifieth
,
defining
this
to
be
a
recumbency
,
resting
,
or
relying
upon
Christ
for
Justification
.
Therefore
however
,
Men
did
not
receive
any
Power
in
Adam
to
beleeve
upon
such
terms
,
or
with
such
a
kinde
of
Faith
,
which
now
God
requireth
of
them
to
their
Justification
.
And
to
say
,
or
prove
,
that
Adam
,
or
all
Men
in
Adam
,
received
Power
to
beleeve
with
any
other
kinde
of
Faith
,
then
that
,
which
now
,
in
the
lapsed
estate
of
man
,
justifieth
,
is
but
to
say
or
prove
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
broadly
eccentrical
,
and
irrelative
to
the
business
in
hand
.
3.
Suppose
that
to
beleeve
the
Gospel
,
were
justifying
Faith
(
which
my
Faith
beleeveth
it
to
be
)
and
that
Adam
had
Power
to
have
beleeved
it
(
and
so
all
Men
in
him
)
in
case
it
had
been
revealed
unto
him
,
(
i.
e.
so
revealed
,
that
He
had
certainly
known
,
that
the
Revelation
came
from
God
:
and
that
He
should
have
Power
to
beleeve
it
upon
any
other
account
of
Revelation
,
then
this
,
is
an
improbability
of
the
first
magnitude
,
)
doubtless
all
Men
now
are
invested
with
a
Power
of
beleeving
it
upon
such
terms
,
viz.
in
case
it
shall
be
revealed
unto
them
so
,
that
they
shall
certainly
know
that
the
Revelation
cometh
from
God
.
For
though
the
Apostle
John
speaketh
of
Unbeleevers
under
the
Gospel
,
as
men
that
make
God
a
lyar
,
in
that
they
beleeve
not
the
Record
,
that
He
hath
given
of
His
Son
[
](A41481-e167530-b)c
c
1
John
5.
10
,
yet
his
meaning
is
not
to
charge
them
with
offering
this
indignity
unto
God
,
knowingly
,
wittingly
,
and
(
as
it
were
)
to
His
face
,
or
as
if
they
knew
well
enough
this
Record
to
have
been
given
by
Him
,
and
yet
would
not
trust
,
or
beleeve
Him
therein
:
but
by
their
Unbelief
at
this
great
Point
,
they
are
said
to
make
Him
a
lyar
,
in
this
sence
,
viz.
because
they
reject
that
as
a
fable
,
or
untruth
,
which
yet
hath
been
spoken
,
and
asserted
by
God
Himself
for
Truth
,
yea
and
that
upon
such
terms
,
that
by
a
diligent
and
strict
enquiry
they
might
come
to
a
certain
knowledg
that
it
was
spoken
and
asserted
by
Him
.
For
otherwise
the
light
of
Nature
,
and
force
of
Conscience
,
are
scarcely
in
any
man
(
much
less
in
the
generality
of
Unbeleevers
)
so
far
wasted
,
or
spent
,
with
sinning
,
as
that
they
can
,
immediately
and
directly
,
or
any
otherwise
then
constructively
,
or
in
a
consequential
,
indirect
,
and
remote
way
,
call
God
,
a
lyar
.
Therefore
(
doubtless
)
if
Men
received
no
other
Power
in
Adam
to
beleeve
,
then
onely
in
case
of
such
a
Revelation
of
the
Gospel
made
unto
him
,
or
them
in
him
,
by
God
,
which
he
,
or
they
,
must
needs
know
came
from
God
,
they
received
no
other
power
of
Beleeving
,
in
him
,
whilest
he
stood
,
then
what
they
generally
receive
by
,
or
from
Christ
,
since
Adams
Fall
.
So
that
to
fetch
the
inexcusableness
of
Men
in
the
sin
of
their
Unbelief
,
from
Adam
,
is
to
travel
to
the
Indies
with
extream
hazard
and
expence
,
to
bring
the
same
commodity
from
thence
,
which
a
man
hath
,
and
this
every
ways
as
well
conditioned
,
and
in
sufficient
quantity
for
his
purpose
,
at
his
own
Home
.
4.
If
all
Men
received
power
in
Adam
to
beleeve
savingly
,
or
to
Justification
,
then
must
Adam
himself
needs
be
supposed
to
have
received
this
power
.
If
so
,
then
must
it
be
supposed
withall
to
have
been
some
ways
useful
;
beneficial
,
and
serviceable
for
some
end
and
purpose
of
concernment
,
unto
him
.
For
to
conceive
that
it
was
a
meer
impertinency
,
or
superfluity
,
is
an
unsavory
Notion
.
If
the
power
we
speak
of
were
any
ways
useful
unto
Adam
,
then
was
it
useful
,
either
for
the
enabling
him
to
beleeve
unto
Justification
,
whilest
he
remained
yet
innocent
:
or
,
in
case
he
should
fall
,
to
carry
along
with
him
into
his
lapsed
condition
,
that
in
this
he
might
be
enabled
by
it
to
beleeve
accordingly
.
But
that
it
was
not
useful
to
Him
in
the
former
consideration
,
is
evident
;
because
during
His
estate
of
Innocency
,
He
remained
under
a
Covenant
of
Works
;
in
which
case
,
He
neither
had
any
necessity
of
Beleeving
,
in
order
to
His
Justification
,
having
not
yet
sined
;
or
if
any
Necessity
in
this
kinde
had
been
upon
Him
,
His
Beleeving
could
not
have
justified
Him
,
in
as
much
as
the
Law
of
Justification
by
Faith
,
was
not
yet
given
or
published
by
God
.
Nor
was
it
,
or
could
it
be
useful
unto
Him
in
the
latter
consideration
:
for
(
doubtless
)
He
carried
nothing
saving
,
or
justifying
with
Him
out
of
His
estate
of
Innocency
,
into
His
lapsed
condition
,
which
was
a
condition
of
Sin
,
Misery
,
and
Condemnation
,
especially
until
the
Promise
of
a
Saviour
was
given
,
and
that
Trumpet
of
the
great
Jubilee
had
sounded
;
that
the
Seed
of
the
Woman
should
bruise
,
or
break
,
the
Serpents
Head
[
](A41481-e167700-b)a
a
Gen.
3.
15
.
5.
(
And
lastly
,
for
this
)
It
is
no
ways
probable
that
Men
received
power
in
Adam
to
beleeve
,
or
at
least
that
any
such
power
,
though
received
in
him
,
is
of
any
account
with
God
to
render
Men
inexcusable
under
the
sin
of
Unbelief
,
in
the
days
of
the
Gospel
(
which
is
of
equal
conducement
unto
our
purpose
)
because
the
Holy
Ghost
assigns
other
grounds
and
reasons
(
as
we
lately
heard
)
to
assert
this
inexcusableness
,
but
no
where
gives
the
least
intimation
,
either
of
any
such
power
to
beleeve
(
as
we
now
oppose
)
received
by
Men
in
Adam
;
much
less
,
of
any
relation
,
which
this
Power
should
have
to
that
inexcusableness
of
unbeleevers
under
the
Gospel
,
which
God
hath
projected
,
or
provided
for
,
upon
other
terms
.
Therefore
,
2.
Suppose
it
should
be
granted
,
that
Men
generally
did
receive
in
Adam
such
a
power
of
Beleeving
,
which
is
so
much
contended
for
,
yet
God
having
made
a
second
,
a
new
Covenant
,
a
Covenant
of
much
more
Grace
,
Love
,
and
Mercy
with
them
(
whereof
substantial
and
large
proof
hath
been
made
,
in
the
Premisses
)
it
is
no
ways
consonant
either
to
the
Wisdom
of
God
,
or
to
the
unsearchable
riches
of
His
Grace
in
this
new
Covenant
,
that
He
should
proceed
in
Judgment
against
them
upon
any
advantage
taken
from
their
condition
under
the
first
Covenant
.
If
men
will
here
be
peremptory
,
and
say
,
that
such
proceedings
in
Judgment
against
men
are
consonant
enough
both
to
His
Wisdom
,
and
to
His
Grace
(
in
the
new
Covenant
)
let
them
either
,
1.
produce
some
Scripture
to
evince
such
a
consonancy
:
or
else
,
2.
let
them
confess
,
and
profess
,
that
they
are
in
a
sufficient
capacity
,
by
means
of
that
light
of
Reason
,
Judgment
,
and
understanding
that
shineth
in
them
,
to
judg
and
conclude
what
is
agreeable
to
the
Wisdom
,
or
Grace
,
of
God
,
without
warrant
and
direction
from
the
Scriptures
.
To
decline
both
these
,
is
(
being
interpreted
)
to
profess
Will
and
Obstinacy
under
the
Name
of
Judgment
.
The
former
(
I
am
certain
)
they
cannot
do
:
if
they
do
the
latter
,
they
sin
against
the
first-born
of
those
Principles
,
which
they
chiefly
imploy
in
the
defence
and
maintenance
of
their
Cause
.
But
,
3.
(
And
lastly
,
for
this
also
)
The
Scriptures
themselves
,
as
they
are
altogether
silent
of
any
purpose
or
intent
in
God
,
to
judg
or
condemn
men
upon
any
thing
,
for
which
they
may
seem
accountable
from
the
first
Covenant
made
with
them
in
Adam
;
so
do
they
frequently
mention
,
and
assert
,
the
Counsel
and
Purpose
of
God
to
proceed
in
the
Judgment
and
Condemnation
of
Men
,
by
the
Gospel
,
and
upon
such
Articles
relating
to
the
Covenant
of
Grace
,
of
the
neglect
or
breach
whereof
Men
shall
be
found
guilty
.
He
that
rejecteth
me
,
and
receiveth
not
my
words
,
hath
one
that
judgeth
him
:
the
WORD
THAT
I
HAVE
SPOKEN
,
THE
SAME
SHALL
JVDG
Him
in
the
last
day
[
](A41481-e167980-b)a
a
John
12
:
48
.
He
doth
not
say
,
the
Word
that
I
have
spoken
shall
judg
Him
,
&c.
but
,
THE
SAME
shall
judg
Him
,
&c.
which
(
doubtless
)
hath
this
emphatical
import
,
that
the
Word
,
which
He
hath
spoken
[
since
His
coming
in
the
flesh
,
or
,
in
the
Gospel
]
and
no
other
word
whatsoever
but
this
,
shall
judg
Him
,
[
i.
e.
be
insisted
upon
to
evict
Him
guilty
,
or
worthy
of
Condemnation
.
]
As
for
all
that
the
Apostles
spake
in
their
preaching
the
Gospel
,
and
what
other
Ministers
thereof
speak
in
theirs
,
so
far
as
they
preach
the
Truth
of
the
Gospel
,
or
that
,
which
being
neglected
will
render
men
liable
unto
Judgment
,
is
constructively
,
and
in
effect
,
but
the
same
Word
with
that
which
Christ
taught
and
spake
in
the
flesh
.
In
like
manner
the
Apostle
Paul
,
speaking
of
himself
,
and
his
fellow-Apostles
,
and
all
Ministers
of
the
Gospel
,
expresseth
himself
thus
:
For
we
are
unto
God
a
sweet
[
or
,
the
sweet
]
savor
of
Christ
,
in
them
that
are
saved
,
and
in
them
that
perish
[
](A41481-e168100-b)b
b
2
Cor.
2.
15
.
How
was
the
Apostle
,
or
how
are
the
faithful
Ministers
of
the
Gospel
,
the
sweet
savor
of
Christ
unto
God
,
in
those
who
perish
?
viz.
as
the
effectual
tender
of
Christ
unto
Men
,
in
the
Name
of
God
,
for
their
Salvation
,
rendereth
them
utterly
inexcusable
,
and
every
ways
,
and
most
justly
,
liable
to
the
Judgment
of
God
,
if
they
accept
Him
not
by
beleeving
on
Him
.
So
elsewhere
He
asserts
disobedience
to
the
Gospel
,
as
the
great
Article
of
Indictment
against
those
,
that
shall
be
destroyed
by
Jesus
Christ
,
when
He
shall
be
revealed
from
Heaven
with
His
mighty
Angels
,
in
flaming
fire
[
](A41481-e168190-b)c
c
2
Thes.
1.
7
,
8
,
&c.
And
most
frequently
the
sentence
of
Condemnation
is
bent
against
the
sin
of
non
beleeving
,
and
neglect
of
the
Gospel
:
Mark
16.
16.
Heb.
2.
2
,
3.
Joh.
8.
24
,
&c.
So
that
there
is
no
colour
,
but
that
which
is
very
washy
,
for
any
power
of
Beleeving
received
in
Adam
by
the
generality
of
Men
:
and
yet
less
colour
is
there
for
such
a
conceit
as
this
,
that
God
should
bring
the
vengeance
of
eternal
fire
upon
their
heads
,
for
not
beleeving
with
that
Power
,
which
they
received
in
Adam
:
for
other
power
to
beleeve
,
besides
this
,
our
Adversaries
allow
them
none
.
Questionless
the
Holy
Ghost
,
who
is
so
sollicitous
from
place
to
place
to
vindicate
the
Righteousness
and
Equity
of
Gods
Proceedings
in
the
Condemnation
of
wicked
and
unbeleeving
men
,
would
have
insisted
more
or
less
upon
that
ground
,
which
our
Adversaries
make
the
prora
and
puppis
,
the
first
and
last
of
His
vindication
in
this
kind
(
I
mean
,
their
investitute
in
Adam
with
power
to
beleeve
)
had
there
1.
been
any
such
investiture
;
and
,
2.
had
the
consideration
thereof
been
of
any
value
for
such
a
purpose
.
Seventhly
:
If
all
Men
have
power
to
beleeve
,
1.
That
God
is
:
2.
That
§.
34.
He
is
a
Rewarder
of
those
that
seek
Him
,
then
have
they
power
to
beleeve
justifyingly
,
or
to
acceptation
with
God
.
But
all
Men
have
this
power
.
Ergo.
The
Consequence
in
the
Major
Proposition
the
Apostle
makes
unquestionable
,
where
He
saith
:
He
that
cometh
unto
God
,
must
beleeve
that
He
is
:
and
that
He
is
a
Rewarder
of
those
that
seek
Him
[
](A41481-e168360-b)a
a
Hebr.
11.
6
.
By
coming
unto
God
,
it
is
clear
by
the
whole
carriage
of
the
Context
round
about
,
that
he
meaneth
a
coming
unto
Him
with
acceptation
,
and
so
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
please
Him
.
And
Calvin
himself
all
along
his
Commentaries
upon
the
place
,
taketh
it
for
granted
,
that
the
Apostle
speaketh
of
such
a
Faith
,
or
Beleeving
,
quae
gratiam
apud
Deum
conciliet
,
which
procureth
grace
and
favor
with
God
.
The
Minor
Proposition
,
is
the
sence
of
learned
men
generally
,
especially
of
such
,
who
have
acquainted
themselves
with
the
Writings
of
Philosophers
,
and
other
studious
and
learned
men
amongst
the
Heathen
.
In
these
Writings
they
finde
many
sayings
,
wherein
the
Authors
do
not
onely
avouch
the
certainty
and
unquestionableness
of
the
Being
of
God
,
but
that
very
property
also
,
the
Belief
whereof
the
Apostle
here
principally
requireth
to
give
a
man
access
with
acceptation
unto
God
,
viz.
His
being
a
Rewarder
of
those
,
who
seek
Him
.
And
besides
the
Apostle
himself
expresly
affirms
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
which
is
knowable
of
God
,
(
or
as
Calvin
interprets
it
,
Quod
de
Deo
cognosci
operae-pretium
est
,
i.
e.
that
which
is
worth
a
while
to
be
known
of
God
[
](A41481-e168490-b)b
b
Calv.
Instit.
l.
1.
c.
5.
sect.
1
,
)
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
manifest
in
them
,
or
,
to
them
:
yea
and
further
,
that
God
Himself
made
it
thus
manifest
[
](A41481-e168540-b)c
c
Rom.
1.
19
.
A
little
after
,
He
chargeth
them
thus
,
that
when
they
knew
God
,
they
glorified
Him
not
as
God
,
neither
were
thankful
,
but
became
vain
in
their
imaginations
[
](A41481-e168560-b)d
d
Rom.
1.
21
,
&c.
assigning
this
for
the
ground
and
cause
of
that
most
severe
and
dreadful
proceeding
of
God
in
Judgment
against
them
,
in
delivering
them
up
to
a
reprobate
minde
,
to
vile
affections
,
to
uncleanness
,
&c.
Now
(
questionless
)
1.
This
glorifying
of
God
,
as
God
,
imports
(
amongst
other
things
)
a
beleeving
,
trusting
,
depending
on
Him
,
as
a
Rewarder
of
those
who
seek
Him
.
For
they
who
do
not
thus
beleeve
,
or
depend
upon
Him
,
cannot
be
said
,
whatsoever
they
shall
measure
unto
Him
besides
,
to
glorifie
Him
as
God
.
2.
As
certain
it
is
,
that
had
they
not
had
a
sufficiency
of
power
thus
to
have
glorified
Him
(
I
mean
,
as
God
,
and
as
a
Rewarder
of
those
who
seek
Him
)
the
neglect
,
or
non-performance
of
it
,
would
have
been
no
provocation
in
the
sight
of
God
so
signally
exasperating
,
or
provoking
,
as
to
have
kindled
a
fire
of
such
high
indignation
in
His
Brest
against
them
,
which
should
burn
so
neer
to
the
bottom
of
Hell
,
as
that
specified
.
The
servant
(
saith
our
Saviour
)
that
knew
not
his
Lords
Will
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
[
](A41481-e168690-b)e
e
Luke
12.
48
.
Yea
(
doubtless
)
had
not
this
servant
been
in
a
capacity
of
knowing
his
Lords
will
,
in
case
he
had
been
duly
inquisitive
after
it
,
he
had
not
been
beaten
with
any
stripes
at
all
,
though
he
had
committed
such
things
,
which
had
been
worthy
stripes
in
other
men
.
This
is
evident
from
that
great
Principle
of
Equity
,
attested
by
our
Saviour
in
the
words
immediately
following
:
For
unto
whom
soever
much
is
given
,
of
him
shall
be
much
required
,
[
of
him
,
i.
e.
of
him
onely
,
]
and
consequently
,
not
of
others
,
to
whom
little
hath
been
given
.
And
if
we
shall
go
along
with
the
said
Principle
,
whither
it
will
directly
lead
us
,
we
shall
be
brought
by
it
to
this
Conclusion
,
that
unto
whom
soever
nothing
is
given
,
of
him
nothing
will
be
required
:
as
in
the
Parable
of
the
Talents
,
we
hear
of
no
servant
called
to
account
,
but
onely
such
,
who
had
received
Talents
,
one
,
or
more
.
Therefore
without
controversie
the
Heathen
generally
had
,
and
have
,
power
,
means
,
and
opportunities
sufficient
to
come
to
the
knowledg
of
this
gracious
Property
in
God
,
that
He
is
a
Rewarder
of
those
who
seek
Him
;
and
consequently
of
coming
to
Him
with
acceptation
.
And
let
me
add
this
by
the
way
:
That
He
that
hath
a
sufficiency
of
power
and
means
,
to
come
to
the
Knowledg
or
Belief
,
1.
That
God
is
:
2.
That
He
is
a
Rewarder
of
those
,
who
seek
Him
,
is
not
by
this
sufficiency
simply
necessitated
,
either
to
beleeve
the
one
,
or
the
other
.
It
is
with
the
generality
of
men
in
this
respect
,
as
it
is
with
God
himself
:
as
well
the
one
,
as
the
other
,
have
power
to
do
many
things
,
which
yet
they
do
not
;
and
therefore
are
not
by
a
power
of
acting
,
necessitated
unto
action
.
Yea
it
is
a
Principle
owned
by
our
Adversaries
themselves
,
that
men
generally
have
power
to
do
,
more
then
they
do
:
and
it
is
an
unquestionable
rule
in
the
art
of
Reason
,
that
à
negatione
actûs
,
ad
negationem
potentiae
,
non
valet
argumentum
.
So
that
in
case
it
should
,
or
could
,
be
proved
(
which
I
beleeve
●ever
yet
was
,
nor
ever
will
be
proved
)
that
no
Heathen
wanting
the
letter
of
the
Gospel
,
and
the
Oral
Ministry
of
it
,
ever
yet
beleeved
on
God
to
Justification
,
or
was
accepted
with
Him
,
yet
would
it
be
no
sufficient
proof
,
that
therefore
they
had
●o
power
thus
to
beleeve
on
Him
,
or
to
do
that
,
upon
the
doing
whereof
they
should
have
been
accepted
with
Him
.
But
that
the
Heathen
had
,
and
have
,
power
vouchsafed
unto
them
by
God
,
whereby
to
repent
,
and
to
beleeve
,
if
their
Will
were
answerable
to
their
Power
in
this
kinde
,
might
be
yet
further
evidenced
by
a
far
greater
Vote
from
the
Scriptures
;
but
that
in
levying
this
here
,
we
should
anticipate
a
considerable
part
of
our
Intentions
relating
to
the
second
part
of
this
Work
.
And
besides
,
three
of
the
most
considerable
Passages
[
](A41481-e168870-b)a
a
Rom.
10.
18
Acts
14.
16
,
17
Rom.
2.
4
,
pregnant
with
the
Truth
we
now
contend
for
,
have
(
I
remember
)
been
largely
opened
and
argued
by
us
upon
the
same
account
elsewhere
[
](A41481-e168880-b)b
b
Divine
Author
.
of
the
Scriptures
asserted
;
p.
183
,
184
,
185
,
&c.
.
I
shall
(
at
the
present
)
conclude
the
Point
in
hand
with
a
parcel
of
Discourse
from
the
Writings
of
Mr
Calvin
:
who
in
an
Epistle
shewing
how
Christ
is
the
end
of
the
Law
,
prefixed
before
the
French
New
Testament
,
discourseth
to
this
effect
.
After
that
Adam
was
left
in
such
confusion
,
he
was
fruitful
in
his
cursed
seed
,
to
bring
forth
a
generation
like
unto
him
:
that
is
to
say
,
Adam
apres
avoir
esté
deietté
en
telle
confusion
,
il
a
esté
second
en
sa
maudite
semence
,
pour
enger
dier
generation
semblable
a
luy
:
cest
a
dire
,
vicieuse
,
perverse
,
corrompue
,
vuide
&
despourveue
de
tout
bien
,
riche
&
abondante
en
mal
.
Toutesfois
,
le
Seigneur
de
misericorde
(
qui
n'a●me
pas
seulement
,
mais
luy
mesme
est
amour
&
charité
)
voulant
encores
par
sa
bonté
infinie
aimer
ce
qui
n'est
digne
d'aimer
,
n'a
pas
du
tout
dissipé
,
perdu
,
&
abysmé
les
hommes
,
comme
leur
iniquité
le
requeroit
:
mais
les
a
soustenus
&
supportés
en
douceur
&
patience
,
leur
donnant
terme
&
loisir
de
se
retourner
a
lui
,
&
se
r'adresser
a
l'obeissance
,
de
laquelle
ils
s'estoyent
destournés
,
Et
combien
que
dissimulast
&
se
teust
(
comme
s'il
se'ust
voulu
cacher
d'eux
)
les
laissant
aller
apres
les
desirs
&
souhaits
de
leur
concupiscence
,
sans
loix
,
sans
regime
,
sans
correction
queleonque
de
sa
Parole
:
neantmoins
il
leur
a
baillé
assez
d'advertissements
qui
les
devoyent
inciter
a
le
cercher
,
taster
,
&
trouuer
,
pour
le
cognoistre
&
honnorer
comme
il
appartenoit
.
Car
il
a
eslevé
par
tour
,
en
tous
lieux
,
&
en
toutes
choses
,
ses
enseignes
&
armoiries
:
voire
sous
blasons
de
si
claire
intelligence
,
que
ni
avoit
celui
qui
peust
pretendre
ignorance
de
ne
cognoistre
vn
si
souverain
Seigneur
,
qui
avoit
si
amplement
exalté
sa
magnificence
:
Ce'st
,
quand
en
toutes
les
parties
du
monde
,
au
ciel
●●
en
la
terre
il
a
eserit
,
&
quasi
engravé
la
gloire
de
sa
puissance
,
bonté
,
sapience
,
&
eternité
,
Sainct
Paul
donc
a
dic
bien
vray
,
Que
le
Seigneur
ne
s'estoit
iamais
laissé
sans
tesmoignage
:
mesme
envers
ceux
ausquels
il
n'a
envoyé
aucune
cognoissance
de
la
Parole
.
Veu
que
toutes
les
creatures
,
depuis
le
firmament
iusqu'au
centre
de
la
terre
,
pouvoyent
estre
tesmoigns
,
&
messagers
de
sa
gloire
a
tous
hommes
,
pour
les
attirer
a
le
cercher
,
&
apres
l'avoir
trouué
,
lui
faire
recueil
&
hommage
,
selon
la
dignité
dun
Seigneur
si
bon
,
si
puissant
,
si
sage
,
&
eternel
:
&
mesmes
aidoyent
chacune
en
son
endr●it
,
a
ceste
queste
.
Car
les
oiselets
chantans
,
chantoyent
Dieu
,
les
bestes
le
reclamoyent
,
les
▪
eslemens
le
redoutoyent
,
les
montagnes
le
raisonnoyent
,
les
fleuues
&
fontaines
lui
●ettoyent
ceillad●s
,
les
herbes
&
sleurs
luy
riovent
.
Combien
que
veritablement
il
ne
feust
pas
mestier
de
le
cercher
fort
loin
:
Veu
que
chacun
le
pouvo●t
trouuer
en
soi
mesme
,
entant
que
nous
somm●s
tous
substantes
&
conserves
de
sa
vertu
hab●tante
en
nous
.
Cependant
,
encore
pour
plus
amplement
manifester
sa
bonte
&
clemence
infinie
entre
les
hommes
,
il
na
pas
este
content
de
les
instruite
,
tous
par
tels
enseignements
,
qua'vons
declaire
:
mais
il
a
specialement
fait
entendre
sa
voix
a
vn
certain
Peuple
,
&c.
vicious
,
perverse
,
corrupted
,
voyd
and
destitute
of
all
good
,
rich
and
abounding
in
evil
.
Nevertheless
,
the
Lord
of
his
Mercy
(
who
doth
not
onely
love
,
but
is
Himself
Love
and
Charity
)
being
yet
willing
by
his
infinite
goodness
to
love
that
which
is
not
worthy
of
love
,
hath
not
altogether
dissipated
,
lost
,
and
overwhelmed
men
,
as
their
sin
did
require
;
but
hath
sustained
and
supported
them
in
sweetness
and
patience
,
giving
them
time
and
leasure
to
return
unto
Him
,
and
set
themselves
to
that
Obedience
from
which
they
had
strayed
.
And
though
He
did
dissemble
and
was
silent
(
as
if
He
would
hide
himself
from
them
)
suffering
them
to
go
after
the
desires
and
wishes
of
their
lust
,
without
Laws
,
without
Government
,
without
any
correction
by
his
Word
:
yet
he
hath
given
them
warnings
enough
,
which
might
have
incited
them
to
seek
,
taste
,
and
finde
him
,
for
to
know
and
honor
him
as
it
behoved
them
.
For
he
hath
lifted
up
every
where
,
and
in
all
places
,
and
things
,
his
Ensigns
and
Arms
,
yea
so
clearly
and
intelligibly
imblazoned
,
that
there
was
no
one
could
pretend
ignorance
of
the
Knowledg
of
so
soveraign
a
Lord
,
who
had
in
so
ample
a
manner
exalted
his
magnificence
:
viz.
That
in
all
parts
of
the
World
,
in
Heaven
and
in
Earth
,
he
hath
written
,
and
even
engraven
the
Glory
of
his
Might
,
Goodness
,
Wisdom
,
and
Eternity
.
Saint
Paul
therefore
saith
very
true
,
That
the
Lord
never
left
himself
without
witness
;
even
towards
them
,
unto
whom
he
hath
not
sent
any
knowledg
of
his
Word
.
For
as
much
as
all
the
Creatures
,
from
the
Firmament
to
the
center
of
the
Earth
,
might
be
witnesses
,
and
messengers
of
his
glory
unto
all
Men
,
to
draw
them
to
seek
him
,
and
after
having
found
him
,
to
welcom
him
;
and
do
him
homage
,
according
to
the
dignity
of
a
Lord
so
good
,
so
powerful
,
so
wise
,
and
eternal
:
And
also
did
help
each
one
in
its
place
to
this
quest.
For
the
Birds
singing
,
sung
God
;
Beasts
cryed
aloud
unto
him
,
the
Elements
stood
in
fear
of
him
,
Mountains
reasoned
with
him
,
Rivers
and
Fountains
cast
their
eyes
upon
him
,
Herbs
and
Flowers
smiled
on
him
.
Although
that
indeed
there
was
no
necessity
to
seek
him
very
far
:
by
reason
that
each
one
might
finde
him
in
his
own
self
,
being
that
we
are
all
kept
up
and
preserved
by
his
vertue
dwelling
in
us
.
In
the
mean
while
,
for
to
manifest
more
amply
his
goodness
and
infinite
clemency
among
Men
,
he
hath
not
contented
himself
to
instruct
them
all
by
such
documents
,
as
we
have
exprest
:
but
hath
specially
given
to
understand
his
voyce
to
a
certain
People
,
&c.
To
this
so
large
and
lightsom
an
acknowledgment
of
sufficient
means
vouchsafed
by
God
unto
the
Heathen
,
whereby
to
come
to
the
Knowledg
of
Him
,
of
His
Goodness
,
Power
,
&c.
and
consequently
to
Repent
,
and
beleeve
in
Him
,
I
shall
not
need
to
subjoyn
such
sayings
as
these
,
That
the
Knowledg
of
God
is
naturally
imbred
[
or
,
implanted
]
in
the
mindes
of
Men
[
](A41481-e169040-b)c
c
Dei
noticiam
hominum
mētibus
naturaliter
esse
inditam
:
Calvin
.
Instit.
l.
1.
c.
3.
in
titulo
.
.
That
this
Knowledg
is
stifled
,
or
corrupted
,
partly
by
their
foolishness
,
partly
by
their
malice
[
](A41481-e169070-b)d
d
Eandem
noticiam
,
partim
inscitiâ
,
partim
malitiâ
,
vel
suffo
.
cari
vel
corrumpi
.
Idem
.
Instit.
l.
1.
c.
4.
in
titulo
.
:
with
other
passages
of
like
import
extant
without
number
in
this
Author
.
Eightly
(
and
lastly
)
If
wicked
men
,
and
such
who
perish
in
their
sins
§.
35.
through
Impenitency
and
Unbelief
,
have
not
a
sufficient
Power
and
Means
to
Repent
and
Beleeve
,
then
when
God
,
most
graciously
,
most
affectionately
,
most
earnestly
invites
them
to
Repent
,
and
to
Beleeve
,
and
this
in
order
to
their
Peace
and
Salvation
,
He
rather
insults
over
them
in
their
extremity
of
weakness
and
misery
,
then
really
intends
any
thing
gracious
,
or
of
a
saving
import
to
them
.
But
to
conceive
thus
of
God
is
most
unworthy
of
Him
,
and
dishonorable
to
Him
,
and
not
far
from
Blasphemy
.
Ergo.
The
Reason
of
the
Connexion
in
the
Major
Proposition
,
is
,
because
to
profess
love
to
a
man
that
is
in
imminent
danger
of
his
life
,
and
upon
this
account
to
perswade
,
press
,
and
be
earnest
with
him
,
to
do
that
for
the
safety
of
his
life
,
which
the
Perswader
in
this
case
absolutely
knoweth
to
be
unpossible
for
the
perswaded
to
do
,
(
as
suppose
it
were
,
to
make
him
wings
,
and
fly
in
the
ayr
beyond
the
Seas
,
or
to
turn
himself
into
a
fish
,
and
live
in
the
Seas
,
or
the
like
)
such
an
addressment
as
this
to
such
a
poor
wretch
,
would
be
basely
illusory
,
and
insulting
,
nor
could
it
admit
of
any
better
interpretation
.
In
like
manner
,
if
God
,
knowing
that
a
natural
and
ungodly
man
is
in
the
utmost
danger
of
perishing
for
ever
,
and
withall
,
that
he
hath
no
power
to
repent
,
or
beleeve
,
shall
yet
vehemently
and
affectionately
urge
,
press
,
and
perswade
such
a
man
to
Repent
and
Beleeve
,
that
he
may
not
perish
,
can
such
an
application
as
this
bear
any
other
construction
,
then
as
derisory
,
and
proceeding
from
one
,
who
doth
not
simply
delight
in
the
death
of
a
Sinner
,
but
to
make
the
death
of
such
a
miserable
Creature
,
as
full
of
gall
,
and
bitterness
,
and
misery
,
as
He
well
knows
how
to
do
?
Therefore
certainly
,
when
God
stretcheth
out
his
hand
all
the
day
long
to
wicked
men
;
when
he
saith
,
turn
ye
,
turn
ye
from
your
evil
ways
:
why
will
ye
dye
,
&c.
when
He
saith
,
Repent
,
and
turn
your selves
from
all
your
transgressions
,
so
iniquity
shall
not
be
your
ruine
:
and
again
,
turn
at
my
reproof
,
(
with
the
like
,
)
He
knoweth
that
what
He
thus
earnestly
and
affectionately
requireth
of
them
,
and
presseth
them
unto
,
they
have
power
to
perform
:
otherwise
in
such
expressions
as
these
,
He
should
be
like
unto
a
Judg
,
or
King
,
that
having
sentenced
a
lame
man
to
death
for
Treason
,
or
some
other
crime
,
should
promise
him
his
life
,
in
case
he
would
run
twenty
miles
within
an
hours
space
,
and
accordingly
press
him
with
much
seriousness
unto
it
.
I
have
met
with
nothing
(
to
my
best
remembrance
)
from
the
Pen
of
any
Defender
of
the
contrary
Faith
,
to
obstruct
or
check
this
Argument
in
the
course
of
it
:
nor
am
I
able
to
imagine
what
can
with
any
face
of
Reason
,
or
of
Truth
,
contest
with
it
.
To
say
,
that
when
God
with
the
greatest
earnestness
of
expression
,
calls
upon
wicked
men
to
Repent
,
He
onely
signifies
unto
them
,
what
would
prevent
their
destruction
,
were
it
found
in
them
,
but
supposeth
not
any
Principle
or
power
in
them
to
exhibit
or
perform
it
;
such
an
allegation
(
I
say
)
as
this
hath
neither
salt
nor
savor
in
it
.
For
to
what
account
can
it
be
brought
,
that
God
should
inform
wicked
men
,
how
,
or
which
way
they
may
escape
destruction
,
if
it
be
supposed
withall
that
they
are
in
no
capacity
,
no
not
so
much
as
under
a
possibility
,
of
receiving
any
benefit
by
such
an
information
?
Besides
,
God
cannot
truly
and
cordially
profess
that
He
desireth
not
the
death
of
a
sinner
,
or
,
of
him
that
dyeth
,
upon
the
account
onely
of
an
information
directed
to
such
a
man
,
concerning
the
way
,
or
means
of
his
escape
,
unless
it
be
supposed
withall
that
he
is
made
capable
by
Him
of
benefit
by
such
an
information
,
and
in
a
condition
to
make
use
of
it
in
order
to
an
escape
.
And
(
to
conclude
)
meer
informations
are
not
wont
to
be
given
in
exhortatory
or
preceptive
language
,
as
,
turn
ye
,
turn
ye
,
&c.
nor
in
such
pathetique
strains
,
as
,
Why
will
ye
dye
,
O
house
of
Israel
?
nor
with
such
Promises
annexed
,
as
,
so
shal
not
iniquity
be
your
ruine
:
nor
(
lastly
)
where
they
are
of
no
use
,
neither
to
those
to
whom
they
are
given
,
nor
to
Him
that
giveth
them
,
nor
to
any
others
:
which
upon
consideration
of
particulars
would
plainly
appear
to
be
the
case
before
us
.
To
say
that
in
such
affectionate
Exhortations
and
Expressions
as
those
§.
36.
under
present
consideration
,
God
onely
expresseth
His
Will
of
Approbation
,
signifying
that
Righteousness
,
and
Repentance
after
sin
,
and
so
the
Peace
and
Salvation
of
His
Creature
,
upon
,
and
by
means
of
these
,
are
things
simply
agreeable
to
His
Nature
,
Minde
,
and
Goodness
:
but
●oth
not
intend
to
signifie
any
Will
or
Purpose
in
Himself
to
work
Repentance
in
the
persons
to
whom
He
thus
speaketh
,
nor
yet
that
they
have
power
to
repent
without
Him
;
is
an
allegation
as
inconsiderable
,
and
inconsistent
with
Reason
,
as
the
former
.
For
,
1.
If
Righteousness
,
and
Repentance
after
sin
,
and
the
Salvation
of
the
Creature
hereupon
,
be
simply
agreeable
to
His
Nature
,
Minde
,
and
Goodness
,
then
why
should
not
the
Repentance
(
and
upon
this
,
the
Salvation
)
of
those
persons
,
to
whom
He
particularly
addresseth
Himself
in
those
gracious
and
earnest
Compellations
and
Exhortations
of
which
we
now
speak
,
be
every
whit
as
agreeable
to
His
Nature
,
Minde
,
and
Goodness
,
as
the
Repentance
,
or
Salvation
,
of
any
other
persons
in
their
case
?
He
no
where
signifieth
any
difference
in
this
kinde
.
Or
if
the
Repentance
and
Salvation
of
some
Sinners
be
agreeable
to
His
Nature
,
Minde
,
and
Goodness
,
and
not
of
others
,
it
is
a
plain
case
,
that
the
Repentance
and
Salvation
of
the
Creature
,
simply
considered
,
are
not
the
things
that
are
so
agreeable
to
Him
,
but
the
Repentance
and
Salvation
of
such
and
such
particular
subjects
.
For
Repentance
and
Salvation
are
the
same
things
,
and
of
the
same
Nature
,
in
what
persons
,
or
subjects
soever
:
no
personal
consideration
whatsoever
altereth
their
Natures
,
or
essential
Properties
.
Again
,
2.
If
the
intent
of
God
were
to
express
or
signifie
,
His
Approbative
Will
of
the
Repentance
and
Salvation
of
his
Creature
,
or
the
agreeableness
of
these
to
His
Nature
,
Minde
,
and
Goodness
,
He
would
rather
have
expressed
it
in
applications
of
himself
unto
such
persons
,
or
subjects
,
whose
Repentance
and
Salvation
he
really
intendeth
and
desireth
,
then
in
addressments
made
to
those
,
whose
Repentance
and
Salvation
he
desireth
not
;
nay
,
whom
he
was
resolved
from
Eternity
(
for
this
is
the
voyce
of
the
Oracle
consulted
by
our
Adversaries
)
to
destroy
for
ever
.
It
were
very
unproper
and
hard
for
a
Judg
,
or
Prince
,
to
make
a
feeling
and
affectionate
Discourse
of
their
clemency
,
goodness
and
sweetness
of
Nature
,
their
great
averseness
to
acts
of
severity
,
&c.
unto
such
persons
,
whom
they
had
been
of
a
long
time
resolved
,
and
before
any
cause
administred
by
these
persons
of
such
a
resolution
against
them
,
to
put
to
a
terrible
,
torturing
,
and
ignominlous
death
,
especially
at
;
or
neer
the
time
,
when
this
most
severe
execution
is
intended
to
be
done
upon
them
.
3.
(
And
lastly
)
The
Argument
propounded
by
us
,
and
with
whose
vindication
we
are
yet
in
labor
,
doth
neither
suppose
,
that
God
will
work
Repentance
(
as
our
Adversaries
call
,
working
Repentance
)
in
the
persons
there
spoken
of
,
i.
e.
that
he
will
work
it
upon
any
such
terms
,
that
it
shall
necessarily
,
or
infallibly
be
effected
,
nor
yet
that
the
persons
themselves
can
repent
without
God
.
That
which
it
supposeth
,
is
this
,
that
God
is
so
far
moving
and
assisting
the
Hearts
,
Wills
,
and
Consciences
of
these
men
,
in
order
to
their
Repentance
,
that
if
they
were
but
willing
to
do
,
what
he
enableth
them
to
do
,
in
reference
and
order
to
the
same
,
their
Repentance
would
be
effected
,
and
they
saved
upon
it
.
In
which
case
(
I
mean
,
if
they
should
repent
)
this
Repentance
were
most
justly
ascribable
unto
God
,
not
to
themselves
,
in
as
much
as
it
is
he
,
that
1.
Giveth
them
power
and
abilities
to
repent
.
2.
That
secretly
forms
and
fashions
their
Wills
,
so
as
to
make
them
willing
actually
to
repent
:
3.
That
supports
their
Wills
thus
framed
,
to
,
and
in
,
the
production
of
the
act
it self
of
Repentance
.
Whereas
that
which
men
themselves
do
,
in
,
towards
,
or
about
their
Repentance
,
is
so
inconsiderable
,
in
comparison
of
what
God
doth
,
that
the
greatness
of
his
Grace
and
interposure
herein
,
deserves
(
in
a
manner
)
all
the
praise
and
honor
that
belongs
unto
the
action
:
although
it
be
true
also
,
that
the
person
himself
,
who
repenteth
,
or
in
whom
Repentance
is
wrought
,
must
of
necessity
be
so
far
▪
or
to
such
a
degree
interessed
,
and
active
in
the
work
,
that
the
work
it self
may
be
as
truly
and
properly
ascribed
unto
him
,
or
called
,
His
,
as
it
is
ascribed
unto
God
,
and
termed
,
his
.
For
it
is
man
that
repenteth
,
not
God
,
though
what
he
doth
in
repenting
,
he
doth
by
the
operating
and
assisting
Grace
of
God
:
in
which
respect
it
is
said
to
be
his
gift
.
But
concerning
the
conjuncture
and
respective
interests
of
the
first
and
second
Causes
in
the
production
or
raising
of
one
and
the
same
act
,
we
shall
(
God
willing
)
discourse
more
particularly
in
the
second
part
of
this
Work
,
where
also
we
shall
clear
and
discharge
all
those
Passages
and
Texts
of
Scripture
from
their
hard
service
,
which
are
compelled
by
some
to
serve
against
this
great
Truth
(
of
that
high
importance
for
the
glory
,
as
well
of
the
Grace
,
as
Justice
,
of
God
)
That
all
Men
without
exception
have
a
sufficiency
of
power
vouchsafed
unto
them
by
God
,
whereby
to
Repent
,
and
to
beleeve
,
unto
Salvation
:
and
that
it
is
through
want
of
Will
,
(
or
rather
,
willingness
)
not
of
Power
,
that
any
man
perisheth
.
At
present
,
to
the
further
confirmation
of
the
main
Doctrine
commended
in
this
Discourse
,
we
argue
thus
,
In
the
eleventh
place
:
If
God
intended
not
the
Death
of
Christ
,
as
a
Ransom
§.
37.
Argum.
11.
or
Satisfaction
for
all
Men
,
then
are
there
some
Men
,
whom
He
never
intended
to
save
,
but
to
leave
irrecoverably
to
everlasting
destruction
and
perdition
.
This
Proposition
(
I
suppose
)
stands
firm
and
strong
upon
its
own
basis
:
and
needs
no
Prop
of
Proof
or
Argument
to
support
it
.
For
God
intending
to
save
no
man
but
by
the
Death
of
Christ
,
evident
it
is
,
that
if
there
be
any
man
,
or
number
of
men
,
for
whose
Salvation
he
did
not
intend
this
Death
,
that
he
never
intended
their
Salvation
.
Therefore
I
assume
:
But
there
are
no
such
Men
,
or
number
of
Men
,
whose
Salvation
God
never
intended
,
or
whom
He
intended
to
leave
irrecoverably
to
everlasting
perdition
.
Ergo.
The
Reason
of
this
Proposition
is
,
partly
because
whatsoever
God
at
any
time
intends
,
he
intended
always
,
yea
from
Eternity
;
partly
also
because
there
was
a
time
,
when
all
Men
were
righteous
and
holy
,
viz.
during
the
whole
time
of
Adams
integrity
,
in
whose
loyns
all
Men
then
were
,
and
so
must
needs
be
Partakers
of
the
same
Holiness
and
Integrity
with
him
.
So
that
unless
we
shall
say
and
hold
,
that
God
never
intended
the
Salvation
of
just
and
holy
men
,
but
to
leave
them
irrecoverably
to
everlasting
perdition
,
we
cannot
say
that
there
are
,
or
were
any
men
,
or
any
number
of
men
,
whose
Salvation
he
never
intended
,
or
whom
he
intended
to
leave
irrecoverably
to
everlasting
destruction
.
Yea
all
Men
had
a
Being
in
God
himself
,
before
they
received
or
had
a
Being
in
Adam
:
in
which
respect
Adam
himself
is
called
,
the
Son
of
God
[
](A41481-e169470-b)a
a
Luke
4.
38
,
viz.
because
he
received
his
Being
from
him
,
as
(
though
not
after
the
manner
that
)
children
receive
their
Beings
from
their
Parents
,
or
Fathers
.
Now
wheresoever
,
or
in
what
estate
and
condition
soever
,
Adam
was
,
there
were
all
Men
in
the
same
estate
and
condition
with
him
.
So
then
all
Men
considered
as
being
in
God
,
were
nothing
but
God
himself
,
according
to
the
common
,
and
most
true
Maxim
of
Divines
;
Quicquid
in
Deo
est
,
est
Deus
:
whatsoever
is
in
God
,
is
God
.
The
truth
of
this
Maxim
was
clearly
evinced
by
us
Cap.
4.
of
this
Discourse
,
where
we
argued
the
absolute
simplicity
of
the
Divine
Essence
,
or
God
.
Therefore
if
God
purposed
from
Eternity
to
leave
any
man
,
or
number
of
men
,
irrecoverably
to
eternal
destruction
,
this
Purpose
was
conceived
,
or
taken
up
by
Him
against
these
men
,
whilest
they
were
yet
onely
in
His
Will
and
Power
,
and
consequently
,
whilest
they
were
nothing
but
Himself
.
But
that
God
should
peremptorily
resolve
and
decree
,
never
to
save
,
nor
to
intend
to
save
,
but
to
design
,
and
consign
over
irrevocably
,
irreversibly
,
irrecoverably
to
eternal
misery
and
destruction
,
millions
of
men
,
whilest
they
were
yet
perfectly
righteous
and
holy
,
yea
whilest
they
were
yet
nothing
but
Himself
,
is
(
doubtless
)
a
Notion
hardly
incident
to
the
judgment
or
thoughts
of
any
man
,
who
trembles
to
think
irreverently
,
or
unworthily
of
God
.
It
is
like
it
will
be
here
pleaded
,
that
God
in
His
Purpose
or
Decree
to
§.
38.
leave
the
men
we
speak
of
,
to
everlasting
perdition
,
doth
not
look
upon
them
,
or
consider
them
,
as
being
in
himself
,
nor
yet
as
being
righteous
and
holy
in
Adam
,
but
as
men
that
would
in
time
prove
corrupt
,
sinful
,
and
abominable
.
And
for
God
,
to
decree
to
leave
men
,
thus
considered
,
to
irrecoverable
destruction
,
is
no
ways
unworthy
of
him
.
I
answer
,
1.
If
God
in
his
Decree
of
Reprobation
,
considered
men
as
sinful
and
wicked
,
then
He
passed
over
,
and
took
no
knowledg
or
notice
of
them
,
whilest
they
were
yet
righteous
and
innocent
:
or
if
he
did
take
knowledg
of
their
righteousness
,
yet
,
this
notwithstanding
,
and
(
as
it
were
)
with
the
neglect
and
contempt
of
it
,
He
passed
that
most
dreadful
Doom
,
or
Decree
of
an
eternal
Reprobation
against
them
.
Whereas
the
Scriptures
every
where
commend
and
highly
magnifie
,
the
constant
love
,
care
,
and
respects
of
God
,
towards
the
righteous
.
The
righteous
Lord
(
saith
David
)
loveth
righteousness
:
and
His
countenance
doth
behold
the
upright
[
](A41481-e169570-b)a
a
Psa.
11.
7
.
And
again
:
For
thou
,
Lord
,
wilt
bless
the
righteous
:
with
favor
wilt
thou
compass
him
,
as
with
a
shield
[
](A41481-e169590-b)b
b
Psa.
5.
12
.
So
again
:
The
eyes
of
the
Lord
are
upon
the
righteous
[
](A41481-e169610-b)c
c
Psa
▪
34
,
15
.
(
To
omit
many
other
places
of
like
assertion
.
)
From
whence
it
evidently
appears
,
1.
That
God
beholds
and
sees
,
and
cannot
but
behold
and
see
,
those
that
are
righteous
:
2.
That
seeing
and
beholding
them
such
,
He
always
loves
them
,
and
delights
in
them
.
Therefore
it
is
unpossible
,
that
God
at
any
time
should
not
see
and
behold
the
persons
we
speak
of
,
being
righteous
,
and
whilest
righteous
:
And
2.
that
seeing
and
beholding
them
such
,
that
He
should
not
love
them
,
and
intend
graciously
to
them
:
and
consequently
,
that
all
this
while
,
He
should
intend
or
decree
the
extremity
of
all
evil
and
misery
against
them
.
2.
It
is
altogether
inconsistent
with
the
Righteousness
and
Equity
of
Gods
Proceedings
,
to
neglect
or
pass
by
the
present
condition
or
ways
of
men
,
either
of
righteousness
,
or
unrighteousness
,
and
to
respect
them
,
or
measure
out
unto
them
,
either
Grace
,
or
Displeasure
,
either
Reward
,
or
Punishment
,
according
to
their
future
condition
,
or
according
to
what
He
foresees
their
ways
will
be
afterward
.
All
Gods
Purposes
and
Decrees
relate
unto
men
according
to
the
nature
and
exigency
of
their
present
conditions
,
not
of
their
future
.
If
a
man
be
at
present
in
a
condition
of
Righteousness
,
he
is
under
the
gracious
influence
and
benediction
of
that
Decree
of
God
,
whereby
He
hath
decreed
Life
and
Peace
and
Blessedness
to
righteous
men
.
And
suppose
it
be
known
unto
God
,
that
this
man
,
righteous
at
present
,
will
afterwards
forsake
his
righteousness
,
and
turn
aside
into
ways
of
unrighteousness
,
yet
whilest
he
remaineth
righteous
,
he
is
not
under
the
dint
or
danger
of
that
Decree
of
God
,
which
respects
unrighteous
men
,
and
whereby
Wrath
and
Judgment
are
decreed
against
them
.
That
Disposition
or
Principle
,
which
we
now
ascribe
unto
God
,
is
most
clearly
asserted
in
the
Scriptures
by
Himself
▪
and
that
by
way
of
vindication
of
his
Righteousness
,
from
the
unworthy
conceits
of
those
,
who
judged
otherwise
of
Him
.
If
a
man
BE
JVST
,
and
DO
that
which
is
lawful
and
right
,
And
hath
not
eaten
upon
the
Mountains
,
neither
hath
lift
up
his
eyes
to
the
Idols
of
the
house
of
Israel
,
&c.
He
IS
just
:
He
shall
surely
live
,
saith
the
Lord
God
[
](A41481-e169670-b)d
d
Ezek.
18.
5
,
6
,
9
.
q.
d.
During
this
posture
,
or
course
of
righteous
walking
,
he
is
under
the
blessing
of
that
gracious
and
unchangeable
Decree
of
mine
,
wherein
Life
and
Peace
are
decreed
unto
righteous
men
.
But
when
the
righteous
TVRNETH
away
from
his
righteousness
,
and
COMMITTETH
iniquity
,
and
DOTH
according
to
all
the
abominations
that
the
wicked
man
doth
,
shall
he
live
?
All
his
righteousness
that
he
hath
done
,
shall
not
be
mentioned
:
in
his
Trespass
that
he
hath
trespassed
,
and
in
his
Sin
that
he
hath
sinned
,
in
them
shall
he
dye
[
](A41481-e169730-b)e
e
Verse
24
:
i.
e.
perish
for
ever
,
viz.
unless
he
repents
,
and
turns
back
again
to
his
former
course
of
righteousness
.
So
again
:
Therefore
thou
Son
of
man
,
say
unto
the
children
of
thy
people
;
the
righteousness
of
the
righteous
shall
not
deliver
him
in
the
day
of
his
Transgression
.
As
for
the
wickedness
of
the
wicked
,
he
shall
not
fall
thereby
in
the
day
that
he
turneth
from
his
wickedness
:
neither
shall
the
righteous
be
able
to
live
for
his
righteousness
in
the
day
that
he
sinneth
.
When
I
shall
say
to
the
righteous
,
that
he
shall
surely
live
:
if
he
trust
to
his
own
righteousness
,
and
commit
iniquity
[
as
many
being
in
an
estate
of
grace
,
upon
a
presumption
that
they
cannot
possibly
fall
away
,
too
frequently
do
]
all
his
righteousness
shall
not
be
remembered
,
but
for
his
iniquity
that
he
hath
committed
,
he
shall
dye
for
it
.
Again
when
I
say
unto
the
wicked
,
Thou
shalt
surely
dye
;
if
he
turn
from
his
sin
,
and
do
that
which
is
lawful
and
right
,
If
he
restore
the
pledg
,
give
again
that
he
had
robbed
,
walk
in
the
statutes
of
life
without
committing
iniquity
▪
he
shall
surely
live
:
he
shall
not
dye
[
](A41481-e169780-b)f
f
Ezek.
33.
12.
13
,
14
,
15
,
&c.
.
By
these
,
and
very
many
more
places
of
like
consideration
(
in
reference
to
the
business
in
hand
)
which
might
be
added
,
it
is
fully
evident
,
that
particular
men
▪
or
the
persons
of
men
,
from
time
to
time
,
come
under
the
eternal
Decrees
of
God
,
either
of
Life
,
or
Death
,
of
Salvation
,
or
Condemnation
,
not
according
to
the
nature
,
exigency
or
import
of
their
potential
or
future
,
but
of
their
actual
and
present
conditions
respectively
:
and
consequently
,
that
if
the
generality
of
men
were
,
either
from
Eternity
righteous
(
and
righteous
they
must
needs
be
,
whilest
they
were
in
God
,
and
in
him
onely
,
and
were
nothing
but
God
)
or
at
any
time
after
their
Creation
,
as
they
were
in
Adam
,
during
the
time
of
his
innocency
,
they
must
needs
,
whilest
they
were
in
these
capac●ties
or
conditions
,
be
under
that
eternal
Decree
of
God
,
by
which
,
or
wherein
,
Life
and
Peace
and
Happiness
are
decreed
unto
righteous
men
;
and
so
could
not
be
from
Eternity
under
a
Decree
of
Reprobation
.
3.
(
And
lastly
)
If
God
from
Eternity
looked
upon
the
far
greater
part
of
men
(
all
those
I
mean
,
who
are
Reprobates
,
so
called
)
as
Persons
that
would
in
time
prove
sinful
,
or
as
Persons
in
time
proved
sinful
,
and
under
this
prospect
of
them
▪
passed
a
Decree
of
Reprobation
upon
,
or
against
them
,
then
was
this
sinfulness
wherein
He
beheld
them
,
the
ground
or
cause
of
this
Decree
of
Reprobation
,
or
not
.
If
not
,
to
what
purpose
is
it
pleaded
or
stood
upon
,
in
reference
to
the
said
Decree
?
And
why
is
it
not
plainly
and
right-down
affirmed
,
that
God
reprobated
them
out
of
his
meer
Will
and
Pleasure
,
without
the
interveniency
of
any
consideration
of
sin
,
to
incline
or
move
him
thereunto
?
And
if
this
be
so
,
He
need
not
in
his
Decree
of
Reprobation
,
look
upon
them
as
sinful
,
but
simply
as
men
.
If
He
looked
upon
them
simply
as
men
,
then
he
looked
upon
them
as
the
pure
and
perfect
workmanship
of
his
own
hands
:
if
so
,
then
the
perfect
workmanship
of
his
own
hands
must
be
the
object
of
his
Reprobation
,
and
consequently
,
that
which
is
good
:
For
God
saw
every
thing
that
He
had
made
,
and
behold
,
it
was
very
good
[
](A41481-e169830-b)g
g
Gen.
1.
31
.
But
unpossible
it
is
that
that
which
is
good
,
especially
very
good
,
should
be
the
object
of
Gods
Reprobation
.
Again
,
if
that
sinfulness
,
wherein
it
is
pretended
that
God
looked
upon
men
,
when
He
Reprobated
them
,
was
any
ground
or
cause
of
such
his
Reprobation
,
then
was
it
a
ground
,
or
cause
,
morally
moving
him
hereunto
:
for
other
influence
or
efficiency
upon
him
it
could
have
none
.
If
so
,
then
1.
The
Will
of
God
may
have
a
Cause
superior
to
it
,
and
productive
of
it
;
which
is
generally
taken
for
an
impossibility
.
2.
If
the
sinfulness
of
men
foreseen
moved
God
morally
to
conceive
or
make
a
Decree
of
Reprobation
against
them
,
then
was
this
Decree
made
by
him
in
a
way
of
Justice
,
and
Equity
;
yea
upon
such
terms
,
that
had
He
not
made
,
or
passed
such
a
Decree
,
upon
the
grounds
and
reasons
that
were
before
him
,
He
had
been
unjust
.
If
so
,
there
being
the
same
Reason
,
why
He
should
pass
a
like
Decree
against
those
men
also
,
who
are
now
called
his
Elect
,
in
as
much
as
a
like
sinfulness
in
them
was
foreseen
likewise
by
him
from
Eternity
,
He
must
be
unjust
,
because
He
hath
not
passed
a
like
Decree
against
these
.
The
truth
is
,
that
such
a
Decree
of
Reprobation
,
as
men
commonly
notion
in
God
,
involves
so
many
inextricable
difficulties
,
palpable
absurdities
(
that
I
say
not
,
intolerable
Blasphemies
also
)
that
my
hope
is
,
it
will
shortly
mole
mali
sui
ruere
,
fall
and
sink
with
the
insupportable
weight
of
its
own
evil
,
in
the
mindes
and
judgments
of
men
.
As
for
those
places
of
Scripture
,
with
the
Arguments
commonly
drawn
from
them
,
which
are
counted
the
Pillars
of
such
a
Reprobation
,
we
shall
in
due
time
,
the
inflexible
hand
of
Death
,
or
some
other
grand
diversion
,
not
preventing
us
,
by
the
gracious
assistance
of
the
Spirit
of
Truth
,
clearly
answer
,
and
disengage
from
that
service
.
In
the
mean
time
,
we
shall
further
countena●ce
the
Doctrine
in
hand
,
with
this
Demonstration
.
If
Christ
dyed
not
for
all
Men
without
exception
,
then
is
the
Sin
of
Adam
§.
39.
Argum.
12.
more
extensive
,
or
extensive
unto
more
,
in
a
way
of
Condemnation
and
Death
,
then
the
Death
of
Christ
,
and
the
Grace
given
by
Him
unto
the
World
,
is
in
a
way
of
Justification
,
and
of
Life
.
The
Reason
of
this
Consequence
is
apparant
:
viz.
because
the
Sin
of
Adam
extended
unto
all
Men
without
exception
,
in
a
way
of
Condemnation
.
Therefore
I
assume
:
But
the
Sin
of
Adam
is
not
extensive
unto
more
in
a
way
of
Condemnation
▪
then
the
Grace
given
by
Christ
is
in
a
way
of
Justification
.
Ergo.
This
latter
Proposition
is
clearly
enough
asserted
by
the
Apostle
,
and
this
over
and
over
.
But
not
as
the
offence
,
so
also
is
the
free
gift
,
[
i.
e.
the
free
gift
of
Grace
by
Christ
unto
the
World
:
]
meaning
,
that
the
offence
,
or
sin
of
Adam
did
not
operate
so
forcibly
,
or
with
so
high
an
hand
towards
,
or
to
,
the
Condemnation
of
Men
,
as
the
Grace
given
by
Christ
operateth
towards
,
or
to
,
the
Justification
,
or
Salvation
of
Men.
For
thus
he
explains
himself
in
the
words
following
.
For
if
through
the
offence
of
one
many
be
dead
[
i.
e.
obnoxious
,
or
liable
unto
death
]
much
more
the
grace
of
God
,
and
the
gift
by
grace
,
which
is
by
one
man
,
Jesus
Christ
,
hath
abounded
unto
many
[
](A41481-e170070-b)h
h
Rom.
5.
15
.
As
if
he
should
have
said
;
there
is
great
Reason
to
conceive
and
judg
,
that
the
grace
of
God
,
and
the
gift
of
Jesus
Christ
thereby
,
should
be
much
more
effectual
to
procure
the
Justification
and
Salvation
of
many
,
then
the
offence
of
one
,
the
Condemnation
of
many
;
partly
because
the
offence
of
one
,
wrought
onely
in
its
own
strength
and
native
tendency
in
bringing
Condemnation
and
Death
upon
many
,
having
onely
the
permissive
Will
of
God
,
not
his
operative
or
designing
Will
,
for
,
or
towards
,
the
Production
of
such
an
effect
;
whereas
the
operative
and
projecting
,
or
designing
,
Will
of
God
,
interposed
,
went
along
with
,
yea
and
magnified
it self
in
the
gracious
gift
by
Jesus
Christ
,
in
order
to
the
bringing
of
the
Justification
of
Life
upon
,
or
unto
,
many
;
partly
also
,
because
Jesus
Christ
,
being
the
eternal
Son
of
God
,
consecrated
and
given
by
the
Father
for
this
end
and
purpose
,
viz.
to
bring
the
Justification
of
Life
unto
,
or
upon
many
,
[
i.
e.
to
put
many
into
such
an
estate
of
Justification
,
wherein
continuing
,
they
should
live
,
or
be
saved
]
was
a
far
more
likely
Person
to
carry
on
,
and
make
good
his
engagement
for
the
Justification
of
many
,
then
Adam
,
being
a
weak
Creature
,
and
of
an
earthy
frame
,
was
to
bring
the
Condemnation
of
Death
upon
many
.
Now
to
say
,
that
by
the
offence
of
one
,
a
far
greater
number
of
men
,
incomparably
more
,
are
made
dead
,
[
brought
into
an
estate
of
Condemnation
,
and
Death
]
then
by
the
Grace
of
God
,
and
by
the
gift
of
Jesus
Christ
through
this
Grace
,
are
brought
into
an
estate
of
Justification
,
is
quite
to
alter
the
Property
of
the
Apostles
arguing
in
this
place
,
and
to
invert
the
express
tendency
of
it
.
For
whereas
his
intent
clearly
is
,
to
assert
a
far
more
emphatical
likelyhood
,
or
rationality
,
that
the
Grace
of
God
in
the
gift
of
Jesus
Christ
,
should
operate
and
prevail
to
the
Justification
of
many
,
and
that
accordingly
it
doth
thus
operate
and
prevail
,
then
the
Sin
of
Adam
to
the
Condemnation
of
many
,
such
an
assertion
as
that
mentioned
,
makes
him
to
say
(
or
at
least
it self
saith
)
that
,
whether
there
be
more
likelyhood
,
or
rationality
,
or
no
,
that
the
Grace
of
God
by
Christ
should
justifie
many
,
then
that
the
Sin
of
Adam
should
condemn
many
,
yet
for
matter
of
fact
it
is
otherwise
:
and
that
the
grace
of
God
by
Christ
justifies
a
few
onely
,
in
comparison
,
whereas
the
sin
of
Adam
condemns
all
,
without
exception
.
To
affirm
,
for
the
strengthening
of
the
Faith
of
Beleevers
(
upon
which
account
,
questionless
,
the
Apostle
here
speaketh
it
)
that
there
is
a
far
greater
probability
that
many
should
be
justified
by
Christ
,
then
that
many
should
be
condemned
by
Adam
,
and
yet
to
affirm
withall
,
that
,
this
probability
notwithstanding
,
many
,
yea
all
without
exception
,
are
condemned
by
Adam
,
and
but
a
very
few
(
comparatively
)
justified
by
Christ
,
is
to
blow
hot
and
cold
with
the
same
breath
,
and
to
pull
down
with
the
one
hand
,
what
a
man
builds
up
with
the
other
.
The
commensurableness
,
or
coextensiveness
,
of
the
Grace
of
God
in
Christ
,
in
order
to
the
Justification
of
Men
,
with
the
Sin
of
Adam
in
respect
of
the
Condemnation
of
Men
,
is
very
pregnantly
avouched
,
the
second
,
and
third
time
also
,
by
the
same
Apostle
,
in
these
subsequent
Passages
of
the
same
contexture
.
Therefore
as
by
the
offence
of
one
,
Judgment
came
upon
all
men
to
Condemnation
:
even
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
unto
Justification
of
life
.
For
as
by
one
mans
disobedience
many
were
made
sinners
:
so
by
the
obedience
of
one
many
shall
be
made
righteous
[
](A41481-e170460-b)i
i
Rom.
5
▪
18
,
19
.
In
these
two
Verses
,
the
condemned
ones
of
Adam
,
and
the
justified
ones
of
Christ
,
are
(
as
we
formerly
observed
[
](A41481-e170490-b)k
k
Cap
6
,
§
23
)
computed
by
one
and
the
same
numerical
expression
.
In
the
former
,
we
hear
of
the
Condemnation
of
no
more
then
ALL
MEN
by
the
offence
of
Adam
;
and
of
no
fewer
then
All
Men
justified
by
Christ
.
In
the
latter
,
of
no
more
,
then
MANY
made
Sinners
by
Adam
;
nor
of
any
fewer
then
MANY
made
Righteous
by
Christ
.
Now
as
Peter
was
admonished
by
a
voyce
from
Heaven
not
to
call
that
common
,
which
God
had
cleansed
[
](A41481-e170590-b)l
l
Acts
10
,
15
;
so
neither
is
it
safe
for
any
man
to
make
that
number
lesser
,
which
God
hath
made
greater
;
nor
to
assert
a
signal
disproportion
between
two
numbers
,
which
God
hath
computed
and
drawn
up
to
a
perfect
equality
.
How
uncouth
,
and
broadly
incongruous
and
irrational
their
Interp●etations
are
,
who
carry
the
sence
of
these
Passages
another
way
,
and
make
the
ALL
MEN
of
Christ
,
no
Men
at
all
,
in
comparison
of
the
ALL
MEN
of
Adam
,
and
the
MANY
of
Christ
,
few
,
in
comparison
of
the
MANY
of
Adam
,
hath
been
demonstratively
argued
in
the
sixth
Chapter
of
this
Discourse
:
where
likewise
the
Expositions
of
Mr
Calvin
,
Bucer
,
and
other
Orthodox
Expositors
upon
the
said
places
,
were
produced
in
full
accord
with
the
sence
and
interpretations
now
awarded
by
us
.
Onely
one
thing
we
shall
briefly
add
in
this
place
.
Whereas
the
Apostle
§.
40.
(
in
the
latter
of
the
two
last
recited
Passages
)
expresseth
the
guilt
contractect
by
men
from
Adam
,
in
a
Verb
signifying
the
time
past
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
HAVE
BEEN
made
Sinners
,
and
the
Righteousness
,
or
Justification
,
brought
unto
Men
by
Christ
,
in
a
Verb
of
the
future
tense
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
SHALL
BE
made
Righteous
,
which
to
some
may
seem
to
import
,
that
the
Apostle
intends
to
make
the
justified
ones
of
Christ
in
this
place
,
no
more
,
then
those
who
SHALL
be
actually
justified
and
saved
in
the
end
,
the
number
of
which
cannot
be
equal
to
those
made
Sinners
by
Adam
;
I
answer
,
1.
That
the
Justification
accruing
unto
the
World
by
Christ
,
is
a
little
before
,
expressed
in
a
Verb
signifying
the
time
past
also
,
viz.
where
he
saith
(
as
we
lately
heard
)
that
the
Grace
of
God
,
and
the
gift
by
grace
,
which
is
by
one
man
,
Jesus
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
HATH
abounded
unto
many
[
](A41481-e170810-b)m
m
Rom.
5
,
15
.
Therefore
the
collection
specified
,
as
issuing
from
the
latter
expression
mentioned
,
is
illegitimate
and
groundless
.
2.
Tremellius
from
the
Syriac
translates
the
said
latter
expression
in
the
Present-tense
;
Multi
justi
fiunt
,
Many
ARE
made
righteous
;
which
notes
onely
the
nature
of
the
gracious
transaction
of
Christ
,
which
is
,
to
make
many
righteous
,
not
the
event
.
3.
There
is
scarce
any
thing
of
a
more
common
and
known
observation
about
the
Scriptures
,
then
the
mutual
enallage
,
or
change
of
Tenses
,
the
Present
being
sometimes
put
for
the
Preter
,
and
sometimes
for
the
Future
;
and
so
these
reciprocally
.
So
that
unless
either
the
scope
of
the
Place
,
or
exigency
of
the
sentence
,
will
enforce
it
otherwise
,
there
is
no
building
any
Observation
of
weight
,
upon
the
Particularity
of
a
Tense
.
Now
the
scope
of
the
Place
in
hand
is
so
far
from
enforcing
any
such
supposition
as
this
,
that
the
justified
ones
of
Christ
,
spoken
of
in
this
Chapter
,
are
onely
those
,
who
shall
be
saved
at
last
,
that
it
enforceth
the
quite
contrary
,
as
hath
been
shewed
.
And
for
the
sentence
,
it
requireth
no
such
supposal
upon
any
account
whatsoever
.
But
4.
(
and
lastly
)
The
Reason
(
I
conceive
)
why
the
Apostle
varyeth
his
expression
about
the
Justification
brought
unto
the
World
by
Christ
,
mentioning
it
(
in
the
latter
place
)
in
a
Verb
of
the
Future
tense
,
whereas
he
had
(
in
the
same
Period
)
expressed
the
guilt
brought
upon
the
World
by
Adam
,
in
a
Verb
of
the
Preter-tense
;
the
Reason
(
I
say
)
hereof
I
conceive
to
be
,
because
,
it
is
more
easily
,
and
more
generally
beleeved
,
that
guilt
is
come
upon
the
World
by
Adam
,
then
that
Justification
is
come
unto
it
by
Christ
.
In
which
respect
,
he
mentioneth
the
former
,
as
a
thing
done
,
and
generally
so
known
and
confessed
to
be
:
the
latter
,
because
more
questioned
,
and
less
beleeved
,
he
asserteth
more
vigorously
and
commandingly
;
the
Future-tense
being
frequently
in
Scripture
(
as
in
other
Writings
also
)
imployed
to
carry
strong
assertions
,
and
strict
Commands
.
So
that
this
Period
of
the
Apostle
,
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
,
shall
many
he
made
righteous
,
may
be
paraphrased
thus
:
As
you
easily
beleeve
,
and
take
it
for
granted
,
that
by
the
disobedience
of
one
,
many
have
been
made
sinners
,
and
so
guilty
of
,
and
liable
unto
,
Death
,
[
i.
e.
that
all
Men
,
as
they
come
respectively
to
be
conceived
and
born
,
were
made
liable
unto
death
,
by
the
disobedience
of
one
long
since
acted
,
and
should
have
perished
for
ever
,
should
not
Grace
have
prevented
it
,
]
so
certainly
will
it
appear
,
and
be
found
true
,
in
due
time
,
that
many
,
even
as
many
,
yea
the
self
same
,
both
number
and
Persons
,
in
their
successive
conceptions
also
,
and
comings
into
the
World
,
those
already
born
,
and
those
that
hereafter
shall
be
born
,
have
been
,
and
shall
be
,
made
righteous
[
i.
e.
have
been
,
and
shall
be
,
delivered
from
the
guilt
of
sin
,
and
liableness
unto
death
]
by
the
obedience
of
one
,
i.
e.
by
the
obedient
and
submissive
deportment
of
Jesus
Christ
towards
His
Father
,
in
yeelding
of
Himself
up
unto
Death
.
In
what
sence
men
may
be
,
and
are
by
the
Apostle
,
said
to
be
,
by
nature
children
of
wrath
[
](A41481-e170970-b)n
n
Eph.
2
,
3
,
and
yet
not
liable
unto
condemnation
,
either
in
their
respective
conceptions
,
or
births
,
shall
(
God
assisting
)
be
argued
and
cleared
in
more
convenient
place
.
Onely
at
present
(
to
stay
stomacks
)
we
say
,
1.
That
the
word
,
Nature
,
doth
no where
signifie
,
either
the
natural
conception
,
or
the
natural
birth
;
nor
always
,
if
any
where
,
partnership
,
or
communion
,
in
the
humane
Nature
,
or
a
descent
from
Adam
in
the
ordinary
way
of
Propagation
;
but
sometimes
an
innate
,
or
inbred
Principle
in
a
man
,
one
or
more
;
as
1
Cor.
11.
14.
Rom.
2.
14
,
&c.
sometimes
also
,
a
course
,
or
series
of
actions
,
whereunto
a
man
falleth
and
addicteth
himself
of
his
own
accord
,
without
any
compulsion
,
or
necessitation
,
either
from
within
or
from
without
,
through
inconsiderateness
,
or
the
like
;
and
so
likewise
the
habit
,
or
evil
propension
voluntarily
contracted
by
such
actions
;
And
in
this
sence
it
may
well
be
taken
by
the
Apostle
in
the
clause
specified
,
the
carriage
of
the
former
part
of
the
Verse
inviting
unto
it
.
So
that
men
may
be
said
to
be
by
nature
children
of
wrath
,
when
they
voluntarily
follow
,
or
suffer
themselves
to
be
led
by
,
such
sinful
inclinations
,
which
are
apt
to
breed
or
be
ingendered
in
flesh
and
blood
,
or
in
the
Natures
of
Men.
2.
By
Nature
,
cannot
signifie
,
by
natural
Birth
,
nor
,
by
communion
in
the
humane
Nature
,
nor
,
by
descent
from
Adam
,
or
the
like
;
because
then
it
would
follow
,
that
all
Children
whatsoever
,
dying
Infants
,
or
Children
,
should
perish
everlastingly
;
at
least
if
by
children
of
wrath
,
be
meant
,
in
an
estate
of
Condemnation
,
or
under
the
actual
displeasure
of
God
:
because
all
partake
alike
of
the
natural
Birth
,
of
the
Nature
of
Man
,
are
of
a
like
descent
from
Adam
,
&c.
3.
Some
ancient
Expositors
interpreted
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Nature
,
prorsus
,
i.
e.
utterly
,
or
altogether
.
Theophylact
and
Oecumenius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
verè
,
seu
germane
,
i.
e.
truly
,
or
indeed
.
4.
Chrysostoms
Interpretation
of
the
Place
is
of
much
affinity
with
that
first
mentioned
.
The
Apostle
(
saith
he
)
saith
,
we
have
provoked
God
,
and
made
Him
wroth
,
that
is
,
we
were
wrath
,
and
nothing
else
.
For
as
he
that
is
the
childe
of
a
man
,
is
by
nature
a
man
:
even
so
we
also
were
children
of
wrath
,
even
as
others
:
that
is
,
none
was
free
,
but
we
all
did
things
deserving
wrath
[
](A41481-e171150-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
5.
(
And
lastly
)
By
,
children
of
wrath
,
the
Apostle
may
very
probably
mean
,
Persons
that
had
been
lost
,
and
were
worthy
wrath
,
or
deserving
death
.
And
thus
Calvin
interprets
.
By
children
of
wrath
(
saith
he
)
understand
simply
,
such
as
were
lost
,
and
worthy
of
eternal
death
[
](A41481-e171210-b)p
p
Per
filios
irae
,
simpliciter
intellige
perditos
,
ac
morte
aeternâ
dignos
.
.
According
to
the
import
of
this
Interpretation
of
the
phrase
,
children
of
wrath
,
all
Men
may
truly
be
said
to
be
by
nature
[
i.
e.
by
natural
Propagation
,
or
by
their
descent
from
Adam
]
children
of
wrath
,
and
yet
be
born
in
an
estate
of
Justification
,
or
in
an
actual
and
immediate
capacity
of
Salvation
,
by
Christ
.
As
it
is
with
those
,
who
having
arrived
at
years
of
discretion
,
and
actually
beleeve
:
they
carry
original
defilement
still
about
with
them
;
they
were
,
in
respect
of
what
was
derived
unto
them
from
Adam
in
their
natural
conception
,
and
birth
,
wholly
lost
,
and
are
still
,
notwithstanding
their
Faith
,
in
the
rigor
and
strictness
of
Justice
,
worthy
of
eternal
death
;
and
yet
by
means
of
their
Faith
,
and
the
gracious
Compact
and
Covenant
,
which
God
hath
made
with
those
that
beleeve
,
they
are
not
in
an
estate
of
Condemnation
,
or
liable
to
eternal
Death
.
In
like
manner
Children
may
possibly
be
conceived
,
and
so
born
into
the
world
,
with
original
sin
,
and
yet
not
with
,
or
under
,
the
guilt
of
it
:
this
may
be
dissolved
and
taken
away
by
the
superabounding
Grace
of
God
vouchsafed
unto
the
World
by
Jesus
Christ
,
though
the
sin
it self
remaineth
.
So
again
:
Children
as
soon
as
conceived
or
born
,
may
be
,
and
are
,
in
strictness
of
account
,
worthy
of
eternal
Death
by
Reason
of
that
communion
they
had
in
Adams
sin
,
being
in
his
loyns
when
he
sinned
:
and
yet
this
worthiness
may
not
be
imputed
unto
them
,
or
charged
upon
them
,
being
(
as
we
suppose
it
clear
from
the
Scriptures
)
expiated
,
or
attoned
by
the
great
Sacrifice
of
Christ
in
His
Death
.
This
Interpretation
of
the
Apostles
saying
▪
We
were
by
nature
children
of
wrath
,
even
as
others
,
is
(
I
conceive
)
of
all
the
rest
,
least
liable
to
any
material
exception
.
But
we
have
gone
beyond
the
line
of
our
late
intentions
,
in
following
this
chase
.
We
retire
,
with
a
purpose
to
conclude
this
Chapter
,
with
the
addition
onely
of
one
Argument
more
for
the
confirmation
of
our
main
Doctrine
.
Therefore
,
In
the
thirteenth
(
and
last
place
)
The
Universality
of
Redemption
purchased
§.
41.
Argum.
13.
by
Christ
I
further
argue
and
demonstrate
from
the
consideration
of
some
of
the
Principal
Types
under
the
Law
,
by
which
the
compass
and
unlimited
extent
of
it
,
was
prefigured
.
I
shall
insist
onely
upon
two
:
the
Brazen
Serpent
;
and
the
Feast
of
Jubilee
.
First
,
Concerning
the
Brazen
Serpent
;
our
Saviour
himself
owneth
and
asserteth
a
typical
correspondency
in
the
erection
and
usefulness
hereof
,
with
himself
,
in
respect
of
that
great
and
gracious
Design
and
Purpose
of
God
in
sending
▪
Him
unto
the
World
.
And
as
Moses
(
saith
He
)
lifted
up
the
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
,
That
whosoever
beleeveth
in
Him
should
not
perish
,
but
have
everlasting
life
[
](A41481-e171390-b)q
q
Ioh.
3
14
,
15
.
A
Type
being
a
kinde
of
Similitude
,
and
the
property
or
condition
of
this
not
being
(
in
the
Proverbial
expression
)
to
run
on
all
four
,
i.
e.
to
answer
or
hold
proportion
in
all
Particulars
,
indeed
many
times
not
in
more
,
then
one
onely
,
therefore
our
Saviour
,
to
prevent
all
misunderstanding
,
in
the
interpretation
,
or
application
of
the
Type
mentioned
,
particularizeth
that
very
respect
or
consideration
in
himself
,
and
his
sending
into
the
World
,
which
was
prefigured
and
expressed
in
the
Type
alledged
by
him
,
in
these
words
,
That
whosoever
beleeveth
in
Him
,
should
not
perish
,
&c.
To
understand
clearly
what
there
was
in
the
Type
answering
(
in
a
way
of
pre-signification
)
that
consideration
in
Christs
coming
or
sending
into
the
World
,
which
himself
here
insists
upon
,
as
presignified
hereby
,
we
must
have
recourse
to
the
History
concerning
the
erection
of
the
Brazen
Serpent
,
unto
which
also
himself
sendeth
us
,
in
that
Particle
of
comparison
,
or
resemblance
,
As
,
As
Moses
lifted
up
,
&c.
The
original
of
this
Brazen
Serpent
,
together
with
the
Counsel
and
Intention
of
God
in
his
Erection
,
Moses
recordeth
thus
.
Make
thee
(
saith
He
to
Moses
)
a
fiery
Serpent
[
viz.
in
similitude
or
form
]
and
set
it
upon
a
pole
:
and
it
shall
come
to
pass
,
that
EVERY
ONE
THAT
IS
BITTEN
,
when
He
looketh
upon
it
,
shall
live
[
](A41481-e171490-b)r
r
Numb.
21
8
.
From
which
words
it
is
most
evident
,
that
this
fiery
Serpent
[
in
form
,
as
Christ
came
in
the
similitude
of
that
sinful
flesh
,
whose
sting
is
so
mortal
to
the
World
]
was
not
intended
by
God
as
a
means
of
healing
,
or
preservation
,
to
a
certain
,
definite
,
or
determinate
number
of
Persons
,
or
that
such
and
such
by
Name
,
and
no
other
,
should
look
upon
it
,
in
order
to
their
healing
,
or
that
whosoever
in
the
event
did
look
upon
it
,
and
no
other
but
these
,
should
be
healed
by
it
;
but
that
whosoever
would
,
might
look
upon
it
,
(
for
which
end
also
Moses
was
commanded
to
set
it
up
on
high
upon
a
pole
,
where
it
might
be
readily
visible
unto
all
,
)
and
that
whosoever
should
,
or
did
,
look
upon
it
,
being
bitten
,
or
stung
,
with
any
fiery
Serpent
,
might
be
healed
thereby
.
Now
all
Men
without
exception
,
being
(
as
we
all
know
,
and
confess
)
stung
,
and
that
mortally
,
with
the
fiery
Serpent
,
Sin
,
unless
Christ
should
be
lifted
up
[
upon
the
Cross
,
i.
e.
suffer
Death
]
with
an
Intent
on
Gods
part
,
1.
That
every
man
,
if
he
pleased
,
might
beleeve
in
Him
:
And
2.
That
every
man
that
should
beleeve
in
Him
,
should
be
saved
by
Him
,
He
should
altogether
dis-answer
that
famous
Type
we
speak
of
,
and
that
in
that
very
consideration
and
respect
,
wherein
He
pleads
a
special
conformity
to
it
.
If
it
be
replyed
;
The
correspondency
between
Christ
,
and
the
Brazen
Serpent
,
is
sufficiently
salved
in
this
;
that
as
the
Will
and
Ordinance
of
God
,
in
,
and
about
the
Brazen
Serpent
,
was
,
that
whosoever
being
stung
,
should
look
up
to
it
,
should
be
healed
:
so
is
it
His
good
Pleasure
,
in
,
and
about
Christ
,
that
whosoever
beleeveth
in
Him
,
should
be
saved
from
that
Death
,
which
sin
exposeth
him
unto
.
But
this
doth
not
imply
,
or
suppose
,
Christ
to
be
an
Universal
Saviour
,
or
Redeemer
;
I
answer
,
1.
That
the
Brazen
Serpent
was
not
ordained
by
God
,
to
be
a
condition
or
means
of
healing
by
a
looking
up
to
it
,
onely
unto
those
,
or
for
their
sakes
,
who
actually
did
look
up
to
it
,
and
were
healed
by
it
(
unless
we
shall
suppose
that
all
those
,
without
exception
,
who
were
stung
of
serpents
,
did
look
up
to
it
,
and
were
accordingly
healed
,
which
would
be
a
supposition
without
sufficient
ground
,
)
but
unto
all
those
,
without
exception
,
and
for
their
sakes
,
who
were
,
or
any
time
after
should
be
,
thus
stung
,
whether
they
would
,
or
should
look
up
to
it
for
healing
,
or
no.
Nor
do
we
finde
,
in
the
words
of
the
Institution
of
it
(
lately
specified
)
the
least
whisper
or
intimation
of
any
exception
of
Persons
in
this
kinde
.
Therefore
unless
it
be
admitted
,
that
Christ
dyed
as
well
for
those
,
or
for
their
sakes
,
who
,
being
sinners
(
as
all
are
)
do
not
,
or
shall
not
,
beleeve
in
Him
,
as
for
those
who
do
,
or
shall
,
He
will
not
fulfil
the
Type
we
speak
of
,
no
not
in
that
consideration
,
wherein
the
richness
and
fulness
of
his
Grace
was
in
special
manner
typified
(
as
Himself
,
in
the
words
lately
transcribed
from
his
own
mouth
,
plainly
enough
declareth
.
)
2.
If
it
be
granted
,
that
this
is
the
Will
,
or
Intent
of
God
,
that
whosoever
beleeveth
,
or
shall
beleeve
,
in
Him
,
shall
be
saved
,
it
amounts
to
as
much
,
in
expressness
of
consequence
and
import
,
as
we
contend
for
;
viz.
that
there
is
Salvation
purchased
and
procured
by
Him
for
all
Men
,
without
exception
.
For
that
which
is
to
be
had
upon
the
performance
of
such
a
condition
,
which
being
performed
,
gives
no
Being
to
it
,
must
of
necessity
have
a
Being
there
,
where
,
or
from
whence
it
is
to
be
had
upon
the
performance
of
this
condition
,
whether
this
condition
be
performed
,
or
no.
If
it
be
true
,
that
in
case
I
shall
go
up
into
the
Chamber
,
I
shall
meet
my
Friend
,
or
Brother
,
there
,
it
must
needs
be
true
,
that
my
Friend
,
or
Brother
,
is
there
,
whether
I
go
up
to
meet
him
there
,
or
no.
In
like
manner
,
if
this
be
a
truth
,
that
in
case
I
shall
beleeve
on
Christ
,
I
shall
finde
Salvation
for
my self
in
Him
,
it
must
of
necessity
be
every
whit
as
true
,
that
there
is
Salvation
in
Him
for
me
,
whether
I
beleeve
in
Him
,
or
no
:
because
my
beleeving
in
Him
,
would
not
create
any
Salvation
in
Him
,
more
then
what
was
in
Him
before
.
So
that
if
it
were
not
in
Him
,
before
my
beleeving
,
I
could
not
have
it
,
I
should
not
finde
it
in
Him
,
though
I
should
beleeve
.
But
the
legitimacy
of
the
consequence
we
speak
of
,
from
the
Premisses
unto
which
we
relate
it
,
and
which
are
our
Adversaries
own
resolute
Doctrine
,
we
have
argued
and
evicted
at
large
,
and
this
more
then
once
,
in
our
former
Discussions
[
](A41481-e171680-b)s
s
See
Cap.
7.
Sect.
2
,
3
,
&c.
and
Cap.
8.
31
§.
42.
.
Again
,
The
other
great
Type
we
mentioned
,
of
the
Redemption
purchased
by
Christ
for
the
World
,
the
Feast
of
Jubilee
,
plainly
proveth
this
Redemption
to
have
been
,
in
the
purchase
and
procurement
of
it
,
general
,
or
universal
,
however
in
the
actual
Possession
,
or
enjoyment
of
it
,
it
proves
the
benefit
,
or
blessing
onely
of
a
few
,
by
means
of
the
non-acceptation
of
it
by
the
greatest
part
of
those
,
for
whom
it
was
purchased
.
That
the
Feast
of
Jubilee
under
the
Law
,
was
a
Type
,
and
that
of
a
most
clear
and
significant
import
,
of
the
spiritual
Liberty
and
Freedom
from
Sin
and
Misery
,
purchased
by
Christ
,
and
proclaimed
by
God
in
the
Gospel
unto
the
World
,
is
the
standing
Notion
and
sence
of
all
Parties
in
the
present
Controversies
.
The
Tenor
of
the
Institution
of
this
Feast
,
as
far
as
concerns
the
business
in
hand
,
runneth
thus
.
And
ye
shall
hallow
the
fiftieth
year
,
and
proclaim
Liberty
throughout
all
the
Land
,
unto
ALL
the
Inhabitants
thereof
:
it
shall
be
a
Jubilee
unto
you
,
and
ye
shall
return
EVERY
MAN
unto
His
Possession
,
and
y●
shall
return
EVERY
MAN
unto
His
Family
[
](A41481-e171780-b)t
t
Lev.
25.
10
.
And
a
little
after
:
In
the
year
of
this
Iubilee
ye
shall
return
EVERY
MAN
unto
His
Possession
[
](A41481-e171810-b)u
u
Verse
13
.
This
returning
of
every
man
to
His
possession
,
is
(
saith
Mr
▪
Ainsworth
)
a
figure
of
our
restoring
by
Christ
into
Paradise
,
the
Possession
whereof
Adam
lost
by
sin
.
And
(
by
proportion
)
the
returning
of
every
man
to
His
Family
[
i.
e.
to
his
civil
liberty
and
freedom
]
is
a
figure
of
our
restoring
by
Christ
unto
that
spiritual
liberty
,
or
freedom
from
under
the
dominion
and
power
of
sin
,
with
all
the
hard
consequences
of
such
a
bondage
,
whereof
we
were
all
deprived
by
▪
Adams
sin
.
Now
the
Tenor
of
the
Counsel
and
Intentions
of
God
in
the
Erection
or
Institution
of
this
Feast
,
we
see
expresly
to
be
,
the
ease
,
benefit
,
restitution
to
possessions
,
and
liberties
,
of
EVERY
MAN
,
without
the
exception
of
any
.
Yea
all
servants
that
had
refused
their
liberty
at
the
end
of
the
seventh
year
of
their
service
,
which
their
Masters
were
expresly
enjoyned
by
the
Law
[
](A41481-e171890-b)x
x
Exod.
21.
6
to
grant
unto
them
,
if
they
desired
it
,
had
the
benefit
and
indulgence
of
the
Iubilee
,
and
were
then
to
be
manumized
or
set
at
liberty
,
if
they
desired
it
,
as
well
as
others
;
which
plainly
signified
the
riches
of
the
Grace
of
God
in
the
Gospel
to
be
so
great
,
that
even
wilful
sinners
,
and
such
as
have
waxen
old
in
ways
of
provocation
,
are
hereby
made
capable
of
the
love
and
favor
of
God
in
the
Pardon
of
all
their
sins
.
For
(
to
note
this
by
the
way
)
the
Intent
of
this
Feast
was
not
(
I
suppose
)
to
compel
,
or
necessitate
every
man
,
no
nor
yet
any
man
,
to
return
either
to
his
Possession
,
or
to
his
Family
,
whether
they
would
or
no
,
but
to
afford
them
an
opportunity
,
and
to
invest
them
with
a
liberty
,
or
right
,
of
returning
unto
either
,
if
they
pleased
.
Because
otherwise
,
it
had
been
less
matter
of
gratification
,
ease
,
or
indulgence
unto
men
,
yea
possibly
unto
some
,
as
viz.
unto
those
,
who
had
been
found
unwilling
to
return
unto
either
,
it
had
been
matter
of
trouble
and
discon●ent
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
Greek
Epigram
hath
it
,
)
i.
e.
What
●'re
Necessity
imposeth
,
The
Minde
necessitated
troubleth
.
But
to
the
Point
in
hand
.
It
being
the
clear
and
unquestionable
intent
of
God
,
in
,
and
by
the
great
and
solemn
Feast
of
Jubilee
,
to
lose
the
two
sore
yokes
,
of
Bondage
and
Poverty
,
from
off
all
necks
whatsoever
,
without
any
difference
or
distinction
of
persons
,
in
one
kinde
,
or
other
,
He
should
be
far
more
gracious
and
munificent
in
Type
,
or
Shadow
,
then
in
Substance
,
in
case
He
should
not
be
every
whit
as
large
,
free
,
and
comprehensive
in
His
Intentions
of
affording
means
and
opportunity
unto
men
for
deliverance
from
sin
and
death
by
Jesus
Christ
.
If
it
be
objected
;
It
is
true
,
the
intent
of
the
Jubilee
was
to
invest
every
man
[
viz.
that
was
a
Jew
,
and
of
the
natural
seed
of
Abraham
]
with
a
right
of
power
to
return
to
his
possession
,
or
family
:
But
not
to
gratifie
every
man
simply
,
or
to
indulge
the
like
priviledg
unto
all
the
World
.
Therefore
this
rather
proves
the
confinement
of
the
Intentions
of
the
Grace
of
God
in
Iesus
Christ
,
unto
his
Church
,
or
Elect
onely
,
then
the
enlargement
of
them
unto
all
the
World
;
especially
considering
,
that
the
whole
body
of
the
People
and
Nation
of
the
Jews
,
were
typical
,
and
presignified
the
Church
,
or
Churches
,
which
were
afterwards
to
be
raised
up
amongst
the
Gentiles
;
To
this
I
answer
;
1.
Be
it
granted
,
that
the
Body
or
Nation
of
the
Jews
,
did
typifie
the
Church
or
Churches
of
the
Gentiles
,
yet
did
not
every
single
person
of
this
Nation
typifie
a
true
member
of
these
Churches
.
As
for
example
,
Achitoph●l
did
not
typifie
a
true
Saint
,
or
a
Beleever
under
the
Gospel
,
nor
did
Corah
,
Dathan
,
and
Abiram
typifie
so
many
godly
or
holy
men
among
the
Gentiles
;
nor
had
any
unrighteous
or
wicked
Person
of
this
Nation
the
Honor
of
typing
out
any
true
Nathaniel
,
or
Elect
Person
,
under
the
New
Testament
.
If
ungodly
persons
among
the
Jews
were
Types
of
any
thing
,
it
was
of
such
Hypocrites
or
profane
Persons
,
that
should
be
found
in
the
Churches
under
the
Gospel
.
And
if
so
,
the
intent
of
the
Jubilee
,
being
(
as
we
have
proved
from
the
express
letter
of
the
Institution
of
it
)
for
the
benefit
,
comfort
,
and
ease
of
every
man
amongst
them
,
as
well
of
the
wicked
and
unholy
,
as
of
the
holy
and
righteous
,
it
follows
roundly
,
that
this
typified
and
taught
,
that
the
Intentions
of
God
,
in
,
and
about
the
Salvation
afforded
and
exhibited
by
Jesus
Christ
unto
the
World
,
stood
equal
and
indifferent
towards
all
Men
without
exception
,
without
any
distinction
of
holy
and
unholy
,
righteous
and
unrighteous
,
Elect
and
Reprobate
,
or
the
like
.
2.
Although
the
Law
of
Jubilee
(
as
the
whole
Ceremonial
Law
in
all
the
parts
and
branches
of
it
)
was
given
particularly
UNTO
the
Jews
,
yet
was
it
not
given
particularly
FOR
the
Iews
,
i.
e.
for
the
sake
,
or
benefit
,
of
the
Iews
onely
,
but
for
the
accommodation
and
benefit
of
all
the
World
besides
.
And
upon
this
account
(
I
suppose
)
the
Apostle
Paul
calleth
the
Ceremonial
Injunctions
by
M●ses
,
the
elements
,
or
r●diments
,
not
of
the
Iews
,
but
of
the
World
[
](A41481-e172290-b)y
y
Col.
2.
8.
20
;
viz.
because
they
were
given
with
an
intent
on
Gods
part
to
nurture
and
breed
up
the
World
,
i.
e.
all
Nations
as
well
as
the
Iews
,
in
such
a
measure
or
degree
of
the
knowledg
of
the
Messiah
then
to
come
,
which
He
judged
meet
to
impart
unto
the
World
until
His
coming
.
So
that
how
soever
the
Iewish
Nation
was
honored
by
God
above
all
other
Nations
,
in
being
made
by
Him
Feoffees
in
trust
(
as
it
were
)
for
the
World
,
and
had
the
keeping
of
the
Oracles
of
Life
committed
unto
them
,
yet
had
they
no
right
or
lawfulness
of
power
,
to
deny
any
Person
under
Heaven
part
or
fellowship
with
them
in
any
of
their
spiritual
Priviledges
,
who
should
desire
it
of
them
in
a
due
and
regular
way
,
and
turn
Proselyte
.
Now
there
was
no
Person
of
any
Nation
,
that
was
made
by
God
uncapable
of
the
benefit
or
blessing
of
Proselytism
:
and
consequently
the
Joy
and
Priviledges
accruing
unto
Men
by
vertue
of
the
Law
and
Feast
of
Iubilee
,
did
,
though
not
in
so
immediate
and
direct
a
way
,
concern
all
other
Nations
,
and
Persons
,
as
well
as
the
Iews
,
or
natural
seed
of
Abraham
.
Even
as
the
Gospel
,
and
Sacramental
Administrations
annexed
thereunto
,
in
these
days
,
are
onely
possessed
and
enjoyed
,
in
,
and
by
the
Churches
of
Christ
:
but
yet
they
are
so
,
and
upon
such
terms
,
possessed
and
enjoyed
by
them
,
that
whosoever
from
amongst
the
most
Idolatrous
and
Heathenish
Nation
under
Heaven
,
shall
beleeve
,
may
and
ought
to
have
communion
with
them
in
such
their
Possessions
and
Enjoyments
.
Either
of
these
Answers
is
sufficient
to
loosen
the
joynts
of
the
loyns
of
the
Objection
.
The
Arguments
and
Grounds
layd
down
and
managed
in
this
Chapter
,
together
with
those
Passages
and
Texts
of
Scripture
,
which
we
have
heard
speaking
so
distinctly
and
aloud
,
the
same
things
with
them
,
have
turned
my
thoughts
and
Judgment
about
the
Intentions
of
God
in
the
Death
of
Christ
,
upside
down
,
and
have
filled
me
,
Minde
,
Heart
,
Soul
,
and
Conscience
,
with
this
Belief
,
that
these
Intentions
of
His
stand
,
and
always
stood
,
equally
,
unpartially
,
and
uniformly
bent
,
for
,
or
towards
the
Salvation
of
the
World
,
without
any
difference
or
variation
in
respect
of
any
man
,
or
numbers
of
men
,
considered
simply
as
men
,
or
as
having
done
neither
good
,
nor
evil
.
Yet
are
there
three
things
more
that
have
made
my
Belief
in
this
kinde
measure
heaped
up
,
pressed
down
,
and
running
over
.
The
first
is
,
that
Conjunctio
magna
,
that
great
conjunction
of
all
,
or
far
the
greatest
part
of
the
chief
Luminaries
in
the
Firmament
of
the
Christian
Church
,
whilest
the
constitution
of
it
was
yet
more
athletique
,
healthful
and
sound
(
I
mean
,
during
the
Primitive
Times
)
the
multiplied
rays
or
beams
of
whose
light
concentred
in
the
same
Point
of
Doctrine
with
us
.
Of
this
we
shall
,
God
assisting
,
give
some
competent
account
in
the
fore-part
of
the
Chapter
following
.
The
second
is
,
the
frequent
Testimony
given
to
this
Doctrine
by
those
,
who
are
(
or
at
least
are
so
esteemed
)
the
chief
Adversaries
and
Opposers
of
it
,
who
(
as
appears
from
their
Writings
)
are
oft
necessitated
to
assert
or
own
it
,
as
a
Principle
,
without
which
,
they
know
not
,
in
many
cases
,
how
to
make
a
consistent
Discourse
,
or
manage
the
Theam
they
have
before
them
.
Somewhat
of
this
also
we
shall
shew
in
the
latter
Part
of
the
said
Chapter
.
The
third
(
and
last
)
is
the
apparant
inconcludency
and
weakness
of
those
arguings
and
reasonings
,
whether
from
the
Scriptures
,
or
other
Principles
,
by
which
the
cause
of
the
contrary
Opinion
is
wont
by
the
ablest
Patrons
it
hath
(
as
far
as
men
of
this
engagement
are
yet
known
unto
me
)
to
be
pleaded
and
maintained
.
The
Demonstration
of
this
is
designed
for
the
subject
matter
of
the
second
Part
of
this
Work
,
if
God
shall
vouchsafe
to
make
his
Sun
to
shine
a
birth-day
for
it
.
CHAP.
XIX
.
Wherein
the
Sence
of
Antiquity
,
together
with
the
variableness
of
Judgment
in
modern
Writers
,
touching
the
Controversie
under
discussion
,
is
truly
and
unpartially
represented
.
FOr
their
sakes
,
who
are
afraid
to
beleeve
any
thing
,
what
pregnancy
of
§.
1.
ground
soever
there
be
to
evince
the
truth
of
it
otherwise
,
but
onely
what
they
know
,
or
at
least
think
,
that
many
other
men
,
and
these
some
ways
honorable
in
their
sight
,
have
beleeved
before
them
,
I
have
subjoyned
this
Chapter
to
those
large
debates
,
which
finished
their
course
in
the
preceding
Chapters
of
this
Book
,
managed
(
I
trust
)
to
the
satisfaction
of
all
such
,
who
count
it
more
safe
to
stand
upon
a
rock
alone
,
or
with
a
few
,
then
upon
a
quagmire
or
quicksand
,
with
a
greater
company
.
But
because
all
Men
have
not
this
Faith
,
I
shall
shew
unto
those
that
want
it
,
a
cloud
of
as
honorable
Persons
(
I
suppose
)
even
in
their
own
eyes
,
as
any
that
have
inhabited
Mortality
since
the
Apostles
days
,
standing
upon
the
Rock
of
that
Doctrine
,
which
hath
been
asserted
,
and
recommended
in
our
former
Discussions
.
For
who
within
that
compass
of
time
we
speak
of
,
have
had
a
spirit
of
greater
glory
resting
on
them
,
then
those
that
sate
in
the
Apostles
Chairs
,
next
after
them
,
and
were
Pillars
of
light
and
fire
in
the
Christian
Church
,
in
her
Primitive
and
purest
days
?
And
that
these
in
their
respective
stations
,
and
successive
generations
,
were
not
onely
Partakers
,
but
Defenders
and
Assertors
of
the
same
Faith
with
us
in
the
Doctrine
of
Redemption
,
hitherto
maintained
,
is
legible
enough
in
the
next
ensuing
Testimonies
:
after
which
we
shall
shew
how
fluctuating
and
inconsistent
with
themselves
the
Judgments
of
later
Writers
have
been
about
the
said
Doctrine
,
and
how
unpossible
it
is
for
any
man
to
be
of
an
established
Conscience
therein
,
that
shall
build
himself
upon
their
Authority
.
We
shall
begin
with
Augustin
,
the
first
born
amongst
the
Fathers
,
though
not
in
time
,
yet
in
worth
,
and
Name
:
and
from
him
,
proceed
first
unto
those
that
lived
before
him
,
by
a
gradual
ascent
:
and
then
to
those
that
succeeded
him
,
by
a
descent
answerable
.
That
Austin's
Doctrine
concerning
the
Intentions
of
God
about
the
extent
of
the
Death
of
Christ
,
was
the
same
with
that
asserted
by
us
for
orthodox
and
sound
in
our
present
Discourse
,
needeth
(
I
suppose
)
no
greater
proof
,
then
an
unpartial
and
due
consideration
of
these
,
and
such
like
sayings
,
scattered
up
and
down
his
Writings
from
place
to
place
upon
occasion
.
In
that
Discourse
,
wherein
He
makes
answer
,
ad
Articulos
sibi
falso
impositos
,
to
certain
Articles
falsly
fathered
upon
Him
,
He
insisteth
upon
this
(
in
the
first
place
)
as
layd
to
his
charge
,
that
he
should
hold
,
That
our
Lord
Iesus
Christ
did
not
suffer
for
the
Redemption
of
all
Men
[
](A41481-e172580-b)a
a
Quod
Dominus
nost●●
Iesus
Christus
non
●●o
omnium
hominum
redemptione
sit
passus
.
.
The
second
He
mentioneth
,
is
this
:
That
God
should
not
be
willing
to
save
all
Men
,
though
all
Men
were
willing
to
be
saved
[
](A41481-e172600-b)b
b
Quod
Deus
omnes
nolit
serva●e
,
etiamsi
omnes
salvari
v●lint
.
.
In
purging
himself
upon
the
former
of
these
,
He
writeth
thus
:
Against
the
wound
of
original
sin
,
wherewith
in
Adam
the
Nature
of
all
Men
was
corrupted
and
become
dead
,
and
from
whence
the
disease
of
all
manner
of
concupiscence
groweth
,
the
Death
of
the
Son
of
God
our
Lord
Iesus
Christ
,
is
a
true
,
potent
,
and
the
singular
Remedy
,
who
being
not
liable
to
the
debt
of
Death
,
and
the
onely
Person
without
sin
,
dyed
for
those
that
were
sinners
and
debtors
[
in
this
kinde
.
]
Therefore
as
to
the
greatness
and
potency
of
the
price
,
and
as
far
as
concerns
one
[
and
the
same
]
cause
of
Mankinde
,
the
Blood
of
Christ
is
the
REDEMPTION
OF
THE
WHOLE
WORLD
.
But
they
who
pass
through
this
world
without
the
Faith
of
Christ
,
and
the
Sacrament
[
or
,
sacred
work
]
of
Regeneration
,
are
strangers
to
[
or
,
estranged
from
]
this
Redemption
.
Therefore
whereas
by
reason
of
one
[
and
the
same
]
Nature
of
all
Men
,
and
by
[
one
and
the
same
]
cause
of
all
Men
truly
undertaken
by
our
Lord
,
all
Men
may
truly
be
said
to
be
redeemed
,
yet
all
Men
are
not
[
actually
]
brought
[
or
delivered
]
out
of
captivity
.
The
propriety
[
i.
e.
the
actual
possession
,
and
enjoyment
]
of
Redemption
,
is
(
doubtless
)
with
them
,
out
of
whom
the
Prince
of
this
World
is
cast
forth
,
and
who
are
now
,
not
Vessels
of
the
Devil
,
but
Members
of
Christ
.
Whose
Death
is
not
so
bestowed
upon
Mankinde
,
that
they
,
who
never
come
to
be
regenerate
,
should
belong
to
the
Redemption
thereof
[
i.
e.
should
act●ally
partake
of
this
Redemption
]
but
so
,
that
what
by
one
onely
Example
[
or
exemplary
Act
]
was
done
for
all
Men
together
[
or
,
at
once
]
might
be
celebrated
in
all
particular
persons
,
by
a
particular
Sacrament
:
[
i.
e.
might
by
a
particular
administration
of
the
Sacrament
of
this
Redemption
,
meaning
,
I
suppose
,
Baptism
,
to
each
particular
man
,
be
plainly
declared
to
relate
unto
,
or
to
concern
all
particulars
.
]
For
that
cup
[
or
potion
]
of
immortality
,
which
was
tempered
and
made
of
our
infirmity
,
and
the
Divine
Power
[
or
Vertue
]
hath
in
it
wherewith
to
profit
all
Men
;
but
it
profiteth
no
man
,
unless
He
drinketh
it
[
](A41481-e172780-b)c
c
Contrà
vulnus
originalis
peccati
,
quo
in
Adam
omnium
hominum
corrupta
&
mortificata
est
Natura
,
&
unde
omnium
concupiscentiarū
morbus
inolevit
,
verum
&
potens
&
singulare
remedium
est
mors
filii
Dei
Domini
nostri
Iesu
Christi
,
qui
liber
à
mortis
debito
,
&
solus
absque
peccato
,
pro
peccatoribus
&
debitoribus
mortuus
est
.
Quòd
ergo
ad
magnitudinem
&
potentiam
precij
,
&
quod
ad
unam
pertinet
causam
generis
humani
,
sanguis
Christi
Redemptio
est
totius
Mundi
.
Sed
qui
hoc
saecuium
sine
fide
Christi
,
&
sine
Regenerationis
Sacramento
pertranseunt
,
Redemptionis
alieni
sunt
.
Cùm
itaque
per
unam
omnium
naturam
,
omnium
causam
à
Domino
nostro
in
veritate
susceptam
,
Redempti
omnes
recté
dicantur
,
non
tamen
omnes
captivitate
sunt
eruti
:
Redemptionis
proprietas
haud
dubium
penes
illos
est
,
de
quibus
Princeps
hujus
Mundi
missus
est
foras
,
&
jam
non
vasa
Diabolt
,
sed
membra
Christi
.
Cujus
Mors
non
impensa
est
humano
generi
,
vt
ad
Redemptionem
ejus
,
etiam
qui
regenerandi
non
erant
,
pertinerent
,
sed
ita
quod
per
unicum
exemplum
gestum
est
pro
universis
,
per
singulare
Sacramentum
celebraretur
in
singuilis
.
Poculum
quippe
Immortalitatis
,
quod
confectum
est
de
infirmitate
nostrâ
,
&
virtute
divinâ
,
habet
quidem
in
se
vt
omnibus
prosit
:
sed
si
non
bibitur
,
non
proficit
.
.
What
Testimony
from
a
man
concerning
his
Judgment
in
any
Point
,
can
be
imagined
more
pregnant
,
satisfactory
,
and
clear
,
then
such
,
wherein
He
expresly
complains
of
being
falsly
charged
with
the
contrary
,
and
vindicates
and
explains
himself
accordingly
?
Beza
,
because
of
this
Testimony
,
so
full
and
particular
against
his
Opinion
of
limited
Redemption
,
and
being
loth
to
have
this
his
Opinion
●●cumbred
with
the
opposite
Authority
of
this
Father
,
dischargeth
it
of
the
burthen
,
by
pretending
,
that
the
Book
,
or
Tract
,
wherein
it
standeth
,
is
supposititious
,
and
not
Augustins
.
But
,
besides
the
genius
,
phrase
,
and
stil●
,
every
ways
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
resembling
the
Author
,
whose
Name
it
beareth
,
Calvin
,
who
of
the
two
was
a
man
of
greater
discerning
abilities
,
acknowledgeth
it
accordingly
[
](A41481-e172870-b)d
d
De
occultâ
Dei
Provid
.
in
Respons.
ad
Praefat.
Opusc
.
p.
851.
.
Nor
is
there
any
piece
in
all
those
Writings
,
which
pass
under
the
Name
of
Augustins
Works
at
this
day
,
but
may
,
upon
a
pretence
every
whit
as
plausible
,
be
traduced
as
illegicimate
.
Before
I
pass
from
this
Testimony
,
I
desire
the
Reader
to
take
knowledg
,
that
the
worthy
Author
thereof
towards
the
beginning
of
the
said
Tract
,
and
a
few
lines
before
the
recited
Testimony
,
professeth
,
that
what
he
should
deliver
therein
,
was
his
sence
and
Judgment
in
the
respective
Articles
,
in
opposition
to
the
Pelagians
and
their
Doctrine
[
](A41481-e172920-b)e
e
Propositis
ergo
.
.
From
whence
it
manifestly
appeareth
,
that
in
Augustins
days
,
it
was
no
Orthodox
Doctrine
,
but
a
Pelagian
Error
,
to
hold
,
that
Christ
dyed
not
for
all
Men
;
in
as
much
as
the
Father
complaineth
(
as
we
heard
before
)
that
he
was
falsly
charged
by
some
abettors
of
the
Pelagian
Faction
,
that
he
held
,
that
Christ
the
Lord
suffered
not
for
the
Redemption
of
all
Men.
Therefore
they
who
traduce
the
Doctrine
maintained
in
this
Discourse
,
under
the
odious
Name
of
Pelagianism
,
either
declare
themselves
notably
ignorant
of
what
Pelagianism
meaneth
,
or
else
asperse
that
Father
,
who
(
questionless
)
knew
better
then
all
his
fellows
what
belonged
to
Pelagianism
,
with
the
blot
of
this
ignorance
.
By
his
Vote
and
Verdict
,
the
Doctrine
which
contradicteth
that
asserted
by
us
,
is
Pelagianism
.
Another
Testimony
from
the
same
Father
,
upon
the
same
account
may
be
that
formerly
cited
.
Having
rehearsed
these
words
,
For
God
sent
not
His
Son
to
judg
the
World
,
but
that
the
World
by
Him
should
be
saved
,
He
infers
thus
:
Therefore
as
much
as
lieth
in
the
Physician
,
He
came
to
heal
the
sick
.
That
man
slayeth
himself
,
who
will
not
observe
the
precepts
of
the
Physician
.
He
came
a
Saviour
unto
the
World
.
Why
is
He
called
the
Saviour
of
the
World
,
but
THAT
HE
SHOVLD
SAVE
THE
WORLD
[
](A41481-e173050-b)f
f
Ergo
quantum
in
Medico
est
,
sanare
venit
aegrotum
.
Ipse
se
interimit
,
qui
praecepta
Medici
observare
non
vult
.
Venit
Salvator
ad
Mundum
.
Quare
Salvator
dictus
est
Mundi
,
nisi
ut
salvet
Mundum
?
Aug.
in
Joh.
Tract.
12.
.
Elsewhere
;
addressing
himself
in
his
private
Devotions
unto
the
Lord
Christ
,
He
speaketh
to
Him
thus
:
I
know
thee
to
be
true
God
,
and
our
Lord
Iesus
Christ
,
the
onely
begotten
Son
of
God
,
the
Creator
,
Saviour
,
and
Redeemer
of
me
,
and
OF
WHOLE
MANKINDE
[
](A41481-e173110-b)g
g
Cognovi
te
verum
Deum
,
&
Dominum
nostrum
Iesum
Christum
filium
Dei
unigenitum
,
Creatorem
,
Salvatorem
,
&
Redemptorem
meum
,
&
totius
humani
generis
,
&c.
Augustin
.
Soliloqu
.
c.
32.
.
Again
:
O
thou
unclean
World
,
He
cometh
that
should
redeem
thee
,
and
thou
art
troubled
:
and
Him
thou
wilt
destroy
,
when
He
was
MINDED
TO
DELIVER
THEE
[
](A41481-e173160-b)h
h
O
Munde
immunde
,
venit
qui
te
redimat
,
&
turbaris
:
&
hunc
tu
vis
perdere
,
quando
ille
te
disposuit
liberare
.
Aug.
de
Symb.
l.
2.
.
Concerning
Iudas
He
demandeth
,
What
did
the
Sin
of
Judas
,
who
sold
Him
,
by
whom
HE
SHOVLD
HAVE
BEEN
[
or
,
was
to
have
been
]
REDEEMED
[
](A41481-e173210-b)i
i
Quid
egit
iniquitas
Judae
,
qui
eum
vendidit
,
à
quo
redimi
debuit
?
Ibid.
?
Afterwards
He
presenteth
Christ
,
after
His
Resurrection
,
speaking
to
the
unbeleeving
Iews
,
who
had
crucified
Him
,
thus
:
Behold
the
Man
whom
ye
have
crucified
:
behold
that
God
and
Man
,
in
whom
you
refuse
to
beleeve
.
You
see
the
wounds
which
you
have
inflicted
,
the
side
which
ye
have
pierced
:
because
by
you
,
AND
FOR
YOV
,
it
hath
been
opened
,
and
yet
you
will
not
enter
[
](A41481-e173270-b)k
k
Ecce
hominem
quem
crucifixistis
,
ecce
Deum
&
hominem
,
in
quem
credere
noluistis
.
Videtis
vulnera
quae
infixistis
,
agnoscitis
latus
,
quod
pupugistis
:
quoniam
&
per
vos
,
&
propter
vos
,
apertum
est
,
nec
tamen
intrare
voluistis
.
Ibid.
.
In
another
place
,
thus
:
Mankinde
falleth
sick
,
not
of
bodily
diseases
,
but
of
sins
.
This
Great
Patient
[
or
sick
man
]
lieth
all
along
the
World
,
from
the
East
unto
the
West
.
FOR
THE
HEALING
OF
THIS
GREAT
SICK
MAN
,
THE
OMNIPOTENT
PHYSICIAN
COMES
DOWN
[
](A41481-e173310-b)l
l
Aegrotat
humanum
genus
,
non
morbis
corporis
sed
peccatis
.
Jacet
toto
orbe
terrarum
ab
Oriente
usque
ad
Occidentem
grandis
aegrotus
:
Ad
sanandum
grandem
aegrotum
descendit
Omnipotens
Medicus
,
&c.
Aug.
De
verbis
Domini
.
Serm.
59.
.
The
same
Father
(
in
another
part
of
his
Works
,
comparing
the
first
and
the
second
Adam
together
)
discourseth
to
this
effect
.
What
therefore
was
justly
due
from
Adam
,
Christ
unjustly
by
suffering
Death
,
payd
.
He
stretched
forth
His
Hand
to
the
sweetness
of
the
Apple
:
Christ
to
the
bitterness
of
the
Cross
.
He
shewed
the
Tree
of
Death
,
Christ
,
the
Tree
of
Life
.
He
lift
up
Himself
against
God
,
and
fell
:
Christ
HVMELED
HIMSELF
THAT
HE
MIGHT
LIFT
UP
ALL.
Adam
brought
Death
upon
all
Men
universally
;
and
Christ
hath
repaired
[
or
restord
]
Life
unto
all
Men.
Every
one
therefore
looked
towards
the
brazen
Serpent
,
and
was
healed
[
of
the
wounds
received
]
from
the
poysonous
Serpents
.
The
brazen
Serpent
set
upon
a
wooden
pole
,
overcame
all
the
venom
of
the
living
Serpents
.
and
Christ
being
hung
upon
the
Cross
,
and
dying
,
quenched
the
old
poysons
[
or
venoms
]
of
the
Devil
,
and
DELIVERED
[
or
freed
]
ALL
THAT
WERE
STRVCK
[
or
stung
]
BY
HIM
[
](A41481-e173470-b)m
m
Ille
arborem
necis
,
icte
salutis
ostendit
.
ille
se
contrà
Deum
erexit
,
&
cecidit
.
Christus
se
humiliavit
,
ut
omnes
erigeret
.
Adam
Mortem
universis
intulit
:
&
Christus
vitam
omnibus
reparavit
.
Respiciebat
ergo
unusquisque
ad
Serpentem
aeneum
,
&
à
venenatis
Serpentibus
sanabatur
.
Serpens
aeneus
in
ligno
positus
ve●ena
v●vorum
Serpentum
superavit
:
&
Christus
in
cruce
suspensus
&
mortuus
,
antiqua
Diaboli
venena
restinxit
,
&
omnes
,
qui
ab
eo
percussi
fluerant
,
liberavit
.
August
.
De
Temp.
Serm.
101.
.
This
Father
,
in
his
dialect
and
manner
of
expression
,
could
not
more
significantly
declare
for
General
Redemption
,
then
He
hath
done
in
the
now-recited
Testimonies
.
And
the
truth
is
,
that
Passages
and
sayings
of
like
import
are
very
familiar
and
frequent
in
his
Writings
.
In
one
place
He
saith
,
that
Judas
cast
away
the
price
of
silver
,
for
which
He
sold
the
Lord
:
and
acknowledged
not
the
price
,
WITH
WHICH
HIMSELF
WAS
REDEEMED
BY
THE
LORD
[
](A41481-e173530-b)n
n
Judas
projecit
Preciū
argenti
,
quo
ab
illo
Dominus
venditus
erat
:
nec
agnovit
pretiū
,
quo
ipse
a
Domino
redemptus
erat
.
Aug.
in
Enar.
Psal.
68.
.
In
another
:
Unless
He
[
Christ
]
had
been
crucified
,
the
WORLD
had
not
been
REDEEMED
[
](A41481-e173590-b)o
o
Nisi
enim
crucifigeretur
ill●
,
mundus
non
redimeretur
.
Aug.
De
Symb●l
.
3.
c.
4.
.
In
a
third
;
For
the
Blood
of
Christ
is
so
[
or
,
upon
such
terms
]
shed
for
Remission
of
ALL
SINS
[
or
,
for
Remission
of
the
Sins
of
all
Men
,
]
that
it
is
able
to
blot
out
that
very
sin
,
by
which
it
was
shed
[
](A41481-e173660-b)p
p
Christi
enim
sanguis
sic
in
remissionem
peccato●ū
omnium
f●sus
est
,
ut
ipsum
etiam
peccatum
posset
delere
,
quo
fusus
est
.
Aug.
Tract.
92.
in
Johan
.
.
In
a
fourth
:
We
read
in
the
Scriptures
,
that
the
safety
[
or
,
Salvation
]
OF
ALL
MANKINDE
is
PVRCHASED
[
or
bought
]
with
the
Blood
of
our
Saviour
,
as
the
Apostle
Peter
saith
,
&c.
In
a
fifth
:
If
therefore
the
price
of
our
Life
be
the
Blood
of
the
Lord
,
see
then
how
it
is
not
the
earthly
uncertainty
of
a
Field
that
was
redeemed
therewith
,
BVT
THE
ETERNAL
SAFETY
of
the
WHOLE
WORLD
[
](A41481-e173750-b)q
q
Legimus
in
Scripturis
quòd
totius
generis
humani
falus
redempta
sit
sanguine
Salvatoris
,
sicut
dit
Apostolus
Petrus
,
&c.
Et
paulò
post
:
Igitur
si
pretium
vitae
nostrae
sanguis
est
Domini
,
vide
ergo
quia
illo
non
tam
redempta
sit
agri
terrena
fragilitas
,
quàm
totius
Mundi
in
columitas
sempiterna
.
Aug.
de
Temp.
Ser.
128.
.
In
a
sixth
:
God
in
no
[
other
]
way
provided
more
beneficially
[
or
bountifully
]
for
Mankinde
,
then
when
the
very
Wisdom
of
God
,
that
is
,
His
only
Son
,
consubstantial
and
coeternal
with
the
Father
,
attempted
to
assume
whole
Man
[
](A41481-e173820-b)r
r
Deus
nullo
modo
beneficentius
consulit
generi
humano
,
quàm
cum
ipsa
Sapientia
Dei
,
id
est
,
unicus
filius
consubstantialis
Patri
,
&
coaeternus
,
totum
hominem
suscipere
conatus
est
,
&c.
Aug.
de
ver.
Relig.
c.
16.
.
In
a
seventh
:
What
then
is
the
meaning
of
,
God
is
in
the
midst
of
Her
?
This
signifies
that
God
is
equal
[
or
equally
affected
]
unto
all
,
and
accepteth
no
mans
person
.
For
as
that
which
is
in
the
midst
,
is
a
like
distant
from
all
the
extream
parts
:
so
God
is
said
to
be
in
the
midst
,
[
in
as
much
]
as
He
consults
and
provides
Equally
FOR
ALL
[
](A41481-e173890-b)s
s
Quid
ergo
est
Deus
in
medio
ejus
?
Hoc
significat
,
quòd
aequus
est
omnibus
Deus
,
&
personas
non
accipit
.
Quòmodo
enim
illud
quod
in
medio
est
,
paria
habet
spacia
ad
omnes
fines
:
ita
Deus
medi●●
esse
dicitur
aequaliter
omnibus
consulens
.
Aug.
in
Psal.
45.
.
In
an
eighth
:
speaking
in
a
Rhetorical
Apostrophe
unto
Thomas
.
He
expresseth
himself
thus
:
Thomas
,
look
well
on
our
Price
,
diligently
consider
the
Prints
of
the
Nails
,
and
in
His
very
wounds
acknowledg
[
or
take
notice
of
]
the
Medicine
,
or
Treasure
,
of
Mankinde
[
](A41481-e173960-b)t
t
Intuere
Thoma
pretium
nostrum
,
signa
clavorum
diligenter
attende
,
&
in
ipsis
vulneribus
Medicamentum
,
vel
thesaurum
humani
generis
recognosce
.
Aug.
de
Temp.
Ser.
138.
.
And
not
long
after
:
Death
was
given
unto
one
,
THAT
IT
MIGHT
BE
TAKEN
AWAY
FROM
ALL
[
](A41481-e174010-b)u
u
Et
mox
:
Vni
Mors
data
est
,
vt
omnibus
tolleretur
.
.
It
were
easie
to
make
this
Pile
of
Testimonies
far
greater
,
but
that
we
judg
these
specified
abundantly
sufficient
to
convince
any
man
,
that
hath
not
abjured
ingenuity
,
that
Austins
habitual
and
standing
Judgment
was
,
that
Christ
by
His
Death
attoned
the
Sins
of
all
Men
,
without
exception
.
Nor
can
there
(
I
verily
beleeve
)
so
much
as
one
saying
be
produced
out
of
all
his
writing
,
wherein
the
contrary
is
asserted
by
him
.
Many
places
(
I
grant
)
may
readily
be
found
,
wherein
he
denies
the
possession
,
and
actual
enjoyment
of
the
Redemption
,
or
Salvation
,
purchased
by
Christ
,
unto
many
,
as
viz.
to
all
final
Impenitents
and
Unbeleevers
:
Of
such
an
import
as
this
,
is
that
saying
of
his
:
The
Lord
did
not
by
His
Resurrection
repair
[
or
restore
]
unto
Forgiveness
,
all
[
or
any
]
Unbeleevers
,
and
such
who
for
their
hainous
sins
were
adjudged
to
eternal
punishments
[
](A41481-e174110-b)*
*
Neque
enim
infideles
quosque
&
pro
suis
criminibus
aeternis
suppliciis
deditos
,
ad
veniam
Dominus
resurgendo
reparavit
,
&c.
Aug.
de
Tem.
Serm.
137.
.
Such
sayings
as
this
,
are
of
perfect
●ord
with
the
Doctrine
asserted
by
us
Cap.
17.
of
this
Discourse
,
where
we
acknowledged
and
proved
at
large
,
that
,
notwithstanding
the
Redemption
purchased
by
Christ
for
all
Men
,
yet
no
Man
dying
in
Impenitency
and
Unbelief
shall
be
saved
.
Now
if
Augustin
were
of
this
Judgment
,
that
Christ
dyed
for
all
Men
,
there
is
little
question
to
be
made
,
but
that
this
Opinion
or
Doctrine
reigned
generally
in
the
Christian
Church
in
his
days
[
and
so
had
done
before
him
]
as
Orthodox
and
Catholique
;
considering
that
He
was
,
as
the
ablest
,
so
the
strictest
and
closest
Defender
of
that
Faith
,
which
was
more
generally
esteemed
Orthodox
,
and
professed
,
taught
,
and
held
throughout
the
Christian
World
.
Nevertheless
let
us
hear
other
learned
,
pious
and
orthodox
Writers
delivering
their
Sence
about
the
said
Point
,
in
their
own
words
.
Ambrose
,
with
whose
Ministry
and
Eloquence
Augustin
was
much
affected
,
§.
2.
asserteth
the
same
Doctrine
without
fear
.
The
Sun
(
saith
He
)
is
commanded
to
arise
upon
all
Men.
And
this
Sun
doth
indeed
arise
dayly
upon
all
Men.
But
that
mystical
Sun
of
Righteousness
is
risen
unto
[
or
,
for
]
ALL
MEN
,
is
come
to
ALL
MEN
,
hath
suffered
FOR
ALL
MEN
,
and
is
risen
again
FOR
ALL
MEN
:
and
hath
therefore
suffered
,
that
He
might
take
away
the
sin
of
the
World
.
But
if
any
man
beleeveth
not
in
Christ
,
He
depriveth
Himself
of
the
GENERAL
BENEFIT
,
as
if
a
man
by
shutting
the
windows
,
should
shut
out
the
beams
of
the
Sun
,
it
doth
not
prove
,
that
therefore
the
Sun
is
not
risen
upon
,
or
unto
all
,
because
such
a
man
depriveth
Himself
of
His
Heat
.
But
as
for
what
concerneth
the
Sun
,
He
keeps
His
Prerogative
:
but
this
man
acteth
the
part
of
an
unwise
man
in
shutting
out
[
from
Himself
]
the
favor
of
the
common
light
.
And
a
little
before
He
had
said
:
The
Earth
is
full
of
the
Mercy
of
the
Lord
,
because
Forgiveness
of
Sins
is
granted
[
or
given
]
unto
ALL
MEN
[
](A41481-e174310-b)x
x
Mysticus
Sol
ille
justiciae
omnibus
ortus
est
,
omnibus
venit
,
omnibus
passus
est
,
&
omnibus
resurrexit
:
ideò
autem
passus
est
vt
tolleret
peccatum
Mundi
.
Si
quis
autem
non
credit
in
Christum
,
generali
beneficio
ipse
se
fraudat
:
vt
si
quis
clausis
fenestris
radios
Solis
excludit
,
non
ideò
Sol
non
ortus
est
omnibus
,
quia
calore
ejus
seipse
fraudavit
.
Sed
quòd
Solis
est
,
prarogativā
suam
servat
:
quod
imprudentis
est
,
communis
à
se
gratiam
Lucis
excludit
.
Ambr
,
in
Psal.
118.
Tom.
2.
p.
948.
Edit.
Paris
.
Et
paulò
antè
:
Plena
ergo
est
terra
misericordiâ
Domini
,
quia
omnibus
est
data
remissio
peccatorum
.
,
[
i.
e.
offered
as
a
gift
,
unto
all
.
]
In
another
place
,
thus
:
The
brazen
Serpent
was
(
in
a
figure
)
as
it
were
fastened
to
a
Cross
,
because
it
was
[
hereby
]
declared
that
the
true
Serpent
was
to
be
crucified
for
Mankinde
,
who
should
frustrate
[
or
,
make
voyd
]
the
poyson
of
the
Serpent
the
Devil
,
being
[
indeed
]
cursed
in
the
figure
,
but
yet
in
truth
was
He
,
that
should
take
away
the
sins
of
the
whole
world
[
](A41481-e174390-b)y
y
In
figura
aneus
Serpens
tanquam
cōfixus
cruci
,
quia
verus
Serpens
crucifigendus
generi
annunciabatur
humano
,
qui
Serpentis
Diaboli
venenu
vacuaret
,
in
figurâ
maledictus
in
veritate
autem
qui
totius
Mundi
maledicta
deleret
.
Ambr.
Apolog.
David
.
1.
c.
2.
.
Once
more
:
So
then
He
[
the
Apostle
Paul
]
saith
,
that
there
is
a
Saviour
left
to
us
for
a
suffrage
of
Life
[
meaning
,
by
whom
Life
is
voted
in
Heaven
for
us
]
which
the
Law
could
not
provide
:
which
[
Saviour
]
God
from
the
beginning
decreed
should
be
born
:
who
because
He
was
the
onely
person
that
could
be
found
without
sin
,
having
overcome
the
Enemy
of
Mankinde
,
ABOLISHED
[
or
,
blotted
out
]
THE
SINS
OF
ALL
MEN
[
](A41481-e174460-b)z
z
Salvatorē
ergo
nobis
relictū
dicit
,
ad
suffragiū
vitae
,
quam
Lex
providere
non
potuit
,
quem
ab
initio
Deus
nasci
decrevit
:
qui
proptereà
quod
solus
sine
peccato
inveniretur
,
devicto
generis
humani
hoste
,
omnium
peccata
deleret
.
Ambr.
Epist.
ad
Rom.
c.
9.
.
Jerom
,
who
also
was
contemporary
with
Augustin
,
(
though
somewhat
his
Senior
)
gave
the
right
hand
of
fellowship
unto
Him
in
the
Doctrine
now
under
inquest
.
We
shall
onely
taste
His
Judgment
in
this
behalf
,
in
a
few
Testimonies
from
amongst
many
.
The
Lord
(
saith
He
)
being
about
to
suffer
FOR
ALL
THE
WORLD
,
and
TO
REDEEM
ALL
THE
NATIONS
[
on
the
Earth
]
with
His
Blood
,
makes
his
abode
in
Bethany
,
the
House
of
Obedience
[
](A41481-e174550-b)a
a
Passur●●
pro
omni
Mundo
Dominus
,
&
universas
nationes
s●●
sanguine
re
dempturus
,
moratur
i●
Bethaniâ
,
domo
Obedi
entiae
,
&c.
Hier●n
.
in
Ma●.
26.
,
&c.
Elsewhere
,
having
recited
that
of
our
Saviour
,
So
God
loved
the
World
that
He
gave
his
onely
begotten
Son
,
&c.
(
Joh.
3.
16.
)
He
〈…〉eth
on
thus
:
But
if
now
a
considerate
Reader
,
shall
in
his
secret
thought
answer
[
or
reply
,
]
Why
are
there
many
who
are
not
saved
,
if
He
saved
them
,
and
loved
them
,
and
spared
their
children
,
and
redeemed
them
with
his
Plood
,
and
assumed
them
[
or
,
their
Nature
]
and
exalted
them
,
being
assumed
?
There
is
a
plain
Reason
to
be
given
:
for
they
beleeved
not
,
and
grieved
[
or
,
exasperated
]
the
Holy
Spirit
[
](A41481-e174650-b)b
b
Quod
si
prudens
Leot●r
tacitâ
cogitation●
responderit
,
quare
multi
non
sunt
s●lvati
,
si
ips●
salvavit
●●s
&
dilex●
,
&
pepercit
filiis
suis
,
&
redemit
eos
sā●uine
suo
,
suscepitque
&
exaltavit
assumptos
?
Irfertur
causa
perspicua
:
Ipsi
enim
non
credib●runt
,
&
ex●cerbarunt
Spiritum
Sactvm
&c.
Hieron
.
in
Isai
.
53
,
&c.
A
little
after
,
speaking
of
John
Baptist
,
of
whom
it
is
said
that
He
came
to
be
a
Witness
,
to
bear
witness
of
the
Light
,
that
all
Men
through
him
might
beleeve
;
He
subjoyneth
:
He
is
not
presently
in
fault
,
if
many
refused
to
beleeve
:
for
the
Will
of
him
that
came
,
was
that
ALL
MEN
should
BELEEVE
and
be
SAVED
[
](A41481-e174710-b)c
c
Et
mox
:
Nec
statim
in
culpâ
est
,
si
plures
credere
noluerunt
:
sed
voluntas
venientis
haec
fuit
,
vt
omnes
crederent
,
&
salvarentur
.
.
Once
more
,
writing
to
Oceanus
,
He
challengeth
some
erroneous
Person
for
suggesting
unto
him
,
that
there
are
some
sins
which
Christ
cannot
purge
with
his
Blood
,
and
that
the
scars
of
mens
old
sins
stick
so
deep
in
their
Bodies
and
Souls
,
that
they
cannot
be
healed
[
or
,
made
less
]
by
his
medicine
.
Concerning
whom
He
demandeth
,
What
els●
doth
such
a
person
,
but
make
Christ
to
have
dyed
in
vain
?
For
he
dyed
in
vain
,
if
there
be
any
whom
he
cannot
quicken
[
or
,
give
life
unto
.
]
And
John
,
pointing
at
Christ
with
his
finger
and
voyce
,
Behold
the
Lamb
of
God!
Behold
Him
that
taketh
away
the
sins
of
the
World
,
should
speak
an
untruth
,
if
there
were
any
such
persons
in
the
World
,
whose
sins
Christ
had
not
abolished
[
or
,
blotted
out
.
]
For
they
,
who
are
not
taken
into
consideration
by
the
indulgen●e
of
Christ
,
must
be
proved
not
to
belong
to
the
World
:
or
if
they
be
of
the
World
,
one
of
the
two
must
take
place
:
if
they
be
delivered
from
their
sins
,
they
give
Testimony
to
the
Power
of
Christ
:
if
they
be
not
delivered
,
they
do
(
in
effect
)
demonstrate
the
weakness
of
the
thing
:
which
God
forbid
that
we
should
beleeve
concerning
him
,
who
is
Omnipotent
[
](A41481-e174880-b)d
d
Dicit
esse
aliqua
peccata
,
quae
Christus
non
possit
purgare
sanguine
suo
,
&
tam
profundas
scelerum
pristinorum
inhaerere
coporibus
atque
animis
cicatrices
,
vt
medicinâ
illius
attenuari
non
queant
.
Quid
aliud
agit
,
nisi
vt
Christus
frustrà
mortuus
sit
?
Frustrà
autem
mortuus
est
,
si
aliquos
vivificare
non
potest
.
Mentitur
Johannes
digito
Christum
&
voce
demonstrans
:
Ecce
Agnus
Dei
:
Ecce
qui
tollit
peccata
Mundi
,
si
adhuc
sunt
in
seculo
,
quorum
Christus
peccata
non
deleverit
.
Aut
enim
ost●ndendi
sunt
non
esse
de
Mundo
,
quos
Christi
ignoret
indulgentia
:
aut
si
de
Munde
sunt
,
eligendum
è
duobus
alterum
:
liberati
à
peccatis
,
Christi
Potentiam
probant
:
non
liberati
,
quasi
adhuc
Rei
imbecillitatem
demonstrant
.
Absit
hoc
a●
Omnipotente
credere
.
Hieron
.
Epist.
83.
ad
Oceanum
.
.
He
that
remains
yet
unsatisfied
whether
this
Father
held
General
Redemption
,
or
no
,
may
,
if
he
please
to
seek
,
finde
more
balast
for
his
thoughts
in
this
kinde
,
in
what
He
hath
written
upon
Cap.
43.
and
Cap.
45.
of
the
Prophecy
of
Ezekiel
.
I
confess
that
when
He
speaks
of
the
application
,
or
actual
enjoyment
of
the
Redemption
purchased
by
Christ
,
He
then
limiteth
it
(
as
all
the
Fathers
generally
do
,
and
as
we
expresly
did
Cap.
17.
of
this
Discourse
)
to
the
particular
Society
of
Beleevers
.
We
shall
not
need
to
cite
places
upon
this
account
.
Chrysostom
,
who
lived
some
years
before
Austin
,
was
not
at
all
behinde
§.
3.
him
in
avouching
the
same
Doctrine
concerning
the
extent
of
the
Redemption
of
Christ
.
Writing
upon
those
words
,
Heb.
9.
28.
So
Christ
was
offered
to
bear
the
sins
of
many
,
He
demandeth
thus
:
Why
doth
he
say
,
of
many
,
and
not
,
of
all
,
viz.
because
all
have
not
beleeved
.
For
He
indeed
DYED
FOR
ALL
MEN
,
and
TO
SAVE
ALL
MEN
,
as
much
as
was
in
him
.
For
that
Death
[
of
His
]
did
counter-balance
the
Destruction
of
all
Men.
But
he
did
not
bear
[
or
,
offer
up
]
the
sins
of
all
Men
,
because
they
themselves
WOVLD
NOT
[
](A41481-e175100-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
in
Heb.
c.
10.
Hom.
17.
.
So
that
He
clearly
resolves
the
perishing
of
Men
,
not
into
any
want
of
Attonement
made
by
Christ
for
them
,
but
into
themseves
,
and
their
own
wilfulness
in
not
beleeving
.
For
He
expresly
saith
,
That
Christ
dyed
for
all
Men
,
and
that
to
save
them
.
Again
,
commenting
upon
Cap.
2.
9.
of
the
same
Epistle
,
and
having
rehearsed
these
words
of
the
Apostle
,
That
he
through
the
grace
of
God
should
taste
Death
for
every
Man
,
not
(
saith
He
)
for
Beleevers
onely
,
BVT
FOR
THE
WHOLE
WORLD
:
for
he
dyed
for
all
Men.
For
what
though
all
do
not
beleeve
?
He
hath
fully
done
that
which
was
proper
for
him
to
do
[
](A41481-e175190-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
in
Heb.
c.
2.
vers.
9.
.
Much
to
the
same
purpose
in
another
place
:
Although
Christ
did
not
gain
all
Men
,
yet
he
dyed
for
all
Men
,
[
so
]
fulfilling
that
which
belonged
unto
him
[
](A41481-e175250-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
ad
Rom.
14.
15.
.
Elsewhere
,
comparing
the
Lamb
offered
in
the
Levitical
Sacrifices
,
with
Christ
the
Lamb
of
God
,
concerning
the
former
He
saith
,
that
it
never
took
away
any
one
mans
sin
so
much
as
once
;
whereas
the
latter
taketh
away
the
sin
of
all
the
World
;
and
that
when
it
was
in
danger
of
perishing
,
it
presently
delivered
it
from
the
wrath
of
God
[
](A41481-e175330-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
in
Joh.
1.
29.
.
To
reserve
many
other
Testimonies
offered
by
this
Author
in
the
case
in
hand
,
to
another
occasion
(
in
case
it
be
offered
)
upon
Rom.
4.
25.
He
hath
these
words
:
That
thou
mayst
not
say
,
how
can
we
,
being
under
the
guilt
of
so
many
,
and
such
great
sins
,
be
justified
?
he
sheweth
thee
Him
,
that
hath
abolished
[
or
,
cancelled
]
all
sins
[
](A41481-e175400-b)i
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
in
Rom.
4.
25.
Hom.
9.
.
Athanasius
lived
somewhat
above
an
hundred
years
before
Augustin
,
and
yet
was
full
of
the
spirit
of
that
Doctrine
concerning
the
Redemption
by
Christ
,
which
we
contend
for
.
Since
(
saith
He
)
the
Debt
due
from
All
Men
was
meet
to
be
payd
,
(
for
All
Men
ought
to
have
dyed
,
)
for
this
cause
chiefly
he
came
(
as
it
were
)
on
pilgrimage
to
us
,
and
after
the
demonstration
of
his
Godhead
by
[
His
]
Works
,
it
remained
that
he
should
offer
up
a
Sacrifice
FOR
ALL
,
delivering
up
his
Temple
unto
Death
for
all
Men
,
that
so
he
might
discharge
and
free
ALL
MEN
from
that
old
Transgression
[
](A41481-e175530-b)k
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Athanas
.
De
Incarn
.
Verbi
.
.
Elsewhere
:
With
the
Blood
of
his
Passion
[
or
Mactation
]
he
simply
redeemed
all
Men
[
](A41481-e175580-b)l
l
Mactatus
non
interiit
,
sed
sanguine
suae
mactationis
omnes
simpliciter
redemit
.
Athan.
in
Passionem
Salvatoris
.
.
In
another
place
:
There
was
need
of
Death
,
and
it
was
requisite
that
Death
should
be
endured
for
all
,
that
what
was
due
from
all
might
be
satisfied
.
Wherefore
the
Word
,
for
that
it
could
not
dye
(
for
it
was
immortal
)
assumed
to
it self
a
Body
capable
of
dying
,
that
he
might
offer
that
as
his
own
FOR
ALL
MEN
,
and
that
suffering
FOR
ALL
by
means
of
his
coming
thereunto
,
He
might
destroy
him
that
had
the
Power
of
Death
,
that
is
,
the
Devil
[
](A41481-e175670-b)m
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Athan.
De
Incarnat
.
Verbi
Dei
.
,
&c.
In
another
Tractate
the
same
Author
thus
:
It
became
the
Lord
,
being
desirous
to
make
a
Renovation
,
to
make
new
the
first
Adam
,
that
his
Sin
being
dissolved
,
he
might
take
away
Sin
on
all
hands
FROM
THE
UNIVERSE
OF
MANKINDE
[
](A41481-e175730-b)n
n
Oport●bat
enim
Dominum
renovare
cupientem
,
primum
Adam
renovare
,
ut
soluto
illius
peccato
,
peccatum
undique
tolleret
ab
universo
hominum
genere
.
Athan.
in
Passionem
Domini
Segment
.
t.
2.
p.
626.
Edit.
Paris
.
.
In
another
,
thus
:
For
the
coming
[
or
presence
]
of
the
Saviour
in
the
Flesh
,
was
the
Solution
of
Death
,
and
the
Safety
[
or
Salvation
]
of
every
Creature
[
](A41481-e175790-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
In
Epist.
ad
Adelphium
contra
Arianos
.
.
If
the
Reader
desires
to
know
more
of
the
minde
of
this
Author
touching
the
Point
in
question
,
He
may
please
to
peruse
his
learned
Tract
,
entituled
.
De
Incarnatione
Verbi
Dei
,
wherein
He
hath
frequent
occasion
to
declare
his
Judgment
therein
.
Hilarius
,
another
Orthodox
Father
,
who
lived
not
long
after
the
former
,
writeth
upon
Matthew
to
this
effect
:
He
(
Christ
)
admonished
them
to
learn
what
this
meaneth
,
I
will
have
Mercy
,
and
not
Sacrifice
;
viz.
that
the
Law
bound
up
[
or
consisting
onely
]
in
the
observation
of
Sacrifices
,
could
afford
no
help
[
unto
Men
,
]
but
that
Safety
[
or
Salvation
]
was
reserved
FOR
ALL
MEN
WHATSOEVER
in
the
Indulgence
of
Mercy
.
And
presently
after
(
speaking
of
Christ
,
)
He
came
unto
[
or
,
for
]
ALL
MEN
:
how
then
doth
he
say
that
he
came
not
to
[
or
,
for
]
the
Righteous
[
](A41481-e175960-b)p
p
Admonuit
vt
scirent
quid
esset
,
miserecordiam
volo
,
non
Sacrificium
:
Legem
scilicet
Sacrificiorum
observatione
devinctam
,
opem
ferre
non
posse
,
sed
salutem
universis
in
miserecordiae
indulgentiâ
reservari
.
—
Omnibus
venerat
:
quomodo
ergo
non
se
justis
venisse
dicat
?
&c.
Hilar.
in
Mat.
can.
9.
?
His
Answer
is
,
that
there
were
none
such
,
but
all
were
Sinners
.
Elsewhere
He
discourseth
thus
:
The
Son
of
God
was
born
of
a
Virgin
for
the
sake
of
Mankinde
,
and
the
Holy
Ghost
himself
assisting
Him
in
this
operation
,
and
overshadowing
with
His
Power
(
being
the
Power
of
God
)
He
planted
the
beginnings
of
a
Body
for
Himself
,
that
being
made
Man
of
a
Virgin
,
He
might
receive
that
Nature
of
Flesh
in
[
or
,
upon
]
Himself
,
and
that
by
the
fellowship
of
this
Conjunction
,
the
whole
Body
of
Mankinde
might
be
sanctified
:
that
as
ALL
MEN
WERE
HID
[
or
,
built
]
IN
HIM
,
by
means
of
His
willingness
to
assume
a
Body
,
so
again
He
might
be
related
unto
ALL
MEN
[
or
,
carryed
back
into
all
Men
]
by
that
which
was
invisible
in
Him
[
](A41481-e176050-b)q
q
Humani
enim
generis
causâ
Dei
filius
natus
ex
Virgine
est
,
&
Spiritu
Sancto
ipso
sibi
in
hac
operatione
famulante
,
&
suâ
,
videlicet
Dei
,
inumbrante
virtute
,
corporis
sibi
initia
consevit
:
&
exordia
carnis
instituit
,
vt
homo
factus
ex
Virgine
naturam
in
se
carnis
acciperet
,
perque
cujus
admixtionis
societatem
,
sanctificatum
in
eo
universi
generis
humani
corpus
existeret
:
vt
quemadmodum
omnes
in
se
,
per
id
quòd
corporeum
esse
voluit
,
conderentur
,
ita
rursum
in
omnes
ipse
,
per
quod
ejus
est
invisible
,
referretur
.
Hilar.
de
Trinit.
l.
2.
,
[
meaning
,
His
Divine
Nature
.
]
Once
more
:
For
He
did
this
once
,
offering
Himself
a
Sacrifice
unto
God
,
being
to
redeem
[
or
recover
]
the
WHOLE
SALVATION
OF
MANKINDE
by
the
Oblation
of
this
holy
and
perfect
Sacrifice
[
](A41481-e176110-b)r
r
Hoc
enim
f●cit
semel
scipsum
offerens
hostiam
Deo
;
omnem
humani
generis
salutem
oblatione
sanctae
hujus
&
perfectae
hostiae
redempturus
.
Idem
.
in
Psal.
53.
Lastly
(
because
this
Testimony
,
being
somewhat
more
emphatical
then
its
fellows
,
would
not
be
omitted
:
)
For
He
took
the
flesh
of
sin
,
that
in
the
assumption
of
our
flesh
He
might
forgive
sins
,
being
made
a
Partaker
hereof
,
by
assumption
,
not
by
sinning
,
by
[
His
]
Death
blotting
out
the
sentence
of
Death
,
that
BY
A
NEW
CREATION
OF
MANKINDE
,
He
might
ABOLISH
THE
CONSTITVTION
OF
THE
FORMER
DECREE
,
suffering
Himself
to
be
crucified
,
that
by
the
curse
of
the
Cross
He
might
strike
through
[
dissolve
,
or
make
voyd
]
all
the
curses
of
that
terrene
[
or
earthly
]
Damnation
[
](A41481-e176200-b)s
s
Carnem
enim
peccati
recepit
,
vt
in
assumptione
carnis
nostrae
delicta
donaret
,
dum
ejus
fit
particeps
assumptione
,
non
crimine
:
delens
per
Mortem
sententiam
Mortis
,
ut
novâ
in
se
generis
nostri
creatione
,
constitutionem
Dec
eti
anter●oris
aboleret
,
crucifigi
se
permittens
,
vt
maledicto
crucis
obliterata
terrenae
Damnationis
maledicta
configeret
omnia
.
Idem
de
Trinit.
cap.
1.
.
Whether
He
calleth
that
Damnation
,
whereunto
Men
became
subject
by
Adams
Transgression
,
Earthly
,
because
He
judged
the
extent
of
the
penalty
of
it
to
consist
onely
in
the
dissolution
of
the
Body
by
Death
,
as
if
the
Punishment
of
Hell
fire
came
in
upon
the
account
of
the
Gospel
,
in
case
it
should
be
rejected
,
(
which
is
the
Judgment
of
some
amongst
us
)
I
shall
not
dispute
,
nor
undertake
to
determine
;
but
pass
on
to
hear
the
sence
of
other
learned
,
orthodox
,
and
pious
Fathers
,
much
about
the
same
time
with
the
former
.
Cyril
of
Jerusalem
(
much
about
the
same
times
)
delivereth
His
Sence
about
the
Redemption
of
Christ
,
thus
:
The
Crown
of
the
Cross
is
this
:
it
led
by
a
light
those
that
were
blinde
through
ignorance
,
it
set
at
liberty
those
that
were
detained
under
sin
,
and
REDEEMED
THE
WHOLE
WORLD
OF
MEN.
And
wonder
not
that
the
WHOLE
WORLD
should
be
redeemed
,
since
He
was
not
a
bare
man
,
but
the
onely
begotten
Son
of
God
that
dyed
for
it
[
](A41481-e176330-b)t
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Hierosolym
.
Catech.
13.
.
And
again
:
Knowest
thou
why
[
or
,
for
what
end
]
the
Kinde
Lord
did
not
decline
Death
?
It
was
,
that
the
whole
World
might
not
be
destroyed
through
sin
[
](A41481-e176380-b)u
u
Scisnè
quamobrem
non
fugit
mortem
benignus
Dominus
?
Vt
ne
totus
peccatis
perderetur
Mundus
.
Ibid.
:
i.
e.
(
as
appears
from
the
former
sentence
,
and
the
scope
of
the
place
)
that
the
whole
World
might
be
saved
by
Him
.
In
another
place
the
same
Author
saith
;
Heaven
and
Earth
are
full
of
His
Glory
,
the
ends
of
the
World
are
full
of
His
Goodness
,
full
of
His
Praise
:
the
WHOLE
NATVRE
OF
MAN
is
full
of
His
Condescention
,
&c.
A
little
after
(
speaking
of
Christ
,
)
He
(
saith
He
)
that
is
the
Offerer
,
is
the
same
that
is
offered
up
FOR
THE
WORLD
:
And
not
long
after
;
Let
Adam
rejoyce
,
saying
unto
Christ
by
Simeon
,
Lord
,
now
l●ttest
thou
thy
servant
depart
in
peace
,
according
to
thy
Word
.
Now
dest
thou
dismiss
[
or
loose
]
me
from
eternal
bands
,
now
dost
thou
deliver
me
from
corruption
,
now
dischargest
thou
my
sorrow
[
](A41481-e176510-b)x
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Cyril
.
Hierosolym
.
De
Propheta
Simeone
,
&c.
Paulò
post
(
de
Christo
loquens
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Et
posteà
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Evident
it
is
,
that
in
this
last
Testimony
,
He
bringeth
in
Adam
speaking
,
not
onely
(
nor
so
much
)
in
His
own
Name
,
personally
considered
,
but
in
the
Name
of
His
whole
Posterity
also
.
Eusebius
,
another
Author
of
note
about
these
times
,
attesteth
the
same
Doctrine
,
by
affirming
,
that
the
Saints
of
old
,
by
the
Teachings
of
the
Divine
Spirit
,
came
to
learn
long
before
,
that
there
was
a
certain
Venerable
and
Great
Sacrifice
,
that
should
be
highly
accepted
with
God
,
which
should
in
time
come
unto
Men
,
and
which
would
be
the
EXPIATION
OF
THE
WHOLE
WORLD
.
And
a
little
after
:
This
was
the
Christ
of
God
,
concerning
whom
it
was
said
of
old
that
He
should
come
unto
men
,
and
should
be
slain
,
after
the
manner
of
a
beast
[
or
,
sheep
]
FOR
ALL
MANKIND
.
And
again
,
not
long
after
:
According
to
the
Testimonies
of
the
Prophets
,
there
was
found
that
Great
,
and
greatly
to
be
esteemed
Price
,
for
the
redeeming
both
Jews
and
Grecians
,
I
mean
,
that
Expiation
[
or
,
Attonement
]
FOR
THE
WHOLE
WORLD
,
that
Sacrifice
for
the
Souls
OF
ALL
MEN
,
that
Offering
for
EVERY
SPOT
,
AND
FOR
EVERY
SIN
,
that
Lamb
of
God
[
](A41481-e176690-b)y
y
Qui
venerabilem
quandam
Deoque
acceptā
,
&
m●gnam
hostiam
venturam
olim
ad
homines
,
Divino
indicante
Spiritu
,
tantò
anté
didicerant
,
quae
totius
Mundi
expiatio
existeret
,
&c.
Euseb.
De
Demonstrat
.
Evangel.
lib.
1.
c.
10.
Et
m●x
:
Hic
autem
fuit
Christus
Dei
,
is
de
quo
antiquitus
à
primis
usque
temporibus
dictum
est
,
quòd
ad
homines
esset
venturus
,
atque
instar
pecudis
pro
toto
genere
humano
interficiendus
.
Et
mox
:
Quando
secundum
Testimonia
Prophetarum
inventum
est
magnum
,
magnique
estimandum
pro
redimendis
&
Judaeis
pariter
&
Graecis
pretium
,
illud
videlicet
pro
toto
Mundo
Piaculum
,
illud
pro
anima
cunctorum
hominum
Sacrificium
,
illa
pro
omni
maculâ
&
peccato
purissima
hostia
,
ille
vtique
Agnus
Dei
,
&c.
,
&c.
Elsewhere
He
saith
(
speaking
of
Christ
,
)
that
He
took
care
for
the
Salvation
OF
ALL
MEN
,
THAT
HAD
BEEN
BORN
FROM
THE
BEGINNING
OF
THE
WORLD
,
and
to
destroy
Him
by
His
Death
,
who
had
the
Power
of
Death
,
the
Devil
[
](A41481-e176800-b)z
z
Quandoquidem
omnium
quicunque
à
condito
aevo
fuissent
,
salutem
ipse
curabat
,
nec
non
vt
suâ
Morte
deleret
eum
,
qui
imperium
Mortis
habebat
,
&c.
Euseb.
De
Demonstrat
.
Evang.
l.
4.
c.
12.
.
This
Author
abounds
with
Sayings
of
like
import
.
Arn●bius
,
another
Christian
Writer
about
the
same
times
,
of
good
account
,
bringeth
in
the
Heathen
arguing
▪
and
demanding
of
Christians
,
thus
:
If
the
Saviour
of
Mankinde
be
come
[
as
you
Christians
affirm
]
why
doth
He
not
by
the
same
bounty
deliver
all
Men
?
He
doth
not
deliver
all
alike
,
who
calleth
all
alike
:
He
doth
not
keep
back
,
or
reject
any
person
from
His
soveraign
Grace
[
or
,
indulgence
]
who
affords
the
same
power
,
unto
high
,
l●w
,
servants
,
women
,
children
,
of
coming
unto
Him
.
To
this
,
this
Author
answereth
:
The
Fountain
of
Life
is
open
FOR
ALL
MEN
,
nor
is
any
man
denyed
the
right
[
or
,
power
]
of
drinking
,
nor
driven
away
[
from
it
▪
]
If
your
pride
[
or
disdain
]
be
such
,
that
you
reject
the
benefit
of
the
Gift
offered
,
nay
if
your
wisdom
be
so
great
,
as
to
call
those
things
which
are
offered
by
Christ
,
pastime
and
toys
,
how
doth
He
offend
who
inviteth
you
[
notwithstanding
]
who
hath
onely
this
to
do
,
viz.
to
expose
the
fruit
[
or
blessing
]
of
his
bounty
to
the
arbitrement
[
or
free
choyce
]
of
that
right
[
or
,
power
of
chusing
]
which
is
giv●●
you
[
](A41481-e176990-b)a
a
Si
generis
humani
,
inquitis
,
conservator
advenit
,
Cur
omninò
non
omnes
aequali
munificentia
liberat
?
Non
aequaliter
liberat
,
qui
aequaliter
omnes
vocat
:
haud
ab
indulgentiâ
Principali
quenquam
repellit
,
aut
respuit
,
qui
sublimibus
▪
infimis
,
servis
,
faeminis
,
pueris
,
uniformiter
potestatem
veniendi
ad
s●
facit
.
Patet
(
inquit
)
omnibus
Fo
rs
vitae
,
neque
ab
jure
potandi
quisquam
prohibetur
,
aut
pellitur
.
Si
tibi
fastidium
tantum
est
,
vt
oblati
respu●s
beneficium
Muneris
,
quin
imò
si
sapientiâ
tantum
praevales
,
vt
ea
quae
off●r●ntur
à
Christo
,
ludum
atque●n●ptia●
nomines
,
quid
invitans
peccat
,
cujus
solae
sunt
hae
partes
,
vt
sub
tui
juris
arbitrio
fructum
suae
benignitatis
exponat
?
Arnob.
lib.
2.
contra
gentes
.
?
Did●mus
,
another
Author
of
note
in
this
Century
,
and
who
was
Jeroms
§.
4.
Tutor
,
in
his
third
Book
concerning
the
Ho●y
Ghost
,
writeth
to
this
purpose
.
Wherefore
the
Father
,
even
for
their
Salvation
●●t
sparing
His
own
Son
,
delivered
Him
up
unto
Death
,
that
by
the
Death
of
His
Son
,
He
being
destroyed
,
who
had
the
Power
of
Death
,
that
is
,
the
Devil
,
He
might
REDEEM
ALL
THOSE
that
were
held
in
the
bands
of
captivity
by
Him
.
Not
long
after
(
speaking
of
the
Jews
,
)
They
(
saith
He
)
rising
to
the
highest
pitch
of
impiety
,
betrayed
and
crucified
the
Lord
the
Saviour
,
who
vouchsafed
to
come
down
to
the
Earth
FOR
THE
SALVATION
OF
ALL
MEN
:
Afterwards
He
calls
Judas
the
Betrayer
of
HIS
Master
and
SAVIOVR
[
](A41481-e177140-b)b
b
Quapropter
&
pro
eorum
salute
proprio
filio
non
parcens
pater
,
tradidit
eum
in
Mortem
,
vt
per
Mortem
filij
sui
destructo
eo
qui
habebat
Mortis
imperium
,
hoc
est
Diabolo
,
redimeret
omnes
,
qui
ab
eo
captivitatis
vinculo
tenebātur
.
Didym
.
l.
3.
de
Spiritu
S.
Et
mox
(
de
Judaeis
loquens
,
)
Ad
impietatis
culmen
egressi
,
Dominum
Salvatorem
,
qui
pro
cunctorum
Salute
descendere
dignatus
suerat
ad
terras
,
prodiderunt
&
crucifixerunt
,
&c.
Posteà
:
Judam
,
proditorē
Magistri
&
Salvatoris
sui
vocat
.
.
Basil
(
sirnamed
the
Great
)
about
the
same
time
,
or
not
long
after
,
judged
it
a
point
of
faithfulness
unto
Him
,
whose
Embassador
He
was
,
to
concur
with
his
fellows
in
the
same
Doctrine
.
What
(
saith
He
)
could
Man
give
of
so
much
value
for
the
Redemption
of
His
Soul
?
Yet
was
there
found
for
ALL
MEN
TOGETHER
one
worthy
Price
of
the
Blood
of
our
Lord
Jesus
Christ
,
which
He
shed
[
or
,
poured
out
]
FOR
US
ALL.
Soon
after
:
If
we
consider
His
Kindness
and
Love
to
us
,
He
calleth
us
Brethren
,
and
descendeth
to
the
Nature
of
Man
,
who
gave
Himself
a
Propitiation
FOR
THE
WHOLE
WORLD
,
and
not
for
Himself
[
](A41481-e177300-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Paulo
ante
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basilius
M.
in
Psal.
48.
.
In
another
place
,
He
saith
;
[
David
]
Prophetically
foreseeing
the
future
grace
of
the
lovi●g
kindness
of
the
Lord
towards
Men
,
saith
,
that
it
is
meet
to
serve
and
love
Him
,
who
hath
bestowed
such
,
and
so
great
a
benefit
upon
Mankinde
,
that
He
hath
not
spared
his
own
Son
,
but
hath
delivered
Him
up
FOR
ALL
MEN
[
](A41481-e177380-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basilius
M.
in
Psal.
61.
.
More
Testimonies
from
this
Author
,
are
at
hand
,
if
need
be
.
Gregory
Nyssen
,
Brother
to
the
last-named
Father
,
stands
by
his
Brother
in
the
pre-asserted
Doctrine
,
saying
,
that
as
the
beginning
of
Death
being
first
[
onely
]
in
one
,
passed
through
the
whole
Nature
of
Man
:
in
like
manner
the
beginning
of
the
Resurrection
by
means
of
one
extendeth
it self
unto
the
WHOLE
NATVRE
of
Man
[
](A41481-e177470-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nyss.
Orat.
Catechet
.
c.
16.
etiam
c.
22.
23.
.
More
plainly
in
another
place
:
He
(
speaking
of
Christ
)
sanctifieth
unto
God
and
the
Father
,
not
onely
the
first
born
of
Men
,
but
even
the
WHOLE
TRIBE
[
or
generation
]
of
Mankind
by
means
of
the
first-fruits
of
our
lump
being
in
Him
,
that
is
,
by
means
of
that
flesh
which
He
took
of
us
,
enlivened
with
a
rational
[
or
,
intellectual
Soul
,
]
whereby
he
did
(
as
it
were
)
leaven
the
WHOLE
MASS
[
or
,
concretion
]
of
the
essence
[
or
substance
]
of
Mankind
with
Holiness
[
](A41481-e177590-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nyssen
.
De
occursu
Domini
,
&c.
circa
medium
.
.
Gregory
Nazianzen
,
another
great
light
,
burning
and
shining
in
the
House
§.
5.
of
the
living
God
(
the
Church
)
about
these
times
,
gave
forth
the
light
of
the
same
Doctrine
in
his
Ministry
.
Speaking
of
Christ
,
He
saith
,
To
the
Jews
,
He
becomes
as
a
Jew
,
that
He
may
gain
the
Jews
:
To
those
that
are
under
the
Law
,
as
one
under
the
Law
,
that
He
might
redeem
those
that
were
under
the
Law
:
To
the
weak
[
He
became
]
as
weak
,
that
He
might
save
those
that
were
weak
.
He
is
made
all
things
unto
ALL
MEN
,
tha●
He
may
win
[
or
,
gain
to
Himself
]
ALL
MEN
[
](A41481-e177720-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nazian.
Orat.
31.
In
initio
.
.
In
another
place
he
saith
:
There
is
no
matter
of
wonder
like
unto
that
of
my
Salvation
:
a
few
drops
of
blood
refashioning
the
WHOLE
WORLD
,
and
,
like
that
which
causeth
the
coagulation
of
milk
,
knitting
and
gathering
us
together
in
one
WITH
ALL
MEN
[
](A41481-e177770-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nazian.
Orat.
42.
paulò
ante
finem
.
.
Elsewhere
,
in
His
Christian
Poems
,
He
speaketh
to
this
effect
.
From
one
we
all
proceed
,
we
all
one
Breath
Breathe
out
;
to
one
we
all
incline
:
God
unto
all
alike
,
His
Birth
,
His
Death
,
His
Resurrection
,
and
Heav'n
,
doth
consign
[
](A41481-e177910-b)i
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
Carm.
3.
Praecept
.
ad
Virgin
.
.
Epiphanius
,
a
little
before
the
two
last
named
Gregories
,
writing
against
Heresies
,
asserteth
the
Doctrine
we
contend
for
,
as
Orthodox
.
First
(
saith
he
,
speaking
of
Christ
)
He
offered
himself
that
he
might
discharge
the
sacrificing
of
the
Old
Testament
,
presenting
[
unto
God
]
a
more
perfect
living
[
Sacrifice
]
for
all
the
World
.
Afterwards
:
How
vain
[
and
bootless
]
is
all
the
understanding
that
accompanieth
Heresie
?
for
they
[
Heretiques
]
even
deny
their
own
Lord
,
that
bought
THEM
with
His
own
Blood
[
](A41481-e178040-b)k
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiph.
adversus
Haereses
.
l.
2.
t.
1.
Haeresi
55.
Et
posteà
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Tertullian
,
who
lived
in
the
Age
next
before
the
last-mentioned
Authors
,
though
in
some
other
Points
he
declined
the
Judgment
of
his
Orthodox
Predecessors
,
yet
in
the
Doctrine
under
enquiry
he
was
one
spirit
with
them
.
What
(
saith
he
,
speaking
of
the
wood
,
by
the
casting
of
which
into
the
water
,
the
Prophet
Elisha
caused
the
iron
to
swim
,
which
was
sunk
)
is
more
manifest
then
the
Sacrament
[
or
,
mystical
signification
]
of
this
wood
?
[
As
namely
]
that
the
hardness
of
this
World
[
meaning
,
the
obdurate
World
it self
]
being
sunk
in
the
depth
of
Error
,
is
by
the
wood
of
Christ
,
that
is
,
of
His
Passion
,
delivered
[
or
,
recovered
]
in
Baptism
:
that
so
that
which
long
since
perished
by
wood
[
or
,
by
a
tree
]
in
Adam
,
might
be
restored
by
the
wood
[
or
,
tree
]
of
Christ
.
A
little
after
(
applying
unto
Christ
the
story
of
Isaac
carrying
the
wood
,
wherewith
he
was
to
have
been
offered
,
had
not
God
recalled
the
Command
given
to
Abraham
on
this
behalf
,
and
of
the
Ram
caught
by
the
horns
in
a
thicket
,
which
was
offered
)
he
doth
it
in
words
to
this
effect
:
Christ
in
His
own
time
carryed
[
His
]
wood
upon
His
shoulders
,
sticking
[
or
,
hanging
]
upon
the
Horns
of
the
Cross
,
having
his
Head
compassed
about
with
a
Crown
of
Thorns
:
For
it
became
Him
to
be
made
a
SACRIFICE
FOR
ALL
NATIONS
:
and
afterwards
he
saith
,
that
He
was
made
a
Sacrifice
[
or
,
Offering
]
in
[
or
,
through
]
all
things
FOR
US
ALL
[
](A41481-e178330-b)l
l
Quid
manifestius
hujus
ligni
Sacramento
?
quòd
duritia
hujus
seouli
mersa
in
profundo
erroris
,
&
à
ligno
Christi
,
id
est
,
passionis
ejus
in
Baptismo
liberatur
,
vt
quod
perierat
olim
per
lignum
in
Adam
,
id
restitueretur
per
lignum
Christi
.
Tertul.
Adversus
Judaeos
.
c.
13.
Et
mox
:
Et
Christus
suis
temporibus
lignum
humeris
suis
portavit
,
inhaerens
cornibus
crucis
,
coronâ
spineâ
in
capite
ejus
circundatâ
.
Hunc
enim
oportebat
pro
omnibus
gentibus
fieri
Sacrificium
.
Et
posteà
:
Sed
Jesus
ille
Christus
Dei
Patris
Sūmus
Sacerdos
,
qui
primo
adventu
suo
humanâ
formâ
,
&
passibilis
venit
in
humilitate
usque
ad
Passionem
:
ipse
etiam
effectus
hostia
per
omnia
PRO
OMNIBUS
NOBIS
,
&c.
.
Origen
about
the
same
time
held
forth
the
same
Doctrine
in
the
World
,
§.
6.
affirming
that
our
Lord
and
Saviour
being
led
as
a
Lamb
unto
the
slaughter
,
and
offered
up
as
a
Sacrifice
of
[
or
,
upon
]
the
Altar
,
procured
Remission
of
Sins
FOR
THE
UNIVERSAL
WORLD
,
&c.
A
little
after
:
So
then
the
World
is
trained
up
,
first
to
seek
Remission
of
Sins
by
divers
Sacrifices
,
until
it
should
come
to
a
perfect
Sacrifice
,
a
compleat
and
absolute
Sacrifice
,
a
Lamb
of
a
year
old
,
perfect
,
which
should
take
away
the
sins
of
the
WHOLE
WORLD
[
](A41481-e178500-b)m
m
Vide
ergo
ne
fortè
sicut
Dominus
&
Salvator
noster
,
quasi
agnus
ad
occisionē
ductus
,
&
in
Sacrificium
Altaris
oblatus
,
peccatorum
remissionem
universo
praestitit
Mundo
,
ita
fortassis
&
caeterorū
sanctorū
,
&c.
Origen
.
in
Num.
Hom.
24.
Et
mox
:
Sic
ergo
imbuitur
Mundus
,
primo
per
diversas
hostias
remissionem
quaerere
peccatorum
,
donec
veniat
ad
hostiam
perfectam
,
ad
hostiam
consummata
,
agnum
anniculum
,
perfectum
,
qui
tollat
peccata
totius
Mundi
,
&c.
,
&c.
Elsewhere
he
maketh
the
Apostle
Paul
to
have
said
,
that
Christ
had
given
Himself
for
the
Redemption
of
WHOLE
MANKIND
,
that
He
might
redeem
those
that
were
kept
in
bondage
by
sins
,
BY
TASTING
DEATH
without
deceit
,
FOR
ALL
MEN
[
](A41481-e178590-b)n
n
Nam
cum
superius
dixisset
,
quòd
pro
omni
genere
humano
Redemptionem
semetipsum
dedisset
,
vt
eos
qui
in
peccatorum
captivitate
tenebantur
,
redimeret
,
dum
sine
dolo
pro
omnibus
Mortem
gustat
,
nunc
,
&c.
Origen
.
in
Rom.
3.
v.
25.
.
I
present
the
Reader
onely
with
a
little
from
these
Authors
respectively
,
in
comparison
of
what
upon
the
same
account
might
be
transcribed
from
them
.
Cyprian
,
a
worthy
Author
and
Martyr
of
this
Age
,
counted
it
no
injury
to
the
Truth
to
abet
the
same
Doctrine
.
Having
mentioned
some
Examples
(
as
he
termeth
them
)
of
a
propagation
of
Creatures
otherwise
then
according
to
the
common
course
of
Nature
,
he
advanceth
this
demand
to
salve
the
possibility
,
or
rather
to
evince
the
probability
of
the
Virgins
Conception
:
Shall
then
(
saith
he
)
that
seem
incredible
to
be
done
by
the
Power
of
God
for
the
REDINTEGRATION
[
or
,
new-making
]
of
the
WHOLE
WORLD
,
Examples
whereof
are
to
be
seen
in
the
Propagation
of
animal
Creatures
?
Afterwards
:
Christ
then
suffered
not
in
the
flesh
with
any
detriment
or
injury
to
His
Godhead
,
but
that
through
the
infirmity
of
the
flesh
,
He
might
work
Salvation
in
THE
MIDST
OF
THE
EARTH
[
](A41481-e178700-b)o
o
Hoc
ergo
incredibile
videbitur
divinâ
virtute
ad
totius
mundi
Redintegrationem
factum
,
cujus
Exempla
etiam
in
animalium
nativitate
cernuntur
?
Et
posteà
:
Non
ergo
damno
aliquo
aut
injuriâ
Divinitatis
Christus
in
carne
passus
est
,
sed
vt
per
infimitatē
carnis
salutem
operaretur
in
medio
terrae
.
Cypr.
in
Exposit.
Symboli
.
,
[
meaning
,
for
all
the
World
round
about
him
.
]
In
another
place
he
saith
,
The
corruption
of
Nature
,
even
in
our
first
beginnings
,
deserved
to
be
cast
away
,
and
abandoned
[
by
God
.
]
But
because
the
Will
was
not
in
fault
,
God
provided
a
Remedy
AGAINST
THAT
GENERAL
CONDEMNATION
,
and
tempered
[
or
,
qualified
]
the
sentence
of
His
Justice
,
removing
that
Hereditary
Burthen
from
the
Posterity
[
or
,
Children
,
]
and
mercifully
purging
out
the
leaven
of
original
corruption
by
the
washing
[
of
Baptism
]
and
anointing
.
But
Indignation
and
Wrath
deservedly
returns
back
upon
them
,
who
,
after
the
grace
of
this
Indulgence
[
from
God
,
in
the
forgiveness
of
their
sins
]
voluntarily
go
astray
and
wander
by
sinning
,
abusing
their
own
freedom
,
being
led
,
not
by
Necessity
,
but
by
Will
:
nor
doth
there
remain
for
them
any
benefit
[
or
,
any
thing
gotten
]
in
the
Death
of
Christ
,
but
the
benefits
[
hereof
]
being
despised
by
them
,
do
most
justly
condemn
them
[
](A41481-e178840-b)p
p
In
originalibus
enim
corruptio
Naturae
abjici
&
exterminari
meruerat
:
sed
quia
non
erat
voluntas
in
culpâ
,
providit
Deus
generali
Damnationi
Remedium
,
&
suae
sententiam
Justiciae
temperavit
,
hereditarium
onus
a
sobole
removens
,
&
misericorditer
ablutione
&
unctione
medicinali
corruptionis
primitivae
fermentum
expurgans
.
Sed
in
eos
qui
post
hujus
indulgentiae
gratiam
voluntarij
per
peccata
evagats
sunt
qui
proprio
abutuntur
arbitrio
,
&
voluntate
,
non
necessitate
ducuntur
,
Indignatio
&
Ira
non
immeritò
redit
:
nec
in
Morte
Christi
al●
quis
ipsis
superest
quaestus
,
sed
justissimé
eos
beneficia
contempta
condemnant
.
Cypr.
De
Ablut
.
Pedum
.
,
This
Passage
is
pregnant
with
the
Assertion
of
both
the
main
Doctrines
vindicated
in
the
present
Discourse
;
as
viz.
1.
That
Christ
hath
dyed
as
well
for
those
that
shall
be
condemned
,
and
perish
,
as
for
those
that
shall
be
saved
,
(
and
consequently
for
all
Men
:
)
2.
That
those
also
may
be
condemned
,
and
perish
,
who
had
sometimes
obtained
Remission
of
sins
by
Christ
.
That
further
may
be
taken
into
consideration
(
by
occasion
of
the
former
part
of
this
quotation
)
that
it
was
the
Judgment
and
Sence
of
the
Ancient
Fathers
and
Christians
generally
(
I
know
none
to
be
excepted
)
that
in
Baptism
there
was
always
a
particular
application
made
to
the
Person
baptized
of
the
general
Redemption
purchased
by
Christ
,
so
that
he
that
was
baptized
,
if
an
Infant
,
received
thereby
exemption
and
deliverance
from
the
guilt
of
original
Sin
derived
from
Adam
:
if
a
Person
of
mature
years
,
not
onely
this
,
but
forgiveness
also
of
all
his
actual
sins
committed
formerly
.
For
which
Opinion
,
though
I
do
not
as
yet
see
any
demonstrative
ground
,
either
in
the
Scriptures
,
or
in
Reason
,
and
(
God
sparing
me
life
to
finish
the
second
part
of
this
Work
)
I
shall
in
one
Particular
declare
my
sence
in
opposition
to
it
;
yet
the
Opinion
(
I
confess
)
so
far
taketh
with
me
,
partly
for
the
Proofs
sake
which
are
produced
(
with
some
probability
)
for
it
,
partly
for
the
signal
learning
,
gifts
,
sharpness
of
judgment
,
quickness
of
apprehension
,
and
above
all
for
the
singular
piety
and
zeal
for
the
Truth
found
in
so
many
Assertors
of
it
,
partly
also
for
those
degrees
of
inevidence
and
inconcludency
which
are
found
in
the
Arguments
usually
insisted
upon
to
prove
the
contrary
,
that
my
Soul
cannot
enter
into
the
secret
of
those
,
who
upon
a
confident
presumption
that
the
said
Opinion
is
erroneous
,
refuse
to
offer
their
children
unto
Baptism
;
hereby
,
according
to
the
sence
of
all
the
Fathers
(
as
hath
been
in
effect
said
)
exposing
their
precious
Souls
to
a
certain
loss
of
Salvation
by
Christ
,
in
case
they
dye
before
they
come
to
years
of
discretion
.
Certainly
it
is
no
point
of
Christianity
,
to
lay
such
wagers
as
these
,
upon
the
truth
of
any
Opinion
,
which
hath
such
a
cloud
of
Enemies
and
Opposers
of
it
,
as
all
the
Ancient
Fathers
without
exception
(
as
far
as
yet
I
understand
,
)
and
together
with
these
(
for
we
cannot
reasonably
imagine
the
contrary
)
all
the
Christian
Churches
in
the
Primitive
Times
,
with
all
the
knowledg
,
parts
,
zeal
,
and
faithfulness
of
Both
:
yea
and
some
of
our
late
Protestant
Writers
themselves
,
and
these
of
eminent
worth
and
note
(
See
Cap.
13.
Sect.
29.
)
especially
when
men
have
no
better
or
more
satisfactory
grounds
for
their
Opinion
,
then
have
yet
been
produced
against
the
lawfulness
of
Infant-Baptism
.
But
this
by
the
way
.
Clemens
of
Alexandria
,
another
famous
Champion
of
Christianity
about
§.
7.
these
times
,
was
of
the
same
Faith
in
the
Point
in
hand
with
his
Fellows
.
In
one
place
He
demands
,
How
is
He
[
speaking
of
Christ
]
a
Saviour
and
Lord
,
if
He
be
not
the
SAVIOVR
and
Lord
OF
ALL
?
In
another
,
He
termeth
Christ
,
the
Disposer
[
or
,
Administrator
]
of
all
things
according
to
His
Fathers
Will
,
governing
[
or
,
taking
order
for
]
the
SALVATION
OF
ALL
MEN.
Elsewhere
he
argueth
thus
:
Either
the
Lord
doth
not
take
care
for
all
Men
,
and
this
,
either
because
He
is
not
able
,
which
is
not
right
[
to
suppose
]
or
,
because
,
though
able
enough
,
yet
He
will
not
:
but
this
is
not
incident
to
Him
that
is
good
:
nor
is
He
backward
[
or
,
indisposed
hereunto
]
through
voluptuousness
,
in
as
much
as
for
our
sakes
He
assumed
flesh
exposed
to
sufferings
;
Or
else
He
doth
take
CARE
OF
ALL
;
which
indeed
becometh
Him
that
is
made
the
Lord
of
all
.
For
He
is
a
SAVIOVR
,
NOT
OF
SOME
,
AND
NOT
OF
OTHERS
[
](A41481-e179090-b)q
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Et
postea
,
Christum
vocat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Non
longè
antè
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Clem.
Alexand.
Strom.
l.
7.
,
&c.
In
an
Oration
to
the
Gentiles
,
He
calls
unto
them
thus
:
Hear
ye
that
are
afar
off
,
and
harken
you
that
are
neer
:
the
Word
is
not
hid
[
or
,
concealed
]
from
any
:
the
light
[
thereof
]
is
common
,
it
SHINETH
UNTO
ALL
MEN
[
](A41481-e179200-b)r
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alexandr
.
in
Orat.
●d
Gentes
.
,
&c.
Justin
Martyr
,
whose
Writings
(
amongst
those
that
treat
of
Christian
Religion
,
and
are
judged
authentique
,
and
not
spurious
)
are
the
most
ancient
that
I
know
,
since
the
days
of
the
Apostles
,
giveth
frequent
Testimony
to
the
Truth
of
the
same
Doctrine
.
In
one
place
He
presenteth
the
Saints
as
knowing
[
or
acknowledging
]
that
He
that
hath
wrought
that
Great
Salvation
FOR
MANKINDE
,
is
praise
worthy
,
greatly
to
be
feared
,
and
the
Maker
[
or
Creator
]
of
Heaven
and
Earth
[
](A41481-e179300-b)s
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Just.
Martyr
.
in
Dialogo
cum
Tryph.
p.
300
Edit.
Morel
.
.
In
another
(
speaking
of
Christ
)
He
saith
,
that
now
through
the
Will
of
God
,
being
made
Man
for
THE
SAKE
OF
MANKINDE
,
He
submitted
Himself
to
suffer
whatsoever
the
inconsiderate
Jews
were
inspired
by
the
Devils
to
inflict
upon
Him
[
](A41481-e179360-b)t
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
Apol.
2.
pro
Christianis
.
.
In
a
third
He
saith
,
that
Christ
neither
submitted
Himself
to
be
born
,
nor
yet
to
be
crucified
,
as
if
He
needed
these
things
[
for
Himself
,
]
but
for
that
kinde
[
or
generation
]
of
men
,
which
in
[
or
by
]
Adam
was
fallen
under
Death
,
and
the
deceit
of
the
Serpent
[
](A41481-e179430-b)u
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
in
Dial.
p.
316.
.
By
Mankinde
,
or
the
kinde
of
Men
,
He
cannot
mean
a
few
,
a
circumscribed
number
,
a
small
parcel
of
men
,
as
the
Elect
(
so
called
)
are
known
to
be
:
these
in
no
propriety
of
speech
can
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
THE
generation
,
or
kinde
of
man
:
or
if
in
one
place
He
should
have
meant
the
Elect
by
such
an
expression
,
it
is
no
ways
like
but
that
in
some
other
He
would
have
expressed
himself
more
plainly
.
But
what
He
means
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
genus
,
or
general
kinde
of
men
▪
appears
evidently
enough
by
this
descriptive
character
,
which
he
gives
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
which
from
Adam
[
or
,
through
Adam
]
was
fallen
under
Death
.
This
(
we
know
)
is
the
adequate
and
appropriate
character
,
not
of
some
men
,
but
of
all
Mankinde
without
exception
.
But
the
Sun
is
visible
enough
without
a
Candle
.
Ireneus
,
not
long
after
the
former
,
avouched
the
Doctrine
of
our
Contest
§.
8.
over
and
over
.
As
Eve
(
saith
he
)
becoming
disobedient
,
became
[
hereby
]
the
cause
of
death
both
to
her self
,
and
to
the
Universe
of
Mankinde
:
So
Mary
,
having
the
Man
predestinated
[
by
God
,
meaning
Christ
,
]
notwithstanding
[
Her
being
involved
in
the
Death
brought
upon
all
Mankinde
by
Eve
,
yet
]
becoming
an
obedient
Virgin
,
she
proved
the
cause
[
or
means
]
of
Salvation
,
UNTO
THE
UNIVERSE
OF
MEN
[
](A41481-e179670-b)x
x
Sicut
Eva
inobaudiens
facta
,
sibi
&
universo
generi
humano
causa
facta
est
Mort●
:
sic
&
Maria
●abens
praedestinatum
virum
,
tamen
Virg●
obaudiens
,
&
sibi
,
&
universo
generi
humano
causa
facta
est
salutis
.
Iren.
lib.
3.
adversus
Haeres
.
cap.
33.
.
His
meaning
is
,
that
by
submitting
unto
the
Pleasure
of
God
,
signified
unto
Her
by
the
Angel
,
concerning
the
bearing
and
bringing
forth
of
His
Son
Jesus
Christ
in
the
flesh
,
She
had
the
Grace
accordingly
vouchsafed
unto
Her
to
bear
and
bring
Him
forth
,
who
was
the
Author
or
cause
of
Salvation
to
universal
Mankinde
:
by
which
submission
and
service
,
she
(
in
a
sence
)
became
the
cause
,
or
means
also
of
this
Salvation
.
Elsewhere
the
same
Father
saith
,
that
Christ
recapitulated
[
or
,
gathered
into
one
]
in
Himself
ALL
NATIONS
dispersed
[
up
and
down
the
World
]
even
from
Adam
,
ALL
TONGVES
,
AND
EVERY
GENERATION
OF
MEN
together
with
the
person
of
Adam
Himself
[
](A41481-e179770-b)y
y
Significans
,
quoniam
ipse
,
qui
omnes
gentes
exinde
ab
Adam
dispersas
,
&
univers●s
linguas
,
&
generationem
hominum
cum
ipso
Adam
in
semetipso
recapitulans
,
&c.
Iren.
adversus
Hae.
es
.
l.
3.
c.
33.
.
In
another
place
,
He
gives
this
Reason
,
why
Paul
saith
,
that
we
are
reconciled
through
the
body
of
His
flesh
,
viz.
because
His
righteous
[
or
just
]
flesh
reconciled
THAT
FLESH
WHICH
WAS
DETAINED
IN
SIN
,
and
brought
it
into
favor
[
or
friendship
]
with
God
[
](A41481-e179880-b)z
z
in
corpore
(
ait
,
Paulus
)
reconciliati
carnis
ejus
,
id
est
,
quia
justa
caro
reconciliavit
eam
carnem
,
quae
in
peccato
detinebatur
,
&
in
amicitiam
adduxit
Deo
.
Idem
.
lib.
5.
c.
16.
.
Now
that
flesh
,
which
was
detained
in
sin
,
was
not
the
flesh
onely
of
the
Predestinate
,
or
Elect
,
but
of
all
Mankinde
without
exception
.
These
are
the
Principal
Fathers
and
Writers
of
the
Primitive
Times
,
and
before
Augustin
,
that
are
now
extant
or
known
:
and
all
these
with
one
mouth
(
as
we
have
heard
)
and
with
a
Nemine
contradicente
,
give
Testimony
to
the
Truth
of
that
Great
Doctrine
,
which
hath
been
avouched
in
this
Discourse
,
viz.
that
the
Redemption
purchased
by
the
Death
of
Christ
,
was
for
all
Men
,
considered
as
men
,
respectively
,
and
not
for
the
Elect
onely
,
or
those
that
shall
actually
partake
of
it
,
and
be
saved
.
The
Writers
of
best
note
and
repute
,
since
Austin
(
until
these
later
times
§.
9.
of
Reformation
)
and
from
whose
Writings
the
best
and
stediest
Informations
are
to
be
had
,
what
Doctrines
or
Opinions
ruled
in
the
Churches
of
Christ
,
and
amongst
those
Christians
that
were
judged
orthodox
and
sound
in
the
Faith
,
in
their
days
,
are
these
:
Prosper
,
Cyril
of
Alexandria
,
Theodoret
,
Leo
,
Fulgentius
,
Primasius
,
Gregorius
,
Beda
,
Theophylact
,
Anselm
,
Oecumenius
,
Bernard
.
Let
us
briefly
hear
what
is
resolved
by
these
respectively
,
upon
the
Question
concerning
the
Intentions
of
God
about
the
extent
of
Christs
Death
.
Prosper
,
well
known
for
a
through
Disciple
of
Augustin
,
and
who
served
his
generation
not
long
after
him
,
declareth
his
sence
in
the
business
in
hand
,
plainly
enough
,
in
words
to
this
effect
:
All
Men
●re
truly
said
to
be
Redeemed
,
yet
all
Men
are
not
gotten
out
of
captivity
.
For
that
cup
of
immortality
,
which
is
tempered
[
or
compounded
]
of
the
infirmity
of
Men
,
and
power
of
God
,
hath
in
it
wherewith
to
profit
all
Men
:
but
it
helpeth
not
,
unless
it
be
taken
[
or
,
drank
.
]
And
the
Lord
Jesus
expresly
saith
,
that
His
Flesh
is
Bread
from
Heaven
[
or
,
an
heavenly
Bread
]
which
giveth
Life
unto
the
World
.
But
except
it
be
eaten
,
it
giveth
no
life
:
as
in
the
Parable
in
the
Gospel
,
the
Marriage
[
Feast
]
was
prepared
for
all
that
were
called
:
but
they
only
enjoyed
it
,
who
came
with
a
wedding
garment
unto
it
[
](A41481-e180120-b)a
a
Rectè
omnes
dicuntur
Redempti
,
&
tamen
no●
omnes
à
captivitate
eruti
.
Poculum
quippe
immortalitatis
,
quod
confectū
est
ex
infirmitate
nostrâ
&
virtute
divinâ
,
habet
quidem
in
se
ut
omnibus
profit
:
sed
si
non
bibitur
,
non
medetur
:
Et
ipse
Dominus
Jesus
diserté
dicit
,
carnem
suam
esse
panem
coelestem
,
qui
vitam
dat
Mundo
.
At
si
non
comeditur
,
non
vivificat
.
Sicut
in
Parabolâ
Evangelicâ
,
Nuptiae
omnibus
vocatis
paratae
sunt
,
si
ij
soli
iis
fruuntur
,
qui
ad
eas
veniunt
cum
veste
nuptiali
.
Prosp.
ad
Capp
.
Vincent
.
c.
1.
.
Elswhere
he
saith
:
Our
Saviour
is
most
truly
said
to
have
been
crucified
for
the
Redemption
of
the
whole
World
,
both
in
respect
of
the
Humane
Nature
truly
assumed
by
Him
,
as
also
because
of
the
common
destruction
[
of
Men
]
in
the
first
man
:
And
yet
[
in
a
sence
]
He
may
also
be
said
to
have
been
crucified
only
for
those
,
who
receive
benefit
by
His
Death
,
[
i.
e.
that
His
Crucifying
was
,
in
the
Consequent
Intentions
of
God
,
intended
onely
for
such
.
]
For
the
Evangelist
saith
,
that
Jesus
was
to
dye
for
that
Nation
:
and
not
for
that
Nation
onely
,
but
that
He
might
gather
the
sons
of
God
dispersed
into
one
,
&c.
He
gave
His
Blood
for
the
World
:
and
the
World
would
not
be
redeemed
,
because
the
Darkness
received
not
the
Light
[
](A41481-e180180-b)b
b
Cum
rectissimè
dicatur
Salvator
pro
totius
Mundi
redemptione
crucifixus
,
propter
verum
humanae
Naturae
susceptionem
,
&
propter
cōmunem
in
primo
homine
perditionem
;
potest
tamen
dici
pro
his
tantum
crucifixus
quibus
Mors
ipsius
proficit
.
Dicit
enim
Evangelista
,
quia
Jesus
moriturus
erat
pro
gente
;
nec
tantum
pro
gente
,
sed
etiam
ut
filios
Dei
dispersos
congregaret
in
unum
,
&c.
Dedit
pro
Mundo
sanguinem
suum
●
&
Mundus
redimi
noluit
,
quia
lucem
tenebrae
non
receperunt
.
Idem
.
ad
Object
.
Vinc●nt
.
cap.
10.
.
These
last
words
plainly
interpret
his
meaning
in
those
,
wherein
he
had
said
,
that
Christ
may
be
said
to
have
been
crucified
for
those
onely
,
who
reap
benefit
by
His
Death
:
and
imply
,
that
His
meaning
herein
was
onely
this
,
that
God
by
His
Consequent
Will
or
Intention
,
intended
the
Death
of
Christ
,
or
the
benefit
of
His
Death
,
onely
for
such
,
who
come
in
time
to
partake
hereof
,
viz.
by
beleeving
.
Concerning
the
Antecedent
and
Consequent
Will
,
or
Intentions
,
of
God
,
see
before
,
Cap.
17.
Sect.
9.
He
that
yet
questions
the
Judgment
of
this
Author
in
the
Point
,
may
please
to
peruse
the
brief
Sentence
which
He
gives
upon
the
nineth
Chapter
or
Head
,
Capp
.
Gallorum
:
and
especially
those
two
Books
De
Vocatione
Gentium
,
(
which
though
some
ascribe
unto
Ambrose
,
yet
are
they
discernable
enough
by
some
characters
,
to
be
the
Writings
of
Prosper
,
and
are
cited
under
his
name
by
the
Synod
of
Dort
.
)
In
these
He
shall
finde
General
Redemption
by
Christ
,
asserted
ten
times
over
,
the
main
scope
of
these
Books
being
to
prove
,
that
there
is
no
person
of
Mankinde
simply
excluded
from
participating
in
the
saving
Grace
of
Redemption
purchased
by
Christ
.
Cyril
of
Alexandria
(
about
the
same
time
with
Prosper
)
filleth
his
Writings
§.
10.
with
the
same
Truth
.
They
(
saith
He
,
speaking
of
the
Jews
)
unjustly
desire
His
Death
,
wickedly
lie
in
wait
for
Him
;
unmercifully
slay
Him
,
thrust
Him
out
of
their
Land
,
and
City
,
who
is
the
Life
,
the
Light
,
the
Salvation
OF
ALL
MEN
[
](A41481-e180390-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Cyril
.
Alexandr
.
lib.
2.
in
Ioh.
cap.
5.
.
Elsewhere
:
Since
it
became
[
Him
]
to
suffer
,
that
Corruption
,
Sin
,
and
Death
,
which
was
brought
in
[
to
the
World
]
being
by
this
means
to
be
turned
back
[
or
,
destroyed
]
He
gave
Himself
a
Counter-ransom
for
the
Life
OF
ALL
MEN
[
](A41481-e180460-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
in
Ioh.
l.
5.
c.
3.
.
Once
more
:
It
is
without
controversie
that
the
WHOLE
WORLD
is
saved
,
Emanuel
having
dyed
for
it
[
](A41481-e180520-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
.
See
more
in
this
Author
upon
the
same
account
,
De
Rectâ
Fide
ad
Reginas
,
&c.
c.
22.
circa
initium
.
In
Joh.
lib.
2.
c.
1.
&
in
3.
cap.
Joh.
vers.
17.
&c.
Theodoret
,
somewhat
before
the
two
last-named
Authors
,
conceived
that
He
found
the
Universality
of
Redemption
by
Christ
in
the
Scriptures
.
For
commenting
the
fifth
Chapter
to
the
Romans
,
He
maketh
the
words
of
the
Apostle
equipollent
to
these
:
The
Munificence
of
Grace
over
cometh
the
Decree
of
Justice
.
For
when
man
sinned
,
the
whole
kinde
[
or
race
]
is
punished
.
But
now
when
ALL
MEN
behave
themselves
impiously
and
unjustly
,
He
doth
not
inflict
punishment
[
upon
them
,
]
but
granteth
life
[
](A41481-e180680-b)f
f
Superat
inquit
,
Grati●e
Munificentia
Justiciae
Decretū
.
Tunc
enim
cùm
Homo
peccâsset
,
totum
genus
●oenus
luit
.
Nunc
autem
cum
omnes
homines
se
impiè
&
iniquè
gerant
,
non
supplicium
irrogavit
,
sed
vitam
donavit
.
Theodoret.
ad
Rom.
5.
Et
posteà
:
Ne
dubitate
,
inquit
,
quae
à
me
dicuntur
ad
Adam
respicientes
.
Si
enim
illa
vera
sunt
,
vt
sunt
,
&
cum
ille
transgressus
esset
,
universum
genus
Mortis
Decretum
suscepit
,
clarum
est
,
quòd
Servatoris
Justicia
vitam
omnibus
hominibus
procurat
.
[
unto
them
.
]
Afterwards
,
in
the
progress
of
His
Exposition
upon
the
same
Chapter
,
He
presents
the
Apostle
speaking
thus
to
His
Romans
:
Doubt
not
of
the
things
I
speak
,
with
relation
unto
Adam
.
For
if
these
things
he
true
,
as
they
are
,
and
that
when
He
sinned
,
His
whole
race
received
a
Decree
[
or
Sentence
]
of
Death
,
evident
it
is
,
that
the
Righteousness
of
[
our
]
Saviour
,
procureth
LIFE
FOR
ALL
MEN.
Leo
(
commonly
stiled
,
the
Great
)
very
frequently
bewrayeth
His
Judgment
to
stand
to
the
same
Point
.
Comparing
the
Death
of
the
Lord
Christ
,
with
the
deaths
of
other
holy
men
,
He
saith
,
that
there
were
but
single
[
or
particular
]
deaths
,
in
every
of
these
respectively
,
nor
did
any
of
these
persons
discharge
the
debt
of
any
other
by
dying
,
whereas
amongst
the
Sons
of
Men
,
our
Lord
Jesus
alone
was
found
,
in
whom
all
Men
●ere
crucified
,
all
Men
dyed
,
all
Men
were
buried
,
yea
and
all
Men
rose
again
[
](A41481-e180860-b)g
g
Singulares
quippe
in
singulis
mortes
fuerunt
,
nec
alterius
quisquam
debitum
s●o
funere
s●lvit
;
cum
inter
filios
hominum
solus
Dominus
nostor
Iesus
extiterit
,
in
quo
omnes
crucifixi
,
omnes
mortui
,
omnes
sepulti
,
omnes
etiam
sint
suscitati
.
Leo.
Serm.
12.
de
Passione
Domini
.
.
Elsewhere
thus
:
That
general
and
deadly
Hand-writing
of
our
being
sold
[
under
sin
and
death
]
was
[
cancelled
,
and
]
made
voyd
,
and
the
bargain
of
[
our
]
captivity
,
passed
into
a
right
of
Redemption
[
](A41481-e180920-b)h
h
Evacuatum
igitur
est
illud
generale
venditionis
nostrae
&
lethale
chirographum
,
&
pactum
captivitatis
in
jus
transiit
Redemptionis
.
Idem
.
Serm.
10.
de
Passione
Domini
.
.
Once
more
:
That
He
[
Christ
]
might
repair
the
life
of
ALL
MEN
,
He
took
on
Him
the
cause
of
all
Men
:
and
that
which
He
of
all
Men
was
not
bound
to
do
,
He
made
voyd
the
force
of
the
old
hand
writing
,
by
making
payment
[
of
the
debt
due
thereby
]
FOR
ALL
MEN
[
](A41481-e180990-b)i
i
Vt
autem
repararet
omnium
vitam
,
recepit
omnium
causam
:
&
vim
veteris
chirographi
,
quod
solus
inter
omnes
non
debuit
,
pro
omnibus
solvendo
vacuavit
.
Idem
.
Epist.
72.
.
Fulgentius
about
the
year
500
,
succeeded
His
Predecessors
in
the
inheritance
of
their
Judgment
concerning
the
Universality
of
Redemption
by
Christ
.
As
the
Devil
(
saith
He
)
smote
[
or
,
wounded
]
whole
man
by
deceiving
him
,
so
God
by
assuming
whole
man
saved
him
,
that
so
one
and
the
same
might
be
acknowledged
,
both
the
Maker
and
REDEEMER
OF
THE
WHOLE
CREATVRE
[
or
,
Creation
]
who
was
able
both
to
make
that
which
was
not
,
and
to
REPAIR
[
or
restore
]
THAT
WHICH
WAS
FALLEN
[
](A41481-e181090-b)k
k
Sicut
totum
homin●
Diabolus
decipiendo
percussit
,
ita
Deus
totum
suscipiendo
salvavit
,
vt
agnosceretur
idem
creaturae
totius
Conditor
&
Redemptor
,
qui
potuit
,
&
quod
non
erat
facere
,
&
quod
dilapsum
est
,
reparare
.
Fulgent
.
ad
Thrasimund
.
l.
1.
c.
14.
.
Primasius
,
who
lived
somewhat
more
then
an
hundred
years
after
Augustin
,
§.
11.
helped
to
keep
the
Doctrine
we
plead
,
alive
in
the
World
.
As
Christ
(
saith
He
)
suffered
reproach
from
his
own
[
he
means
,
the
Jews
]
whom
He
CAME
TO
REDEEM
,
when
they
said
unto
Him
,
Thou
hast
a
Devil
,
and
offered
Him
all
other
indignities
,
even
to
his
Passion
it self
[
](A41481-e181230-b)l
l
Sicut
enim
Christus
improperiū
sustinuit
à
suis
,
quos
v●nerat
re●mere
,
quad●
ei
dixerant
Damonium
ha●es
,
&
catera
ma●●
ei
intuler●nt
usque
ad
Passionem
,
&c.
Primas
.
ad
Heb.
c.
11.
;
so
did
Moses
likewise
,
&c.
If
Christ
came
to
redeem
those
,
who
charged
Him
with
having
a
Devil
,
with
casting
out
Devils
through
Beel-zebub
,
and
who
maliciously
prosecuted
Him
with
all
manner
of
injuries
and
evil
entreaties
,
and
this
unto
death
,
doubtless
He
came
not
to
redeem
the
Elect
onely
,
or
such
who
in
conclusion
repent
,
beleeve
,
and
are
saved
:
for
some
of
these
,
and
particularly
those
that
said
He
had
an
unclean
spirit
,
were
charged
by
Him
with
that
sin
,
which
He
saith
shall
not
be
forgiven
,
neither
in
this
World
,
nor
in
the
World
to
come
:
Matt.
12.
32.
compared
with
Mark
3.
28
,
29
,
30.
The
same
Author
elsewhere
saith
,
that
Christ
,
as
much
as
lay
in
Him
,
DYED
FOR
ALL
MEN
,
how
ever
his
Death
profiteth
none
,
but
onely
those
,
who
are
willing
to
beleeve
in
him
[
](A41481-e181310-b)m
m
Ita
&
Christus
:
quantum
in
se
fuit
,
pro
omnibus
mortuus
est
,
quanquam
non
profit
ejus
Passio
,
nisi
solūmodo
iis
,
qui
in
eum
credere
volunt
.
Idem
.
ad
Heb.
c.
2.
.
And
yet
again
:
The
Father
,
Son
,
and
Holy
Ghost
,
is
[
or
,
are
]
the
God
of
all
Men
,
and
therefore
desireth
that
ALL
THAT
HE
HATH
MADE
SHOVLD
BE
SAVED
.
A
little
after
:
The
Blood
of
Christ
hath
verily
been
shed
FOR
ALL
MEN
,
benefiteth
them
that
beleeve
[
](A41481-e181380-b)n
n
Pater
,
Filius
,
&
Spiritus
Sanctus
omnium
hominum
Deus
est
,
&
ideo
cupit
omnes
salvari
,
quos
fecit
.
Et
paulò
post
:
pro
omnibus
quidem
effusus
est
sanguis
Christi
,
sed
cred●ntibus
prodest
,
&c.
Idem
.
in
1.
ad
Tim.
c
,
2.
&c.
Gregory
(
sirnamed
the
Great
)
about
the
year
570
,
counted
it
neither
Heresie
,
nor
Error
,
to
teach
the
same
Doctrine
.
The
Father
then
(
saith
he
)
being
just
,
and
punishing
him
who
was
just
[
meaning
,
Christ
]
disposeth
all
things
justly
:
because
upon
this
account
HE
JVSTIFYETH
ALL
[
or
,
all
things
,
]
because
he
condemneth
him
for
Sinners
,
who
was
without
sin
[
](A41481-e181490-b)o
o
Pater
ergo
cum
justus
sit
,
justū
puniens
,
omnia
justé
disponit
:
quia
per
hoc
cuncta
justificat
,
quòd
eum
,
qui
sine
peccato
est
,
pro
peccatoribus
damnat
,
&c.
Greg.
Mag.
Moral
.
l.
3.
c.
11.
.
Elsewhere
he
termeth
Christ
THE
REDEEMER
OF
MANKINDE
[
](A41481-e181520-b)p
p
Redemptor
quippe
humani
generis
,
Mediator
Dei
&
hominis
per
carnem
factus
,
&c.
Idem
.
Moral
.
lib.
9.
c.
21.
vid.
&
lib.
33.
c.
10.
;
and
in
another
place
expresly
saith
,
that
Christ
REDEEMED
ALL
MEN
by
his
Cross
:
but
yet
that
it
remaineth
,
that
he
that
endevors
to
be
redeemed
,
[
i.
e.
to
enjoy
the
Redemption
purchased
for
him
by
Christ
]
and
to
reign
with
God
,
be
crucified
[
](A41481-e181590-b)q
q
Remansit
quidem
,
quia
non
omnia
nostra
Christus
explevit
.
Per
crucem
suam
quidem
omnes
redimit
:
sed
remansit
,
vt
qui
redimi
&
regnare
cum
Deo
nititur
,
crucifigatur
.
Idem
.
in
1.
Reg.
cap.
9.
24.
.
Bede
,
somewhat
above
an
hundred
years
after
Gregory
,
propagated
the
same
Doctrine
in
the
World
for
Truth
.
Joseph
(
saith
he
)
in
the
Egyptian
language
signifieth
,
Saviour
of
the
World
.
This
is
manifest
in
Christ
,
since
under
the
figure
of
Joseph
,
He
is
declared
to
be
the
SAVIOUR
,
not
of
the
one
onely
Land
of
Egypt
,
but
also
of
the
WHOLE
WORLD
.
And
soon
after
:
But
in
our
Joseph
(
meaning
Christ
)
the
WHOLE
WORLD
deserved
to
receive
increase
[
](A41481-e181740-b)r
r
Vocaturque
Joseph
linguâ
Egyptiacâ
,
Salvator
Mundi
.
Manifestum
est
de
Christo
,
quando
sub
figurâ
Joseph
,
Salvator
ostenditur
,
non
tantum
unius
terrae
Egypti
,
sed
&
totius
Mundi
.
Bed
.
in
Gen.
c.
41.
Et
mox
:
In
nostro
verò
Joseph
augmentum
habere
Mundus
omnis
meruit
.
.
Theophylact
,
who
lived
more
then
two
hundred
of
years
after
him
,
viz.
about
the
year
930
,
(
as
some
of
our
best
Chronologers
calculate
the
time
of
his
mortality
)
is
a
sufficient
witness
that
the
same
Doctrine
was
alive
in
the
Church
in
his
time
.
He
verily
(
saith
he
,
speaking
of
Christ
)
dyed
FOR
ALL
MEN
:
and
canst
not
thou
endure
to
pray
for
them
[
](A41481-e181900-b)s
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Theophylact
.
in
1
Tim.
c.
2.
6.
?
Elsewhere
we
have
words
to
this
effect
from
his
Pen
:
As
by
the
offence
[
or
,
fall
]
of
one
,
the
curse
came
upon
all
Men
,
(
that
which
before
he
called
judgment
[
or
condemnation
]
he
now
calleth
,
an
offence
,
that
is
,
the
sin
of
Adam
,
)
even
so
by
the
Righteousness
of
one
,
Christ
,
Grace
is
come
unto
ALL
MEN
,
giving
UNTO
THEM
both
JVSTIFICATION
,
in
stead
of
Sin
,
AND
LIFE
,
in
stead
of
Death
[
](A41481-e182020-b)t
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
.
ad
Rom.
5.
18.
.
In
another
place
he
saith
,
that
the
Apostle
shewed
,
how
that
all
Men
were
indeed
condemned
from
[
or
,
by
]
Adam
,
but
were
saved
from
[
or
,
by
]
Christ
[
](A41481-e182080-b)u
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Idem
.
ibid.
in
vers.
20.
.
Oecumenius
somewhat
above
an
hundred
years
after
him
,
savored
the
same
§.
12.
Doctrine
,
as
Truth
.
Judgment
(
saith
he
)
i.
e.
Condemnation
,
came
from
[
or
,
by
]
one
Adam
upon
all
Men
:
but
the
free
gift
and
donation
of
God
prevailed
so
far
,
that
it
even
abolished
[
or
blotted
out
]
the
sin
of
Adam
:
and
not
this
sin
alone
,
but
all
others
likewise
which
men
sinned
after
that
sin
:
yea
and
did
not
this
onely
,
but
also
brought
them
into
an
estate
of
Justification
,
that
is
,
unto
Righteousness
[
](A41481-e182200-b)x
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oecum
.
ad
Rom.
c.
7.
.
Anselm
,
not
long
after
the
last
mentioned
Author
,
appeared
in
defence
of
the
same
Doctrine
.
He
alone
(
saith
he
,
speaking
of
Christ
)
as
by
dying
payd
[
or
,
discharged
]
so
did
he
blot
out
[
cancel
,
and
make
voyd
]
that
Hand-writing
,
which
in
a
kinde
of
Hereditary
way
passed
along
from
our
Protoplast
[
Adam
]
through
ALL
GENERATIONS
[
](A41481-e182300-b)y
y
Solus
Chirographum
,
quod
ex
Protoplasto
per
omnes
generationes
haereditario
jure
veniebat
,
vt
moriendo
solvit
,
sic
moriendo
delevit
.
Anselm
.
in
1.
ad
Cor.
c.
15.
.
Elsewhere
he
exhibiteth
God
inviting
all
Men
to
come
unto
Him
,
and
declaring
,
that
NO
PERSON
whatsoever
NEEDS
FEAR
A
REPVLSE
,
since
he
desireth
not
the
death
of
a
sinner
,
but
that
he
should
live
[
](A41481-e182350-b)z
z
Venite
ergo
OMNES
:
NVLLVS
TIME
AT
REPELLI
:
quia
nolo
Mortem
peccatoris
,
sed
vt
convertatur
,
&
vivat
.
Idem
.
in
Medit.
de
Passione
Christi
.
.
In
another
place
he
saith
,
that
Christ
is
become
a
means
of
safety
,
and
this
not
of
any
inferior
kinde
,
but
of
that
which
is
eternal
;
and
this
,
not
to
a
few
,
but
TO
ALL
[
](A41481-e182380-b)a
a
Christus
factus
est
causa
salutis
,
non
cujuslibet
,
sed
aeternae
;
nec
paucis
,
sed
omnibus
;
hoc
tamen
conditione
,
vt
●b
temperent
ei
.
Idem
.
ad
Heb.
5.
.
And
again
:
that
God
the
Mediator
,
which
God
hath
placed
between
Himself
and
Men
,
underwent
Death
for
all
Men
,
that
he
might
redeem
all
Men
from
Death
[
](A41481-e182420-b)b
b
Mediator
Deus
,
quem
Deus
inter
se
,
&
homines
posuit
,
Mortem
pro
omnibus
sustinuit
,
vt
omnes
à
Morte
redimeret
.
Idem
.
1.
ad
Tim.
c.
2.
.
Bernard
,
somewhat
after
the
year
1100
,
followed
the
tract
of
the
same
Doctrine
.
In
one
place
he
saith
,
that
Christ
wept
for
the
Sins
of
the
SONS
OF
ADAM
,
and
afterwards
shed
His
Blood
for
them
[
](A41481-e182480-b)c
c
Christus
FILIORVM
ADAE
pec●ata
deplorat
:
&
c●rté
pro
quibus
nunc
lachrymas
fundit
,
posteà
fundet
&
Sanguinem
.
.
In
another
:
having
repeated
the
words
of
the
Apostle
,
If
one
dyed
for
all
,
then
were
all
dead
,
he
glosseth
thus
;
That
namely
the
satisfaction
of
one
might
be
IMPVTED
UNTO
ALL
,
as
this
one
bare
the
sins
OF
ALL
[
](A41481-e182540-b)d
d
Nam
si
unus
inquit
,
pro
omnibus
mortuus
est
,
ergo
omnes
mortui
sunt
:
vt
videlicet
satisfactio
unius
omnibus
imputetur
,
sicut
omnium
peccata
unus
ille
portavit
,
&c.
Idem
.
Epist.
90.
pòst
medium
.
.
Once
more
:
And
this
is
the
Profession
of
a
Christians
Faith
,
that
he
which
liveth
,
should
not
now
live
unto
himself
,
but
unto
him
,
who
dyed
FOR
ALL.
Nor
let
any
man
say
unto
me
,
I
will
live
unto
him
,
but
not
unto
thee
;
since
he
did
not
onely
live
unto
all
Men
,
but
even
dyed
FOR
ALL
MEN
also
[
](A41481-e182600-b)e
e
Et
haec
professio
Fidei
Christianae
,
vt
qui
vivit
,
jam
non
sibi
vivat
,
sed
ei
,
qui
pro
omnibus
mortuus
est
.
Nec
mihi
dicat
quis
,
Ei
vivam
,
sed
tibi
non
:
quando
quidem
ille
,
non
solum
pro
omnibus
vixit
,
sed
&
pro
omnibus
mortuus
est
.
Idem
.
Serm.
in
verba
Psal.
23.
Quis
ascendit
,
&c.
.
Nor
hath
the
Doctrine
asserted
by
us
been
thus
fully
and
clearly
attested
onely
by
that
successive
generation
of
orthodox
and
learned
Antiquity
,
which
we
have
heard
speaking
(
as
it
were
)
with
one
mouth
the
same
things
with
us
therein
,
in
their
particular
and
respective
Writings
;
but
hath
received
credit
and
countenance
also
from
All
Councils
and
Synods
of
any
ancient
date
,
as
far
as
my
Reading
and
Memory
are
able
to
inform
me
,
which
have
had
occasion
to
take
cognizance
thereof
,
or
of
that
which
is
contrary
to
it
.
The
first
General
Council
after
the
Apostles
days
,
was
that
assembled
at
§.
13.
Nice
about
the
year
325
,
by
the
Authority
of
Constantine
the
Great
in
the
twentieth
year
of
his
reign
;
a
Council
that
hath
always
been
of
soveraign
esteem
in
all
Christian
Churches
.
This
Council
,
in
that
Symbol
of
Faith
,
or
Creed
,
composed
by
the
Members
of
it
,
make
this
Profession
,
or
Confession
of
their
Faith
(
in
the
Point
we
speak
of
,
)
We
beleeve
that
the
Lord
Jesus
Christ
the
Son
of
God
,
for
US
MEN
[
not
,
for
us
,
Elect
,
or
for
us
,
Beleevers
,
Saints
,
or
the
like
,
but
for
US
MEN
]
and
for
our
Salvation
descended
,
and
was
incarnate
and
made
Man
,
suffered
,
and
rose
again
[
](A41481-e182740-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Symb.
Nicen.
vid.
Athanas
.
in
Epist.
ad
Iovianum
de
Fide
.
,
&c.
Evident
it
is
that
the
Council
drew
up
this
form
,
or
Confession
of
Faith
,
for
the
use
of
the
generality
of
those
who
professed
,
or
should
afterwards
profess
Christianity
,
with
an
intent
and
desire
that
every
Christian
respectively
should
make
the
same
Profession
with
them
.
Now
then
if
their
meaning
in
the
said
Symbol
were
,
that
Christ
was
incarnate
,
made
Man
,
suffered
,
&c.
onely
for
such
Persons
,
who
were
Elect
(
as
some
call
Election
,
)
such
(
I
mean
)
who
should
be
actually
saved
,
and
not
for
the
generality
of
Men
;
one
of
the
two
must
necessarily
be
supposed
;
Either
,
1.
That
they
judged
all
Professors
of
Christianity
,
to
be
Elect
(
in
this
sence
,
)
and
consequently
such
as
should
be
saved
:
Or
else
,
2.
That
they
intended
,
that
men
should
make
Profession
of
their
Faith
at
peradventure
,
and
profess
that
they
beleeved
that
,
which
they
knew
not
whether
it
was
true
,
or
no
,
and
so
could
have
no
sufficient
ground
to
beleeve
it
.
Yea
and
that
many
should
make
such
a
Profession
,
wherein
the
event
would
certainly
prove
them
to
have
lyed
both
unto
God
and
Men
when
they
made
it
.
For
certain
it
is
,
and
demonstrable
from
the
Scriptures
,
that
all
that
profess
Christianity
in
the
World
,
will
not
at
last
be
saved
.
When
therefore
any
of
these
shall
profess
and
say
,
I
beleeve
that
Christ
the
Son
of
God
,
was
made
Man
,
and
suffered
for
me
,
in
case
He
did
not
suffer
for
him
,
which
(
say
our
Adversaries
)
the
event
of
his
Non-salvation
will
evince
,
in
that
profession
of
his
,
he
must
needs
be
found
to
have
been
a
lyar
.
Therefore
without
controversie
,
the
sence
of
the
Nicene
Fathers
,
in
the
mentioned
Passage
of
their
Creed
,
was
,
that
Christ
became
Man
,
and
suffered
death
,
for
all
Men
without
exception
.
Now
this
Nicene
Creed
(
as
is
well
known
to
those
that
are
a
little
versed
in
Ecclesiastical
History
)
was
attested
and
subscribed
by
the
three
Oecumenical
Councils
next
following
,
the
first
at
Constantinople
,
the
second
at
Ephesus
,
the
third
at
Chalcedon
.
Nor
do
I
remember
that
it
was
ever
censured
,
or
rejected
,
by
any
Council
or
Synod
,
esteemed
Orthodox
.
I
shall
not
insist
upon
that
Epistle
of
Cyril
of
Alexandria
(
an
Author
lately
mentioned
)
written
to
Nestorius
the
Heretique
,
approved
by
three
General
Councils
:
in
which
Epistle
Christ
is
expresly
termed
the
Saviour
of
us
all
[
](A41481-e182940-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
Gerardus
Johannes
Vossius
,
a
late
Protestant
Writer
of
good
Note
,
a
diligent
Searcher
into
,
and
unpartial
Relator
of
,
matters
of
Antiquity
,
reporteth
,
that
by
a
Synod
assembled
at
Mentz
in
the
year
848
,
of
which
Rabanus
Maurus
was
President
,
and
at
which
Haymo
was
present
,
Goteschalcus
the
Monk
was
condemned
,
who
(
amongst
other
erroneous
Opinions
)
held
,
That
they
who
perish
,
although
they
sometimes
beleeved
,
and
were
baptized
,
yet
were
not
redeemed
by
Christ
,
but
onely
Sacramentally
[
or
,
as
far
as
the
sign
of
Redemption
reacheth
]
nor
ever
separated
from
the
mass
of
perdition
[
](A41481-e183040-b)h
h
Cujus
inter
dogmata
erat
,
eos
qui
pereunt
,
●t
si
prius
credi
derint
,
&
baptizati
suerint
,
non
nisi
signo
tenus
redemptos
fuisse
à
Christo
,
nec
unquam
à
perditionis
massâ
fuisse
secretos
.
Gerar.
Joh.
Voss
.
Hist.
Pelag.
lib.
6.
Thesi.
12.
.
The
same
Author
addeth
further
,
that
soon
after
this
Moguntine
Synod
,
there
followed
a
Council
of
the
Church
of
Rhemes
,
and
of
many
other
Bishops
in
France
,
whereof
Hincmarus
(
a
learned
man
in
these
times
)
was
President
:
this
Council
(
He
saith
)
approved
the
Judgment
of
the
former
,
touching
their
censure
of
Goteschalcus
.
Yea
He
proceedeth
,
and
saith
yet
further
,
that
the
Church
of
Lyons
,
although
in
many
things
it
rather
inclined
to
Goteschalcus
,
then
to
the
two
late
mentioned
Synods
,
yet
in
the
Particular
in
hand
it
approved
the
Sentence
of
the
said
Synods
.
In
a
large
Transcription
which
he
exhibiteth
from
the
Acts
of
this
last
Synod
,
he
citeth
words
to
this
effect
:
How
then
,
when
they
are
baptized
in
the
Death
of
Christ
,
and
are
washed
from
their
sins
in
HIS
BLOOD
,
is
that
true
Renovation
,
and
true
Purgation
wrought
,
if
they
yet
remain
in
the
mass
of
Damnation
and
Perdition
concrete
,
and
not
severed
[
](A41481-e183180-b)i
i
Quomodo
ergo
in
eis
perficitur
,
dum
in
Morte
Christi
baptizātur
,
&
in
ejus
Sanguine
à
peccatis
abluuntur
,
vera
innovatio
&
vera
mūdatio
,
si
adhuc
in
damnationis
&
perditionis
massâ
concr●ti
&
non
discreti
,
detinentur
?
Ibid.
.
He
speaketh
(
as
appears
all
along
the
Discourse
)
of
such
Persons
,
who
finally
apostatize
,
and
perish
.
Therefore
the
clear
sence
of
this
Council
also
was
,
that
those
who
are
washed
from
their
sins
in
the
Blood
of
Christ
,
and
consequently
who
were
redeemed
by
Him
,
may
notwithstanding
perish
.
The
same
Doctrine
(
as
the
same
Author
reporteth
)
was
approved
and
further
established
by
another
Synod
held
at
Valentia
in
France
,
consisting
of
the
Bishops
or
Ministers
of
the
fore-mentioned
Church
of
Lyons
,
and
of
two
other
Churches
;
who
professed
that
they
did
beleeve
it
,
as
a
thing
meet
to
be
held
with
the
firmest
belief
,
that
as
some
of
those
who
are
truly
regenerate
,
and
truly
redeemed
,
are
eternally
saved
by
means
of
their
continuance
,
through
the
Grace
of
God
,
in
their
Redemption
;
so
that
others
OF
THEM
,
because
they
would
not
abide
in
the
safety
of
that
Faith
,
which
they
once
received
,
and
chose
rather
,
whether
by
embracing
corrupt
Doctrine
,
or
by
wickedness
of
life
,
to
reject
and
MAKE
VOYD
THE
GRACE
OF
REDEMPTION
,
then
to
preserve
it
,
are
never
able
to
arrive
at
the
fulness
of
Salvation
,
or
to
attain
eternal
Happiness
[
](A41481-e183280-b)k
k
Item
firmissimé
tenendum
credimus
,
quòd
omnis
multitudo
fidelium
ex
aquâ
&
spiritu
regenerata
,
ac
per
hoc
veraciter
Ecclesia
incorporata
&
juxta
Doctrinā
Apostoli
in
Morte
Christi
baptizata
,
in
ejus
sanguine
á
peccatis
abluta
,
quia
nec
in
eis
potuit
esse
vera
regeneratio
,
nisi
fieret
&
vera
Redemptio
,
cum
in
Ecclesiae
Sacramentis
nihil
sit
cassum
,
nihil
ludificatorium
,
sed
prorsus
totum
verum
,
&
ipsâ
sui
veritate
ac
sinceritate
subnixum
.
Ex
ipsâ
tamen
multitudine
Fidelium
&
Redemptorū
,
alios
salvari
aeternâ
salute
,
quia
per
gratiam
Dei
in
suâ
Redēptione
fideliter
permanent
;
—
alios
quia
permanere
noluerunt
in
salute
fidei
,
quam
initio
acceperunt
,
Redemptionisque
gratiam
potiús
irritam
facere
pravâ
Doctrinâ
,
vel
vitâ
,
quàm
servare
elegerunt
,
ad
plenitudinem
salutis
,
&
ad
percaptionem
aeterna
Beatitudinis
nullo
modo
pervenire
,
&c.
.
If
my
Library
would
hold
out
,
it
is
like
I
might
be
able
to
produce
other
§.
14.
Councils
and
Synods
,
besides
these
insisted
upon
,
interessed
in
the
same
Doctrine
,
which
these
,
as
we
have
heard
,
avouched
for
Orthodox
.
But
the
joynt
Testimony
of
those
,
which
have
been
produced
,
is
(
I
suppose
)
matter
enough
,
and
proper
enough
,
to
stop
the
mouth
,
of
that
,
whether
ignorant
,
or
worse-conditioned
Calumny
,
which
traduceth
the
Opinion
,
or
Doctrine
,
of
General
Redemption
,
as
if
it
were
an
old
rotten
Popish
Opinion
that
had
been
from
time
to
time
rejected
and
thrown
out
of
the
Church
by
all
orthodox
and
sound
Men.
The
truth
is
,
I
have
not
in
all
my
reading
(
which
I
confess
is
,
of
no
considerable
compass
for
my
years
)
to
my
best
remembrance
,
met
with
the
censure
or
rejection
of
the
said
Doctrine
in
the
Acts
or
Records
,
of
any
one
Council
or
Synod
whatsoever
,
unless
(
haply
)
it
be
in
the
Acts
of
the
nuperous
Synod
of
Dort
.
For
to
a
man
of
an
erect
Judgment
,
and
whose
spirit
hath
more
of
God
,
and
of
a
man
in
it
,
then
to
suffer
it self
to
be
yoked
with
prejudice
,
or
base
partiality
,
reading
and
weighing
some
Passages
in
the
Records
of
this
Synod
,
it
cannot
lightly
but
be
a
matter
of
some
difficulty
,
and
which
will
cost
him
some
of
his
thoughts
,
to
resolve
himself
clearly
,
what
the
Resolutions
of
this
Synod
were
touching
the
extent
of
the
gracious
Intentions
of
God
,
in
,
or
about
the
Redemption
purchased
by
Christ
,
at
least
in
case
these
Resolutions
of
theirs
be
onely
estimated
by
their
expressions
.
Do
not
such
Sayings
as
these
distinctly
sound
Universal
Attonement
by
Christ
?
God
,
commiserating
MANKIND
being
fallen
,
sent
His
Son
,
who
gave
Himself
a
price
of
Redemption
FOR
THE
SINS
OF
THE
WHOLE
WORLD
.
And
a
little
after
:
Since
that
Price
,
which
was
PAYD
FOR
ALL
MEN
,
and
which
will
certainly
benefit
all
that
beleeve
,
unto
Eternal
Life
,
yet
doth
not
profit
all
Men
,
&c.
Again
:
So
then
CHRIST
DYED
FOR
ALL
MEN
,
THAT
ALL
AND
EVERY
MAN
,
might
,
by
the
mediation
of
Faith
,
through
the
vertue
of
this
Ransom
,
obtain
Forgiveness
of
sins
and
eternal
Life
.
I
know
no
Remonstrant
that
holds
more
,
or
otherwise
,
in
the
Point
now
under
Contest
.
Yet
again
they
say
,
that
Christ
by
His
Death
,
did
not
onely
found
the
Evangelical
Covenant
[
between
God
,
and
Man
,
]
but
also
obtained
of
His
Father
,
that
wheresoever
this
Covenant
should
be
preached
,
there
should
ordinarily
such
a
measure
of
Grace
be
administred
[
or
given
]
with
it
,
which
is
sufficient
to
convince
all
Impenitents
and
Unbeleevers
,
of
contempt
,
or
neglect
(
at
least
)
in
their
non-performance
of
the
condition
[
](A41481-e183500-b)l
l
Deus
lapsi
generis
humani
miseratus
,
misit
Filiū
suum
,
qui
seipsum
dedit
Pretiū
Redēptionis
,
pro
peccatis
totius
Mundi
.
Act.
Syn.
Nation
.
Dordrect
.
part.
2.
p.
78.
Paulò
pòst
:
Quando
illud
Pretium
quod
solutū
est
pro
omnibus
,
&
quod
omnibus
credentibus
certò
proficiet
ad
vitam
aeternā
,
non
proficit
tamen
omnibus
&c.
Et
mox
:
Sic
ergo
Christus
pro
omnibus
mortuus
est
,
vt
omnes
&
singuli
,
mediante
fide
,
possint
virtute
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hujus
remissionem
peccatorum
,
&
vitam
aeternam
consequi
.
Et
mox
:
Christus
suâ
Morte
non
tantum
Evangelicum
Foedus
fundavit
,
sed
insuper
impetravit
à
Patre
,
vt
ubicunque
annunciatū
fuerit
illud
Foedus
,
unà
etiam
ordinariè
ea
mensura
gratiae
supernaturalis
administretur
,
quae
sufficiat
ad
convincendos
omnes
impenitentes
&
incredulos
,
contemptûs
,
vel
salutem
neglectûs
,
ob
non
implet●
conditionem
.
.
Questionless
if
men
be
duly
and
sufficiently
convinced
,
or
be
in
capacity
of
this
conviction
,
that
negligence
is
,
or
was
,
the
onely
reason
,
or
cause
,
why
such
or
such
a
thing
,
is
not
,
or
was
not
,
performed
by
them
,
it
must
be
supposed
that
such
men
have
,
or
had
,
sufficient
strength
,
or
means
,
to
have
performed
it
.
For
if
men
certainly
know
that
they
have
not
,
or
had
not
,
a
sufficiency
of
means
or
strength
for
the
performance
of
a
thing
,
it
is
unpossible
that
they
should
ever
be
convinced
that
onely
negligence
was
the
cause
of
their
non-performance
of
it
.
The
Reason
is
,
because
a
knowledg
,
or
perswasion
,
that
the
performance
of
a
thing
is
unpossible
,
in
respect
of
a
mans
weakness
,
or
want
of
strength
to
perform
it
,
is
a
certain
cause
of
his
non-attempting
it
,
and
consequently
of
his
non-performing
it
:
So
that
negligence
in
this
case
cannot
be
the
onely
cause
of
his
non-performance
:
nay
the
truth
is
that
negligence
is
no
cause
hereof
at
all
.
Suppose
a
man
doth
neglect
to
try
,
or
to
use
means
that
he
may
fly
like
a
bird
in
the
ayr
,
yet
this
neglect
of
his
cannot
reasonably
be
looked
upon
as
any
cause
of
his
not-flying
:
but
his
inability
to
fly
,
in
conjunction
with
a
certain
knowledg
of
such
an
inability
in
him
,
and
of
the
invincibleness
hereof
,
is
the
adequate
and
sole
cause
of
his
not-flying
.
The
same
Synod
elsewhere
by
other
of
its
Members
,
expresseth
it self
thus
,
§.
15.
using
the
distinction
of
Antecedent
and
Consequent
:
without
the
knowledg
whereof
,
the
true
state
of
the
controversie
in
hand
can
hardly
be
understood
.
But
when
we
say
(
saith
the
Synod
)
that
Christ
dyed
for
Beleevers
and
for
his
Friends
,
this
is
to
be
understood
CONSEQUENTLY
,
so
that
the
term
[
i.
e.
the
event
of
his
Death
;
for
what
else
they
should
mean
by
,
terminus
,
I
understand
not
]
is
hereby
signified
:
as
on
the
contrary
He
is
said
to
have
dyed
ANTECEDENTLY
for
His
Enemies
and
Unbeleevers
(
the
word
Unbelief
being
taken
negatively
[
](A41481-e183710-b)m
m
Caeterum
quando
dicimus
Christum
esse
mortuum
pro
credentibus
&
pro
amicis
suis
,
ho●
intelligendum
est
consequenter
,
ita
ut
denotetur
terminus
ad
quem
;
sicut
e
contrario
antecedenter
,
dicitur
mortuus
pro
hostibus
suis
&
pro
infidelibus
(
negative
accepto
infidelitatis
vocabulo
)
Act.
Syn.
Nation
.
Dordr
.
part.
2.
p.
99.
.
)
What
the
mystery
of
their
meaning
should
be
in
these
last
words
,
wherein
they
restrain
their
sence
in
what
they
had
said
to
a
Negative
Unbelief
,
is
above
the
reach
of
my
understanding
.
But
when
they
say
that
Christ
dyed
consequently
for
Beleevers
,
and
antecedently
for
Unbeleevers
,
they
speak
the
whole
Heart
of
their
Adversaries
the
Remonstrants
touching
the
Intentions
of
God
,
in
and
about
the
Death
of
Christ
,
as
far
as
so
few
words
can
express
it
.
For
neither
do
they
in
any
of
their
Writings
,
that
ever
came
in
my
way
,
any where
affirm
or
say
,
that
Christ
dyed
consequently
for
Unbeleevers
,
i.
e.
with
any
such
Intention
,
that
Unbeleevers
continuing
such
unto
the
end
,
should
be
saved
.
And
for
such
,
who
though
Unbeleevers
at
present
,
yet
shall
afterwards
Repent
and
Beleeve
,
these
Synodians
themselves
will
not
deny
but
that
Christ
dyed
consequently
.
Concerning
the
distinction
of
Antecedent
and
Consequent
,
as
it
relates
to
the
present
Controversie
,
we
spake
formerly
[
](A41481-e183870-b)n
n
Cap.
6.
§.
16.
&
cap.
17
Sect.
8
,
9.
.
But
how
that
Assertion
of
the
men
we
speak
of
,
wherein
they
grant
that
Christ
dyed
antecedently
for
His
Enemies
and
Unbeleevers
,
will
finde
quarter
at
the
hand
of
their
own
Thesis
(
soon
after
subjoyned
)
wherein
they
say
,
that
Christ
dyed
ADEQUATELY
FOR
all
and
ONLY
THE
ELECT
[
](A41481-e183910-b)o
o
Sicut
Christus
pro
omnibus
&
solis
Electis
adaequate
est
mortuus
,
&c.
,
I
leave
to
themselves
and
their
Friends
to
consider
.
I
speak
it
with
all
simplicity
of
heart
,
and
without
the
least
touch
or
tincture
either
of
prejudice
or
partiality
(
impressions
to
which
I
am
far
from
being
a
Debtor
for
any
part
of
my
contentment
)
that
to
the
best
of
my
memory
and
understanding
,
I
never
met
with
a
piece
of
Discourse
from
the
hand
of
any
judicious
or
learned
man
,
fuller
of
broad
and
pregnant
inconsistencies
,
then
the
Decisions
of
this
Synod
in
the
Points
cogniz●nced
by
them
.
Only
the
Writings
and
Preachings
of
men
interessed
in
the
same
Principles
with
them
,
I
finde
deeply
baptized
into
the
same
spirit
of
self-digladiation
,
whereof
we
shall
(
God
willing
)
give
instances
by
way
of
proof
,
to
a
sufficient
proportion
,
before
the
close
of
this
Chapter
.
Another
Member
of
the
said
Synod
,
whose
sentence
and
award
in
the
Controversies
there
agitated
,
is
(
I
suppose
)
Synodical
,
(
justified
I
mean
,
and
approved
by
the
body
of
the
Synod
;
otherwise
no
man
can
tell
by
the
printed
Acts
of
this
Synod
,
what
the
Judgment
hereof
was
,
but
onely
what
was
the
Judgment
of
the
particular
Members
thereof
,
in
petty
Consorts
apart
by
themselves
,
and
not
in
conjunction
with
the
intire
body
)
asserteth
this
Position
:
that
there
is
a
certain
common
Philanthropy
[
or
,
Love
of
Men
]
in
God
towards
all
Mankinde
being
fallen
,
and
He
SERIOUSLY
WILLETH
[
or
,
hath
willed
]
THE
SALVATION
OF
ALL
MEN
[
](A41481-e184020-b)p
p
Est
communis
quaedam
Dei
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quâ
dilexit
totum
genus
humanum
lapsum
,
&
seriò
omnium
salutem
voluit
.
Act.
Syn.
Dordr
.
par.
2.
p.
103
.
Afterwards
,
speaking
of
the
Condemnation
of
those
who
beleeve
not
,
he
saith
;
This
event
is
not
of
it self
intended
by
God
;
but
follows
by
accident
upon
the
default
of
man
[
](A41481-e184090-b)q
q
Hic
autem
eventus
per
se
non
intenditur
à
Deo
,
sed
per
accidens
hominus
culpâ
s●quitur
.
Afterwards
,
If
this
Redemption
be
not
supposed
as
A
COMMON
BENEFIT
BESTOWED
ON
MANKINDE
,
that
general
and
promis●uous
preaching
of
the
Gospel
committed
unto
the
Apostles
to
be
performed
amongst
all
Nations
,
will
[
be
found
to
]
have
no
true
foundation
[
](A41481-e184120-b)r
r
Si
haec
Redemptio
tanquam
cōmune
beneficium
omnibus
hominibus
impensū
non
supponatur
,
indifferens
&
promiscua
praedicatio
Evangelij
Apostolis
commissa
apud
omnes
gentes
obeunda
,
nullum
verum
fundamentū
habebit
.
.
And
again
:
How
shall
any
necessity
lie
upon
me
to
beleeve
that
such
a
benefit
belongs
unto
me
,
which
,
though
sufficient
for
me
,
yet
was
never
truly
intended
for
me
[
](A41481-e184140-b)s
s
Quomodo
enim
ex
beneficio
,
sufficiente
quidem
,
at
mihi
non
destinato
per
verā
intentionē
,
deducetur
necessit●s
credendi
quod
illud
ad
me
pertineat
?
?
Soon
after
he
saith
:
This
Redemption
is
the
payment
of
a
due
[
and
valuable
]
Price
for
us
Captives
,
not
that
we
should
come
out
of
Captivity
,
after
any
manner
[
i.
e.
simply
,
or
absolutely
]
but
THAT
WE
MIGHT
,
and
ought
,
to
come
out
of
it
[
](A41481-e184190-b)t
t
Haec
ipsa
Redemptio
est
solutio
precij
debiti
pro
nobis
captivis
,
non
ut
captivitate
exiremus
,
quocunque
modo
,
sed
ut
exire
possemus
,
&
deberemus
,
&c.
Vid.
&
pag.
117.
,
(
i.
e.
that
we
might
come
out
upon
our
beleeving
,
as
Himself
immediately
explaineth
.
)
It
were
easie
to
produce
many
other
Assertions
and
Positions
from
the
§.
16.
Acts
of
this
Synod
,
of
like
sence
and
import
with
these
,
and
which
are
of
a
most
notorious
comportance
with
the
Sence
and
Opinions
of
those
men
about
the
Death
of
Christ
,
whose
Opinions
notwithstanding
they
stigmatized
as
Heterodox
,
and
Erroneous
;
yea
and
which
stand
at
utter
defiance
with
their
own
Doctrine
and
Sayings
in
other
places
.
For
if
God
seriously
willeth
the
Salvation
of
all
Men
,
if
Salvation
be
a
common
benefit
bestowed
by
God
upon
all
Men
,
and
be
truly
intended
for
,
or
unto
,
all
Men
,
if
God
gave
His
Son
a
Price
of
Redemption
for
the
Sins
of
the
whole
World
,
(
all
which
,
with
much
more
,
we
have
heard
and
seen
delivered
,
and
asserted
,
by
this
Synod
)
how
can
it
be
true
that
Christ
dyed
ADEQUATELY
FOR
ALL
,
and
onely
for
,
THE
ELECT
,
that
Christ
was
designed
and
given
by
the
Father
for
a
Mediator
and
Head
to
a
CERTAIN
NUMBER
OF
MEN
[
](A41481-e184360-b)u
u
Christus
ex
morâ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Patris
,
destinatus
&
datus
fuit
Mediator
&
caput
certo
homi●um
numero
,
&c.
Act.
Syn.
Dordr
.
p.
100.
,
that
the
Father
loved
ONELY
THE
ELECT
,
and
gave
onely
these
unto
His
Son
to
be
redeemed
by
Him
[
](A41481-e184400-b)x
x
Quia
itē
Pater
Electos
suos
,
quos
solos
dilexit
,
quos
solos
redimendos
filio
dedit
,
&c.
Ibid.
p.
94.
,
that
the
application
of
the
benefits
of
Christ
declares
for
wh●●
the
impetration
of
them
was
[
](A41481-e184430-b)y
y
Imò
quid
&
quibus
impetr●veri●
Christus
,
applicatio
ipsa
demùm
patefacit
atque
obsignat
.
Ibid.
,
that
God
the
Father
ordained
His
Son
Jesus
Christ
to
be
a
Redeemer
and
Propitiator
for
our
sins
,
out
of
that
Love
,
wherewith
He
particularly
embraced
his
Elect
to
eternal
life
[
](A41481-e184460-b)z
z
Deus
Pater
Filium
suum
Jesu
Christum
ordinavit
in
Redemptorem
ac
Propitiatorem
pro
peccatis
nostris
,
ex
dilectione
illâ
,
quâ
Electos
suos
speciatim
complexus
est
ad
vitam
aeternam
.
Ibid.
p.
84.
?
with
ten
times
more
alike
loudly
dissonant
for
those
former
Sayings
.
That
Notion
of
theirs
,
which
they
oft
repe●t
,
is
(
amongst
many
others
)
of
very
sad
resentment
,
viz.
that
though
some
men
be
willing
,
or
should
be
willing
,
to
beleeve
,
or
to
partake
of
Redemption
by
Christ
,
yet
God
is
not
willing
they
should
[
](A41481-e184500-b)a
a
Gratiam
autem
Redemptionis
intelligimus
,
non
quâ
possunt
homines
redimi
,
si
velint
,
&c.
Ibid.
p.
78.
Si
verò
hâc
distinctione
hoc
spectatur
&
infertur
,
Deum
per
Mortem
Christi
,
erga
omnes
&
singulos
esse
placatum
,
v●●e
ipsorum
salutem
,
modò
ipsi
velint
,
〈…〉
vt
Pelagianum
rejicimus
.
Ibid.
p.
103.
;
whereas
the
Scripture
saith
expresly
,
that
If
there
be
first
a
willing
minde
,
a
man
is
accepted
according
to
that
which
he
hath
▪
not
according
to
that
which
he
hath
not
,
(
2
Cor.
8.
12.
)
that
is
,
when
a
man
is
truly
willing
to
do
that
which
God
requireth
of
him
,
but
wanteth
either
strength
,
means
,
or
opportunity
for
the
doing
of
it
,
and
upon
this
account
onely
doth
it
not
,
God
doth
not
reject
him
,
or
punish
him
for
not
doing
the
thing
,
but
regards
and
rewards
him
for
the
uprightness
of
his
heart
,
and
the
preparedness
and
readiness
of
his
Will
to
do
it
,
in
case
means
and
opportunity
were
vouchsafed
him
.
So
that
(
doubtless
)
if
a
man
be
truly
willing
to
be
redeemed
,
or
saved
,
by
Christ
,
no
want
of
strength
,
means
,
or
opportunities
,
in
one
kinde
or
other
,
for
his
Salvation
,
shall
hinder
him
from
being
saved
,
because
he
is
in
this
case
,
accepted
[
i.
e.
measured
,
and
estimated
]
by
God
,
according
to
the
ability
vouchsafed
unto
him
,
which
extended
onely
to
the
enabling
of
him
to
work
and
bring
his
Heart
to
a
true
willingness
,
of
being
redeemed
and
saved
by
Christ
,
and
which
He
hath
with
all
faithfulness
imployed
and
improved
accordingly
:
and
not
according
to
any
greater
or
further
abilities
,
which
haply
are
given
unto
others
,
but
have
been
denyed
unto
him
.
Now
if
God
measures
,
judgeth
,
and
esteemeth
a
man
onely
according
to
what
he
hath
[
i.
e.
according
onely
to
what
power
,
means
,
or
opportunities
He
hath
,
for
the
performance
of
what
is
righteous
and
just
]
in
case
any
man
hath
gone
as
far
,
in
,
or
towards
the
performance
hereof
,
as
●uch
power
,
means
,
and
opportunities
do
enable
him
to
go
,
He
must
needs
finde
grace
and
favorable
acceptance
with
God
;
yea
the
same
grace
and
acceptance
(
proportionably
)
which
He
should
or
could
have
found
with
Him
,
in
case
with
more
power
,
means
,
and
opportunities
He
had
gone
further
,
and
done
more
.
And
besides
,
that
God
should
not
be
willing
that
a
man
should
be
redeemed
and
saved
by
Christ
,
when
as
the
man
himself
is
truly
willing
in
this
kinde
,
is
a
saying
of
a
notorious
inconsistency
with
truth
;
considering
that
the
willingness
of
any
man
in
this
kinde
,
must
of
necessity
proceed
from
a
willingness
in
God
semblable
to
it
.
For
it
is
God
that
worketh
in
men
,
as
well
to
will
,
as
to
do
:
and
doubtless
He
worketh
not
in
any
man
to
will
that
,
which
is
contrary
to
His
own
Will.
But
this
by
the
way
.
How
scant
and
narrow
that
covering
is
,
which
the
Synod
casteth
over
the
nakedness
of
the
pre-mentioned
Contradictions
,
to
hide
it
from
the
eyes
of
men
;
and
likewise
how
inconsiderable
,
and
unworthy
men
professing
the
knowledg
of
God
and
of
the
Scriptures
,
those
Reasons
and
Arguments
are
,
by
which
they
seek
to
establish
their
own
Opinion
concerning
the
Death
of
Christ
,
in
opposition
to
the
Judgment
of
those
,
whom
they
voted
Heterodox
and
Erroneous
,
we
shall
(
God
willing
)
shew
and
prove
in
the
latter
part
of
this
Discourse
.
In
the
mean
time
let
us
briefly
consider
what
Companions
and
Friends
we
have
,
even
amongst
those
of
the
Reformed
Religion
,
and
Protestant
Party
of
Men
,
in
that
great
Article
of
our
Faith
,
which
we
have
contended
for
hitherto
,
the
Gracious
Intentions
of
God
towards
all
Men
without
exception
,
in
the
Death
of
Christ
,
and
the
Redemption
purchased
thereby
.
First
,
concerning
those
,
whose
Judgments
and
Consciences
rather
consorted
§.
17.
with
Luthers
Doctrine
,
then
with
Calvins
,
being
upon
this
account
distinguished
by
the
Name
of
Lutherans
;
these
(
more
generally
,
and
almost
universally
,
at
least
as
far
as
my
inspection
into
their
Writings
informeth
me
)
teach
the
Doctrine
of
General
Redemption
by
Christ
,
as
orthodox
and
found
.
I
shall
onely
insist
upon
a
few
Passages
from
the
Writings
of
two
or
three
known
Authors
of
the
Lutheran
Perswasion
,
leading
men
in
their
way
.
Melancthon
(
Luthers
great
Associate
)
teacheth
,
that
EVERY
PERSON
of
us
apart
ought
to
be
firm●●
resolved
of
this
,
that
we
are
pardoned
,
and
received
by
God
:
and
that
with
this
special
[
or
particular
]
Faith
,
EVERY
particular
MAN
ought
to
apply
the
benefit
of
Christ
to
himself
[
](A41481-e184820-b)b
b
Sing●li
statuere
debemus
,
nobis
ipsis
ignosci
,
nos
ipsos
à
Deo
recipi
.
Hac
Fide
speciali
,
vt
sic
dicam
,
quisque
sibi
applicare
beneficium
Christi
debet
.
Melancth.
Loc.
De
Fide
.
.
Elsewhere
He
saith
,
that
the
Counsel
of
God
was
,
that
MANKIND
should
be
redeemed
:
and
presently
after
asserteth
the
Love
of
God
in
His
Son
TOWARDS
MANKIND
[
](A41481-e184890-b)c
c
Esi
autem
causas
hujus
mirandi
consilij
,
cur
hoc
modo
redimendum
fuerat
genus
humanum
,
nondum
in
hâc
infirmitate
cernimus
,
&c.
Conspiciuntur
in
hac
victimâ
Justicia
Dei
,
&
ira
advers●s
peccatum
,
&
immensa
miserecordia
erga
nos
,
&
amor
in
filio
erga
genus
humanum
.
Idem
.
De
Justificatione
.
.
In
another
place
He
affirmeth
that
God
poured
out
His
Wrath
against
the
SINS
OF
MANKIND
[
not
of
a
few
particular
men
]
upon
His
Son
.
A
little
after
(
speaking
of
Christ
)
He
saith
,
He
feels
a
greater
burthen
,
viz.
the
Wrath
of
God
against
the
SINS
OF
MANKIND
,
which
He
knoweth
to
be
poured
out
upon
Him
.
He
sorrowed
also
[
and
was
troubled
]
that
a
great
part
of
Mankinde
would
perish
through
a
contempt
of
this
[
great
]
benefit
of
God
[
](A41481-e185010-b)b
b
—
in
quâ
iram
Dei
adversus
generis
humani
peccata
in
filium
effudit
.
Idem
.
De
Filio
.
Et
mox
:
(
loquens
de
Christo
)
sentit
majus
onus
,
scilicet
irā
Dei
adversus
peccata
generis
humani
,
quam
scit
in
sese
effundi
—
Doluit
item
magnam
partem
generis
humani
perituram
esse
spreto
hoc
beneficio
Dei
.
Ibid.
.
In
another
place
He
saith
:
It
is
necessary
to
know
that
the
Gospel
is
an
UNIVERSAL
PROMISE
,
i.
e.
that
Reconciliation
[
with
God
]
is
offered
and
promised
unto
ALL
M●●
.
This
universal
[
Promise
]
it
is
necessary
to
hold
fast
against
[
any
]
dangerous
conceits
about
Predestination
,
lest
we
fall
to
reason
thus
,
that
this
Promise
belongeth
to
some
few
others
,
but
doth
not
belong
unto
us
.
But
let
us
be
resolved
of
this
,
that
the
Promise
of
the
Gospel
is
universal
.
For
as
the
preaching
of
Repentance
is
universal
,
so
the
preaching
of
Remission
of
Sins
is
universal
also
.
But
that
all
Men
do
not
obtain
the
Promises
of
the
Gospel
[
i.
e.
the
things
here
promised
]
it
ariseth
from
hence
,
that
all
Men
do
not
beleeve
[
](A41481-e185120-b)e
e
Necesse
est
scire
Evangelium
promissionem
universalem
esse
:
hoc
est
,
offerri
&
promitti
omnibus
reconciliationem
.
Hanc
universalem
tenere
necesse
est
adversus
periculosas
imaginationes
de
Praedestinatione
,
ne
disputemus
hanc
Promissionem
ad
paucos
quosdam
alios
pertinere
,
non
pertinere
ad
nos
.
—
Nos
verò
statuamus
Evangelij
promissionē
universalē
esse
.
Sicut
enim
praedicatio
poenitentiae
universalis
est
,
ità
praedicatio
remissionis
peccatorum
universalis
est
.
—
Quod
●●tē
non
omnes
consequuntur
Evangelij
promissa
,
eò
sit
,
quia
non
omnes
credunt
.
Idem
.
De
Promissione
Evangelii
.
.
The
Writings
of
this
Author
have
in
them
a
large
and
full
eye
of
that
Doctrine
,
which
hath
been
protected
hitherto
.
Chemnitius
,
another
learned
Champion
of
the
Lutheran
Faith
,
riseth
up
§.
18.
in
his
might
from
place
to
place
to
maintain
the
same
Doctrine
.
The
whole
Transaction
(
saith
He
)
of
the
Mediator
is
considerable
in
this
,
whether
[
God
]
the
Father
be
willing
to
accept
that
satisfaction
and
obedience
for
THE
WHOLE
WORLD
.
Now
this
He
declared
most
signally
in
this
,
that
He
left
not
His
Son
,
whom
He
smote
for
the
Sins
of
THE
PEOPLE
,
in
Death
,
but
raised
Him
up
from
the
dead
,
and
placed
Him
at
the
right
Hand
of
His
Majesty
[
](A41481-e185230-b)f
f
Et
tota
illa
actio
Mediatoris
,
in
eo
vertitur
,
an
Pater
illam
satisfactionē
&
obedientiam
acceptare
velit
pro
toto
Mundo
.
Illud
verò
Pater
in
eo
maximé
ostendit
,
quod
Filiū
,
quem
propter
peccata
populi
percusserat
,
non
dereliquit
in
morte
,
sed
resuscitavit
ex
mortuis
,
&
collocavit
ad
dexterā
Majestatis
suae
.
Chemn
.
Examen
.
part
.
1.
De
Justificatione
.
.
Elsewhere
He
saith
;
Lest
therefore
all
Mankinde
should
perish
for
ever
,
that
wonderful
Decree
of
the
Counsel
of
God
concerning
the
Incarnation
of
the
Son
of
God
,
was
enacted
,
that
He
being
our
Mediator
in
our
Nature
assumed
without
sin
,
should
be
made
subject
to
the
Law
for
us
,
and
should
bear
sin
,
the
guilt
of
sin
,
the
Wrath
of
God
,
and
THE
PVNISHMENTS
OF
THE
SINS
OF
THE
WHOLE
WORLD
,
being
derived
[
or
cast
]
upon
Him
[
](A41481-e185280-b)g
g
Ne
igitur
totum
genus
humanum
in
aeternū
periret
,
pactū
est
mirabile
illud
Divini
Consilij
Decretum
de
Incarnatione
Filij
Dei
,
vt
is
Mediator
noster
,
in
assumptâ
sine
peccato
nostrâ
naturâ
,
pro
nobis
Legi
subderetur
,
peccatum
,
reatu●
peccati
,
iram
Dei
,
&
supplicia
peccatorum
totius
Mundi
,
in
se
derivata
portaret
,
&c.
Idem
.
Ibid.
part
.
2.
De
Satisfactione
.
.
Again
:
The
Father
did
not
pour
out
part
of
his
Wrath
or
of
the
Curse
,
but
his
WHOLE
WRATH
with
all
the
dregs
of
the
Curse
,
into
that
cup
,
which
He
gave
unto
his
Son
the
Mediator
to
●e
drunk
by
him
in
his
sufferings
.
And
presently
after
:
Christ
upon
the
Cross
,
being
about
to
commend
his
Spirit
unto
his
Father
,
saith
,
It
is
finished
:
whereby
He
testifieth
,
that
all
those
things
which
were
necessary
for
the
Expiation
of
Sins
,
and
for
Redemption
from
the
curse
of
the
Law
,
were
fully
,
sufficiently
and
super-abundantly
consummated
and
discharged
,
in
[
or
,
by
]
his
obedience
and
sufferings
[
](A41481-e185370-b)h
h
Non
enim
partem
ir●
,
vel
maledictionis
,
sed
totam
iram
suam
cum
universis
faecibus
maledictionis
Pater
effudit
in
calicē
illum
,
quem
Filio
Mediatori
in
passione
bibendū
proposuit
.
Idem
.
Ibid.
part
.
4.
De
Indulgentiis
.
Immediatè
pòst
:
Et
Christus
in
cruce
traditurus
Patri
spiritum
,
dicit
,
consūmatū
est
:
quâ
voce
testatur
,
omnia
ea
,
quae
ad
expiationem
peccatorum
,
&
ad
redemptionē
à
maledictione
Legis
necessaria
erant
,
obedientiâ
&
passione
suâ
,
plenè
,
sufficient●r
,
&
abundanter
consummata
&
persoluta
esse
.
.
And
that
He
doth
not
speak
this
,
with
particularity
of
respect
to
the
Sins
,
or
Redemption
,
of
a
few
,
or
of
the
Elect
onely
,
but
simply
,
and
with
reference
to
the
Sins
,
and
Redemption
,
of
all
Men
,
appears
,
1.
From
the
clear
drift
and
purport
of
the
Discourse
in
hand
,
which
was
to
prove
against
his
Tridentine
Antagonists
,
that
Christ
,
in
,
and
at
his
Death
,
left
nothing
unperformed
that
was
necessary
,
or
required
[
viz.
by
way
of
satisfaction
]
of
any
person
whatsoever
,
for
his
Redemption
,
or
for
the
Expiation
of
his
sins
;
the
Sence
and
Doctrine
of
His
Adversaries
being
,
that
Indulgences
,
or
satisfactory
Performances
by
those
yet
living
,
were
available
,
not
onely
for
the
Elect
being
in
Purgatory
(
for
they
no
where
appropriate
this
Element
unto
them
)
but
for
any
,
or
all
without
exception
,
which
(
according
to
the
Notion
of
their
Faith
)
were
sent
thither
for
want
of
a
compleat
satisfaction
made
for
their
sins
.
2.
Soon
after
,
in
progress
of
the
same
Discourse
,
He
citeth
this
from
the
Apostle
,
Unus
pro
omnibus
mortuus
est
,
One
dyed
for
ALL
MEN
[
](A41481-e185450-b)i
i
2
Cor.
5.
:
and
from
another
Apostle
,
this
:
Si
qu●
peccaverit
,
&c.
If
any
man
sin
we
have
an
Advocate
,
&c.
—
And
He
is
the
Propitiation
for
our
sins
:
and
not
for
ours
alone
,
but
for
the
sins
of
the
WHOLE
WORLD
[
](A41481-e185480-b)k
k
1
John
2.
2.
.
3.
There
is
not
the
least
insinuation
in
the
said
Passages
of
any
limitation
or
restriction
intended
by
Him
,
to
the
Elect
,
or
their
sins
onely
.
4.
(
And
lastly
)
The
general
Sence
of
the
latter
Passages
is
fairly
and
fully
comportant
both
with
the
express
tenor
of
the
former
,
and
(
indeed
)
with
the
Judgment
of
the
Author
in
other
parts
of
His
Writings
,
where
He
hath
occasion
to
declare
His
Sence
in
the
Point
.
Luther
himself
led
them
into
the
way
of
the
same
Doctrine
,
though
(
haply
)
§.
19.
He
did
not
walk
so
uniformly
or
stedily
in
it
,
as
they
did
.
Christ
(
saith
He
)
is
slain
before
[
or
,
in
the
sight
of
]
the
World
,
is
condemned
,
ones
down
into
Hell
[
or
,
into
the
grave
.
]
But
before
God
He
is
the
Salvation
OF
THE
WHOLE
WORLD
,
from
the
beginning
to
the
end
of
it
[
](A41481-e185570-b)l
l
Christus
occiditur
coram
Mundo
,
damnatur
,
●t
descendit
ad
inferos
.
Sed
coram
Deo
est
salus
totius
Mundi
,
à
principio
usque
ad
finem
.
Luther
.
in
Gen.
c.
45.
vers.
5.
.
In
another
place
:
The
sins
of
the
WHOLE
WORLD
,
which
are
committed
from
the
first
man
to
the
last
day
thereof
,
lie
upon
the
back
of
that
one
man
,
who
was
born
of
Mary
[
](A41481-e185620-b)m
m
●o●●s
Mun●i
pecca●●
,
quae
à
primo
homine
inde
ad
novissimum
diem
fi●●t
,
jacent
in
tergo
unius
hominis
,
qui
ex
Mariâ
natus
est
.
Idem
.
Serm.
1.
De
Passione
,
&c.
.
Elsewhere
:
We
all
fell
,
in
[
or
,
by
]
the
Fall
of
Adam
our
first
Parent
;
and
THIS
FALL
must
be
recovered
by
Christ
,
viz.
by
His
Ignominy
,
Shame
,
Reproach
,
and
Death
[
](A41481-e185690-b)n
n
Ada
namque
primi
Parentis
casu
,
omnes
lapsi
sumus
,
atque
illum
lapsum
per
Christum
instaurari
oportuit
,
ejus
nempe
ignomini●
,
dedecore
,
opprobrio
,
&
Morte
,
&c.
Idem
.
Postill
.
in
Domin
.
Trinitatis
.
,
&c.
If
Adams
Fall
,
wherein
All
Men
without
exception
fell
,
be
recovered
,
or
restored
,
by
Christ
,
all
that
fell
thereby
must
needs
be
recovered
or
restored
by
Him
.
If
onely
the
Elect
(
so
called
)
be
recovered
,
this
is
no
recovery
of
Adams
Fall
,
but
onely
of
a
small
or
less
considerable
part
of
it
,
or
rather
of
some
few
persons
onely
,
who
fell
thereby
.
The
same
Author
in
another
place
saith
,
that
Paul
in
His
Epistle
to
the
Romans
writes
,
That
God
promised
by
His
Prophets
in
the
Holy
Scripture
,
the
Gospel
concerning
his
Son
Jesus
Christ
our
Lord
,
namely
that
ALL
MEN
SHOVLD
BE
SAVED
by
him
,
according
to
that
which
was
said
to
Abraham
,
Gen.
22.
In
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
&c.
And
afterwards
:
Christ
from
the
beginning
of
the
World
to
the
end
thereof
remains
the
same
,
by
whom
ALL
MEN
are
TOGETHER
[
or
,
alike
]
saved
[
](A41481-e185840-b)o
o
Paulus
Rom.
1.
scrib●●
▪
Deum
Evangelion
per
Prophetas
Sanctâ
Scripturâ
de
Filio
suo
Jesu
Christo
Domino
nostro
promisisse
,
nempe
omnes
per
ipsum
salvos
fore
,
&c.
Et
posteà
:
Christus
ab
initio
Mundi
usque
in
finem
idem
perd●rat
,
per
quem
omnes
juxtà
salvantur
.
Idem
.
Ibid.
Primâ
Dominicâ
in
Adventu
.
.
Elsewhere
this
Author
affirms
the
Grace
of
God
,
to
be
toti
orbi
communis
[
](A41481-e185890-b)p
p
In
Domin
.
3.
Adve●
.
,
common
to
the
whole
World
:
and
again
He
affirmeth
that
Christ
is
Vita
&
Lux
OMNIUM
hominum
,
i.
e.
the
Life
and
Light
of
ALL
MEN
[
](A41481-e185930-b)q
q
Ad
summam
Missam
in
Na●
tal
.
Domin
.
,
(
to
omit
many
other
Passages
of
like
import
,
that
might
readily
be
drawn
together
out
of
the
Writings
of
this
noble
Champion
of
the
Protestant
Faith
.
)
So
that
there
is
little
question
but
that
the
Lutheran
party
of
the
Reformed
Religion
,
do
more
generally
,
if
not
wholy
and
entirely
(
for
I
want
the
opportunity
of
Books
to
inform
my self
concerning
the
respective
Judgments
of
them
all
)
accord
with
us
in
the
generality
of
Redemption
purchased
by
Christ
.
For
the
finishing
of
the
Chapter
in
hand
,
and
(
upon
the
matter
)
of
this
§.
20.
first
Part
of
our
Discourse
,
it
remaineth
onely
that
I
desire
the
unpartial
Reader
,
seriously
,
and
as
in
the
Presence
of
God
,
to
consider
,
whether
the
Testimonies
and
Sayings
,
which
shall
be
presented
unto
Him
(
in
the
remaining
part
of
this
Chapter
)
out
of
the
Writings
of
Calvin
,
and
some
other
principal
men
,
that
are
generally
looked
upon
as
Followers
of
His
Doctrine
,
and
consequently
,
as
Adversaries
to
the
Great
Doctrine
of
Universal
Redemption
maintained
in
this
Discourse
,
whether
(
I
say
)
these
Testimonies
and
Sayings
do
not
evince
above
,
and
beyond
all
contradiction
,
that
these
men
were
not
so
through
,
uniform
,
setled
,
or
consistent
with
themselves
in
their
Judgments
about
the
Doctrine
of
Redemption
,
as
men
had
need
be
,
whose
Authority
&
Judgments
are
commonly
taken
for
the
Standard
of
other
Mens
Faith
,
and
judged
little
less
then
equal
to
the
Foundations
of
the
Prophets
and
Apostles
themselves
,
in
matters
of
Religion
.
Certain
I
am
that
the
frequent
and
notorious
inconsistencies
that
occur
in
their
Writings
about
the
Great
Article
of
the
Christian
Faith
,
so
much
argued
and
debated
in
our
present
Discourse
,
have
ministred
an
unhappy
advantage
to
some
of
our
Adversaries
of
the
Synagogue
of
Rome
,
to
elevate
and
expose
to
contempt
,
the
Credit
,
Worth
,
Learning
,
Authority
,
of
the
Principal
Supporters
and
Defenders
of
the
Protestant
Religion
[
](A41481-e186010-b)r
r
Vid.
Johan
.
Paul
.
Windeck
.
Controvers.
de
M●rtis
Christi
efficacia
.
p.
47
,
48
,
49
,
&c.
&
p.
25●
,
262
267
▪
&c.
.
I
speak
not
these
things
(
nor
shall
I
speak
any
thing
,
God
willing
,
at
any
time
)
to
the
undervaluing
of
the
Learning
,
Parts
,
labor
,
faithfulness
,
signal
serviceableness
of
these
men
to
the
Christian
Churches
in
their
generations
:
I
acknowledg
that
many
of
them
equalized
both
in
all
Intellectual
and
Moral
Accomplishments
and
Endowments
,
the
best
of
the
Fathers
(
so
called
)
of
old
.
The
onely
prize
that
we
run
for
in
the
present
race
,
is
so
far
to
reduce
and
temper
their
Esteem
and
Authority
with
us
,
that
on
the
one
hand
what
was
worthy
,
and
of
God
,
in
them
,
may
turn
to
an
happy
account
unto
us
,
and
bless
us
;
and
on
the
other
hand
,
that
what
was
weak
,
and
of
men
,
in
them
,
may
not
insnare
us
,
or
balance
the
spiritual
commodity
accruing
to
us
from
what
was
honorable
and
beneficent
in
them
,
with
loss
and
disadvantage
.
I
begin
with
Calvin
Himself
:
and
humbly
desire
those
,
that
oppose
His
§.
21.
Judgment
and
Authority
to
obstruct
the
course
of
the
Doctrine
avouched
in
this
Discourse
,
lest
it
should
run
and
be
glorified
as
Truth
ought
to
be
,
to
consider
whether
these
Passages
and
Sayings
next
ensuing
,
be
with
it
,
and
for
it
,
or
against
it
.
Although
(
saith
He
)
there
is
nothing
to
be
found
in
the
World
worthy
the
Favor
of
God
,
yet
He
sheweth
himself
PROPITIOVS
[
or
favorable
]
UNTO
THE
WHOLE
WORLD
,
in
that
He
calls
ALL
MEN
WITHOVT
EXCEPTION
to
beleeve
in
Christ
,
which
is
nothing
else
but
an
entrance
into
life
[
](A41481-e186130-b)s
s
Tametsi
enim
in
Mundo
nihil
reperietur
favore
Dei
dignum
,
se
tamen
toti
Mundo
propotiū
ostendit
.
cum
sine
exceptione
omnes
ad
Christi
Fidem
vocat
,
quae
nihil
aliud
est
,
quàm
ingressus
in
vitam
.
Calvin
.
in
Joh.
3.
15
,
16.
:
(
with
more
to
like
purpose
transcribed
Cap.
5.
Sect.
25.
of
this
Discourse
.
)
Certainly
if
Gods
calling
of
All
Men
without
exception
to
beleeve
in
Christ
,
be
a
sufficient
argument
,
or
sign
,
of
His
propitious
and
favorable
inclination
towards
them
,
He
must
needs
really
intend
the
grace
,
or
good
of
Salvation
unto
them
:
otherwise
His
calling
of
them
to
beleeve
,
as
namely
if
it
should
be
accompanyed
with
a
Purpose
or
Intent
in
Him
,
either
simply
to
destroy
them
,
or
to
increase
their
destruction
,
would
rather
argue
His
Hatred
,
then
any
propitiousness
of
affection
towards
them
.
And
if
God
intends
the
Salvation
of
all
Men
without
exception
,
certainly
He
hath
provided
Salvation
in
Christ
for
them
all
.
Elsewhere
the
same
Author
saith
,
that
although
Christ
suffered
for
the
sins
of
the
WHOLE
WORLD
,
and
be
through
the
KINDNESS
[
or
good
will
]
OF
GOD
INDIFFERENTLY
OFFERED
UNTO
ALL
MEN
,
yet
all
Men
do
not
receive
[
or
take
hold
on
]
Him
[
](A41481-e186220-b)t
t
Nam
etsi
passus
est
Christus
propeccatis
totius
Mundi
,
atque
omnibus
indifferenter
Dei
benignitate
offertur
,
non
tamen
omnes
apprehēdunt
.
Calvin
.
ad
Rom.
5.
18.
.
See
this
,
and
much
more
cited
from
him
of
like
Notion
,
Cap.
6.
Sect.
25.
In
another
place
He
discourseth
thus
:
In
as
much
as
the
utmost
end
of
a
blessed
life
standeth
in
the
knowledg
of
God
,
that
the
entrance
[
or
,
access
]
unto
blessedness
might
not
be
shut
up
against
ANY
MAN
,
God
hath
not
onely
implanted
in
the
mindes
of
men
that
which
we
call
the
seed
of
Religion
,
but
hath
also
manifested
Himself
in
the
whole
Fabrique
[
or
,
Workmanship
]
of
the
World
,
after
such
a
manner
▪
and
offers
himself
dayly
so
plainly
[
or
,
openly
,
unto
men
]
that
they
cannot
open
their
eyes
,
but
they
must
needs
behold
him
[
](A41481-e186300-b)u
u
quia
ultimus
beatae
vitae
finis
in
Dei
cognitione
positut
est
,
ne
cui
pr●clusus
esset
ad
felicitatem
aditus
,
non
solum
hominum
mentibus
indidit
illud
,
quod
dicimus
Religionis
semen
,
sed
ita
se
patefecit
in
toto
mundi
opificio
,
ac
se
quotidié
palàm
off●rt
,
vt
aperire
oculos
nequeant
,
quin
●um
aspicere
cogantur
.
Idem
,
Institut.
l.
1.
c.
5.
sect.
1.
.
If
God
provideth
that
the
passage
or
way
unto
Happiness
may
be
open
for
every
man
,
or
(
which
is
the
same
)
obstructed
or
shut
up
against
no
man
,
doubtless
there
is
Happiness
(
and
consequently
,
Salvation
)
provided
in
,
or
procured
by
,
Christ
for
every
man
.
For
there
is
no
way
or
access
for
any
man
,
unto
Happiness
,
but
by
Christ
;
no
nor
yet
by
Christ
himself
,
except
onely
for
those
,
whose
sins
are
attoned
by
Him
.
Of
like
import
with
the
former
,
is
that
saying
also
:
The
fuller
and
more
comprehensive
sence
is
this
,
that
God
was
in
Christ
:
and
then
,
that
by
his
intercession
He
reconciled
THE
WORLD
unto
himself
[
](A41481-e186370-b)x
x
Sed
plenior
erit
sensus
&
uberior
,
quòd
D●us
in
Christo
erat
:
deinde
,
quòd
ejus
intercessione
reconciliabat
sibi
Mundum
.
Idem
,
2
ad
Co●
.
5.
19.
Et
mox
:
Quorsum
ergo
apparuit
Deus
hominibus
in
Christo
?
In
Reconciliation●●s
,
vt
sublatis
inimicitiis
,
qui
alieni
erant
adoptent●r
in
filios
.
.
Questionless
if
an
Expositor
of
Scripture
meets
with
a
figurative
term
,
or
expression
(
I
mean
,
so
apprehended
by
him
)
in
the
Text
which
is
before
him
,
and
which
he
is
about
to
open
,
it
is
very
unproper
for
him
to
use
the
same
word
in
the
same
figurative
or
unproper
sence
,
in
his
Exposition
,
especially
without
giving
any
notice
of
the
figurativeness
of
it
,
or
substituting
a
word
of
a
more
plain
and
ready
signification
for
the
explaining
of
it
.
Therefore
if
Calvin
,
by
the
word
,
World
,
2
Cor.
5.
19.
understood
,
the
Elect
of
God
onely
,
dispersed
up
and
down
the
World
,
he
would
not
in
his
Exposition
,
have
used
the
same
word
to
express
them
,
especially
without
the
help
of
some
other
,
one
,
or
more
,
of
a
more
plain
and
known
signification
in
that
kinde
.
So
that
there
is
not
the
least
question
,
but
that
he
,
both
in
the
Text
mentioned
,
as
likewise
in
his
Commentaries
upon
it
,
understood
the
word
,
World
,
in
the
ordinary
and
best
known
signification
of
it
,
i.
e.
for
the
generality
or
universality
of
Men.
Upon
the
same
Scripture
afterwards
he
demands
,
For
what
purpose
did
God
appear
unto
Men
in
Christ
?
He
answereth
and
saith
,
For
Reconciliation
,
that
,
Enmities
being
taken
out
of
the
way
,
THOSE
THAT
WERE
ESTRANGED
[
from
Him
]
might
be
adopted
for
Sons
.
Now
they
that
were
estranged
from
God
,
were
not
the
Elect
onely
,
but
the
whole
Universe
of
Mankinde
with
them
.
Therefore
according
to
the
express
import
of
this
piece
of
Commentary
,
God
designed
in
Christ
the
Adoption
of
all
Men
without
exception
,
for
Sons
.
Nor
doth
He
any
whit
less
then
confirm
the
same
Doctrine
,
in
saying
,
that
is
by
the
offence
of
one
Adam
,
Judgment
,
or
Guilt
came
upon
all
Men
to
Condemnation
:
so
by
the
Righteousness
of
one
Jesus
Christ
,
the
●ift
or
Benefit
of
God
abounded
unto
ALL
MEN
TO
THE
JVS●●FICATION
OF
LIFE
[
](A41481-e186490-b)y
y
Sicut
per
●nius
Adami
offensam
,
Judicium
,
sive
reatus
venit
in
omnes
homines
ad
condemnationē
:
sic
●tiam
per
unius
Jesu
Christi
justiciam
,
Donū
sive
Beneficiū
Dei
redundavit
in
omnes
homines
ad
Iustificationem
vitae
.
Calv.
ad
Rom.
5.
15.
.
He
speaketh
likewise
to
the
Heart
of
the
Cause
we
plead
,
when
He
termeth
that
saying
of
the
Apostle
▪
1
Cor.
8.
11.
a
memorable
saying
,
whereby
we
are
taught
,
of
how
great
an
account
the
Salvation
of
the
Brethren
ought
to
be
with
us
;
and
not
only
the
Salvation
of
them
altogether
,
but
of
every
one
of
them
apart
,
in
as
much
as
the
Blood
of
Christ
was
shed
FOR
EVERY
ONE
of
them
[
](A41481-e186540-b)z
z
Dictum
memorabile
,
quo
docemur
quanti
nobis
esse
d●beat
fratrum
salus
;
n●c
omnium
modo
,
sed
singulorum
,
quando
pro
unoquoque
est
fufus
Christi
sanguis
.
Idem
,
in
1
Cor.
8.
11.
.
By
Brethren
,
it
is
evid●nt
that
He
cannot
mean
,
onely
such
who
are
Elect
,
or
Predestinated
unto
Salvation
;
1.
Because
He
speaks
of
all
that
profess
Christianity
,
or
that
are
Members
of
any
Christian
Church
,
amongst
whom
it
is
the
known
Judgment
of
this
Author
that
there
still
are
many
Hypocrites
,
and
such
who
will
not
in
fine
be
saved
.
2.
The
Elect
(
in
His
sence
)
I
mean
,
such
who
come
at
last
to
be
actually
saved
,
cannot
be
certainly
known
or
discerned
from
others
,
beforehand
.
Therefore
this
consideration
,
that
Christ
hath
shed
His
Blood
for
a
man
,
can
be
no
argument
or
motive
at
all
unto
me
to
regard
His
Salvation
the
more
,
since
it
is
unpossible
for
me
to
know
,
whether
Christ
hath
shed
His
Blood
for
Him
,
or
no
▪
His
meaning
then
,
when
He
saith
that
the
Blood
of
Christ
was
shed
for
every
particular
Person
of
the
Brethren
,
must
needs
be
,
that
it
was
shed
as
well
for
those
,
who
will
not
be
saved
by
it
,
as
for
those
that
will
.
See
before
upon
this
account
,
Cap.
8.
Sect.
10.
And
doth
He
not
yet
further
plead
the
Cause
of
the
same
Doctrine
with
us
,
when
He
saith
,
that
Since
Christ
will
have
the
Benefit
of
His
Death
COMMON
UNTO
ALL
MEN
,
they
do
Him
wrong
[
or
,
are
injurious
unto
Him
]
who
by
any
Opinion
of
theirs
,
restrain
[
or
keep
back
]
ANY
MAN
from
the
Hope
of
Salvation
[
](A41481-e186660-b)a
a
Quùm
itaque
cōmune
Morti●
suae
beneficium
omnibus
esse
velit
,
injuriam
illi
faciunt
,
qui
opinione
suâ
quempi●
arcent
à
spe
salutis
▪
Idem
,
in
1
Tim.
2.
5.
?
Take
this
Passage
of
His
also
into
the
account
.
This
is
a
marvelous
Love
[
of
His
]
towards
Mankinde
,
that
H●
is
willing
to
have
ALL
MEN
SAVED
,
yea
and
is
ready
to
gather
into
Salvation
,
such
as
are
perishing
of
their
own
accord
.
But
the
order
here
is
to
be
observed
,
viz.
that
God
is
ready
[
or
prepared
]
to
receive
all
Men
unto
[
or
,
upon
]
Repentance
,
LEST
ANY
MAN
should
perish
[
](A41481-e186750-b)b
b
Mirum
hic
erga
ge●us
humanum
amo●
,
quòd
omnes
vult
esse
salvos
,
&
ultrò
per●unt●s
in
salutem
colligere
paratus
est
.
Notandus
autem
hic
ordo
,
quòd
paratus
est
Deus
omnes
ad
poenitentiam
recipere
,
ne
qu●●
p●●●at
.
Idem
.
in
2
Pet.
3.
9.
.
In
the
Heads
of
accord
between
Him
and
the
Ministers
of
the
Tigurine
Church
,
about
the
Sacrament
,
He
saith
(
speaking
of
Christ
)
that
He
is
to
be
considered
as
a
Sacrifice
of
Expiation
,
by
which
God
is
appeased
[
or
,
pacified
]
towards
THE
WORLD
[
](A41481-e186810-b)c
c
Considerandus
est
tanquam
victima
expiatrix
,
quâ
placatus
est
Deus
Mundo
.
I
de
▪
Opusc
.
p.
872.
.
In
the
Geneva
Catechism
,
He
teacheth
all
those
that
are
to
be
catechised
,
to
look
upon
Christ
as
Salut●m
Mundi
,
the
Salvation
OF
THE
WORLD
,
yea
and
to
own
Him
,
and
beleeve
in
Him
,
as
their
Surety
,
who
hath
undergone
that
Judgment
,
which
they
deserved
,
that
He
might
render
them
free
from
guilt
[
](A41481-e186890-b)d
d
—
Vt
palàm
fiat
judicium
quod
m●rc●●m●r
,
tanqu●
v●d●●
nostrum
subire
,
qu●
no●
à
reat●
lib●ret
.
Calvin
.
Opusc
.
p.
19.
:
(
with
much
more
of
like
consideratioin
.
)
So
that
unless
it
be
supposed
,
that
Christ
dyed
for
all
such
Persons
without
exception
,
who
should
be
perswaded
and
brought
to
learn
,
and
use
this
Catechism
,
it
will
apparantly
follow
,
that
the
Composer
of
it
,
and
all
Parents
,
and
others
,
that
shall
put
their
Children
,
or
other
Persons
,
upon
the
learning
and
pronouncing
the
words
hereof
,
shall
put
them
upon
the
speaking
and
professing
those
things
,
and
that
as
matters
of
their
Christian
Faith
,
of
the
truth
whereof
they
have
no
sufficient
ground
or
assurance
,
yea
and
which
are
much
more
likely
to
be
false
,
then
true
.
For
if
Christ
d●ed
for
the
Elect
onely
(
i.
e.
onely
for
such
,
who
in
the
event
will
be
saved
)
these
being
but
few
,
in
comparison
of
those
,
who
will
perish
,
evident
it
is
,
that
,
speaking
of
particular
Persons
before
they
beleeve
savingly
,
or
to
Justification
,
it
is
more
likely
they
will
perish
,
then
that
they
will
be
saved
;
or
however
,
there
is
no
sufficient
ground
to
judg
of
them
▪
or
of
any
particular
Person
of
them
by
Name
,
before
they
beleeve
,
that
they
are
Elected
;
or
(
consequently
)
that
Christ
was
their
Surety
,
or
dyed
to
free
them
from
the
guilt
of
sin
.
And
if
so
,
then
they
that
are
taught
to
say
,
and
profess
,
as
an
Article
of
their
Christian
Faith
,
that
Christ
dyed
to
save
them
,
are
put
upon
it
,
or
tempted
to
profess
that
,
as
an
Article
of
their
Religion
,
which
they
have
no
rational
or
competent
ground
to
beleeve
to
be
so
much
as
a
Truth
.
Yea
the
clear
truth
is
,
that
the
Opinion
,
which
denyeth
the
Redemption
of
all
Men
(
without
exception
)
by
Christ
,
putteth
all
our
ordinary
Catechisms
to
rebuke
,
as
being
snares
and
temptations
upon
all
,
or
the
greatest
part
of
those
,
who
use
them
,
to
pretend
a
Belief
,
or
confident
Perswasion
,
of
such
a
thing
,
which
they
have
more
cause
to
suspect
for
an
Error
,
then
to
embrace
as
a
Truth
.
This
by
the
way
.
If
the
Reader
,
to
those
Passages
lately
insisted
upon
from
the
undoubted
Writings
of
Mr
Calvin
,
●ill
please
to
add
those
other
,
from
the
same
Pen
(
formerly
mentioned
[
](A41481-e187030-b)e
e
See
Cap.
5
Sect.
25
and
cap.
6.
sect.
25
cap.
8.
sect.
5
,
10
,
43
,
53.
cap.
12.
sect.
8
&c
▪
)
which
,
though
produced
(
haply
)
upon
somewhat
a
more
particular
occasion
respectively
,
yet
speak
(
for
substance
)
the
same
thing
,
He
will
(
I
presume
)
acknowledg
(
that
which
hath
in
effect
been
already
said
)
that
Calvin
was
not
so
far
an
Enemy
to
General
Redemption
,
but
that
without
straining
either
his
Judgment
or
Conscience
,
He
did
upon
all
occasions
reconcile
Himself
unto
it
,
yea
and
bottomed
many
carriages
and
Passages
of
Discourse
upon
it
.
I
was
desirous
to
present
the
Reader
with
the
more
variety
,
and
greater
§.
22.
number
of
Testimonies
from
Calvin
,
wherein
He
plainly
asserteth
the
Doctrine
of
Universal
Attonement
,
because
He
is
generally
notioned
as
a
man
clearest
and
most
resolved
in
his
Judgment
against
it
.
I
shall
be
more
sparing
in
citations
of
a
like
import
from
others
,
who
pass
in
common
Discourse
as
professed
Enemies
also
against
the
same
Doctrine
:
but
whether
they
be
so
indeed
,
methinks
these
Sayings
following
(
with
many
more
of
a
like
inspiration
,
that
might
be
added
unto
them
)
should
put
to
a
Demurrer
.
S●
God
loved
the
World
,
&c.
By
World
(
saith
Musculus
)
He
understands
Universal
Mankinde
[
](A41481-e187120-b)f
f
Sic
Deus
dilexit
Mūdum
,
&c.
Per
Mendū
enim
intelligit
univer
▪
sum
genus
humanum
,
&c.
Muscu
.
Loc.
de
Philanthropiâ
.
,
&c.
In
another
Place
;
After
the
same
manner
(
He
saith
)
it
is
in
this
Redemption
of
Mankinde
,
whereof
we
speak
:
that
Reprobates
and
men
deplorably
[
or
,
desperately
]
wicked
,
do
not
receive
it
,
neither
comes
to
pass
through
any
defect
of
the
Grace
of
God
,
nor
is
it
meet
that
for
the
sons
of
Perdition
sake
,
that
it
should
lose
the
glory
and
title
of
an
Universal
Redemption
,
in
as
much
as
it
is
prepared
for
all
,
and
all
are
called
unto
it
[
](A41481-e187200-b)g
g
Ad
eum
modum
habet
&
Redemptio
ista
generis
humani
,
de
quâ
loquimur
,
quod
illam
homines
reprobi
ac
deploratè
impij
non
accipiant
,
neque
defectu
fit
gratiae
Dei
,
neque
justum
est
vt
illa
propter
fili●s
perditionis
,
gloriam
ac
titulum
universalis
Redemptionis
amittat
,
cum
sit
parata
cunctis
,
&
omnes
ad
illam
vocentur
.
Idem
.
Loc.
De
Redemptione
Gen.
Human.
.
Elsewhere
He
saith
,
Christ
dyed
,
not
for
His
Friends
alone
,
but
for
His
Enemies
also
:
NOT
FOR
SOME
MEN
ONELY
,
BVT
FOR
ALL
MEN.
This
is
the
immense
l●titude
[
or
,
compass
]
of
the
Love
of
God
[
](A41481-e187280-b)h
h
Christus
verò
non
pro
amicis
tantùm
,
sed
&
inimicis
:
non
pro
quibusdam
tantum
,
sed
pro
omnibus
mortuus
est
.
Haec
est
immensa
Divinae
Dilectionis
amplitudo
.
Idem
,
in
2
ad
Cor.
5.
14
,
15.
.
I
know
not
how
a
man
can
express
his
sence
for
Universal
Redemption
,
though
he
should
abound
in
it
never
so
much
,
in
word●
more
significant
and
distinct
.
These
Passages
,
with
many
others
like
unto
them
,
have
been
formerly
cited
from
this
Author
.
Peter
Martyr
hath
these
Sayings
:
His
Will
was
(
speaking
of
God
)
that
it
should
be
well
WITH
ALL
MEN
,
and
that
One
onely
should
in
the
mean
time
suffer
[
](A41481-e187360-b)i
i
Voluit
ille
vt
omnes
benè
haberent
,
unus
interim
pati
.
P.
Martyr
.
Loc.
Com.
Class.
2.
c.
17.
§.
19
.
Again
:
It
was
meet
that
for
our
Redemption
some
good
thing
should
be
offered
unto
God
,
which
should
equally
,
or
rather
more
,
please
Him
,
then
all
the
sins
of
the
World
had
displeased
Him
[
](A41481-e187390-b)k
k
Oportebat
vt
ad
nos
redimendos
bonum
aliquod
offeretur
Deo
,
quod
aut
aequè
,
aut
etiam
magis
placere
posset
,
quam
omnia
Mūdi
peccata
displicuissēt
.
Idem
.
Ib.
.
In
another
place
,
He
readily
granteth
,
that
God
,
with
that
Will
,
which
is
called
His
antecedent
Will
,
willeth
that
all
Men
should
be
saved
[
](A41481-e187440-b)l
l
Vnde
si
hanc
Dei
voluntatem
respiciamus
,
illum
facile
dicemus
velle
omnes
salvos
.
Idem
.
Loc.
C●ass
.
3.
c.
1.
sect.
45.
:
which
is
the
express
Notion
and
Sence
,
wherein
we
declared
our
Judgment
in
the
Point
of
Universal
Redemption
by
Christ
[
](A41481-e187480-b)m
m
Cap.
17.
Sect.
1
,
9.
.
Elsewhere
He
produceth
this
Scripture
,
God
will
have
all
Men
to
be
saved
,
to
prove
,
that
God
is
not
the
Author
of
Sin
in
the
World
,
and
upon
this
account
argueth
thus
:
If
God
will
have
Men
saved
,
then
He
useth
good
means
,
and
doth
not
stir
them
up
to
sin
:
for
sin
brings
men
to
destruction
[
](A41481-e187510-b)n
n
Loc.
Com.
Class.
1.
c.
14.
sect.
2.
Si
salvos
vult
,
bonis
mediis
utitur
,
non
incitat
ad
peccandum
.
Peccata
enim
ad
exitiū
deducunt
.
.
If
His
Sence
were
,
that
God
willeth
onely
that
the
Elect
should
be
saved
,
then
,
notwithstanding
this
Argument
,
God
might
be
the
Author
of
all
the
sins
in
the
world
that
are
committed
by
far
the
greatest
part
of
Men
,
viz.
by
all
those
that
are
not
Elected
:
which
(
doubtless
)
was
as
far
from
His
minde
,
as
it
is
from
truth
.
For
if
Gods
Will
that
Men
should
be
saved
,
be
a
Reason
to
prove
,
that
He
inclineth
not
Men
unto
sin
,
the
probatory
force
of
it
in
this
kinde
can
extend
no
further
,
then
to
such
Men
onely
,
whom
He
willeth
should
be
saved
.
Bucer
,
if
there
were
any
agreement
between
his
Judgment
,
and
his
words
,
§.
23.
was
as
full
and
through
for
General
Redemption
as
any
man
.
Whereas
(
saith
He
)
the
World
was
lost
[
or
,
undone
]
by
one
sin
of
Adam
,
the
Grace
of
Christ
did
not
onely
abolish
this
sin
,
and
that
Death
which
it
brought
[
upon
the
World
]
but
likewise
took
away
AN
INFINITE
NVMBER
OF
OTHER
SINS
,
WHICH
WE
THE
REST
OF
MEN
HAVE
ADDED
to
that
first
Sin
[
](A41481-e187640-b)o
o
Cum
enim
ex
uno
Adae
peccato
orbis
perditus
sit
,
gratia
Christi
non
hoc
solum
peccatum
,
et
mortem
,
quam
intulit
,
abolevit
,
sed
simul
infinita
illa
sustulit
peccata
,
quae
reliqui
homines
,
primo
illi
peccato
adjecimus
.
Bucer
.
in
Rom.
5.
16.
.
Afterwards
:
If
we
consider
that
every
particular
man
by
his
Transgressions
increaseth
the
misery
of
Mankinde
,
and
that
whosoever
sinneth
,
doth
no
less
hurt
his
Posterity
,
then
Adam
did
all
Men
;
it
is
a
plain
case
,
that
the
GRACE
OF
CHRIST
HATH
REMOVED
MORE
EVILS
FROM
MEN
,
THEN
THE
SIN
OF
ADAM
BROVGHT
upon
them
▪
For
though
there
be
no
sin
committed
in
all
the
World
,
which
hath
not
its
original
from
that
first
sin
of
Adam
,
yet
all
particular
men
who
sin
,
as
they
sin
voluntarily
and
freely
,
so
do
they
make
an
addition
to
their
own
proper
guilt
and
misery
.
ALL
WHICH
EVILS
since
the
alone
BENEFIT
OF
CHRIST
HATH
TAKEN
AWAY
,
it
must
needs
be
that
it
hath
taken
away
the
sins
of
many
,
and
not
of
one
onely
.
Manifest
therefore
it
is
,
that
more
evils
have
been
removed
by
Christ
,
then
were
brought
in
by
Adam
[
](A41481-e187730-b)p
p
Verùm
si
consideramus
singulos
Mortaliū
,
suis
quoque
transgressionibus
,
malum
generis
humani
auxisse
,
&
non
minùs
,
quicunque
peccant
,
suis
posteris
nocere
,
atque
nocuit
omnibus
Adam
;
in
aeperto
est
,
gratiam
Christi
plura
depulisse
ab
hominibus
mala
,
quàm
Adae
no●a
intulerit
.
Nam
licet
in
Orbe
nihil
peccatum
sit
,
quod
ex
illo
primo
Adae
lapsu
non
trahat
originem
,
tamen
singuli
qui
peccant
,
vt
suâ
quoque
liberâ
voluntate
peccant
,
ita
suum
quoque
adjiciunt
reatum
,
suam
adferunt
perniciem
.
Quae
omnia
Mala
,
cum
beneficium
Christi
solum
sustulit
,
certé
jam
multorum
peccata
sustulit
,
non
unius
Adae
.
Manifestum
est
igitur
plura
per
Christum
Mala
submo●a
esse
,
quàm
Adam
intulerat
.
Idem
.
ad
▪
●om
.
5.
17.
.
And
yet
further
this
Author
saith
:
As
by
the
Fall
of
one
,
Sin
prevailed
over
all
,
so
as
to
make
all
liable
unto
Condemnation
:
so
likewise
the
Righteousness
of
one
so
far
took
place
on
the
behalf
of
ALL
MEN
,
that
ALL
MEN
may
obtain
the
Justification
of
Life
hereby
[
](A41481-e187840-b)q
q
Infert
hîc
Apostolus
,
repetit
,
&
sūmat
,
quae
tribus
praemissis
collationibus
disseruit
:
haec
scilicet
:
Sicut
ex
unius
lapsu
peccatum
in
omnes
invaluit
,
vt
reddiderit
omnes
condemnationi
obnoxios
,
sic
etiam
unius
Justiciam
in
omnes
homines
obtinuisse
,
vt
Justificatio
vitae
omnibus
contingat
.
Idem
.
ad
Rom.
5.
18.
.
He
that
converseth
much
with
the
Writings
of
other
late
Protestant
Authors
(
such
I
mean
to
whom
the
lot
is
fallen
of
being
esteemed
,
orthodox
)
shall
upon
a
little
observation
,
ever
and
anon
finde
them
borrowing
this
Principle
of
their
Adversaries
,
that
Christ
dyed
for
all
Men
,
to
support
and
strengthen
their
buildings
;
being
(
indeed
)
a
Principle
so
necessary
,
that
in
many
cases
men
can
make
no
tolerable
work
without
it
.
I
may
(
I
suppose
)
without
prejudice
or
loss
in
the
least
to
the
cause
we
have
undertaken
,
supersede
the
multiplication
of
Instances
from
other
Authors
,
of
the
same
perswasion
and
repute
,
with
those
last
named
,
whereby
it
would
appear
as
clear
as
the
light
at
Noon-day
,
that
there
are
few
of
them
,
if
any
,
but
that
now
and
then
do
Homage
with
their
Pen
to
that
Great
and
Soveraign
Truth
of
Universal
Attonement
by
Christ
.
I
shall
therefore
conclude
with
some
single
Testimonies
from
several
men
,
leaving
the
Reader
to
pursue
his
satisfaction
concerning
the
rest
,
by
his
own
reading
.
Pareus
,
writing
upon
that
of
the
Apostle
,
That
He
through
the
Grace
of
God
should
taste
of
Death
for
every
man
,
saith
,
that
whereas
He
saith
,
for
every
Man
,
it
respecteth
the
amplification
[
or
,
extent
]
of
the
Death
of
Christ
.
HE
DYED
NOT
FOR
SOME
FEW
:
THE
EFFICACY
[
or
,
vertue
]
OF
IT
APPERTAINS
UNTO
ALL.
Therefore
there
is
Life
prepared
in
the
Death
of
Christ
for
ALL
afflicted
Consciences
[
](A41481-e187970-b)r
r
Quod
dicit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ad
fruc●um
Mortis
Christi
amplificandum
pertinet
.
Non
pro
paucis
aliquibus
mortuus
est
,
sed
ad
omnes
efficacia
ejus
pertinet
.
Omnibus
igitur
afflictis
conscientiis
in
Morte
Christi
Vita
parata
est
,
&c.
Pareus
.
ad
Heb.
2.
9.
.
Gualter
,
preaching
upon
Joh.
3.
16.
and
speaking
of
Christ
,
saith
,
that
He
being
to
name
those
,
whom
God
so
loved
,
doth
not
mention
Abraham
,
Isaac
,
or
Jacob
,
Moses
,
David
,
the
Prophets
,
the
Virgin
Mary
,
the
Apostles
,
or
Holy
Martyrs
,
but
THE
WORLD
,
WHICH
our
Evangelist
affirmeth
to
LIE
WHOLLY
IN
WICKEDNESS
,
and
OF
WHICH
Christ
Himself
more
then
once
affirmeth
the
DEVIL
TO
BE
PRINCE
[
](A41481-e188160-b)s
s
Et
hoc
quidem
clariùs
exprimit
,
quando
eos
nominaturus
,
quos
ita
dilexerit
Deus
,
non
Abrahami
,
aut
Isaaci
,
aut
Jacobi
,
Mosis
,
Davidis
,
Prophetarum
▪
Mariae
Virginis
,
Apostolorum
denique
&
Sanctorum
Martyrum
meminit
,
sed
Mundi
,
quem
totum
in
Malo
jacere
Evangelista
noster
testatur
,
&
cujus
Principem
esse
Diabolum
ipse
Christus
non
uno
loco
affirmat
.
Gualter
.
Hom.
20.
in
Johan
.
.
Hemmingius
in
his
Book
of
Christian
Institution
,
hath
this
saying
(
amongst
many
others
,
of
like
import
,
)
There
is
no
reason
why
any
man
should
think
that
the
Son
[
of
God
]
was
sent
into
the
World
that
He
might
[
or
,
should
]
REDEEM
SOME
CERTAIN
SELECT
PERSONS
out
of
Mankinde
,
but
rather
that
He
should
take
away
THE
SINS
OF
THE
WHOLE
WORLD
[
](A41481-e188280-b)t
t
Neque
est
quod
quisquā
existimet
missum
esse
Filium
in
Mundum
vt
quosdā
selectos
tantum
de
genere
humano
redimeret
,
sed
potius
vt
totius
Mundi
peccata
tolleret
.
Hemming
.
De
Institut.
Christianâ
.
.
Ursine
,
in
his
Catechetical
Explications
,
discourseth
thus
:
As
then
Christ
§.
24.
dyed
for
all
Men
in
respect
of
the
sufficiency
of
His
Ransom
,
in
respect
of
the
efficiency
of
it
onely
for
those
that
beleeve
,
so
also
He
was
willing
to
dye
for
ALL
MEN
IN
COMMON
,
as
to
the
sufficiency
of
His
Merit
,
that
is
,
HIS
WILL
WAS
TO
MERIT
by
His
Death
,
[
and
this
]
most
sufficiently
[
i.
e.
abundantly
]
GRACE
,
RIGHTEOUSNESS
,
LIFE
,
FOR
ALL
MEN
,
because
He
would
have
nothing
wanting
in
Him
,
or
in
His
Merit
,
that
should
render
wicked
men
,
who
perish
,
inexcusable
[
](A41481-e188370-b)u
u
Vt
igitur
est
mortuus
pro
omnibus
sufficientia
sui
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pro
solis
credentibus
efficaciâ
ejusdem
,
sic
etiam
voluit
mori
pro
omnibus
communiter
quoad
sufficientiam
sui
Meriti
;
hoc
est
,
voluit
Morte
suâ
mereri
Gratiaem
,
Justiciam
,
Vitā
,
sufficientissime
pro
omnibus
quia
nihil
voluit
in
se
&
suo
Merito
desiderari
,
vt
omnes
impii
pereuntes
essent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ursin
.
Catech.
Part.
2.
quest.
11.
.
We
formerly
proved
,
that
if
Christ
dyed
sufficiently
for
all
Men
,
that
He
dyed
intentionally
also
for
all
[
](A41481-e188430-b)x
x
Cap.
5.
Sect.
39
,
40
,
&c.
:
upon
which
account
,
amongst
all
our
Opposers
we
found
onely
Piscator
and
Beza
true
to
their
Principles
,
who
as
well
deny
that
Christ
dyed
sufficiently
,
as
efficaciously
,
or
intentionally
,
for
all
Men
[
](A41481-e188470-b)y
y
Cap.
5.
Sect.
44.
.
But
if
Christ
merited
[
i.
e.
purchased
,
or
procured
]
by
His
Death
,
Grace
,
Righteousness
,
Life
,
most
sufficiently
for
all
Men
,
and
this
so
,
or
with
such
an
intent
,
that
nothing
might
be
wanting
in
His
Merit
to
make
those
that
perish
,
inexcusable
,
doubtless
He
merited
as
much
for
those
who
perish
,
as
for
those
that
are
saved
:
and
consequently
dyed
as
efficaciously
for
the
one
,
as
for
the
other
.
For
what
did
he
,
or
could
he
,
merit
more
for
those
who
come
to
be
saved
,
then
Grace
,
Righteousness
,
Life
,
and
this
most
sufficiently
?
Nor
could
He
merit
less
for
those
who
perish
,
to
make
them
inexcusable
,
then
such
a
sufficiency
of
Grace
,
by
the
co-operation
and
assistance
whereof
they
might
have
beleeved
;
as
was
sufficiently
proved
in
the
next
preceding
Chapter
.
Aretius
upon
Vers.
15.
of
the
second
Chapter
to
the
Hebrews
,
willeth
us
to
observe
,
to
whom
the
fruit
[
or
,
benefit
]
of
the
Death
of
Christ
belongeth
,
and
in
what
the
Deliverance
which
the
Apostle
speaks
of
consists
.
This
Deliverance
(
saith
he
)
appertains
unto
all
that
were
subject
unto
bondage
in
this
life
.
Now
we
were
all
thus
subject
:
therefore
THE
DELIVERANCE
APPERTAINS
UNTO
ALL.
The
Deliverance
is
said
to
be
general
,
or
appertaining
unto
all
Men
,
because
IT
APPERTAINS
UNTO
ALL
[
or
,
whole
]
MANKINDE
,
although
all
do
not
acknowledg
the
benefit
,
nor
receive
it
with
a
thankful
minde
.
Thus
it
comes
to
pass
that
the
said
Deliverance
comes
to
be
[
eventually
]
efficacious
in
Beleevers
onely
[
](A41481-e188620-b)z
z
Observa
hîc
primum
ad
quos
spectet
Mortis
Christi
fructus
deinde
in
quibus
consistat
liberatio
illa
.
Spectat
ad
omnes
illa
liberatio
,
quicunque
erant
obnoxij
servituti
i●
hâc
vitâ
.
Eramus
autem
omnes
:
igitur
ad
omnes
spectabat
haec
liberatio
.
Generalis
autem
dicitur
liberatio
,
vel
ad
omnes
pertinens
,
quia
ad
totum
genus
humanum
pertinebat
,
quamvis
non
omnes
illud
beneficiū
agnoscant
,
nec
grato
animo
accipiant
.
Ita
fit
vt
tantum
in
fidelibus
sit
efficax
illa
liberatio
.
Aretius
,
ad
Heb.
2.
.
J.
Fox
(
our
Countryman
)
in
his
Meditations
upon
the
Apocalyps
,
hath
this
Passage
(
amongst
many
others
of
a
concurrent
sence
and
notion
,
)
The
Lord
Christ
then
came
into
the
World
,
being
sent
by
His
Father
.
And
wherefore
was
He
sen●
?
That
He
might
repair
the
losses
which
NATURE
[
he
means
the
Nature
of
Man
]
had
sustained
.
For
the
Lord
seeing
the
miserable
and
lost
condition
of
our
infirmity
,
so
prone
unto
evil
by
an
innate
frailty
,
so
loved
THE
WORLD
,
that
of
His
own
accord
He
bestowed
His
onely
begotten
Son
[
upon
it
]
who
might
relieve
the
frailty
[
thereof
,
]
change
[
or
,
turn
]
Death
,
into
Salvation
,
pacifie
the
Wrath
[
conceived
against
it
]
in
Heaven
[
](A41481-e188750-b)a
a
Venit
ergo
Christus
Dominus
in
Mundū
à
patre
missus
.
Et
cur
missus
?
Vt
damna
Naturae
resarciret
.
Vidēs
siquidē
Dominus
miserā
&
perditā
infirmitatis
nostrae
conditionem
,
innatâ
fragilitate
ad
vitia
proclivē
sic
dilexit
Mundū
,
vt
Filiū
suum
unigenitū
ultrò
imperaret
,
qui
fragilitati
succurreret
,
Mortem
in
Salutem
verteret
,
in
coelo
iram
pacificaret
,
&c.
Foxus
,
in
Apoc.
c.
14.
p.
538.
,
&c.
The
condition
of
the
Elect
,
or
of
Beleevers
,
was
not
miserable
,
or
lost
,
or
how
ever
not
the
condition
of
these
onely
;
Therefore
this
Author
in
saying
that
the
Lord
so
loved
the
World
,
that
He
voluntarily
bestowed
,
&c.
could
not
,
by
the
World
,
mean
such
only
,
Elect
,
or
Beleevers
,
but
the
generality
of
Mankinde
,
the
condition
of
all
which
was
equally
lost
and
miserable
,
and
who
are
frequently
signified
and
expressed
by
the
word
,
World
.
Lavater
,
preaching
with
his
Pen
upon
the
Prophet
Ezekiel
,
teacheh
the
§.
25.
Doctrine
asserted
by
us
in
words
to
this
effect
.
Some
say
,
I
could
willingly
dye
,
but
that
the
greatness
of
my
sins
maketh
me
afraid
of
Death
.
The
Mindes
[
or
,
Consciences
,
of
these
men
]
are
to
be
raised
with
this
Consolation
,
that
we
know
that
God
hath
layd
our
sins
upon
Christ
,
so
that
He
hath
made
satisfaction
upon
the
Cross
for
us
all
[
](A41481-e188910-b)b
b
Nonnulli
dicant
,
equidem
optarē
mori
,
sed
magnitudo
peccatorum
meorum
facit
,
vt
Mortem
refugiam
.
Erigendi
sunt
animi
hâc
consolatione
quòd
scimus
Deum
peccata
nostrae
Christo
imposuisse
,
vt
pro
nobis
omnibus
in
cruce
satisfaceret
.
Lavater
.
in
Ezek.
Homil.
18.
.
To
a
Person
troubled
or
dismayed
with
the
fear
of
Death
through
the
greatness
of
his
sins
,
it
is
a
very
faint
Consolation
,
to
understand
or
consider
,
that
God
hath
layd
the
sins
of
some
few
men
upon
Christ
,
or
that
He
hath
made
satisfaction
for
the
Elect
,
or
for
those
that
beleeve
,
one
main
ground
of
his
trouble
,
or
fear
,
being
,
whether
he
be
of
the
number
either
of
the
one
,
or
the
other
.
Therefore
(
doubtless
)
the
Authors
Sence
in
the
Passage
was
,
that
Christ
hath
made
satisfaction
upon
the
Cross
for
all
Men
without
exception
.
Chamier
,
as
solemnly
engaged
an
Adversary
against
the
Opinion
of
General
Redemption
,
as
any
,
yet
so
far
be
friendeth
the
Truth
at
unawares
,
as
to
say
that
the
Righteousness
of
Christ
is
common
for
the
saving
of
ALL
MEN
unto
Eternal
Life
[
](A41481-e189000-b)c
c
Eadem
ratio
est
Iusticiae
Christi
,
quae
communis
est
omnibus
servandis
in
vitam
aeternam
.
Chamier
.
Panstrat
.
t.
3.
lib.
21.
cap.
21.
Sect.
3.
pag.
914.
.
Mr
Perkins
is
known
to
have
been
very
deeply
also
baptized
into
the
same
spirit
of
opposition
to
us
in
the
present
Controversie
,
yet
I
finde
these
words
cited
from
him
,
(
for
I
have
not
,
I
confess
,
as
yet
found
them
in
the
Tract
it self
,
out
of
which
they
are
cited
,
)
Every
person
in
the
Church
,
by
vertue
of
this
Command
of
God
,
Beleeve
the
Gospel
,
is
bound
to
beleeve
that
He
is
redeemed
by
Christ
,
as
well
Reprobates
,
as
Elect
,
though
in
a
different
consideration
[
](A41481-e189070-b)d
d
Quisque
in
Ecclesia
mundat●
Dei
,
Crede
Evangelio
,
tenetur
creaer●
se
redemptum
esse
per
Christum
,
etiam
Reprobos
perinde
atque
Electos
,
sed
alia
atque
alia
ratione
.
Electus
tenetur
credere
,
&c.
,
&c.
These
words
I
so
much
the
rather
beleeve
are
to
be
found
in
this
Author
(
though
,
as
I
now
said
,
I
have
not
yet
met
with
them
here
)
because
I
finde
the
same
words
in
effect
,
and
not
much
differing
in
form
,
in
other
Writers
,
Partakers
of
the
same
Apprehensions
with
Him
in
the
subject
matter
in
hand
.
For
,
Zanchius
expresseth
himself
to
the
same
Point
thus
:
As
EVERY
ONE
is
commanded
[
by
God
]
to
beleeve
,
and
this
with
a
proper
and
singular
Faith
,
that
Christ
dyed
for
Him
,
and
that
His
sins
are
expiated
by
the
Death
and
Blood
of
Christ
,
that
His
sins
are
pardoned
for
Christs
sake
,
that
He
is
justified
in
[
or
,
by
]
Christ
—
so
He
is
bound
also
to
be
fully
perswaded
[
in
himself
]
that
He
was
long
before
,
as
viz.
before
the
Foundation
of
the
World
,
chosen
in
Christ
,
and
predestinated
to
the
participation
of
these
benefits
[
](A41481-e189180-b)e
e
Ergo
vt
quisque
jubetur
credere
,
idque
propriâ
&
singulari
fide
,
Christum
pro
se
mortuum
esse
,
&
sua
peccata
Christi
Morte
ac
sanguine
expiata
fuisse
,
se
Patri
per
Christum
reconciliatū
esse
;
sibi
peccata
propter
Christum
esse
condonata
,
se
in
Christo
justificatū
&c.
—
ita
etiam
peculiari
fide
tenetur
persuasū
habere
se
ad
horum
beneficiorū
participationē
,
longè
antè
,
hoc
est
,
ante
Mundi
constitutionem
,
fuisse
in
Christo
electū
ac
praedestinatū
,
&c.
Zanch.
de
Natarâ
Dei
.
lib.
5.
cap.
2.
qu.
1.
thesi.
1.
,
&c.
Such
sayings
as
these
from
men
,
who
professedly
stand
declared
in
their
Judgments
for
such
a
Personal
and
Particular
Redemption
,
which
excludeth
the
far
greatest
number
of
men
from
part
or
fellowship
in
it
,
are
unto
me
(
though
no
hard
Interpreter
either
of
mens
words
,
or
actions
)
of
an
Interpretation
of
no
good
accord
with
the
Honor
of
their
Authors
.
Bullinger
,
in
his
Writings
frequently
riseth
up
in
confirmation
of
what
his
fellows
somtimes
affirm
in
the
behalf
of
the
Doctrine
of
our
present
Contest
.
Amongst
other
Passages
of
this
Interest
,
I
read
words
to
this
purpose
:
It
remains
then
as
undubitable
Truth
,
that
the
Lord
Christ
is
a
full
Propitiation
,
Satisfaction
,
Offering
,
and
Sacrifice
for
the
Sins
,
for
the
Punishment
(
I
say
)
and
for
the
fault
[
or
delinquency
]
OF
THE
WHOLE
WORLD
[
](A41481-e189270-b)f
f
Itaque
relinquitur
jā
indubitatum
Christum
Dominum
plenariā
esse
Propitiationē
,
Satisfactionē
,
H●stiāque
&
victimā
pro
p●ccatis
,
pro
poenâ
(
inquā
)
&
pro
culpâ
totius
Mundi
,
&c.
Bullinger
.
De
Justifie
▪
Fidei
.
Ser.
6.
.
J.
Jacobus
Grynaeus
numbereth
him
amongst
his
Orthodoxographers
[
i.
e.
his
orthodox
and
sound
Writers
]
who
reasoned
thus
against
the
Pelagian
Heretiques
,
who
denyed
,
that
Christ
dyed
for
all
Men
:
If
it
were
so
,
how
could
the
Apostle
say
,
that
as
in
Adam
all
dye
,
so
in
Christ
ALL
shall
be
made
alive
?
yea
and
saith
withall
,
that
the
Catholique
Church
utterly
detests
that
Opinion
,
which
denyeth
that
Christ
assumed
the
Nature
of
Man
for
all
Men
,
and
that
He
dyed
for
all
Men
[
](A41481-e189390-b)g
g
Dominum
nostrum
Iesum
Christum
aiūt
humanā
carnem
non
pro
omnium
salute
sumpsisse
▪
nec
pro
omnibus
mortuū
esse
.
Hoc
omnimodis
catholica
detestatur
Ecclesia
.
Nam
si
ita
esset
,
quomodo
Apostolus
diceret
,
Sicut
in
Adam
omnes
moriuntur
,
ita
&
in
Christo
omnes
vivificabuntur
.
Orthodoxographia
.
part.
2.
p.
1503.
.
Dr
Jo:
Davenant
(
an
eminent
Member
of
the
Synod
of
Dort
)
in
stead
of
an
Answer
to
this
Argument
of
his
Adversaries
,
against
Justification
by
the
imputed
Righteousness
of
Christ
,
If
the
Righteousness
of
Christ
,
which
is
the
general
Price
of
the
Redemption
of
all
Men
,
be
imputed
to
us
,
then
we
may
truly
be
called
the
Redeemers
,
or
Saviours
of
the
World
,
replyeth
thus
:
The
Righteousness
of
Christ
then
is
not
imputed
[
for
example
]
unto
Peter
,
as
[
or
,
as
it
is
]
the
general
PRICE
OF
REDEMPTION
FOR
ALL
MEN
,
but
as
the
Price
wherewith
His
Soul
is
redeemed
in
particular
[
](A41481-e189510-b)h
h
Non
igitur
Petro
imputatur
[
Iusticia
Christ
▪
]
vt
generale
pretium
Redēptionis
pro
omnibus
,
sed
vt
pretium
quo
illius
anima
in
particulari
redimitur
,
&c.
Joh.
Davenantius
in
Praelect.
De
Justiciâ
Habit.
p.
331.
.
In
which
words
he
plainly
enough
supposeth
the
said
Righteousness
of
Christ
to
be
a
general
Price
for
the
Redemption
of
all
Men.
Kimedontius
,
a
great
Professor
of
the
way
and
Doctrine
of
Calvin
in
the
present
Controversies
,
yet
complains
of
those
,
as
injurious
to
him
and
his
party
,
and
no
better
then
false
Witnesses
,
who
clamor
against
them
,
as
if
they
denyed
that
Christ
dyed
for
ALL
MEN
,
and
was
not
the
Propitiation
for
the
Sins
of
the
whole
WORLD
[
](A41481-e189610-b)i
i
Injuriam
nobis
faciūt
,
et
falsi
testes
reperiuntur
,
qui
nos
clamitant
negare
,
Christum
esse
mortuum
pro
omnibus
,
&
Propitiationem
esse
pro
peccatis
totius
Mundi
.
Kimedont
.
Synops.
De
Redempt.
.
Because
I
would
not
over-charge
the
Readers
Patience
above
measure
,
I
§.
26.
shall
omit
the
Catechisms
and
Confessions
of
many
Reformed
Churches
,
as
of
the
Palatinate
,
Bern
,
Basil
,
Tigurum
,
Schaffhusen
,
with
divers
others
,
in
which
there
are
very
plain
and
pregnant
Assertions
of
the
Doctrine
of
Universal
Attonement
by
Christ
:
and
shall
conclude
the
Demonstration
of
what
we
lately
observed
(
viz.
that
the
Doctrine
of
General
Redemption
is
a
Principle
,
or
Notion
,
of
that
soveraign
use
and
necessity
,
that
the
professed
Enemies
thereof
cannot
forbear
it
,
or
make
any
rational
earnings
in
many
their
Theological
Discourses
without
it
)
with
a
Passage
or
Testimony
from
no
fewer
then
fifty
two
Ministers
of
the
City
of
London
(
and
these
,
non
de
Plebe
virum
)
which
I
finde
in
a
small
Pamphlet
lately
subscribed
and
published
by
them
,
and
that
for
this
very
end
(
as
themselves
profess
)
to
give
Testimony
against
Errors
and
Heresies
.
In
this
their
Testimony
,
bewailing
the
prevailing
of
Errors
and
Heresies
(
so
by
them
called
)
they
bemoan
the
case
of
many
of
those
,
whom
yet
otherwhile
they
judg
the
happiest
men
in
the
World
,
(
those
I
mean
,
for
whom
Christ
dyed
)
thus
:
Thousands
and
ten
thousands
of
poor
Souls
,
which
Christ
hath
ransomed
with
His
Blood
,
shall
hereby
be
betrayed
,
seduced
,
and
endangered
to
be
undone
to
all
Eternity
[
](A41481-e189750-b)k
k
A
Testimony
to
the
Truth
of
Jesus
Christ
,
&c.
subscribed
by
52
London
Ministers
,
page
32.
.
No
sence
,
rationality
,
or
truth
can
be
made
of
this
Saying
,
but
by
the
mediation
of
this
Hypothesis
or
ground
;
viz.
that
such
Persons
,
who
have
been
ransomed
with
the
Blood
of
Christ
,
may
be
undone
(
i.
e.
perish
)
for
ever
.
For
whatsoever
men
may
be
brought
into
danger
of
suffering
,
doubtless
there
is
a
possibility
(
at
least
)
that
they
may
suffer
(
as
we
have
reasoned
the
case
further
elsewhere
[
](A41481-e189840-b)l
l
Remedy
of
Unreasonableness
,
p.
13
,
14
,
)
where
also
we
put
to
rebuke
that
Distinction
,
of
a
Possibility
in
respect
of
Second
Causes
,
and
in
respect
of
the
first
Cause
,
or
Decree
of
God
;
evincing
from
express
grounds
of
Scripture
,
truth
in
this
Assertion
,
That
there
is
not
the
least
danger
of
suffering
inconvenience
by
any
such
means
,
or
causes
,
how
likely
or
threatening
soever
,
in
themselves
simply
considered
,
to
bring
the
inconvenience
upon
us
,
which
we
know
to
be
throughly
mated
and
over-ballanced
by
means
and
causes
of
a
contrary
tendency
and
import
.
I
here
add
,
that
should
the
meaning
of
the
Authors
of
the
said
Passage
be
,
that
those
rans●med
with
the
Blood
of
Christ
,
are
endangered
,
in
respect
of
second
Causes
,
or
means
,
onely
,
but
are
in
the
mean
time
perfectly
secured
by
God
,
or
His
Decree
,
from
suffering
the
danger
,
there
had
been
no
such
cause
of
taking
up
that
most
solemn
and
pathetique
Lamentation
over
them
,
which
they
do
,
but
rather
of
rejoycing
on
their
behalf
,
that
being
so
ransomed
,
they
are
in
no
danger
,
or
possibility
,
through
any
betraying
,
or
seduction
by
any
Error
,
or
Heresie
,
whatsoever
,
of
losing
that
grace
or
blessing
of
Salvation
,
which
was
purchased
by
the
Blood
of
Christ
for
them
.
I
shall
not
(
I
trust
)
need
here
to
re-inculcate
that
,
which
hath
been
,
and
§.
27.
this
more
then
once
,
so
plainly
expressed
formerly
,
viz.
that
my
intent
in
citing
Calvin
,
with
those
other
late
Protestant
Writers
which
we
have
subjoyned
in
the
same
suffrage
of
Doctrine
unto
Him
,
in
favor
of
the
Doctrine
of
General
Redemption
,
is
not
to
perswade
the
Reader
,
that
the
habitual
or
standing
Judgment
,
either
of
Him
,
or
of
the
greater
part
of
the
rest
,
was
whole
and
entire
for
the
said
Doctrine
,
or
stood
in
any
great
propension
hereunto
(
though
this
I
verily
beleeve
concerning
sundry
of
them
)
much
less
to
imply
,
that
they
never
,
in
other
places
of
their
Writings
,
declared
themselves
against
it
;
but
onely
to
shew
,
1.
That
the
truth
of
this
Doctrine
is
so
neer
at
hand
;
and
,
2.
That
the
influence
of
it
is
so
benign
and
accommodatious
unto
many
other
Truths
and
Doctrines
in
Christian
Religion
,
that
it
is
an
hard
matter
for
those
that
deal
much
in
these
affairs
,
not
to
assume
and
assert
it
ever
and
anon
,
and
to
speak
and
argue
many
things
upon
the
account
of
the
Authority
of
it
;
yea
though
extrà
casum
necessitatis
on
the
one
hand
,
and
incogitantiae
on
the
other
hand
,
they
are
wont
to
behold
it
,
as
God
doth
proud
men
,
afar
off
.
Let
us
draw
up
the
Sum
total
of
the
Chapter
,
in
a
very
few
words
,
and
so
end
it
.
First
we
have
seen
the
roots
of
that
Doctrine
held
forth
in
our
present
Discourse
,
throughly
watered
with
the
fairest
streams
of
the
Judgment
,
Learning
,
Approbation
,
and
Authority
of
the
Primitive
Times
.
Secondly
,
concerning
Times
of
a
later
date
,
we
have
found
that
the
Judgment
and
Faith
of
that
party
of
Protestant
Churches
and
Writers
,
which
is
known
by
the
Name
of
Lutheran
,
do
more
generally
,
if
not
universally
,
accord
with
the
same
Doctrine
.
Thirdly
,
and
lastly
,
that
the
other
party
of
these
Churches
and
Writers
,
viz.
those
,
who
incline
more
to
the
Sence
and
Judgment
of
Calvin
in
matters
of
Christian
concernment
,
together
with
Calvin
himself
,
doth
very
frequently
attest
the
same
Doctrine
,
yea
and
cannot
well
want
the
service
and
assistance
of
it
in
the
managing
and
carrying
on
many
of
their
affairs
.
The
result
of
all
is
,
that
no
considering
,
or
conscientious
Person
whatsoever
,
hath
the
least
occasion
to
decline
,
or
keep
aloof
off
in
Judgment
from
the
said
Doctrine
,
for
want
of
company
,
so
great
a
number
(
as
we
have
seen
)
of
the
best
and
most
desirable
(
for
Companions
in
the
way
of
Faith
)
of
those
,
that
have
dwelt
with
flesh
and
blood
,
since
the
Apostles
days
,
having
given
the
right
hand
of
fellowship
unto
it
in
their
respective
generations
.
CHAP.
XX.
The
Conclusion
:
exhibiting
a
general
Proposal
,
or
Survey
,
of
Matters
intended
for
Consideration
,
Explication
,
and
Debate
,
in
the
second
Part
of
this
Work
.
THough
Christ
the
Lord
reigneth
,
whilest
His
Enemies
are
yet
unsubdued
,
§.
1.
and
not
put
under
His
Feet
,
yet
He
reigneth
not
so
like
unto
himself
,
nor
with
that
peaceableness
,
or
desirableness
of
Government
,
unto
His
Subjects
,
as
He
shall
,
and
will
,
reign
,
(
at
least
in
the
glorious
result
of
His
Mediation
)
when
all
that
,
which
in
any
degree
opposeth
Him
in
His
Government
,
shall
be
wholly
taken
out
of
the
way
,
and
no
Enemy
left
with
any
strength
or
power
to
infest
,
trouble
,
or
cause
the
least
disquietment
or
discontent
in
all
His
Kingdom
.
In
like
manner
,
though
the
Judgment
and
Conscience
of
a
man
may
reign
with
much
contentment
and
satisfaction
,
in
the
holding
and
Profession
of
many
a
Truth
,
by
the
demonstrative
evidence
and
strength
of
such
Arguments
and
Grounds
,
upon
which
He
clearly
seeth
it
built
,
however
He
may
see
it
also
encompassed
and
assaulted
on
every
side
with
such
Objections
and
Difficulties
,
which
are
not
at
present
subdued
under
him
;
yet
can
they
not
be
so
well
apayd
,
so
full
of
Peace
and
Joy
in
this
their
Kingdom
,
as
they
may
,
and
will
,
when
these
Objections
shall
be
made
to
bow
down
before
them
,
and
lick
the
dust
at
their
fee●
,
and
all
Difficulties
be
perfectly
reconciled
with
that
Truth
,
which
they
hold
and
profess
in
this
kinde
.
Upon
this
account
,
having
in
the
Precedure
of
our
Discourse
,
setled
this
Great
Doctrine
,
That
Christ
gave
Himself
a
Ransom
for
all
Men
,
without
exception
,
upon
such
Pillars
of
Scripture
,
Reason
,
and
Authority
,
that
no
man
that
shall
duly
weigh
the
Premisses
,
can
reasonably
question
the
Truth
thereof
;
I
judged
it
necessary
nevertheless
(
God
not
laying
my
Intentions
in
the
dust
by
the
hand
of
Death
,
or
otherwise
)
to
subjoyn
the
Vindication
of
the
said
Doctrine
,
from
all
such
Objections
,
Exceptions
,
or
Encumbrances
,
wherewith
I
finde
it
on
every
side
oppugned
,
and
the
course
of
it
much
obstructed
in
the
Mindes
and
Judgments
of
some
:
that
so
they
who
are
,
or
shall
be
perswaded
of
the
truth
of
it
,
may
sit
with
so
much
the
more
ease
in
their
Judgments
,
and
reign
in
the
happy
Contemplation
and
Enjoyment
of
so
blessed
a
Truth
,
with
so
much
the
more
Peace
and
Joy
.
In
our
intended
Vindication
of
the
said
Doctrine
,
or
second
Part
of
this
§.
2.
Work
,
we
shall
(
God
graciously
continuing
His
assistance
)
perform
these
three
things
.
First
,
We
shall
deliver
those
Texts
,
and
Contexts
of
Scripture
,
which
,
contrary
to
their
mindes
,
and
native
tendencies
and
imports
respectively
,
are
compelled
to
serve
against
the
said
Doctrine
,
these
(
I
say
)
we
shall
(
in
the
first
place
)
deliver
from
this
hard
service
,
by
loosing
the
bands
of
such
Interpretations
,
wherein
they
are
detained
upon
that
account
.
Secondly
,
We
shall
shew
,
how
the
supposed
Iron
and
Steel
of
such
Grounds
,
Arguments
,
and
Reasonings
,
wherewith
the
said
Doctrine
commonly
is
assaulted
,
are
turned
into
stubble
and
rotten
wood
before
it
.
Thirdly
and
lastly
,
We
shall
give
some
general
and
brief
Answer
to
such
Passages
and
Sayings
,
which
are
usually
alledged
and
cited
from
the
Ancient
Writers
,
in
way
of
opposition
to
this
Doctrine
.
Concerning
the
Scriptures
,
which
are
commonly
pressed
to
serve
in
that
warfare
we
speak
of
,
the
truth
is
,
that
(
as
notice
hath
been
formerly
given
)
there
is
none
of
them
can
be
brought
to
speak
any
thing
at
all
(
no
not
in
appearance
)
against
the
Doctrine
we
plead
,
but
onely
by
the
mediation
of
some
deduction
or
inference
raised
and
drawn
from
them
by
the
Reasons
of
Men.
There
is
no
Scripture
that
hath
yet
been
,
or
indeed
can
be
,
produced
,
wherein
it
is
either
affirmed
,
that
Christ
dyed
onely
for
the
Elect
,
onely
for
Beleevers
,
or
the
like
;
or
denyed
,
that
He
dyed
for
all
Men
without
exception
.
The
particular
Places
which
are
commonly
managed
with
greatest
confidence
in
the
Actors
,
and
with
most
applause
in
the
Spectators
,
against
the
said
Doctrine
,
are
these
:
Mat.
20.
28.
The
Son
of
Man
came
not
to
be
ministred
unto
,
but
to
minister
,
and
to
give
His
Life
a
Ransom
for
many
.
Unto
which
several
others
of
like
phrase
and
expression
,
are
wont
to
be
added
,
as
(
viz.
)
Mat.
26.
28.
Rom.
5.
15
,
19.
Heb.
9.
28
,
&c.
From
these
Scriptures
(
with
their
fellows
)
such
an
Argument
as
this
is
levyed
:
He
that
gave
his
Life
a
Ransom
for
many
,
shed
his
Blood
for
many
for
the
Remission
Vid.
Acta
Synodi
Dordrec
.
part.
2.
p.
97.
p.
112
,
&c.
of
sins
,
made
many
righteous
,
&c.
did
not
give
his
Life
a
Ransom
for
all
,
did
not
shed
his
Blood
for
all
for
the
Remission
of
sins
,
&c.
But
Christ
gave
his
Life
a
Ransom
for
many
,
shed
his
Blood
for
many
,
&c.
Ergo.
Joh.
10.
11.
I
am
the
good
Shepherd
:
The
good
Shepherd
giveth
his
Life
for
the
Sheep
:
and
Vers.
15.
I
lay
down
my
life
for
the
sheep
.
To
these
also
other
Vid.
Act.
Syn.
Dordr
.
part
▪
2
p.
101.
Et
Chamier
.
tom.
3.
l.
9.
c.
13.
Sect.
9.
Passages
of
somewhat
a
like
import
are
frequently
joyned
.
As
Eph.
5.
25.
where
Christ
is
said
to
have
loved
his
Church
,
and
to
have
given
himself
for
it
,
&c.
From
such
Premisses
as
these
,
this
Inference
or
Conclusion
is
much
sollicited
:
Ergo
,
Christ
gave
his
Life
for
his
sheep
[
i.
e.
his
Elect
]
onely
:
gave
himself
for
his
Church
onely
,
&c.
Mat.
1.
21.
—
Thou
shalt
call
his
Name
Jesus
:
for
He
shall
save
his
people
from
their
sins
.
This
Text
likewise
is
wont
to
be
seconded
with
some
others
,
Vid.
Acta
Synodi
Dordrec
.
part.
2.
p.
97
as
sembling
with
it
:
as
Acts
10.
43.
—
that
through
his
Name
,
whosoever
beleeveth
in
him
,
shall
receive
Remission
of
sins
.
So
also
Rom.
3.
25.
&
10.
4.
Heb.
5.
9
,
&c.
Upon
these
,
and
such
like
foundations
,
this
Inference
is
built
:
Ergo
,
Christ
came
to
save
his
People
onely
,
Beleevers
onely
,
sanctified
ones
only
,
from
their
sins
.
Joh.
15.
13.
Greater
Love
then
this
hath
no
man
,
that
a
man
lay
down
his
life
for
his
Friend
.
This
I
finde
paralleld
and
strengthened
with
these
words
(
from
the
same
Pen
,
1
Joh.
3.
16.
)
Hereby
perceive
we
the
Love
of
God
,
because
He
Vid.
Collat.
Hag●ens
.
adversus
secundam
the
sin
Remonstrantium
.
p.
133
layd
down
his
life
for
us
.
This
pair
of
Scriptures
afford
unto
some
the
Joy
of
this
Consequence
:
Ergo
,
Christ
did
not
lay
down
his
Life
for
Reprobates
,
or
for
those
that
are
damned
in
Hell
,
because
then
he
should
love
them
with
the
greatest
Love
that
could
be
.
Joh.
17.
9.
I
pray
for
them
:
I
pray
not
for
the
World
.
Upon
this
Basis
,
this
Vid.
Acta
Synodi
Dordrec
.
part
2.
p.
100
&
Chamier
.
Tom.
3.
l.
9
c.
13.
sect.
2
Enthymeme
is
raised
:
Christ
refused
to
pray
for
the
World
[
i.
e.
the
wicked
of
the
World
:
]
Ergo
,
certainly
he
refused
to
dye
for
the
World
.
Rom.
8.
32.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
From
hence
the
Doctrine
of
particular
Redemption
is
countenanced
with
this
Argument
.
Unto
all
those
,
for
whom
God
spared
not
,
but
delivered
up
his
own
Son
for
them
,
he
will
freely
give
all
things
.
But
there
are
many
thousands
in
the
World
unto
whom
God
will
not
give
all
things
.
Ergo
,
for
none
of
these
did
God
deliver
up
his
Son
.
As
to
these
Arguments
and
Deductions
pretending
legitimacy
of
descent
§.
3.
from
the
recited
Scriptures
respectively
,
we
shall
clearly
demonstrate
the
nullity
of
such
their
claim
,
and
prove
,
that
they
have
neither
footing
nor
foundation
in
any
the
Premisses
.
But
,
Secondly
,
Besides
the
recited
Pleas
against
the
Doctrine
of
General
Redemption
,
claiming
such
an
immediate
interest
as
hath
been
represented
,
in
the
Scriptures
,
there
are
many
others
seemingly
confederate
with
some
unquestionable
Principles
and
Grounds
both
of
Reason
,
and
Religion
,
and
bearing
themselves
upon
the
Scriptures
also
,
though
in
somewhat
a
more
remote
way
.
The
most
considerable
,
and
those
insisted
upon
with
greatest
importunity
by
the
Adversaries
of
the
said
Doctrine
,
are
these
following
.
Such
of
them
as
I
finde
in
the
Writings
of
men
of
Worth
and
Name
,
I
shall
set
down
with
their
respective
Authors
,
or
Abettors
,
noted
in
the
Margent
.
If
Christ
by
his
Death
merited
for
us
[
i.
e.
for
those
,
for
whom
He
dyed
]
1
Reason
against
Gen:
Redemption
.
the
Reconciliation
it self
of
our
persons
with
God
,
and
that
Grace
should
actually
and
really
be
communicated
unto
us
(
which
if
he
should
not
have
done
,
he
should
not
have
benefited
those
that
are
his
to
such
a
degree
,
as
Adam
damnified
those
Acta
Synodi
Dordrect
.
part
2.
p.
82
that
are
his
)
then
did
he
not
dye
for
all
men
without
exception
.
But
the
Antecedent
is
true
:
therefore
the
Consequent
also
.
The
Reason
of
the
Consequence
in
the
Proposition
is
,
because
certain
it
is
,
both
from
the
Scriptures
,
and
by
experience
,
that
the
persons
of
all
Men
are
not
truly
reconciled
with
God
:
nor
is
Grace
actually
communicated
unto
them
.
The
Minor
presumeth
of
it self
.
If
Salvation
,
being
the
thing
promised
in
the
New
Covenant
,
be
not
promised
2
Reason
.
but
onely
upon
condition
of
beleeving
,
and
all
men
do
not
,
will
not
,
beleeve
,
then
Acta
Synodi
Dordr
.
part
2
p.
82
certain
it
is
that
Christ
by
his
Death
obtained
not
Salvation
for
all
men
,
but
for
Beleevers
onely
.
But
the
former
of
these
is
true
:
therefore
the
latter
also
.
The
Consequence
in
the
Proposition
is
presumed
to
be
undenyable
.
If
the
Death
of
Christ
procured
Restitution
unto
Life
for
all
Men
,
then
3
Reason
.
were
all
Men
restored
hereunto
,
either
when
Christ
from
Eternity
was
destinated
unto
Death
,
which
must
needs
be
false
,
because
then
no
man
should
be
born
a
child
of
wrath
,
nor
should
original
sin
hurt
any
man
,
in
as
much
as
this
,
according
to
such
an
opinion
,
should
have
been
pardoned
from
Eternity
:
nor
should
Infants
or
others
stand
in
need
of
the
Laver
of
Regeneration
,
which
is
contrary
to
the
assertion
of
Christ
,
Joh.
3.
5.
Or
else
they
were
restored
in
the
Person
of
their
first
Parent
,
Acta
Synodi
Dordr
.
part
2
p.
82
,
83
when
the
Promise
concerning
the
seed
of
the
woman
was
promised
,
which
also
is
false
;
because
our
first
Parents
themselves
were
not
restored
to
an
estate
of
Grace
,
but
by
Faith
in
Christ
;
therefore
neither
their
posterity
,
and
so
not
All
,
whether
▪
Beleevers
,
or
Unbeleevers
:
Or
else
they
were
restored
,
when
Christ
Himself
suffered
Death
upon
the
Cross
:
but
this
also
is
false
.
For
so
none
should
have
been
restored
before
this
moment
of
time
,
which
no
man
h●ldeth
▪
nor
are
all
Men
restored
since
this
time
,
for
without
all
doubt
the
Wrath
of
God
burned
at
the
same
instant
of
time
and
afterwards
,
against
some
of
the
Accusers
,
Condemners
,
Crucifiers
,
and
Mockers
of
Christ
.
If
the
Impetration
,
and
Application
of
the
Benefits
of
Christ
,
be
never
separated
,
§.
4.
4
Reason
.
or
dis-joyned
in
their
subjects
,
then
did
He
not
impetrate
these
Benefits
for
All
Men
(
and
consequently
,
not
dye
for
all
Men
)
because
certain
it
is
,
that
Acta
Synodi
Dordr
.
part
2
p.
87.
vid.
&
p.
94
,
97
,
113
,
&c.
there
is
not
an
Application
of
them
made
unto
all
Men.
But
the
Impetration
and
Application
of
these
Benefits
are
never
separated
the
one
from
the
other
,
in
their
subjects
.
Ergo.
They
for
whom
Christ
by
His
Death
actually
procured
and
obtained
Reconciliation
5
Reason
.
with
God
,
Forgiveness
of
sins
,
Righteousness
,
and
Eternal
Life
,
are
made
Acta
Synodi
Dordr
.
part
2
p.
89
,
113
,
&c.
real
Partakers
of
these
Benefits
.
The
Reason
is
,
because
nothing
can
be
said
to
be
procured
and
obtained
by
Christ
for
any
man
,
which
at
one
time
or
other
he
doth
not
partake
and
enjoy
.
But
Unbeleevers
who
perish
eternally
,
never
come
to
be
Partakers
of
these
Benefits
,
Reconciliation
with
God
,
Forgiveness
of
sins
,
&c.
Ergo.
They
who
by
the
Death
of
Christ
are
reconciled
unto
God
,
are
saved
by
His
6
Reason
.
Life
.
This
Proposition
beareth
it self
upon
the
Authority
of
Rom.
5.
10.
But
Acta
Synodi
Dordr
.
part
2
p.
89
,
90
not
All
Men
,
but
onely
the
Elect
and
Beleevers
are
saved
by
the
Life
of
Christ
.
Ergo.
They
unto
whom
Christ
was
not
ordained
or
given
for
a
Mediator
,
He
7
Reason
.
did
not
reconcile
unto
His
Father
by
His
Death
,
nor
purchase
Remission
of
Acta
Synodi
Dordr
.
part
2
p.
90
sins
,
or
Eternal
Life
for
them
.
But
Christ
was
not
ordained
or
given
for
a
Mediator
unto
Reprobates
persevering
in
Unbelief
,
&c.
Ergo.
The
Assumption
presumeth
to
lean
on
the
brest
of
Rom.
8.
32.
(
a
place
already
specified
upon
a
like
account
.
)
If
Reconciliation
with
God
,
Remission
of
Sins
,
and
Eternal
Life
,
be
8
Reason
.
obtained
for
all
Men
without
exception
by
the
Suffe●ings
and
Death
of
Christ
,
then
it
will
follow
that
all
those
,
who
have
not
by
actual
Incredulity
Acta
Synodi
Dordr
.
part
2
p.
90
rejected
the
Merits
of
Christ
,
remain
truly
reconciled
unto
God
,
have
their
sins
remitted
,
and
shall
be
eternally
saved
.
But
this
Consequent
is
absurd
:
Therefore
the
Antecedent
also
.
If
Christ
by
His
Death
made
Satisfaction
for
all
Men
,
then
might
all
9
Reason
.
Men
,
upon
the
performance
of
the
Condition
of
the
New
Covenant
,
be
saved
;
and
again
,
upon
an
universal
non-performance
of
this
Condition
,
all
Acta
Synodi
Dordr
.
part
2
p.
9●
.
(
ex
p●●te
.
)
Men
might
be
damned
.
But
as
well
the
one
,
as
the
other
,
of
these
,
are
,
and
were
impossible
.
Ergo.
The
Reason
of
the
Consequence
(
as
to
the
first
branch
of
it
)
is
,
because
satisfaction
being
made
for
any
mans
sins
,
there
remains
nothing
further
necessary
to
his
actual
discharge
,
or
Salvation
,
but
onely
the
performance
of
the
Condition
,
upon
which
the
application
of
the
said
Satisfaction
is
suspended
.
The
Reason
of
the
latter
branch
of
the
Consequence
,
is
,
because
if
Satisfaction
was
made
by
Christ
upon
none
other
terms
for
some
,
then
it
was
for
all
,
it
clearly
follows
,
that
in
case
there
be
a
possibility
of
a
non-application
of
it
unto
some
,
there
is
a
like
possibility
unto
all
:
and
consequently
,
a
possibility
of
the
Non-salvation
,
or
,
of
the
Damnation
,
of
all
.
The
Minor
stands
(
it
seems
)
upon
this
bottom
;
that
those
,
whom
God
the
Father
hath
given
unto
Christ
to
be
redeemed
and
saved
by
Him
,
of
necessity
must
,
and
shall
,
be
redeemed
and
saved
by
Him
:
and
those
whom
He
hath
not
given
unto
Him
upon
such
an
account
(
which
are
far
the
greater
part
of
men
)
must
by
a
like
necessity
,
perish
,
or
be
damned
,
as
not
being
redeemed
by
Him
,
nor
given
unto
Him
to
be
saved
.
If
the
Will
and
Intention
of
the
Father
,
the
Obedience
and
Oblation
10
Reason
.
of
the
Son
,
and
the
saving
Operation
of
the
Holy
Ghost
,
or
Effectualness
of
Calling
,
or
Sanctification
,
be
of
one
and
the
same
compass
,
or
extent
,
then
did
not
Christ
dye
for
all
men
:
But
all
the
three
Particulars
Acta
Synodi
Dordt
.
part
2
p.
94
mentioned
are
of
one
and
the
same
compass
,
or
commensurable
.
Ergo.
The
Reason
of
the
Consequence
is
evident
:
viz.
because
the
saving
operation
of
the
Holy
Ghost
,
or
effectualness
of
calling
,
are
not
extended
unto
all
Men.
The
Minor
builds
upon
this
Sorites
:
The
Father
gives
only
his
Elect
,
whom
alone
He
loves
,
to
be
redeemed
by
His
Son
:
The
Son
onely
redeems
those
that
are
thus
given
unto
Him
,
as
being
those
whom
alone
He
loves
:
The
Holy
Ghost
,
being
the
Love
of
the
Father
and
the
Son
,
sanctifies
onely
the
Elect
of
the
Father
,
and
the
Redeemed
of
the
Son
.
If
no
man
wittingly
and
knowingly
payeth
a
price
of
Redemption
for
a
Captive
,
§.
5.
which
he
certainly
knoweth
this
miserable
man
will
never
be
the
better
for
,
then
11
Reason
.
Christ
dyed
not
for
all
Men.
But
no
man
wittingly
and
knowingly
payeth
Acta
Synodi
Dordr
.
part
2
p.
94
such
a
price
upon
such
terms
.
Ergo.
The
Reason
of
the
Sequel
in
the
Major
Proposition
,
is
,
because
Christ
knew
cer●ainly
that
the
greatest
part
of
men
would
never
receive
any
benefit
by
His
De●●h
:
and
upon
this
account
it
is
altogether
irrational
to
suppose
that
He
dyed
for
them
.
If
Christ
dyed
for
all
Men
without
exception
,
then
now
in
Heaven
He
12
Reason
.
intercedeth
for
all
Men
without
exception
.
But
He
intercedeth
not
for
all
Men.
Ergo.
This
latter
Proposition
fears
no
contradiction
,
and
therefore
Acta
Synodi
Dordr
.
part
2
p.
100.
Collat.
Hagiens
.
p.
132
stands
by
its
own
strength
.
The
Reason
of
the
Major
seems
to
be
,
because
it
is
unreasonable
to
conceive
,
that
Christ
should
do
the
greater
and
more
difficult
thing
,
as
viz.
dye
,
for
those
,
for
whom
He
is
unwilling
to
do
the
less
,
viz.
intercede
.
If
God
intends
and
derees
the
Salvation
of
all
Men
by
the
Death
of
13
Reason
.
Christ
,
then
it
must
needs
follow
,
either
that
all
Men
are
saved
,
or
that
God
Acta
Synodi
Dordr
.
part
2
p.
119
his
Intentions
and
Decrees
become
frustrate
,
and
attain
not
their
end
.
But
neither
of
these
are
true
:
for
,
1.
Certain
it
is
that
all
Men
are
not
saved
.
2.
As
certain
it
is
,
that
Gods
Intentions
and
Decrees
never
miscarry
,
or
fall
short
of
their
ends
:
and
to
affirm
this
,
is
absurd
,
yea
blasphemous
.
Ergo.
If
Christ
,
by
the
Counsel
,
Intention
and
Decree
of
the
Father
dyed
14
Reason
.
for
all
Men
,
it
will
follow
that
there
is
neither
an
Election
of
any
certain
Persons
,
nor
a
Reprobation
of
any
.
But
there
is
both
an
Election
of
some
Acta
Synodi
Dordr
.
part
2
p.
119
certain
Persons
,
and
a
Reprobation
of
some
others
.
Ergo.
The
Reason
of
the
Major
(
because
I
finde
it
not
expressed
)
seems
to
be
,
because
it
is
contrary
to
Reason
that
God
should
intend
or
decree
to
give
His
Son
to
dye
for
those
,
whom
He
decreed
to
Reprobate
[
i.
e.
to
leave
in
the
hand
of
everlasting
Perdition
without
all
possibility
of
being
saved
]
from
Eternity
.
And
if
there
be
no
Reprobation
,
there
can
be
no
Election
,
in
as
much
as
these
do
mutu●
sese
ponere
,
&
auferre
.
The
Minor
stands
upon
the
Authority
of
the
common
Interpretations
of
such
Scriptures
,
which
are
commonly
insisted
on
to
prove
such
an
Election
,
and
consequently
,
a
Reprobation
corresponding
with
it
.
All
which
Scriptures
,
at
least
all
such
of
them
which
colour
best
with
such
an
Election
,
we
shall
(
God
willing
)
fairly
examine
upon
the
Point
.
If
Christ
according
to
the
Intention
and
Counsel
of
the
Father
,
hath
15
Reason
.
suffered
Death
for
all
Men
,
then
God
should
stand
equally
,
or
indifferently
affected
towards
all
Men
,
yea
and
saving
Grace
should
be
universal
.
But
Acta
Synodi
Dordr
.
part
2
p.
119
God
doth
not
stand
equally
affected
towards
All
Men
,
nor
is
saving
Grace
universal
.
Ergo.
The
Consequence
is
supposed
authentique
without
Proof
.
The
Minor
is
argued
,
1.
From
the
gratuitous
Election
of
some
.
2.
From
the
like
gratuitous
Vocation
of
some
,
as
of
the
Israelites
,
Deut.
4.
7.
Psal.
76.
1.
147.
20.
3.
From
the
Covenant
made
with
Abraham
,
and
not
with
others
.
4.
From
the
Mystery
of
the
Calling
of
the
Gentiles
.
5.
(
And
lastly
)
From
that
special
Favor
,
Love
,
and
Grace
,
wherewith
God
prosecuteth
His
Elect.
§.
6.
If
Christ
dyed
for
all
Men
,
and
all
Men
be
not
saved
,
then
is
God
not
16
Reason
.
Omnipotent
.
But
certain
it
is
,
1.
That
all
Men
are
not
saved
,
and
,
2.
That
God
is
Omnipotent
.
Ergo.
The
Minor
needs
no
Proof
,
as
to
either
part
of
Acta
Synodi
Dordr
.
part
2
p.
120
it
.
The
Reason
of
the
Consequence
(
in
the
Major
)
is
,
because
if
Christ
should
dye
for
all
Men
,
it
would
follow
that
God
should
be
willing
that
such
a
benefit
should
be
impetrated
or
procured
for
men
,
which
He
could
not
apply
unto
them
.
If
Christ
dyed
for
all
Men
,
and
all
Men
come
not
to
be
saved
,
then
is
the
17
Reason
.
Wisdom
of
God
defective
or
imperfect
.
But
certain
it
is
,
1.
That
all
Men
are
not
saved
;
2.
That
the
Wisdom
of
God
is
not
at
all
defective
,
but
absolutely
Acta
Synodi
Dordr
.
part
2
p.
120
perfect
.
Ergo
▪
Christ
dyed
not
for
all
Men.
The
Minor
here
also
is
presumed
(
as
well
it
may
.
)
The
Consequence
stands
upon
this
supposition
;
That
to
fall
short
in
compassing
,
what
a
man
intends
,
argues
a
deficiency
in
point
of
wisdom
.
If
Christ
should
dye
and
make
Satisfaction
for
all
Men
,
and
yet
all
Men
18
Reason
.
not
be
saved
,
God
should
be
unjust
,
as
viz.
in
receiving
a
full
Satisfaction
Acta
Synodi
Dordr
.
part
2
p.
120
for
men
,
and
yet
refusing
to
receive
them
into
favor
,
or
to
forgive
them
.
But
certain
it
is
,
1.
That
all
Men
are
not
saved
:
and
,
2.
That
God
is
not
unjust
.
Ergo
,
Christ
dyed
not
for
all
Men.
If
Christ
dyed
for
all
Men
,
and
all
Men
not
come
to
be
saved
,
then
doth
19
Reason
.
that
great
Love
,
out
of
which
God
gave
his
Son
unto
Men
,
vanish
into
an
unprofitableness
,
or
unusefulness
,
in
respect
of
men
.
For
to
what
purpose
,
or
of
what
use
is
the
Love
of
God
in
the
gift
of
His
Son
unto
men
,
if
He
Acta
Synodi
Dordr
.
part
2
p.
120
doth
not
withall
give
them
Faith
in
His
Son
?
But
certain
it
is
,
1.
That
all
Men
come
not
to
be
saved
;
and
,
2.
That
the
great
Love
of
God
in
the
gift
of
his
Son
doth
not
vanish
in
unprofitableness
.
Ergo.
A
like
Argument
is
fram'd
upon
the
account
of
the
great
Love
of
the
Son
Himself
towards
those
for
whom
He
dyed
.
Christ
(
saith
the
Argument
)
so
loved
us
,
that
whilest
we
were
Enemies
He
dyed
for
us
.
Is
it
now
credible
that
He
should
not
apply
a
benefit
merited
,
or
procured
with
so
much
sweat
,
and
with
such
precious
Blood
,
unto
those
for
whom
He
merited
it
?
These
Arguments
(
with
some
Texts
of
Scripture
,
not
here
mentioned
,
cited
to
prove
some
of
the
Particulars
,
together
with
some
few
Sayings
from
the
Fathers
,
both
which
we
intend
to
take
and
give
knowledg
of
,
upon
occasion
)
were
(
in
a
manner
)
the
whole
strength
,
wherein
the
Synod
of
Dort
so
much
magnified
themselves
against
their
Adversaries
,
the
Remonstrants
,
in
the
traverse
of
the
second
Head
of
Matters
Controversal
between
them
,
which
concerned
the
Intentions
of
God
in
,
and
about
the
Death
of
Christ
,
as
far
as
I
am
able
to
observe
from
the
Records
of
this
Synod
.
Concerning
which
Arguments
,
I
shall
say
no
more
at
present
,
but
onely
these
two
things
:
1.
That
though
they
be
somewhat
numerous
,
yet
there
is
none
of
them
but
lieth
very
opportune
and
fair
for
Answer
:
and
,
2.
That
some
of
them
(
if
not
the
greater
part
)
stand
bent
against
such
an
Opinion
,
which
(
I
beleeve
)
their
Antagonists
did
not
hold
:
certain
I
am
,
they
do
not
oppugn
that
Doctrine
of
Redemption
,
which
is
maintained
in
this
Book
.
Nevertheless
because
they
may
possibly
be
conceived
by
some
(
less
considerate
)
to
rise
up
with
much
strength
against
it
,
we
shall
take
them
into
consideration
respectively
in
their
places
.
I
will
not
say
that
there
have
been
sufficient
grounds
layd
(
yea
and
sufficiently
proved
)
in
the
Premisses
of
our
present
Discourse
,
whereon
to
frame
satisfactory
Answers
even
to
those
that
are
counted
Pillars
amongst
them
;
but
shall
leave
the
consideration
hereof
to
the
intelligent
and
unpartial
Reader
,
and
to
the
Disquisitions
about
them
intended
in
the
second
Part
of
this
Work
.
I
do
not
meet
with
any
thing
of
moment
in
any
other
Author
to
infringe
§.
7.
the
credit
of
the
Doctrine
of
General
Redemption
,
which
doth
not
make
one
spirit
with
one
or
other
of
the
Arguments
levyed
(
as
we
have
heard
)
by
the
said
Synod
.
This
which
I
shall
presently
recite
from
the
Collocutors
of
the
Contra-Remonstrancy
at
the
Conference
at
the
Hague
,
Ann.
1613.
is
but
the
same
(
in
effect
)
with
the
first
and
fifth
of
those
used
by
the
Synod
.
For
whom
soever
Christ
dyed
,
and
obtained
Remission
of
sins
,
and
Reconciliation
with
God
,
for
these
also
He
obtained
by
his
Death
Deliverance
from
the
bondage
of
sin
,
and
the
spirit
of
Regeneration
for
Newness
of
life
:
But
Christ
did
not
obtain
Deliverance
from
the
bondage
of
sin
,
or
the
spirit
of
Regeneration
,
for
all
Men.
Ergo.
If
any
man
conceives
there
is
somewhat
more
in
this
Argument
of
the
said
Collocutors
,
which
I
shall
next
transcribe
,
then
in
any
of
the
former
,
I
am
content
that
it
shall
stand
,
as
additional
unto
them
.
I
finde
it
in
this
form
:
All
they
for
whom
Christ
dyed
,
can
freely
say
,
Who
is
he
that
condemneth
?
20
Reason
.
It
is
Christ
that
dyed
for
us
:
Rom.
8.
34.
But
they
are
onely
Beleevers
,
and
the
Elect
,
that
can
speak
thus
:
Vers.
33.
not
Unbeleevers
,
Mark
16.
16.
Ergo.
The
Minor
is
further
strengthened
by
this
consideration
:
The
Consolation
,
raised
from
the
consideration
of
the
Death
of
Christ
,
which
the
Apostle
here
[
Rom.
8.
32
,
33
,
&c.
]
administreth
unto
the
Saints
,
or
Beleevers
,
would
have
little
solidity
or
worth
in
it
,
in
case
Reprobates
and
Unbeleevers
could
as
truly
say
,
that
Christ
dyed
for
them
also
.
This
Argument
likewise
from
the
same
Authors
,
is
vertually
contained
in
that
already
mentioned
in
the
fifteenth
place
.
Yet
let
it
have
the
Honor
of
an
Argument
by
it self
.
If
Reconciliation
with
God
and
Remission
of
sins
be
obtained
for
all
and
21
Reason
.
every
man
,
none
excepted
,
then
should
[
or
,
ought
]
the
Word
of
this
Reconciliation
[
i.
e.
the
Gospel
]
be
preached
[
or
,
declared
]
and
this
continually
,
to
all
and
every
man
.
But
the
Word
of
Reconciliation
is
not
thus
preached
to
all
and
every
man
.
Ergo.
The
Reason
of
the
Consequence
,
is
,
because
they
,
for
whom
Reconciliation
is
obtained
,
not
being
capable
of
enjoying
it
but
by
Faith
,
and
Faith
not
being
to
be
obtained
but
by
hearing
[
the
Word
of
this
their
Reconciliation
,
]
it
seems
contrary
to
all
Reason
that
they
should
be
deprived
of
the
means
of
beleeving
.
The
learned
Chamier
advanceth
this
Argument
against
us
(
the
strength
22
Reason
.
Chamier
.
Panstrat
.
●om
3.
lib.
9.
c.
13.
Sect.
19
whereof
the
observant
Reader
will
finde
lodged
in
the
nineteenth
Reason
already
propounded
.
)
To
all
those
,
for
whom
Christ
truly
dyed
,
the
Death
of
Christ
is
profitable
.
But
this
Death
of
his
is
not
profitable
unto
all
Men.
Ergo.
The
Major
he
proves
,
1.
From
the
proper
import
of
the
Particle
,
for
,
which
(
saith
he
)
always
notes
some
benefit
accruing
to
him
,
for
whom
any
thing
is
said
to
be
done
.
2.
From
the
state
of
the
Controversie
.
3.
(
And
lastly
)
From
the
Scriptures
,
as
where
it
is
said
,
He
gave
himself
for
us
,
that
he
might
redeem
us
,
&c.
Tit.
2.
So
again
from
Matt.
26.
28.
Rom.
5.
8
,
9.
The
Minor
he
proveth
,
1.
From
the
Concession
or
his
Adversaries
themselves
(
the
Papists
)
concerning
Infants
,
who
dye
unbaptized
:
all
which
they
exclude
from
Salvation
,
and
consequently
from
all
benefit
by
the
Death
of
Christ
.
2.
From
the
Concession
(
almost
)
of
all
,
concerning
persons
of
years
of
Matury
;
viz.
that
very
many
of
these
perish
everlastingly
,
and
so
never
come
to
receive
any
benefit
by
the
Death
of
Christ
.
In
the
same
place
the
same
Author
subjoyneth
this
Argument
(
the
same
in
23
Reason
.
substance
with
the
former
;
)
If
Christ
dyed
for
all
Men
,
then
all
Men
are
saved
[
or
,
shall
be
saved
.
]
But
this
is
not
so
.
Ergo.
The
Minor
,
which
needs
no
proof
,
he
proves
from
Joh.
3.
36.
Rom.
2.
8.
For
the
Consequence
in
the
Major
Proposition
,
he
cites
the
Apostles
Discourse
,
Rom.
5.
8
,
9
,
10.
under
the
Notion
of
an
express
Probation
of
it
.
But
God
commendeth
his
love
towards
us
,
&c.
The
Scriptures
and
Arguments
now
propounded
,
are
the
effect
and
substance
§.
8.
of
all
that
I
can
readily
finde
(
or
call
to
minde
)
pleaded
and
argued
against
the
Doctrine
of
General
Redemption
,
as
it
hath
been
stated
,
and
asserted
in
our
present
Discourse
,
excepting
onely
some
quotations
from
the
Fathers
.
If
any
thing
of
moment
upon
the
same
account
shall
further
occur
,
or
be
offered
unto
me
,
either
before
,
or
under
my
examination
of
these
,
I
shall
not
conceal
it
:
but
shall
,
as
in
the
presence
of
God
,
and
without
the
least
touch
or
tincture
of
prejudice
or
partiality
,
acknowledg
strength
in
any
thing
,
where
I
apprehend
strength
,
and
shew
all
submissive
reverence
to
that
which
is
above
me
.
Yea
God
knoweth
,
that
one
Reason
moving
me
to
exhibit
beforehand
,
in
the
close
of
this
first
part
,
a
Particular
of
matters
to
be
handled
in
the
second
,
was
,
that
in
case
any
Friend
of
the
contrary
Doctrine
conceives
that
he
hath
somewhat
more
pregnant
or
convincing
,
on
the
behalf
of
his
Opinion
,
either
from
the
Scriptures
,
or
otherwise
,
then
any
thing
that
I
have
yet
taken
into
consideration
,
or
intend
to
give
satisfaction
unto
,
he
might
have
the
opportunity
of
representing
the
same
,
either
privately
unto
me
,
if
he
please
,
or
otherwise
publiquely
unto
the
World
.
By
occasion
of
the
Objection
or
Argument
mentioned
in
the
fourteenth
place
,
we
shall
,
by
way
of
Digression
,
lanch
forth
into
the
deep
of
the
Great
Question
concerning
Personal
Election
and
Reprobation
:
and
soberly
enquire
,
whether
the
Scriptures
do
any
where
hold
forth
,
or
teach
any
such
Decree
of
Reprobation
in
God
from
Eternity
,
whereby
the
persons
of
such
and
such
men
,
or
of
such
a
determinate
number
of
men
,
before
any
actual
or
voluntary
sin
perpetrated
by
them
,
and
without
any
respect
had
to
such
Perpetrations
,
be
decreed
by
him
,
to
be
left
under
an
unavoydable
necessity
of
perishing
everlastingly
.
Here
also
,
we
intend
tenderly
to
enquire
what
the
Scripture
teacheth
concerning
the
Estate
of
Infants
:
and
more
particularly
,
whether
it
can
be
substantially
proved
from
them
,
that
any
Infant
,
or
Infants
whatsoever
,
dying
before
the
commission
of
Actual
Sin
,
are
adjudged
by
God
unto
Hell
fire
.
In
my
Answer
to
the
Argument
propounded
in
the
fifteenth
place
,
I
shall
take
occasion
(
digression-wise
also
)
to
enquire
into
,
and
discuss
the
Great
Question
about
Universal
Grace
;
viz.
whether
God
vouchsafeth
not
unto
all
Men
without
exception
,
a
sufficiency
of
power
or
means
,
whereby
to
be
saved
.
Within
the
verge
of
this
Debate
we
shall
modestly
enquire
,
whether
God
doth
not
vouchsafe
unto
all
Men
,
the
same
,
or
a
like
sufficiency
(
at
least
in
a
Geometrical
proportion
)
of
means
,
whereby
to
be
saved
.
And
because
,
amongst
other
Scriptures
,
the
nineth
Chapter
of
the
Epistle
§.
9.
to
the
Romans
is
frequently
,
and
this
in
very
many
places
and
passages
of
it
,
brought
upon
the
Stage
of
these
Controversies
and
Disputes
,
and
more
particularly
supposed
to
deliver
impregnable
grounds
for
such
a
personal
Election
and
Reprobation
,
which
we
apprehend
the
Scriptures
generally
,
yea
and
in
this
very
Chapter
,
as
plainly
to
oppose
,
as
many
men
do
confidently
avouch
;
we
therefore
intend
a
particular
and
entire
Explication
of
this
Chapter
by
it self
.
Yea
I
am
under
some
present
inclination
of
thoughts
,
to
engage
upon
this
in
the
first
place
,
and
to
publish
it
by
it self
,
before
I
put
hand
to
the
greater
Work
.
But
in
this
,
I
shall
willingly
be
determined
by
the
advice
of
Friends
.
Concerning
the
Testimonies
of
the
Fathers
usually
produced
in
way
of
discountenance
to
the
avouched
Doctrine
of
this
Discourse
,
I
judg
the
Transcription
of
them
no
ways
necessary
,
until
we
come
to
give
Answers
unto
them
:
and
therefore
shall
not
encumber
the
Readers
Patience
with
them
here
.
Unto
whom
,
in
stead
thereof
,
I
shall
address
my self
in
this
double
Request
:
1.
That
he
will
please
so
far
to
comport
with
his
own
Interest
,
and
mine
,
as
to
strive
by
fervent
and
frequent
Prayer
,
to
interess
God
himself
in
the
Composure
of
the
Work
intended
,
that
through
much
of
his
presence
with
me
in
the
framing
and
enditing
of
it
,
(
if
yet
his
good
pleasure
shall
be
not
to
judg
a
proportion
of
life
and
health
for
the
finishing
of
it
,
too
high
a
dignation
for
me
)
all
my
insufficiency
for
so
great
an
Undertaking
may
be
drowned
,
so
as
not
to
appear
,
in
one
kinde
or
other
,
to
the
loss
or
disadvantage
of
any
man
,
that
shall
please
to
bestow
his
time
in
the
Perusal
of
it
,
or
of
any
part
of
it
:
and
that
I
may
be
enabled
from
on
high
to
bring
forth
the
Truth
in
those
high
Mysteries
,
which
I
shall
be
occasioned
to
search
into
therein
,
out
of
that
thick
Darkness
,
which
at
present
is
spred
by
men
round
about
them
,
into
a
clear
and
perfect
Light
,
that
so
they
may
become
more
savory
,
more
wholesom
,
and
better-prepared
nourishment
for
the
understandings
and
Consciences
of
the
generality
of
men
amongst
us
,
then
they
have
proved
hitherto
.
My
second
Request
to
the
Reader
(
with
which
I
shall
discharge
him
at
the
present
)
is
,
that
he
will
make
such
a
Covenant
with
his
Expectations
and
Desires
as
not
to
look
for
the
publishing
of
the
second
Part
of
this
Work
,
till
after
such
a
time
,
which
may
be
reasonably
judged
competent
for
a
man
of
a
slow
genius
in
writing
on
the
one
hand
,
and
of
(
almost
)
continual
diversions
through
by-employments
on
the
other
hand
,
to
raise
and
finish
such
a
Building
,
as
that
in
Reason
may
be
presumed
to
be
.
FINIS
.
A
Table
of
such
Texts
of
Scripture
,
unto
which
some
Light
(
more
,
or-less
)
is
given
in
the
foregoing
Discourse
(
besides
many
others
occasionally
cited
therein
.
)
Note
.
Because
from
pag.
153
,
to
pag.
168
,
(
inclusively
)
the
Folio's
are
mis-figured
,
that
the
Reader
may
not
suffer
hereby
in
his
use
of
the
ensuing
Tables
,
he
is
desired
to
take
knowledg
,
that
the
Particulars
falling
within
the
compass
of
those
Pages
,
are
directed
unto
by
their
respective
Chapters
and
Sections
,
and
not
by
the
Number
of
their
Pages
,
as
the
rest
are
.
-
GEnes.
1.
3.
And
God
said
,
Let
there
be
Light
.
Page
49
-
1.
6.
—
let
there
be
a
Firmament
.
Ib.
-
1.
9.
—
let
the
waters
under
the
Heavens
be
gathered
,
&c.
Ibid.
-
2.
4.
In
the
day
that
the
Lord
created
Heaven
and
Earth
,
&c.
58
-
6.
6.
And
it
repented
the
Lord
that
he
had
made
man
,
&c.
152
-
39.
9.
How
then
can
I
do
this
great
wickedness
,
and
sin
&c.
261
-
Lev.
25.
10.
And
ye
shall
hallow
the
fiftieth
year
,
&
proclaim
liberty
throughout
all
the
Land
to
all
the
inhabitants
thereof
,
&c.
521
-
25.
13.
In
the
year
of
this
Jubilee
ye
shall
return
every
man
unto
his
possession
.
Ibid.
-
Num.
21.
8.
Make
thee
a
fiery
Serpent
,
and
set
it
upon
a
pole
,
&c.
520
-
Deut.
13.
11.
And
all
Israel
shall
hear
and
fear
,
and
shall
do
no
more
any
such
wickedness
as
this
is
,
among
you
.
20
-
17.
12
,
13.
And
the
man
that
will
do
presumptuously
—
even
that
man
shall
dye
:
and
thou
shalt
put
away
the
evil
from
Israel
.
And
all
the
people
shall
hear
and
fear
,
and
do
no
more
presumptuously
.
216
-
1
Sam.
2.
30.
—
I
said
indeed
that
thy
house
,
and
the
house
of
thy
Father
should
walk
before
me
for
ever
:
But
now
the
Lord
saith
,
Be
it
far
from
me
,
&c.
22
,
&
209
-
13.
13.
—
For
now
would
the
Lord
have
established
thy
Kingdom
for
ever
.
209
-
23.
12
,
13.
Then
said
David
,
will
the
men
of
Keilah
deliver
me
up
into
his
hand
?
will
Saul
come
down
,
as
thy
servant
hath
heard
—
And
the
Lord
said
,
he
will
come
down
—
and
—
they
will
deliver
thee
up
.
9
-
2
King
.
20.
6.
And
I
will
add
unto
thy
days
fifteen
years
.
9
-
1
Chro.
28.
9.
And
thou
Solomon
my
Son
,
know
the
Lord
God
of
thy
Fathers
—
if
thou
seek
him
,
he
will
be
found
of
thee
:
but
if
thou
forsake
him
he
will
cast
thee
off
for
ever
.
351
-
2
Chr.
36.
15
,
16.
And
the
Lord
God
of
their
Fathers
sent
to
them
,
by
his
messengers
,
rising
up
betimes
,
and
sending
,
because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
.
B●t
they
mocked
the
messengers
of
God
,
and
despised
—
until
the
Wrath
of
the
Lord
arose
against
his
people
,
till
there
was
no
remedy
.
88
,
426
-
Job
2.
4.
—
Skin
for
skin
,
yea
all
that
a
man
hath
will
he
give
for
his
life
.
443
-
10.
8
,
9.
Thy
hands
have
made
me
and
fashioned
me
together
round
about
;
yet
thou
dost
destroy
me
.
Remember
,
I
beseech
thee
,
that
thou
hast
made
me
as
the
clay
,
and
wilt
thou
bring
me
into
dust
again
?
72
-
14.
1.
Man
that
is
born
of
a
woman
is
of
few
days
—
9
-
14.
5.
Seeing
his
days
are
determined
,
the
number
of
his
moneths
are
with
thee
:
thou
hast
appointed
his
bounds
that
he
cannot
pass
.
10
-
15.
32
,
33.
His
branch
shall
be
green
—
He
shall
shake
off
his
unripe
grape
as
the
vine
,
and
&c.
8
-
22.
15
,
16.
Hast
thou
marked
the
old
way
which
wicked
men
have
trodden
?
who
were
cut
down
out
of
time
,
whose
foundation
was
overflown
with
a
flood
?
Page
8
-
31.
13
,
14
,
15.
If
I
did
despise
the
cause
of
my
man-servant
,
or
of
my
maid-servant
,
when
they
contended
with
me
,
what
then
shall
I
do
when
God
riseth
up
?
and
when
he
visiteth
,
what
shall
I
answer
?
Did
not
he
that
made
me
in
the
womb
,
make
him
?
and
did
not
one
fashion
us
in
the
womb
?
72
,
73
-
33.
13.
Why
dost
thou
strive
against
him
?
for
he
giveth
not
an
account
of
any
of
his
matters
.
349
-
34.
19.
How
much
less
to
him
that
accepteth
not
the
persons
of
Princes
,
nor
regardeth
the
rich
,
more
then
the
poor
?
For
they
are
all
the
work
of
his
hand
.
73
-
Psal.
1.
3.
He
shall
be
like
a
tree
planted
—
his
leafe
shall
not
wither
,
&c.
257
-
22.
26.
They
that
seek
the
Lord
,
shall
praise
him
.
452
-
34
8.
O
taste
and
see
that
the
Lord
is
good
.
285
-
51.
6.
—
thou
desirest
Truth
in
the
inward
parts
.
742
-
55.
23.
—
bloody
and
deceitful
men
shall
not
live
out
half
their
days
,
&c.
8
-
91.
7.
A
thousand
shall
fall
at
thy
side
,
and
ten
thousand
at
thy
right
hand
:
but
it
shall
not
come
nigh
thee
.
11
-
104.
19.
Thou
hidest
thy
face
,
they
are
troubled
:
thou
takest
away
their
breath
,
they
dye
and
return
to
their
dust
.
3
-
115.
3.
—
He
hath
done
whatsoever
he
pleased
.
50
-
138.
2.
—
For
thou
hast
magnified
thy
Word
above
all
thy
Name
.
482
-
Prov.
14.
15.
The
simple
beleeveth
every
word
,
&c.
412
,
497
-
17.
18.
A
man
voyd
of
understanding
striketh
hands
,
and
becometh
surety
,
&c.
264
-
18.
23.
The
poor
useth
entreaties
,
but
the
rich
answereth
roughly
.
Ibid.
-
19.
2.
—
that
the
Soul
be
without
knowledg
,
it
is
not
good
:
and
he
that
hasteth
with
his
feet
,
sinneth
.
496
-
23.
5.
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
certainly
&c.
446
-
Eccles.
2.
9.
—
also
my
wisdom
remained
with
me
.
351
-
3.
3.
There
is
a
time
to
kill
,
and
a
time
to
heal
:
a
time
&c.
429
-
Isai.
5.
4.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
Wherefore
when
&c.
429
,
473
-
7.
8.
—
Within
threescore
and
five
years
shall
Ephraim
be
broken
,
that
it
be
not
a
people
.
8
-
27.
11.
—
for
it
is
a
people
of
no
understanding
:
therefore
he
that
made
them
,
will
not
have
mercy
on
them
,
and
he
that
formed
them
&c.
71
-
29.
14.
For
the
wisdom
of
their
wise
men
shall
perish
,
and
the
understanding
of
their
prudent
men
shall
be
hid
.
5
-
38.
5.
—
behold
I
will
add
unto
thy
days
fifteen
years
.
9
-
49.
5.
—
though
Israel
be
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
the
Lord
,
and
my
God
shall
be
my
strength
.
215
-
54.
10.
For
the
mountains
shall
depart
,
and
the
hills
be
removed
,
but
my
kindness
shall
not
depart
from
thee
,
neither
shall
the
Covenant
of
my
peace
be
removed
,
&c.
226
,
227
-
59.
2.
But
your
iniquities
have
separated
between
you
,
and
your
God
.
248
-
59.
21.
As
for
me
,
this
is
my
Covenant
with
them
,
saith
the
Lord
,
My
Spirit
that
is
upon
thee
,
and
my
words
,
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
&c.
226
,
227
,
&c.
-
Jer.
7.
16.
Therefore
pray
not
thou
for
this
people
,
neither
lift
up
a
cry
,
neither
make
intercession
to
me
:
for
I
will
not
hear
thee
.
490
-
32.
39
,
40.
And
I
will
give
them
one
heart
,
and
one
way
,
that
they
may
fear
me
for
ever
—
And
I
will
make
an
everlasting
covenant
with
them
,
to
do
them
good
:
but
I
will
my
fear
into
their
hearts
,
that
they
shall
not
depart
from
me
,
&c.
219
,
220
,
&c.
-
Ezek.
11.
17
,
18
,
19
,
&c.
Therefore
say
,
thus
saith
the
Lord
God
,
I
will
even
gather
you
from
the
people
—
And
they
shall
come
thither
,
and
take
away
all
the
detestable
things
thereof
—
And
I
will
give
them
one
heart
,
and
I
will
put
a
new
Spirit
within
you
—
But
as
for
them
,
whose
heart
walketh
after
the
heart
of
their
detestable
things
,
and
their
abominations
,
&c.
220
,
221
,
&c.
-
16.
55.
When
thy
Sisters
,
Sodom
and
her
daughters
,
shall
return
to
their
former
estate
,
and
Samaria
and
her
daughters
—
then
thou
and
thy
daughters
shall
return
to
your
former
estate
.
442
-
18.
5
,
6
,
9.
But
if
a
man
be
just
,
and
do
that
which
is
lawful
and
right
,
and
hath
not
eaten
upon
the
mountains
—
he
is
just
,
he
shall
surely
live
,
saith
the
Lord
God
.
514
-
18.
24
,
25.
But
when
the
righteous
turneth
away
from
his
righteousness
,
and
committeth
iniquity
—
shall
he
live
?
—
yet
ye
say
,
the
way
of
the
Lord
is
not
equal
.
Hear
now
,
O
house
of
Israel
,
is
not
my
way
equal
?
are
not
your
ways
unequal
?
269
,
270
,
&c.
514
-
24.
14.
—
because
I
have
purged
thee
,
and
thou
wast
not
purged
,
thou
shalt
not
be
purged
from
thy
filthiness
any
more
,
&c.
187
,
188
-
33.
12
,
13.
&c.
—
the
righteousness
of
the
righteous
shall
not
deliver
him
in
the
day
of
his
transgression
:
as
for
the
wickedness
of
the
wicked
he
shall
not
fall
thereby
,
in
the
day
that
he
turneth
from
his
wickedness
,
&c.
Again
,
when
I
shall
say
to
the
wicked
,
tho
ushalt
surely
dye
;
if
he
turn
from
his
sin
,
and
do
that
which
is
lawful
and
right
—
none
of
the
sins
that
he
hath
committed
,
shall
be
mentioned
unto
him
,
&c.
514
-
Hos.
2.
19.
20.
And
I
will
betroth
thee
unto
me
for
ever
:
yea
I
will
betroth
thee
in
righteousness
,
and
in
judgment
,
and
in
loving
kindness
,
and
in
mercies
.
I
will
even
betroth
thee
unto
me
in
faithfulness
,
&c.
229
230
-
Mal.
2.
17.
Ye
have
wearyed
the
Lord
with
your
words
:
yet
ye
say
,
wherein
have
we
wearyed
him
?
When
ye
say
,
Every
one
that
doth
evil
,
is
good
in
the
sight
of
the
Lord
,
and
he
delighteth
in
them
:
or
,
Where
is
the
God
of
Judgment
?
335
-
3.
6.
For
I
am
the
Lord
,
I
change
not
.
205
-
Matt.
5.
26.
Verily
I
say
unto
thee
,
thou
shalt
by
no
means
come
out
thence
,
till
tho
uhast
payd
the
uttermost
farthing
.
Pag.
442
-
Matt.
5.
32.
—
whosoever
shall
put
away
his
wife
,
saving
for
the
cause
of
fornication
,
causeth
her
to
commit
adultery
,
&c.
187
-
7.
13.
Enter
ye
in
at
the
strait
gate
:
for
wide
is
the
gate
,
&c.
434
-
7.
23.
And
then
I
will
profess
unto
them
,
I
never
knw
you
:
depart
,
&c.
286
-
7.
24.
—
Whosoever
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
unto
a
wise
man
,
whobuilt
his
house
upon
a
rock
,
&c.
258
-
8.
22.
—
and
let
the
dead
bury
their
dead
.
109
-
9.
13.
—
I
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
139
-
10.
33.
But
whosoever
shall
deny
me
before
men
,
him
will
I
&c.
247
-
11.
23.
—
for
if
the
mighty
works
,
which
have
been
done
in
thee
,
had
been
done
in
Sodom
,
it
would
have
remained
until
this
day
.
8
-
13.
20
,
21.
But
he
that
received
the
seed
into
stony
places
,
the
same
is
he
that
heareth
the
Word
,
and
anon
with
joy
receiveth
it
.
Yet
hath
he
not
root
in
himself
,
&c.
291
-
16.
18.
—
and
the
gates
of
Hell
shall
not
prevail
against
it
.
177
,
178
,
&c.
-
18.
3.
—
except
ye
be
converted
,
and
become
as
little
children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
.
330
-
18.
32
,
33
,
&c.
Then
his
Lord
,
after
he
had
called
him
,
said
unto
him
,
O
thou
wicked
servant
,
I
forgave
thee
all
that
debt
,
because
thou
desiredst
me
:
Shouldst
not
thou
also
—
And
his
Lord
was
wroth
,
and
delivered
him
to
the
tormentors
,
till
he
should
pay
all
that
was
due
unto
him
.
So
likewise
shall
my
Heavenlyh
Father
do
also
unto
you
,
if
ye
from
your
hearts
forgive
not
every
one
his
Brother
their
trespasses
.
150
,
151
&c.
277
-
19.
11.
—
all
men
cannot
receive
this
saying
,
&c.
195
-
19.
17.
—
why
callest
thou
me
,
Good
?
There
is
none
Good
but
one
,
that
is
God
.
496
-
19.
28.
—
Ye
also
shall
sit
upon
twelve
thrones
,
judging
the
twelve
Tribes
of
Israel
.
Pag.
360
,
361
-
19.
30
,
But
many
that
are
first
shall
be
last
,
and
the
last
shall
be
first
.
455
-
22.
3.
And
sent
forth
his
servants
to
call
them
that
were
bidden
to
the
the
wedding
:
and
they
would
not
come
.
—
Behold
I
have
prepared
my
dinner
,
&c.
403
,
404
,
&c.
-
23.
37
,
38.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
—
how
often
would
I
have
gathered
thy
children
together
,
even
as
an
Hen
—
and
ye
would
not
.
Behold
your
habitaiton
,
&c.
449
,
471
-
24.
12.
And
because
iniquity
shall
abound
the
love
of
many
will
wax
cold
.
142
-
24.
13.
But
he
that
shall
endure
unto
the
end
,
the
same
shall
be
saved
.
319
-
24.
24.
—
in
so
much
that
(
if
it
were
possible
)
they
shall
deceive
the
very
Elect.
181
-
27.
3
,
5.
Then
Judas
which
had
betrayed
him
,
when
he
saw
that
he
was
condemned
,
repented
himself
—
and
departed
and
went
and
hanged
himself
.
126
-
28.
20.
—
and
lo
,
I
am
with
you
always
,
even
unto
the
end
of
the
world
.
233
,
234
-
Mark
1.
4.
John
—
preached
the
Baptism
of
Repentance
for
the
remission
of
sins
.
494
-
1.
17.
Come
ye
after
me
,
and
I
will
make
you
fishers
of
men
.
21
-
4.
19.
And
the
cares
of
this
world
,
and
the
deceitfulness
of
riches
,
and
the
lusts
of
other
things
entring
in
,
choke
the
Word
,
&c.
191
-
6.
6.
And
he
marvelled
because
of
their
unbelief
.
500
-
9.
44.
Where
their
worm
dyeth
not
,
and
the
fire
is
not
quenched
.
434
435
-
12.
43.
—
this
poor
widow
hath
cast
more
in
,
then
all
they
which
have
cast
into
the
Treasury
.
502
-
16.
16.
He
that
beleeveth
—
shall
be
be
saved
:
but
he
that
beleeveth
not
,
&c.
398
-
Luk.
8.
8.
And
other
fell
on
good
ground
—
258
,
259
,
&c.
-
8.
15.
But
that
on
the
good
ground
,
are
they
which
in
an
honest
&
good
heart
,
having
heard
the
Word
,
keep
it
,
and
&c.
Ibid.
-
12.
4.
And
I
say
unto
you
my
Friends
,
Be
not
afraid
of
them
that
kill
the
body
,
and
after
that
have
no
more
that
they
can
do
,
&c.
313
-
12.
48.
The
servant
that
knew
not
his
Lords
will
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
For
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
,
&c.
507
-
14.
16
,
&c.
A
certain
man
made
a
great
supper
,
and
bad
many
,
&c.
404
-
22.
32.
But
I
have
prayed
for
thee
,
that
thy
faith
fail
not
.
245
,
246
,
&c.
-
23.
34.
Father
,
forgive
them
.
245
-
23.
35.
—
if
he
be
Christ
the
chosen
of
God
.
244
-
Joh.
1.
4.
—
And
the
life
was
the
light
of
men
.
41
-
1.
5.
And
the
light
shineth
in
darkness
,
and
the
darkness
comprehended
it
not
.
41
,
42
-
1.
9.
This
was
the
true
light
,
which
lighteth
every
man
that
cometh
into
the
world
.
41
-
1.
29.
Behold
the
Lamb
of
God
,
which
taketh
away
the
sin
of
the
world
.
188
-
3.
16.
So
God
loved
the
world
,
that
he
gave
his
onely
begotten
,
&c.
76
,
77
&c.
to
87
-
3.
18.
—
but
he
that
beleeveth
not
,
is
condemned
already
,
&c.
491
-
4.
14.
But
whosoever
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
thirst
:
but
—
232
-
5.
34.
—
but
these
things
I
say
,
that
ye
might
be
saved
.
221
-
6.
37.
—
and
him
that
cometh
unto
me
,
I
will
in
no
wise
cast
out
.
251
-
6.
39.
and
this
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
&c.
251
,
252
-
8.
31.
If
ye
continue
in
my
Word
,
then
are
ye
my
Disciples
indeed
.
260
-
9.
39.
—
For
Judgment
am
I
come
into
the
world
.
82
,
83
-
10.
27
,
28
,
29.
My
sheep
hear
my
voyce
,
and
I
know
them
—
And
I
give
unto
them
eternal
Life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
My
Father
which
gave
them
me
,
is
greater
then
all
,
and
no
man
is
able
to
pluck
them
out
of
his
hand
.
203
,
204
-
Joh.
11.
9
,
10.
—
If
a
man
walk
in
the
day
,
he
stumbleth
not
,
because
—
But
if
a
man
walk
in
the
night
he
stumbleth
,
&c.
Page
264
-
11.
42.
And
I
knew
that
thou
hearest
me
alway
.
246
-
12.
48.
—
the
words
that
I
have
spoken
,
the
same
shall
judg
him
in
the
last
day
.
506
-
13.
1.
—
having
loved
his
own
,
wqhich
were
in
the
world
,
he
loved
them
unto
the
end
.
204
,
205
-
14.
2.
—
if
it
were
not
so
,
I
would
have
told
you
,
&c.
491
-
14.
16.
And
I
will
pray
the
Father
,
and
he
shall
give
another
Comforter
,
that
he
may
abide
with
you
for
ever
.
233
,
234
-
15.
9
,
10.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
:
continue
ye
in
my
love
.
If
ye
keep
my
Commandments
,
ye
shall
abide
in
my
love
,
even
as
I
have
kept
my
Fathers
Commandments
,
and
abide
in
his
love
.
336
-
17.
2.
As
thou
last
given
him
power
over
all
flesh
,
that
he
should
give
eternal
life
to
as
many
,
as
thou
hast
given
him
.
116
,
117
,
&c.
-
17.
3.
And
this
is
life
eternal
,
that
they
know
thee
the
onely
true
God
,
and
him
whom
thou
hast
sent
,
Jesus
Christ
.
40
,
41
-
17.
12.
—
those
that
thou
gavest
me
,
I
have
kept
,
and
none
of
them
is
lost
,
but
the
Son
of
perdition
—
252
-
17.
15.
I
pray
not
that
—
but
that
thou
shouldst
keep
them
from
the
evil
.
246
-
17.
21
,
22.
That
they
All
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
245
,
246
-
20.
31.
But
these
things
are
written
that
ye
might
beleeve
,
that
Jesus
is
the
Christ
,
the
Son
of
God
,
and
that
beleeving
ye
might
have
have
life
,
&c.
397
,
398
-
Acts
4.
27
,
28.
For
of
a
truth
against
thy
Holy
Childe
Jesus
—
both
Herod
,
and
Pontius
Pilate
,
with
the
Gentiles
and
people
of
Israel
,
were
gathered
together
,
For
to
do
whatsoever
thy
hand
and
counsel
determined
before
to
be
done
,
&c.
14
,
15
,
&c.
-
5.
4.
Whilest
it
remained
was
it
not
thine
own
?
and
after
it
was
sold
,
was
it
not
in
thine
own
power
?
13
-
7.
60.
—
lay
not
this
sin
to
their
charge
.
245
-
13.
46.
—
but
seeing
ye
put
it
from
you
,
and
judg
your selves
unworthy
of
everlasting
life
,
lo
&c.
491
-
15.
8.
And
God
which
knoweth
the
heart
,
bare
them
witness
,
giving
them
the
Holy
Ghost
,
&c.
362
-
17.
28.
For
in
him
we
live
,
and
move
,
and
have
our
Being
.
2
,
3
,
&c.
-
23.
1.
—
Men
and
Brethren
,
I
have
lived
in
all
good
Conscience
before
God
,
until
this
day
.
355
-
23.
4.
Revilest
thou
Gods
High
Priest
?
443
-
27.
24.
—
and
lo
,
God
hath
given
thee
all
them
that
sail
with
thee
.
307
-
27.
31.
—
except
thesE
abide
in
the
ship
,
ye
cannot
be
safe
.
9
,
307
,
184
225
-
Rom.
1.
19.
Because
that
which
may
be
known
of
God
is
manifest
in
them
:
for
God
&c.
507
-
1.
20.
—
to
the
intent
they
should
be
without
excuse
.
502
-
1.
21.
Because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
&c.
507
-
2.
4
,
5.
—
not
knowing
that
the
goodness
of
God
leadeth
thee
unto
Repentance
.
But
after
thy
hardness
and
impenitent
heart
thou
treasurest
up
&c.
188
,
410
-
2.
6.
Who
will
render
to
every
man
according
to
his
work
.
244
-
3.
3.
For
what
if
some
did
not
beleeve
?
shall
their
unbelief
make
the
Faith
of
God
of
none
effect
?
359
-
3.
19.
—
that
every
mouth
may
be
stopped
.
502
-
5.
7.
—
Yet
peradventure
for
a
good
man
some
will
even
dare
to
dye
.
287
-
5.
15.
But
not
as
the
offence
,
so
also
is
the
free
gift
.
For
if
through
the
offence
of
one
many
be
dead
,
much
more
the
Grace
of
God
,
and
the
gift
by
Grace
,
which
is
by
one
man
Jesus
Christ
,
hath
abounded
unto
many
.
110
,
111
,
515
,
516
-
5.
16.
And
not
as
it
was
by
one
that
sinned
,
so
is
the
gift
.
For
the
judgment
was
by
one
to
condemnation
,
but
the
free
gift
is
of
many
offences
unto
justification
.
493
,
494
,
&c.
-
5.
18.
Therefore
as
by
the
offence
of
one
,
judgment
came
upon
all
men
to
condemnation
:
even
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
unto
justification
of
life
.
108
,
109
&c.
516
,
517
,
&c.
-
Rom.
5.
19.
For
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
be
made
righteous
.
516
,
517
,
&c.
-
6.
2.
—
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
261
-
6.
9
,
10
,
11.
Knowing
that
Christ
being
raised
from
the
dead
,
dyeth
no
more
—
Likewise
also
reckon
your selves
to
be
dead
indeed
unto
sin
&c.
262
,
263
-
7.
12.
Wherefore
the
Law
is
holy
,
and
the
Commandment
holy
,
and
just
,
and
good
.
287
,
444
-
7.
19.
—
but
the
evil
which
I
would
not
,
that
I
do
.
61
,
326
,
327
-
8.
13
,
14.
—
but
if
ye
through
the
spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God
.
325
-
8.
24.
—
but
Hope
that
is
seen
,
is
not
hope
.
317
-
8.
28
,
29
,
30.
And
we
know
that
all
things
work
together
for
good
,
to
them
that
love
God
,
to
them
who
are
called
according
to
his
purpose
.
For
whom
he
did
foreknow
,
he
did
also
predestinate
,
&c.
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
:
and
whom
he
called
,
&c.
207
,
208
,
&c.
50
-
8.
31.
—
If
God
be
for
us
,
who
can
be
against
us
?
340
-
8.
34.
Who
is
he
that
condemneth
?
It
is
Christ
that
dyed
,
yea
rather
that
is
risen
again
:
who
also
&c.
248
249
,
&c.
-
9.
11.
—
that
the
purpose
of
God
according
to
Election
might
stand
,
not
of
Works
,
but
of
him
that
calleth
.
462
-
9.
15.
—
for
I
will
have
mercy
,
on
whom
I
will
have
mercy
.
68
-
9.
21.
Hath
not
the
Potter
power
over
the
clay
—
68
-
11.
26.
And
so
all
Israel
shall
be
saved
,
as
it
is
written
,
There
shall
come
out
of
Sion
a
Deliverer
,
that
shall
turn
away
ungodliness
from
Jacob.
227
,
228
-
11.
29.
For
the
gifts
and
calling
of
God
are
without
repentance
.
152
,
153
,
&c.
-
11.
33.
O
the
depths
of
the
riches
both
of
the
wisdom
and
knowledg
of
God!
How
unsearchable
are
his
Judgments
,
and
his
ways
past
finding
out
!
427
,
43
-
14.
15.
—
Destroy
not
him
with
thy
meat
,
for
whom
Christ
dyed
.
121
122
-
14.
23.
—
For
whatsoever
is
not
of
Faith
,
is
sin
.
496
-
1
Cor.
1.
8
,
9.
Who
shall
also
confirm
you
unto
the
end
,
that
&c.
God
is
faithful
by
whom
ye
were
called
,
&c.
187
,
235
-
4.
15.
For
though
ye
have
ten
thousand
Instructors
in
Christ
,
yet
have
ye
not
many
Fathers
:
for
&c.
266
331
-
5.
5.
—
to
deliver
such
an
one
unto
Satan
.
361
,
362
-
6.
15.
—
shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
harlot
?
328
,
&c.
-
7.
32
,
33.
He
that
is
unmarried
,
careth
for
the
things
of
the
Lord
—
But
he
that
is
married
careth
for
the
things
of
the
world
,
how
&c.
264
-
8.
11.
And
through
thy
knowledg
shall
the
weak
Brother
perish
for
whom
Christ
dyed
.
124
-
9.
27.
—
lest
by
any
means
when
I
have
preached
unto
others
,
I
my self
should
be
a
cast-away
.
62
,
279
,
280
315
,
316
,
377
-
10.
12.
Wherefore
let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
310
-
10.
13.
—
But
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
,
but
&c.
238
,
310
-
12.
12.
—
so
also
is
Christ
.
458
-
2
Cor.
1.
22.
Who
hath
also
sealed
us
,
and
given
us
the
earnest
of
his
Spirit
in
our
hearts
.
256
,
257
-
2.
15.
For
we
are
unto
God
a
sweet
savor
of
Christ
,
in
them
that
are
saved
,
and
in
them
that
perish
.
216
428
,
506
-
5.
14
,
15.
For
the
love
of
Christ
constraineth
us
;
because
we
thus
judg
that
if
one
dyed
for
all
,
then
were
all
dead
;
And
that
he
dyed
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
,
which
dyed
for
them
,
and
rose
again
.
98
,
99
,
100
,
&c.
-
5.
19.
To
wit
that
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
trespasses
unto
them
.
Pag.
87
,
88
,
&c.
-
7.
1.
Having
therefore
these
Promises
—
let
us
cleanse
our selves
,
&c.
334
-
8.
12.
For
if
there
be
first
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
17
,
548
-
10.
15
,
16.
Not
boasting
of
things
without
our
measure
—
and
not
to
boast
in
another
mans
line
—
331
-
12.
14.
—
but
Parents
for
the
children
.
70
-
13.
14.
—
and
the
communion
of
the
Holy
Ghost
be
with
you
all
.
286
-
Gal.
1.
6.
I
marvel
that
ye
are
so
soon
removed
from
him
that
calleth
you
,
unto
another
Gospel
,
&c.
362
,
363
-
2.
21.
—
For
if
righteousness
come
by
the
Law
,
then
Christ
is
dead
in
vain
:
459
-
3.
16.
Now
to
Abraham
and
his
seed
were
the
Promises
made
.
He
saith
not
,
And
to
seeds
,
as
of
many
:
but
as
of
one
,
And
to
thy
seed
,
which
is
Christ
.
458
-
4.
11.
I
am
afraid
of
you
,
lest
I
have
bestowed
upon
you
labor
in
vain
.
363
-
6.
1.
Brethren
,
if
any
man
be
overtaken
in
a
fault
,
&c.
323
-
Ephes.
1.
4.
According
as
he
hath
chosen
us
in
him
before
the
foundations
of
the
world
,
that
we
should
be
holy
,
&c.
62
,
63
,
461
-
1.
6.
To
the
praise
of
the
glory
of
his
Grace
,
wherein
he
hath
made
us
accepted
in
the
Beloved
.
462
-
1.
10.
That
in
the
Dispensation
of
the
fulness
of
times
,
he
might
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
Heaven
,
&c.
436
-
1.
11.
—
who
worketh
all
things
after
the
counsel
of
his
ow●
will
.
67
,
429
430
,
482
-
1.
13
,
14.
—
In
whom
also
,
after
ye
beleeved
,
ye
were
sealed
with
the
spirir
of
promise
,
which
is
the
earnest
of
our
inheritance
,
&c.
255
,
256
-
1.
22.
And
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
the
Head
over
all
things
to
the
Church
.
436
,
438
,
&c.
-
2.
3.
—
and
were
by
nature
children
of
wrath
.
518
-
4.
30.
—
whereby
ye
are
sealed
to
the
day
of
Redemption
.
256
-
5.
5.
For
this
ye
know
,
that
no
whoremonger
—
nor
covetous
man
,
who
is
an
Idolater
,
hath
any
inheritance
in
the
Kingdom
of
Christ
,
&c.
272
-
5.
18.
—
but
be
ye
filled
with
the
Spirit
.
325
-
5.
23.
—
and
he
is
the
Saviour
of
the
body
.
252
,
253
-
Philip.
1.
6.
Being
confident
of
this
very
thing
,
that
he
which
hath
begun
a
good
work
in
you
,
will
perform
it
until
the
day
of
Jesus
Christ
.
241
242
-
1.
7.
Even
as
it
is
meet
for
me
to
think
this
of
you
all
,
because
I
have
you
in
my
heart
,
&c.
Ibid.
-
2.
12
,
13.
—
work
out
your
own
Salvation
with
fear
and
trembling
.
For
it
is
God
that
worketh
in
you
,
both
to
will
,
&c.
176
-
Colos.
1.
20.
And
having
made
peace
through
the
blood
of
his
Cross
,
by
him
to
reconcile
all
things
unto
himself
,
by
him
I
say
,
whether
they
be
things
in
Earth
,
or
things
in
Heaven
.
436
,
437
,
&c.
-
1.
21.
And
you
that
were
sometimes
alienated
,
&c.
439
-
1.
23.
If
ye
continue
in
the
Faith
grounded
and
setled
,
&c.
237
-
2.
8
,
20.
—
the
rudiments
of
the
world
.
522
,
523
-
1
Thess.
5.
23.
And
the
very
God
of
peace
sanctifie
you
wholly
,
and
I
pray
God
that
your
whole
spirit
,
and
Soul
and
Body
be
preserved
blameless
unto
the
coming
of
our
Lord
Jesus
Christ
.
238
,
239
-
2
Thess.
3.
3.
But
the
Lord
is
faithful
,
who
shall
stablish
you
,
and
keep
you
from
evil
.
235
-
1
Tim.
1.
18.
This
charge
I
commit
unto
thee
,
son
Timothy
,
according
to
the
Prophecies
which
went
before
on
thee
,
that
thou
by
them
mightest
war
a
good
warfare
,
&c.
357
-
1.
19.
—
which
some
having
put
away
concerning
Faith
have
made
shipwrack
.
353
,
354
,
&c.
-
2.
4.
Who
will
have
all
men
to
be
saved
,
and
&c.
103
,
104
,
284
-
2.
6.
Who
gave
himself
a
ransom
for
all
men
.
97
,
98
-
5.
15.
For
some
are
turned
back
already
after
Satan
.
365
-
6.
3.
—
and
to
the
Doctrine
which
is
according
to
godliness
.
333
-
6.
13
,
14.
I
give
thee
charge
in
the
sight
of
God
—
that
tho
ukeep
this
Commandment
without
spot
,
unrebukable
,
un●il
the
appearance
of
our
Lord
Jesus
Christ
.
239
-
2.
Tim.
1.
3.
—
whom
I
serve
from
my
forefathers
with
pure
conscience
.
355
356
-
1.
12.
—
I
am
perswaded
that
he
is
able
to
keep
that
,
which
I
have
committed
unto
him
against
that
day
.
254
-
2.
13.
If
we
beleeve
not
,
yet
he
abideth
faithful
:
he
cannot
deny
himself
.
359
-
2.
18.
—
and
overthrow
the
faith
of
some
.
358
-
2.
19.
Nevertheless
the
foundation
of
God
standeth
sure
,
and
hath
t
is
seal
:
The
Lord
knoweth
who
are
his
,
&c.
359
,
360
,
&c.
-
4.
2.
—
preach
the
Word
:
be
instant
,
in
season
,
out
of
season
.
440
-
Tit.
1.
1.
—
according
to
the
Faith
of
Gods
Elect
,
and
the
acknowledging
of
the
Truth
which
is
after
godliness
.
243
,
244
,
269
,
283
,
&c.
-
1.
4.
To
Titus
mine
own
Son
after
the
common
Faith
.
489
-
2.
11.
For
the
Grace
of
God
that
bringeth
Salvation
,
hath
appeared
unto
all
men
.
406
,
407
-
2.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
&c.
250
-
3.
4.
But
after
that
the
kindness
and
love
of
God
our
Saviour
towards
man
appeared
,
&c.
408
,
409
,
&c.
-
Hebr.
1.
3.
—
upholding
all
things
by
the
Word
of
his
power
.
3
-
2.
3.
How
shall
we
escape
,
if
we
neglect
so
great
a
Salvation
—
480
,
492
499
-
2.
9.
—
that
he
by
the
Grace
of
God
should
taste
Death
for
every
man
.
102
,
103
-
2.
16.
For
verily
he
took
not
on
him
the
nature
of
Angels
.
484
-
3.
6.
—
whose
house
are
we
,
if
we
hold
fast
the
confidence
and
the
rejoycing
of
the
hope
firm
unto
the
end
.
260
261
-
6.
4
,
5
,
6.
For
it
is
unpossible
for
those
who
were
once
enlightened
—
if
they
fall
away
,
to
be
renewed
again
,
&c.
282
,
283
,
&c.
329
-
7.
25.
—
seeing
he
ever
liveth
to
make
intercession
for
them
.
248
-
9.
24.
—
now
to
appear
in
the
presence
of
God
for
us
.
248
,
249
,
&c.
-
9.
27.
As
it
is
appointed
unto
men
once
to
dye
.
9
-
10.
26.
For
if
we
sin
wilfully
after
that
we
have
received
the
knowledg
of
the
Truth
,
there
remaineth
no
more
sacrifice
for
sin
.
416
,
417
,
&c.
-
10.
29.
Of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
—
hath
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
&c.
148
149
,
&c.
282
,
283
,
&c.
-
10.
38.
Now
the
just
shall
live
by
Faith
:
but
if
any
man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
.
290
-
11.
6.
—
for
he
that
cometh
unto
God
,
must
beleeve
that
he
is
,
and
that
he
is
a
Rewarder
of
those
,
who
diligently
seek
him
.
507
-
11.
7.
By
Faith
Noah
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
prepared
an
ark
—
by
which
he
condemned
the
world
,
&c.
314
,
315
,
&c.
-
11.
17.
By
Faith
Abraham
—
offered
up
Isaac
,
&c.
19
,
451
,
452
-
12.
2.
Looking
unto
Jesus
the
Author
and
Finisher
of
our
Fai●●
.
254
,
255
-
1
Pet.
1.
2.
—
Elect
according
to
the
foreknowledge
of
God
—
through
sanctification
of
the
Spirit
—
463
-
1.
5.
Who
by
the
power
of
God
are
kept
through
Faith
unto
Salvation
.
185
,
186
,
&c.
-
1.
23.
Being
born
again
,
not
of
corruptible
seed
,
but
of
incorruptible
—
199
,
200
-
2.
4.
—
elect
and
precious
.
244
-
3.
21.
The
like
figure
whereunto
,
even
Baptism
doth
also
now
save
us
—
354
-
4.
19.
—
as
unto
a
faithful
Creator
.
70
,
71
,
236
-
2
Pet.
1.
4.
—
partakers
of
the
divine
nature
.
199
,
200
-
2.
1.
—
even
denying
the
Lora
that
bought
them
.
129
,
130
,
&c.
-
2.
20.
For
if
after
they
have
escaped
the
pollutions
of
the
world
through
the
knowledg
of
the
Lord
—
144
145
,
&c.
-
3.
9.
—
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
104
,
417
,
418
-
1
Joh.
2.
2.
And
he
is
the
propitiation
for
our
sins
:
and
not
for
ours
onely
,
but
also
for
the
sins
of
the
whole
world
.
Pag.
91
,
92
,
&c.
188
-
2.
19.
They
went
out
from
us
,
but
they
were
not
of
us
:
for
if
they
had
been
of
us
,
they
would
no
dobt
have
continued
with
us
.
189
,
190
&c.
261
-
2.
24.
If
that
which
you
have
heard
from
the
beginning
,
shall
abide
in
you
,
ye
also
shall
continue
in
the
Son
,
&c.
261
-
3.
7.
Little
children
,
let
no
man
deceive
you
:
he
that
doth
righteousness
,
is
righteous
,
even
as
he
is
righteous
.
Cap.
9.
§.
11.
p.
265
-
3.
9.
Whosoever
is
born
of
God
doth
not
commit
sin
:
for
his
seed
remaineth
in
him
:
neither
can
he
sin
,
&c.
192
193
,
&c.
-
3.
10.
—
whosoever
doth
not
righteousness
,
is
not
of
God
.
402
-
4.
4.
—
because
greater
is
he
that
is
in
you
,
then
he
that
is
in
the
world
.
325
-
4.
18.
—
perfect
love
casteth
out
fear
.
314
-
—
because
fear
hath
torment.
3
,
16
-
4.
19.
We
love
him
,
because
he
first
loved
us
.
476
-
5.
3.
For
this
is
the
love
of
God
,
that
we
keep
his
Cōmandments
,
and
&c.
337
-
5.
4.
For
whosoever
is
born
of
God
,
overcometh
the
world
,
and
&c.
263
337
-
5.
5.
Who
is
he
that
overcometh
the
world
,
but
he
that
beleeveth
that
Jesus
is
the
Son
of
God
?
398
-
5.
10.
He
that
beleeeveth
not
God
,
hath
made
him
a
lyar
,
&c.
497
,
504
-
5.
14.
And
this
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
Will
,
he
heareth
us
.
250
-
5.
18.
We
know
that
whosoever
is
born
of
God
sinneth
not
.
263
,
264
-
2
Joh.
vers.
8.
Look
to
your selves
that
we
lose
not
the
things
which
we
have
wrought
,
but
that
we
receive
a
full
reward
.
258
-
Jude
ver.
1.
—
and
preserved
in
Jesus
Christ
.
253
-
3.
—
that
ye
should
earnestly
contend
for
the
Faith
,
which
was
once
delivered
unto
the
Saints
.
243
-
Apocal.
2.
11.
He
that
overcometh
,
shall
not
be
hurt
of
the
second
death
.
267
268
-
3.
5.
He
that
overcometh
,
the
same
shall
be
clothed
in
white
,
and
I
will
not
blot
out
his
name
out
of
the
book
of
life
.
332
,
333
-
14.
4.
—
these
were
redeemed
from
among
men
,
&c.
143
-
20.
6.
Blessed
and
holy
is
he
that
hath
part
in
the
first
Resurrection
,
&c.
267
A
Table
of
the
particular
Heads
of
Matter
in
the
preceding
Discourse
.
A
-
ABraham
,
in
what
sence
commanded
to
offer
up
Isaac
.
Pag.
451
,
452
,
453
-
Acts
,
actings
of
God
,
why
expressed
by
Verbs
of
the
Preterperfect-tense
.
63
-
Actions
if
men
,
with
their
consequences
,
ascribed
to
God
emphatically
,
and
why
,
23
of
Causes
meerly
natural
,
why
not
always
uniform
.
p.
24.
Actings
and
motions
of
created
Principles
seldom
suspended
by
the
first
Cause
,
and
why
.
p.
6.
Such
as
proceed
from
the
wills
of
men
frequently
in
Scriputre
attributed
to
them
in
terms
of
a
passive
signification
.
p.
15.
How
said
to
be
determined
.
23
-
Actions
and
Operations
in
these
subl●nary
parts
,
not
so
attributed
to
God
,
but
that
they
have
their
second
Causes
.
7
-
Actuality
of
God
.
7
-
Adam
,
all
men
righteous
in
him
,
512
,
513
had
not
justifying
Faith
.
504
,
505
,
&c.
-
All
men
,
in
what
sence
they
have
right
to
the
Promises
,
p.
451.
have
sufficient
means
to
beleeve
:
pag.
499
,
500.
All
,
all
men
,
what
signifie
in
Scripture
.
108
,
109
-
Ambrose
,
for
Vniversal
Redemption
,
528
for
falling
away
.
325
,
327
-
Angels
,
whether
changeable
in
their
Wills
after
Election
,
485.
not
out
of
a
possibility
of
falling
,
according
to
Calvin
,
441
receive
benefit
by
Christ
,
440.
need
an
Head
,
as
well
as
men
,
438.
understand
not
bytheir
meer
essence
.
p.
43.
whether
,
and
how
,
reconcilable
.
441
-
Anselm
for
Vniversal
Redemption
.
543
-
Antecedent
and
Consequent
Intentions
in
God
.
448
,
106
,
107
-
Aretius
for
falling
away
,
392.
for
Vniversal
Redemption
.
407
-
Arnobius
for
Vniversal
Redemption
.
533
-
Arriba
resolves
the
certainty
of
the
foreknowledg
of
God
into
the
perfection
of
his
Wisdom
.
22
-
Assurance
of
Salvaiton
,
whether
men
live
holily
or
no
,
not
meet
for
God
to
give
,
or
men
to
enjoy
.
282
-
Athanasius
for
Vniversal
Redemption
.
530
531
-
Attonement
universal
,
no
new
Religion
,
73
taught
by
express
Scripture
,
the
contrary
onely
by
consequence
.
73
-
Augustin
for
Falling
away
,
378
,
379
,
&c.
how
to
be
understood
when
he
seems
to
speak
otherwise
,
Ibid.
for
General
Redemption
,
525
,
526
,
&c.
against
them
that
deny
the
co-operation
of
the
first
cause
with
the
second
.
7
-
The
Authors
Intent
in
citing
Authors
.
524
561
B
-
BAptism
:
All
Children
baptized
,
judged
by
Musculus
in
favor
with
God
.
331
-
A
weighty
consideration
for
Infant-Baptism
.
537
-
Basil
for
a
possibility
of
total
falling
away
,
377
for
Vniversal
Redemption
.
534
-
Bede
for
general
Redemption
.
542
-
Simple
Beings
and
existences
of
things
,
how
determined
by
God
,
p.
7.
what
manner
of
Being
men
had
from
Eternity
.
45
,
46
-
Bernard
for
general
Redemption
.
543
-
Beza
defines
justifying
Faith
by
assent
,
400
Denyeth
that
Christ
dyed
sufficiently
for
all
men
,
except
in
a
barbarous
sence
.
97
-
Book
of
Life
,
blotting
out
Names
no
blemish
to
it
.
332
-
Bottomless
pit
,
what
it
signifieth
.
435
-
Bucer
defines
Justifying
Faith
by
assent
,
400
For
Vniversal
Redemption
.
556
-
Bullinger
for
Falling
away
,
392.
For
Vniversal
Redemption
.
560
C
-
CAlvin
sometimes
for
Falling
away
387
416.
Defineth
Justifying
Faith
by
assent
to
the
Word
of
God
,
398.
For
General
Redemption
,
406
,
552
,
553
,
&c.
For
Desires
in
God
to
save
the
World
,
470
His
Discourse
for
universal
Grace
.
508
509
-
Can
,
and
cannot
,
diversly
taken
in
Scripture
.
194
-
Causes
natural
,
how
sometimes
suspend
their
proper
actions
.
7
-
Ceremonies
,
why
termed
the
rudiments
of
the
World
.
522
,
523
-
Chamier
defines
Justifying
Faith
by
assent.
398
,
399
-
Character
of
Regeneration
.
326
,
327
-
Chemnitius
for
Falling
away
,
385
,
386.
Defines
Justifying
Faith
by
assent
.
400
-
Children
in
favor
with
God
.
330
-
Christ
a
sufficient
Redeemer
without
being
crucified
,
p.
15.
How
necessitated
to
well
doing
,
341.
How
always
heard
in
his
Prayers
,
245.
How
the
foundation
of
Election
,
461.
Dyed
sufficiently
for
all
,
and
intentionally
also
.
464
,
465
-
Christs
Death
,
in
what
sence
necessary
,
14
For
what
end
necessary
,
436.
It
prepared
him
for
an
Head
.
Ibid.
-
Chrysostom
for
Falling
away
,
372
,
372
,
&c.
For
general
Redemption
.
529
,
530
-
Clemens
of
Alexan
:
for
general
Redemption
.
537
-
Concurrence
,
how
God
concurs
in
defective
actions
,
p.
6.
His
concurrence
the
same
in
different
,
yea
contrary
actions
.
5
-
Conscience
,
Testimony
of
Conscience
when
authentique
,
159.
Good
Conscience
always
from
Faith
.
353
,
354
-
Consent
,
sinning
without
full
consent
,
not
a
distinguishing
character
of
Regeneration
.
326
,
327
-
Covenant
of
Grace
not
made
with
Christ
,
458
Not
more
district
,
or
severe
,
then
that
of
Works
;
498.
Covenant
unproper
to
be
made
with
unknown
persons
,
454
,
455
Conditional
Assurance
,
the
main
or
proper
end
of
a
Covenant
.
Ibid.
Promiseth
noting
to
uncovenanted
persons
.
457
-
Councils
and
Synods
for
general
Redemption
.
544
,
545
,
&c.
-
Create
,
created
,
&c.
all
things
created
at
once
by
God
.
49
,
50
,
&c.
-
Creator
,
the
relation
of
a
Creator
very
promising
,
71.
much
endearing
.
72
-
Cyprian
for
Vniversal
Redemption
,
536
For
Falling
away
.
375
-
Cyril
of
Alexandria
for
general
Redempt
.
540
-
Cyril
of
Jerusale●
532
D
-
DAvid
his
condition
under
his
impenitency
,
346
,
347.
His
Repentance
necessary
to
Salvation
.
Pag.
348
,
349
-
Dr
Davenant
makes
justifying
Faith
to
stand
in
assent
,
401.
For
Vniversal
Redemption
.
560
-
Decrees
of
God
,
what
,
34
,
35.
all
(
in
a
sence
)
absolute
,
65.
No
Decrees
of
things
unapproved
.
473
-
J.
Deodat
for
Falling
away
.
393
-
Desires
,
how
attributed
to
God
.
37
-
Determine
,
simple
Beings
determined
by
God
three
ways
,
p.
7.
Gods
conditional
Determinations
,
in
what
sence
absolute
.
15
-
Devils
,
why
unredeemable
,
484
,
485
,
&c.
Punished
onely
for
the
first
sin
.
499
-
Didymus
for
Vniversal
Redemption
.
533
-
Dis-membering
no
dishonor
to
the
Body
of
Christ
.
327
,
328
-
Dort
Synod
,
84.
Self-contradiction
,
546
547
,
&c.
Remonstrants
in
the
Doctrine
of
Perseverance
,
395
,
396
,
&c.
and
therefore
self-condemned
,
400
,
401
,
&c.
Arguments
of
this
Synod
for
limited
Redemption
,
565
,
566
,
&c.
Remonstrantizeth
in
the
point
of
General
Redemption
,
546
,
547
A
sad
Notion
of
this
Synod
,
548
,
549
E
-
EIs
,
sometime
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
hath
a
causal
signification
.
441
-
Elect
or
chosen
,
what
it
sometimes
signifieth
,
244.
Who
are
Elect
in
the
Scripture
notion
,
418.
How
no
need
that
Christ
should
dye
for
them
.
459
-
Election
,
Decree
of
Election
,
what
,
244
In
what
sence
men
are
said
to
be
Elected
from
Eternity
,
Ibid.
In
what
sence
not
,
45
,
244.
Election
,
of
species
,
not
particular
persons
,
64.
The
common
Doctrine
of
Election
flat
Socinianism
,
460.
makes
Christ
to
have
dyed
in
vain
.
461
-
Epiphanius
for
Vniversal
Redemption
.
535
-
Eternal
Life
,
inchoate
,
perfect
,
232.
Eternal
things
,
in
what
sence
before
things
in
time
.
50
,
51
-
Events
hurtful
not
determined
by
God
,
25
are
not
always
signs
of
probabilities
.
494
-
Eusebius
for
Vniversal
Redemption
.
352
-
Excuse
,
i
〈…〉
ility
for
performance
,
the
best
.
503
-
Exhortations
made
useless
by
the
common
Doctr:
of
Perseverance
.
301
,
302
,
&c.
F
-
FAith
justifying
,
what
(
according
to
the
Scripture
)
396.
according
to
orthodox
Writers
,
398
,
399.
Faith
temporary
,
the
same
for
kinde
with
that
which
justifieth
,
292
,
293.
Three
degrees
of
Faith
according
to
the
Fathers
.
369
-
Faithfulness
of
God
towards
his
Saints
,
what
it
is
,
and
wherei
it
consisteth
.
236
,
237
-
Falling
away
,
a
Doctrine
richly
sympathizing
with
the
Spirit
,
and
so
with
the
joy
and
peace
of
the
Saints
,
338.
A
Principle
of
singular
and
frequent
use
in
matters
of
Religion
,
394
,
395.
Owned
,
and
made
use
of
,
by
the
greatest
Saints
upon
occasion
.
ib.
-
Fear
,
occasion
of
many
inconveniences
,
154
Not
unworthy
the
greatest
Saints
to
act
out
of
a
Principle
of
Fear
,
312
,
313
,
&c.
As
natural
a
fruit
of
Faith
as
Love
it self
,
Ibid.
How
not
servile
,
315.
hath
no
torment
,
316.
Not
occasioned
bythe
Doctrine
of
Falling
away
,
336.
What
Fear
necessary
for
Saints
.
175
,
176
-
Foreknowledg
not
properly
in
God
,
28
,
29
the
Object
of
it
,
39.
No
disparagement
to
his
goodness
,
424
,
425
,
&c.
His
foreknowledg
of
the
event
doth
not
precede
that
act
of
his
,
upon
which
the
Event
followeth
.
Ibid.
-
Foresight
,
God
foreseeth
without
determination
.
23
,
26
G
-
GIve
,
what
it
signifieth
in
Scriputre
.
118
-
God
respecteth
onely
mens
present
condition
,
whether
of
sin
,
or
righteousness
,
514
How
at
liberty
to
shew
Mercy
,
482
,
483
,
487.
Taketh
men
off
from
vain
dependencies
,
491
,
492.
Doth
not
insult
over
miserable
men
in
his
Exhortations
.
509
,
510
-
Good
,
and
goodness
,
what
signifie
in
Scripture
.
287
-
Gospel
,
a
Doctr:
according
to
Godliness
.
333
-
Grace
,
what
properly
is
an
Act
of
Grace
,
484
The
highest
pitch
of
the
efficacy
thereof
.
427
-
Gregorius
Magnus
for
general
Redempt
.
542
-
Greg
:
Nyssen
for
general
Redemption
.
534
-
Gualter
defines
Justifying
Faith
by
assent
.
400
H
-
HAgue
Conference
.
181
-
Heathen
,
power
to
beleeve
.
507
-
Hell
Punishment
everlasting
.
434
-
Hilarius
for
general
Redemption
,
531.
seems
to
favor
the
Opinion
of
those
,
who
hold
,
that
the
punishment
against
Adams
sin
consisted
onely
in
a
temporal
death
.
Ibid.
-
Hope
,
what
hope
or
confidence
it
is
that
is
the
spur
unto
action
.
242
I
-
JErom
for
General
Redemption
.
529
-
Illumination
proper
to
the
Saints
.
283
-
Impossibility
,
six
several
significations
.
289
-
Infants
,
see
Baptism
,
and
Children
.
-
Intentions
of
God
antecedent
and
consequent
;
see
Consequent
:
How
ascribed
to
God
,
32
37
,
447.
How
differ
from
Desires
and
Decrees
,
Ibid.
How
never
defeated
,
215
What
towards
wicked
men
in
outward
m●rcies
,
411
,
412.
In
what
sence
they
may
be
defeated
.
22
,
35
,
215
,
434
-
Intercession
of
Christ
for
the
Saints
,
how
.
248
,
249
-
Interchange
of
Members
between
Christ
and
the
Devil
,
no
dishonor
to
Christ
,
328
-
Ireneus
for
Falling
away
,
370
,
371.
For
General
Redemption
.
538
-
Jubilee
,
a
type
of
General
Redemption
.
521
,
522
,
&c.
-
Judas
,
supposed
by
many
ancient
Writers
to
have
been
sometimes
a
good
man
.
361
,
373
374
-
Junius
for
Falling
away
.
393
-
Justifying
Faith
,
see
Faith
.
-
Justine
Martyr
for
Vniversal
Redempt
.
538
K
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Preposition
,
what
it
importeth
,
243
,
244
-
Knowledg
not
properly
in
God
,
yet
morae
properly
then
Foreknowledg
,
29
,
30.
Why
,
or
how
attributed
to
him
,
Ibid.
How
perfect
.
431
L
-
LEo
Magnus
for
General
Redemption
.
541
-
Life
,
lives
of
men
prorogable
,
or
abreviable
by
themselves
.
8
-
Love
of
God
,
how
unchangeable
.
63
,
64
,
278
-
Luther
defineth
Justifying
Faith
by
assent
to
the
Word
of
God
,
p.
399.
For
Falling
away
,
384
,
386.
For
Vniversal
Redemption
.
551
,
552
M
-
MAcarius
for
Falling
away
.
376
-
P.
Martyr
for
universal
Redemption
.
556
-
Means
,
how
God
willeth
the
means
as
well
as
the
end
,
184
,
185.
God
hath
more
ends
then
one
in
his
vouchsafement
of
the
means
of
Grace
.
426
,
427
-
Melancthon
for
Falling
away
,
385.
defineth
Justifying
Faith
by
assent
,
400.
For
Vniversal
Redemption
.
549
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abide
,
what
it
importeth
.
397
-
Mollerus
for
Falling
away
.
394
-
Musculus
for
Falling
away
,
390.
Defineth
Justifying
Faith
by
assent
,
400.
For
universal
Redemption
.
555
,
&c.
-
Mutability
no
disparagement
to
the
Creature
.
343
N
-
NAture
,
what
it
signifieth
,
518
-
Natural
actions
rather
rewardable
,
then
actions
necessitated
,
319.
Natural
Causes
why
ordinarily
left
to
themselves
.
28
-
Nazianzen
for
Vniversal
Redemption
.
534
-
Necessity
,
free
Causes
not
necessitated
by
any
act
of
God
.
53
-
Nicene
Council
for
General
Redempt
.
544
-
Notions
,
some
of
a
lighter
,
others
of
a
deeper
impression
in
the
Soul
.
1
-
Nyssen
for
Vniversal
Redemption
.
534
O
-
OBedience
natural
and
spiritual
,
how
differ
,
315.
Spiritual
the
more
perfect
,
by
how
many
the
more
motives
raised
.
Ibid.
-
Oecumenius
for
Vniversal
Redemption
.
543
-
Origen
for
Vniversal
Redemption
,
535
,
536
For
Falling
away
.
334
-
Original
sin
not
necessarily
supposeth
liableness
to
condemnation
.
519
P
-
PArable
of
the
Sower
opened
.
291
-
Patience
,
Gods
Patience
respecteth
chiefly
wicked
men
,
generally
,
not
elect
,
or
beleeving
.
422
-
Pelicanus
for
Vniversal
Redemption
.
407
-
Perfection
of
life
not
fixed
by
God
.
42
,
43
-
Periods
of
life
not
fixed
by
God
.
8
,
9
-
Permissive
,
Gods
permissive
Decrees
not
illative
.
25
,
26
-
Perseverance
of
Saints
not
promised
absolutely
,
317
,
318.
Such
a
supposition
dishonoreth
God
.
Ibid.
319.
Common
Doctrine
of
Perseverance
a
most
dangerous
snare
upon
men
,
322.
Reflects
weakness
upon
the
Holy
Ghost
,
339.
Occasioneth
Jealousie
amongst
Brethren
,
342.
Hath
been
unduly
magnified
,
343
,
&c.
Ancient
Doctr:
of
Perseverance
,
how
come
to
be
lost
in
the
Reformation
,
383
,
384.
Of
signal
necessity
in
matters
of
Christian
Religion
,
388
Asserted
by
Ancient
Fathers
,
378
,
379
,
380
,
&c.
Both
by
Councils
and
Synods
,
394.
〈…〉
fessions
of
many
Churches
.
Ibid.
-
Piscator
sometimes
for
Falling
away
,
393
Denyeth
Christ
to
have
dyed
sufficiently
for
all
men
.
97
-
Possibility
of
perishing
,
no
ground
of
Fear
that
hath
torment
,
474.
God
hath
provided
more
then
a
bare
possibility
of
Salvation
for
all
.
400
-
Praying
no
sign
of
Regeneration
.
346
-
Predestination
,
what
consistency
with
Gods
Glory
,
p.
69.
Anciently
held
to
be
from
foreseen
Faith
,
or
Works
.
366
-
Prerogative
,
wherein
Gods
Prerogative
Will
consisteth
.
67
,
68
-
Primasius
for
General
Redemption
.
541
-
Promises
made
unto
Perseverance
,
made
voyd
by
the
common
Doctrine
of
Perseverance
,
317
,
&c.
Promises
conditional
more
engaging
unto
action
.
334
-
Prosper
for
Vniversal
Redemption
.
539
,
540
-
Providence
interposeth
not
out
of
course
for
most
events
.
Pag.
14
-
Mr
Pryn
,
his
undue
report
of
Austins
Judgment
in
the
point
of
Perseverance
.
383
-
Punishment
,
what
wonderful
means
God
useth
to
prevent
the
eternal
Punishment
of
the
Creature
.
444
-
Purpose
,
Gods
Purposes
and
Executions
still
parallel
.
460
R
-
REason
,
some
Reasons
in
general
may
be
assigned
of
the
equitableness
of
Gods
ways
,
not
all
in
particular
.
349.
Grounds
of
Reason
,
how
necessary
for
confirmation
of
Doctrines
,
453
,
454.
No
man
to
act
without
a
ground
in
Reason
.
496
-
Reconciliation
,
how
God
may
be
said
to
reconcile
the
World
.
88
,
89
-
Redemption
,
Doctrine
of
general
Redemption
so
necessary
,
that
the
greatest
enemies
it
hath
cannot
but
build
upon
it
at
some
turns
,
405
,
523.
In
what
sence
general
Redemption
is
maintained
in
this
Discourse
,
433
,
434
,
&c.
General
Redemption
typified
by
the
brazen
Serpent
,
520
,
&c.
by
the
Feast
of
Jubilee
,
521
,
522
What
places
of
Scripture
are
commonly
argued
in
opposition
to
it
,
563
,
564.
The
Arguments
ordinarily
produced
against
it
,
564
,
565
,
&c.
Redemption
limited
makes
the
Gospel
a
lottery
,
412
dishonorable
unto
God
,
413.
quencheth
hope
and
endeavor
in
men
,
414.
frustrateth
Christs
Death
in
the
main
,
465.
representeth
God
as
hollow-hearted
,
468.
nourisheth
Jealousies
against
God
,
476.
injurious
unto
God
,
478.
Scriptures
commonly
pleaded
for
limited
Redemption
,
563
,
564
Arguments
.
564
,
565
,
&c.
-
Regeneration
,
wherein
resembleth
the
Birth
natual
,
265
,
266.
Repeated
no
inconvenience
,
329.
It
importeth
a
repetition
of
a
generation
,
or
birth
,
but
not
natural
.
329
,
330
-
Repentance
,
why
rather
to
be
ascribed
to
God
,
then
to
men
themselves
,
though
it
be
their
act
.
511
,
512
-
Reprobation
,
47
,
not
from
Eternity
,
514.
not
of
individuals
,
but
species
,
63.
The
end
of
Gods
Reprobation
is
,
that
men
should
not
be
Reprobates
,
479.
No
Reprobation
of
men
whilest
righteous
,
513.
Common
Doctr:
of
Reprobation
miserably
encumbred
.
514
515
-
Reward
,
what
actions
capable
of
reward.
319
,
341
-
Mr
S.
Rutherford
,
his
undue
censure
of
general
Attonement
,
73.
His
mistake
about
Joh.
17.
2.
116
S
-
SAints
capable
of
sinning
out
of
malice
,
323
-
Sealing
of
the
Saints
with
the
Spirit
.
255
256
-
Servile
,
what
Obedience
servile
,
or
mercenary
.
315
-
Simplicity
of
God
.
43
,
44
-
Simulation
not
in
God
.
472
-
Sinners
,
Pardon
for
wilful
sinners
typified
in
the
Feast
of
Jubilee
.
521
-
Sins
,
of
infirmity
,
what
,
323.
Sin
upon
what
account
eternally
punishable
,
443.
What
wonderful
means
God
useth
to
prevent
the
eternal
Punishment
of
the
Creature
for
sin
,
444.
Shortness
of
time
to
sin
,
rather
an
aggravation
,
then
extenuation
,
of
sin
.
446
-
Spirit
,
to
be
quenched
,
what
.
325
T
-
TAste
,
what
signifieth
in
Scripture
.
285
-
Tertullian
for
Falling
away
,
371.
For
Vniversal
Redemption
.
535
-
Threatenings
against
Apostates
made
voyd
by
the
Common
Doctrine
of
Perseverance
,
311
,
312
,
313.
Work
not
,
but
by
the
mediation
of
Fear
.
Ibid.
-
Truth
,
many
Truths
oft
asserted
in
the
Scripture
,
not
so
much
for
knowledg
,
or
belief
,
as
consideration
,
p.
2.
Reigneth
,
when
Objections
are
answered
,
562.
Acknowledgment
of
the
Truth
proper
unto
Saints
,
283
Reigns
not
until
Objections
be
answered
.
562
-
Dr
Twiss
his
Notion
about
Christs
praying
for
his
Crucifiers
,
245.
about
Gods
permissive
Decrees
.
25
U
-
UNbelief
,
without
power
to
beleeve
,
no
cause
of
wonder
,
or
of
shame
,
500
,
501
,
&c.
-
Unbelievers
,
upon
what
account
unexcuseable
.
502
,
503
,
&c.
-
Unchangeable
,
how
God
is
unchangeable
.
208
-
Unregenerate
,
no
unregenerate
person
can
have
any
ground
of
hope
,
that
he
is
,
or
may
be
(
according
to
our
Adversaries
)
one
of
the
Elect.
414
,
494
W
-
WIll
of
God
,
diversly
taken
in
Scriptture
,
38.
When
,
or
in
what
sence
,
efficacious
,
473
474.
How
distinguished
into
Antecedent
and
Consequent
.
448
,
106
-
Will
of
Man
not
determined
by
God
,
p.
5.
Gods
actings
upon
it
,
how
unfrustrable
,
how
Physical
,
how
Moral
.
305
,
306
,
307
,
&c.
-
Wisdom
,
the
more
wisdom
,
the
less
liberty
to
do
unwisely
,
427.
Requires
variation
in
practice
,
428
,
429.
Wisdom
of
God
infinitely
perfect
.
431
-
World
,
what
it
signifieth
,
76
,
80
,
81
Z
-
ZAnchius
defines
Justifying
Faith
by
assent
,
400.
for
universal
Redemption
.
559
A
Table
,
or
brief
Collection
,
of
some
general
Rules
for
the
Interpretation
of
Scriputres
,
delivered
in
the
foregoing
Discourse
.
The
Knowledg
and
Consideration
whereof
will
give
much
Light
into
the
Controversies
there
debated
.
-
1.
IT
is
frequent
in
Scripture
to
express
a
thing
after
the
manner
of
an
Event
,
or
Consequent
,
which
shall
,
or
will
follow
upon
such
,
or
such
an
occasion
,
or
means
,
some
ways
likely
to
produce
it
,
which
yet
frequently
cometh
not
to
pass
:
nay
the
contrary
whereunto
many
times
follows
,
and
comes
to
pass
in
stead
thereof
.
Pag.
216
,
221
,
234
-
2.
Many
Promises
,
absolute
in
form
,
are
yet
conditionate
in
matter
,
and
meaning
.
154
209
,
218
,
221
,
225
,
258
,
231
,
307
-
3.
Promises
m
ade
with
respect
to
special
qualifications
,
are
to
be
understood
with
such
an
Explicarion
or
Caution
,
wherewith
Threatenings
against
particular
sins
are
to
be
interpreted
.
231
-
4.
There
is
nothing
more
frquent
in
Scripture
,
then
to
ascribe
the
Effects
themselves
,
sometimes
unto
God
,
sometimes
unto
men
,
onely
upon
their
respective
actings
to
men
,
onely
upon
their
respective
actings
or
doings
of
such
things
,
which
are
of
a
natural
,
proper
,
or
direct
tendency
to
produce
them
,
whether
they
be
actually
produced
,
or
no.
187
,
235
,
239
,
240
-
5.
When
the
doing
,
or
performance
of
such
things
,
are
attributed
unto
God
,
wherein
men
also
are
to
joyn
and
act
with
him
to
render
those
actings
of
his
actually
saving
,
or
eventually
successful
unto
them
,
such
Attributions
are
to
be
understood
with
these
,
or
the
like
Explicaitons
,
or
limitations
,
as
much
as
in
him
lieth
,
as
far
as
is
meet
,
or
proper
for
him
,
&c.
239
-
6.
There
is
nothing
more
ordinary
in
Scripture
,
then
to
attribute
,
or
predict
unto
m●n
,
both
future
punishments
,
&
rewards
,
in
respect
of
their
present
ways
,
whether
good
,
or
evil
,
simply
,
and
without
any
clause
of
exception
,
in
case
of
an
after-change
in
either
;
whereas
notwithstanding
the
possibility
of
a
change
is
clearly
supposed
,
and
a
suspension
likewise
,
as
well
of
the
said
punishments
,
as
rewards
hereupon
,
according
as
the
change
shall
be
.
257
-
7.
Men
are
oft
in
Scriputre
dialect
said
to
do
that
,
not
which
they
always
do
,
but
which
they
are
apt
and
likely
to
do
,
and
that
which
ordinarily
,
or
frequently
they
do
:
and
sometimes
,
that
which
onely
is
their
duty
to
do
.
263
,
264
-
8.
God
is
often
in
Scriputre
said
to
have
done
a
thing
,
or
given
a
thing
,
when
he
intends
,
or
purposeth
to
do
,
or
give
,
it
,
though
at
present
it
be
neither
actually
done
,
nor
given
,
208
,
(
in
the
margent
.
)
-
9.
The
determinate
signification
of
a
word
in
one
place
,
is
no
argument
of
the
same
sence
or
signification
of
it
in
another
.
92
,
99
,
108
109
-
10.
There
is
scarce
any
idiome
of
speech
more
frequent
in
Script
:
then
to
mention
or
speak
of
an
act
simply
,
and
indefinitly
,
as
performed
and
done
,
when
the
doing
of
it
hath
been
fully
resolved
,
concluded
,
or
consented
unto
in
the
heart
and
soul
,
whether
ever
it
be
actually
and
externally
done
,
or
no.
15
,
16
17
-
11.
It
is
a
form
of
speech
frequent
in
the
Scriptures
,
to
speak
of
things
probable
,
or
likely
to
come
to
pass
,
as
if
they
would
,
or
should
,
simply
and
certainly
come
to
pass
:
and
so
again
to
use
the
Infinitive
Mood
in
a
Potential
sence
or
signification
.
15
,
16
,
17
-
12.
It
is
not
necessary
that
all
things
accompanying
or
relating
unto
those
aff●●ctions
in
men
,
which
are
attrib●ted
unto
God
,
should
be
paralled
in
him
,
or
have
something
in
his
Nature
corresponding
to
them
.
30
,
424
-
13.
It
is
a
known
propriety
of
the
Greek
tongue
,
to
import
the
Reasons
or
Grounds
of
things
by
their
Participles
.
313
-
14.
It
is
a
frequent
Dialect
of
Scripture
,
to
call
the
means
,
and
cause
,
yea
and
sometimes
an
opportunity
onely
,
which
are
proper
and
effectual
for
the
compassing
and
obtaining
a
thing
,
bythe
Name
of
the
thing
it self
,
which
is
to
be
,
or
may
be
,
procured
by
them
.
117
-
15.
To
put
Restrictions
upon
Scripture
phrases
,
or
assertions
,
without
necessity
,
and
this
demonstrable
,
either
from
other
Scriptures
,
or
unquestionable
grounds
of
Reason
,
is
not
to
interpret
the
Scriptures
now
in
Being
,
but
(
upon
the
matter
)
to
make
new
.
125
,
406
,
407
-
16.
The
particle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
,
doth
not
always
import
the
certainty
of
the
thing
spoken
of
,
by
way
of
event
,
no
not
when
speech
is
of
God
himself
,
but
oft-times
the
Intention
only
of
the
Agent
.
234
,
216
,
221
-
17.
God
is
said
to
do
a
thing
,
when
he
doth
that
,
towards
the
effecting
of
it
,
which
is
proper
for
him
to
do
.
239
,
187
-
18.
It
is
a
frequent
Hebraism
in
the
Scriptures
,
to
call
both
things
and
persons
,
of
special
worth
and
excellency
in
their
kind
,
Elect
,
or
chosen
.
244
-
19.
Such
Intentions
and
Desires
in
God
,
and
in
Christ
,
which
are
real
and
cordial
,
may
very
possibly
never
take
place
,
or
be
fulfilled
.
32
,
35
,
215
-
20.
Many
Promises
of
God
are
to
be
understood
with
reference
to
the
present
state
and
condition
of
things
.
361
,
230
,
231
,
217
-
21.
The
Negation
of
the
Act
frequently
imports
the
Negation
of
the
Power
also
.
434
435
-
22.
The
Nenter
gender
for
the
Masculine
,
is
a
frequent
construction
in
the
Scriptures
,
and
emphatical
.
436
-
23.
Such
conditional
Sayings
,
upon
which
Admonitions
,
Promises
,
or
Threatenings
,
are
built
,
do
at
least
suppose
something
in
possibility
,
how
ever
by
vertue
of
their
tenor
and
form
they
suppose
nothing
in
Being
.
275
,
440
-
24.
A
Promise
of
receiving
any
thing
upon
the
performance
of
an
unpossible
Condition
is
equivalent
to
a
threatening
that
a
man
shall
never
receive
it
.
442
-
25.
Such
constructions
,
or
forms
of
speech
,
wherein
the
Consequent
is
put
for
the
Antecedent
,
and
so
again
where
the
end
or
effect
is
named
to
signifie
the
means
proper
for
the
procurement
of
either
,
are
familiar
and
frequent
with
the
holy
Ghost
in
Scripture
.
451
,
452
-
26.
The
Purposes
and
Intentions
of
God
,
concerning
such
and
such
Acts
,
or
Dispensations
,
are
very
usually
in
the
Scriputre
expressed
by
the
names
of
the
Acts
or
Dispensations
themselves
.
462
FINIS
.
Reader
,
the
miscarriages
of
the
Press
,
are
rather
many
,
then
material
:
yet
some
there
are
,
too
material
to
be
neglected
.
What
thou
meetest
with
more
then
these
corrected
to
thy
hand
,
thou
art
desired
to
make
them
fewer
,
or
rather
none
at
all
,
by
taking
the
same
course
with
them
.
ERRATA
.
-
Page
14
,
line
tit
.
r.
28
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21.
l.
14.
r.
〈◊〉
〈◊〉
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〈◊〉
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-
27
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l.
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his
-
34
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distinct
-
41
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l.
tit
.
for
5
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dele
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48
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l.
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l.
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61
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tit
.
r.
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2.
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freest
-
79
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l.
19
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r.
individuums
-
98
l.
35
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r.
or
l.
47
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103.
marg.
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〈◊〉
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〈◊〉
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-
107
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l.
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capacities
-
110
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marg.
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118
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121
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tit
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Romans
l.
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causing
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122
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8
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perseverance
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123
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r.
makest
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154
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l.
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proves
l.
43
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worshiping
-
P.
156
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blend
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159
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l.
2
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4.
his
,
l.
4
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r.
My
l.
23
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r.
Conscience
-
165
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l.
20
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r.
competible
-
169
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l.
37
,
r.
dissented
-
171
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l.
tit
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r.
Episcopalists
-
173
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l.
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r.
drawn
-
174
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l.
2
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r.
compelling
-
179
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l.
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tentations
-
183
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l.
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somewhere
-
191
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at
-
197
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6
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r.
are
-
203
,
l.
51
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will
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208
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sequel
of
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209
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40
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of
-
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l
25
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r.
astertions
-
240.
l.
13.
r.
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.
-
242
,
l.
41
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r.
grati
simus
-
243.
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as
-
249.
l.
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,
r.
sins
-
256
,
l.
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life
-
260
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r.
implicitely
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265
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by
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267
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P.
268
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l.
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-
284
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l.
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cordial
-
285
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l.
16
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-
286
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partaker
l.
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,
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dialect
-
287
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,
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others
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290
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immediately
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302
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308
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317
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34
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grand
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known
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Serpent
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l.
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marg.
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-
548
,
l.
26
,
r.
from
.
Mis-pointings
,
and
mis-spellings
,
with
some
other
lighter
oversights
,
expect
pardon
of
course
.