TRIUMVIRI
:
OR
,
The
Genius
,
Spirit
,
and
Deportment
Of
the
Three
Men
,
Mr.
Richard
Resbury
,
Mr.
John
Pawson
,
and
Mr.
George
Kendall
,
in
their
late
Writings
against
The
Free
Grace
of
God
in
the
Redemption
of
the
World
,
and
vouchsafement
of
Means
of
Salvation
unto
Men
;
briefly
described
in
their
native
and
true
colours
,
borrowed
of
themselves
in
their
said
Writings
(
respectively
.
)
TOGETHER
With
some
brief
touches
(
in
the
Preface
)
upon
Dr.
John
Owen
,
Mr.
Thomas
Lamb
(
of
the
Spittle
)
Mr.
Henry
Jeanes
,
Mr.
Obadiah
How
,
and
Mr.
Marchamond
Needham
,
in
relation
to
their
late
Writings
against
the
Author
.
By
John
Goodwin
,
a
Servant
of
God
in
the
Gospel
of
his
dear
Son
.
—
They
are
confederate
against
thee
,
Psal
.
83.5
.
Associate
your selves
,
O
ye
people
,
and
ye
shall
be
broken
in
pieces
:
—
gird
your selves
,
and
you
shall
be
broken
in
pieces
:
gird
your selves
,
and
you
shall
be
broken
in
pieces
,
Isa
.
8.9
.
Imò
et
si
—
reveletur
,
&
evidenter
appareat
,
quòd
lex
nostra
sit
melior
suâ
,
imò
&
quod
l●x
nostra
sit
vera
,
ipsorum
autem
erronea
[
de
Judaeis
loquitur
]
ex
quadam
pertinaci
superbiâ
indurati
,
nolunt
superba
colla
curvare
,
nolunt
sectam
antiquam
relinquere
,
nolunt
meliorem
admittere
,
nolunt
acquiescere
veritati
;
sed
&
resistunt
pro
viribus
,
obgarriunt
,
contradicunt
.
Bradward
.
de
Causa
Dei
.
Lib
.
1.
Corollar
.
part
.
32.
Si
oriantur
dissensiones
&
Schismata
in
Ecclesiâ
,
in
culpâ
sunt
qui
falsam
fidem
defendunt
,
non
qui
impugnant
.
Nec
refert
utri
sint
multitudine
superiores
.
Ecclesia
namque
nec
judicat
ipsa
secundum
multitudinem
,
&c.
Musculus
Loc
.
de
Eccles
.
§.
9.
—
Sed
illos
Defendit
numerus
,
junctaeque
umbone
phalanges
.
Juven
.
London
,
Printed
for
Henry
Eversden
at
the
Gray-hound
in
Pauls
Church-yard
,
1658.
A
Preface
to
the
Reader
.
Good
Reader
,
THE
Treatise
in
thy
hand
might
have
been
there
some
years
sooner
,
had
not
the
Author
of
it
suffered
sundry
and
various
interruptions
in
his
way
,
whe●●as
now
he
was
not
far
from
his
journeyes
end
.
The
greatest
part
of
it
was
form'd
whilst
Master
Kendal
onely
was
in
being
,
and
Doctor
Kendal
as
yet
amongst
those
that
were
not
.
Which
(
by
the
way
)
is
one
reason
,
why
in
my
occasional
mentionings
of
him
in
the
Treatise
,
I
rise
no
higher
then
to
his
title
of
Master
.
For
I
was
loth
,
either
on
the
one
hand
to
blur
or
interline
my
copy
,
in
so
many
places
as
I
must
have
done
,
by
blotting
out
Master
,
and
inserting
Doctor
;
or
on
the
other
hand
to
charge
the
Compositors
memory
with
a
toties
quoties
as
he
should
meet
with
my
Master
,
to
place
his
Doctor
,
in
his
stead
.
For
I
neither
scruple
the
styling
him
by
his
Academical
title
of
Doctor
;
and
less
envy
him
the
honour
,
(
if
there
be
any
such
thing
that
accrueth
unto
him
by
it
.
)
But
if
I
should
take
the
liberty
of
that
pleasance
with
him
,
which
he
takes
with
me
over
&
over
without
the
least
regret
,
in
his
writings
,
I
could
assign
another
reason
why
I
should
rather
en-style
him
Master
,
then
Doctor
;
and
could
say
(
with
truth
enough
)
that
I
find
him
much
more
magisterial
,
or
Masterful
in
his
Books
,
then
Doctoral
,
apt
or
able
to
teach
.
But
this
(
I
confess
)
is
eccentrick
.
When
I
was
in
full
engagement
about
my
portraicture
of
Master
Doctor
Kendal
,
and
hoped
ere
long
to
have
drawn
the
last
line
of
that
piece
,
I
was
first
prevented
with
the
importunity
of
some
of
my
friends
to
attempt
the
satisfaction
of
some
,
who
(
it
seems
)
were
dis-satisfied
about
some
things
relating
to
the
present
Government
.
To
satisfie
both
the
one
and
the
other
,
I
superseded
my
pursuit
of
Master
Kendal
for
the
time
,
and
turned
in
to
the
motion
of
my
friends
,
and
drew
up
some
brief
Queries
,
in
order
to
the
end
specified
.
This
Digression
,
though
it
was
short
,
and
made
no
great
breach
upon
my
time
,
yet
it
occasionally
involved
me
in
another
,
which
detained
my
Pen
somewhat
longer
;
one
of
the
number
of
the
Dis-satisfied
undertaking
to
answer
my
said
Queries
,
with
the
salvage
of
their
dis-satisfaction
.
To
this
answer
,
being
delivered
to
me
in
manuscript
,
I
judged
my self
a
little
concerned
to
make
some
reply
;
which
accordingly
I
did
,
and
published
it
.
This
was
a
second
Diversion
.
Yet
all
this
while
Master
Kendal
was
not
out
of
my
thoughts
:
but
I
made
what
hast
I
was
well
able
,
to
resume
the
papers
relating
to
my
debates
with
him
,
which
I
had
for
a
season
layed
aside
,
and
hoped
now
to
have
dispatched
them
for
the
Press
before
any
more
surprisals
.
But
by
that
time
I
had
made
some
small
progress
in
the
business
,
I
was
alarm'd
the
third
time
with
some
of
the
six
Beacon-firing
Book-sellers
,
who
for
want
(
it
seems
)
of
better
imployment
,
turn'd
Informers
;
and
for
want
of
any
thing
real
and
true
to
inform
the
Parliament
(
then
in
being
)
against
me
,
layed
their
heads
together
,
and
formed
or
forged
rather
a
period
or
sentence
of
a
wicked
import
,
which
because
they
drew
up
in
some
of
my
words
,
with
much
gravity
and
zeal
of
devotion
they
presented
to
the
Parliament
,
as
one
of
my
dangerous
and
heinous
errours
.
The
dis-ingenuous
and
un-christian
deportment
of
these
men
,
put
me
to
double
(
or
rather
,
treble
)
trouble
.
First
,
I
made
it
my
request
by
a
letter
privately
sent
unto
them
,
that
they
would
pull
down
with
their
right
hand
,
what
they
had
built
up
with
their
left
,
and
Christianly
repair
me
wherein
they
had
unchristianly
wronged
me
,
by
acknowledging
their
errour
or
mistake
,
in
misrepresenting
me
and
my
Doctrine
to
the
Parliament
,
and
(
indeed
)
unto
the
world
.
But
they
instead
of
complying
with
me
in
my
soft
motion
,
added
drunkenness
to
thirst
,
and
with
as
sturdy
,
though
sorry
justification
of
themselves
in
their
great
unworthiness
(
in
an
answer
returned
me
unto
my
letter
)
mingled
several
other
scurrilous
,
spurious
and
base-born
imputations
,
hoping
(
as
it
should
seem
)
to
stop
my
mouth
with
such
dirt
and
mire
.
Hereupon
,
judging
my self
so
far
a
debtor
both
to
the
truth
&
my
own
repute
on
the
one
hand
,
and
to
the
interest
of
the
peace
of
their
consciences
,
on
the
other
,
as
to
endeavour
the
vindication
of
the
two
former
,
and
the
promotion
of
the
latter
;
I
was
constrained
to
Print
and
publish
both
the
said
letters
,
together
with
some
animadversions
upon
them
in
order
unto
both
.
The
Gentlemen
themselves
(
it
seems
)
had
no
mind
after
the
publishing
of
their
letters
,
with
my
notes
upon
them
,
to
wade
any
further
into
the
waters
of
this
contest
:
but
bemoaning
their
case
to
a
friend
of
theirs
in
black
,
prevailed
with
him
to
espouse
their
quarrel
,
who
judging
his
arm
of
learning
to
be
longer
and
stronger
then
theirs
,
clothed
it
with
a
pamphlet
,
and
to
stretched
it
forth
in
their
defence
against
me
.
I
thought
it
not
convenient
to
let
this
Anonymus
pass
without
some
answer
,
lest
he
should
be
wise
in
his
own
conceit
,
and
be
a
snare
to
his
Clients
,
in
occasioning
or
tempting
them
by
a
colourable
and
false
plea
,
to
think
themselves
innocent
.
The
expense
of
time
bestowed
upon
this
Beacon-firing
incounter
,
cast
me
yet
further
behind
hand
with
my
trium-viri
,
and
caused
it
to
stick
so
much
the
longer
in
the
birth
.
But
Fourthly
,
That
which
obstructed
my
progress
in
the
work
more
then
all
these
was
the
importune
spirit
of
Anabaptism
,
which
,
by
the
just
and
wise
permission
of
God
,
having
first
taken
a
female
head
near
relating
to
a
member
of
that
Church-body
which
relateth
unto
me
as
my
peculiar
care
and
charge
,
soon
after
from
thence
by
the
mediation
of
the
opportunity
,
conveyed
it self
into
the
head
that
lay
next
to
it
;
and
having
better
fortified
it self
here
,
it
attempted
the
enlargment
of
its
quarters
upon
those
that
were
not
like
to
make
much
resistance
;
and
so
prospered
and
prevailed
in
its
way
as
a
canker
is
wont
to
do
,
when
it
frets
,
and
spreads
,
and
preys
further
and
further
upon
the
body
or
flesh
which
it
hath
once
seized
.
And
being
a
spirit
of
Division
,
it
was
not
satisfied
with
separating
and
dividing
one
part
of
this
body
from
the
other
by
water
onely
(
over
which
there
had
been
opportunity
enough
for
spiritual
commerce
,
and
Church
Communion
)
but
magnified
it self
further
to
divide
them
by
fire
also
,
inflaming
its
own
proselytes
with
such
a
fiery
zeal
over
their
new
way
by
water
,
that
they
judged
themselves
more
worthy
and
primitively
holy
by
means
thereof
,
then
to
incorporate
or
correspond
in
Church-Communion
with
any
person
,
who
goeth
●et
wandring
after
it
:
how
ful
of
Faith
and
of
the
Holy
Ghost
soever
,
Master
Kendal
in
one
of
his
books
take
notice
of
this
breach
upon
the
people
under
my
hand
,
and
seems
to
rejoyce
a
great
rejoycing
,
that
such
a
disparagement
(
for
so
he
notions
it
)
had
befallen
me
.
But
for
any
man
to
triumph
when
Sathan
conquers
,
is
of
no
good
a
bode
,
or
signification
.
However
,
the
Spirit
I
speak
of
,
acting
his
part
in
that
body
,
which
now
he
possessed
,
much
after
the
same
manner
with
that
foul
spirit
in
th●●
Gospel
,
who
rent
and
tare
that
poor
creature
,
into
which
he
had
obtained
leave
to
enter
,
and
caused
him
to
pine
away
.
Mar.
9.18
,
26.
I
judged
my self
called
aloud
by
God
to
resist
him
in
his
way
with
the
best
resistance
I
was
able
to
make
,
and
with
the
waters
of
the
Sanctuary
to
quench
the
fire
which
he
had
kindled
round
about
me
.
By
this
troublesome
spirit
I
was
drawn
to
a
double
contest
.
First
,
I
was
ingaged
to
stop
the
mouth
of
that
plea
,
wherein
he
pleaded
the
unlawfulness
of
conjunction
between
believers
dipt
,
and
believers
undipt
,
in
Church-society
,
and
that
there
was
no
firm
footing
,
but
water-dipping
,
for
Church-communion
.
Secondly
,
Unless
I
would
give
way
to
him
,
and
suffer
him
quietly
to
carry
away
the
truth
from
my
dear
people
,
I
was
necessitated
likewise
,
with
the
drawn
sword
of
the
Spirit
to
oppose
him
in
his
way
,
wherein
he
was
attempting
to
circumvent
poor
children
of
that
Baptismal
Patrimony
which
their
Heavenly
Father
hath
setled
on
them
,
and
which
their
first
feoffees
in
trust
(
the
Primitive
Christians
)
did
constantly
and
conscienciously
exhibit
unto
them
.
This
double
encounter
entrencht
very
deep
upon
my
time
,
and
had
cast
my
thoughts
about
my
trium-viri
(
well
nigh
into
a
dead
sleep
.
)
But
after
a
while
I
recovered
from
under
this
indisposition
also
,
and
stood
to
my
work
again
.
I
had
not
been
at
it
long
,
when
Fifthly
,
I
considering
how
enormous
and
insupportable
,
how
obstructive
,
yea
and
destructive
to
the
course
of
the
Gospel
in
the
nation
,
the
proceedings
and
practices
of
the
two
new
erected
Courts
,
or
Consistories
(
for
by
which
of
these
names
to
call
themselves
,
I
think
themselves
are
yet
to
resolve
)
the
one
of
Triers
,
the
other
of
Ejectors
,
grew
from
day
to
day
,
I
had
no
rest
in
my
spirit
until
I
had
answered
th●●
call
of
God
in
my
conscience
to
give
testimony
against
them
,
and
to
declare
the
unjustifiableness
of
the
power
delegated
unto
them
,
but
especially
that
exercised
by
them
,
both
by
express
and
clear
principles
in
reason
,
but
especially
by
the
light
that
shines
more
purely
from
Heaven
in
the
Scriptures
.
The
testimony
which
I
drew
up
in
thi●
kind
,
though
it
was
not
large
,
and
might
by
a
workman
of
expedition
and
competent
dispatch
,
have
been
turn'd
off
hand
in
a
very
short
space
;
Yet
partly
by
reason
of
my
natural
slowness
to
carry
an
end
my
undertakings
,
partly
by
means
of
the
superadded
ingravescencie
and
infirmities
of
age
,
it
stuck
somewhat
longer
in
the
birth
with
me
.
And
had
I
not
been
under
the
power
of
a
great
and
strong
resolution
not
to
own
any
occasion
further
,
under
the
degree
of
a
necessitie
,
for
the
interrupting
of
this
so
oft-interrupted
a
piece
,
I
would
have
drawn
some
small
vessel
of
clean
water
for
the
washing
of
that
foul
mouth
,
which
Sathan
hath
opened
against
the
truth
and
mind
of
God
in
that
Testimony
;
Although
(
I
confess
)
in
this
respect
there
is
less
need
of
a
replie
unto
it
;
viz.
Because
,
if
there
be
any
thing
plausibly
or
colourably
delivered
by
it
,
it
is
more
then
balanced
with
the
quisquillious
levitie
and
inconsiderableness
of
the
Speaker
.
Never
was
there
cause
,
and
Advocate
,
better
suited
,
then
the
cause
of
the
Triers
,
and
Master
Needham●
Faex
hominum
,
&
faex
Causarum
,
make
a
couple
without
disparaging
one
the
other
.
Dignum
patella
operculum
.
The
Cover
is
very
fit
for
the
dish
;
for
which
it
was
provided
.
The
Gentlemen
Triers
were
(
doubtless
)
in
the
choice
of
their
Proctor
,
over-ruled
by
him
,
whose
affairs
they
so
frequently
over-rule
contrarie
to
his
mind
and
Interest
.
Otherwise
they
would
not
have
sanctified
a
person
of
that
infamous
and
unclean
character
for
their
service
.
When
Israel
,
contrarie
to
the
mind
of
God
,
desired
a
King
,
he
gave
them
a
King
,
but
in
his
anger
,
Hos
.
13.11
.
In
like
manner
,
the
Triers
desiring
an
Advocate
to
plead
such
a
cause
,
which
God
abhorreth
,
he
assigns
them
an
Advocate
in
his
displeasure
;
a
man
that
curseth
whatsoever
he
blesseth
,
and
blesseth
whatsoever
he
curseth
;
a
man
that
will
render
them
,
corpus
cum
causa
,
both
in
person
,
and
cause
,
an
abhorring
and
hissing
unto
the
nation
for
ever
.
And
if
any
of
them
have
mingled
a
proportion
of
their
subtile
brains
with
the
forlorn
Conscience
of
the
Author
of
that
book
(
for
the
book
hath
a
double
image
visibly
stampt
upon
it
,
like
our
Philip
and
Mary
coyn
,
and
there
is
aN
EY
of
Oxford-learning
aswel
as
a
mouth
of
Oxford
railing
in
the
composition
)
oleum
&
operam
perdiderunt
,
they
have
done
weakly
herein
,
and
lost
their
labour
.
For
probabilities
and
faces
of
truth
are
little
regarded
when
they
are
found
amongst
such
swarms
and
heaps
of
notorious
falshoods
and
untruths
.
Onely
,
were
I
a
person
considerable
enough
to
make
an
object
capable
of
an
affront
,
they
have
taken
an
ingenious
and
learned
course
to
disparage
me
home
;
viz.
By
turning
my
Book
over
to
the
Common
Pamphleter
for
an
answer
;
which
is
hardly
one
degree
in
favour
removed
from
procuring
an
edict
from
Authority
,
to
have
had
it
burnt
by
the
Common
Hang-man
.
And
had
this
bin
the
doom
of
it
,
I
had
not
bin
surprized
,
nor
taken
without
my
Christian
armour
of
proof
upon
me
to
secure
me
from
taking
harm
by
the
brunt
or
incounter
.
I
have
through
the
great
bounty
of
my
God
towards
me
,
more
in
my
hand
,
then
a
book
or
a
little
credit
with
men
,
to
lay
down
at
the
feet
of
Jesus
Christ
my
Lord
,
when
he
shall
please
to
call
.
But
for
Mr.
Nedham
,
the
work
of
advocating
the
Triers
cause
,
fell
into
his
hands
very
happily
,
nor
would
it
have
sorted
so
well
with
the
condition
of
any
person
I
know
as
it
did
with
his
.
For
when
a
man
knows
not
what
otherwise
to
do
with
his
time
,
nor
how
to
spend
that
without
spending
his
livelyhood
and
subsistence
with
it
,
the
washing
of
blackemoores
,
and
glewing
of
Oystershells
,
are
convenient
and
saving
imployments
for
him
.
But
this
(
I
acknowledge
)
is
somewhat
digressive
also
.
But
the
testimony
of
God
,
&
of
the
word
of
Jesus
against
the
Triers
,
administred
by
my
hand
,
occasioned
it
seemes
such
an
overflowing
of
the
gall
in
the
men
,
that
no
less
then
a
double
revenge
upon
me
put
in
execution
,
was
sufficient
to
perfect
the
cure
,
or
heal
them
.
For
it
was
but
an
half
cure
(
as
it
appears
)
of
the
malady
,
that
they
delivered
me
over
to
this
Tormentor
to
be
scourged
by
him
:
they
themselves
after
this
turned
Informers
against
me
,
and
accused
me
(
for
what
crime
,
or
misdemeanour
I
know
not
to
this
hour
)
to
the
secular
powers
.
The
articles
of
my
accusation
were
onely
certain
innocent
passages
(
so
adjudged
by
all
that
had
viewed
and
perused
them
,
as
far
as
I
can
understand
,
themselves
haply
excepted
)
transcribed
out
of
my
book
;
against
any
of
which
notwithstanding
they
had
not
a
word
to
say
,
or
to
object
,
whilest
I
was
present
.
Onely
they
had
(
as
it
seemes
)
privately
and
underhand
prepossest
some
that
were
to
be
my
Judges
,
with
an
opinion
,
that
one
,
or
more
,
of
the
said
passages
,
were
reflexive
upon
their
Authority
.
Whereas
it
is
sufficiently
known
to
the
world
,
that
I
have
alwayes
been
as
faithful
,
as
zealous
an
Assertor
and
vindicator
of
their
Authority
,
I
will
not
say
as
any
of
the
Triers
themselves
(
for
none
of
them
have
been
much
tainted
with
this
honourable
guilt
,
as
far
as
I
know
)
but
as
any
other
of
their
best
Friends
whosoever
:
nor
have
I
to
this
hour
suffered
the
least
alteration
or
change
,
either
in
my
judgement
,
or
my
affections
,
that
way
.
Onely
I
have
so
far
comported
with
the
light
of
reason
and
conscience
within
me
,
as
to
distinguish
between
the
Authority
,
and
the
wills
of
Persons
in
power
:
yea
and
to
look
upon
these
in
many
of
their
actings
,
as
the
greatest
enemies
to
the
other
;
and
according
to
the
Commission
I
have
received
from
Jesus
Christ
,
to
seek
the
peace
and
welfare
of
all
men
by
declaring
the
truth
,
to
handle
them
accordingly
.
But
my
Friends
and
Enemies
,
the
Triers
,
by
the
advantage
of
the
surplussage
of
their
Interest
above
mine
,
in
my
Judges
,
and
of
the
daily
opportunity
of
access
to
their
ear
,
whereof
I
am
as
good
as
wholly
deprived
,
without
proof
or
eviction
of
any
miscarriage
or
unworthiness
in
me
,
they
obtained
of
them
this
salvage
of
their
Honour
,
and
gratification
of
their
wills
,
to
be
admitted
to
stand
by
and
hear
with
what
severity
I
should
be
reproved
for
their
sakes
.
I
will
by
no
means
say
it
,
but
onely
put
it
to
consideration
,
whether
the
proceedings
against
me
in
the
behalf
of
the
Triers
,
do
not
(
in
part
,
at
least
)
resemble
those
,
wherein
it
was
acknowledged
by
the
Judge
,
that
upon
examination
he
found
no
fault
in
the
man
accused
,
and
yet
proffered
this
to
satisfie
the
accusers
(
though
it
was
not
accepted
,
wherein
I
confess
a
dissimilitude
.
)
I
will
therefore
chastise
him
,
and
so
let
him
go
.
Sixthly
,
(
and
lastly
)
That
which
contributed
as
much
(
or
more
)
as
any
of
the
particulars
mentioned
,
towards
the
overlong-keeping
of
this
paper-burthen
in
the
womb
where
it
was
conceived
,
and
which
hath
at
last
received
strength
to
bring
forth
,
was
a
long
weakness
and
indisposition
in
body
,
which
(
in
conjunction
with
the
advice
of
friends
and
Physicians
,
interdicting
me
the
use
of
pen
and
paper
,
and
all
sedentary
communion
with
my
studies
for
a
good
part
of
the
year
)
made
me
all
this
while
a
servant
unto
idleness
.
Unto
all
these
occasions
of
the
delay
of
the
coming
abroad
of
the
discourse
now
in
thy
hand
,
the
frequent
and
various
incumbrances
and
diversions
of
the
press
ingaged
in
the
printing
of
it
,
whilst
it
was
yet
in
hand
,
might
well
be
added
.
The
light
was
kept
from
it
for
several
months
upon
this
account
also
,
besides
the
time
ordinarily
required
to
the
forming
of
such
births
in
this
womb
.
Yet
at
last
(
as
thou
seest
)
it
hath
waded
through
the
waters
of
all
these
obstructions
and
remorating
difficulties
,
and
is
arrived
,
in
present
peace
and
safety
,
at
thy
hand
.
What
the
entertainment
of
it
is
like
to
be
with
the
generality
of
the
world
,
is
of
ready
conjecture
:
however
,
this
concerneth
the
world
it self
more
then
me
.
And
yet
,
though
I
be
as
secure
from
suffering
in
any
Interest
of
mine
own
,
by
the
coursest
and
ruggedest
entertainment
that
can
be
given
it
,
as
I
am
regardless
of
any
advantage
that
might
accrue
unto
me
by
a
fairer
acceptance
;
yet
out
of
my
unfeigned
love
to
all
those
in
the
world
that
are
partakers
of
flesh
and
blood
with
me
,
and
desire
of
their
welfare
and
peace
,
I
wish
them
from
my
heart
communion
and
fellowship
with
me
in
the
light
of
those
great
Truths
,
that
are
occasionally
(
and
so
,
briefly
)
argued
in
these
papers
.
For
I
know
them
by
those
express
characters
of
Spirit
and
life
,
that
are
so
visible
in
them
,
to
be
the
Truths
of
God
:
nor
have
I
met
with
any
thing
in
the
writings
of
any
,
or
of
all
the
three
men
of
my
present
contest
,
which
hath
in
the
least
shaken
my
confidence
in
this
kind
,
or
that
for
the
least
space
of
time
put
me
to
any
stond
,
or
loss
in
my
understanding
concerning
them
,
or
to
seek
what
to
answer
to
any
thing
they
offer
or
object
against
any
of
them
.
I
confess
that
the
drawing
up
of
several
of
my
answers
,
and
the
setting
down
of
my
sense
and
notion
in
many
of
them
,
in
terms
,
phrases
,
and
carriage
of
sentences
,
most
commodious
(
as
I
conceived
)
for
the
understandings
of
others
,
have
cost
me
both
time
and
labour
not
inconsiderable
.
But
their
exceptions
and
opposalls
to
the
grounds
and
reasons
,
whether
from
Scripture
,
or
from
received
principles
in
Christian
Religion
,
on
which
the
Tenents
or
Doctrines
avouched
in
this
Treatise
,
are
built
,
are
so
inconsiderable
,
trivial
,
and
slight
,
that
they
make
little
work
for
the
understandings
of
men
competently
versed
in
the
controversies
,
to
dissolve
and
scatter
them
.
The
chief
artifices
and
Methods
,
by
which
the
Patrons
of
the
Contra-remonstant
Election
,
Reprobation
,
Efficaciousness
of
Grace
,
Perseverance
,
&c.
are
wont
to
divide
between
the
judgements
and
consciences
of
men
,
and
the
truth
in
the
contrary
opinions
,
are
First
,
as
we
read
that
some
Persecutours
did
by
Christians
in
the
primitive
times
,
when
they
put
them
into
beasts
skins
,
and
then
set
mastives
upon
them
to
worry
and
destroy
them
;
so
do
these
men
cover
the
native
and
Divine
beauty
of
the
said
Doctrines
with
the
odious
epithets
and
aspersions
of
Arminian
,
Pelagian
,
Semi-Pelagian
,
Socinian
,
Pontifician
▪
&c.
and
then
exasperate
and
incite
the
judgements
and
consciences
of
illiterate
,
weak
,
and
ignorant
men
and
women
against
them
,
as
if
they
were
so
many
dangerous
bloody
malefactours
,
and
that
there
was
no
way
with
their
souls
but
one
,
in
case
they
suffer
them
to
come
any
whit
nearer
them
,
then
by
the
distance
of
an
utter
detestation
.
And
yet
in
some
of
my
writings
(
although
the
place
at
present
occurreth
not
)
I
have
made
it
fully
evident
from
the
express
testimony
of
Austine
himself
(
and
as
I
take
it
,
from
other
writers
also
)
that
their
Doctrine
concerning
limited
Redemption
by
Christ
(
and
consequently
the
rest
depending
hereon
)
was
the
express
Doctrine
of
Pelagius
.
And
as
concerning
the
scandal
of
Arminian
,
Socinian
,
Pontifician
,
it
is
importune
and
sensless
to
brand
or
burthen
,
such
and
such
Tenents
or
Doctrines
,
as
we
please
,
with
the
Names
of
such
or
such
particular
Authors
,
upon
pretence
they
were
held
by
them
contrary
to
the
truth
,
when
as
we
our selves
hold
and
maintain
twenty
and
ten
opinions
held
by
the
same
men
,
&
this
with
as
much
contrariety
to
the
Truth
,
for
ought
that
hitherto
hath
been
proved
,
and
yet
will
not
endure
these
to
pass
under
the
same
disgraceful
denominations
.
But
the
greater
vote
(
it
seemes
)
must
still
carry
it
:
and
Truth
be
content
to
wait
for
a
fair
and
equitable
hearing
,
untill
she
hath
opened
as
many
mouthes
to
plead
for
her
,
as
her
Enemy
(
Errour
)
hath
,
or
shall
have
,
to
declaim
against
her
.
Doctor
J.
Owen
acknowledgeth
,
yea
doth
somewhat
more
then
acknowledge
,
and
littl●
less
then
triumph
,
that
his
Doctrine
of
perseverance
is
owned
and
asserted
by
the
two
Great
Popish
Doctors
,
Bellarmine
and
Suares
.
May
not
I
then
,
or
any
other
man
,
upon
as
reasonable
an
account
,
stigmatize
such
a
Doctrine
,
with
the
ignominious
character
of
Popish
,
or
Jesuitical
,
as
either
Master
Kendal
,
or
the
said
Doctor
,
or
any
other
partisan
of
theirs
,
cast
the
reproch
of
Arminian
,
much
more
of
Pelagian
,
upon
the
Tenents
argued
for
by
me
in
these
controversies
?
Yea
the
truth
is
,
that
such
a
Doctrine
of
Perseverance
,
as
the
said
Doctor
abetteth
,
would
make
a
more
connatural
and
suitable
member
in
the
crazie
body
of
Popish
Divinity
,
then
in
the
body
of
the
Doctrine
maintained
by
Protestants
,
and
those
who
profess
a
Reformed
Religion
.
And
as
for
the
scandal
and
aspersive
of
Pelagian
,
thrown
at
peradventure
,
and
de
bene
esse
,
by
the
Doctor
,
upon
the
Opinions
held
forth
and
pleaded
for
in
my
book
of
Redemption
,
I
am
afraid
that
either
he
doth
not
understand
what
the
Doctrines
of
Pelagius
were
,
or
that
he
is
not
willing
to
understand
what
mine
are
.
For
I
am
groundedly
assured
,
that
there
is
not
any
one
of
those
opinions
,
which
were
charged
upon
Pelagius
as
erroneous
by
the
Fathers
,
judged
Orthodox
in
his
time
,
which
is
defended
or
owned
by
me
,
either
in
that
book
,
or
any
other
of
my
writings
;
In
which
respect
I
know
not
how
the
Doctor
with
all
his
learning
and
wit
will
escape
the
arrest
of
that
most
true
observation
of
Austin
long
since
;
Some
persons
of
understanding
will
sooner
quarrel
at
that
which
they
do
not
understand
,
then
seek
to
understand
it
,
and
so
render
themselves
proud
calumniators
,
instead
of
modest
inquirers
.
Non
nulli
intelligentes
citius
volunt
exagitare
quod
non
intelligunt
,
quam
quaerere
ut
intelligant
:
&
non
fiunt
humiles
inquisitores
,
sed
superbi
calumni
atores
.
Aug.
De
Temp
.
Ser
.
72.
A
second
device
or
stratagem
,
which
our
Great
Masters
of
the
Contra-remonstrancie
make
much
use
of
to
enlarge
their
quarters
,
and
make
proselytes
to
their
cause
,
is
to
affright
vulgar
and
less
considerate
spirits
with
the
hideous
&
dismal
consequences
attending
(
as
they
pretend
)
the
opinions
of
their
adversaries
;
As
(
for
instance
)
that
they
are
injurious
to
free
Grace
,
that
they
are
exaltative
of
the
creature
,
that
they
deny
the
Soveraignty
of
God
over
his
creature
,
that
they
make
men
their
own
Saviours
,
that
they
suppose
that
Christ
might
have
died
,
and
yet
no
man
have
been
saved
,
that
Christ
might
have
been
an
Head
without
a
Body
,
that
the
damned
in
hell
owe
as
much
unto
God
as
those
that
are
saved
,
with
some
others
of
like
impertinencie
with
these
.
For
some
of
these
are
no
true
or
real
consequents
of
the
opinions
charged
with
them
,
but
onely
imaginary
and
obtruded
.
Others
of
them
,
are
indeed
the
true
and
lawful
consequents
of
the
said
opinions
,
but
in
a
sense
which
renders
them
innocent
and
harmless
,
and
wherein
they
are
no
absurdities
at
all
;
not
in
such
a
sense
,
wherein
the
Contra-Remonstrant
intendeth
they
should
,
and
hopeth
they
will
,
be
understood
by
the
ordinary
sort
of
Professours
.
A
third
sort
of
them
,
are
in
the
plainest
and
nearest-hand
sense
of
the
words
,
consequents
(
indeed
)
of
the
said
opinions
;
but
they
are
sayings
of
soberness
and
truth
,
and
no
touch
of
unworthiness
or
falshood
in
them
.
Of
the
former
kind
are
these
,
that
the
said
Remonstrant
opinions
are
injurious
to
free
Grace
,
exalt
corrupted
nature
above
her
line
,
deny
or
limit
the
just
prerogative
of
God
,
&c.
These
(
with
some
others
of
like
kind
)
are
most
importunely
and
with
notorious
injury
and
untruth
charged
upon
them
.
These
clearly
give
unto
Grace
the
things
which
belong
unto
Grace
;
and
unto
nature
or
the
Creature
man
,
the
things
which
belong
unto
them
,
and
no
more
,
going
along
with
Scripture
award
in
both
:
They
are
the
contrary
opinions
that
are
expresly
delinquent
in
both
these
.
Of
the
second
sort
,
are
these
(
with
their
fellows
)
that
they
(
the
said
opinions
,
nick-named
Arminian
)
make
men
their
own
Saviours
,
that
the
damned
in
hell
owe
as
much
unto
God
as
those
that
are
saved
,
Judas
as
much
as
Peter
,
&c.
That
there
is
a
sense
wherein
men
may
(
and
this
without
errour
,
and
without
derogation
in
the
least
from
the
great
Saviour
of
the
world
)
be
termed
their
own
Saviours
,
or
(
which
is
the
same
)
to
save
themselves
,
is
evident
enough
from
the
Scriptures
.
—
For
in
doing
this
(
saith
Paul
to
Timothy
)
thou
shalt
save
thy self
and
them
that
heare
thee
(
1
Tim
.
4.16
.
)
And
by
the
same
rule
,
they
who
heard
Timothy
,
and
mingled
the
word
they
heard
from
him
with
Faith
,
might
be
said
also
to
save
themselves
.
So
when
Peter
exhorted
his
new
Converts
,
Save
your selves
from
this
froward
generation
,
(
Act.
2.40
.
)
his
meaning
(
doubtless
)
was
,
that
by
keeping
themselves
faom
being
ensnared
in
the
counsels
or
wayes
of
the
generation
he
speaks
of
,
they
might
,
or
should
save
their
own
souls
.
And
it
is
a
most
true
and
useful
observation
of
Chamier
concerning
Scripture
dialect
in
such
cases
,
as
that
we
now
speak
of
;
That
when
there
is
a
concurrence
of
several
causes
required
to
the
production
of
the
same
effect
,
the
Scripture
is
wont
to
ascribe
this
effect
,
one
while
to
one
of
these
causes
,
and
another
while
to
another
.
Solet
Scritura
,
cum
ad
unum
effectum
multae
cansae
concurrunt
,
modò
uni
,
modò
alteri
,
effectum
tribuere
.
Panstrat
.
t
.
4.
l.
22.
c
.
4.
Sect
.
39.
p.
935.
So
that
in
the
sense
explained
,
to
make
men
their
own
Saviours
,
hath
no
inconvenience
or
errour
in
the
least
,
but
carrieth
a
most
wholesome
and
savoury
notion
and
sense
in
it
.
But
the
Contra-Remonstrant
Deceiver
,
when
he
chargeth
his
adversaries
,
that
by
their
opinions
they
make
men
their
own
Saviours
,
would
be
understood
that
they
make
them
their
own
Saviours
,
either
in
a
way
of
merit
,
or
by
some
such
self-efficiency
,
in
respect
whereof
the
great
effect
of
their
salvation
,
should
principally
,
or
in
some
high
or
super-transcendent
way
,
be
ascribed
unto
themselves
;
which
is
a
conceit
asmuch
abhorred
by
them
,
as
by
themselves
.
And
concerning
the
respective
debts
of
the
damned
,
and
of
the
saved
,
unto
God
,
and
in
what
sense
it
is
true
(
and
so
a
consequent
of
the
opinions
by-named
Arminian
)
that
the
former
owe
as
much
as
the
latter
,
and
in
what
sense
or
respects
it
is
false
(
and
so
holding
no
communion
with
the
said
opinions
)
is
clearly
argued
and
stated
in
the
fifthteenth
chapter
of
the
ensuing
discourse
,
pag
.
188
,
189
&c.
where
the
Reader
may
satisfie
himself
touching
the
impertinencie
of
this
charge
upon
the
said
opinions
.
Of
the
third
and
last
sort
of
consequents
,
wherewith
the
enemies
of
these
opinions
hope
to
create
envy
and
abhorrency
in
the
minds
of
men
against
them
,
are
these
(
possibly
with
some
others
)
That
men
may
be
saved
,
if
they
will
.
That
Christ
might
have
died
,
and
yet
no
man
have
been
saved
.
That
Chri●t
might
have
been
an
head
without
a
body
,
&c.
For
what
is
there
in
these
contrary
,
either
to
the
Scriptures
,
or
to
sound
principles
of
reason
?
First
,
what
doth
the
Scripture
mention
by
way
of
bar
against
any
mans
salvation
,
but
onely
the
frowardness
and
stubbornness
of
their
wills
,
or
that
which
is
the
fruit
and
consequent
hereof
?
And
ye
will
not
come
to
me
(
saith
Christ
to
the
stubborn-will'd
Jews
)
that
ye
might
have
life
.
Joh
.
5.40
.
So
again
,
O
Jerusalem
,
Jerusalem
,
that
killest
the
Prophets
,
and
stonest
them
which
are
sent
unto
thee
,
how
often
would
I
have
gathered
thy
children
together
,
as
an
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
!
Mat
.
23.37
Again
,
They
would
none
of
my
counsel
:
they
despised
all
my
reproof
:
therefore
shall
they
eat
of
the
fruit
of
their
own
way
,
&c.
Prov.
71.20.31
.
So
,
But
my
people
would
not
hearken
unto
my
voyce
,
and
Israel
would
none
of
me
.
So
I
gave
them
up
,
&c.
Psa
.
81.11.12
.
Yea
the
Scripture
beareth
this
notion
in
twenty
places
and
ten
besides
these
,
ever
and
anon
resolving
the
condemnation
and
destruction
of
men
into
the
gain-sayingness
and
perversness
of
their
own
wills
.
And
in
case
men
were
really
,
unfeignedly
,
and
throughly
willing
to
be
saved
,
what
in
reason
can
be
imagined
should
hinder
their
salvation
?
Certainly
God
,
who
by
all
kinds
of
Evangelical
applications
unto
men
,
seeks
to
make
them
willing
in
this
kind
,
will
not
put
this
will
to
rebuke
,
or
send
it
empty
away
,
when
he
hath
raised
it
.
And
if
God
will
have
all
men
to
be
saved
(
as
the
Apostle
avoucheth
his
will
in
this
kind
,
)
1
Tim
.
2.4
.
and
men
themselves
likewise
shall
be
willing
accordingly
,
who
,
or
what
can
be
supposed
to
intervene
to
hinder
the
effect
,
or
to
withstand
their
salvation
?
I
have
elsewhere
drawn
together
many
sayings
of
men
as
fast
friends
(
at
least
so
reputed
)
to
the
Decisions
of
the
Synod
of
Dort
,
as
either
Master
Kendal
,
or
Doctor
Owen
,
and
some
of
them
(
a
Deanerie
excepted
)
no
wayes
their
inferiors
,
wherein
they
plainely
resolve
the
condemnation
or
perishing
of
men
into
their
own
wills
.
Nor
doth
the
Scripture
any
where
make
it
either
matter
of
absurdity
,
or
untruth
,
to
say
or
think
,
Christ
might
have
died
,
and
yet
no
man
been
saved
.
The
great
Apostle
doubted
not
to
affirm
,
that
He
was
unto
God
a
sweet
savour
of
Christ
,
in
them
that
are
saved
,
and
in
them
that
perish
.
2
Cor
.
2.15
So
that
God
had
been
no
loser
in
point
of
satisfaction
,
nor
any
wayes
inconvenienced
,
in
case
all
men
had
rejected
the
Grace
or
Salvation
offered
unto
them
by
Christ
in
the
Gospel
,
as
the
far
greater
part
of
men
now
doth
.
And
Elihu's
reasoning
with
Job
is
considerable
to
this
point
:
If
thou
be
righteous
,
what
givest
thou
unto
him
[
meaning
,
God
]
or
what
receiveth
he
of
thine
hand
?
Job
.
35.7
.
Immediately
before
he
had
said
:
If
thou
sinnest
,
what
doest
thou
against
him
?
or
if
thy
transgressions
be
multiplied
,
what
doest
thou
unto
him
?
So
that
God
is
neither
a
gainer
by
any
mans
believing
,
or
by
his
being
saved
upon
it
;
nor
yet
a
loser
by
any
mans
unbelief
,
or
his
perishing
upon
it
.
His
act
of
Grace
and
love
unto
the
world
in
the
gift
of
his
Son
Jesus
Christ
to
die
for
the
sins
and
salvation
of
it
,
had
been
the
same
,
and
so
equally
contentful
and
satisfactory
unto
him
,
whether
the
world
,
or
any
the
members
hereof
,
had
believed
in
him
,
or
been
saved
by
him
,
or
no
.
And
(
to
speak
the
truth
)
it
is
a
very
weak
conceit
to
imagine
that
the
contentment
or
welfare
of
the
Divine
being
,
or
any
the
least
part
or
degree
thereof
,
is
dependent
upon
the
worthy
actings
of
men
,
or
upon
that
reward
of
theirs
which
he
hath
promised
thereunto
.
Nor
is
it
a
notion
of
much
more
affinitie
,
either
with
reason
,
or
religion
,
to
think
that
God
could
not
have
told
how
to
make
earnings
of
the
gift
and
death
of
Christ
,
unless
some
men
,
or
(
to
speak
to
the
sense
of
our
adversaries
)
unless
such
,
or
such
a
number
of
men
,
had
believed
in
him
,
and
been
saved
by
him
.
Now
whatever
may
reasonably
be
conceived
not
to
be
,
or
not
to
have
been
,
essentially
requisite
to
the
glory
of
God
,
there
is
no
repugnancie
in
reason
to
suppose
a
possibility
of
the
non-being
,
or
never-being
,
of
it
.
For
there
is
nothing
that
makes
any
thing
simply
and
absolutely
necessary
,
but
an
essential
,
or
absolutely-necessary
connexion
thereof
with
the
glory
of
the
first
being
.
It
is
true
,
when
God
intended
the
gift
&
death
of
his
Son
Jesus
Christ
for
the
world
he
knew
that
in
time
many
would
believe
on
him
,
and
so
be
saved
by
him
:
but
this
at
no
h●nd
proves
that
therefore
the
death
of
Christ
for
the
world
,
or
for
men
simply
considered
,
or
as
intended
by
God
,
implies
an
utter
or
absolute
impossibility
,
but
that
some
or
other
should
believe
in
him
,
and
be
saved
by
him
.
Therefore
there
is
no
absurditie
or
untruth
in
it
,
to
say
,
that
Christ
might
have
died
,
and
yet
no
man
necessarily
have
been
saved
.
Nor
is
there
any
whit
more
,
either
touch
or
tincture
of
either
,
in
saying
that
Christ
might
have
been
an
head
without
a
body
,
taking
the
word
,
head
,
materially
[
i
.
for
a
person
apt
and
fit
to
make
an
head
,
which
is
the
onely
sense
wherein
the
said
position
holdeth
any
intelligence
with
the
Doctrine
charged
with
it
)
and
not
formally
.
This
is
richer
in
self-evidence
then
to
stand
in
need
of
any
proof
.
And
he
that
shall
charge
the
said
Doctrine
with
it
,
in
any
other
sense
,
casteth
in
his
lot
with
one
of
those
two
sorts
of
men
,
against
which
Solomon
gives
this
sentence
,
that
they
are
both
an
abomination
unto
the
Lord
,
Prov.
17.15
.
A
third
method
much
practised
by
the
Contra-Remonstrant
party
,
in
their
warfare
against
better
opinions
then
their
own
,
is
to
pervert
both
the
words
and
the
sense
of
their
adversaries
,
and
one
while
to
report
and
argue
their
opinions
,
and
sayings
,
in
words
materially
differing
from
their
own
;
otherwhile
,
to
argue
against
such
a
sense
put
upon
their
words
,
which
they
cannot
lightly
but
know
to
be
far
from
that
intended
by
them
.
Take
a
Contra-Remonstrant
without
one
,
or
both
,
of
these
knacks
,
and
his
Motto
may
be
Rara
avis
in
terris
,
nigroque
simillima
cygno
.
A
bird
on
Earth
most
rare
in
sight
,
And
like
a
swan
as
black
as
night
.
Instances
in
both
these
kinds
more
then
a
few
,
are
of
ready
observation
in
both
Master
Kendals
Books
.
He
that
shall
please
to
acquaint
himself
with
the
contents
of
the
following
discourse
,
shall
see
visions
of
this
character
great
plenty
.
In
his
Latine
epistle
to
his
fair
nursing
Mother
(
the
University
of
Oxford
)
neither
his
credit
,
Ad
Almam
matrem
Academiā
Oxoniensem
.
nor
conscience
,
would
restrain
him
from
fathering
this
base
begotten
changeling
of
his
own
,
upon
his
Adversaries
;
viz.
that
those
dumb
Orators
,
the
Sun
,
Moon
,
&
Stars
,
do
with
little
less
obscurity
declare
all
the
most
hidden
mysteries
of
Faith
,
then
those
speciall
messengers
of
whose
writings
the
Church
of
Christ
maketh
such
treasure
(
meaning
,
the
Prophets
,
Apostles
and
Evangelists
)
If
the
man
had
had
either
so
little
wit
,
or
so
much
honestie
,
as
to
have
cited
the
words
of
any
of
his
adversaries
,
wherein
they
declare
their
sense
or
judgment
concerning
the
Doctrine
preach'd
by
the
dumb
Orators
he
speaks
of
unto
the
world
(
although
the
Scripture
doth
not
make
them
so
dumb
,
but
that
they
do
both
enarrare
,
and
indicare
,
declare
or
speak
out
,
the
glory
of
God
.
Psal
.
19.1
.
)
Quasi
sorex
suo
indicio
periret
;
such
his
citation
would
have
made
him
appear
a
man
of
a
profligate
conscience
,
in
charging
worthy
men
,
and
who
never
did
or
meant
him
the
least
harm
,
with
such
importune
and
sensless
notions
and
conceits
,
and
which
he
had
not
the
least
cause
given
him
to
think
that
ever
they
came
into
their
thoughts
.
There
is
none
of
them
(
I
am
securely
confident
)
ever
held
,
or
taught
,
that
the
Sun
,
Moon
and
Stars
taught
all
(
no
,
not
so
much
as
any
one
of
)
the
most
hidden
mysteries
of
Faith
with
little
less
obscurity
then
the
Prophets
,
Apostles
,
and
Evangelists
.
This
is
nothing
but
a
broad
Unchristian
scandal
,
and
calumnie
thrown
upon
them
.
For
my self
,
upon
whom
the
Gentleman
(
I
know
)
particularly
glanceth
in
that
his
representation
and
charge
,
I
never
either
thought
,
or
said
,
that
the
teaching
of
the
Sun
,
Moon
and
Stars
,
and
this
in
conjunction
too
with
the
continuance
of
other
providential
and
gracious
administrations
of
God
,
extended
any
further
then
onely
to
inform
the
world
in
general
,
that
God
is
by
one
means
or
other
pacified
about
the
sinfull
provocations
of
men
;
and
that
from
hence
it
follows
,
that
this
means
in
reason
must
be
such
,
which
is
sufficient
and
proper
to
pacifie
or
satisfie
an
infinite
justice
,
as
the
justice
of
God
,
even
according
to
the
p●inciples
of
sound
reason
,
must
needs
be
.
Is
this
to
declare
all
the
most
hidden
mysteries
of
Faith
?
or
(
indeed
)
any
one
of
the
most
hidden
mysteries
hereof
?
Or
is
that
which
may
be
known
by
the
light
of
nature
,
or
of
reason
,
onely
working
upon
,
and
consulting
with
,
the
frame
or
fabrick
of
the
world
,
as
yet
supported
and
kept
on
foot
,
and
graciously
administred
by
God
,
any
of
the
most
hidden
mysteries
of
Faith
,
yea
or
any
mystery
of
Faith
at
all
?
But
Master
Kendal
stumbles
at
this
stone
,
and
hurts
his
conscience
,
ten
times
over
;
and
his
partie
,
(
more
generally
)
praiseth
this
his
saying
,
by
their
walking
in
the
same
way
of
folly
with
him
.
And
as
he
takes
a
lawless
liberty
to
report
the
opinions
of
his
Adversaries
in
words
and
terms
of
his
own
of
a
quite
differing
import
from
those
,
wherein
they
themselves
deliver
them
;
so
doth
he
as
customarily
,
and
this
by
a
spirit
of
a
voluntary
&
known
mistake
,
chase
away
the
sense
and
meaning
of
his
adversaries
out
of
their
words
,
and
instead
hereof
,
investing
them
with
a
sense
of
his
own
(
you
may
well
think
,
absurd
,
and
obnoxious
enough
)
he
falls
stoutly
on
,
and
argues
in
oppositum
.
Thus
when
he
comes
to
confute
my
Distinction
of
the
will
,
or
Intentions
of
God
,
into
Antecedent
and
Subsequent
(
though
the
Distinction
be
as
well
owned
by
some
of
the
Grandees
of
his
own
side
,
as
by
me
,
as
I
shew
in
due
place
)
he
meddles
not
at
all
with
my
sense
in
those
terms
,
Antecedent
and
Consequent
(
though
it
cannot
reasonably
be
thought
but
that
he
knew
it
clearly
enough
,
I
having
so
distinctly
and
perspicuously
expressed
it
)
but
vesteth
in
them
a
weak
and
fond
sense
of
his
own
,
and
which
I
had
expresly
and
in
terminis
disowned
and
declared
against
,
and
then
with
his
learned
valour
advanceth
close
up
unto
it
,
and
tightly
bastinado's
it
with
his
pen
.
The
story
of
this
pageantrie
is
drawn
up
at
large
in
the
twentieth
chapter
of
the
Discourse
now
in
thy
hand
:
But
this
is
not
the
unhallowed
policie
of
Master
Kendal
alone
;
the
Souldierie
of
the
same
Campania
with
him
are
generally
sick
of
the
same
disease
.
Doctor
John
Owen
will
needs
have
me
to
hold
,
whether
I
,
or
my
words
,
will
or
no
,
that
Perseverance
is
to
be
obtained
by
manly
considerations
,
and
by
the
excercise
and
improvement
of
a
mans
own
abilities
,
without
any
concurrence
or
assistance
of
the
Grace
of
God
.
This
unhallowed
morsel
is
so
above
measure
sweet
and
pleasant
to
his
tast
,
that
he
chews
and
champs
it
over
and
over
;
as
if
he
knew
not
how
to
make
merrie
with
his
undertaking
,
without
the
solace
and
accommodation
of
it
.
And
by
the
authority
of
this
usurping
supposition
,
he
stigmatizeth
my
Doctrine
of
Perseverance
with
this
brand
of
infamy
,
(
at
least
as
he
weeneth
it
)
that
my
maintaining
of
the
Saints
perseverance
,
is
as
bad
,
if
not
worse
,
then
my
maintaining
their
Apostasy
.
I
confess
that
my
maintaining
of
the
Saints
perseverance
is
as
bad
,
but
not
worse
,
then
my
maintaining
their
apostasie
:
but
in
such
a
sense
,
as
the
Doctors
maintaining
justification
by
Faith
,
is
as
bad
,
but
not
worse
then
his
maintaining
condemnation
thorow
unbelief
.
When
two
things
are
precisesly
,
and
as
things
considered
,
equal
or
alike
in
goodness
,
they
must
needs
be
so
in
evil
or
badness
also
.
But
ce●tainly
the
Doctors
ingenuity
and
conscience
were
both
withdrawn
,
when
his
Enemie
and
mine
tempted
him
to
make
so
sad
a
breach
upon
his
honour
,
as
to
charge
me
with
either
holding
,
or
saying
,
that
the
Saints
may
persevere
by
any
means
whatsoever
without
the
Grace
of
God
;
my
constant
and
avowed
sense
and
Doctrine
being
,
that
what
good
thing
soever
any
man
doth
,
he
doth
it
through
the
assistance
of
the
Free-Grace
of
God
,
and
is
in
no
capacity
or
meetness
so
much
as
to
conceive
or
think
a
good
thought
without
it
.
These
are
my
words
published
to
the
world
in
a
smal
piece
,
intituled
The
Remedy
of
unreasonableness
(
pag
.
7
)
where
the
Doctor
,
or
who
please
,
may
with
the
expense
(
I
believe
)
of
less
then
the
fourth
part
of
a
quarter
of
an
hour
,
view
the
compass
of
my
judgment
touching
the
Grace
of
God
,
aswel
in
the
Freeness
and
fulness
,
as
effectualness
of
it
.
And
if
the
Doctor
can
produce
any
sentence
of
mine
,
either
concerning
Perseverance
,
or
any
other
subject
,
contrary
to
the
tenour
and
import
of
the
words
now
recited
,
I
shall
provide
him
a
lodging
of
much
more
honour
in
my
thoughts
,
then
yet
I
am
able
to
do
.
But
if
he
cannot
,
how
shall
I
be
perswaded
to
think
that
he
hath
so
much
as
one
hair
of
a
man
of
ingenuity
upon
his
head
?
And
as
Christ
directed
the
sorrow
and
tears
of
those
women
(
Luk
.
23.28
.
)
from
him
,
towards
themselves
,
and
their
children
,
as
the
more
suitable
objects
,
Daughters
of
Jerusalem
,
weep
not
for
me
,
but
for
your selves
,
and
your
children
;
in
like
manner
the
Doctors
wish
concerning
me
,
fidem
&
veritatem
utinam
colu●sset
,
had
been
,
and
is
,
much
mo●e
congruous
and
prope●●o
be
conceived
and
uttered
over
himself
,
and
hi●
party
●hen
over
me
.
The
world
by
this
time
b●gins
to
know
that
they
are
a
generation
of
men
,
in
quibus
desiderantur
f●des
&
veritas
,
that
are
extremely
scanted
in
faithfulness
and
truth
.
As
for
me
,
setting
aside
the
accidental
and
meer
products
of
humane
frailtie
(
and
I
judg
the
Doctor
himself
doth
not
apotheise
himself
)
mistakes
and
oversights
,
&
these
committed
under
much
care
&
faithfulness
of
endeavours
to
avoid
them
,
(
thorow
which
kind
of
infelicity
notwithstanding
,
I
do
not
conceive
my
book
of
Redemption
,
at
least
for
advantage
sake
,
any
wayes
obnoxious
,
nor
indeed
any
other
of
my
writings
)
but
excepting
(
I
say
)
meer
oversights
,
which
are
not
contrary
in
the
least
to
honestie
,
faithfulness
,
or
truth
in
dealings
;
I
abominate
the
Doctors
insinuative
charge
against
me
,
looking
upon
it
,
as
beneath
the
dignity
of
his
function
,
place
,
parts
and
learning
,
to
frame
and
exhibit
,
and
as
much
beneath
my
principles
and
spirit
to
stand
under
with
the
least
obnoxiousness
of
guilt
or
merit
.
A
fourth
panurgy
or
wilie
strategem
oft
made
trial
of
and
managed
,
to
relieve
the
weakness
of
the
Contra-Remonstrant
Cause
against
the
strength
of
her
adversary
,
is
{αβγδ}
,
to
give
the
point
in
question
a
close
and
slim
go-by
,
and
to
set
on
foot
and
pursue
another
question
or
opinion
of
some
affinity
in
terms
,
and
partly
in
matter
,
with
that
depending
between
them
and
their
adversaries
,
and
which
they
pretend
to
argue
and
refute
,
but
of
a
much
differing
import
from
it
,
and
wherein
their
adversaries
either
consent
to
them
,
or
however
do
not
judg
it
worthy
their
contest
or
opposition
.
Popish
writers
I
find
charged
by
Protestant
Divines
with
this
Sophistry
.
Their
manner
(
it
seems
)
is
,
when
the
point
precisely
in
issue
between
them
&
their
adversaries
,
is
on
their
adversaries
side
,
a
truth
so
conditioned
,
that
it
wil
hardly
admit
of
a
colouraable
or
plausible
argument
in
direct
opposition
to
it
,
and
on
their
side
,
so
ill
qualified
an
Errour
,
that
labouring
in
the
very
fire
will
hardly
set
so
much
as
a
good
face
upon
it
;
the
Popish
guise
(
I
say
)
in
this
case
is
,
by
Hocus
Pocus
his
art
,
and
sleight
of
hand
,
to
foist
into
the
dispute
a
by-question
,
which
shall
be
more
feasable
,
and
bear
arguments
better
then
the
other
;
and
so
to
hunt
counter
,
and
follow
a
false
sent
with
an
open
mouth
,
and
loud
cry
,
whilest
an
unwarie
Reader
shall
all
this
while
think
that
they
are
in
pursuit
of
their
lawful
game
.
The
Contra-Remonstrant
Protestant
hath
(
it
seems
)
learned
policie
of
his
Pontifician-Adversarie
.
For
when
they
are
pinched
,
and
il-apai'd
with
the
true
state
of
the
question
between
them
,
and
those
that
hold
up
the
bucklers
against
them
in
the
Dort
cause
,
so
that
they
perceive
they
are
not
like
to
make
earnings
in
bearing
up
close
with
that
notion
they
pretend
to
incounter
,
their
arrows
still
falling
,
either
short
,
or
over
,
or
wide
on
the
one
hand
or
the
other
,
they
secretly
and
with
as
little
noise
or
liableness
to
observation
as
may
be
,
bring
up
upon
the
stage
a
false
question
,
much
in
the
habit
and
likeness
of
the
true
:
and
having
so
much
wisdom
as
to
chuse
the
right
side
of
this
false
question
for
themselves
,
leaving
the
wrong
side
for
their
adversaries
(
who
notwithstanding
will
not
own
it
)
they
drive
on
merrily
,
and
do
execution
all
along
the
pursuite
;
the
in-observant
Reader
all
this
while
admiring
the
strength
of
their
arguments
,
and
imagining
that
they
see
,
as
in
a
vision
of
the
noon
day
,
their
adversaries
falling
before
them
to
the
ground
.
Master
Kendal
knows
the
way
to
this
Sanctuary
,
as
well
as
any
man
:
and
hath
so
oft
repaired
to
it
,
that
he
hath
made
a
bare
and
beaten
path
to
it
,
easie
for
any
man
to
find
after
him
.
For
brevity
sake
,
I
shall
not
here
insist
upon
instances
,
especially
considering
that
I
have
drawn
many
of
these
together
in
the
20.
chapter
of
the
Discourse
it self
:
&
an
attentive
Reader
may
find
more
in
the
writings
of
other
men
of
the
same
perswasions
.
A
fifth
artifice
,
which
they
who
have
espoused
the
unjust
quarrel
of
the
Synod
of
Dort
against
the
Remonstrants
,
force
themselves
at
several
turns
to
practice
for
their
credit
in
the
undertaking
,
is
,
by
regulating
things
that
are
streight
,
by
things
that
are
crooked
,
and
by
making
consistences
of
contradictions
,
to
back
their
cause
with
the
authority
and
names
of
men
of
note
and
worth
in
the
Reformed
Churches
;
who
otherwise
would
either
stand
for
cyphers
in
these
controversies
,
or
else
be
found
standing
by
the
Remonstants
,
countenancing
and
strengthning
them
in
their
cause
.
For
when
the
writings
of
Luther
,
Calvin
,
Zuinglius
,
●elancthon
,
Musculus
,
Bucer
,
Pareus
,
Gualter
(
which
others
of
like
character
and
repute
)
are
withal
pregnancie
,
clearness
and
expressness
of
sentence
,
cited
by
the
Remonstrants
in
favour
of
them
and
their
cause
(
as
frequently
they
are
in
their
polemical
discourses
)
it
is
the
constant
manner
and
practise
of
their
adversaries
to
make
these
or
such
like
answers
to
them
;
that
such
passages
and
sayings
are
to
be
construed
and
understood
by
such
and
such
others
out
of
the
same
mens
writings
,
being
of
a
contrary
tenour
and
import
.
Now
what
is
this
but
to
reduce
light
unto
darkness
,
on
the
one
hand
,
and
to
mediate
reconciliation
between
plain
and
palpable
contradictions
on
the
other
?
The
disingenuous
and
importune
,
the
unclerklike
,
yea
unmanlike
,
the
uncouth
and
exotick
interpretations
,
glosses
,
senses
and
constructions
,
that
by
men
of
the
Dort
Faith
are
put
upon
many
sayings
produced
by
the
Arminians
(
so
called
)
from
the
writings
of
the
mentioned
Authors
,
are
enough
to
mediate
an
utter
dislike
both
of
their
opinions
and
practises
with
all
ingenuous
and
impartial
men
.
If
Master
Kendal
would
be
but
either
so
ingenuous
,
or
disingenuous
(
let
him
chuse
whither
)
as
to
interpret
my
words
and
sayings
by
the
same
rules
,
either
of
sense
or
non-sense
(
let
him
chuse
whether
)
by
which
he
interprets
the
words
and
sayings
of
Calvin
,
Musculus
(
with
many
other
Authors
both
ancient
and
modern
)
alledged
from
their
undoubted
writings
by
me
,
to
prove
their
consent
in
judgment
(
at
least
when
they
wrote
such
things
)
with
me
about
the
points
controverted
in
my
book
of
Redemption
,
I
should
stand
,
either
as
fairly
,
or
as
fouly
(
let
him
chuse
whether
)
absolved
and
discharged
(
by
him
)
from
the
crime
of
Arminianism
,
as
they
.
Towards
the
close
of
his
former
book
,
having
told
me
that
I
have
not
produced
any
testimony
either
from
ancient
,
or
latter
Divines
,
but
such
,
which
he
and
his
are
ready
to
subscribe
,
viz.
That
Christ
died
for
all
sorts
of
men
(
I
believe
I
produce
no
testimony
from
either
of
this
import
)
yea
and
for
all
particular
men
,
&c.
He
subjoyns
,
the
Question
is
not
about
the
truth
,
but
the
sense
of
these
words
,
Christ
died
for
all
:
and
when
you
shall
shew
us
where
the
Fathers
say
,
he
intended
as
much
,
effected
as
much
,
for
them
that
perish
,
as
for
those
that
are
saved
,
so
that
they
in
Heaven
have
just
as
much
cause
to
bless
God
,
as
those
in
hell
,
then
will
we
take
time
to
consider
it
,
&c.
But
if
Master
Kendal
judged
nothing
but
the
Fathers
declaring
their
sense
in
these
precise
words
,
a
reasonable
ground
for
him
so
much
as
to
take
time
to
consider
[
whether
they
were
of
my
sense
about
the
Doctrine
of
Redemption
,
or
no
]
why
did
he
not
upon
the
same
ground
take
as
much
time
to
consider
,
whether
I
be
of
any
such
opinion
about
the
same
subject
,
as
he
layeth
to
my
charge
?
For
certain
I
am
that
he
never
met
with
those
words
from
my
,
either
lips
,
or
pen
,
which
(
it
seems
)
he
must
of
necessity
find
in
the
writings
of
the
Fathers
,
to
inable
him
to
so
high
an
undertaking
,
as
to
take
time
to
consider
whether
they
were
of
my
judgment
or
no
.
If
any
learned
and
sober
man
were
in
a
capacity
(
though
never
so
remote
)
of
being
put
out
of
love
with
learning
,
the
reading
of
Master
Kendals
seventh
chapter
of
his
latter
book
,
with
a
serious
consideration
of
his
sad
behaviour
all
along
(
well
nigh
)
in
the
carriage
of
it
,
were
enough
to
actuate
such
his
capacity
,
and
to
move
him
to
abjure
all
communion
with
books
,
or
learning
,
for
ever
.
His
undertaking
in
this
chapter
is
to
answer
the
testimonies
and
authorities
urged
by
me
from
the
writings
as
well
of
the
Ancient
Fathers
,
as
of
many
late
Reformed
Divines
,
to
prove
,
that
the
Fathers
generally
,
and
others
,
by
happy
fits
(
at
least
)
and
surprisals
with
the
truth
,
were
of
the
same
notion
and
sense
with
me
about
the
perseverance
of
the
Saints
.
If
the
Authors
themselves
were
alive
,
and
should
read
,
or
come
to
understand
what
work
M●ster
Kendal
hath
made
of
their
words
,
would
they
not
have
cause
in
abundance
to
cry
out
in
their
complaint
,
Maledicta
glossa
,
textum
quae
vitiat
bonum
?
May
such
a
gloss
be
held
accurst
,
Which
of
good
text
doth
make
the
worst
.
Yea
and
should
they
not
have
(
in
Master
Kendals
own
dialect
)
a
considerable
share
in
that
dull
vertue
of
patience
,
they
would
hardly
refrain
,
could
they
get
neer
him
,
the
smiting
him
on
the
face
,
for
putting
such
indignities
upon
them
,
by
wresting
and
perverting
their
right
and
streight
words
,
to
a
crooked
and
mishapen
sense
of
his
own
.
Master
Kendal
in
this
chapter
shews
himself
an
Interpreter
one
of
a
thousand
,
but
not
for
dexterity
,
but
for
waywardness
and
left-handedness
in
interpreting
;
as
if
he
had
been
bred
and
brought
up
at
the
feet
of
some
wilful
&
desperately-resolved
Jew
,
by
whose
froward
and
importune
puttings
off
of
such
pregnant
texts
,
which
out
of
his
own
Scriptures
are
brought
and
argued
against
him
,
to
prove
Christ
the
true
Messiah
,
he
had
learned
the
Brazen
faculty
of
making
quidlibet
ex
quolibet
,
and
of
ejecting
the
native
and
proper
sense
out
of
mens
words
,
to
invest
them
with
an
exotick
meaning
of
his
own
.
Instance
might
be
given
in
particulars
not
a
few
:
but
they
that
delight
to
see
disingenuity
in
her
exaltation
,
may
at
their
leisure
repair
to
the
chapter
it self
.
But
neither
is
he
alone
in
this
dishonourable
way
of
shifting
:
the
greatest
part
of
those
that
accompany
him
in
his
judgement
,
and
appear
with
him
in
writing
for
it
,
have
a
smatch
of
the
same
learning
.
His
compeer
Doctor
Owen
doth
little
less
then
justifie
him
in
this
his
unscholarlike
practise
of
misusing
Authors
,
by
dishonouring
himself
with
the
guilt
of
the
same
unworthiness
.
Yet
may
other
Authors
the
more
patiently
bear
unhandsome
usage
from
these
men
,
because
they
stick
not
to
offer
the
same
course
measure
to
the
Prophets
and
Apostles
,
yea
and
to
the
Lord
Christ
himself
,
if
their
words
or
sayings
stand
in
their
way
,
as
ever
and
anon
they
do
.
A
tast
whereof
I
shall
exhibit
to
the
Reader
in
the
sequel
of
this
epistle
.
But
at
one
turn
in
the
way
we
are
now
upon
,
Doctor
Owen
shews
better
steel
in
his
forehead
,
then
Master
Kendal
:
The
latter
doth
not
say
that
his
adversaries
claime
antiquity
without
proof
,
whereas
the
former
saith
that
his
adversaries
claime
it
theirs
,
not
onely
without
proof
,
but
without
shame
too
.
I
confess
one
of
his
adversaries
claimes
it
without
shame
,
as
knowing
that
no
shame
belongs
to
such
a
claime
.
But
for
him
to
say
that
he
claimes
it
without
proof
,
is
a
most
shameful
,
or
shameless
(
which
he
please
)
saying
.
For
besides
several
testimonies
speaking
very
significantly
to
the
Doctrine
asserted
by
me
,
cited
from
Irenaeus
,
Tertullian
,
Nazienzen
,
Origen
,
and
especially
from
Chrysostome
(
p.
370
,
371
,
372
,
373
,
374.
of
my
book
of
Redemption
)
who
all
wrote
before
Pelagius
spake
,
have
I
not
reported
the
sense
and
judgment
of
antiquity
concerning
the
point
of
Perseverace
,
from
John
Gerardus
Vossius
,
(
a
more
diligent
and
skilful
surveyor
of
antiquity
,
and
I
believe
a
more
faithful
Relator
of
what
is
to
be
seen
or
found
here
,
then
Doctot
John
Owen
)
In
which
report
transcribed
from
the
author
,
the
sense
of
antiquity
,
and
this
demonstratively
confirmed
by
testimonies
in
abundance
(
and
those
pregnant
and
pertinent
to
his
purpose
)
from
the
best
writers
of
these
times
,
touching
the
Doctrine
debated
between
the
Doctor
and
me
,
is
more
accurately
,
and
with
such
distinctions
layd
down
,
that
by
them
all
the
quotations
levied
by
the
Doctor
in
favour
of
his
notion
,
are
discovered
to
be
impertinencies
,
or
at
most
to
speak
but
brokenly
and
faintly
to
his
mind
.
6.
The
Defenders
of
the
Dort
Faith
make
frequent
use
of
this
subtilty
also
,
to
promove
in
their
way
.
They
attempt
to
interess
God
in
their
quarrel
,
and
make
him
a
party
with
them
in
their
cause
,
and
themselves
onely
his
advocates
and
friends
.
Yea
,
and
with
great
heat
of
zeal
and
heighth
of
confidence
bear
the
world
in
hand
,
that
those
that
are
contrary-minded
to
them
,
are
enemies
to
the
Grace
of
God
,
injurious
unto
his
Prerogative
and
Soveraignty
over
his
creatures
,
over-bold
in
prying
into
the
Secrets
of
God
,
Perverters
of
his
Counsels
,
depravers
of
his
word
,
&c.
Whereas
they
stand
by
him
in
all
these
his
concerments
with
all
faithfulness
,
and
he
by
them
,
approving
,
countenancing
,
and
commending
them
for
their
good
service
to
him
in
this
kind
,
as
if
the
Great
God
of
Heaven
,
and
all
his
glory
,
were
embarqued
in
the
same
bottome
with
them
.
With
such
insinuations
and
pretences
as
these
,
they
gain
credit
and
respects
to
their
Doctrine
with
unballassed
and
light
judgements
,
and
with
persons
,
qui
malunt
credere
quam
judicare
,
who
had
rather
buy
their
Tenents
with
credulity
,
because
this
is
cheap
,
then
with
exactness
of
judgment
,
this
being
costly
,
tempting
them
upon
all
occasions
,
to
believe
,
that
when
their
Adversaries
oppose
them
,
and
their
(
though
never
so
unreasonable
and
importune
)
notions
and
sayings
,
they
do
no
less
then
rise
up
against
God
,
and
against
his
word
.
The
Reader
may
observe
strains
of
this
device
more
then
a
few
in
the
respective
volumes
of
Master
George
Kendal
,
and
Doctor
John
Owen
,
about
the
perseverance
of
the
Saints
,
especially
in
their
epistles
and
prefixes
before
the
said
books
.
Because
I
argue
against
that
uncouth
notion
and
conceit
about
the
signification
of
the
word
{αβγδ}
,
translated
,
world
,
John
3.16
.
which
,
it
seemes
,
had
taken
with
Mr.
Ks.
his
fancy
(
though
I
neither
knew
,
nor
had
so
much
as
heard
of
,
either
the
man
,
or
his
mind
,
when
I
wrote
that
book
)
he
tells
me
,
in
a
jear
,
that
I
may
correct
the
Evangelist
,
if
I
think
fit
,
for
a
barbarism
;
{αβγδ}
.
Part
2.
p.
2.
insinuating
,
that
the
Evangelist
,
and
He
,
and
consequently
that
the
Holy
Ghost
,
and
He
,
are
but
one
and
the
same
in
the
Cause
undertaken
by
him
.
So
because
I
plead
against
the
unworthy
conceit
of
those
,
who
instead
of
that
Prerogative
,
and
Soveraignty
over
the
creature
,
which
the
Scriptures
,
and
sound
principles
of
reason
vest
in
God
,
attribute
such
a
Prerogative
and
Soveraingty
unto
him
,
which
neither
of
these
own
,
or
know
,
and
which
is
broadly
inconsistent
with
his
nature
and
attributes
;
because
of
this
(
I
say
)
Master
Kendal
arraigns
me
of
treason
against
the
most
August
and
sacred
Prerogative
of
the
Divine
Majesty
.
In
his
Latine
Epistle
ad
Almam
Matrem
Acad
.
Oxon
.
And
tells
me
that
my
head
hath
insolently
exalted
it self
against
Heaven
,
(
i.e.
)
against
Master
Kendals
and
his
Syn-dogmatists
most
unworthy
notions
and
conceits
about
Heaven
,
and
him
that
dwelleth
therein
.
Doctor
Owen
also
hangs
a
great
part
of
the
weight
of
his
book
of
Perseverance
upon
this
artificial
,
but
crazy
,
pin
.
He
calls
those
Serpentine
wits
,
which
argue
in
these
points
from
the
Attributes
of
God
contrary
to
his
mind
.
Any
thing
(
it
seemes
)
that
bites
or
stings
the
credit
or
Authority
of
his
conceptions
,
must
needs
be
Serpertine
,
and
by
the
rule
of
contraries
,
those
wits
that
jump
with
his
,
or
are
homagers
to
his
notions
,
must
needs
be
Angelical
and
Divine
.
7.
The
men
of
whose
Genius
and
{αβγδ}
,
in
the
managing
of
their
Quinquarticular
warfare
,
we
are
now
upon
the
discovery
,
are
masters
of
this
art
also
in
their
way
;
When
they
are
close-yok'd
,
or
hard
beset
,
with
a
stubborn
argument
,
which
they
cannot
handsomely
handle
,
wind
,
or
turn
,
nor
give
a
smooth
or
plausible
answer
unto
,
they
are
wont
to
redeeme
themselves
out
of
the
strait
by
pouring
out
contempt
upon
it
,
slighting
it
as
weak
,
absurd
,
impertinent
,
not
becoming
a
rational
man
,
unworthy
him
that
urgeth
it
,
&c.
When
they
have
first
thus
humbled
and
abased
it
,
and
laid
it
low
in
the
apprehensions
of
their
Readers
,
any
slight
or
slubbering
Answer
will
do
execution
enough
upon
it
.
The
way
of
this
retreat
is
sufficiently
known
unto
,
and
occupied
by
Master
Kendal
:
but
,
it
is
worn
bare
and
threed-bare
with
the
feet
of
Doctor
John
Owen
.
He
seldom
ingageth
against
any
argument
,
whether
levied
from
some
text
of
Scripture
,
or
from
the
clearest
principles
of
reason
,
but
first
he
vilifieth
and
disgraceth
it
:
and
when
he
hath
made
it
sofr
and
tender
by
steeping
it
thorowly
in
this
liquor
,
an
answer
made
of
a
straw
will
serve
to
thrust
it
thorow
,
and
lay
it
for
dead
.
The
very
transcription
of
such
expressions
and
passages
of
this
character
and
import
out
of
his
book
would
(
I
verily
believe
)
amount
to
a
competent
volume
.
And
as
far
as
I
have
been
able
to
observe
and
judge
by
that
cursorie
reading
of
his
book
,
which
my
leisure
and
occasions
otherwise
have
afforded
me
,
the
greater
weight
or
force
he
apprehends
in
any
argument
with
which
he
is
to
grapple
,
the
higher
he
lifts
up
his
pen
to
smite
it
with
disparagement
and
scorn
before
the
encounter
.
But
it
may
be
these
his
learned
strains
of
casting
contempt
and
scorn
upon
me
and
my
arguments
,
were
intended
by
way
of
confutation
in
full
of
the
error
of
those
of
whom
he
speaks
thus
in
his
Epistle
Dedicatory
;
To
the
Right
worshipful
,
&c.
Nothing
not
great
,
not
considerable
,
not
some
way
eminent
,
is
by
any
spoken
of
him
,
either
consenting
with
him
,
or
dissenting
from
him
.
The
Gentleman
(
it
seems
)
makes
himself
agg●eived
that
any
of
this
water
should
run
besides
his
mill
;
and
so
hath
now
cut
a
drain
thorow
my
ground
to
draw
it
into
his
own
current
.
I
shall
commence
no
action
or
suite
against
him
for
it
.
If
he
so
much
desirerh
to
be
delivered
(
in
his
own
expression
)
from
being
the
object
of
ordinary
thoughts
,
I
heartily
wish
that
the
men
,
who
unduly
spake
such
great
and
eminent
words
of
me
,
had
left
me
to
my
unworthiness
,
and
duly
spake
the
same
,
or
greater
and
more
eminent
words
of
him
.
If
bables
will
keep
froward
children
quiet
,
it
is
pity
(
I
say
)
but
they
should
have
them
.
For
the
truth
is
,
that
I
do
not
know
any
occasion
in
the
least
given
him
by
me
in
my
book
of
Redemption
,
in
any
part
of
it
;
why
he
should
complain
of
me
to
the
Right
worshipful
his
worthy
Friends
and
brethren
,
that
many
of
my
Polemical
Treatises
have
been
sprinkled
with
satyrical
sarcasms
.
I
am
not
conscious
to
my self
of
any
one
expression
,
or
passage
,
from
the
beginning
to
the
end
of
that
Treatise
,
that
will
excuse
him
from
the
guilt
of
a
false
accuser
,
that
shall
call
it
a
satyrical
sarcasme
.
Yea
the
man
after
his
own
heart
,
to
whom
he
hath
given
a
testimony
that
would
indifferently
serve
his
own
worth
,
parts
and
learning
(
Master
Kendal
I
mean
)
he
I
say
hath
given
testimony
of
the
sobriety
found
in
the
whole
carriage
of
that
book
.
And
yet
this
treatise
(
I
believe
)
amounts
in
bulk
and
content
,
to
the
one
half
of
all
my
polemical
writings
.
And
if
his
Doctorship
were
put
upon
it
,
or
would
please
freely
of
himself
,
to
declare
,
how
many
of
my
polemical
Treatises
would
make
his
many
,
I
believe
his
many
would
be
found
too
few
to
salve
the
honor
and
sacred
esteem
of
verbum
Sacerdotis
.
I
confess
my
pen
is
somewhat
(
possibly
,
too
much
:
but
if
so
,
my
good
God
pardon
me
)
acrimoniously
inclined
against
unreasonable
and
importune
men
,
who
arming
their
ignorance
with
a
brest-plate
of
confidence
,
will
needs
be
troubling
the
world
with
it
,
especially
those
who
fight
against
the
powers
of
the
world
to
come
;
opposing
and
obstructing
those
great
Truths
of
the
Gospel
in
their
course
,
which
did
they
run
and
were
glorified
,
would
soon
turn
the
captivity
of
the
world
under
sin
and
sorrow
,
as
the
streams
in
the
South
.
So
likewise
when
I
have
to
do
with
that
generation
of
men
,
in
whom
I
find
the
spirit
of
the
old
Scribes
and
Pharisees
working
,
it
is
like
I
may
follow
the
advice
of
Paul
to
Titus
,
together
with
the
examples
of
John
the
Baptist
,
and
the
Lord
Christ
himself
,
{αβγδ}
,
rebuking
them
somewhat
sharply
.
But
let
my
greatest
enemy
winnow
and
sift
all
my
Polemical
Treatises
from
the
first
to
the
last
,
until
all
the
dross
and
soil
of
satyrical
sarcasmes
be
gotten
out
of
them
,
and
put
together
,
(
yea
,
let
Master
Kendal
himself
be
the
man
chosen
for
this
imployment
,
because
he
is
as
like
as
any
man
I
know
,
to
find
faults
which
are
not
)
I
believe
they
would
not
all
make
a
greater
heap
of
sinful
infirmities
,
either
greater
in
bulk
,
or
greater
in
demerit
,
then
the
imperious
,
lofty
,
and
supercilious
strains
,
the
disingenuous
,
uncivil
,
un-priest-like
,
un-clerk-like
,
un-scholar-like
entreaties
of
his
adversary
(
by
whom
he
was
not
provoked
in
the
least
further
then
what
a
modest
and
sober
speaking
the
truth
might
provoke
him
)
together
with
the
notorious
depravations
,
corruptions
,
falsifications
of
the
opinions
and
sense
of
him
against
whom
he
pretends
to
argue
,
which
might
readily
be
collected
out
of
this
one
book
of
the
Doctors
,
concerning
Perseverance
.
But
his
prolepticall
insultations
,
and
avilements
of
arguments
before
hand
,
compared
with
the
impertinency
of
his
answers
(
as
far
as
yet
I
am
capable
of
them
)
are
documental
unto
me
of
this
,
that
the
Greatest
crowers
are
not
alwayes
the
best
cocks
of
the
game
.
For
(
I
speak
the
truth
with
all
ingenuity
,
and
clearness
of
spirit
)
many
of
his
strains
in
arguing
,
many
of
his
grounds
and
principles
in
answering
,
are
as
uncouth
and
exotick
to
my
understanding
,
as
if
his
intellectualls
and
mine
had
not
been
cast
in
the
same
mold
,
nor
he
and
I
made
creatures
of
the
same
kind
.
His
self-conceited
demonstrations
,
are
not
so
much
as
dialectical
or
topicall
proofs
to
me
:
and
for
many
of
his
fundamentals
in
the
fabrick
of
his
Disputation
for
his
notion
of
Perseverance
,
my
soul
knoweth
not
how
to
take
pleasure
in
them
.
Yea
when
he
doth
not
strictly
argue
,
but
onely
declare
,
or
speak
Orator-like
,
as
in
his
epistles
prefixed
to
his
book
,
his
sense
and
notion
oft-times
is
so
retired
and
abstruse
,
that
reading
some
periods
twice
or
thrice
over
,
with
the
closest
intention
I
could
,
and
with
a
very
great
desire
to
communicate
with
him
in
his
thought
,
yet
I
suffered
disappointment
,
and
was
not
able
to
reach
him
.
At
some
turns
I
thought
his
Printer
might
be
accessary
to
my
sufferings
in
this
kind
:
but
at
others
I
could
observe
no
symptome
of
such
a
cause
.
Eighthly
(
and
lastly
)
The
men
that
have
either
the
grace
or
the
wit
to
please
the
times
in
the
choice
of
their
Religion
,
and
to
side
with
Master
Kendal
and
Doctor
Owen
in
theirs
,
have
this
strain
of
additional
policy
also
,
the
better
to
keep
life
and
soul
together
in
their
cause
.
They
are
ever
and
anon
commending
their
Faith
in
the
ears
of
the
people
for
a
certain
rare
magnetick
property
in
it
,
as
,
viz.
That
it
attracts
and
draws
all
,
or
far
the
greatest
part
,
of
holy
and
good
men
unto
it
,
and
leaves
very
few
,
or
none
,
of
these
worthy
characters
,
for
the
contrary
Doctrine
to
solace
,
comfort
,
or
strengthen
it self
withal
.
So
that
the
proselytes
hereof
(
a
smal
remnant
onely
excepted
)
are
but
the
refuse
,
and
inconsiderable
part
of
men
.
This
buz
in
the
ears
of
many
weak
,
yet
wel-minded
people
,
who
love
the
best
company
,
as
far
as
they
are
possest
with
their
goodness
,
startles
their
fancies
,
and
prevailes
with
them
to
cast
in
their
lot
at
peradventure
with
those
opinions
,
the
retinue
of
whose
followers
,
as
they
are
made
believe
,
are
such
who
are
elected
from
eternity
,
and
have
received
a
pledge
of
such
their
election
,
viz.
The
sanctification
of
the
spirit
,
and
the
illumination
of
their
judgement
with
the
truth
.
But
how
little
,
either
truth
,
or
pertinency
,
there
is
in
such
an
allegation
as
this
,
I
have
some
years
since
shewed
in
my
book
of
Redemption
,
cap
.
9.
Sect
.
24
,
25
,
26
,
&c.
Since
which
time
I
have
ground
to
believe
that
in
this
nation
alone
,
the
Doctrine
unjustly
defamed
with
her
followers
,
hath
through
the
grace
and
blessing
of
God
,
gathered
many
thousands
greater
then
defamation
,
and
that
her
competitress
hath
scattered
of
hers
proportionably
.
It
was
no
convincing
argument
that
John
Baptist
was
the
Messiah
,
that
he
had
for
a
time
a
greater
number
of
followers
and
Disciples
,
then
he
that
was
the
Messiah
indeed
.
But
all
these
machinations
,
artifices
and
devices
,
with
twenty
more
of
like
subtile
contrivance
,
notwithstanding
,
notwithstanding
Master
George
Kendal
,
and
Doctor
John
Owen's
,
and
the
two
Professors
of
the
Oxford
Divinity
,
and
two
more
,
and
twenty
more
to
them
,
whose
heights
and
depths
of
learning
and
parts
should
hold
out
with
theirs
,
though
all
these
(
I
say
)
should
likewise
joyn
head
to
head
,
book
to
book
,
hand
to
hand
,
Interest
to
Interest
,
Authority
to
Authority
,
shall
be
offended
,
aggreived
filled
with
indignation
,
even
to
the
moving
of
Acheron
,
yet
shall
their
plant
,
being
a
plant
which
their
Heavenly
Father
hath
not
planted
in
due
time
be
pluck'd
up
by
the
rootes
,
the
pride
of
the
Dordracene
cause
shall
be
abased
to
the
dust
of
the
Earth
,
and
never
lift
up
her
head
more
.
It
is
true
,
a
tree
or
plant
that
hath
grown
and
thriven
many
years
together
,
and
spread
and
thrust
her
roots
far
into
the
heart
of
the
earth
,
&
hath
clasped
them
on
every
side
fast
about
the
stones
thereof
,
when
by
a
tempest
or
strong
gust
of
wind
it
shall
be
turned
up
by
the
roots
,
it
will
by
the
fall
of
it
,
make
a
great
bustle
and
noise
,
and
violently
tear
up
the
earth
where
it
grew
,
with
stones
and
gravel
round
about
:
so
will
an
errour
,
or
false
notion
in
Religion
,
that
is
of
a
long
standing
in
the
Christian
world
,
and
hath
prospered
for
many
years
(
it
may
be
for
some
ages
)
together
,
and
hath
taken
hold
of
and
ingaged
the
judgements
,
consciences
,
affections
of
persons
of
all
sorts
,
learned
,
and
unlearned
high
and
low
,
rich
and
poor
,
unto
it
,
when
the
day
comes
that
it
shall
be
weighed
in
the
ballance
,
and
be
found
wanting
,
and
God
shall
set
his
labourers
on
work
to
pluck
it
up
by
the
roots
,
it
will
not
yeild
,
nor
be
gotten
up
,
but
with
much
unseemly
regret
,
perturbation
and
tumult
in
the
spirits
and
affections
of
those
,
who
with
greatest
devotion
and
hottest
zeal
had
entertained
it
,
&
in
whose
judgments
and
understandings
it
had
taken
the
deepest
root
.
My
Antagonist
in
folio
duplicato
(
Mr.
Kendal
I
mean
)
in
his
Epistle
Dedicatory
to
Doctor
Witchcote
&
the
rest
of
the
Heads
of
Colledges
in
the
University
of
Cambridge
,
tells
them
that
he
shall
be
content
to
wait
upon
me
{αβγδ}
,
as
far
as
his
little
gander
shins
can
scamble
after
me
.
Whether
his
shins
be
little
,
or
great
,
gander
,
or
goose
,
if
he
hath
(
according
to
his
ingagement
)
waited
upon
me
{αβγδ}
,
the
truth
is
,
that
I
shall
not
requite
his
courtesie
in
specie
,
whatsoever
I
may
do
in
valore
.
I
have
many
to
wait
upon
besides
him
;
and
if
every
one
may
have
a
little
of
my
attendance
,
I
hope
it
will
be
accepted
,
considering
that
the
dayes
of
my
service
in
this
kind
,
are
(
upon
the
matter
)
spent
and
past
,
and
the
infirmities
of
old
age
daily
coming
upon
me
like
so
many
armed
men
.
And
if
I
had
as
great
a
redundancy
and
superfluity
of
time
,
health
,
and
strength
,
as
(
it
seems
)
Master
Kendal
hath
,
who
findes
himself
so
well
apaid
in
all
,
as
to
write
book
after
book
(
and
this
in
folio
)
full
of
merry
frolicks
,
frothy
jests
,
uncomely
jearings
,
Unchristian
aspersions
,
cavilling
answers
,
impertinent
arguings
,
and
what
not
of
an
unsutiable
character
to
the
gravity
and
weight
of
the
subject
undertaken
by
him
,
yet
should
I
not
make
so
much
wast
of
things
so
precious
,
as
to
wait
upon
him
{αβγδ}
,
i
.
step
by
step
.
For
then
must
I
retaliate
jest
for
jest
,
jear
for
jear
,
and
reproch
for
reproch
:
and
I
half
fear
that
I
have
now
waited
upon
him
in
this
way
too
far
;
but
shall
,
God
willing
,
for
the
future
wholly
withdraw
my
attendance
in
this
kind
from
him
,
and
from
all
other
men
,
and
leave
them
to
enjoy
the
vain
pleasure
of
thinking
(
if
they
will
needs
so
think
)
their
frolicks
,
reflections
and
scurrilities
unanswerable
.
That
which
this
discourse
projecteth
is
onely
to
minister
unto
the
world
the
opportunity
,
and
convenience
of
a
clear
understanding
,
what
the
Genius
,
temper
,
principles
,
methods
,
arguings
,
answerings
,
of
those
men
are
,
(
at
least
of
some
of
them
,
and
Mr.
Kendall
may
serve
for
an
Index
,
to
the
whole
Volume
;
Crimine
ab
uno
,
Disce
omnes
)
who
are
Patrons
in
print
,
of
those
Doctrines
,
which
neither
give
unto
God
,
the
things
that
are
Gods
;
nor
unto
men
,
the
things
that
are
mens
;
(
the
true
character
of
the
Doctrines
of
unconditioned
Election
,
irrespective
Reprobation
,
limited
Redemption
,
irresistible
Grace
,
necessitated
Perseverance
.
)
When
men
shall
be
made
acquainted
before
hand
with
their
sleights
,
and
wiles
,
and
slippery
doings
,
they
will
the
more
readily
and
distinctly
know
them
,
when
they
meet
with
them
:
and
to
know
them
,
being
interpreted
,
is
to
be
out
of
danger
of
being
insnared
with
them
.
The
three
men
with
whom
I
have
to
do
more
particularly
in
the
present
discourse
,
were
all
(
in
any
degree
considerable
,
at
least
to
my
knowledge
)
that
had
of
later
times
lift
up
their
heel
in
print
against
the
truths
here
occasionally
maintained
,
when
the
discourse
out
of
nothing
simply
,
began
to
be
nothing
comparatively
;
which
I
confess
is
the
total
sum
of
its
being
,
now
it
is
finished
.
But
since
then
,
Plures
annârunt
thynni
,
&
cetaria
crêrunt
.
More
Tunies
have
come
swimming
to
their
hand
:
Their
Ponds
increased
are
with
Fishes
grand
.
The
Sun
shining
so
pleasantly
and
with
such
incouraging
warmth
,
upon
the
first
ingagers
,
hath
tempted
many
into
the
same
warfare
;
Crevitque
seges
clypeata
virorum
:
A
goodly
crop
of
men
with
bucklers
arm'd
The
land
hath
yeelded
—
And
Satan
(
it
seems
)
hath
of
late
made
a
great
Mint
of
black
Counters
,
and
dispersed
and
put
them
into
the
hands
of
many
,
to
be
cast
into
the
urne
of
Decision
,
for
the
condemnation
of
the
Truth
.
—
et
omnis
Calculus
immitem
demittitur
ater
in
urnam
.
So
that
whereas
I
was
one
while
under
deliberation
,
whether
God
judging
it
meet
to
spare
me
health
,
life
,
and
liberty
,
I
should
rather
serve
the
truth
by
drawing
up
some
brief
reply
to
the
Adversaries
thereof
,
respectively
,
who
should
take
the
open
field
against
it
,
or
by
pursuing
my
intentions
in
completing
my
Book
,
intituled
Redemption
Redeemed
,
by
adding
a
second
part
unto
it
,
according
to
the
method
or
platform
briefly
,
laid
down
towards
the
conclusion
thereof
;
at
last
,
perceiving
these
adversaries
pouring
out
themselves
so
numerously
,
that
all
hope
was
taken
from
me
of
making
answer
,
though
with
never
so
much
brevity
,
unto
them
all
;
I
took
hold
of
this
resolution
,
to
suffer
them
every
man
to
enjoy
the
solace
of
his
writing
in
peace
,
and
to
turn
my self
upon
my
former
purpose
and
ingagement
of
inlarging
my
Book
of
Redemption
with
a
second
part
.
Only
I
have
thought
meet
to
reserve
this
liberty
to
my self
,
in
case
I
shall
casually
meet
with
,
as
either
by
reading
,
or
hearing
,
any
thing
of
moment
for
the
relief
of
their
cause
,
in
any
of
their
writings
,
besides
,
or
beyond
all
that
,
which
is
comprehended
in
the
arguings
of
the
Synod
of
Dort
,
or
in
any
other
of
those
arguments
,
which
are
briefly
set
down
in
the
last
chapter
of
my
said
Book
,
to
take
such
things
into
consideration
,
and
give
answer
(
as
God
shall
inable
,
and
direct
)
unto
them
.
And
because
,
as
far
as
yet
the
eye
of
my
fore-sight
is
able
to
ken
,
or
discern
,
I
am
not
like
,
in
the
course
I
intend
to
steer
,
to
meet
with
any
occasion
,
or
opportunity
,
of
speaking
little
or
much
to
the
point
of
Perseverance
,
wherein
since
the
coming
abroad
of
my
Book
of
Redemption
,
I
have
met
with
three
Antagonists
,
two
Doctors
in
folio
,
with
a
Quack-salver
in
quarto
,
(
and
possibly
there
may
be
more
birds
abroad
of
the
same
feather
;
for
Truth
,
especially
in
the
day
of
her
affliction
and
abasement
,
is
like
to
have
enemies
enough
)
I
shall
upon
this
account
desire
the
Readers
leave
and
patience
to
acquaint
him
in
this
Epistle
,
by
one
instance
only
,
how
coursly
and
unworthily
,
how
shamefully
and
importunely
,
the
most
versute
and
versatile
Patrons
of
absolutely
decreed
Perseverance
,
and
those
that
are
most
skilful
in
the
art
of
fencing
and
putting
by
the
thrusts
of
the
Sword
of
the
Spirit
,
are
constrained
to
handle
the
Scriptures
,
to
salve
the
phaenomena
of
their
Doctrine
,
I
mean
,
those
delusive
appearances
and
shews
of
truth
,
by
which
they
have
commended
it
to
the
injudicious
world
.
And
if
there
be
any
one
passage
or
text
of
Scripture
to
be
found
,
out
of
the
hand
whereof
their
Doctrine
cannot
be
delivered
but
by
notorious
perverting
,
wresting
,
falsifying
,
evading
,
blending
,
or
the
like
,
though
they
could
,
and
should
come
off
more
plausibly
from
the
rest
produced
and
urged
against
them
,
yet
is
their
cause
forlorn
and
lost
,
capable
of
no
relief
by
any
applications
,
corroborations
,
or
recruits
whatsoever
.
For
certain
it
is
,
that
whatsoever
the
Scripture
do
in
any
one
place
condemn
,
they
never
justifie
in
another
:
the
Spirit
of
God
is
not
divided
in
himself
.
And
this
is
one
advantage
in
controversal
arguing
,
which
he
that
pleadeth
the
affirmative
,
hath
above
him
that
stands
ingaged
for
the
negative
:
if
he
shall
maintain
and
make
good
any
one
argument
or
proof
against
his
Adversary
,
though
he
should
fall
short
and
be
worsted
in
all
the
rest
,
yet
he
hath
made
good
his
main
undertaking
.
Whereas
he
that
defendeth
the
Negative
,
doth
not
perform
his
undertaking
with
success
,
by
answering
,
though
never
so
fully
and
sufficiently
,
one
,
or
two
,
or
ten
arguments
levied
against
him
by
his
adversary
,
if
there
be
any
one
yet
remaining
,
which
he
cannot
answer
.
But
this
by
the
way
.
The
text
of
Scripture
lately
overtur'd
,
which
the
Great
Patrons
of
absolutely
decreed
Perseverance
,
are
not
able
to
reconcile
with
their
Doctrine
,
but
by
the
unhallowed
mediation
of
force
and
violence
,
and
other
undue
artifices
,
is
that
of
the
Apostle
,
Heb
.
10.38
.
thus
rendred
by
our
last
Translators
:
But
if
any
man
draw
back
,
my
soul
shall
have
no
pleasure
in
him
.
This
passage
of
Scripture
,
I
open
and
argue
to
my
sense
in
the
business
of
Perseverance
,
pag
.
290.
cap
.
12.
Sect
.
31.
of
my
Book
of
Redemption
.
The
discourse
about
it
is
not
long
:
the
Reader
,
if
he
please
,
may
see
it
in
its
place
.
I
shall
not
here
transcribe
or
repeat
any
thing
of
it
:
only
I
conceive
that
somewhat
of
it
may
be
understood
by
the
particulars
replyed
by
those
,
who
contend
about
it
with
me
.
How
pitifully
they
handle
,
torture
,
and
torment
this
Scripture
,
to
make
it
confesse
that
it
intends
nothing
against
them
in
their
cause
,
when
as
(
indeed
)
it
speaks
with
open
mouth
against
them
,
may
have
a
ready
access
to
any
mans
understanding
,
that
will
but
diligently
and
impartially
consider
how
importunely
they
go
to
work
,
and
plead
,
to
reconcile
it
.
1.
They
are
constrained
to
justifie
a
translation
of
the
place
,
I
might
say
(
with
truth
enough
)
against
,
but
I
will
only
say
,
quite
besides
,
the
Original
.
I
find
both
Doctor
Owen
,
and
his
Client
,
Mr.
Kendall
,
heaving
with
all
their
might
at
this
stone
to
turn
it
,
cavilling
at
me
with
unseemly
language
(
especially
the
later
)
for
not
swallowing
the
same
Camel
with
them
.
I
shall
cast
a
covering
of
silence
over
their
nakednesse
in
their
unhandsome
and
uncivil
entreatings
of
me
upon
this
occasion
,
and
only
weigh
their
grounds
and
allegations
for
their
so
doing
,
and
for
their
abetting
of
such
a
translation
of
the
place
,
which
I
cannot
approve
.
I
yeeld
(
saith
Mr.
Kendall
Mr.
Kendall
.
)
any
man
,
is
not
in
the
text
.
Here
we
have
confitentem
reum
.
But
how
doth
he
salve
his
cause
and
quarrel
,
under
this
confession
?
That
which
he
saith
upon
this
account
,
is
this
:
But
the
just
man
,
who
shall
live
by
his
Faith
,
doth
not
draw
back
:
and
therefore
he
that
draws
back
must
be
any
man
,
rather
then
he
.
Could
the
man
lightly
speak
any
thing
to
lesse
purpose
,
for
his
purpose
,
then
this
?
He
assignes
that
for
a
ground
and
reason
of
the
translation
opposed
,
which
he
knows
to
be
the
main
thing
in
question
between
him
,
and
the
opposer
.
Or
if
his
meaning
be
,
that
the
Just
man
,
who
shall
live
by
his
Faith
,
doth
not
draw
back
,
viz.
whilst
he
remains
or
continues
a
just
man
;
or
thus
,
that
the
just
man
that
shall
eventually
live
,
i
be
saved
,
by
his
Faith
,
doth
not
draw
back
,
[
viz
so
as
to
die
under
his
drawing
back
]
neither
of
these
senses
have
any
affinity
with
his
cause
,
nor
any
contrariety
to
the
sense
of
his
Adversary
.
Besides
,
when
he
saith
,
that
He
that
draws
back
,
must
be
any
man
,
rather
then
he
[
the
just
man
]
the
truth
is
,
that
no
man
is
capable
of
the
drawing
back
here
spoken
of
[
viz.
unto
perdition
,
as
the
next
verse
explaineth
it
]
but
the
just
man
only
;
because
all
other
men
are
in
the
state
of
perdition
at
present
.
[
He
that
believeth
not
,
saith
Christ
,
is
condemned
already
,
Joh
.
3.18
.
]
and
therefore
cannot
be
said
to
draw
back
to
it
,
but
from
it
.
Mr.
Kendall
being
resident
amongst
the
Parishioners
of
Grace-Church
,
cannot
be
said
to
draw
back
to
them
;
but
in
case
he
should
return
to
Blissland
neer
Bodmin
(
where
he
informs
us
Woodcocks
are
so
plentiful
)
he
might
truly
be
said
to
draw
back
from
them
.
What
he
addes
,
to
make
it
probable
that
the
Apostle
here
speaks
of
a
man
actually
drawn
back
,
is
of
the
same
character
of
impertinency
with
the
former
:
and
because
he
speakes
it
aswell
faintly
,
as
weakly
,
I
judge
it
not
worth
consideration
.
Whereas
in
further
justification
of
his
Friends
,
the
Translators
,
in
their
,
Any
man
,
he
recriminates
,
and
tells
me
,
that
I
am
fain
to
put
a
comment
[
if
he
shall
continue
]
that
I
may
make
the
following
clause
to
cohere
with
the
former
,
and
that
,
this
,
if
he
shall
continue
,
is
as
much
besides
the
words
of
the
text
,
as
our
Translators
,
or
Beza's
,
any
man
.
I
answer
1.
It
is
proper
and
necessary
for
Expositors
,
or
Commentators
,
and
so
for
those
that
shall
argue
from
a
text
,
to
expresse
the
sense
of
the
text
in
variety
of
words
differing
from
the
words
of
the
text
;
but
this
is
not
proper
for
Translators
.
Tkey
ought
as
much
as
may
be
,
verbum
verbo
reddere
.
But
Mr.
Kendall
here
confirms
me
in
my
notion
about
Translators
;
which
is
,
that
for
the
most
part
of
them
,
in
favour
of
their
own
opinion
they
ever
and
anon
expound
,
in
stead
of
Translating
.
Yet
Calvin
was
more
ingenuous
in
translating
the
place
in
hand
,
then
either
his
Successor
,
or
Mr.
Kendall
,
or
Doctor
Owen
;
for
he
renders
it
according
to
the
Original
,
thus
;
Justus
autem
ex
fide
vivet
:
et
si
subductus
fuerit
,
non
oblectabitur
,
&c.
—
and
if
he
shall
draw
,
or
be
drawn
back
,
my
soul
,
&c.
2.
Concerning
my
Comment
,
if
he
shall
continue
,
I
suppose
it
contains
,
it
imports
,
nothing
but
what
Mr.
Kendall
himself
approveth
,
viz.
that
only
those
who
shall
continue
[
in
faith
and
love
]
unto
the
end
,
shall
be
saved
.
Which
also
is
the
expresse
Doctrine
of
Scripture
in
many
places
.
Yea
Pareus
in
his
Expsiotion
of
the
words
expresly
inserts
it
.
Satis
habet
verbis
Prophetae
,
Hebraeis
vitam
aeternam
promittere
ex
fide
,
SI
EAM
RETINUERINT
.
Therefore
to
what
purpose
he
objecteth
it
to
me
here
,
I
wot
not
.
I
confesse
if
I
had
only
undertaken
the
translation
of
the
place
,
it
had
been
actionable
:
but
my
business
being
to
expound
and
give
the
true
and
full
sense
of
the
place
,
the
Comment
was
pertinent
and
necessary
.
Mr.
Kendall
brings
more
water
yet
to
wash
the
Blackamore
,
and
demands
;
What
if
this
be
to
be
read
impersonally
as
it
seemeth
the
Syriack
Paraphrast
took
it
?
And
then
it
may
very
well
refer
to
all
men
that
draw
back
.
I
answer
;
1.
Take
it
impersonally
,
(
as
no
man
yet
,
that
I
know
,
ever
took
it
;
only
I
now
hear
of
one
that
seems
to
have
thus
taken
it
)
you
take
it
as
impertinently
to
your
cause
,
as
otherwise
.
For
2.
Whereas
you
say
that
[
thus
taken
]
it
may
very
well
refer
to
all
men
that
draw
back
;
if
you
speak
of
the
same
drawing
back
with
the
Apostle
[
viz.
that
which
is
to
perdition
]
you
speak
the
truth
too
faintly
.
For
to
say
that
that
may
very
well
refer
to
all
men
that
draw
back
,
which
must
necessarily
refer
to
all
such
,
is
to
affirm
that
probable
,
or
possible
,
which
is
simply
necessary
.
In
the
mean
time
what
doth
the
Translation
you
wot
of
,
gain
by
having
the
word
{αβγδ}
,
taken
impersonally
,
or
by
referring
to
all
men
that
draw
back
?
For
it
is
not
the
truth
of
what
your
translation
maketh
of
the
place
,
that
I
question
,
but
the
truth
of
the
translation
it self
.
I
readily
subscribe
unto
this
,
that
if
ANY
MAN
draw
back
,
the
soul
of
God
will
have
no
pleasure
in
him
.
But
1.
I
deny
that
,
{αβγδ}
,
is
rightly
translated
,
but
if
ANY
MAN
draw
back
,
and
affirm
,
that
you
will
never
prove
it
to
be
rightly
so
translated
until
the
Heavens
be
no
more
.
2.
I
affirm
,
that
were
the
Translations
by
favour
yeelded
unto
you
,
yet
this
would
not
mediate
a
peace
between
this
text
,
and
your
cause
;
because
were
it
said
,
If
any
man
draw
back
,
the
meaning
must
of
necessity
be
,
If
any
just
man
draw
back
,
for
the
reason
specified
;
viz.
because
no
person
is
capable
of
the
drawing
back
here
spoken
of
,
or
of
that
which
is
to
perdition
,
but
the
just
man
only
.
3.
And
lastly
,
those
words
,
My
soul
shall
have
[
or
hath
]
no
pleasure
in
him
,
plainly
intimate
,
that
the
soul
of
God
had
pleasure
in
the
person
,
or
persons
,
here
spoken
of
,
before
this
their
drawing
back
;
otherwise
this
threatning
would
signifie
nothing
;
the
soul
of
God
taking
no
pleasure
(
at
least
in
the
sense
here
intended
)
in
any
man
,
or
in
any
sort
of
men
,
but
in
just
men
only
:
as
he
that
threatens
to
kill
a
dead
man
,
doth
but
beat
the
air
with
his
words
:
they
sound
nothing
of
concernment
unto
any
man
.
Mr.
Kendall
yet
further
pleads
,
I
cannot
say
,
for
his
beloved
translation
,
(
because
that
which
I
am
now
to
mention
from
him
,
is
rather
against
this
,
then
for
it
;
nor
indeed
can
I
tell
to
what
purpose
he
insist's
upon
it
)
but
that
which
he
pleads
next
is
this
;
that
the
word
{αβγδ}
,
signifies
not
so
much
a
drawing
back
,
as
a
betaking
to
a
place
,
where
a
man
fancieth
great
security
albeit
he
leave
not
a
place
of
any
strength
to
go
thither
.
The
Gentleman
(
we
see
)
is
very
critical
:
and
makes
bold
to
practise
his
faculty
to
the
disparagement
(
in
part
)
of
that
very
translation
,
the
justification
whereof
cap
a
pe
I
thought
had
been
his
solemn
ingagement
,
having
ranted
his
pleasure
at
me
for
administring
as
light
a
correction
unto
it
,
as
this
,
telling
me
,
among
some
other
quips
,
that
he
sees
no
reason
why
I
should
thus
unworthily
slur
these
most
Reverend
Divines
[
meaning
,
the
Translators
]
It
seems
he
had
a
mind
to
the
monopolie
of
slurring
them
.
But
I
shall
punish
his
aspersive
and
foul
language
only
with
solitude
,
and
silence
.
As
for
his
critique
calculation
of
the
district
sense
of
the
word
{αβγδ}
,
I
know
neither
by
whom
,
nor
by
what
,
he
is
able
to
give
credit
unto
it
.
But
1.
I
know
a
better
Critique
then
He
(
the
first
letter
of
his
name
is
Hugo
Grotius
Hugo
Grotius
in
Heb
10.
ver
.
38.
)
that
maketh
the
emphatical
or
most
appropriate
sense
of
the
word
to
look
quite
another
way
.
He
findes
it
carrying
eundem
sensum
,
the
same
sense
with
the
verb
{αβγδ}
&
{αβγδ}
(
saith
he
)
est
minus
facere
quàm
rectum
est
,
signifies
to
do
less
then
what
is
meet
;
or
fitting
to
be
done
.
And
for
this
notion
of
it
,
cites
Act.
20.20
.
whereas
Mr.
Kendall
gives
no
credit
at
all
to
his
crotchet
,
neither
artificial
,
nor
in-artificial
,
as
if
it
were
{αβγδ}
,
or
{αβγδ}
at
least
.
2.
The
best
Lexicons
that
I
am
master
of
,
give
us
not
the
least
whisper
of
any
such
notion
in
the
word
{αβγδ}
,
as
Mr.
Kendall
obtrudeth
upon
us
;
but
inform
us
,
that
it
signifies
subtrahere
,
subducere
,
adimere
,
summovere
,
to
withdraw
,
to
draw
back
,
to
take
away
,
to
remove
out
of
the
way
;
{αβγδ}
:
subtraho
,
subduco
,
adimo
,
summoveo
:
&
ad
personam
remque
refertur
,
diciturque
&
activè
&
passivè
.
Robert
.
Constant
.
Lexicon
.
Graeco-Latinum
,
in
verb
.
{αβγδ}
meaning
that
these
are
the
ordinary
and
best
known
significations
of
it
.
And
one
of
them
citing
the
place
in
hand
,
translateth
or
expoundeth
it
thus
:
Justus
autem
ex
fide
victurus
est
,
at
si
contentionem
timidè
remiserit
,
seque
ignaviter
gesserit
,
in
eo
animus
meus
non
acquiescet
Idem
.
.
This
whether
reddition
,
or
exposition
of
the
place
,
constructively
slur
the
Divines
Mr.
Kendall
speaks
of
,
as
much
as
I
,
and
approveth
my
sense
about
the
translation
off
the
place
.
3.
The
long
tayl
of
Mr.
Kendalls
signification
of
the
word
,
albeit
he
leave
not
a
place
of
any
strength
to
go
thither
,
is
not
a
whit
less
then
signally
ridiculous
.
Who
is
able
to
offer
so
much
violence
to
his
fancy
,
as
to
compel
it
to
imagine
,
that
the
notion
expressed
in
these
words
,
should
be
part
of
the
signification
of
the
word
{αβγδ}
,
or
(
indeed
)
of
any
word
whatsoever
?
4.
(
And
lastly
)
take
the
head
,
or
fore-part
(
of
his
description
of
the
sense
of
the
said
word
(
which
is
the
best
of
it
)
it
signifieth
not
so
much
a
drawing
back
,
as
a
betaking
to
a
place
,
where
a
man
fancieth
great
security
,
yea
and
let
the
said
tail
be
tied
to
it
,
(
if
that
will
help
it
)
yet
will
not
the
sense
expressed
in
it
sympathize
with
the
place
in
hand
with
any
better
accord
,
then
that
which
the
Proverb
finds
between
harp
and
harrow
.
For
it
is
like
that
God
should
threaten
a
man
so
dreadfully
,
as
these
words
,
my
soul
shall
have
no
pleasure
in
him
,
clearly
import
,
for
betaking
himself
from
a
place
of
no
strength
,
to
another
place
where
he
fancieth
or
thinketh
to
find
great
security
.
Read
we
the
period
according
to
Mr.
Kendalls
notion
and
signification
of
the
word
{αβγδ}
,
and
if
then
it
sounds
like
a
sentence
worthy
the
Holy
Ghost
,
let
my
charge
of
folly
upon
him
in
this
point
,
fall
to
the
ground
.
Now
the
just
shall
live
by
faith
:
and
if
any
man
shall
not
so
much
draw
back
,
as
betake
himself
to
a
place
,
where
he
fancieth
great
security
,
albeit
he
leaveth
not
a
place
of
any
strength
to
go
thither
,
my
soul
shall
have
no
pleasure
in
him
.
A
right-bred
Scholar
would
scorn
to
save
the
life
of
any
opinion
whatsoever
by
such
transparent
,
childish
,
and
silly
shifts
as
these
.
If
Mr.
Kendalls
and
Doctor
Owens
Doctrine
of
Perseverance
can
shift
no
better
for
it self
then
thus
,
the
folly
of
it
will
ere
long
be
made
manifest
unto
all
men
:
and
then
it
shall
proceed
no
further
,
2
Tim
.
3.9
.
But
though
all
Mr.
Kendall's
lesser
anchors
,
his
kedg-anchor
,
and
his
stream-anchor
,
his
small
bower
,
and
his
best
bower
,
have
all
risen
,
and
are
come
home
,
and
his
vessel
,
wherein
his
cause
is
imbarqued
,
is
yet
in
danger
of
the
tempest
,
yet
there
may
be
hope
that
his
sheat
anchor
,
his
anchora
sacra
(
which
is
his
last
)
will
hold
,
and
secure
all
.
This
is
now
ready
to
be
heaved
out
:
if
it
will
do
the
deed
,
this
is
the
metal
and
make
of
it
.
I
observe
that
there
is
no
need
of
making
the
{αβγδ}
in
the
latter
clause
to
be
adversative
or
discretive
,
as
equivalent
to
{αβγδ}
,
but
the
more
genuinely
it
would
be
rendred
as
a
copulative
:
And
if
there
be
drawing
to
another
defence
,
my
soul
shall
have
no
pleasure
.
So
that
these
words
do
not
necessarily
carry
in
them
ought
that
infers
as
much
as
a
possibility
of
the
falling
back
of
a
believer
,
and
his
danger
upon
his
falling
back
,
but
only
the
displeasure
of
God
against
drawing
back
absolutely
considered
,
,
or
rather
drawing
under
,
{αβγδ}
,
to
a
place
,
as
may
be
apprehended
of
more
security
.
Subductio
,
wherein
there
seems
to
be
an
opposition
of
the
skulking
and
hiding
of
infidelity
,
to
the
openness
and
boldness
of
appearing
which
is
in
Faith
.
Reader
,
art
thou
edified
in
Mr.
Kendall's
Faith
by
all
this
discourse
?
If
thou
beest
,
verily
I
am
not
.
I
am
only
edified
or
confirm'd
by
it
in
the
truth
of
my
own
Faith
(
in
the
point
of
Perseverance
)
and
the
indefensibleness
of
his
.
For
what
is
there
in
all
this
,
that
is
in
the
least
degree
satisfactory
,
or
convincing
,
that
the
text
in
question
carries
not
ought
in
it
that
infers
as
much
as
a
possibility
of
the
falling
back
of
a
believer
?
Or
how
was
it
possible
that
it
should
enter
into
his
brain
,
had
not
the
crack
in
it
been
very
wide
,
to
think
that
men
that
have
so
much
as
half
an
eye
in
their
heads
,
should
be
turned
out
of
their
way
by
such
a
blinde
and
simple
guide
,
as
that
offered
unto
them
in
this
discourse
?
For
is
there
not
folly
and
weaknesse
in
it
all
over
?
Judge
by
particulars
.
1.
Whereas
he
commends
unto
us
the
acuteness
of
his
Observing
faculty
,
gravely
minding
us
,
that
He
observes
(
I
,
saith
he
,
observe
)
that
there
is
no
need
of
making
the
{αβγδ}
in
the
clause
,
to
be
adversative
,
—
or
equivalent
to
{αβγδ}
,
but
that
more
genuinely
it
would
be
rendred
as
a
copulative
;
doth
he
not
egregiously
prevaricate
with
the
cause
which
he
had
undertaken
;
I
mean
,
the
Defence
of
his
worthy
Divines
,
the
Translators
?
Or
,
doth
he
not
in
this
,
slur
them
altogether
as
unworthily
,
as
I
?
and
by
many
degrees
more
unworthily
in
that
which
follows
;
I
mean
,
in
substituting
his
uncouth
and
affectate
notion
of
the
word
,
{αβγδ}
,
in
stead
of
the
sober
and
well-known
sense
and
signification
,
which
they
give
unto
it
?
Doubtless
they
judged
that
there
was
need
of
making
the
{αβγδ}
in
the
latter
clause
adversative
,
and
equivalent
to
{αβγδ}
:
else
why
would
they
have
so
rendred
it
?
Did
they
insert
any
thing
in
their
translation
,
which
they
judged
no
ways
needful
to
be
there
?
Or
would
they
decline
the
proper
,
next-hand
,
and
best-known
signification
of
words
,
without
apprehending
some
reason
for
it
?
But
Mr.
Kendall
(
I
see
)
regards
not
the
arrest
of
the
old
Item
:
Ipse
crimine
vacare
debet
,
qui
in
alterum
paratus
est
dicere
.
Himself
had
need
be
innocent
,
that
will
Censoriously
reprove
anothers
ill
.
But
2.
I
do
not
understand
what
cause
,
little
or
much
,
Mr.
Kendall's
cause
hath
of
rejoycing
in
that
HIS
observation
,
or
what
it
gains
more
by
the
marrying
or
coupling
of
the
later
clause
with
the
former
,
then
it
would
by
a
divorce
or
disjunction
made
between
them
:
Our
English
Translators
,
even
in
Mr.
Kendalls
judgement
,
were
as
cordial
and
fast
friends
to
the
cause
,
as
himself
;
otherwise
he
would
hardly
have
been
their
Proctour
:
yet
they
neither
apprehended
any
advantage
accruing
unto
it
,
by
making
{αβγδ}
,
in
the
latter
clause
,
copulative
;
why
else
did
they
decline
this
import
of
it
,
being
nearer
at
hand
then
the
other
?
nor
yet
disadvantage
,
by
making
it
adversative
:
why
else
did
they
accept
it
,
having
no
need
(
in
Mr.
Kendall's
own
judgement
)
so
to
have
done
,
and
were
rather
prompted
by
the
other
?
Therefore
3.
When
he
inferentially
subjoyns
,
So
that
these
words
do
not
necessarily
carry
in
them
ought
that
infers
as
much
as
a
possibility
of
the
falling
back
of
a
believer
,
he
insinuates
,
as
if
he
had
won
such
a
conclusion
as
this
by
dint
of
argument
,
by
clearness
and
strength
of
premises
,
when
as
he
hath
only
beaten
the
air
with
his
pen
hitherto
,
as
hath
been
proved
,
and
hath
offered
nothing
to
consideration
of
any
value
,
to
disable
my
clear
and
plain
arguings
from
the
words
for
the
eviction
of
such
a
possibility
.
So
that
this
inference
or
conclusion
is
but
{αβγδ}
,
an
addle
egge
,
begotten
of
the
wind
,
not
of
any
seed
that
is
spirituous
,
or
naturally
generative
.
And
4.
Whereas
he
saith
that
the
words
necessarily
infers
only
the
displeasure
of
God
against
drawing
back
absolutely
considered
,
or
rather
drawing
under
,
{αβγδ}
,
to
a
place
,
as
may
be
apprehended
of
more
security
;
1.
By
preferring
his
own
notion
of
drawing
under
,
before
th●t
of
drawing
back
,
doth
he
not
turn
up
by
the
roots
that
translation
,
over
which
he
p●etended
so
great
jealousie
,
as
we
heard
?
2.
When
he
first
admits
,
that
the
words
do
carry
in
them
that
which
infers
the
displeasure
of
God
against
drawing
back
,
but
presently
,
as
if
he
had
a
quick
Eel
by
the
tail
,
lets
it
go
,
and
adopts
,
a
drawing
under
,
in
its
stead
,
doth
he
not
act
like
a
man
fallen
upon
a
bog
or
quaggmire
,
who
footeth
it
lightly
,
to
and
again
;
not
well
knowing
where
to
tread
,
or
stand
,
with
safety
?
Doubtless
the
conscience
of
the
man
knoweth
not
,
how
with
any
clearness
of
notion
,
or
ground
in
reason
,
so
much
as
tolerably
according
with
the
words
of
the
Scripture
before
him
,
to
bring
off
his
cause
from
them
with
honor
or
safety
.
For
3.
when
he
grants
,
that
the
words
do
infer
the
displeasure
of
God
,
against
drawing
back
,
absolutely
considered
,
who
can
reasonably
imagin
what
his
notion
or
conceit
should
be
in
those
provisional
words
,
absolutely
considered
?
Or
hath
any
man
troubled
his
fancy
by
affirming
,
that
the
words
do
infer
the
displeasure
of
God
against
drawing
back
,
relatively
,
or
secundum
quid
,
considered
?
His
meaning
in
those
his
restrictives
,
absolutely
considered
,
cannot
(
me
thinks
)
have
any
such
import
as
this
,
viz.
that
the
words
only
infer
the
displeasure
of
God
against
drawing
back
,
considered
abstractively
,
or
apart
from
its
subject
,
so
that
though
he
be
displeased
with
the
act
it self
of
drawing
back
,
yet
he
is
not
displeased
with
the
person
that
shall
come
under
the
guilt
of
it
?
I
have
no
where
within
me
to
entertain
such
a
conceit
,
that
this
should
be
Mr.
Kendall's
sense
or
notion
,
in
his
distinction
of
,
absolutely
considered
,
because
it
is
so
broadly
inconsistent
with
our
common
principles
,
both
his
and
mine
.
And
yet
what
other
sweet
morsel
of
reach
and
notion
he
should
hide
under
those
words
,
I
confess
I
am
too
much
benighted
in
my
understanding
,
so
much
as
to
conjecture
,
or
divine
.
Certainly
these
words
,
absolutely
considered
,
will
contribute
nothing
towards
any
mans
conviction
,
or
satisfaction
,
but
that
a
possibility
of
the
Saints
defection
,
or
drawing
back
,
may
be
concluded
from
the
Scripture
in
present
debate
.
4.
(
And
lastly
)
Doth
not
the
whole
stress
and
strength
of
his
Essay
to
deliver
his
Doctrine
of
Perseverance
out
of
the
hand
of
that
text
of
Scripture
,
which
fighteth
with
so
high
an
hand
,
as
we
have
seen
,
against
it
,
lie
in
his
adventurous
and
groundless
criticism
touching
the
proper
sense
and
signification
of
the
words
{αβγδ}
,
and
{αβγδ}
?
Therefore
if
he
cannot
prove
or
make
good
,
that
{αβγδ}
signifieth
all
this
long
retinue
of
sense
and
notion
,
viz.
not
so
much
to
draw
back
,
as
to
betake
a
mans
self
to
a
place
,
where
he
fancieth
great
security
,
albeit
he
leave
not
a
place
of
strength
to
go
thither
;
and
again
,
that
{αβγδ}
,
signifies
,
a
drawing
to
under
a
place
,
as
m●y
be
apprehended
of
more
security
;
if
(
I
say
)
Mr.
Kendall
boggles
,
or
falls
short
,
in
a
substantial
proof
of
either
of
these
significations
,
any
man
may
say
to
him
,
actum
est
,
ilicèt
,
periisti
:
the
Scripture
is
too
hard
for
him
,
and
hath
undone
him
in
his
cause
.
Yea
,
though
this
be
an
insuperable
,
an
invincible
,
task
for
him
to
perform
,
neither
is
he
like
to
overcome
it
,
till
the
Sun
gives
over
shining
;
yet
hath
he
a
worse
Crow
to
pluck
then
this
,
before
his
Doctrine
of
Perseverance
be
freed
from
under
the
arrest
of
this
Scripture
.
He
must
prove
,
not
only
that
the
said
two
words
,
may
have
,
or
that
de
facto
,
they
have
,
the
two
significations
,
which
he
respectively
asserts
unto
them
,
but
either
that
they
have
no
other
significations
,
besides
these
;
or
that
those
significations
will
not
as
well
,
or
better
,
quadrare
to
the
scope
and
context
of
the
place
in
hand
,
as
any
other
.
But
the
quadrature
of
a
circle
is
easier
to
demonstrate
,
then
any
quadration
of
the
said
significations
to
the
purport
of
this
Scripture
:
It
hath
been
already
proved
,
that
such
significations
of
the
words
are
unto
the
place
in
question
,
as
snow
in
Summer
,
and
rain
in
Harvest
,
I
mean
,
unsuteable
and
unseasonable
.
Moreover
,
though
I
,
being
poorly
book't
,
have
not
had
the
opportunity
of
consulting
any
great
variety
of
Expositors
upon
the
place
;
yet
none
of
those
I
have
seen
,
give
the
least
intimation
of
any
such
significations
of
the
two
words
,
as
those
offered
,
and
refused
:
and
,
I
am
at
present
rooted
and
grounded
in
this
Faith
,
that
neither
do
any
of
those
,
whom
I
have
not
seen
,
gratifie
Mr.
Kendall
any
whit
more
.
So
then
if
it
be
true
,
that
the
Spirits
of
the
Prophets
[
divisìm
]
are
subject
to
the
Prophets
[
conjunctìm
]
then
must
Mr.
Kendall
be
ordered
about
the
signification
of
words
by
his
Peers
the
Prophets
,
and
not
pretend
revelation
in
opposition
to
them
.
Reader
,
if
thou
hast
set
thy
heart
to
those
things
,
that
have
been
now
argued
before
thee
,
concerning
Mr.
Kendalls
vindication
of
his
Doctrine
of
Perseverance
,
from
what
hath
been
proved
against
it
from
that
text
of
Scripture
under
late
consideration
,
I
doubt
not
but
that
thy
clear
sense
is
,
that
all
that
he
hath
pleaded
upon
the
account
,
to
purpose
,
may
be
summed
up
in
a
cypher
,
and
no
error
commited
in
the
computation
.
As
for
that
little
yet
behind
,
the
man
is
in
it
but
Idem
qui
pridem
:
there
is
no
fresh
aid
here
for
his
scattered
and
fainting
troops
.
Yet
let
him
have
the
comfort
of
being
heard
in
it
:
Subductio
(
saith
he
)
wherein
there
seems
to
be
an
opposition
,
of
the
skulking
and
hiding
of
infidelity
,
to
the
openness
and
boldness
of
appearing
which
is
in
Faith
.
This
helps
,
pro
ratâ
,
to
swell
Mr.
Kendalls
Book
:
but
his
cause
lies
bleeding
and
pining
to
death
under
it
:
nor
is
there
any
thing
restorative
in
it
to
fetch
again
the
drooping
and
sinking
spirits
thereof
.
However
,
he
seems
here
to
be
somewhat
more
ingenuous
,
then
ordinary
;
in
that
he
doth
not
magisterially
and
with
confidence
assert
the
opposition
he
speaks
of
,
which
is
the
usual
rate
of
his
asserting
,
but
contents
himself
with
affirming
an
appearance
only
,
or
seemingness
of
such
a
thing
.
About
which
apparition
I
shall
not
be
troublesome
unto
him
,
especially
upon
condition
of
his
yeelding
,
(
wherein
I
presume
he
will
not
be
difficult
)
that
there
is
not
so
much
as
any
seemingness
in
this
period
,
of
any
argument
or
reason
,
to
prove
,
that
a
possibility
of
the
Saints
defection
(
in
the
sense
of
the
Controversie
)
cannot
be
proved
out
of
the
Scripture
,
Heb
.
10.38
.
Thus
we
have
unpartially
examined
all
that
Mr.
Kendall
hath
pleaded
to
vindicate
his
cause
of
perseverance
from
those
impleadings
of
it
,
which
have
been
levied
from
the
said
Scripture
.
The
premises
considered
,
can
it
enter
into
the
fancy
of
any
reasonable
man
to
imagine
,
that
he
should
please
himself
in
the
success
of
his
undertaking
;
or
(
indeed
)
in
any
thing
,
either
said
or
done
,
by
him
,
in
the
managing
or
pursuit
of
it
.
Notwithstanding
having
quitted
himself
more
like
a
Mouse
(
as
our
English
proverb
hath
it
)
than
a
man
,
in
the
engagement
,
yet
as
if
he
had
super-Herculized
,
he
triumpheth
a
great
and
solemn
triumph
.
And
thus
(
saith
he
)
this
Text
,
which
you
pretend
to
be
like
a
King
,
against
whom
there
is
no
rising
up
,
leaveth
you
lying
all
along
at
his
foot-stool
,
without
holding
out
his
Scepter
,
yea
or
his
hand
or
foot
to
you
to
kiss
.
Whatever
(
Mr.
Kendall
)
this
King
holds
out
,
or
not
holds
out
to
me
to
kiss
,
with
his
Sceptre
,
as
with
a
rod
of
Iron
,
he
dasheth
and
breaks
your
cause
in
pieces
like
a
potters
vessel
,
never
to
be
made
whole
more
.
It
was
sometimes
a
by-saying
in
Rome
,
that
Odenatus
conquered
,
and
Gallienus
triumphed
.
Mr.
Kendall
(
it
seems
)
is
resolved
,
whoever
conquers
,
that
he
will
triumph
.
Only
(
Reader
)
I
must
crave
thy
pardon
for
a
late
oversight
,
into
the
commission
whereof
I
was
(
though
I
confess
,
somewhat
unadvisedly
)
drawn
by
Mr.
Kendalls
triumph
.
For
I
thought
that
the
battel
had
been
fought
and
quite
ended
,
before
the
triumph
began
;
but
it
seems
Mr.
Kendall
walks
by
another
rule
,
which
I
was
not
aware
of
,
though
(
I
acknowledge
)
I
might
well
have
been
,
finding
him
so
like
unto
himself
,
i
.
so
unlike
other
men
,
at
many
turns
.
He
hath
yet
a
reserve
in
ambuscado
,
but
of
men
,
whose
hands
are
feeble
,
as
theirs
of
his
main
body
,
and
their
arms
unfixed
:
yea
himself
puts
no
great
confidence
in
the
best
of
them
.
And
for
the
rest
,
they
are
fitter
to
act
some
pleasant
part
in
a
Comoedy
upon
a
Stage
,
then
to
do
service
in
the
field
.
I
shall
not
trouble
thee
nor
my self
,
with
a
verbatim
transcribing
of
the
place
:
thou
mayst
satisfie
thy self
with
a
perusal
of
it
from
the
Authors
own
hand
,
pag
.
90
,
91.
of
the
second
part
of
his
Sancti
Sanciti
.
Nevertheless
because
the
man
(
as
was
lately
observed
)
is
so
incontinently
,
so
impotently
,
addicted
unto
triumphs
,
and
can
make
victo
ies
,
of
worstings
,
at
pleasure
,
I
shall
give
a
brief
touch
upon
what
I
find
material
in
this
his
after-birth
.
We
need
not
(
he
saith
)
insist
upon
the
conditional
form
of
the
sentence
;
and
yet
that
forlorn
,
as
you
call
it
,
hath
not
been
routed
by
you
,
as
you
boast
.
I
answer
1.
Within
the
compass
of
these
few
words
he
profanes
the
dignity
of
verbum
Sacerdotis
twice
over
;
(
though
this
,
I
confess
,
is
scarse
worth
the
noting
here
,
because
he
hath
done
it
fourty
times
over
,
and
ten
,
in
his
two
books
elsewhere
)
For
1.
he
chargeth
me
with
boasting
(
it
seems
,
according
to
the
proverb
,
that
he
museth
,
as
he
useth
)
that
I
have
routed
the
forlorn
he
speaks
of
.
Bur
he
neither
shews
,
nor
can
shew
any
boasting
of
mine
upon
such
an
account
.
I
am
for
acting
:
I
leave
boasting
for
Mr.
Kendall
.
2.
He
denyeth
that
his
forlorn
hath
been
routed
by
me
.
Herein
also
he
spareth
the
truth
(
witness
the
275
&
276
pages
of
my
Book
of
Redemption
)
unless
he
take
Sanctuary
under
the
metaphorical
import
of
the
word
,
routed
.
But
2.
There
is
no
need
,
that
the
forlorn
he
talks
of
,
should
be
routed
by
me
,
when
as
it
hath
been
routed
,
and
dismissed
the
field
,
Dr.
Prideaux
See
Redemption
Redeemed
.
pag
.
275.
by
some
of
the
Field-officers
,
and
chief
Commanders
themselves
on
his
own
side
,
who
were
ashamed
(
it
seems
)
that
it
should
be
thought
that
their
Cause
stood
in
need
of
help
from
such
effeminate
sharks
,
at
that
.
They
had
the
courage
to
say
of
this
forlorn
:
Non
tali
auxilio
,
nec
defensoribus
istis
,
Sensus
noster
eget
.
—
Such
paultrie
help
,
such
lame
defence
as
this
,
Our
noble
cause
disdaineth
—
3.
(
and
lastly
)
When
he
saith
,
we
need
not
insist
upon
the
conditional
form
;
&c.
it
is
sign
that
himself
esteemeth
such
an
insistence
,
but
a
miserable
Comforter
unto
his
cause
.
When
a
man
is
falling
from
the
top
of
a
tree
,
it
argues
the
twig
to
be
very
small
indeed
,
that
being
within
his
reach
,
he
refuseth
to
lay
hold
of
.
But
he
further
addes
:
And
whereas
you
jest
it
out
here
,
that
if
the
just
man
who
shall
live
by
his
Faith
,
be
in
no
possibility
of
drawing
back
,
God
must
be
conceived
to
speak
at
no
better
rate
then
this
;
If
the
just
shall
do
that
which
is
simply
and
utterly
impossible
for
him
to
do
,
my
soul
shall
have
no
pleasure
in
him
[
no
Mr.
Kendall
,
I
do
not
jest
in
arguing
thus
;
but
in
a
serious
and
sad
manner
,
shew
the
deplorable
,
and
yet
indeed
ridiculous
too
,
consequence
of
your
opinion
:
I
allow
you
the
entire
honor
of
being
the
jester
;
but
you
think
to
shift
it
,
thus
]
I
have
often
told
you
,
we
acknowledge
a
possibility
of
the
just
mans
falling
,
as
to
himself
,
yea
and
an
impossibility
of
his
standing
:
and
therefore
upon
our
grounds
,
God
speaks
not
thus
;
If
the
just
shall
do
what
is
simply
and
utterly
impossible
for
him
to
do
,
but
,
If
he
shall
not
be
kept
by
me
from
doing
that
which
is
impossible
for
himself
,
left
to
himself
,
not
to
do
,
I
will
,
or
I
have
,
no
pleasure
in
him
.
Reader
,
thou
canst
not
lightly
but
perceive
,
that
it
fareth
with
Mr.
Kendall
,
prosecuting
his
plea
of
a
bad
cause
,
and
laboring
to
expedite
himself
,
as
commonly
it
doth
with
a
Bird
fallen
among
lime-twigs
,
the
more
she
flutters
to
get
loose
,
the
faster
she
is
intangled
.
For
1.
(
Though
this
be
hardly
worth
the
observing
,
enough
upon
the
same
account
having
been
observed
so
lately
)
He
here
justifies
,
by
owning
,
that
very
translation
or
reading
of
the
later
clause
in
the
Text
yet
under
debate
between
him
and
me
,
for
which
I
contend
with
Our
English
Translators
,
and
Mr.
Beza
,
and
have
suffered
the
anger
and
reproach
of
Mr.
Kendalls
pen
for
so
doing
.
But
2.
When
he
tells
me
,
that
he
hath
often
told
me
,
that
he
and
his
acknowledge
a
possibility
of
the
just
mans
falling
,
as
to
himself
,
yea
and
an
impossibility
of
his
standing
;
I
here
tell
him
,
that
I
have
oft
told
him
,
and
his
,
the
very
self
same
story
,
viz.
that
there
is
an
impossibility
of
any
mans
(
and
so
of
the
just
mans
)
standing
,
as
to
himself
.
Nor
do
I
know
any
man
that
ever
charged
,
either
him
,
or
any
of
his
p●rty
,
with
denying
,
either
a
possibility
of
the
just
mans
falling
,
as
to
himself
,
or
an
impossibility
of
his
standing
.
Therefore
why
he
should
here
upbraid
me
with
the
kindness
,
which
he
hath
shewed
me
in
telling
me
so
oft
the
worthy
story
here
repeated
,
I
understand
not
.
But
3.
Whereas
from
his
acknowledging
a
possibility
of
the
just
mans
falling
,
as
to
himself
,
yea
and
impossibility
of
his
standing
,
he
infers
,
that
therefore
upon
these
grounds
,
God
speaks
not
thus
,
If
the
just
shall
do
,
what
is
simply
and
utterly
imp●ssible
for
him
to
do
,
&c.
I
would
gladly
know
of
him
,
whether
,
the
possibility
he
speaks
of
,
of
the
just
mans
falling
,
as
to
himself
,
being
granted
,
there
be
a
possibility
of
his
falling
,
notwithstanding
any
decree
or
interposure
of
God
for
his
standing
.
If
so
,
what
means
that
{αβγδ}
,
that
great
Book
which
he
hath
written
against
me
,
for
maintaining
the
same
Doctrine
?
If
not
,
then
how
is
it
not
simply
and
utterly
impossible
that
He
[
the
just
man
]
should
fall
?
Or
is
not
that
simply
and
utterly
impossible
,
which
,
all
circumstances
considered
,
and
all
impedimental
opposures
allowed
,
shall
notwithstanding
certainly
be
,
and
cannot
but
be
?
So
that
his
grounds
he
speaks
of
,
do
no
ways
deliver
him
from
that
grand
absurdity
of
making
God
to
speak
thus
;
If
the
just
shall
do
that
which
is
simply
and
utterly
impossible
for
him
to
do
,
I
will
,
or
I
have
no
pleasure
in
him
.
Yet
4.
(
And
lastly
,
for
this
)
that
which
upon
his
grounds
,
he
granteth
that
He
and
his
Symmysts
make
God
to
say
in
the
text
in
hand
,
is
altogether
as
uncouth
and
absurd
as
the
other
.
For
according
to
this
saying
,
which
he
acknowledgeth
they
put
into
the
mouth
of
God
,
they
make
him
to
threaten
men
,
yea
just
men
,
the
men
of
his
greatest
delight
,
and
this
with
a
sore
and
most
severe
threatning
,
for
not
being
kept
by
him
from
that
which
is
evill
.
Doth
God
threaten
his
Friends
with
ruine
and
destruction
,
for
his
own
refusal
to
act
with
them
,
and
this
irresistibly
,
infrustrably
,
in
order
to
their
Salvation
?
Doubtless
it
is
the
neglect
,
or
sin
,
of
the
creature
,
not
the
righteous
suspending
,
or
forbearance
of
any
acting
by
God
,
which
is
the
ground
of
his
threatning
the
cre●ture
.
But
it
is
no
news
,
that
the
defense
of
an
Error
should
intangle
the
wisest
men
with
folly
.
That
which
he
infers
from
his
former
absurdity
,
is
both
inconsequent
,
and
impertinent
.
So
that
this
(
saith
he
)
may
rather
shew
,
that
God
hath
no
pleasure
in
any
such
as
at
any
time
draw
back
to
perdition
,
then
that
any
in
whom
God
hath
pleasure
,
shall
draw
back
.
1.
The
relation
between
these
words
and
the
former
,
is
so
above
measure
subtile
,
that
non-sense
,
and
it
,
as
far
as
my
Logick
is
able
to
ken
,
are
in
the
same
Predicament
.
But
2.
I
am
somewhat
more
then
of
the
same
mind
with
Mr.
Kendall
in
these
words
,
and
conceive
,
that
the
place
may
much
rather
shew
,
that
God
hath
no
pleasure
in
any
such
,
as
at
any
time
draw
back
to
perdition
,
then
that
any
,
in
whom
God
hath
pleasure
,
shall
draw
back
.
For
1.
I
absolutely
believe
that
the
place
sheweth
,
that
God
hath
no
pleasure
in
any
such
,
as
at
any
time
draw
back
to
perdition
[
viz.
when
they
thus
draw
back
,
be
it
sooner
,
or
later
,
or
afterwards
]
and
2.
that
it
no
ways
sheweth
,
that
any
man
in
whom
God
hath
pleasure
,
SHALL
draw
back
,
but
only
that
they
MAY
draw
back
.
I
doubt
not
but
Mr.
Kendall
himself
knoweth
a
generous
difference
,
between
may
be
,
and
shall
be
.
I
know
no
man
that
ever
engaged
the
text
in
argument
,
to
prove
,
that
just
men
SHALL
draw
back
to
perdition
,
but
only
that
they
MAY
thus
draw
back
.
That
which
he
hath
yet
to
say
,
hath
as
little
to
do
with
his
cause
,
as
any
thing
said
hitherto
.
For
is
it
not
this
,
with
the
appurtenances
?
And
lastly
,
we
deny
,
not
an
actual
drawing
back
of
the
best
of
men
,
and
that
so
far
God
hath
no
pleasure
in
their
actions
,
or
services
.
But
1.
To
what
purpose
doth
he
plead
,
that
they
deny
not
an
actual
drawing
back
of
the
best
of
men
,
when
as
they
deny
,
not
only
the
actual
,
but
even
the
possible
drawing
back
,
which
is
here
spoken
of
[
the
drawing
back
unto
perdition
]
not
only
of
the
best
of
men
,
but
of
all
good
men
,
without
exception
?
Might
he
not
,
altogether
with
as
much
pertinency
to
his
cause
,
have
professed
and
said
,
We
deny
not
but
that
Noah
had
three
sons
,
Shem
,
Ham
,
and
Japhet
?
And
2.
What
he
means
by
this
,
and
that
SO
FAR
God
hath
no
pleasure
in
their
actions
or
services
,
is
(
I
fear
)
of
too
high
a
speculation
for
me
to
attain
.
Is
it
this
,
that
God
hath
no
pleasure
in
their
drawings
back
?
This
I
confess
,
is
neer
enough
at
hand
;
but
I
suspect
it
too
neer
,
to
be
his
meaning
.
Or
is
it
this
;
that
so
long
as
they
continue
in
their
drawing
back
,
God
hath
no
pleasure
in
their
actions
or
services
?
If
this
be
it
,
I
would
willingly
know
in
what
degree
of
affinity
this
relateth
unto
his
cause
.
I
am
in-apprehensive
of
any
connexion
it
hath
with
it
.
Nor
am
I
so
positively
clear
touching
the
truth
of
it
.
For
certain
it
is
,
1.
that
he
that
hath
drawn
back
,
doth
not
return
,
before
he
returns
.
2.
Is
it
not
as
certain
,
that
such
a
man
remains
in
,
or
under
,
his
drawing
back
,
untill
his
return
?
Or
is
there
any
interim
or
space
of
time
between
such
a
mans
remaining
under
his
drawing
back
,
and
his
returning
?
3.
Can
any
man
act
,
or
do
service
,
but
in
time
,
in
some
time
,
or
other
?
4.
Is
it
Mr.
Kendalls
opinion
,
that
the
returning
of
him
,
who
had
drawn
back
.
is
no
action
,
or
service
,
wherein
God
taketh
pleasure
?
I
trow
not
.
Therefore
he
must
give
me
some
better
light
then
yet
he
hath
done
,
to
make
me
see
truth
in
this
saying
,
that
so
long
as
the
best
men
continue
under
their
drawings
back
,
God
hath
no
pleasure
in
their
actions
,
or
services
.
But
the
pertinency
of
the
saying
to
the
cause
in
hand
,
being
voided
,
it
is
not
material
,
upon
that
account
,
to
dispute
about
the
truth
of
it
.
Besides
,
God
bearing
good
will
to
the
persons
of
these
drawers
back
,
even
under
their
drawings
back
,
and
before
their
return
(
as
Mr.
Kendall
argueth
in
the
words
following
)
why
should
not
their
actions
and
services
all
this
while
be
accepted
with
God
?
Or
may
God
have
good
will
to
the
persons
of
men
,
and
yet
all
their
actions
and
services
be
an
abomination
unto
him
?
Or
is
this
any
branch
of
the
Doctrine
commonly
received
by
the
Reformed
Churches
?
When
he
yet
adds
upon
the
former
score
,
In
which
respect
such
a
passage
IS
not
an
unsavoury
caution
;
neither
is
it
,
in
such
a
respect
,
(
nor
indeed
,
in
any
other
)
affirmed
by
me
,
(
or
any
other
man
,
I
verily
believe
)
to
be
an
unsavoury
caution
.
My
words
,
as
to
this
point
,
are
expresly
these
:
What
savour
of
wisdom
,
yea
or
of
common
sense
,
is
there
in
admonishing
,
or
cautioning
men
against
such
evils
,
which
there
is
no
possibility
for
them
to
fall
into
,
yea
and
this
known
unto
themselves
?
But
to
this
,
Mr.
Kendall
ne
{αβγδ}
quidem
.
And
Whereas
he
demands
;
but
had
God
no
good
will
towards
their
persons
,
how
come
they
to
return
?
I
answer
;
if
he
speaks
of
those
,
who
draw
back
to
perdition
,
of
whom
the
clause
speaketh
(
as
hath
been
formerly
argued
,
and
himself
,
in
part
,
granted
)
is
not
his
demand
about
their
return
,
notably
strange
?
Is
it
his
sense
,
that
there
is
,
or
may
be
,
a
return
from
perdition
?
There
may
be
(
indeed
)
a
return
from
such
a
state
,
which
may
properly
enough
be
termed
,
a
State
of
perdition
,
[
i
.
such
a
state
,
wherein
,
if
a
man
dies
,
he
perisheth
for
ever
.
]
But
Mr.
Kendall's
sense
is
,
that
a
just
person
cannot
,
all
things
considered
,
draw
back
into
such
a
state
as
this
,
no
more
,
then
unto
actual
perdition
.
And
if
it
were
granted
him
,
that
God
doth
bear
good
will
[
in
one
kind
,
or
in
one
degree
,
or
other
]
unto
the
persons
of
all
men
drawing
back
,
so
it
be
on
this
side
of
actual
perdition
,
I
know
not
what
nourishment
he
can
pick
out
of
it
for
his
cause
.
It
is
my
clear
opinion
,
and
I
constantly
profess
it
upon
occasion
,
and
well
remember
that
somewhere
I
have
argued
it
from
the
Scripture
;
that
God
bears
so
much
good
will
even
to
the
sinfullest
of
men
,
who
have
not
yet
sinned
the
sin
unpardonable
,
as
to
vouchsafe
unto
them
such
a
measure
or
degree
of
Grace
,
by
a
serious
and
cordial
comportment
wherewith
they
may
repent
,
and
be
saved
.
But
that
Mr.
Kendall
doth
not
move
the
question
,
how
come
they
then
to
return
,
about
persons
drawing
back
to
actual
perdition
,
appears
by
these
words
following
:
Sure
,
it
is
his
hand
that
leads
them
home
,
and
it
is
an
especial
part
of
his
promise
to
his
people
[
it
is
rather
an
entire
promise
,
then
any
part
of
a
promise
]
to
heal
their
back-slidings
.
So
that
though
they
too
often
draw
back
,
they
never
draw
back
so
as
to
perdition
,
but
believe
to
the
saving
of
their
souls
.
This
is
the
castatrophe
of
Mr.
Kendall's
negotiation
to
beget
a
good
intelligence
between
the
Scripture
in
hand
,
and
his
Doctrine
of
Perseverance
.
But
the
text
(
as
we
have
seen
all
along
)
is
inflexible
to
any
such
accommodation
;
being
as
a
sword
passing
through
the
soul
of
his
cause
.
And
for
the
words
now
last
recited
,
they
both
enterfere
with
what
he
had
formerly
pleaded
,
and
besides
have
no
relation
to
the
place
in
hand
.
1.
He
had
justified
the
English
Translation
,
which
reads
,
but
if
any
man
draw
back
;
not
,
if
he
[
the
,
just
man
]
draw
back
,
and
had
laboured
in
the
very
fire
to
find
out
such
a
construction
or
signification
,
for
the
word
{αβγδ}
,
which
might
appropriate
it
to
hypocrites
or
hollow
Professors
,
and
exempt
it
from
being
understood
of
true
believers
:
whereas
in
the
words
last
mentioned
,
he
will
needs
have
it
understood
of
these
.
Thus
though
he
wriggles
,
and
wrings
,
and
tries
this
way
,
and
that
,
to
get
out
the
deadly
arrow
shot
from
this
Scripture
into
the
sides
of
his
Doctrine
,
yet
—
haeret
lateri
lethalis
arundo
.
Fast
sticks
the
mortal
arrow
in
its
sides
.
2.
He
speaks
here
of
such
drawers
back
,
who
return
,
and
to
whose
persons
God
bears
good
will
(
as
himself
lately
taught
us
)
even
under
,
and
during
,
their
drawings
back
:
whereas
it
is
evident
(
and
himself
hath
acknowledged
)
that
the
place
speaketh
of
such
drawers
back
,
in
whom
the
soul
of
God
hath
no
pleasure
,
and
who
draw
back
unto
perdition
.
Thus
we
see
that
the
text
so
studiously
complemented
and
courted
by
Mr.
Kendall
to
be
good
to
him
in
his
cause
,
sheweth
him
no
mercy
at
all
herein
.
As
for
that
part
of
Gods
promise
(
as
he
calls
it
)
to
his
people
,
to
heal
tbeir
back-slidings
,
he
either
understands
it
not
,
or
else
doth
worse
.
For
God
in
this
promise
gives
no
assurance
to
those
to
whom
it
is
made
,
that
how
wickedly
or
stubbornly
soever
they
shall
demean
themselves
towards
him
,
he
will
by
an
irresistible
power
cause
them
to
repent
,
and
return
again
unto
him
;
the
promise
thus
notioned
,
would
be
highly
encouraging
to
sin
and
wickedness
,
(
as
is
evident
.
)
But
that
which
God
intends
by
this
promise
,
is
that
upon
their
repentance
and
return
,
he
will
heal
[
i
.
will
pardon
]
their
back-slidings
,
and
make
up
all
those
sad
breaches
in
their
comforts
and
peace
,
which
their
back-slidings
had
made
upon
them
.
The
context
all
along
,
Hos
.
14.
(
where
this
promise
is
recorded
)
evinceth
this
to
be
the
genuine
sense
and
import
of
the
said
promise
.
Let
the
best
Expositors
upon
the
place
be
consulted
.
And
for
his
Conclusion
,
So
that
though
they
too
often
draw
back
,
they
never
draw
back
so
as
to
perdition
,
&c.
either
by
the
figure
Synecdoche
,
we
must
take
it
for
a
whole
syllogism
,
viz.
for
conclusion
and
premises
both
;
otherwise
,
the
credit
of
it
must
wholly
rest
upon
the
Authority
of
the
Assertor
.
For
nothing
hath
yet
appeared
(
and
yet
I
think
as
much
as
ever
will
)
either
from
the
Scripture
,
or
from
reason
,
to
commend
it
for
truth
to
the
judgement
of
a
dis-ingaged
and
considering
man
.
What
hath
now
been
argued
against
Mr.
Kendall
,
from
the
text
,
Heb
.
10.38
.
to
demonstrate
the
signal
inconsistency
of
it
with
his
notion
and
Doctrine
of
Perseverance
,
may
somewhat
more
then
indifferently
serve
for
an
answer
to
his
great
Volume
,
intituled
by
him
,
Sancti
Sanciti
.
Let
us
in
the
next
place
briefly
inquire
,
whether
the
good
will
,
which
Doctor
John
Owen
Dr.
Joh
.
Owen
.
beareth
to
the
same
cause
,
hath
any
whit
more
,
or
with
better
success
,
befriended
it
in
his
Treaty
of
according
it
with
the
said
Scripture
.
Notice
hath
been
given
already
,
that
in
his
very
entrance
upon
his
engagement
here
,
he
stumbles
at
the
unhappy
stone
,
against
which
his
Predecessor
dash't
his
foot
,
and
fell
,
and
was
broken
to
pieces
;
my
meaning
is
,
that
he
stands
up
to
justifie
the
English
Translation
of
the
place
.
Malis
avibus
.
Yet
he
antidates
his
victory
,
and
triumphs
in
confidence
before
the
battel
.
What
small
cause
(
saith
he
)
Mr.
Goodwin
hath
to
quarrel
with
Beza
[
I
knew
not
,
till
now
,
that
to
reprove
modestly
,
was
to
quarrel
]
or
other
Translators
,
and
with
how
little
advantage
to
his
cause
this
text
is
produced
,
shall
out
of
hand
be
made
to
appear
.
It
seems
then
that
which
the
Doctor
projecteth
,
is
not
really
and
substantially
to
prove
any
thing
against
me
,
but
only
to
make
something
to
appear
to
my
detriment
in
my
cause
.
And
yet
the
truth
is
,
that
his
colours
are
so
dull
and
dead
,
that
the
appearance
he
makes
is
very
broken
and
sub-obscure
,
and
had
need
be
relieved
,
either
by
a
weak
,
or
prejudicate
,
fancy
in
the
beholder
,
to
be
acknowledged
even
for
such
.
But
(
Reader
)
I
shall
not
so
far
tempt
thy
patience
,
as
to
burthen
thee
with
an
intire
transcription
of
all
that
the
Doctor
hath
penned
to
turn
the
captivity
of
his
cause
,
and
to
perswade
the
Scripture
under
debate
to
compound
with
him
for
the
release
of
his
Doctrine
,
as
I
made
bold
to
do
in
my
conference
with
Mr.
Kendall
about
the
same
affair
:
because
the
Doctor
is
supra
modum
verbosus
,
and
frequently
makes
a
dark
thicket
of
words
the
pavilion
of
his
sense
and
meaning
round
about
them
.
I
shall
therefore
only
examine
,
and
this
with
what
brevity
may
be
,
partly
the
truth
,
and
partly
the
pertinency
,
of
those
grounds
or
suppositions
,
upon
which
he
builds
that
house
of
appearance
,
the
model
whereof
was
lately
presented
unto
us
from
his
own
pen
.
In
case
any
of
his
Friends
shall
suspect
that
I
may
suppress
,
or
conceal
any
thing
material
offered
by
him
upon
the
account
of
our
present
debate
,
they
may
satisfie
themselves
by
repairing
to
the
verbatìm
of
his
own
discourse
,
as
it
spreadeth
it self
upon
pag
.
437.
&
438.
of
his
large
Book
of
Perseverance
.
I
have
,
in
the
days
of
my
vanity
on
Earth
,
traversed
the
Writings
of
many
learned
men
;
but
in
no
field
where-ever
yet
I
came
,
did
I
ever
meet
with
Confidence
so
lamely
and
poorly
mounted
,
so
pitifully
be-jaded
,
as
in
those
Quarters
of
this
Doctors
discourse
,
where
he
attempts
the
rescue
of
his
cause
,
out
of
the
hand
of
the
Scripture
already
debated
,
and
to
be
debated
yet
a
little
further
.
For
1.
The
bottom
and
ground
work
of
that
high
pile
of
building
which
he
raiseth
here
,
is
that
{αβγδ}
,
the
presumed
goodness
and
warrantableness
of
such
a
translation
,
which
rendereth
the
latter
clause
of
the
verse
under
consideration
,
thus
:
but
if
any
MAN
draw
back
,
●y
soul
hath
no
pleasure
in
him
.
Whereas
1.
We
heard
it
lately
acknowledged
by
one
of
the
Principal
Argyraspides
of
his
own
side
,
that
,
any
man
,
is
not
in
the
text
.
I
yeeld
(
saith
Mr.
Kendall
)
ANY
MAN
,
is
not
in
the
text
.
And
this
testimony
is
most
true
.
Therefore
the
Doctor
layeth
but
an
humane
presumption
for
the
foundation
of
his
divine
building
.
2.
Notice
hath
been
already
given
,
that
Mr.
Calvin
himself
,
whom
I
may
without
any
great
error
,
call
the
principal
Founder
of
the
Doctors
Faith
,
in
the
point
of
Perseverance
,
was
more
ingenuous
here
,
then
to
force
the
Original
into
such
a
translation
,
as
that
the
Doctor
contends
for
.
For
he
,
as
his
words
lately
recited
import
,
borrows
a
nominative
case
for
the
verb
{αβγδ}
,
in
the
later
clause
of
the
verse
,
out
of
the
former
,
which
is
regular
and
agreeable
to
the
known
laws
or
rules
of
construction
:
and
doth
not
fetch
it
,
or
force
it
rather
,
from
I
know
not
how
many
verses
backward
.
Aretius
renders
the
words
{αβγδ}
,
as
Mr.
Calvin
doth
,
Et
si
subductus
fuerit
:
and
in
his
Exposition
of
them
,
carryeth
them
to
the
same
sense
with
me
,
affirming
,
that
apostasie
and
rebellion
presently
separate
from
the
love
of
God
,
of
Friends
make
men
enemies
,
yea
and
make
God
an
enemy
and
avenger
,
of
a
Father
Ostendunt
autem
judicium
Domini
contra
Apostasiam
,
&
cordis
pertinaciam
seu
rebellionem
.
q
.
d
.
rebellio
sine
m●râ
separat
ab
amore
Dei
,
ex
amicis
hostes
facit
,
ex
Patre
Deo
inimicum
&
vind
cem
facit
.
.
So
that
neither
doth
he
go
further
back
to
find
a
nominative
case
for
{αβγδ}
,
then
to
the
word
{αβγδ}
,
in
the
former
part
of
the
verse
.
Pareus
indeed
translates
,
Si
quis
se
subduxerit
,
if
any
man
shall
wsth-draw
himself
;
but
by
any
man
,
doth
not
,
with
the
Doctor
,
understand
,
any
hypocrite
,
but
,
any
just
man
[
from
the
former
clause
]
making
the
sense
to
be
;
if
any
man
,
casting
away
that
Faith
,
or
affiance
,
which
he
had
in
God
,
shall
go
back
.
i
.
place
his
trust
in
his
own
strength
or
merits
Sensus
est
,
qui
abjectâ
Dei
fiduciâ
,
ad
se
ipsum
recesserit
,
&c.
.
Therefore
he
also
is
Anti-Doctoral
as
to
the
nominative
case
of
the
verb
{αβγδ}
.
Mr.
Deodate
likewise
in
his
notes
upon
the
place
(
as
his
Translators
make
him
speak
)
speaks
to
the
same
purpose
:
draw
back
,
that
is
,
(
saith
he
)
if
he
depart
from
his
belief
in
me
.
Let
our
English
Annotators
be
consulted
;
they
also
will
give
sentence
against
the
Doctor
in
the
point
in
question
.
3.
The
Doctors
Translation
,
but
if
ANY
MAN
,
especially
unless
by
his
any
man
,
he
understands
(
with
Pareus
)
any
just
man
(
and
then
he
gets
nothing
by
the
hand
of
his
translation
)
is
extremely
un-grammatical
,
and
(
I
believe
)
without
parallel
,
either
in
the
Scriptures
,
or
any
other
Author
whatsoever
;
as
viz.
that
a
nominative
case
should
be
brought
over
the
heads
of
twelve
or
thirteen
complete
periods
between
,
many
of
them
of
a
quite
differing
import
one
from
another
,
to
give
construction
to
a
verb
;
especially
when
as
this
verb
may
be
,
and
this
regularly
,
and
without
any
the
least
inconvenience
,
provided
of
a
nominative
case
neer
at
hand
,
and
in
the
same
period
.
If
such
a
liberty
as
this
be
granted
in
the
exposition
of
Scripture
,
where
there
is
the
like
opportunity
,
and
no
greater
necessity
,
then
here
,
how
many
uncouth
and
wilde
senses
and
notions
might
it
produce
?
yea
and
how
ridiculous
would
the
use
of
it
be
at
many
turns
?
4.
The
Doctors
Translation
with
his
Exposition
,
but
IF
ANY
MAN
,
i
.
(
as
he
interprets
)
but
if
any
Apostate
,
or
any
hypocrite
,
or
any
unbeliever
,
(
for
how
he
should
dispose
of
his
,
any
man
,
but
unto
one
,
or
more
,
or
all
of
these
,
I
understand
not
)
shall
draw
back
,
this
(
I
say
)
dissenseth
the
place
,
and
putteth
a
saying
into
the
mouth
of
God
that
is
altogether
unworthy
of
him
.
For
1.
according
to
this
reading
and
construing
the
place
,
God
is
made
to
threaten
men
for
such
a
sin
,
of
which
they
are
not
capable
.
For
unbelievers
,
hypocrites
,
and
apostates
,
are
in
an
estate
of
perdition
already
(
as
was
lately
argued
against
Mr.
Kendall
)
and
so
cannot
draw
back
to
perdition
,
which
is
the
drawing
back
here
meant
and
spoken
of
,
as
is
evident
from
the
following
verse
.
And
besides
,
just
men
themselves
or
believers
,
are
,
according
to
the
Doctors
own
principles
,
capable
of
any
other
kinde
of
drawing
back
,
but
only
of
that
which
is
unto
perdition
,
whether
in
state
,
or
in
act
and
event
.
In
which
respect
,
if
he
thought
the
place
to
be
meant
of
any
other
drawing
back
,
but
this
,
he
had
no
occasion
to
be
so
importunely
violent
,
either
for
that
translation
,
which
now
he
riseth
up
in
his
might
to
maintain
,
or
against
that
,
for
which
I
,
herein
seconded
with
several
of
his
Chief
Friends
(
as
we
have
shewed
)
do
contend
.
Yet
again
,
that
the
drawing
back
here
intended
,
is
that
which
is
unto
perdition
,
appears
from
the
tenor
and
import
of
the
threatning
annexed
,
my
soul
shall
have
no
pleasure
in
him
;
which
plainly
implyeth
a
dis-interessing
the
person
threatned
,
or
drawer
back
,
in
the
grace
or
favour
of
God
;
which
doth
not
befall
him
that
draweth
back
to
any
degree
short
of
perdition
.
The
conclusion
from
these
premises
is
,
that
neither
hypocrite
,
nor
Apostate
,
nor
unbeliever
,
can
be
the
nominative
case
to
the
verb
,
{αβγδ}
;
and
consequently
that
the
Doctors
Translation
with
his
Exposition
,
must
,
as
loth
as
they
are
,
come
down
into
the
dust
.
2.
The
Doctors
said
Translation
(
or
mis-translation
rather
)
accompanied
with
his
said
gloss
,
supposeth
another
supposition
as
ill
becoming
the
holy
Ghost
,
as
the
former
;
viz.
that
God
should
,
and
this
with
an
emphatical
severity
,
threaten
evil
doers
with
such
a
judgement
or
punishment
,
which
was
inflicted
upon
them
,
and
under
which
they
were
sufferers
,
before
they
were
threatned
with
it
:
as
if
he
should
threaten
those
that
a●e
in
hell
,
with
casting
them
into
hell
.
For
1.
certain
it
is
,
that
the
soul
of
God
delighteth
not
in
any
hypocrite
,
Apostate
,
or
unbeliever
:
therefore
to
threaten
them
with
this
,
is
to
threaten
them
with
a
judgement
already
upon
them
.
2.
As
certain
it
is
,
that
the
judgement
here
specified
,
was
(
at
least
according
to
the
Contra-remonstrant
Principles
)
upon
them
,
before
the
crime
of
Apostasie
,
for
which
it
is
here
threatned
,
was
found
in
them
.
For
the
soul
of
God
taketh
no
pleasure
in
men
before
they
profess
Religion
:
and
yet
a
profession
of
Religion
always
precedes
Apostasie
.
Especially
,
according
to
the
said
principles
,
the
soul
of
God
hath
no
pleasure
in
such
persons
before
the
profession
of
Religion
,
who
afterwards
prove
Apostates
:
because
the
principles
we
speak
of
,
award
all
such
for
Reprobates
.
Now
a
threatning
always
respects
an
execution
of
somewhat
penal
,
in
the
future
,
and
doth
not
import
a
preceding
execution
,
or
relate
to
a
judgement
formerly
executed
.
Besides
,
to
represent
God
as
threatning
Apostates
with
one
judgement
or
other
,
if
,
or
in
case
,
they
shall
apostatize
,
when
they
have
apostatized
already
,
is
to
teach
,
or
tempt
the
world
,
to
desire
wisdom
in
him
.
It
would
be
but
a
slim
and
slight
evasion
for
the
Doctor
here
to
pretend
,
that
these
words
{αβγδ}
,
my
soul
hath
no
pleasure
in
him
,
contain
rather
a
declaration
of
Gods
present
displeasure
against
Apostates
,
then
a
threatning
them
with
his
displeasure
in
the
future
.
For
1.
the
latter
absurdity
,
or
another
greater
then
it
,
puts
forth
in
this
also
.
For
to
make
God
to
declare
his
present
displeasure
against
Apostates
,
if
,
or
in
case
,
they
shall
apostatize
,
reflects
altogether
as
unworthily
upon
his
wisdom
,
as
to
make
him
threaten
them
upon
the
same
terms
.
2.
He
himself
,
reads
the
words
,
if
any
man
shall
draw
back
,
wherein
he
notions
them
minatorie
,
and
interprets
them
accordingly
.
For
he
makes
them
{αβγδ}
,
to
the
words
in
the
former
clause
,
which
are
evidently
promissory
,
The
just
shall
live
by
Faith
:
therefore
by
rhe
rule
of
contraries
these
must
be
minatorie
,
or
threatning
.
3.
(
And
lastly
for
this
)
they
are
generally
,
if
not
universally
,
so
construed
by
Expositors
.
5.
As
was
argued
before
with
Mr.
Kendall
,
hypocrites
and
Apostates
are
not
capable
of
that
drawing
back
,
which
is
threatned
by
God
,
viz.
a
drawing
back
to
perdition
;
nor
(
indeed
)
any
other
kind
of
person
,
but
the
just
man
only
(
as
hath
been
since
proved
.
)
Therefore
it
is
not
the
hypocrite
,
or
Apostate
,
but
the
just
man
that
is
here
threatned
with
the
loss
of
Gods
favour
,
in
case
HE
shall
draw
back
,
or
apostatize
.
6.
Evident
it
is
,
that
the
Apostle
here
speaks
,
not
to
hypocrites
or
apostates
(
at
least
not
to
such
,
whom
he
judged
to
be
such
)
but
to
just
men
,
or
such
,
of
whom
he
hoped
better
things
,
and
such
which
accompanied
salvation
.
This
(
I
suppose
)
needs
no
proof
.
Now
then
to
suppose
that
in
his
address
to
just
and
good
men
,
he
should
threaten
hypocrites
and
apostates
,
is
somewhat
incongruous
;
especially
unless
it
be
supposed
,
that
these
just
men
to
whom
he
speaketh
,
are
obnoxious
to
the
same
sin
,
for
which
the
others
are
threatned
,
and
thereupon
in
danger
of
suffering
the
same
judgement
with
them
.
Or
what
can
it
contribute
towards
the
edification
of
just
men
,
to
hear
hypocrites
or
apostates
threatned
,
when
they
know
themselves
securely
priviledged
by
an
irreversible
,
un-frustrable
Decree
of
God
,
from
ever
falling
into
their
sin
,
or
partaking
in
the
punishment
belonging
to
it
?
So
that
the
Doctors
translation
goes
to
the
wall
at
every
turn
.
7.
(
and
lastly
)
Himself
informeth
us
,
that
the
Apostle
had
formerly
treated
of
Apostates
,
or
such
,
who
by
degrees
fell
off
with
a
total
and
everlasting
back-sliding
,
describing
their
ways
,
and
END
,
from
vers
.
25.
to
vers
.
32.
If
he
had
so
largely
described
both
their
ways
,
and
their
END
,
may
we
not
reasonably
think
that
he
had
now
done
with
them
?
and
that
he
should
not
fall
upon
them
a
fresh
with
a
new
and
further
threatning
,
when
he
had
already
described
,
and
predicted
unto
them
,
their
End
?
What
occasion
,
or
ground
,
can
be
imagined
,
why
after
this
he
should
threaten
them
,
especially
when
as
this
was
like
to
turn
to
no
account
unto
those
,
in
whose
audience
and
presence
(
as
it
were
)
they
are
threatned
,
as
we
lately
argued
?
Therefore
the
Doctor
hath
himself
put
a
spoke
into
his
one
wheel
,
which
causeth
it
not
to
run
so
merrily
.
These
arguments
,
if
not
divisìm
,
yet
conjunctìm
,
are
to
my
reason
and
understanding
,
abundantly
demonstrative
,
that
the
Doctors
reddition
,
and
explication
of
the
clause
,
are
but
reprobate
silver
,
and
such
which
will
not
abide
the
touch-stone
of
the
fire
.
I
might
for
further
satisfaction
unto
others
,
insist
upon
such
considerations
,
which
are
proper
to
commend
and
fortifie
that
translation
,
together
with
that
sense
and
import
of
the
place
,
which
commend
themselves
unto
me
.
As
1.
that
this
translation
compo●teth
with
the
Original
,
without
any
breach
made
upon
any
law
or
rule
of
construction
,
without
seeking
after
a
nominative
case
to
the
verb
,
in
a
far
Countrey
,
&c.
2.
That
it
is
attested
and
imbraced
by
a
great
part
of
our
best
Expositors
,
yea
by
many
,
with
whom
the
Doctor
claims
sympathy
in
judgement
about
his
Doctrine
of
Perseverance
.
3.
That
it
gives
forth
clearly
and
directly
such
a
sense
,
which
very
genuinely
and
naturally
agreeth
with
the
context
,
and
argument
in
hand
,
and
which
is
proper
to
awaken
and
excite
the
Hebrews
to
constancy
and
perseverance
in
the
profession
of
the
Gospel
,
&c.
4.
That
the
sense
which
it
directly
yeelds
,
is
none
other
,
but
what
is
frequently
and
familiarly
held
forth
in
the
Scriptures
elsewhere
,
&c.
But
to
accommodate
a
long
preface
wirh
as
much
brevity
as
may
be
,
I
shall
leave
these
to
the
Readers
Christian
consideration
.
But
all
this
while
,
hath
not
he
that
maketh
orts
of
all
this
hey
,
somewhat
of
more
value
,
then
either
silver
,
or
gold
,
or
precious
stones
,
to
say
in
defence
of
his
translation
and
notion
of
the
place
?
I
confess
if
words
sounding
aloud
a
lofty
confidence
,
as
,
Evidently
and
beyond
all
contradiction
,
The
following
expression
puts
it
out
of
all
question
,
Both
on
the
one
hand
and
the
other
is
our
thesis
undeniably
confirmed
,
with
such
like
materials
;
if
such
arguments
(
I
say
)
as
these
be
super-demonstrative
,
then
must
all
that
I
have
argued
and
said
,
either
in
opposition
to
the
Doctors
Translation
(
with
the
appurtenances
)
or
in
confirmation
of
that
asserted
by
me
,
give
place
,
and
put
their
months
in
the
dust
.
But
his
courage
is
better
then
his
weapons
—
teloque
animus
praestantior
omni
.
And
the
truth
is
,
that
his
reasonings
for
that
,
about
the
truth
whereof
he
is
transported
with
so
much
confidence
,
are
so
transparent
and
inconsiderable
,
that
I
cannot
entertain
such
mean
thoughts
of
his
abilities
and
learning
,
as
not
to
judge
him
every
ways
able
,
yea
and
more
then
able
,
fairly
and
fully
to
answer
them
himself
.
For
1.
Whereas
he
makes
great
threasure
of
such
an
observation
as
this
,
That
the
Apostle
,
in
the
fore-going
part
of
the
chapter
,
had
treated
of
two
sorts
of
persons
,
1.
Of
such
,
who
by
degrees
fell
off
with
a
total
and
everlasting
back-sliding
,
from
vers
.
25.
to
32.
2.
Of
,
and
to
,
them
,
who
abode
under
all
their
persecutions
,
&c.
to
the
end
of
the
chapter
,
and
then
supposeth
,
that
in
the
former
part
of
the
verse
in
hand
,
he
describeth
the
state
of
the
just
by
Faith
;
and
that
this
being
completed
at
the
word
{αβγδ}
,
in
the
next
words
,
the
state
of
back-sliders
is
entred
upon
,
&c.
he
cannot
(
lightly
)
but
know
1.
That
the
Apostle
had
not
spoken
of
or
described
the
ways
or
end
,
of
any
persons
that
had
actually
back-slided
,
(
as
his
observation
weeneth
)
but
had
only
declared
the
fearful
end
of
all
those
that
should
back-slide
with
an
everlasting
back-sliding
,
whoever
they
were
,
and
whatever
their
former
condition
had
been
.
The
Sun
shineth
not
any
brighter
light
then
that
,
whereby
this
is
visible
,
vers
.
26.
For
IF
WE
[
whoever
we
be
,
at
present
,
whether
Saints
,
yea
or
Apostles
]
Sin
wilfully
after
WE
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sin
,
&c.
Therefore
the
Doctors
observation
lyeth
quite
besides
,
yea
contrary
unto
,
the
express
tenor
and
import
of
the
words
,
from
which
it
pretendeth
.
Yea
the
direct
carriage
of
these
passages
,
on
which
he
builds
his
observation
in
favour
to
his
cause
,
riseth
up
with
an
high
hand
against
it
.
For
it
clearly
supposeth
that
even
those
,
who
at
present
believed
,
and
had
hitherto
abode
under
all
their
persecutions
,
might
back-slide
with
an
everlasting
back-sliding
.
2.
Suppose
this
observation
had
had
honest
and
firm
footing
there
,
where
the
Doctor
pretends
to
find
it
,
yet
unless
he
had
proved
,
that
the
former
of
the
two
sorts
of
persons
of
whom
he
speaketh
[
viz.
those
who
had
back-slided
with
an
everlasting
back-sliding
]
had
never
been
of
the
number
of
the
latter
(
I
mean
true
believers
;
an
undertaking
of
which
he
may
truly
say
,
Majus
erat
nostris
viribus
illud
onus
.
That
burthen
my
best
strength
exceeded
far
)
it
had
been
no
ways
accommodable
with
his
purpose
,
nor
improveable
in
the
service
thereof
.
3.
Whereas
he
saith
,
that
the
description
of
the
state
of
the
just
by
Faith
is
compleated
at
the
word
{αβγδ}
,
and
in
the
words
following
,
the
state
of
back-sliders
entred
upon
,
how
diametrally
opposite
is
this
to
the
plain
purport
and
tenor
of
the
words
,
which
is
not
absolute
or
positive
,
but
conditional
;
but
IF
he
,
[
or
,
if
any
man
]
shall
draw
back
,
my
soul
,
&c.
Therefore
here
is
nothing
said
concerning
the
actual
or
present
estate
of
any
person
,
or
sort
of
persons
,
whatsoever
;
but
only
a
minatory
declaration
made
of
what
the
estate
of
all
those
,
that
shall
back-slide
,
is
like
to
be
,
yea
and
certainly
shall
be
.
And
inasmuch
as
no
sort
of
persons
are
capable
of
the
drawing
back
,
or
back-sliding
,
which
is
here
spoken
of
,
but
the
just
by
Faith
only
(
as
hath
been
already
proved
)
it
undeniably
follows
,
that
the
words
under
consideration
,
relate
primarily
unto
these
,
and
that
in
respect
of
their
present
standing
in
Faith
;
containing
a
declaration
(
as
hath
been
said
)
or
threatning
,
of
the
sad
turn
or
alteration
that
will
be
made
in
their
estates
,
in
case
they
shall
draw
back
,
or
back-slide
.
4.
Whereas
he
adds
,
that
it
is
the
promise
of
eternal
life
that
is
here
given
them
[
the
just
by
Faith
]
and
hereupon
infers
,
that
any
of
these
should
so
draw
back
,
as
that
the
Lords
soul
should
have
no
pleasure
in
them
,
is
directly
contrary
to
the
promise
here
made
of
their
living
;
I
answer
,
That
the
Doctor
might
have
learned
of
his
learned
Friend
Pareus
upon
the
place
,
or
however
,
from
twenty
places
,
and
ten
in
the
Scripture
elsewhere
,
that
the
promise
of
the
just
mans
living
by
Faith
,
is
to
be
understood
with
a
condition
of
his
perseverance
or
continuance
in
it
unto
the
end
.
The
Apostle
(
saith
Pareus
)
contents
himself
here
to
promise
unto
the
Hebrews
eternal
life
by
faith
,
in
case
they
shall
retain
[
or
persevere
in
]
it
Neque
enim
Apostolus
hîc
citat
dictum
Prophetae
ad
justitiam
fidei
stabiliendam
,
quod
fecit
,
Rom.
1.17
.
—
sed
satis
habet
verbis
Prophetae
Hebraeic
vitam
eternam
promittere
ex
fide
,
si
eam
retinuerint
.
.
And
elsewhere
I
have
cited
this
observation
and
rule
from
Peter
Martyr
;
that
such
promises
of
God
as
this
,
are
to
be
understood
according
to
the
present
state
of
things
Promissiones
itaque
illae
Dei
pro
statis
praesenti
rerum
sunt
intelligendae
.
P.
Martyr
.
Loc
.
Class
.
3.
cap
.
13.
Sect
.
5.
Vi
.
Redemption
Redeemed
,
p.
361.
.
His
meaning
is
(
as
he
explaineth
himself
at
large
both
before
and
after
)
that
such
promises
of
God
as
those
he
speaks
of
(
of
which
kinde
that
now
in
question
between
the
Doctor
,
and
me
,
is
one
)
being
made
with
reference
to
a
special
qualification
,
upon
the
alteration
or
failing
of
this
qualification
,
may
never
be
performed
,
and
yet
God
remain
faithful
,
and
unchanged
.
And
I
have
frequently
,
upon
occasion
,
delivered
this
for
a
rule
,
fortified
by
many
instances
from
the
Scriptures
,
that
many
promises
absolute
in
form
,
are
yet
conditionate
in
matter
and
meaning
Redemption
Redeemed
,
p.
209.
218.
221.
225.
231.
258.
307.
.
Therefore
when
the
Doctor
argues
and
concludes
,
that
If
any
just
man
should
so
draw
back
as
to
perish
,
it
would
be
directly
contrary
to
the
promise
here
made
of
their
living
,
he
is
profoundly
mistaken
;
the
Scripture
from
place
to
place
requiring
perseverance
in
Faith
,
as
well
as
Faith
it self
,
unto
salvation
.
And
this
I
think
himself
upon
a
recollection
,
will
acknowledge
:
certain
I
am
that
the
wisest
and
most
considerate
of
his
party
,
do
acknowledge
it
.
If
he
could
find
such
a
promise
in
the
Scriptures
,
as
this
,
that
no
just
man
by
any
means
,
or
upon
any
terms
whatsoever
,
shall
ever
so
draw
back
as
to
perish
,
that
which
he
here
saith
would
be
directly
contrary
to
this
promise
:
but
it
carrieth
consistency
enough
with
this
promise
,
the
Just
shall
live
by
Faith
.
5.
Whereas
he
pleads
the
cause
of
Beza
,
and
of
our
English
Translators
thus
;
If
a
Translator
may
make
the
Text
speak
significantly
in
the
language
whereunto
he
translates
it
,
the
introduction
of
such
supplements
is
allowed
him
;
I
answer
;
No
introduction
of
supplements
is
allowed
Translators
,
when
the
text
which
he
translateth
would
speak
altogether
as
significantly
in
the
language
,
whereunto
he
translateth
it
,
without
them
.
Now
whether
this
be
not
as
significant
English
,
but
if
he
shall
draw
back
,
as
,
if
ANY
MAN
shall
draw
back
,
I
appeal
to
the
severest
Criticks
in
the
language
.
Especially
no
introduction
of
such
Supplements
is
allowed
[
i
.
ought
to
be
allowed
]
any
Translator
,
which
indanger
the
native
and
proper
sense
of
the
Original
,
and
are
apt
to
draw
mens
thoughts
to
another
.
6.
To
his
Criticism
upon
the
particle
,
{αβγδ}
,
making
it
adversative
,
or
exceptive
,
thus
far
I
have
nothing
to
say
to
it
,
nor
it
for
him
.
Transeat
.
But
when
he
subjoyns
,
and
that
to
the
persons
of
whom
he
is
speaking
,
I
must
answer
,
minuenda
est
haec
opinio
;
having
proved
before
,
that
the
persons
spoken
of
,
and
to
,
in
both
parts
of
the
verse
,
are
the
same
.
So
that
the
opposition
,
which
the
particle
,
{αβγδ}
,
adversatively
construed
,
as
the
Doctor
would
have
it
,
importeth
,
is
twofold
(
yet
neither
of
them
that
,
which
he
imagineth
,
but
)
1.
An
opposition
between
the
present
,
and
possibly-future
posture
,
or
moral
state
of
the
same
persons
,
the
former
,
being
,
a
standing
in
,
or
by
Faith
;
the
latter
,
a
falling
by
drawing
back
,
or
back-sliding
.
2.
An
opposition
between
the
goodness
of
their
present
condition
by
means
of
their
Faith
,
which
is
a
right
or
title
unto
life
;
and
between
the
misery
of
their
future
condition
,
in
case
they
should
back-slide
,
which
would
be
the
loss
of
the
favour
and
love
of
God
.
7.
Whereas
he
further
saith
,
that
the
following
expression
put
it
out
of
all
question
,
that
such
was
the
intendment
of
the
the
Apostle
,
as
he
had
asserted
;
and
soon
after
thus
;
Evidently
the
words
are
an
application
of
the
former
assertions
unto
several
persons
,
some
of
which
he
informs
us
are
{αβγδ}
,
other
,
{αβγδ}
,
implying
that
these
latter
shall
live
,
and
the
former
be
destroyed
;
I
answer
1.
The
expession
he
speaks
of
cannot
put
that
out
of
all
question
one
way
,
which
hath
been
put
out
of
all
question
quite
another
way
.
It
hath
been
put
out
of
all
question
that
the
Apostle
doth
not
vers
.
38.
speak
of
two
several
persons
,
but
only
of
the
same
kind
of
persons
,
as
possibly
differentiable
among
themselves
,
and
who
by
different
deportments
,
some
continuing
believers
,
others
drawing
back
,
may
make
two
different
sorts
or
kindes
of
persons
;
I
mean
,
morally
or
accidentally
different
.
2.
It
is
much
more
evident
that
the
words
he
speaks
of
,
are
no
application
of
the
former
assertions
unto
those
several
kindes
of
persons
,
which
he
characterizeth
.
For
he
had
not
spoken
in
either
of
the
former
assertions
(
as
hath
been
proved
ex
abundanti
)
of
those
,
who
either
were
,
or
are
,
or
ever
had
been
,
{αβγδ}
,
but
only
of
those
,
who
possibly
might
prove
such
in
time
.
The
Grammar
,
Rhetorick
,
and
Divinity
of
the
words
puts
this
out
of
question
;
But
enough
,
which
is
(
as
is
often
said
)
as
good
as
a
feast
,
hath
been
already
spoken
upon
this
account
.
3.
Neither
is
it
necessary
that
in
the
words
he
speaks
of
,
the
Apostle
should
be
conceived
to
speak
of
two
several
sorts
of
persons
in
actual
existence
,
or
present
being
in
the
world
;
but
only
that
he
comforts
the
one
of
these
sorts
of
persons
,
who
were
in
actual
being
,
viz.
those
{αβγδ}
,
being
that
sort
of
them
to
whom
he
writes
,
by
professing
his
hope
and
confidence
of
them
,
that
they
would
not
prove
persons
of
the
other
sort
,
viz.
drawers
back
,
or
Apostates
,
but
hold
out
in
believing
unto
the
saving
of
the
soul
.
He
that
professeth
to
his
acquaintance
or
Friend
,
that
he
hopeth
of
him
that
he
will
not
prove
an
adulterer
,
doth
not
hereby
necessarily
suppose
that
there
is
such
a
sort
of
persons
,
as
adulterers
,
in
the
world
;
but
supposeth
rather
that
he
,
to
whom
,
and
of
whom
,
he
thus
professeth
to
hope
,
is
in
a
capacity
or
possibility
at
least
,
of
proving
an
Adulterer
.
But
4.
(
And
lastly
,
for
this
)
the
words
being
narrowly
scanned
and
weighed
,
seem
to
carry
in
them
a
quite
differing
sense
from
that
of
the
Doctors
donation
unto
them
,
and
to
import
only
some
such
thing
as
this
,
viz.
that
the
Hebrews
to
whom
he
writes
,
were
not
as
yet
fallen
into
,
or
under
,
that
grieveous
sin
of
Apostasie
,
which
tends
with
an
high
hand
towards
destruction
,
and
which
persevered
in
,
is
always
accompanied
with
eternal
perdition
,
but
had
contin●ed
hitherto
the
children
of
Faith
,
which
persevered
in
unto
the
end
,
is
always
accompanied
with
salvation
.
For
are
not
the
words
these
?
{αβγδ}
.
Verbatìm
thus
.
But
we
are
not
of
a
with-drawing
[
or
,
of
the
with-drawing
]
unto
destruction
[
i
.
we
are
not
the
children
of
Apostasie
,
or
with-drawing
,
which
exposeth
men
unto
destruction
]
but
of
Faith
to
the
saving
[
or
gaining
]
of
the
soul
.
[
i
.
we
are
the
children
of
Faith
,
the
tendency
whereof
is
to
save
mens
souls
.
]
In
this
sense
the
words
contain
in
them
a
notable
incouragement
unto
the
Hebrews
,
to
whom
he
writes
,
unto
constancy
and
perseverance
in
the
profession
of
the
Gospel
;
as
if
he
had
said
;
We
have
kept
our
foot
out
of
that
soul-destroying
snare
of
Apostasie
hitherto
,
and
abide
constant
in
the
profession
of
that
Faith
,
which
being
persevered
in
,
will
save
us
in
the
end
;
Therefore
let
us
not
for
the
future
,
faint
,
or
draw
back
,
and
so
lose
the
things
which
we
have
wrought
,
or
suffered
.
This
sense
and
purport
of
the
words
,
falls
in
kindely
and
clearly
both
with
the
scope
of
the
place
,
and
with
the
main
drift
or
design
of
the
whole
Epistle
,
aswell
the
one
,
as
the
other
,
being
to
animate
and
strengthen
the
believing
Hebrews
to
constancy
and
perseverance
in
the
profession
of
the
Gospel
,
under
the
greatest
and
sorest
persecutions
.
Whereas
the
Doctors
notion
of
the
verse
,
neither
sits
so
close
to
the
words
,
nor
makes
a
sense
so
clear
,
commodious
,
or
edifying
.
8.
By
the
light
of
what
we
have
already
argued
,
vanity
and
impertinency
more
then
enough
,
appear
in
the
sequel
of
the
Doctors
discourse
;
the
particulars
whereof
all
hang
upon
that
string
,
that
hath
been
cut
in
sunder
;
viz.
that
the
words
now
explained
,
are
an
application
of
the
former
assertions
(
vers
.
38.
)
unto
several
persons
;
whereas
it
hath
been
demonstratively
proved
,
that
there
are
not
several
persons
,
but
only
several
deportments
,
and
several
conditions
of
the
same
persons
according
to
,
or
upon
supposition
of
,
different
deportments
,
expressed
and
asserted
there
.
Therefore
whereas
the
Doctor
confidenter
satis
,
&
pro
more
suo
,
tells
us
,
that
the
Apostle
EVIDENTLY
AND
BEYOND
ALL
CONTRADICTION
assigns
his
former
assertion
of
,
The
just
shall
live
by
Faith
,
and
,
If
any
man
shall
draw
back
,
to
several
persons
by
a
distribution
of
their
lot
and
portions
to
them
,
v.
38.
(
with
much
confusion
more
of
like
character
,
which
the
truth
is
,
I
understand
not
;
the
Reader
may
,
for
his
satisfaction
,
view
it
,
pag
.
438.
of
his
Book
)
he
may
by
this
time
see
,
that
what
he
calls
EVIDENT
,
is
only
so
per
antiphrasin
:
and
that
what
he
said
was
beyond
all
contradiction
,
hath
been
overtaken
by
a
contradiction
,
and
this
such
,
which
hath
brought
it
back
again
all
the
way
it
had
advanced
,
and
so
hath
frustrated
the
intended
expedition
of
it
.
And
9.
Whereas
he
will
needs
repeat
,
that
those
expressions
,
vers
.
39.
{αβγδ}
,
do
UNDENIABLY
affirm
two
sorts
of
persons
in
both
places
,
&c.
we
have
1.
shewed
and
proved
the
contrary
.
Therefore
from
henceforth
those
high
notes
of
Doctoral
confidence
,
undeniably
,
evidently
,
beyond
all
contradiction
,
(
cum
aliis
{αβγδ}
)
shall
be
to
me
but
as
sounding
brass
,
or
tinkling
cymbals
:
or
what
Pythagoras
would
have
the
Poets
Styx
,
and
Ghosts
,
to
be
unto
men
nomina
or
numina
vana
:
Quid
Styga
,
quid
tenebras
,
&
nomina
vana
timetis
,
Materiem
vatum
?
—
Why
dread
ye
Styx
and
Erebus
,
and
such
Vain
names
,
of
which
vain
Poets
talk
so
much
?
2.
It
hath
yet
been
further
proved
,
that
were
the
Dctors
supposition
granted
him
,
viz.
that
the
two
clauses
he
speaks
of
,
do
undeniably
affirm
two
sorts
of
persons
in
both
places
;
yet
unless
he
had
proved
(
which
he
hath
not
so
much
as
lift
up
his
little
finger
unto
)
that
these
two
sorts
of
persons
,
were
never
one
and
the
same
sort
,
but
always
two
,
his
cause
must
goe
a
begging
,
that
grant
notwithstanding
.
1.
Whereas
he
sings
the
same
song
in
another
tune
,
and
tels
me
that
{αβγδ}
,
can
by
no
means
be
referred
to
our
{αβγδ}
,
which
would
entermix
them
,
whom
the
Apostle
as
to
their
present
state
,
and
future
condition
,
held
out
in
a
contradistinction
one
to
the
other
,
unto
the
end
;
I
answer
;
1.
It
hath
been
proved
,
that
{αβγδ}
,
can
neither
with
sense
,
nor
truth
,
be
referred
to
any
other
,
but
to
the
Doctors
{αβγδ}
,
(
as
he
will
needs
call
him
.
)
2.
Whereas
he
talks
of
intermixing
them
,
whom
the
Apostle
held
out
in
a
double
contradistinction
,
&c.
I
answer
,
that
in
case
I
should
accoast
the
Doctor
thus
:
If
you
prove
a
murtherer
,
you
shall
suffer
the
Law
provided
in
such
cases
;
I
should
neither
entermix
him
with
murtherers
,
nor
adjudge
him
to
the
same
condition
,
or
punishment
with
them
.
I
might
judge
him
a
person
of
a
Christian
and
good
spirit
,
and
far
enough
from
being
a
murtherer
,
notwithstanding
such
an
address
in
words
unto
him
.
So
that
the
Doctors
arguing
here
is
weak
and
frivolous
.
Again
,
whereas
he
speaks
of
the
Apostles
holding
out
the
persons
spoken
of
in
the
Text
,
in
a
contradistinction
one
to
the
other
,
&c.
it
hath
been
proved
once
and
again
that
the
Apostle
there
speaks
but
of
one
sort
of
persons
only
,
which
yet
possibly
might
make
two
,
and
so
come
to
be
contradistinguished
the
one
unto
the
other
,
both
in
present
state
,
and
future
condition
.
11.
Notwithstanding
all
that
he
hath
said
hitherto
to
convince
me
of
any
error
or
mistake
about
the
sense
of
the
Text
in
hand
,
amounteth
to
so
little
,
as
we
have
seen
,
yet
as
if
he
had
set
his
victorious
foot
upon
the
neck
of
all
my
strength
,
he
tells
his
Reader
this
story
of
his
conquest
:
All
that
ensues
in
Mr.
Goodwins
discourse
,
being
built
upon
this
sandy
foundation
,
that
it
is
the
believer
,
of
whom
God
affirms
that
he
shall
live
by
Faith
,
who
is
supposed
to
be
{αβγδ}
,
contrary
to
the
express
assertion
of
the
Apostle
,
it
needs
no
further
consideration
.
The
Doctor
here
quits
himself
more
dishonorably
then
in
any
thing
delivered
by
him
hitherto
.
For
here
I
have
a
real
occasion
to
conceive
that
wish
on
his
behalf
,
which
he
(
it
seems
)
conceived
of
me
(
I
am
certain
without
any
such
occasion
)
fidem
&
veritatem
utinam
coluisset
.
In
his
arguings
and
discussions
until
now
,
veritatem
doctrinalem
desidero
;
but
in
this
passage
,
veritatem
moralem
.
The
speaking
of
untruth
is
worse
then
the
teaching
of
an
error
.
Is
this
any
foundation
,
yea
or
any
assertion
,
notion
,
or
intimation
,
of
mine
,
that
the
Believer
is
supposed
TO
BE
{αβγδ}
,
i
.
a
back-slider
?
I
only
suppose
,
that
the
Believer
is
under
a
possibility
of
becoming
{αβγδ}
:
And
this
supposition
I
am
certain
is
no
sandy
foundation
,
the
great
Apostle
building
so
much
upon
it
.
What
the
Doctors
meaning
should
be
in
the
words
that
I
shall
now
mention
,
as
yet
I
understand
not
;
although
(
saith
he
)
he
is
not
able
to
manifest
any
strength
in
conclusion
drawn
from
suppositions
of
events
,
which
may
be
possible
in
one
sense
,
and
in
another
,
impossible
.
I
confess
I
am
not
wont
to
manifest
any
great
strength
in
my
conclusions
any
whit
more
,
then
the
Doctor
is
wont
to
manifest
strength
in
his
premises
.
But
wherein
the
beneficence
of
the
passage
to
his
cause
,
should
lie
,
or
consist
,
I
am
not
able
to
divine
.
Nor
do
I
understand
the
meaning
any
whit
more
,
then
the
scope
or
tendency
of
it
.
In
which
respect
I
shall
take
the
benefit
of
the
old
saw
;
Quod
non
vult
intelligi
,
debet
negligi
.
Understood
what
will
not
be
,
To
neglect
I
may
be
free
.
Certain
I
am
that
it
hath
no
balme
in
it
,
that
will
heal
the
wounds
,
wherewith
the
Doctors
cause
hath
been
lately
wounded
by
the
Sword
of
the
Spirit
.
But
,
Reader
,
considering
how
unsuccessful
the
Doctor
hath
been
in
bringing
off
his
Doctrine
of
Perseverance
from
the
assault
made
upon
it
by
the
Text
of
Scripture
so
largely
insisted
on
in
the
premises
,
and
that
he
hath
attempted
nothing
upon
this
accompt
,
but
wherein
he
hath
by
a
person
despicable
in
his
eye
,
been
palpably
foyled
;
canst
thou
believe
,
though
it
should
be
told
thee
,
that
he
notwithstanding
,
not
content
to
claim
neutrality
at
the
hand
of
this
Text
(
which
was
all
his
Predecessor
Mr.
Kendall
lift
up
his
heart
unto
,
who
yet
is
not
wont
to
lose
any
thing
for
want
of
asking
,
or
daring
)
should
further
challenge
an
auxiliary
correspondence
with
it
,
and
claim
confirmation
of
his
cause
from
it
?
Yet
this
he
doth
very
confidently
;
his
words
(
amongst
many
others
of
a
like
deficiency
in
point
of
truth
)
being
these
:
On
the
one
hand
,
and
the
other
,
is
our
Thesis
undeniably
confirm'd
in
this
place
of
the
Apostle
.
What
undeniably
signifies
in
the
Doctors
Books
,
hath
been
formerly
noted
.
However
,
if
thou
wilt
not
believe
him
willingly
,
and
on
his
word
,
he
will
force
thy
Faith
by
a
Syllogism
;
and
prove
in
mood
and
figure
,
that
the
Testimony
produced
,
is
indeed
as
a
King
upon
his
throne
,
against
whom
there
is
no
rising
up
,
but
yet
speaks
quite
contrary
,
clearly
,
evidently
,
distinctly
(
and
not
beyond
contradiction
too
?
)
to
what
is
pretended
[
by
me
.
]
Well
,
but
let
us
hear
what
his
Syllogism
hath
to
say
:
it
may
be
this
will
gather
up
all
that
he
hath
scattered
in
his
loose
discourse
,
and
so
make
him
a
Saver
.
Thus
then
he
argueth
-
If
all
those
who
fall
away
to
perdition
were
never
truly
nor
really
of
the
Faith
,
then
those
who
are
of
the
Faith
can
never
fall
away
.
-
But
they
who
fall
away
to
perdition
,
were
never
truly
nor
really
of
the
Faith
,
or
true
Believers
.
Ergo
.
Although
this
Syllogism
be
scarse
Orthodox
in
form
,
having
as
many
terms
in
it
,
as
Westminster-hall
hath
in
a
year
,
which
is
one
too
many
for
a
Syllogism
;
yet
if
the
conclusion
in
it
,
could
,
contrary
to
the
common
Law
of
Syllogizing
,
be
perswaded
to
follow
the
better
part
of
the
premises
,
and
not
the
worse
,
it
were
like
to
prove
somewhat
more
passable
.
For
though
the
major
proposition
be
a
little
uncouth
,
and
the
reason
of
the
consequence
in
it
,
out
of
the
reach
of
my
reason
,
notwithstanding
the
advantage
of
ground
which
the
Doctor
hath
afforded
me
to
descry
it
;
yet
is
the
minor
proposition
in
the
syllogism
,
that
which
the
dead
Fly
is
in
the
Apothecaries
Ointment
:
and
consequently
the
conclusion
must
be
of
kin
to
it
.
But
the
Doctor
hath
a
better
conceit
of
it
then
so
,
and
draweth
the
pedegree
of
it
from
the
Great
Apostle
himself
.
The
minor
(
saith
he
)
is
the
Apostles
.
This
is
roundly
said
,
but
not
squarely
proved
.
For
these
words
do
nothing
less
then
p●ove
it
.
We
are
not
{αβγδ}
of
them
that
draw
back
,
but
of
them
that
believe
.
Which
plainly
distinguisheth
them
that
draw
back
from
believers
.
Anne
haec
est
Doctore
digna
probatio
?
Because
drawers
back
are
distinguished
from
believers
,
doth
it
follow
that
drawers
back
never
were
believers
?
Because
sick
men
are
distinguished
from
healthful
and
sound
men
,
doth
it
follow
that
sick
men
were
never
healthful
and
sound
?
Or
because
ignorant
men
are
distinguished
from
knowing
men
,
must
it
needs
follow
that
men
now
ignorant
,
were
never
knowing
?
Georgius
Trapezuntius
,
though
as
ignorant
as
a
childe
,
is
able
to
confute
such
a
consequence
.
Well
:
because
hâc
non
succedit
,
aliâ
aggrediundum
est
viâ
.
The
Doctor
will
make
the
minor
to
be
the
Apostles
,
before
he
hath
done
with
it
,
viz.
if
it
be
possible
.
Therefore
he
abouts
with
it
again
,
thus
:
Again
,
if
true
believers
shall
live
,
and
continue
to
the
saving
of
their
souls
,
in
opposition
to
them
that
fall
away
to
perdition
,
then
they
shall
certainly
persevere
in
their
faith
:
for
these
two
are
but
one
and
the
same
:
But
that
true
believers
shall
live
,
and
believe
to
the
saving
of
their
souls
,
in
opposition
to
them
that
draw
back
,
or
subduct
themselves
to
perdition
,
is
the
assertion
of
the
holy
Ghost
.
Ergo
.
For
answer
;
I
see
that
Greatness
is
not
always
accompanyed
with
Goodness
.
For
the
Doctor
here
tendereth
us
a
large
and
great
syllogism
:
but
it
is
above
his
learning
to
make
it
good
.
For
(
saving
my
quarrel
to
the
form
of
it
,
as
consisting
ex
solis
particularibus
,
ex
quibus
nihil
concluditur
:
nam
in
materia
contingenti
,
indefinitae
rationem
habent
particularium
)
1.
Doth
not
the
major
reason
at
this
low
rate
of
sense
:
If
true
believers
shall
live
and
continue
to
the
saving
of
their
souls
,
then
true
believers
shall
live
and
continue
to
the
saving
of
their
souls
?
Or
,
to
continue
to
the
saving
of
the
soul
,
and
,
to
persevere
in
their
faith
,
are
not
these
two
(
as
the
Doctor
himself
ingenuously
affirms
they
are
)
one
and
the
same
?
2.
I
would
lea●n
of
the
learned
Doctor
,
whether
,
If
true
believers
shall
live
and
continue
to
the
saving
of
their
souls
,
though
they
should
not
do
it
in
opposition
to
them
that
fall
away
to
perdition
,
it
would
not
aswell
follow
,
that
then
they
shall
certainly
persevere
in
their
Faith
.
If
it
would
,
then
why
is
the
major
impertinently
cumbred
with
this
clause
,
in
opposition
to
them
that
fall
away
to
perdition
?
yea
,
and
why
is
the
minor
also
compelled
to
bear
the
same
cross
?
3.
The
sense
it self
in
the
major
proposition
,
is
neither
common
,
nor
hyperbolically
excellent
.
For
when
it
saith
,
If
true
believers
shall
live
,
doth
it
not
speak
of
eternal
life
,
and
living
for
ever
?
Or
doth
it
speak
of
living
naturally
or
temporally
?
If
of
this
latter
,
quorsum
hoc
?
vel
quid
ad
Iphicli
boves
?
If
of
the
former
,
the
said
clause
is
very
incongruously
followed
with
this
,
and
continue
to
the
saving
of
their
souls
.
For
is
this
handsome
,
or
regular
;
If
true
believers
shall
live
eternally
,
and
continue
[
viz.
then
or
afterwards
,
or
thereupon
]
to
the
saving
of
their
souls
?
But
let
this
pass
inter
Doctoris
venialia
.
But
4.
When
he
saith
,
that
this
assertion
,
that
true
believers
shall
live
,
and
believe
to
the
saving
of
their
souls
,
in
opposition
to
them
that
draw
back
,
or
subduct
themselves
to
perdition
,
is
the
assertion
of
the
holy
Ghost
,
this
must
not
pass
,
unless
it
be
either
through
the
fire
to
be
throughly
purged
,
or
into
the
fire
,
to
be
consumed
;
although
we
have
but
little
here
but
cramben
bis
terque
recoctam
,
totiesque
à
mensâ
deturbatam
.
For
the
Apostle
no
where
saith
,
that
believers
shall
live
[
viz.
whether
they
persevere
believing
,
or
no
:
and
believing
thus
,
I
say
as
the
Doctor
saith
,
they
shall
live
:
the
efore
in
this
he
is
no
antagonist
to
me
,
but
a
synagonist
.
]
Nor
doth
he
any
where
say
,
that
they
shall
believe
to
the
saving
of
their
souls
[
viz.
whether
they
will
or
no
,
or
,
whether
they
shall
be
diligent
and
careful
to
use
the
means
that
they
may
thus
believe
,
or
no
;
the
Apostle
no
where
saith
that
they
shall
believe
to
the
saving
of
their
souls
,
upon
any
other
terms
then
these
:
and
upon
these
,
I
also
say
,
that
they
shall
believe
to
the
saving
of
their
souls
.
Therefore
all
this
this
while
,
the
Apostle
,
with
whom
the
Doctor
pretends
such
intimateness
of
a
Theological
intelligence
,
speaks
not
a
word
,
liitle
or
much
,
for
his
cause
,
but
opens
his
mouth
wide
against
ir
.
But
of
this
enough
already
to
convince
any
unprejudiced
,
and
un-delared
man
;
and
all
such
,
whose
principles
are
so
generous
and
noble
,
as
to
make
them
more
willing
{αβγδ}
.
But
the
mischief
and
misery
is
,
that
for
(
the
most
part
,
in
such
cases
as
this
)
intus
apparens
prohibet
alienum
.
5.
(
And
lastly
)
the
Doctor
may
be
gratified
with
the
grant
of
his
whole
syllogism
,
rush
and
branch
,
and
yet
not
gratified
in
his
cause
at
all
.
For
his
conclusion
is
not
,
Therefore
ALL
true
believers
shall
certainly
persevere
in
their
Faith
;
but
only
this
,
indefinitely
;
Therefore
true
believers
shall
certainly
persevere
.
And
for
this
conclusion
,
it
is
mine
,
as
well
,
and
as
much
as
his
.
For
I
also
believe
that
true
beleivers
shall
certainly
persevere
in
their
Faith
,
viz.
all
such
,
that
shall
be
conscientiously
diligent
in
comporting
with
the
Spirit
of
God
in
the
use
of
means
vouchsafed
by
God
to
inable
,
or
cause
,
them
thus
to
persevere
.
And
this
is
the
ridiculous
Catastrophe
of
the
Doctors
{αβγδ}
,
not
only
to
overturn
all
my
arguings
against
his
cause
,
from
the
Scripture
so
largely
debated
in
the
premises
,
but
to
fetch
meat
also
for
it
out
of
this
Eater
and
devourer
of
it
.
He
might
much
more
reasonably
have
hoped
to
gather
Grapes
of
Tho●ns
,
or
Figs
of
Thistles
for
his
own
repast
,
then
to
finde
the
least
aid
or
relief
for
his
cause
in
that
Text
.
Notwithstanding
in
the
close
he
applauds
his
valour
,
sings
Io
Paean
,
and
rejoyceth
as
if
he
had
divided
the
spoil
.
I
presume
(
saith
he
)
by
this
time
[
truly
he
had
presumed
sufficiently
all
this
while
,
]
Mr.
Goodwin
is
plainly
convinced
,
that
indeed
he
had
as
good
,
yea
and
much
better
,
for
the
advantage
of
his
cause
in
hand
,
have
let
this
witness
have
abode
in
quietness
,
and
not
entreated
him
so
severely
to
denounce
judgement
against
that
Doctrine
,
which
he
seeks
by
him
to
confirm
.
Surely
the
Doctor
had
by
this
time
sat
so
long
at
his
wo●k
,
that
he
was
half
asleep
at
the
writing
of
this
.
For
do
I
entreat
my
witness
he
speaks
of
,
to
denounce
judgement
against
that
Doctrine
,
which
I
seek
by
him
to
confirm
?
A
litsle
entreaty
served
to
perswade
him
to
denounce
judgement
against
that
Doctrine
,
which
I
seek
by
him
to
confute
.
But
is
it
not
the
Doctor
himself
,
that
would
entreat
him
(
though
in
vain
)
to
denounce
judgement
in
that
kinde
?
Reader
,
though
I
have
detained
thee
somewhat
long
with
my
negotiations
with
the
Doctor
,
yet
,
considering
that
what
I
have
now
treated
with
him
,
is
all
that
I
shall
answer
(
being
indeed
as
much
,
as
I
need
to
answer
,
either
upon
the
account
of
thy
Interest
or
mine
own
)
to
a
voluminous
piece
,
which
,
out
of
the
superfluity
of
his
time
and
leisure
(
as
it
seems
)
he
hath
written
against
what
I
had
written
about
the
Perseverance
of
the
Saints
,
I
trust
I
shall
not
finde
thee
difficult
in
excusing
me
.
I
shall
a
little
relieve
thy
tired
patience
with
a
comparative
brevity
in
my
tranactions
relating
to
some
other
of
my
Antagonists
.
I
know
not
whither
it
be
worth
the
while
so
much
as
to
take
notice
of
that
first-born
Son
of
impertinency
,
who
stileth
himself
Thomas
Lamb
,
Mr.
Tho
.
Lamb
.
Servant
of
Christ
,
dwelling
at
the
sign
of
the
Tun
in
Norton
Fallgate
,
London
.
For
though
he
also
hath
so
far
hearkened
unto
the
spirit
of
delusion
,
and
self-confidence
,
as
to
rise
up
in
arms
made
of
paper
,
and
painted
with
ink
,
against
the
Great
Truth
of
God
,
that
Doctrine
of
Perseverance
,
which
I
had
with
a
great
and
pregnant
consent
,
both
of
the
Scriptures
,
aad
grounds
in
reason
also
,
maintained
;
yea
and
though
he
entertained
at
no
small
cost
and
charge
,
so
worthy
an
opinion
of
his
writing
in
this
kinde
,
as
to
judge
it
worthy
the
Princes
of
his
people
,
and
accordingly
made
a
distribution
,
or
free-will
offering
of
sundry
copies
of
it
,
unto
them
;
yet
the
truth
is
,
the
man
is
so
purely
inconsiderable
in
his
attempt
,
that
I
am
a
little
doubtful
whether
there
was
any
need
at
all
to
tell
the
world
of
it
.
The
main
pillar
that
bears
up
the
fabrique
of
his
book
,
(
as
the
very
title
of
it
gloriously
overtureth
)
is
that
rotten
,
senseless
,
Anti-evangelical
,
Antinomish
notion
or
principle
,
which
turns
up
the
Gospel
by
the
ve●y
roots
of
it
;
viz.
that
Faith
in
God
,
or
in
Jesus
Christ
,
is
no
condition
of
the
New
Covenant
,
or
Covenant
of
Grace
,
upon
which
the
justification
,
or
salvation
of
men
are
by
God
suspended
;
but
that
he
hath
,
not
only
absolutely
and
irrespectively
decreed
to
confer
these
upon
certain
men
,
but
also
hath
thus
absolutely
and
irrespectively
decreed
to
confer
them
absolutely
and
irrespectively
upon
these
men
,
without
requiring
any
thing
at
all
of
them
,
in
order
to
their
investiture
with
them
.
The
weak
man
(
it
seems
)
is
not
able
to
conceive
or
comprehend
,
how
the
Covenant
of
Grace
;
should
be
a
Covenant
of
Grace
,
or
absolutely
and
soveraignly
free
,
in
case
Faith
,
or
any
other
service
or
performance
,
should
be
required
by
God
of
men
,
in
the
nature
of
a
condition
,
for
the
obtaining
of
the
good
things
covenanted
therein
,
as
justification
,
adoption
,
salvation
,
&c.
And
truly
he
that
is
not
able
to
understand
this
,
I
can
hardly
look
upon
him
as
a
man
,
that
hath
as
yet
attained
the
A.
B.
C.
of
Evangelical
knowledge
:
much
less
as
a
man
competent
to
engage
in
any
Controversal
Divinity
.
The
Grace
,
or
freeness
of
the
Grace
,
of
the
New
or
Gospel
Covenant
,
standeth
not
in
this
,
that
God
therein
promiseth
unto
men
,
one
or
other
,
the
great
good
things
mentioned
therein
,
without
requiring
any
terms
or
conditions
of
them
for
the
obtaining
them
at
his
hand
;
but
it
standeth
in
this
,
that
whereas
all
mankinde
,
even
Adams
whole
posterity
,
was
by
his
fall
obnoxious
to
the
judgement
and
just
severity
of
God
,
and
so
God
at
perfect
liberty
,
whether
he
would
stretch
forth
any
hand
of
deliverance
at
all
,
or
upon
any
terms
whatsoever
,
unto
them
,
or
no
;
yet
was
graciously
pleased
to
offer
them
reconciliation
,
life
and
peace
,
through
the
bloud
of
his
Son
Jesus
Christ
,
upon
the
terms
declared
by
him
in
the
Gospel
,
viz.
such
a
faith
or
belief
in
this
his
Son
,
which
worketh
by
love
.
So
that
though
God
should
have
required
harder
or
higher
terms
and
conditions
of
men
,
then
now
he
hath
done
,
for
the
obtaining
of
justification
,
salvation
,
and
other
the
good
things
contained
in
the
Covenant
,
yet
the
freeness
of
the
Grace
in
the
Covenant
would
not
hereby
have
been
impaired
;
at
least
the
Covenant
would
have
been
a
Covenant
of
free
grace
notwithstanding
,
because
God
was
no
ways
bound
to
make
any
Covenant
at
all
with
men
,
by
which
it
should
be
any
ways
possible
for
them
ever
to
be
justified
or
saved
.
And
in
this
(
I
suppose
)
all
Mr.
Lambs
learned
Friends
,
who
joyn
with
him
against
me
in
the
point
of
Perseverance
,
will
joyn
with
me
against
him
.
So
that
this
Mr.
Lamb
may
take
Doctor
Owen
by
the
one
hand
,
and
Mr.
Kendall
by
the
other
,
and
bespeak
them
thus
:
Scribimus
indocti
,
doctique
poëmata
passìm
.
Unlearn'd
,
and
learn'd
,
we
poems
write
amain
.
The
Doctor
began
to
him
,
and
me
,
and
others
with
part
of
the
verse
,
saying
to
us
,
Scribimus
indocti
,
doctique
—
but
he
needed
not
have
boggled
at
the
the
two
other
words
,
but
might
truly
enough
have
gone
on
with
,
poëmata
passìm
.
For
his
learned
Self
,
and
this
unlearned
wight
,
and
many
others
of
either
character
,
have
written
figments
in
abundance
about
the
point
of
Perseverance
,
to
please
fancies
accompanied
with
over-credulous
,
and
under-industrious
,
understandings
.
Yet
this
Mr.
Lamb
also
,
hath
(
it
seems
)
found
somewhat
to
say
(
though
by
himself
;
for
learning
,
and
ignorance
,
do
not
often
jump
)
to
pacifie
that
text
of
Scripture
of
which
so
much
hath
been
lately
argued
,
that
it
may
suffer
his
conceit
of
Perseverance
to
pass
quietly
by
it
,
and
without
opposition
.
But
his
descant
(
good
Reader
)
upon
the
place
,
is
so
extremely
immusical
,
that
thine
ears
,
(
I
fear
)
would
give
me
small
thanks
to
invite
them
to
the
hearing
of
it
.
And
yet
he
also
,
in
the
midst
of
his
darkness
,
hath
his
,
EVIDENT
IT
IS
,
[
and
afte●wards
,
it
plainly
appears
]
as
well
as
Doctor
Owen
,
his
.
Evident
it
is
(
saith
he
)
that
the
scope
of
the
Apostle
is
to
describe
a
man
to
be
just
by
his
living
by
Faith
.
The
broken
construction
and
sense
in
this
one
short
sentence
,
gives
sufficient
and
timely
warning
that
it
would
be
but
lost
labour
to
transcribe
,
or
insist
upon
,
that
which
follows
;
But
when
he
saith
,
Evident
it
is
that
the
scope
of
the
Apostle
is
to
describe
a
man
to
be
just
by
his
living
by
Faith
,
he
puts
all
his
learned
party
,
who
have
expounded
the
place
before
him
,
to
rebuke
,
charging
them
(
in
effect
)
with
being
so
blinde
,
as
not
to
see
that
which
is
evident
.
For
though
I
have
not
had
the
opportunity
of
consulting
all
that
have
written
upon
the
place
,
yet
some
of
them
I
have
seen
,
and
have
ground
in
abundance
to
believe
,
that
none
of
them
ever
scoped
the
place
with
Mr.
Lamb
.
To
say
,
that
the
Apostles
scope
is
to
describe
a
man
to
be
just
by
one
thing
,
or
other
,
is
not
common
sense
.
Pareus
denies
that
the
scope
or
intent
of
the
Apostle
was
to
cite
the
saying
of
the
Prophet
,
The
just
shall
live
by
Faith
,
for
the
confirmation
or
establishment
of
the
righteousness
of
Faith
(
which
yet
is
by
many
degrees
more
likely
to
have
been
his
scope
,
then
that
which
Mr.
Lamb
assigneth
)
but
that
all
which
he
intendeth
here
,
is
to
promise
unto
those
,
to
whom
he
writes
,
salvation
by
Faith
,
if
they
shall
retain
it
unto
the
end
.
What
follows
in
Mr.
Lambs
discourse
upon
the
occasion
,
is
a
meer
medlie
,
chaos
,
and
confusion
:
the
several
sayings
in
it
hang
together
velut
aegri
somnia
,
like
a
sick
mans
dreams
:
But
(
saith
he
,
about
the
middle
of
it
)
if
just
and
righteous
persons
did
draw
back
,
then
was
the
Apostle
and
other
believing
Hebrews
of
them
,
though
not
the
very
persons
,
yet
of
them
,
viz.
of
the
same
nature
and
kinde
,
viz.
just
and
righteous
persons
,
this
the
Apostle
denyeth
;
therefore
these
were
not
just
and
righteous
persons
,
&c.
They
that
can
make
either
head
or
foot
,
or
any
thing
,
of
such
discourse
,
as
this
,
I
envy
them
not
,
either
their
faculty
,
or
felicity
:
but
it
is
no
company
for
my
understanding
.
Yet
this
man
also
hath
learned
to
sacrifice
unte
his
not
(
as
rent
and
torn
,
as
it
is
)
and
to
burn
incense
to
his
drag
,
though
he
hath
caught
nothing
with
it
.
For
did
he
not
lift
up
his
pen
to
these
words
(
towards
the
close
of
this
business
)
Thus
then
it
plainly
appears
[
as
plainly
,
as
a
mans
nose
upon
the
back-side
of
his
face
that
Mr.
Goodwin
alleadging
the
Original
,
reading
the
word
,
[
if
he
draw
back
]
and
blaming
the
translation
for
substituting
[
if
any
m●n
draw
back
]
is
but
a
meer
flourish
of
words
,
&c.
The
man
(
it
seems
)
would
do
or
say
something
to
dis-repute
Mr.
Goodwin
,
and
to
cause
himself
to
be
thought
something
.
And
to
do
this
effectually
,
he
tells
the
world
that
Mr.
Goodwin
alleadging
the
Original
,
is
but
a
meer
flourish
of
words
.
I
cannot
but
from
my
soul
,
and
as
in
the
presence
of
God
,
deeply
commiserate
the
sad
case
of
those
souls
,
who
have
committed
themselves
unto
the
ducture
and
guideance
of
a
person
so
unexpert
in
the
word
of
righteousness
,
so
ignorant
of
the
counsel
and
minde
of
God
in
the
Gospel
,
in
things
appertaining
unto
God
,
and
which
so
nearly
concern
their
everlasting
estate
and
condition
.
But
thus
much
,
(
and
this
haply
much
more
then
enough
)
for
answer
to
Mr.
Tho
.
Lamb
,
dwelling
at
the
sign
of
the
Tun
,
and
his
Book
of
Perseverance
;
in
which
,
though
he
stiles
himself
a
servant
of
Christ
,
yet
he
hath
done
service
to
his
greatest
enemy
,
though
(
the
best
is
)
no
great
service
to
him
neither
.
If
he
had
vented
his
Books
at
Bethleem
,
in
stead
of
Bethel
Amos
10.13
.
,
he
might
in
probability
have
made
as
many
,
if
not
more
,
proselytes
.
I
have
now
done
with
my
three
Book-adversaries
about
the
point
of
Perseverance
.
I
shall
further
advertise
only
a
few
things
concerning
two
others
,
who
have
likewise
appeared
upon
the
great
stage
of
the
world
,
in
the
habit
of
Opponents
to
me
,
though
upon
other
accounts
,
and
these
also
differing
.
Mr.
Henry
Jeans
,
Mr.
Henry
Jeanes
.
hath
the
testimony
of
his
University
(
at
least
as
far
as
I
am
acquainted
with
the
sense
of
it
in
that
behalf
,
and
for
ought
I
know
,
of
the
truth
it self
)
to
be
the
most
considerable
person
amongst
all
my
known
Antagonists
,
as
well
for
morals
and
goodness
of
spirit
,
as
intellectuals
,
and
parts
of
learning
.
Yet
if
I
should
make
an
estimate
of
him
and
of
his
Genius
,
(
according
to
that
common
touch-stone
,
Noscitur
ex
comite
,
qui
non
,
&c.
)
by
the
temper
of
those
many
his
friends
,
who
(
it
seems
)
put
him
into
a
fear
where
no
fear
was
,
earnestly
disswading
him
from
his
vindication
,
by
assuring
him
that
he
must
expect
from
me
,
in
stead
of
a
reply
,
nothing
but
a
LIBEL
,
I
must
deduct
a
considerable
proportion
of
the
honor
of
the
testimony
given
unto
him
by
some
,
concerning
the
Christian
candour
and
fairness
of
his
spirit
.
For
whoever
,
or
how
many
soever
,
they
were
,
who
ASSURED
him
that
he
MUST
expect
(
words
,
I
take
it
,
not
so
Orthodox
in
sense
)
nothing
from
me
but
a
libel
in
stead
of
a
reply
,
brought
out
of
the
treasury
of
their
hearts
things
not
Christian
,
or
comely
.
For
certain
I
am
,
that
they
neither
had
,
nor
could
have
,
any
reasonable
ground
,
to
defame
me
unto
him
,
as
a
libeller
;
unless
by
their
libel
,
which
they
assured
him
that
he
must
expect
from
me
,
they
meant
(
according
to
the
proper
signification
of
the
word
)
only
some
little
book
.
For
I
confess
,
that
upon
occasion
,
I
have
written
several
little
Books
:
but
amongst
them
all
I
am
not
conscious
that
there
is
so
much
of
a
libel
(
in
the
left-hand
signification
of
the
word
)
as
there
is
in
that
unwo●thy
suggestion
mentioned
,
which
many
of
Mr.
Jeanes
his
Friends
suggested
to
him
against
me
.
But
I
shall
presume
more
ingenuity
in
him
,
then
in
his
F●iends
,
notwithstanding
their
relation
to
him
:
Nor
need
he
nor
any
man
,
fear
the
least
touch
or
tincture
of
a
libelling
spirit
(
however
)
,
no
nor
of
an
acrimonious
spirit
,
from
my
pen
,
in
any
answer
,
or
reply
,
which
upon
occasion
,
I
may
return
unto
them
,
unless
they
be
extremely
over-bearing
in
confidence
,
when
1.
the
cause
which
they
plead
,
is
of
a
very
hostile
aspect
upon
the
Gospel
;
and
2.
when
the
grounds
and
reasons
whereon
they
insist
,
are
but
light
and
little
considerable
.
Confidence
(
I
confess
)
under
this
constellation
,
is
apt
to
sharpen
my
stile
sometimes
,
above
what
confident
men
,
who
in
this
case
are
always
my
Antagonists
,
are
well
able
to
bear
;
although
it
be
true
likewise
on
the
other
hand
,
that
many
are
so
tender
over
their
crazy
notions
,
and
their
credit
bound
up
in
their
standing
and
prevailing
,
that
any
masculine
or
lively
contending
for
the
Truth
in
opposition
to
them
,
though
without
any
personal
reflexion
in
the
least
,
is
yet
a
matter
of
high
offence
to
them
.
But
truth
must
be
spoken
,
yea
it
must
be
spoken
out
,
and
spoken
home
,
whose
opinions
,
or
credits
,
soever
st●nd
in
the
way
,
and
suffer
by
it
.
The
work
of
the
Lord
must
not
be
done
negligently
to
humor
or
please
any
man
.
But
I
return
to
Mr.
Jeans
.
Mr.
Henry
Jeanes
.
This
Gentleman
takes
up
the
bucklers
against
me
,
not
only
,
nor
p●incipally
(
as
it
should
seem
)
in
defence
of
the
truth
(
I
mean
,
so
apprebended
and
called
by
him
)
but
as
having
espoused
the
judgement
and
interest
of
his
worthy
,
and
much
honored
Friend
,
Dr.
Twiss
,
now
at
rest
with
God
.
That
survivers
should
embalm
the
names
and
memories
of
their
deceased
Friends
with
the
sweet
odours
of
an
honourable
testimony
,
and
Christian
vindication
,
when
occasion
requireth
,
and
as
far
as
truth
will
bear
,
is
agreeable
to
the
good
Laws
of
friendship
,
which
cannot
be
reproved
.
But
in
any
kind
to
sacrifice
the
peace
,
safety
,
or
just
comforts
of
the
living
upon
the
service
of
the
dead
,
yea
,
or
to
expose
the
living
to
inconvenience
or
danger
for
the
dead's
sake
;
is
(
I
suppose
)
by
the
more
sacred
Laws
of
Christianity
prohibited
.
The
first
encounter
wherein
Mr.
Jeanes
appeareth
against
me
,
is
about
a
mistake
,
which
(
it
seems
)
he
findeth
in
a
report
made
by
me
of
Dr.
Twiss
his
opinion
about
the
permissive
purposes
or
intentions
of
God
.
Yet
my
words
are
only
these
,
Redemption
Redeemd
,
p.
25.
(
with
Dr.
Twisse
in
the
margent
.
)
It
is
indeed
the
judgement
of
some
learned
men
,
that
the
purpose
or
intent
of
God
to
permit
,
or
suffer
,
such
or
such
a
thing
to
be
done
,
or
such
or
such
an
accident
to
come
to
pass
,
suppposeth
a
necessity
(
at
least
a
syllogistical
or
consequential
necessity
)
of
the
coming
of
it
to
pass
;
For
this
Mr.
Jeanes
,
reproveth
me
by
saying
,
that
he
utterly
denyeth
,
that
He
[
the
Doctor
]
any
where
affirmeth
,
that
the
Decrees
of
God
,
which
are
simply
,
purely
,
or
barely
permissive
,
or
that
the
bare
,
single
,
and
sole
permission
of
God
,
do
import
any
necessity
at
all
of
the
perpetration
,
or
coming
to
pass
,
of
what
is
only
so
decreed
,
and
permitted
;
and
by
telling
me
afterwards
;
that
this
Section
might
very
well
have
been
spared
;
for
in
it
(
saith
he
)
you
do
but
fight
with
your
own
shadow
,
and
do
not
at
all
oppose
the
opinion
of
Dr.
Twisse
,
who
fully
accords
with
you
in
this
particular
.
My
Apology
is
only
this
;
1.
I
heartily
congratulate
the
memory
of
Dr.
Twisse
,
and
should
have
congratulated
the
man
much
more
,
had
he
been
alive
,
that
at
any
time
he
saw
the
truth
in
that
vein
of
it
which
Mr.
Jeanes
here
openeth
,
and
not
only
saw
it
,
but
imbraced
,
acknowledged
,
yea
and
rose
up
to
defend
it
.
I
wish
that
all
others
,
who
pretend
high
to
the
knowledge
of
sacred
things
,
had
hearts
to
imbrace
,
and
lips
to
acknowledge
and
confess
,
what
they
have
eyes
to
see
,
in
matters
of
this
import
.
But
2.
I
do
not
clearly
see
with
what
good
accord
to
himself
,
Mr.
Jeanes
contests
with
me
,
for
undertaking
here
a
refutation
of
Dr.
Twisse
(
as
he
doth
in
the
words
preceding
charge
me
)
when
as
in
the
words
now
transcribed
from
his
pen
,
he
excuseth
me
,
and
tells
me
,
that
I
do
not
at
all
oppose
the
opinion
of
Dr.
Twisse
,
who
fully
accords
with
me
,
in
what
I
here
maintain
.
Do
I
undertake
the
refutation
of
any
man
,
who
is
fully
of
my
own
opinion
?
If
I
do
,
I
am
not
a
person
worthy
the
contest
of
so
considerable
a
man
,
as
Mr.
Jeanes
,
but
rather
one
,
to
whom
the
respects
of
pity
,
if
any
at
all
,
do
belong
,
and
not
the
honor
of
so
great
and
solemn
an
Opposition
.
Yet
3.
Upon
what
handsome
account
Mr.
Jeanes
should
tell
me
that
the
Section
he
speaks
of
,
might
very
well
have
been
spared
,
and
that
in
it
I
do
but
fight
with
mine
own
shadow
,
I
am
short
in
understanding
,
when
as
himself
nameth
two
men
,
and
of
great
learning
and
fame
,
Mr.
Perkins
,
and
Mr.
Rutherford
,
who
(
it
seems
)
held
and
maintained
that
opinion
,
which
I
here
endevour
to
refute
,
though
it
should
be
supposed
that
Dr.
Twisse
did
not
.
Nor
is
it
like
,
but
that
two
such
Antesignani
,
as
Mr.
Perkins
and
Mr.
Rutherford
,
should
be
aceompanied
with
followers
more
then
a
few
.
4.
Mr.
Jeans
himself
granteth
,
that
Dr.
Twisse
doth
grant
,
that
Gods
permission
in
a
complicate
notion
,
as
it
takes
in
other
acts
of
Gods
providence
,
doth
infer
the
things
permitted
;
adding
,
that
what
he
saith
of
Gods
actual
permission
in
time
,
is
appliable
to
his
permissive
decrees
before
all
time
;
only
denying
,
that
the
Doctor
(
as
we
lately
heard
)
any
where
affirmeth
,
that
the
Decrees
of
God
,
which
are
simply
,
purely
,
and
barely
permissive
,
or
that
the
bare
,
single
,
or
sole
permission
of
God
,
do
import
any
necessity
at
all
of
the
perpetration
or
coming
to
pass
of
what
is
only
decreed
,
or
permitted
.
Doth
not
Mr.
Jeanes
in
saying
and
granting
these
things
,
fully
justifie
me
in
that
,
for
which
notwithstanding
he
condemneth
me
?
Or
1.
doth
he
not
grant
that
the
Doctors
opinion
is
,
that
Gods
permission
,
in
a
sense
,
(
viz.
in
a
complicate
notion
,
as
he
phraseth
it
)
doth
infer
the
things
pepmitted
?
Or
do
I
ascribe
any
opinion
contrary
to
this
,
or
inconsistent
with
this
,
to
the
Doctor
?
Or
have
I
any
such
affirmation
or
saying
as
this
,
that
the
Doctor
holds
,
that
Gods
permission
,
though
not
in
a
complicate
notion
,
doth
infer
the
things
permitted
?
Or
do
I
any
where
charge
the
Doctor
,
either
expressly
,
or
constructively
,
with
holding
,
that
the
Decrees
of
God
,
which
are
simply
,
purely
,
and
barely
permissive
,
or
that
the
bare
,
single
,
and
sole
permission
of
God
,
do
import
any
necessity
of
the
perpetration
or
coming
to
pass
of
what
is
only
so
decreed
,
or
permitted
?
He
that
only
simply
and
indefinitely
ascribeth
an
opinion
unto
any
man
,
doth
this
man
no
wrong
herein
,
in
case
he
holdeth
,
or
maintaineth
this
opinion
in
any
sense
.
Therefore
though
Mr.
Jeanes
his
diligence
and
pains
in
so
large
an
Explication
of
the
Doctors
opinion
about
the
permissions
,
and
permissive
Decrees
of
God
,
(
the
Doctor
having
been
,
as
I
fully
believe
,
a
Friend
of
very
high
esteem
with
him
)
be
very
commendable
,
yet
a
fai●er
opportunity
for
that
friendly
office
,
then
an
undue
taxing
of
another
for
his
sake
,
would
have
added
more
grace
and
comeliness
unto
it
.
Yet
5.
All
this
while
,
what
the
Doctors
sense
and
opinion
about
the
Permissions
and
permissive
decrees
of
God
,
clearly
and
distinctly
was
,
I
am
not
so
much
as
competently
edified
or
instructed
,
by
this
description
of
it
;
that
Gods
permission
in
a
complicate
notion
,
as
it
takes
in
other
acts
of
his
Providence
,
doth
infer
the
things
permitted
,
&c.
For
either
I
understand
it
not
,
or
else
it
beareth
,
that
Gods
permission
doth
then
infer
the
things
permitted
,
when
,
or
after
that
,
by
other
acts
of
his
Providence
they
are
,
or
have
been
effected
,
and
brought
to
pass
;
or
at
the
best
,
this
;
that
Gods
Permision
,
as
it
supposeth
,
or
includeth
,
such
other
acts
of
his
providence
,
by
which
the
things
permitted
are
perpetrated
,
or
brought
to
pass
,
so
it
inferreth
the
things
permitted
.
If
one
of
these
be
not
the
sense
of
Mr.
Jeanes
his
complicate
notion
,
and
,
as
it
takes
in
other
acts
of
Providence
,
it
is
too
implicate
for
me
to
explicate
,
and
opposeth
my
intellectuals
.
If
either
of
these
be
the
sense
of
the
said
complicate
notion
,
the
opinion
declared
and
expressed
by
it
,
is
so
ridiculous
before
my
apprehension
,
that
I
shall
forbear
to
argue
the
ridiculousness
of
it
,
lest
Mr.
Jeanes
should
take
an
occasion
thereby
to
say
,
or
think
,
that
that
had
befallen
him
,
of
which
many
of
his
Friends
,
(
it
seems
)
had
given
him
warning
beforehand
,
viz.
that
he
must
expect
from
me
,
instead
of
a
reply
,
nothing
but
a
libel
.
And
because
I
know
not
what
some
men
will
please
to
call
,
a
libel
,
or
particularly
whether
they
will
thus
call
the
setting
forth
of
an
error
,
or
fond
notion
,
or
saying
,
in
the
proper
colours
of
the
weakness
or
ridiculousness
of
them
,
I
shall
be
very
tender
,
especially
in
what
I
shall
have
to
do
with
Mr.
Jeans
,
of
this
also
.
6.
(
And
lastly
,
for
this
)
whereas
he
numbreth
me
amongst
those
,
that
do
things
that
are
not
fit
,
for
undertaking
a
refutation
of
the
Doctor
,
being
no
better
versed
in
him
,
then
he
presumes
me
to
be
;
my
answer
is
;
1.
That
I
undertake
no
refutation
of
the
Author
he
speaks
of
,
but
only
signifie
my
dislike
of
a
particular
opinion
,
which
either
this
Author
held
,
or
else
deceived
me
(
and
,
I
believe
,
some
others
)
by
expressing
himself
about
it
,
as
if
he
had
held
it
,
giving
withal
a
sober
and
modest
account
of
such
my
dislike
.
2.
In
case
I
had
been
as
well
versed
in
Dr.
Twisse
,
as
Mr.
Jeanes
himself
,
and
had
known
his
sense
and
notion
about
the
permissive
decrees
of
God
,
where
he
doth
ex
professo
declare
himself
in
the
point
,
as
fully
and
distinctly
as
he
presumeth
himself
doth
,
yet
I
know
not
that
I
stood
bound
by
any
Law
either
of
conscience
,
or
ingenuity
,
meeting
with
passages
of
a
contrary
import
(
or
at
least
which
seemed
such
unto
me
)
in
his
writings
elsewhere
,
to
forbear
the
profession
of
my
dislike
of
the
sense
and
import
of
these
,
unless
I
should
have
annexed
an
explication
,
or
an
acknowledgement
,
of
his
judgement
to
the
contrary
in
other
places
.
I
confess
I
have
suffered
upon
somewhat
a
like
account
from
some
others
also
,
who
have
ente●ed
a
contest
with
me
,
because
I
sometime
cite
passages
and
sayings
out
of
Calvin
,
Musculus
,
and
others
,
as
clearly
and
fully
consenting
with
me
in
my
judgement
about
Redemption
,
Perseverance
,
&c.
whereas
(
say
they
)
it
is
sufficiently
known
that
they
in
other
places
were
of
a
contrary
opinion
.
But
if
Authors
be
not
steady
or
uniform
in
their
conceptions
,
or
expressions
,
he
that
hath
occasion
to
cite
any
thing
which
he
occasionally
meeteth
with
in
their
writings
,
whether
it
be
somewhat
that
soundeth
on
the
right
hand
,
or
somewhat
on
the
left
,
is
not
bound
,
either
to
cite
,
or
to
signifie
,
their
opposite
judgements
or
sayings
elsewhere
;
how
much
less
,
when
he
knoweth
not
that
they
do
express
themselves
to
the
contrary
any
where
besides
?
which
is
my
case
at
present
.
For
I
clearly
and
ingenuously
profess
to
Mr.
Jeanes
(
and
so
shall
part
wrth
him
at
this
turn
)
that
had
I
been
so
well
versed
in
Dr.
Twisse
,
as
to
have
known
,
and
remembred
,
the
tenor
and
import
of
those
passages
,
wherein
he
so
fully
(
it
seems
)
declareth
his
judgement
touching
the
permissive
Decrres
of
God
,
I
think
I
should
rather
have
permitted
the
margent
of
my
Book
to
stand
em●ty
,
then
to
have
placed
Dr.
Twisse
in
it
there
,
where
now
he
stands
;
only
adding
this
,
that
I
do
not
at
present
well
see
,
how
such
a
notion
about
the
permissive
Decrees
of
God
,
as
Mr.
Jeanes
ascribeth
unto
the
Doctor
,
holdeth
any
good
correspondence
with
his
Doctrine
,
about
Election
,
Reprobation
,
the
death
of
Christ
,
&c.
Mr.
Jeanes
,
after
the
labour
and
pains
of
many
leaves
bestowed
upon
the
Doctors
vindication
from
the
wrong
done
unto
him
,
by
placing
his
Name
where
(
it
seems
)
it
should
have
been
left
out
,
together
with
a
refutation
,
(
so
learned
,
that
in
many
places
the
sublimity
or
subtility
of
it
magnifies
it self
against
my
understanding
)
of
that
Section
of
mine
,
made
guilty
by
taking
the
right
hand
of
the
Name
of
Doctor
Twisse
,
this
standing
by
it
on
the
left
;
pag
.
221.
of
his
discourse
,
he
lifts
up
his
pen
afresh
against
me
,
for
denying
prescience
,
or
fore-knowledge
,
to
be
formally
or
properly
in
God
,
though
I
constantly
affirm
it
(
and
as
I
yet
think
,
sufficiently
prove
it
)
to
be
eminently
in
him
.
I
confess
I
am
surprized
with
an
Antagonist
at
this
turn
,
presuming
that
if
I
escaped
that
generation
of
men
,
which
Mr.
Jeanes
calleth
,
Socinians
,
who
deny
all
manner
of
fore-knowledge
in
God
,
in
respect
of
future
contingents
(
though
Mr.
Jeanes
seems
to
charge
them
deeper
then
so
)
that
I
should
not
have
been
put
to
trouble
or
rebuke
by
any
,
who
call
themselves
Christians
,
for
ascribing
unto
God
that
which
is
more
perfect
in
stead
of
that
which
is
less
.
But
I
am
informed
by
Mr.
Jeanes
that
there
are
some
,
even
of
this
order
,
that
are
of
this
belief
,
that
it
is
more
agreeable
unto
truth
,
to
attribute
things
of
a
lower
and
lesse
perfect
consideration
,
unto
God
,
then
things
of
a
more
perfect
and
excellent
.
For
(
doubtless
)
knowledge
,
and
so
fore-knowledge
,
by
way
of
eminency
,
are
more
perfect
,
then
in
their
formal
and
proper
natures
;
(
i
.
in
my
logick
and
meaning
)
then
considered
as
they
are
in
any
created
subject
,
men
,
or
Angels
.
But
before
we
come
to
joyn
issue
with
Mr.
Jeanes
about
this
,
I
must
(
by
the
way
)
reprove
my
Reprover
for
that
Contra-Remonstrant
infirmity
,
which
,
like
an
unclean
spirit
,
haunts
Mr.
Jeanes
his
opinions
(
I
think
)
where-ever
,
or
by
whomsoever
,
entertained
;
I
mean
,
his
notorious
depraving
and
mis-representing
of
the
opinion
of
his
adversrry
.
For
because
I
deny
prescience
or
fore-knowledge
to
be
formally
or
properly
in
God
,
Mr.
Jeanes
insinuateth
,
and
accordingly
argueth
,
against
me
,
as
if
I
denyed
all
prescience
or
fore-knowledge
in
God
.
If
this
be
not
the
interpretation
of
these
lines
following
,
my
soul
knoweth
not
the
way
into
their
secret
.
But
that
Christian
Divines
(
saith
he
)
either
ancient
,
or
modern
(
unless
you
will
appropriate
that
name
unto
Socinians
)
are
so
unanimous
in
impugning
Gods
fore-knowledge
[
as
if
I
affirmed
them
so
to
be
]
is
great
news
unto
me
[
news
I
believe
that
was
never
told
him
]
and
not
only
unto
me
,
but
unto
all
others
,
I
believe
[
and
so
I
believe
too
]
that
have
read
any
thing
,
either
in
ancient
,
or
modern
Divinity
.
That
which
follows
is
to
the
same
tune
of
dis-ingenuity
:
Hierom
in
his
third
Book
adversus
Pelagianos
teacheth
(
as
Franciscus
Amicus
informs
me
)
that
he
who
takes
away
prescience
from
God
,
takes
away
the
Godhead
.
And
who
thinks
otherwise
?
He
harps
on
still
on
the
same
string
:
As
for
Austin
,
whom
you
quote
in
the
margent
,
against
this
prescience
of
GOD
,
let
any
one
read
that
place
but
now
quoted
,
and
he
must
needs
confess
that
he
is
a
zealous
Assertor
of
Gods
fore-knowledge
.
Reader
,
if
there
be
one
word
,
letter
,
or
{αβγδ}
,
in
that
place
of
Austin
,
which
he
would
have
read
,
and
which
himself
cites
that
it
may
be
read
,
that
either
affirmeth
fore-knowledge
in
God
formally
and
properly
,
or
that
denyeth
it
to
be
in
him
eminently
,
I
neither
understand
Austins
Latine
,
(
though
this
be
plain
enough
,
at
least
in
this
place
)
nor
yet
Mr.
Jeanes
his
English
in
his
translation
of
him
,
though
I
make
no
question
but
he
hath
translated
his
words
without
letting
slip
any
advantage
that
might
be
made
of
them
to
serve
his
turn
.
He
runs
on
further
in
the
way
of
the
same
unworthiness
,
telling
thee
and
me
,
that
Mr.
Hoord
,
or
Mr.
Mason
,
tells
us
that
the
Fathers
did
generally
make
sin
an
object
of
Gods
prescience
,
and
therefore
they
maintained
that
there
was
prescience
in
God
;
as
if
he
would
make
me
believe
,
whether
I
will
or
no
,
that
I
deny
it
.
Reader
,
I
have
as
yet
followed
him
scarse
the
one
half
of
that
way
,
by
which
he
is
running
away
with
my
opinion
into
the
land
of
forgetfulness
:
yet
I
fear
that
I
have
wearied
thee
,
as
well
as
my self
,
in
drawing
thee
after
him
thus
far
.
The
truth
is
,
that
when
I
had
perused
this
limb
of
his
discourse
,
I
was
ready
to
cast
away
the
book
from
me
,
as
judging
that
man
unworthy
all
Scholar-like
,
ingenuous
,
or
friendly
communication
,
who
cannot
be
content
that
his
adversary
should
be
thought
to
be
a
man
,
though
never
so
inferior
in
learning
,
parts
,
and
knowledge
,
to
himself
,
but
must
have
him
judg'd
a
monster
,
and
accordingly
dresseth
him
in
such
an
opinion
,
which
may
reflect
the
shape
and
appearance
of
such
an
horrid
creature
on
him
.
Nor
am
I
as
yet
to
any
such
degree
recovered
out
of
my
fit
of
indignation
,
as
to
take
any
pleasure
or
contentment
in
conferring
with
his
Genius
in
the
sequel
of
his
discourse
.
I
shall
therefore
only
give
a
brief
account
of
those
my
conceptions
about
the
knowledge
and
fore-knowledge
of
God
,
at
which
Mr.
Jeanes
makes
himself
so
highly
agrieved
,
and
so
conclude
with
him
.
And
herein
I
shall
now
use
the
more
brevity
,
because
I
remember
that
I
have
treated
in
the
discourse
it self
upon
this
subject
with
Mr.
Kendall
:
who
though
he
deridingly
quarrels
at
me
for
denying
knowledge
,
and
fore-knowledge
to
be
formally
and
properly
in
God
,
yet
he
no
where
insinuates
any
such
bloudy
charge
against
me
,
that
I
deny
prescience
or
fore-knowledge
to
be
in
God
.
I
shall
therefore
first
shew
what
I
mean
by
knowledge
,
and
fore-knowledge
,
formally
and
properly
so
called
.
Secondly
,
I
shall
account
why
I
do
not
,
can-not
,
acknowledge
,
either
knowledge
,
or
fore-knowledge
in
this
kinde
,
I
mean
,
properly
and
formally
so
called
,
in
God
.
For
the
former
.
A
thing
may
be
said
to
be
such
,
or
such
,
so
,
or
so
,
four
several
ways
,
or
in
a
fourfold
consideration
.
(
haply
in
some
others
also
)
1.
Formally
and
properly
.
2.
Equivalently
.
3.
Metaphorically
or
analogically
.
4.
and
lastly
,
eminently
,
or
transcendently
.
First
,
a
thing
(
in
my
understanding
)
is
said
,
or
may
be
said
,
to
be
formally
and
properly
,
such
or
such
,
or
,
so
and
so
,
when
it
hath
the
proper
nature
and
intrinsecal
form
of
that
which
is
primarily
,
or
principally
signified
by
that
name
,
or
term
,
whereby
it
is
called
.
In
opposition
hereunto
,
a
thing
may
be
called
either
equivalently
such
,
or
metaphorically
,
and
analogically
such
,
or
eminently
or
transcendently
such
.
A
thing
may
be
said
to
be
equivalently
such
,
when
it
is
of
a
like
,
or
equal
,
use
,
or
service
,
or
of
equal
inconvenience
or
disservice
,
with
another
,
at
least
in
respect
of
some
particular
,
and
yet
hath
not
the
same
nature
or
intrinsecal
form
with
it
.
A
thing
may
be
said
to
be
metaphorically
or
analogically
such
,
when
it
carrieth
some
resemblance
or
similitude
in
it
,
either
in
outward
form
and
shape
,
or
in
some
property
and
quality
with
another
,
and
yet
hath
not
the
same
nature
,
definition
,
or
internal
form
with
it
.
Lastly
,
a
thing
may
be
said
to
be
eminently
or
transcendently
such
,
when
it
produceth
the
same
kinde
of
effect
with
another
,
but
much
more
perfectly
,
not
having
the
same
nature
or
specifical
form
with
this
thing
,
but
that
which
is
better
and
more
perfect
.
The
matter
in
hand
leadeth
us
to
somewhat
a
more
narrow
contemplation
of
the
first
and
last
members
of
this
fourfold
distribution
,
then
of
the
two
between
them
.
To
know
then
when
a
thing
is
,
or
may
,
truly
be
said
,
to
be
formally
or
properly
such
,
consideration
is
to
be
had
,
whether
it
be
the
same
thing
,
I
mean
for
kinde
or
in
specie
,
or
(
which
is
the
same
)
whether
it
hath
the
same
nature
,
specifical
form
and
definition
,
with
that
thing
,
which
is
primarily
signified
by
the
same
term
,
or
word
,
with
it
.
As
for
example
;
Sarah
is
said
to
have
laugbed
,
Gen.
18.12
.
and
God
is
said
to
laugh
,
Psal
.
2.4
.
and
elsewhere
.
So
Moses
and
the
childnen
of
Israel
,
did
,
when
time
was
,
sing
,
Exod
.
15.1
.
and
the
valleys
also
covered
with
corn
,
are
said
to
sing
,
Psal
.
65.13
.
Now
then
if
the
question
be
,
whether
laughter
in
Sarah
was
formally
and
properly
such
,
i
.
formally
and
properly
laughter
;
or
whether
that
,
which
under
the
same
name
is
attributed
unto
God
,
was
such
;
or
whether
either
the
one
,
or
the
other
,
was
such
;
the
primary
,
and
most
famous
and
best
known
signification
of
the
word
,
laughter
will
determine
the
case
.
If
this
word
,
doth
primarily
,
and
in
the
best
known
signification
of
it
,
signifie
such
a
kinde
of
action
,
or
behavior
,
as
that
which
under
the
word
,
laughter
,
is
attributed
unto
God
,
then
laughter
is
properly
and
formally
in
God
,
and
was
not
such
in
Sarah
.
For
evident
it
is
,
that
it
could
not
be
formally
and
properly
such
,
in
both
;
because
that
action
or
gesture
of
Sarah
signified
by
her
laughing
,
was
of
a
far
differing
nature
and
consideration
from
that
ascribed
unto
God
under
the
same
name
.
Or
if
the
word
laughter
,
doth
primarily
or
more
famously
signifie
some
other
kinde
of
action
or
behaviour
,
specifically
differing
from
that
which
in
Sarah
is
called
laughter
,
neither
was
her
laughter
formally
and
properly
such
;
but
such
only
,
either
by
way
of
equivalency
,
analogy
,
eminency
,
or
the
like
.
But
if
the
word
,
laughter
,
in
the
primary
,
principal
and
best
known
signification
of
it
,
signifieth
that
very
kinde
of
action
and
gesture
wherein
Sarah
expressed
herself
,
when
she
is
said
to
have
laughed
,
then
was
laughter
formally
and
properly
in
Sarah
,
or
Sarah
may
be
said
to
have
laughed
formally
and
properly
;
which
is
the
apparent
,
and
so
generally
acknowledged
,
truth
.
So
likewise
if
the
word
,
singing
,
or
to
sing
,
in
the
primary
acception
,
and
best
known
signification
of
it
,
signifieth
and
denoteth
that
very
kinde
of
action
,
wherein
Moses
and
the
children
of
Israel
expressed
thtmselves
,
when
they
are
said
to
have
sung
,
then
did
these
sing
properly
and
formally
;
and
the
valleys
with
corn
,
in
some
other
sense
or
consideration
only
,
as
viz.
metaphorically
or
analogically
,
&c.
For
neither
do
,
or
did
,
these
at
any
time
sing
in
such
a
sense
or
signification
of
the
word
,
as
that
wherein
the
said
action
of
Moses
and
the
children
of
Israel
,
is
expressed
.
This
for
explication
of
the
first
thing
propounded
;
viz.
when
,
or
upon
what
account
,
things
may
be
said
to
be
formally
and
properly
such
or
such
,
so
or
so
,
or
such
,
or
so
,
only
in
some
other
respect
,
or
consideration
.
Proceed
we
to
the
second
.
2.
Therefore
to
accommodate
or
end
the
controversie
between
Mr.
Jeanes
and
me
,
if
he
be
a
man
of
peace
,
rather
then
of
contention
,
concerning
the
knowledge
and
fore-knowledge
of
God
,
as
viz.
whether
these
are
formally
and
properly
in
him
,
or
in
some
other
more
excellent
consideration
,
this
only
needs
examination
and
enquiry
,
viz.
whether
the
words
,
knowledge
and
fore-knowledge
,
in
their
Original
,
primeve
,
and
best
known
signification
,
signifie
those
things
,
or
be
it
that
one
thing
in
God
,
which
are
,
or
is
,
called
,
knowledge
and
fore-knowledge
,
or
whether
some
other
thing
,
or
things
,
which
are
in
their
nature
,
essence
,
or
species
,
distinct
from
them
.
For
the
manifestation
of
this
;
1.
I
take
it
for
granted
(
and
so
,
I
think
,
doth
Mr.
Jeanes
too
;
sure
I
am
that
it
is
granted
,
yea
asserted
,
upon
all
occasions
by
men
of
authority
competent
to
be
believed
in
a
greater
and
more
doubtful
matter
then
this
)
that
the
words
,
knowledge
,
and
fore-knowledge
,
(
and
so
their
correspondents
in
other
languages
)
according
to
the
intent
of
their
founders
,
and
of
those
,
who
by
consent
first
setled
the
signification
of
words
in
all
languages
,
most
properly
,
and
in
their
first
signification
,
denote
and
signifie
,
those
,
whether
habits
,
or
acts
,
which
are
known
by
these
names
,
in
men
;
and
not
those
,
which
are
so
called
in
God
.
So
that
when
men
are
said
to
know
,
or
fore-know
,
the
words
are
not
borrowed
or
transfer'd
from
God
,
or
from
any
thing
,
act
,
or
acts
,
in
him
,
unto
them
;
but
on
the
contrary
,
when
God
is
said
to
know
,
or
to
fore-know
,
these
terms
are
transferred
from
men
,
and
things
found
in
them
,
unto
God
.
Nor
do
we
any
where
,
within
the
compass
of
my
observation
and
memory
,
either
in
the
Theological
writings
of
learned
men
of
either
perswasion
,
Protestant
or
Popish
,
or
in
the
Scriptures
themsel●es
meet
with
any
such
notion
,
as
the
translation
or
transferring
of
divine
things
[
i
.
of
words
borrowed
from
God
,
and
properly
signifying
things
appertaining
unto
him
]
unto
men
:
but
we
often
meet
with
in
both
,
the
translation
of
Humana
ad
Deum
,
[
i
.
of
words
properly
signifying
such
things
as
are
found
in
men
,
unto
God
.
]
And
why
it
should
be
thus
,
the
reason
is
plain
.
Men
do
not
first
know
God
,
and
afterwards
by
means
of
this
knowledge
,
come
to
know
the
creature
,
or
men
:
but
on
the
contrary
,
they
first
know
the
creature
,
this
knowledge
being
more
connatural
and
nearer
hand
to
them
,
and
then
by
the
knowledge
of
the
creature
,
and
of
such
perfections
as
they
finde
dispersedly
vested
in
these
,
they
ascend
,
or
may
ascend
,
as
it
were
by
steps
,
to
the
knowledge
of
God
;
I
mean
,
to
such
a
knowledge
of
him
,
as
they
are
capable
of
on
this
side
the
veil
Haec
namque
omnia
ab
humanis
in
illum
qualitatibus
tracta
sunt
,
dum
ad
nostra
infirmitatis
verba
descenditur
,
ut
quasi
quibusdam
nobis
gradibus
factis
,
&
juxtà
nos
positis
,
per
ea
qua
nobis
vicina
conspicimus
,
ad
summa
ejus
quandoque
ascendere
valeamus
.
Greg
.
Moral
.
l.
20.
cap
.
24.
Qua
ex
creaturis
incognitionem
Dei
venimus
,
&
ex
ipsis
eum
nominamus
;
nomina
quae
Deo
attribuimus
,
hoc
modo
significant
,
secundum
quod
competit
creaturis
materialibus
,
quarum
cognitio
est
nobis
connaturalis
.
Aqu
.
Sum
.
part
.
1.
Qu
.
13.
art
.
1.
Intellectus
autem
noster
cum
cognoscat
Deum
excreaturis
,
sic
cognoscit
ipsum
secundùm
quod
creaturae
ipsum
repraesentant
,
&c
Ibid
.
art
.
2.
Deum
cogroscimus
ex
perfectionibus
procedentibus
in
●reatu●as
ab
ipso
:
quae
quidem
p
rfectiones
in
Deo
sun●
secundum
eminentiorem
modum
quàm
sunt
in
creaturis
.
Ibin
.
Art.
3.
.
If
I
judged
it
necessary
,
the
testimony
of
m●ny
Authors
might
be
produced
upon
this
account
.
But
the
Scripture
it self
determineth
the
case
plainly
enough
.
Because
that
which
may
be
known
of
God
,
is
manifest
in
them
,
[
or
,
to
them
,
as
the
margent
hath
it
]
for
God
hath
shewed
it
unto
them
.
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
,
&c.
Rom.
1.19
,
20.
Now
then
if
the
reason
or
understanding
of
a
man
beginneth
with
the
knowledge
of
the
creature
,
and
by
the
opportunity
and
advantage
of
the
knowledge
hereof
,
advanceth
or
worketh
up
it self
to
the
knowledge
of
God
,
there
is
little
question
to
be
made
,
but
that
those
words
and
terms
,
wherein
it
discourseth
of
God
,
and
attributeth
unto
him
such
properties
,
perfections
and
excellencies
,
which
it
judgeth
appertain
to
him
,
were
first
invented
by
it
to
signifie
such
and
such
properties
or
perfections
,
which
are
found
in
the
creature
Nomina
quae
dicu●t●r
de
Deo
non
solùm
causaliter
sed
etiam
essentialiter
,
—
quantum
ad
impositionem
nominis
,
per
prius
à
nobis
imponuntur
creaturis
,
quas
priùs
cognescimus
.
Ibid
.
Art.
6.
.
Yea
the
words
and
te
ms
,
wherein
God
himself
revealeth
and
maketh
known
himself
and
his
divine
perfections
unto
men
in
the
Scripture
,
are
those
,
which
men
had
first
applyed
,
and
made
use
of
,
to
signifie
and
e●press
the
natures
,
properties
,
and
perfections
,
which
they
apprehended
and
found
in
themselves
and
other
creatures
.
The●efore
2.
(
To
work
upon
the
grounds
,
which
we
have
already
gained
and
made
good
)
If
those
perfections
,
which
are
ascribed
unto
God
,
under
the
names
of
knowledge
and
fore-knowledge
,
be
not
of
the
same
nature
,
or
species
,
or
capable
of
the
same
definition
,
with
those
perfections
,
which
are
called
and
known
by
the
same
names
in
men
,
then
are
they
not
formally
or
properly
in
God
,
but
in
some
other
respect
,
or
consideration
only
:
and
what
this
should
be
,
rather
then
a
way
of
eminency
,
or
transcendency
,
I
confess
I
understand
not
.
And
to
imagine
or
conceive
that
the
Divine
Nature
,
or
Essence
,
containeth
any
thing
in
it
,
that
is
formally
and
properly
the
same
,
[
i
.
in
the
same
predicament
,
of
the
same
species
,
or
kinde
]
with
any
thing
found
in
the
creature
,
is
an
abhorring
to
those
principles
,
and
to
that
learning
concerning
God
,
the
absolute
simplicity
and
transcendent
perfection
,
of
his
Essence
,
Nature
,
and
Being
,
wherein
I
have
been
bred
and
trained
up
all
my
days
.
Predicamental
knowledge
,
i
.
knowledge
formally
and
properly
so
called
,
(
and
there
is
the
same
reason
of
fore-knowledge
)
is
only
found
in
intellectual
creatures
;
those
perfections
,
which
are
ascribed
unto
God
under
the
same
names
,
are
super-predicamental
,
and
transcendent
,
falling
under
no
genus
,
or
species
at
all
,
being
nothing
else
really
but
the
Divine
Essence
,
Nature
,
or
Being
of
God
himself
,
only
considered
as
eminently
knowing
all
things
knowable
,
(
and
so
fore-knowing
,
all
things
fore-knowable
)
.
This
eminent
kinde
of
knowledge
or
knowing
,
(
and
so
of
fore-knowledge
)
which
is
attributable
unto
God
,
is
neither
an
habit
,
nor
an
act
,
especially
not
of
that
kinde
of
either
,
which
is
sub-predicamental
;
but
such
a
thing
,
of
which
,
through
the
weakness
of
our
apprehensive
faculties
,
we
not
knowing
how
to
frame
an
adequate
or
proper
notion
,
or
conception
,
nor
any
more
commodious
then
that
which
we
have
of
knowledge
properly
so
called
in
the
creature
,
are
upon
this
account
necessitated
to
express
it
by
this
name
,
when
we
attribute
it
unto
him
.
Yea
God
himself
judging
no
apprehension
or
conception
of
it
,
whereof
men
are
capable
,
of
better
or
more
proper
comportance
with
it
,
then
that
of
knowledge
in
the
creature
,
is
graciously
and
condescendently
pleased
to
express
it
unto
them
in
the
Scriptures
by
this
term
,
and
so
to
gratifie
and
indulge
them
with
such
an
imperfect
conception
of
it
,
as
that
of
such
knowledge
.
According
to
this
notion
,
the
Schoolmen
absolutely
deny
any
thing
to
be
predicated
,
or
spoken
of
God
,
and
of
the
creature
,
univocally
,
or
(
as
they
are
wont
to
express
themselves
)
secundum
eandem
rationem
,
i
.
according
to
,
or
in
,
one
and
the
same
respect
or
consideration
;
and
yet
deny
withal
,
that
things
are
purely
,
or
meerly
equivocally
spoken
of
them
,
or
attributed
unto
them
,
i
.
as
if
there
were
no
kinde
of
proportion
or
correspondence
,
between
the
things
attributed
unto
the
one
,
and
to
the
other
,
but
only
in
name
.
And
therefore
they
term
the
attributions
made
in
the
same
words
or
terms
unto
the
one
,
and
the
other
,
analogical
;
i
.
such
,
wherein
the
things
attributed
under
the
same
words
or
terms
unto
them
both
,
are
neither
absolutely
,
formally
,
or
properly
the
same
,
nor
yet
so
differing
,
but
that
there
is
some
kinde
of
habitude
,
proportion
,
or
resemblance
between
them
Quicquid
praedicatur
de
aliquibus
secundùm
idem
nomen
,
&
non
secundum
eandem
rationem
,
praedicatur
de
eis
aequivocè
.
Sed
nullum
nomen
convenit
Deo
secundum
illam
rationem
,
secundum
quam
dicitur
de
creatura
.
Nam
sapientia
in
creatures
est
qualitas
,
non
autem
in
Deo
.
Genus
autem
variatum
mutat
rationem
,
cùm
sit
pars
definitionis
:
&
eadem
ratio
est
in
aliis
.
Aqu
.
Sum
.
part
.
1.
Qu
.
13.
art
.
5.
Nomina
de
Deo
,
&
creaturis
dicta
,
non
uni-vocè
,
nec
purè
aequi
vocè
,
sed
analogicè
dicuntur
,
secundum
analogiam
creaturarum
,
ad
ipsum
.
Ibid
.
R●spondeo
dicendum
,
quod
impossibile
est
aliquid
praedica●i
de
Deo
,
&
creaturis
univocè
.
Ibid
.
.
Franciscus
D'
Arriba
,
as
subtile
a
speculator
of
this
kinde
of
notion
as
the
best
of
them
,
expresly
denies
prescience
or
fore-knowledge
,
to
be
formally
and
properly
in
God
,
affirming
that
all
the
Fathers
of
the
Church
,
very
few
,
if
any
excepted
,
were
of
the
same
opinion
with
him
,
and
citeth
Augustine
in
particular
for
it
Si
autem
ratio
praescientiae
propriè
&
formaliter
sumatur
pro
scientiâ
cognoscentis
illud
quod
est
ipsi
cegnos●enti
futurum
,
impossibile
est
aliquid
esse
futurum
respectu
Dei
,
&c.
Eandem
veritatem
ex
professo
docent
ferè
omnes
Eccl●siae
Patres
,
praesentim
D.
Augustinus
lib
.
2.
ad
Simplicianum
,
qu
.
2.
Quid
est
praesentia
,
nisi
scientia
futurorum
?
Quid
autem
futu●um
est
Deo
,
qui
omnia
supergraditur
tempora
?
Si
enim
res
in
ipsas
scientiâ
habet
,
non
sunt
ei
futurae
,
sed
presentes
.
Ac
per
hoc
,
non
jam
praescientia
,
sed
tantum
scientia
dici
potest
,
&c.
D'
Arrib
.
Cypris
Concil
.
l.
1.
c
.
19.
num
10.
.
And
yet
labouring
of
the
same
infirmity
with
most
w●iters
,
(
I
mean
inconsistency
with
himself
)
in
his
undertaking
to
expound
a
passage
cited
by
him
from
Gregory
,
in
which
he
denyeth
that
either
mercy
,
or
fore-knowledge
,
can
be
properly
in
God
,
he
affirms
that
mercy
,
in
such
a
sense
as
he
distinguisheth
and
explaineth
,
may
be
said
to
agree
properly
unto
God
.
But
if
the
assertion
Nec
ira
,
nec
poenitentia
,
nec
propriè
misericordia
,
nec
praescientia
,
esse
possit
in
Deo
.
Gregor
.
Moral
.
lib
20.
c
.
24.
of
Aquinas
be
true
,
(
Mr.
Jeanes
I
believe
is
is
not
able
to
disable
it
)
that
Nullum
nomen
convenit
Deo
secundum
illam
rationem
,
secundum
quam
dicitur
de
creaturâ
,
i
.
that
no
word
[
or
name
,
of
any
thing
]
agreeth
unto
God
,
in
,
or
under
,
the
same
respect
,
or
consideration
,
according
unto
which
it
is
attributed
unto
the
creature
,
(
an
instance
whereof
he
gives
in
Wisdom
,
which
saith
he
,
in
the
creature
,
is
a
quality
,
but
not
in
God
,
affirming
the
same
reason
holds
good
in
all
others
)
Mr.
Jeanes
must
either
confess
,
that
neither
knowledge
,
nor
fore-knowledge
,
are
formally
or
properly
in
the
creature
,
men
,
or
Angels
,
or
else
that
they
are
not
thus
,
or
in
these
considerations
,
in
God
.
And
to
deny
these
habits
,
or
acts
,
(
or
however
they
be
notioned
)
knowledge
,
and
fore-knowledge
,
to
be
formally
and
properly
in
men
,
is
a
new
saw
,
and
a
denyal
of
what
(
I
suppose
)
was
never
yet
denyed
by
any
man
.
If
they
be
thus
[
formally
and
properly
]
in
men
,
it
roundly
follows
,
upon
the
credit
and
authority
of
the
said
rule
,
or
assertion
,
that
they
are
not
so
in
God
.
Nor
doth
that
which
Mr.
Jeanes
borroweth
from
Suarez
to
offer
upon
the
service
of
his
notion
,
(
concerning
the
formality
or
propriety
of
knowledge
in
God
)
or
rather
upon
the
service
of
his
quarrel
against
me
,
make
any
atonement
for
the
offence
or
error
of
it
:
And
yet
(
to
note
this
by
the
way
)
Suarez
himself
even
as
he
is
cited
by
Mr.
Jeanes
,
doth
not
deny
the
perfections
we
speak
of
,
(
knowledge
and
fore-knowledge
,
though
indeed
he
speaks
of
knowledge
only
)
to
be
eminently
in
God
:
only
he
conceives
that
the
word
,
formaliter
,
formally
,
(
but
by
what
authority
,
either
Divine
,
or
humane
,
either
of
reason
,
or
of
reasonable
men
,
I
know
not
)
includes
the
highest
or
most
eminent
manner
wherein
any
thing
that
sounds
perfection
,
can
be
vested
or
contained
in
any
Adde
in
his
perfectionibus
non
posse
cogitari
altiorem
m●dum
continendi
illas
quàm
fo●maliter
.
.
So
that
however
,
even
by
the
verdict
of
the
Great
Defender
of
his
Faith
in
opposition
unto
mine
,
in
the
point
now
in
issue
)
his
quarrel
with
me
is
but
a
{αβγδ}
.
That
which
I
call
,
eminently
,
he
(
it
seems
)
calls
properly
and
formally
,
or
the
highest
manner
wherein
it
is
possible
for
a
thing
to
subsist
.
And
if
he
thinks
that
I
meant
any
thing
else
but
this
,
by
my
,
eminently
,
(
which
notwithstanding
I
verily
believe
he
did
not
,
nor
can
I
apprehend
the
least
reason
why
he
should
,
nor
indeed
,
how
he
could
)
he
was
much
mistaken
about
my
meaning
;
which
it
was
meet
he
should
have
better
understood
,
especially
being
expressed
in
no
uncouth
or
insignificant
terms
,
before
he
had
commenced
so
solemn
a
quarrel
against
me
.
Res●ondeo
ve●um
esse
,
nullam
p●rfectionem
c●eatam
,
s●cundum
adaequatam
rationem
quam
habet
in
creaturâ
,
esse
in
Deo
formaliter
,
sed
eminenter
tantum
:
non
est
enim
in
Deo
sapientia
creata
;
nam
sic
●st
accidens
,
&
fin●ta
perfectio
:
&
idem
est
de
caeteris
similibus
.
Nay
more
plainly
then
thus
,
his
said
hyperaspistes
asserts
my
Doctrine
and
notion
in
terminis
,
and
these
quoted
too
(
and
I
presume
,
approved
)
by
himself
.
I
answer
,
(
saith
Suarez
)
it
is
true
,
that
NO
CREATED
PERFECTION
,
according
to
the
adequate
reason
[
or
consideration
]
which
it
hath
in
the
creature
,
is
FORMALLY
in
God
,
but
ONLY
EMINENTLY
.
For
created
wisdom
is
not
in
God
[
he
means
,
properly
and
formally
,
for
that
it
is
eminently
in
him
,
he
had
affirmed
in
the
words
immediately
preceding
]
for
thus
it
is
an
accident
,
and
a
finite
porfection
:
and
there
is
the
same
reason
of
other
the
like
.
I
am
so
far
from
understanding
either
Mr.
Jeanes
,
or
his
Tutor
Suarez
,
that
I
understand
not
my self
,
or
mine
own
opinion
,
if
it
be
not
as
plainly
and
distinctly
expressed
and
attested
in
these
last
words
of
Suarez
,
as
I
am
able
to
express
it
my self
.
Neither
could
Mr.
Jeanes
lightly
imagine
that
I
should
speak
of
increated
knowledge
,
or
fore-knowledge
,
when
I
affirmed
both
the
one
and
the
other
to
be
in
God
eminently
only
,
and
not
properly
or
formally
.
For
1.
if
these
be
not
properly
in
God
,
in
what
subject
should
,
or
could
,
I
imagine
,
they
should
be
in
besides
?
Again
it
had
been
a
very
absurd
saying
in
me
,
had
I
said
that
increated
knowledge
and
fore-knowledge
,
are
eminently
in
God
.
For
this
would
have
implyed
that
they
had
been
in
some
other
subject
,
besides
God
,
properly
and
formally
.
These
things
considered
,
it
is
little
less
then
evident
to
me
,
that
Mr.
Jeanes
his
minde
to
contend
at
this
turn
,
was
much
greater
then
his
occasion
or
opportunity
.
And
this
I
may
truly
say
likewise
concerning
all
his
other
contests
,
and
liftings
up
of
his
pen
against
me
.
But
if
I
be
capable
of
making
a
meer
English
man
capable
of
that
Latine
argument
or
proof
(
wherein
Mr.
Jeanes
so
much
triumphs
)
by
which
Suarez
doth
his
best
to
prove
knowledge
(
and
so
,
fore-knowledge
)
to
be
properly
and
formally
in
God
,
the
quiddity
of
it
is
this
,
or
to
this
effect
.
Such
perfections
,
which
are
absolutely
such
,
and
which
in
their
formal
conceptions
,
include
no
imperfection
at
all
,
it
is
better
thus
to
have
them
,
viz.
formally
,
then
to
want
them
,
or
any
of
them
;
and
consequently
it
is
most
fitting
thus
,
viz.
[
formally
,
or
in
their
formality
]
to
ascribe
them
unto
God
.
But
knowledge
and
foreknowledge
,
are
perfections
of
this
kinde
.
Ergo
.
To
this
argument
I
answer
;
1.
That
were
it
as
fair
as
Absalon
,
having
from
the
sole
of
the
foot
to
the
crown
of
the
head
,
no
blemish
in
it
,
yet
Quid
ad
rhombum
,
vel
ad
Iphicli
boves
?
it
concludeth
nothing
against
my
sense
or
notion
,
when
I
deny
knowledge
,
or
fore-knowledge
,
to
be
properly
or
formally
in
God
.
The
object
of
my
denyal
in
this
kinde
,
is
not
that
kinde
of
knowledge
,
or
fore-knowledge
,
of
which
the
argument
speaks
,
and
which
I
look
upon
as
Utopian
,
but
that
in
both
kinds
which
is
found
in
the
creature
,
as
being
best
known
,
and
to
which
the
words
of
,
knowledge
,
and
fore-knowledge
,
both
in
their
ordinary
,
and
in
their
primary
,
acception
and
signification
,
(
as
hath
been
argued
)
do
agree
.
And
that
these
perfections
,
under
this
consideration
,
are
neither
formally
,
nor
properly
in
God
,
but
eminently
only
,
we
have
shewed
from
the
express
words
of
the
Jesuite
himself
,
who
I
believe
was
the
Grand
animator
of
Mr.
Jeanes
to
engage
in
this
duel
,
to
be
his
sense
and
opinion
also
.
Therefore
if
Mr.
Jeanes
be
of
Suarez
minde
,
as
he
seems
all
along
the
present
debate
to
be
,
he
is
of
mine
also
in
that
,
wherein
notwithstanding
he
will
needs
make
me
his
adversary
,
whether
I
,
or
my
words
,
will
or
no
.
But
2.
Concerning
that
Scientia
abstractissima
,
most
abstracted
knowledge
,
&
quae
praescindit
à
creatâ
,
&
increatâ
,
&c.
i
.
which
is
precisely
distinct
from
knowledge
both
created
,
and
increated
,
(
as
Suarez
himself
describeth
it
,
and
by
the
argument
under
examination
,
doth
his
good
will
to
prove
to
be
formally
in
God
)
he
that
ascribeth
or
attributeth
it
unto
God
,
in
one
consideration
,
or
other
,
doth
but
the
same
with
him
,
that
should
ascribe
unto
him
nothing
at
all
.
Yea
they
who
shall
ascribe
unto
him
only
such
perfections
,
as
particularly
of
knowledge
,
and
fore-knowledge
,
as
these
,
are
the
men
who
deny
all
,
both
knowledge
and
fore-knowledge
,
unto
him
.
He
that
keeps
no
Dog
but
Cerberus
,
may
bark
at
thieves
himself
:
and
he
that
hath
no
better
harbour
,
then
a
Castle
in
the
air
,
may
suffer
extremity
enough
from
winde
and
weather
.
And
if
God
hath
no
other
knowledge
in
him
,
but
only
that
,
which
is
neither
created
,
nor
increated
,
he
shall
have
only
that
,
which
is
Hyper-utopian
,
and
which
will
stand
him
in
no
stead
.
3.
If
God
hath
that
knowledge
in
him
eminently
,
which
is
in
the
creature
formally
,
(
which
we
have
heard
to
be
the
sense
both
of
Master
,
and
scholar
)
and
that
knowledge
also
,
which
doth
praescindere
&
à
creatâ
,
&
ab
increatâ
,
then
hath
he
two
kindes
of
knowledge
in
him
specifically
distinct
the
one
from
the
other
.
For
that
knowledge
which
is
properly
and
formally
in
the
creature
,
is
either
a
quality
,
habit
,
act
,
or
the
like
;
whereas
that
abstractissima
scientia
,
quae
praescendit
a
creatâ
,
&
increatâ
,
which
Suarez
vests
formally
in
God
,
is
either
non
ens
,
nothing
,
no
knowledge
,
at
all
,
or
else
such
a
knowledge
,
which
is
specifically
,
yea
generically
,
yea
toto
genere
,
distinct
from
the
knowledge
proper
to
the
creature
,
and
which
they
both
grant
and
affirm
to
be
eminently
in
God
,
it
being
neither
quality
,
nor
habit
,
nor
act
,
&c.
4.
If
the
knowledge
which
is
in
God
be
an
in-created
knowledge
,
then
is
there
no
such
knowledge
in
him
which
doth
praescindere
&
à
creatâ
,
&
ab
increatâ
,
i
.
which
is
as
the
genus
both
to
knowledge
created
,
and
increated
,
and
which
comprehends
both
under
it
,
and
may
be
predicated
of
both
,
which
are
the
known
properties
of
every
genus
in
reference
to
the
several
species
subordinate
to
them
(
respectively
)
as
animal
contains
both
homo
,
and
brutum
under
it
,
and
may
indifferently
be
predicated
or
affirmed
of
either
.
Therefore
if
there
be
such
an
abstractissima
scientia
,
such
a
knowledge
which
abstracteth
both
from
that
which
is
created
,
and
that
which
is
increated
,
in
God
,
as
the
Jesuite
placeth
formally
in
him
,
then
must
this
knowledge
be
as
well
predicable
of
such
knowledge
which
is
created
,
as
of
that
whi●h
is
increated
.
And
if
thus
,
then
may
that
knowledge
which
is
properly
and
formally
in
God
,
be
as
well
and
as
truly
;
yea
as
properly
,
termed
created
,
as
increated
;
as
brutum
may
as
well
and
as
properly
be
te●med
animal
,
as
homo
may
.
But
this
is
a
notion
or
saying
,
which
I
think
will
grate
somewhat
hard
upon
Mr.
Jeanes
his
understanding
.
5.
That
knowledge
which
abstracteth
both
from
created
,
and
increated
,
is
not
the
same
essentially
;
or
in
definition
,
with
either
.
As
animal
,
which
abstracteth
from
homo
,
and
brutum
,
is
not
the
same
in
essence
,
or
definition
with
either
.
For
he
that
defines
animal
,
neither
defines
homo
,
nor
brutum
:
nor
doth
he
that
defines
either
of
these
,
define
animal
.
But
the
knowledge
which
is
in
God
,
is
the
same
essentially
and
in
definition
,
with
increated
knowledge
;
so
that
he
that
shall
define
increated
knowledge
,
shall
in
the
same
definition
define
that
knowledge
which
is
formally
in
God
;
&
è
converso
.
Therefore
that
knowledge
which
is
formally
in
God
,
is
no
such
knowledge
which
doth
abstract
&
a
creatâ
,
&
ab
increatâ
.
6.
Every
genus
contains
and
comprehends
in
it
,
at
least
indeterminately
,
the
respective
natures
of
all
and
every
the
respective
species
,
that
are
under
it
.
Animal
thus
comprehends
in
it
,
the
respective
natures
both
of
homo
,
and
of
brutum
,
which
is
the
ground
why
it
is
predicable
of
both
.
Therefo●e
the
knowledge
,
which
is
formally
in
God
,
cannot
be
as
the
genus
to
knowledge
created
,
and
increated
,
[
or
which
is
the
same
,
abstracting
from
them
both
]
because
then
it
must
contain
in
it
,
at
least
in
de
terminatè
&
in
potentiâ
,
aliquid
creatum
,
something
created
,
as
viz.
created
knowledge
.
And
if
thus
,
then
nothing
hinders
but
that
it
may
subsist
,
yea
it
doth
subsist
,
in
such
knowledge
which
is
created
,
as
in
the
knowledge
of
Peter
,
Paul
,
or
any
other
man
;
as
nothing
hinders
but
that
Animal
may
subsist
in
homine
,
as
in
Socrates
,
Plato
,
or
the
like
,
yea
nothing
can
hinder
the
real
subsisting
of
it
in
every
individual
person
of
mankinde
.
Now
if
the
knowledge
which
is
formally
in
God
,
subsists
in
the
created
knowledge
of
men
,
it
must
subsist
here
more
determinately
,
and
with
more
actuality
,
then
it
doth
in
God
himself
,
and
consequently
be
more
perfect
.
For
the
more
indeterminate
and
potential
any
thing
is
,
it
is
so
much
the
more
imperfect
.
Yea
,
if
the
knowledge
,
which
is
formally
in
God
,
and
this
neither
created
,
nor
increated
,
subsists
,
or
exists
,
in
the
knowledge
of
Peter
,
Paul
,
&c.
then
is
there
that
in
the
knowledge
of
men
,
which
is
neither
created
,
nor
increated
,
[
or
,
not
created
]
.
And
what
that
is
,
which
is
neither
created
,
nor
not
created
,
will
require
as
great
an
Oracle
as
Mr.
Jeanes
his
acumen
to
declare
.
7.
(
And
lastly
)
If
the
knowledge
,
which
is
formally
in
God
,
be
neither
creata
,
nor
increata
,
but
abstracteth
from
both
,
then
doth
it
in
the
very
formal
conception
of
it
include
imperfection
;
which
yet
the
Jesuite
,
contradictiously
enough
to
himself
,
absolutely
denyeth
.
The
reason
of
the
consequence
is
:
because
that
which
abstracteth
from
two
,
or
more
,
species
,
is
aliquid
generale
,
seu
indeterminatum
,
somewhat
that
is
general
,
and
indeterminate
.
And
that
which
is
indeterminate
,
or
potential
,
as
such
,
includeth
in
the
precise
consideration
,
or
formal
conception
of
it
,
imperfection
.
If
Mr.
Jeanes
shall
here
plead
his
Masters
cause
,
and
say
,
though
that
which
is
indeterminate
,
under
the
precise
consideration
of
its
indeterminateness
,
and
as
such
,
includes
imperfection
in
the
formal
conception
of
it
;
yet
that
absolute
nature
,
or
form
,
which
is
indeterminate
,
doth
not
in
such
a
consideration
include
imperfection
;
I
answer
;
1.
That
if
the
very
nature
,
or
form
it self
be
really
and
essentially
indeterminate
,
that
is
,
imperfect
,
it
must
needs
include
imperfection
in
the
precise
consideration
or
conception
of
it
,
and
not
only
as
it
is
indeterminate
;
otherwise
it self
should
not
be
included
in
this
conception
,
indetermination
or
imperfection
essentially
cleaving
unto
it
.
But
2.
the
exception
,
were
it
in
it self
material
,
yet
hath
it
no
place
in
the
case
in
question
.
For
that
knowledge
which
Suarez
vesteth
formally
in
God
,
he
vesteth
it
in
him
in
the
precise
consideration
of
its
indeterminateness
,
viz.
as
it
abstracteth
or
prescindeth
from
knowledge
created
,
and
increated
:
for
this
is
the
description
or
definition
which
he
gives
of
it
.
By
this
time
I
think
it
is
apparent
enough
,
that
Mr.
Jeanes
hath
made
small
earnings
of
his
warring
under
the
Jesuites
banner
against
me
,
about
the
knowledge
and
fore-knowledge
of
God
.
For
first
,
in
some
passages
cited
from
him
,
he
brings
him
upon
the
stage
,
subscribing
(
as
hath
been
observed
)
very
expressly
my
sense
and
notion
,
about
them
;
and
affirming
,
that
knowledge
in
a
sense
(
which
I
have
shewed
to
be
mine
,
aswell
as
his
)
is
not
properly
,
or
formally
,
but
only
eminently
in
God
.
And
this
attribution
,
or
manner
of
speaking
,
of
the
knowledge
(
and
so
of
the
fore-knowledge
)
of
God
,
is
(
questionless
)
{αβγδ}
,
the
safest
and
best
becoming
the
incomprehensible
nature
of
God
.
2.
Whereas
in
other
passages
from
him
,
he
presenteth
him
as
placing
another
kinde
of
knowledge
in
him
formally
,
this
hath
been
sifted
with
a
sieve
of
vanity
,
and
sufficient
proof
made
,
that
the
knowledge
which
he
ascribeth
unto
God
upon
these
terms
,
is
but
sister
to
the
winde
.
And
thus
I
have
finished
with
Mr.
Henry
Jeanes
also
;
who
though
he
hath
not
by
this
his
discourse
otherwise
,
lost
much
of
that
honor
in
my
breast
,
which
report
giveth
him
as
a
man
of
intellectual
worth
,
and
learning
above
many
of
his
fellows
(
however
in
the
point
lately
argued
,
I
judge
him
led
aside
out
of
the
way
of
truth
by
the
misguidance
of
a
Jesuite
)
yet
he
hath
much
weakened
the
repute
of
his
ingenuity
and
Christian
candor
of
spirit
,
with
me
,
by
his
aspersive
insinuations
,
as
if
I
denyed
either
knowledge
,
or
fore-knowledge
in
God
,
when
as
his
own
conscience
telleth
him
,
that
I
do
not
only
acknowledge
,
but
with
the
best
of
my
understanding
argue
and
endevour
,
to
prove
,
both
the
one
and
the
other
to
be
in
him
,
and
this
after
the
best
and
most
excellent
manner
that
I
was
,
or
yet
am
,
able
to
imagine
or
conceive
;
and
this
manner
I
call
,
as
I
have
always
been
taught
to
speak
,
eminently
.
If
Mr.
Jeanes
will
please
to
call
this
a
Libel
,
to
cast
the
honor
of
Prophets
upon
his
Friends
,
who
fore-warn'd
him
(
it
seems
)
of
such
a
disaster
,
I
have
born
,
and
through
the
grace
of
my
good
God
,
stood
upright
under
,
many
burthens
as
heavy
as
this
;
and
trust
that
through
the
same
Grace
,
I
shall
not
faint
,
or
behave
my self
uncomely
under
this
.
And
in
testimony
of
my
respects
to
Mr.
Jeans
,
I
shall
at
my
parting
from
him
,
leave
with
him
a
pair
of
sayings
,
which
I
have
met
with
in
Austin
,
and
which
cordially
minded
,
will
(
I
know
)
do
him
real
and
faithful
service
.
The
one
,
this
:
Procliviores
sumus
quaerere
potiùs
quod
contrà
ea
respondeamus
,
quae
nostro
objiciuntur
errori
,
quàm
intendere
ea
,
quae
sunt
salubria
,
ut
careamus
errore
August
.
De
Bono
Persever
.
(
in
fine
.
)
.
We
are
more
inclin'd
to
cast
about
for
an
answer
to
those
things
,
which
are
objected
against
our
Error
,
then
to
lay
our
mindes
close
to
wholesome
doctrine
,
that
we
may
be
free
from
Error
.
The
other
this
:
Qui
verò
me
errare
existimant
,
etiam
atque
etiam
diligenter
quae
sunt
dicta
,
considerent
,
ne
fortassis
ipsi
errent
.
As
for
those
,
who
think
me
to
be
in
an
error
,
I
wish
they
may
again
and
again
diligently
consider
what
hath
been
said
,
lest
they
themselvels
be
in
the
error
(
b
)
.
I
have
only
one
Antagonist
more
to
give
entertainment
unto
in
this
preface
:
The
Gentlemans
Name
,
if
he
suffers
not
in
this
by
some
Tytographical
{αβγδ}
(
in
his
own
expression
)
is
,
Mr.
Obadiah
How
.
Mr.
Obadiah
How
.
I
know
him
not
,
but
only
by
that
Pourtraiture
which
himself
hath
drawn
of
himself
with
his
pen
,
in
that
his
Treatise
,
over
which
he
puts
this
unhappy
title
,
The
Pagan
Preacher
silenced
.
Would
not
a
man
think
by
the
overture
and
notion
of
this
title
,
that
the
Author
is
of
the
house
and
linage
of
those
Jews
,
of
whom
the
Apostle
Paul
in
his
dayes
gave
this
sad
character
,
that
they
pleased
not
God
,
and
were
contrary
to
all
men
,
Forbidding
him
to
speak
[
or
preach
]
unto
the
Gentiles
that
they
might
be
saved
,
1.
Thes
.
2.15
,
16.
If
he
were
an
Oecumenical
Bishop
,
it
seems
all
such
Preachers
should
be
silenced
,
that
should
preach
unto
the
poor
Pagans
and
Heathens
.
It
is
well
for
them
that
he
cannot
silence
the
Patience
and
Providence
of
God
also
,
nor
hinder
him
from
giving
them
rain
from
Heaven
,
and
fruitful
seasons
,
nor
from
filling
their
hearts
with
food
and
gladness
.
But
the
mans
eye
is
evil
against
me
,
because
God
,
according
to
my
Doctrine
,
is
good
unto
the
poor
Pagans
;
or
because
I
teach
that
God
is
not
willing
that
they
should
perish
,
but
come
to
repentance
;
and
consequently
,
that
he
vouchsafeth
unto
them
a
sufficiency
of
means
hereunto
:
This
is
the
hole
that
hath
sent
forth
the
bitter
waters
of
that
contest
,
wherein
Mr.
How
magnifieth
himself
at
that
high
rate
of
confidence
and
contempt
,
which
both
his
Epistle
,
and
Discourse
at
several
turns
pour
out
upon
me
:
Onely
I
observe
another
unhappy
occasion
insinuated
by
himself
,
which
falling
in
conjunction
with
the
former
,
inticed
him
to
that
publique
opposition
,
wherein
he
appears
unto
the
world
against
me
.
Alass
,
the
Gentleman
(
it
seems
)
was
publiquely
engaged
before-hand
,
and
predeclared
in
a
controversie
,
wherein
the
question
handled
in
my
Book
is
so
neerly
concern'd
,
that
a
necessity
lay
upon
him
either
to
expose
his
credit
to
winde
and
weather
,
or
else
to
shew
himself
a
man
in
opposing
me
.
I
verily
think
that
there
is
no
man
this
day
living
upon
the
face
of
the
earth
,
that
hath
suffered
more
deeply
in
their
outward
peace
,
in
their
names
,
or
interests
otherwise
,
by
anticipations
,
prepossessions
,
fore-stalments
in
judgement
,
publique
pre-ingagements
,
and
pre-declarations
in
matters
of
opinion
,
then
I.
I
am
(
I
confess
)
bold
of
belief
,
but
upon
imboldening
grounds
,
that
either
all
,
or
far
the
greater
part
of
those
who
have
appeared
in
arms
against
me
in
this
Quinquarticular
war
,
had
they
not
formerly
embarqued
so
much
of
their
credits
,
and
interests
otherwise
,
in
those
frequent
,
publique
,
and
over-zealous
declarations
for
the
contrary
opinions
,
by
which
they
have
vassallaged
their
judgements
unto
them
,
would
have
rejoyced
in
the
light
of
those
truths
,
against
which
they
now
bandy
,
and
joyn
hand
in
hand
,
as
so
many
errors
.
But
it
is
well
,
if
that
of
Austin
be
irrelative
to
them
;
Truth
is
loved
,
but
upon
such
terms
,
that
whoever
loves
that
which
is
otherwise
,
will
needs
have
this
to
be
truth
:
and
because
they
are
unwilling
to
be
deceived
,
they
will
not
be
convinced
that
they
[
are
,
or
]
have
been
,
deceived
Sic
amatur
veritas
,
ut
quicunque
aliud
amant
,
hoc
quod
amatur
,
velin
esse
veritatem
:
&
quia
falli
nollent
,
nolunt
convinci
quod
falsi
sunt
.
Aug.
Conf●ss
l.
10.
c
.
23.
.
I
do
not
much
marvail
,
that
Mr.
How
,
upon
the
account
of
his
pre-engagement
,
should
rise
up
with
that
heat
and
acrimony
of
spirit
against
me
,
and
the
Truth
asserted
by
me
,
as
he
hath
done
.
I
remember
a
saying
of
Austin
,
which
at
this
turn
relieveth
me
:
How
should
a
matter
be
understood
by
such
a
man
,
whose
minde
,
being
slow
,
and
dull
enough
of
it self
,
is
yet
further
hindred
by
the
prejudice
of
his
own
opinion
,
and
bound
and
fettered
with
a
most
grievous
obstinacy
Quomodo
id
intelligat
homo
cujus
tardiusculam
mentem
impedit
etiam
suae
sententiae
praejud●cium
,
&
pervicaciae
gravissimae
vinculum
?
Aug.
Epist.
122.
?
Thuanus
writeth
,
that
the
Popes
hold
it
for
a
principle
inviolable
,
not
to
confess
themselves
to
erre
in
any
thing
.
I
wish
this
principle
were
so
appropriate
to
the
Popes
,
that
no
Protestant
had
communion
with
them
in
it
.
But
I
scarse
know
any
principle
,
whether
among
Popes
,
Papists
,
or
Protestants
,
from
which
the
Truth
suffers
more
,
then
from
this
.
There
are
many
,
to
whom
it
is
much
alike
to
be
said
,
Confess
your self
in
an
error
,
and
,
abi
cito
,
&
suspende
te
.
But
concerning
the
Gentleman
,
who
hath
created
himself
an
Adversary
to
my
Pagans
Debt
and
Doury
,
and
for
the
discourse
sake
,
to
my self
,
or
person
also
,
he
is
(
I
confess
)
in
my
opinion
,
a
man
of
considerable
parts
and
learning
,
and
yet
(
I
believe
)
much
more
considerable
in
his
own
.
But
I
perceive
him
to
be
in
great
want
of
morals
to
his
intellectuals
,
his
Christianity
not
holding
out
to
afford
so
much
as
civil
or
fair
language
to
those
that
dissent
in
an
opinion
from
him
.
He
chargeth
Arminius
,
to
have
been
no
small
Incendiary
.
Why
so
?
He
was
not
of
Mr.
How
's
minde
,
nor
of
theirs
,
who
(
it
seems
)
were
,
in
some
points
of
Christian
Religion
;
and
modestly
declared
of
what
minde
he
was
.
Out
of
these
premises
,
Mr.
How
concludes
him
no
small
Incendiary
.
But
the
man
hath
the
testimony
even
of
some
of
his
adversaries
,
who
best
knew
him
,
to
have
been
a
sober
,
grave
and
modest
man
.
He
complains
,
that
those
flames
that
did
utterly
consume
the
peace
of
the
Belgique
Churches
,
have
miserably
of
late
broke
out
amongst
us
;
the
fewel
of
which
flames
he
makes
to
have
been
the
hot
agitation
of
those
five
points
:
he
doth
not
say
,
by
the
Remonstrants
,
but
hopes
his
Reader
will
so
understand
it
;
by
means
whereof
he
both
serves
his
tu●n
in
having
the
Remonstrants
charged
with
the
great
evill
of
peace-breaking
,
and
in
keeping
himself
out
of
the
danger
of
being
arrested
for
pseudologie
,
whereunto
he
had
been
obnoxious
,
if
he
had
plainly
accused
them
of
that
misdemeanor
.
For
if
the
peace
of
the
Belgique
Churches
were
so
miserably
consumed
by
the
flames
he
speaks
of
,
doth
it
follow
from
hence
that
they
were
kindled
by
those
,
who
were
taught
better
things
by
God
,
then
to
swim
down
the
stream
of
a
State
Religion
,
without
calling
themselves
to
an
account
whither
they
were
going
?
It
is
not
the
poor
timorous
pursued
Hare
,
but
the
wide-mouthed
Hounds
that
make
the
cry
.
It
is
a
matter
of
no
such
rare
occurrence
in
humane
affai●s
,
to
hear
the
Delinquents
first
and
loudest
in
complaining
.
Ahab
first
complained
,
and
cryed
out
against
the
Prophet
of
God
,
as
he
that
troubled
Israel
;
when
as
it
was
himself
and
his
fathers
house
,
that
brought
this
misery
upon
Israel
,
as
the
Prophet
truly
re-charged
him
,
1
King
.
18.17
,
18.
It
is
the
saying
of
one
of
the
best
of
Mr.
Hows
own
side
,
that
he
is
not
always
to
be
taken
for
a
contentious
person
,
who
is
not
satisfied
with
what
s●tisfieth
and
pleaseth
us
,
unless
petulancy
,
and
obstinateness
appear
N●que
enim
pro
contentioso
semper
habendus
est
,
qui
placitis
n
stris
non
acquiescit
,
s
d
ubi
libido
&
pervicacia
apparet
.
Calvin
.
in
1
Cor
.
11
16.
.
Another
of
the
same
rank
and
relation
to
Mr.
How
and
his
cause
(
at
least
so
claimed
)
informeth
us
,
that
he
is
not
presently
to
be
judged
as
doing
any
thing
contrary
to
the
will
of
God
,
who
doth
not
without
any
more
ado
take
up
such
a
sense
[
or
,
notion
]
for
which
the
most
are
at
daggers
drawing
Non
mox
voluntati
Dei
repugnant
,
qui
non
quemvis
sensum
,
pro
quo
digladiantur
plerique
,
arripit
.
Musculus
in
Ma●
.
p.
194.
.
The
same
Author
,
to
the
the
blunting
of
the
edge
of
that
scandal
,
which
Mr.
How
unworthily
insinuateth
against
the
Remonstrants
,
elsewhere
decideth
the
case
thus
.
If
(
saith
he
)
dissensions
and
schisms
[
at
any
time
]
arise
in
the
Church
,
they
are
in
fault
who
defend
[
or
stand
to
maintain
]
a
false
faith
[
or
,
erroneous
Doctrine
]
not
they
,
who
oppose
it
.
Nor
is
it
material
,
which
of
the
two
parties
are
more
numerous
.
For
the
Church
it self
doth
not
judge
according
to
the
multitude
,
nor
ought
to
be
judged
by
the
greater
vote
of
men
,
but
according
to
the
manifest
truth
expressed
in
the
holy
Scriptures
Si
oriantur
dissensiones
&
Schismata
in
Ecclesiâ
,
in
culpâ
sunt
qui
falsam
fidem
defendunt
,
non
qui
impugnant
.
Nec
refert
utri
sint
multitudine
superiores
.
Ecclesia
nec
judicat
ipsa
secundum
multitudinem
,
nec
judicanda
est
secundum
majoris
numeri
con
sensum
,
s●d
secundùm
manifestam
veritatem
in
sacris
Scripturis
expressam
.
Musc
.
Loc
.
Tit
.
De
Ecclesiâ
Sect
.
9.
.
If
the
Authors
of
the
unhappiness
that
fell
upon
the
Belgique
Churches
in
the
consumption
of
their
peace
,
be
to
be
estimated
by
this
rule
,
I
fear
Mr.
How
's
confederates
(
in
Doctrine
)
in
these
Churches
,
not
the
Remonstrants
,
will
be
found
to
be
the
men
.
And
that
saying
of
Gregory
will
take
hold
of
them
;
There
are
many
Believers
,
that
are
[
soon
]
set
on
fire
with
an
unskilful
[
or
,
inconsiderate
]
zeal
:
and
oft-times
by
persecuting
others
as
Heretiques
,
make
heresies
themselves
Sunt
multi
fidelium
qui
imperito
zelo
succenduntur
:
&
saepè
dum
quosdam
quasi
haereticos
persequntur
,
haereses
faciunt
.
Greg
.
lib
.
9.
Epist.
.
The
greatest
consumption
of
the
peaee
of
the
said
Churches
,
as
far
as
I
,
yea
and
many
wiser
men
,
then
either
I
,
or
Mr.
How
,
can
understand
,
was
made
by
the
Decisions
of
the
Synod
of
Dort
,
and
the
proceedings
thereupon
(
by
their
advice
,
I
presume
,
or
with
their
approbation
.
)
And
for
the
flames
,
which
(
as
his
sad
intelligence
beareth
)
have
so
miserably
of
late
broke
out
amongst
us
,
if
any
such
disaster
hath
indeed
befallen
us
,
I
desire
it
may
be
narrowly
and
impartially
enquired
into
,
argued
,
and
decided
,
who
were
the
kindle-coals
;
whether
they
,
who
have
exposed
themselves
to
the
hatred
and
ill
will
of
men
,
and
all
the
inconveniences
and
dangers
following
hereupon
,
out
of
true
love
and
faithfulness
unto
their
souls
in
making
known
the
truth
unto
them
,
at
least
in
indevouring
or
intending
thus
to
do
;
or
they
,
who
reward
the
Christian
service
of
such
men
,
with
casting
fire-brands
,
arrows
,
and
death
(
as
Solomon
speaketh
)
against
them
,
accusing
them
both
to
Magistrates
and
people
(
as
Tertullus
accused
Paul
)
as
pestilent
fellows
,
dangerous
heretiques
,
subverters
of
the
truth
,
and
with
what
other
reproachful
and
p●ovoking
imputations
,
wrath
and
envy
can
suggest
unto
them
.
When
the
man
(
in
the
fable
)
in
contest
with
the
Lyon
about
their
respective
dignities
and
preheminence
in
nature
,
pleaded
the
content
or
figure
of
a
table
hanging
out
in
a
Limners
shop
as
they
passed
along
the
street
,
wherein
there
was
a
Lyon
painted
couchant
at
a
mans
feet
,
thinking
by
this
demonstration
to
convince
his
adversary
;
yea
but
(
replyed
the
Lyon
)
I
pray
who
was
the
Painter
?
This
only
demand
convinced
the
man
of
the
impertinency
of
his
plea
.
If
the
favourers
or
abetters
of
the
Synod
of
Dort
,
be
the
historians
,
it
is
no
marvail
if
the
history
hath
two
faces
,
one
smiling
upon
the
Contra-Remonstrant
party
,
another
frowning
upon
their
adversaries
.
As
for
me
,
Mr.
How
speaketh
his
pleasure
of
me
,
writing
as
if
he
judged
his
pen
to
be
his
own
,
and
knew
no
Lord
over
it
.
In
his
Epistle
he
tells
the
world
this
strange
story
of
me
;
that
my
works
are
all
along
full
fraught
with
such
assertions
,
which
have
neither
the
stabiliment
of
Scripture
,
evidence
of
Reason
,
patronage
of
Authority
,
nor
any
Seconds
of
the
best
of
my
own
side
.
Mr.
How
,
(
I
see
)
will
not
lose
his
game
by
short-shooting
:
nor
will
he
do
the
work
of
him
that
imploys
him
,
negligently
.
But
this
scandal
is
so
broad
,
that
it
would
be
but
needless
expence
of
time
to
measure
it
.
He
saith
,
(
being
yet
scarse
entred
upon
his
discourse
,
)
that
he
perceives
me
to
be
a
man
well
under-layed
with
a
stock
of
boldness
.
The
Gentleman
(
I
doubt
not
)
well
knoweth
,
that
Uprightness
hath
boldness
:
yea
and
that
great
boldness
in
the
faith
which
is
in
Christ
Jesus
,
is
the
purchase
of
a
faithful
and
good
ministery
,
1
Tim
.
3.13
.
If
Paul
had
not
been
a
man
well
under-layed
(
in
Mr.
How
's
rhetorique
)
with
a
stock
of
boldness
,
how
should
he
have
been
able
to
have
waged
war
with
beasts
at
Ephesus
after
the
manner
of
men
?
God
calleth
no
man
to
any
imployment
,
but
he
layeth
him
in
a
stock
of
provision
accordingly
.
But
if
Mr.
How
's
meaning
be
,
that
I
have
more
boldness
,
or
another
kinde
of
boldness
,
then
becometh
me
,
and
this
his
meaning
be
according
to
the
truth
,
then
I
perceive
the
English
proverb
taking
place
,
which
admonisheth
,
that
It
is
ill
halting
before
a
cripple
.
And
had
I
known
the
Gentleman
aswell
à
parte
antè
,
as
now
I
do
à
parte
pòst
,
and
had
known
withall
that
he
would
have
been
a
spectator
,
I
should
not
have
been
so
indiscreetly
bold
,
as
to
appear
upon
the
stage
to
act
a
part
of
boldness
before
him
.
But
reciprocrations
in
this
kinde
,
I
confess
are
no
mans
Benefactors
:
I
have
done
with
them
.
Only
this
I
may
say
(
I
presume
)
without
offence
,
though
I
had
rather
that
he
should
be
reproveably
bold
,
then
my self
,
yet
I
had
rather
he
should
charge
me
with
such
boldness
,
then
I
him
.
However
they
who
have
known
me
all
along
from
my
youth
up
,
until
some
few
years
past
,
very
well
know
,
that
however
I
was
compassed
about
with
sinful
infirmities
otherwise
,
yet
did
I
never
either
deserve
,
or
bear
,
the
blame
of
boldness
,
but
always
of
the
contrary
.
Only
since
God
was
pleased
to
call
me
out
of
the
retirement
of
my
unprofitable
bashfulness
,
to
encounter
men
of
Mr.
How
's
fore-head
,
he
hath
somewhat
altered
the
property
of
mine
and
made
me
,
,
as
Jeremy
of
old
,
an
iron
pillar
,
and
brasen
wall
,
against
them
.
But
I
must
needs
inquire
a
little
into
Mr.
How
's
charge
;
which
is
,
that
my
works
are
all
along
full
fraught
with
assertions
of
that
forlorn
character
,
which
he
describeth
as
we
heard
;
viz.
such
which
have
neither
stabiliment
of
Scripture
,
evidence
of
reason
,
&c.
Nay
presently
after
he
chargeth
me
yet
deeper
then
so
,
informing
the
world
against
me
with
this
sore
information
,
that
there
are
Catalogues
extant
by
better
hands
then
his
,
of
heterodox
and
impious
passages
of
mine
in
ALL
my
works
,
&c.
Bona
verba
,
quaeso
,
frater
mi.
What
?
Catalogues
extant
of
heterodox
and
IMPIOUS
passages
IN
ALL
my
works
?
and
none
of
them
ever
come
to
my
,
either
hands
,
or
ears
?
Be
it
granted
that
Mr.
Needhams
hand
is
better
then
his
,
yet
his
Catalogue
in
this
kinde
was
not
extant
,
when
Mr.
How
made
the
passionate
adventure
of
such
a
saying
:
Besides
,
there
are
several
of
my
works
,
which
contribute
nothing
towards
Mr.
Needhams
catalogue
;
yea
far
the
greater
part
of
them
are
no
benefactors
unto
him
in
this
kinde
.
But
it
is
more
like
,
that
Doctor
Kendalls
hand
,
is
the
hand
upon
which
he
puts
this
signal
honor
,
to
call
it
a
better
hand
then
his
.
For
this
hand
hath
scratched
him
where
(
it
seems
)
it
itched
;
having
gratified
him
with
the
figure
hyperbole
in
a
recommendatory
,
whereunto
the
Doctor
himself
confesseth
that
he
was
earnestly
solicited
,
Manus
manum
fricat
.
prefixed
before
his
discourse
.
And
then
,
that
(
according
to
the
Latine
proverb
)
one
hand
should
scratch
,
or
rub
,
another
,
is
but
matter
of
course
.
But
Concerning
Doctor
Kendalls
catalogue
;
First
,
neither
have
ALL
my
works
aided
him
in
this
building
.
There
are
twenty
of
them
,
and
ten
,
which
are
inocent
of
this
offence
,
in
all
which
it
doth
not
appear
that
he
found
any
thing
to
strengthen
his
hand
in
that
work
.
Nay
2.
His
catalogue
,
though
extravagant
enough
,
yet
contenteth
and
containeth
it self
,
within
the
bounds
of
my
book
of
Redemption
,
and
doth
not
forrage
any
other
of
my
writings
for
materials
,
or
supplies
.
3.
That
many
particulars
in
this
catalogue
,
are
either
forg'd
,
or
falsified
,
and
are
no
passages
or
sayings
of
mine
,
I
have
made
sufficiently
apparent
in
the
discourse
in
hand
.
4.
For
many
of
those
that
are
bonâ
fide
here
set
down
,
and
are
truly
my
sayings
,
I
have
given
them
stabiliment
,
either
from
Scripture
,
or
Reason
,
or
Authority
,
or
from
all
,
and
have
fully
justified
and
acquitted
them
,
not
only
from
the
charge
of
being
impious
,
but
of
being
heterodox
also
;
if
we
take
the
word
,
heterodox
,
as
opposed
to
orthodox
TRULY
so
called
;
and
not
,
as
now
it
seems
to
be
frequently
taken
,
for
Orthodox
only
so
called
.
But
as
for
a
catalogue
of
heterodox
and
impious
passages
out
of
all
my
works
,
I
have
neither
seen
,
nor
heard
of
any
extant
from
any
hand
whatsoever
;
and
have
firm
ground
under
me
to
stand
upon
it
,
that
there
is
no
such
,
no
not
in
the
conscience
or
belief
of
Mr.
How
himself
,
but
only
in
the
evil
distemper
of
his
spirit
.
Therefore
he
that
affirmeth
such
a
thing
,
hath
the
greater
sin
.
Amongst
my
works
,
there
is
one
,
as
large
(
or
near
upon
)
as
any
other
of
them
(
excepting
only
that
of
Redemption
)
written
against
Anabaptism
.
I
thought
this
had
been
Gratum
opus
Agricolis
,
and
had
had
nothing
,
either
heterodox
,
or
impious
,
in
it
.
Many
years
befo●e
this
was
published
,
I
had
written
several
smaller
pieces
of
practical
Divinity
;
neither
have
I
heard
any
of
rhese
taxed
,
either
as
heterodox
,
or
impious
,
neither
in
whole
,
nor
in
part
.
Only
concerning
some
of
them
,
I
have
heard
it
questioned
by
some
(
I
suppose
of
Mr.
How
's
judgement
in
the
Dort
controversies
)
whether
they
were
mine
,
or
no
:
The
reason
,
I
judge
,
was
,
because
they
could
meet
with
nothing
in
them
,
on
which
so
much
as
colourably
to
fasten
the
imputation
,
of
either
heterodox
,
or
impious
.
I
might
instance
in
several
other
pieces
of
mine
,
none
of
which
were
(
I
believe
)
ever
yet
cataloguized
by
any
man
upon
the
account
of
guilt
either
in
the
one
kinde
,
or
the
other
.
And
for
the
Catalogue
which
Mr.
How
hath
made
with
his
own
hand
,
consisting
of
four
particulars
drawn
consequence-wise
,
not
transcribed
,
out
of
my
Pagans
Debt
and
Dowry
,
and
voted
by
him
heterodox
,
and
impious
,
we
shall
,
after
a
few
lines
interveening
,
make
it
appear
(
I
doubt
not
)
but
that
his
vote
it self
in
this
kinde
,
is
heterodox
,
and
,
by
as
good
consequence
as
any
he
makes
in
drawing
out
the
said
particulars
,
impious
.
In
the
mean
time
,
to
touch
(
with
a
word
or
two
)
that
scandalous
aspersion
,
of
having
my
works
all
along
full
fraught
with
such
a
beggerly
kinde
of
assertions
,
as
we
have
heard
him
describing
them
;
1.
His
foot
slips
notoriously
out
of
the
way
of
truth
,
when
he
saith
,
my
works
ALL
ALONG
are
FULL
FRAUGHT
with
them
.
A
considerable
part
of
my
works
consists
of
Scripture
stabiliments
themselves
;
I
mean
,
of
texts
and
passages
of
Scripture
argued
in
confirmation
of
those
assertions
,
which
I
undertake
to
establish
by
them
.
Another
part
of
them
(
not
much
,
if
any
thing
,
less
then
the
former
)
consists
of
evident
reasons
and
grounds
,
for
the
proof
of
the
same
assertions
(
I
speak
now
chiefly
of
my
Book
of
Redemption
,
not
excluding
others
)
A
third
part
,
commensurable
(
I
believe
)
to
either
of
the
former
,
consists
of
Authorities
,
to
patronage
and
countenance
the
same
assertions
still
.
Therefore
certainly
my
works
are
not
ALL
ALONG
FULL
fraught
with
such
deplorable
and
unhappy
assertions
as
he
speaks
of
.
2.
Whereas
he
makes
this
to
be
one
ingredient
in
the
misery
of
the
said
assertions
,
that
they
have
not
any
Seconds
of
the
best
of
my
own
side
;
certain
I
am
,
that
for
the
principal
and
main
Assertions
,
for
the
truth
and
reception
whereof
I
chiefly
(
and
,
upon
the
matter
,
only
)
contend
,
I
have
,
not
only
seconds
of
the
best
of
my
own
side
,
but
of
the
best
of
Mr.
How's
side
also
;
witness
the
numerous
testimonies
which
I
produce
upon
all
occasions
from
the
writings
of
Calvin
,
Musculus
,
Melancthon
,
Bucer
,
Peter
Martyr
,
(
with
several
others
of
this
constellation
)
besides
what
I
alleadge
from
the
ancient
Fathers
,
Tertullian
,
Cyprian
,
Jerome
,
Austin
,
(
with
others
of
this
retinew
)
not
so
much
for
the
proof
,
as
for
the
credit
and
countenance
of
the
said
assertions
.
3.
(
And
lastly
,
for
this
)
Concerning
such
assertions
as
Mr.
How
characteriseth
(
as
we
have
heard
)
I
am
so
far
from
knowing
that
(
which
he
reporteth
)
that
my
works
ALL
along
are
FULL
with
them
,
that
I
know
not
any
one
such
in
all
my
works
;
unless
he
estimates
and
measures
all
the
said
characters
by
the
crooked
rule
of
his
own
prejudicate
and
servile
fancy
,
or
(
which
is
not
much
differing
)
by
the
fancies
of
men
as
deeply
baptized
into
a
spirit
of
the
same
prejudice
,
as
himself
,
calling
nothing
stabiliment
from
Scripture
,
or
evidence
of
reason
,
&c.
but
only
what
his
principles
will
authorize
for
such
.
So
that
Mr.
How
's
design
in
his
Book
against
me
,
seems
to
be
,
not
so
much
to
convince
,
as
to
asperse
;
nor
to
edifie
,
as
to
vilifie
.
Therefore
I
shall
only
take
into
a
little
consideration
the
first-born
of
those
four
Tenents
,
or
Assertions
,
which
he
stigmatizeth
with
the
odious
brands
of
heterodox
and
impious
,
and
pretends
to
have
collected
out
my
Pagans
debt
and
dowry
:
and
so
conclude
with
him
;
and
draw
to
a
conclusion
of
the
Preface
it self
.
The
tenor
of
the
said
Assertion
,
is
this
:
That
the
patience
of
God
leads
men
to
faith
in
Jesus
Christ
,
whether
he
be
known
,
or
not
known
to
them
.
The
examination
and
clearing
of
this
assertion
,
will
amount
to
no
less
then
a
confirmation
of
the
main
Truth
,
or
Doctrine
,
avouched
in
the
Discourse
;
and
consequently
may
be
a
satisfactory
and
sufficient
Answer
to
that
which
Mr.
How
hath
written
in
opposition
.
But
1.
Mr.
How
is
not
so
sacerdotally
ingenuous
,
as
it
became
him
to
be
,
in
transcribing
and
avowing
this
assertion
,
as
mine
,
being
rather
a
collection
of
his
own
from
my
words
,
then
my
assertion
.
For
my
words
,
to
which
he
relates
in
forming
the
assertion
,
are
these
;
And
upon
this
account
the
Apostle
clearly
implyeth
,
That
the
goodness
of
God
leadeth
men
to
repentance
,
(
Rom.
2.4
.
)
and
consequently
(
the
premisses
evincing
it
)
unto
Faith
in
Christ
,
whether
known
,
or
not
known
,
by
them
.
First
,
whereas
I
,
from
the
Apostle
affirm
,
that
the
GOODNES
of
God
leadeth
men
to
repentance
,
he
mis-reports
me
as
saying
,
that
the
PATIENCE
of
God
thus
leads
men
.
There
is
a
considerable
difference
between
the
Goodness
,
and
the
Patience
,
of
God
,
at
least
as
the
one
,
and
the
other
,
may
be
notioned
and
apprehended
.
However
,
he
that
pretends
to
represent
mens
sayings
,
or
assertions
,
should
do
it
in
their
own
words
and
expressions
.
Mens
sayings
,
or
assertions
,
are
one
thing
:
and
consequents
drawn
,
or
pretended
to
be
drawn
,
from
them
,
are
another
.
Secondly
,
it
is
clear
from
my
words
,
that
I
do
not
assert
the
assertion
which
he
chargeth
as
heterodox
and
impious
,
as
of
my self
,
but
only
lay
it
down
as
directly
following
(
in
my
apprehension
)
from
the
words
of
the
Apostle
.
Wherein
if
I
be
mistaken
,
there
can
in
reason
be
no
harder
,
or
worse
,
construction
put
upon
it
,
then
this
;
that
I
am
a
man
subject
to
the
same
infirmity
with
Mr.
How
himself
,
who
(
doubtless
)
is
in
a
capacity
(
though
it
may
be
more
remote
)
of
mistaking
,
aswell
as
I.
But
whether
I
be
mistaken
,
or
no
,
in
the
matter
,
will
come
to
a
tryal
presently
.
But
however
2.
The
assertion
in
question
,
in
what
sense
soever
it
may
be
called
,
mine
,
though
it
should
be
yeelded
heterodox
(
as
in
one
sense
of
the
word
,
lately
declared
,
I
shall
not
much
gainsay
the
imputation
)
yet
why
it
should
have
that
milstone
of
reproach
,
Impious
,
tyed
about
the
neck
of
it
,
I
neither
see
ground
,
nor
colour
.
But
whether
it
be
either
heterodox
(
in
Mr.
Hows
intended
sense
of
the
word
,
i
.
that
which
is
contrary
to
the
truth
,
truly
so
called
)
much
more
impious
,
let
the
considerations
following
speak
.
Therefo●e
3.
When
the
Apostle
turning
himself
in
that
context
of
Scripture
consisting
of
the
five
first
verses
,
Rom.
2.
unto
impenitent
and
unbelieving
men
(
as
the
tenor
of
the
context
all
along
makes
evident
)
demands
thus
of
them
(
though
speaking
to
some
one
,
in
the
singular
number
,
in
the
name
of
them
all
)
vers
.
4.
Or
despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
the
goodness
of
God
leadeth
thee
unto
Repentance
?
I
would
gladly
know
of
Mr.
How
,
1.
Whether
he
speaks
of
a
true
,
sound
,
and
saving
Repentance
,
or
of
an
hypocritical
,
faigned
,
or
desperate
Repentance
,
like
that
of
Judas
,
of
whom
it
is
said
,
that
he
repented
—
and
cast
down
the
pieces
of
silver
in
the
Temple
,
and
departed
,
and
went
and
hanged
himself
.
Mat
.
27.5
.
2.
I
would
(
with
a
like
desire
)
know
of
him
,
whether
any
man
can
truly
and
savingly
repent
,
without
Faith
in
Jesus
Christ
.
3.
I
would
willingly
learn
of
him
,
whether
there
may
be
a
middle
,
neutral
,
or
indifferent
kinde
of
repentance
,
which
is
neither
of
a
saving
,
nor
yet
of
a
sinful
or
defective
,
import
;
and
if
so
,
4.
(
and
lastly
)
he
should
gratifie
me
much
to
teach
me
,
whether
the
Apostle
(
in
the
words
mentioned
)
speaketh
of
this
.
For
if
it
be
proved
,
1.
That
the
Apostle
speaks
of
a
true
,
and
saving
Repentance
;
and
2.
That
such
a
Repentance
as
this
cannot
take
place
where
there
is
no
Faith
in
Christ
,
then
to
affi●m
or
assert
it
,
as
a
consequent
of
the
Apostles
Doct●ine
,
that
The
goodness
of
God
leadeth
men
unto
Faith
in
Christ
,
is
neither
an
heterodox
,
much
less
any
impious
assertion
.
And
that
those
words
,
whether
known
,
or
not
known
,
by
them
,
do
not
altar
the
case
,
or
make
the
said
assertion
,
either
heterodox
,
or
impious
,
in
case
it
be
found
otherwise
free
from
these
imputations
,
is
next
at
hand
to
that
which
is
manifest
of
it self
.
Now
then
1.
That
the
Apostle
(
in
the
passage
cited
)
speaks
of
such
a
repentance
,
which
is
true
and
saving
,
and
not
of
a
counterfeit
or
neutral
repentance
,
and
which
hath
no
connexion
with
a
state
of
salvation
,
is
sufficiently
evident
from
the
opposition
which
the
Apostle
himself
makes
,
between
a
mans
being
led
to
Repentance
,
and
,
his
treasuring
up
unto
himself
wrath
against
the
day
of
wrath
(
in
the
verse
immediately
following
)
—
not
knowing
that
the
goodness
of
God
leadeth
thee
unto
Repentance
;
But
thou
,
after
thy
hardness
,
and
impenitent
heart
,
treasurest
up
wrath
unto
thy self
against
the
day
of
wrath
,
&c.
There
would
be
no
opposition
between
a
mans
being
led
unto
Repentance
,
by
the
goodness
of
God
,
and
,
his
treasuring
up
wrath
unto
himself
,
&c.
if
it
be
supposed
that
he
may
be
led
(
I
mean
actually
and
eventually
led
)
unto
that
Repentance
,
unto
which
the
goodness
of
God
leadeth
him
[
i
.
doth
that
which
is
proper
and
sufficient
to
lead
him
]
and
yet
not
be
saved
,
or
(
which
is
the
same
)
treasure
up
wrath
to
himself
against
the
day
of
wrath
.
The
antithesis
or
opposition
clearly
implies
,
that
if
,
in
stead
of
treasuring
up
wrath
unto
themselves
according
to
their
impenitent
hearts
,
they
would
suffer
themselves
to
be
led
by
the
goodness
of
God
unto
Repentance
,
they
should
escape
the
wrath
which
is
to
come
,
and
be
saved
.
Therefore
the
Repentance
here
spoken
of
is
that
which
is
true
and
saving
.
2.
The
retaining
of
an
impenitent
and
hard
heart
,
is
here
opposed
to
a
being
led
to
that
repentance
,
unto
which
the
goodness
of
God
leadeth
a
man
:
Therefore
they
are
not
both
together
competible
to
the
same
person
.
But
if
this
Repentance
were
an
hollow
,
or
defective
repentance
,
a
man
might
be
led
[
actually
]
unto
it
,
and
yet
retain
an
impenitent
heart
notwithstanding
;
impenitent
I
mean
(
with
the
Apostle
)
in
respect
of
true
and
sound
repentance
.
3.
The
Repentance
,
unto
which
the
goodness
of
God
leadeth
men
,
must
needs
be
a
true
and
saving
Repentance
;
otherwise
it
must
be
either
a
sinful
or
ensnaring
,
or
else
an
unprofitable
repentance
,
(
at
the
best
.
)
But
for
a
man
to
be
led
unto
either
of
these
,
is
no
effect
compo●ting
with
that
glorious
and
blessed
cause
,
or
leader
here
called
,
The
goodness
of
God
4.
(
And
lastly
)
The
stream
of
our
best
Protestant
Expositors
carryeth
the
sense
of
the
word
,
Repentance
in
the
text
in
hand
,
the
same
way
with
me
.
The
Apostle
(
saith
Calvin
upon
the
place
)
by
an
argument
drawn
from
a
contrary
cause
,
demonstrates
,
that
there
is
no
reason
why
wicked
men
should
judge
God
to
be
propitious
unto
them
because
of
their
outward
prosperity
,
in
asmuch
as
his
counsel
[
or
intent
]
in
doing
good
looks
quite
another
way
,
viz.
that
he
may
CONVERT
SINNERS
unto
him
.
Again
a
little
after
he
saith
;
the
Lord
by
his
lenity
sheweth
us
,
that
He
is
He
,
to
whom
we
must
be
converted
,
if
we
desire
that
it
should
be
well
with
us
;
and
withall
,
raiseth
a
confidence
in
us
to
expect
mercy
.
And
if
we
do
not
make
use
of
the
goodness
of
God
to
this
end
,
we
abuse
it
.
Yet
again
:
whilest
God
entreateth
transgressors
with
the
same
indulgence
[
with
his
children
]
he
desireth
indeed
to
mollifie
their
stubbornness
:
yet
he
doth
not
hereby
signifie
that
he
is
already
propitious
unto
them
,
but
rather
calls
them
to
repentance
Argumento
à
contrariâ
causâ
sumpto
,
demonstrat
,
non
esse
cur
Deum
sibi
propitium
ab
externâ
prosperitate
reputent
,
quando
illi
longè
diversum
est
benefaciendi
consilium
,
quo
silicet
peccatores
ad
se
conver●at
.
Paulò
post
:
Dominus
enim
suâ
lenitate
nobis
eum
se
esse
ostendit
,
ad
quem
converti
debeamus
,
si
cupimus
he●è
habere
:
simulque
fiduc●am
erigit
expectandae
misericordiae
.
Si
Dei
beneficentiâ
non
utimur
in
hunc
finem
,
abutimur
.
Et
paulò
post
Transgressores
legis
dumeádem
excipit
indulgentiâ
,
suâ
benignitate
vult
quidem
emollire
ipsorum
contumaciam
:
non
tamen
si
illis
propitium
●cm
esse
testatur
,
quin
potiùs
eos
ad
●esipiscentiam
v●cat
.
.
Therefore
certainly
Calvin
by
the
Repentance
,
unro
which
the
goodness
of
God
leadeth
men
,
understands
such
a
Repentance
which
is
sound
and
saving
.
Musculus
upon
the
place
concurs
likewise
in
notion
with
him
.
The
reason
(
saith
he
)
of
the
Divine
goodness
,
is
not
that
we
should
continue
in
impiety
,
but
that
we
should
be
even
driven
[
or
thrust
forward
]
to
repentance
;
unless
we
mean
after
a
most
perverse
manner
by
despising
this
goodness
,
to
abuse
that
to
destruction
,
which
was
granted
and
ordained
[
or
appointed
]
FOR
SALVATION
De
ind●
[
expendamus
]
quae
sit
illius
[
i
.
divinae
bonitatis
]
ratio
;
nempe
non
ea
,
ut
perduremus
in
impietate
,
sed
ut
ad
resipiscentiam
impellamur
etiam
,
nisi
velimus
perversissimo
modo
contemptâ
hac
bonitate
ad
perditionem
ahuti
,
quod
ad
salutem
concessum
&
ordinatum
est
.
.
Learn
we
from
hence
(
saith
Mr.
Bucer
also
upon
the
place
)
that
what
benefit
soever
God
bestoweth
on
us
,
for
what
space
of
time
soever
he
defers
to
punish
us
,
when
we
sin
,
he
doth
hereby
so
invite
,
and
drive
us
to
repentance
,
that
we
make
our selves
guilty
of
the
most
hainous
contempt
of
his
goodness
and
lenity
if
we
shall
not
suffer
our selves
to
be
brought
home
to
repentance
by
them
Hinc
discamus
,
quicquid
Deus
beneficii
co●sert
,
quicquid
differt
supplicii
cum
peccamus
,
●o
nos
Deum
ita
invitare
,
&
impellere
ad
resipiscentiam
,
ut
,
&c.
.
There
can
be
nothing
more
evident
,
then
that
both
these
last
mentioned
Authors
,
by
that
Repentance
whereunto
men
are
said
by
the
Apostle
to
be
led
by
the
goodness
of
God
,
understand
such
a
Repentance
,
which
puts
men
into
the
state
of
salvation
.
Thus
also
Gaulter
presents
the
Apostle
as
speaking
thus
to
the
superstitious
and
wicked
Heathen
:
God
hath
not
therefore
born
with
you
untill
now
,
because
he
is
delighted
with
your
superstitions
or
wickednesses
,
but
because
,
being
long-suffering
and
gentle
,
he
delights
rather
in
the
salvation
,
then
in
the
destruction
of
men
.
Nor
will
this
his
lenity
towards
you
alwayes
continue
,
but
because
by
it
he
invites
you
to
repentance
,
&c.
Neque
enim
vos
ideò
hucusque
tulii
Deus
,
quòd
vestris
,
supe
stitionibus
&
vitiis
delectetur
sed
quòd
l●nis
&
mitis
hominum
salute
potius
,
quam
interitu
,
gaudet
.
Neque
enim
perpetua
●rit
haec
ejus
erga
vos
lenitas
,
sed
qu
a
vos
per
hanc
ad
resipiscentiam
invitatat
,
&c.
.
I
shall
only
add
the
sense
of
Pareus
upon
the
place
,
who
speaks
the
sense
we
contend
for
more
plainly
(
if
more
may
be
)
and
more
emphatically
,
then
any
of
the
former
.
For
he
representeth
Paul
,
as
upbraiding
those
with
brutish
stupidity
,
yea
with
malicious
ignorance
,
that
are
ignorant
of
what
he
here
affirms
,
[
viz.
that
the
end
of
the
goodness
of
God
,
towards
wicked
men
,
is
to
lead
them
to
repentance
]
yea
and
as
making
it
a
kinde
of
prodigie
,
that
a
man
should
be
ignorant
of
a
thing
so
manifest
.
And
then
subjoyneth
:
So
then
the
cause
[
or
reason
]
of
Gods
patience
towards
wicked
men
is
here
discovered
,
lest
we
should
imagine
that
he
is
not
offended
with
their
wickedness
,
or
that
he
approves
,
or
rewards
it
.
No
:
as
a
most
benign
Father
he
cals
them
to
repentance
,
deferring
to
punish
them
,
that
they
may
not
perish
in
their
iniquity
Hunc
brutum
stuporem
exprobrat
participia
{αβγδ}
igno●ans
,
quasi
dicat
,
malitiosè
ignoras
,
imò
ignorare
non
po●es
:
quia
rem
tam
apertam
ignorare
est
portenti
simile
.
Aperitur
gitur
causa
patientiae
Dei
erga
impios
,
ne
fingamus
Deum
eorum
i●probitate
non
offend●
,
aut
eam
probare
,
praemiis
afficere
:
I●ò
ad
resipisc●ntiam
vocat
benignissimus
Pater
,
differens
poenas
ne
in
impietate
pereant
.
.
By
this
time
I
suppose
,
that
this
Assertion
,
that
the
goodness
of
God
leadeth
men
unto
a
true
and
saving
Repentance
,
neither
wants
stabiliment
of
Scripture
,
nor
evidence
of
reason
,
nor
patronage
of
Authority
;
nor
seconds
of
the
best
of
Mr.
How's
own
side
.
Now
if
it
be
further
proved
,
that
no
man
can
be
led
to
such
a
Repentance
as
this
,
without
being
led
by
the
same
ducture
,
or
hand
,
unto
Faith
in
Christ
also
,
I
trust
the
offence
both
of
the
heterodoxism
,
and
much
more
of
the
impiousness
,
of
that
Assertion
,
which
Mr.
How
will
needs
call
mine
,
as
well
as
heterodox
,
and
impious
,
will
cease
:
and
that
Mr.
How
will
pull
in
those
horns
,
with
which
he
hath
pusht
,
I
will
not
say
an
innocent
discourse
of
mine
,
but
many
the
sacred
Truths
of
God
asserted
therein
.
Now
that
no
Repentance
without
Faith
in
Christ
,
can
be
saving
,
is
a
Doctrine
that
lyeth
so
large
and
broad
in
the
Scriptures
,
that
I
must
offer
some
violence
to
my
thoughts
,
to
think
that
Mr.
How
himself
will
deny
it
.
Whom
God
hath
set
forth
(
saith
the
Apostle
,
speaking
of
Christ
)
to
be
a
propitiation
THROUGH
FAITH
IN
HIS
BLOUD
,
&c.
(
Rom.
3.25
.
)
But
now
the
righteousness
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
;
Even
the
righteousness
of
God
which
is
by
the
Faith
of
Jesus
Christ
unto
all
,
and
UPON
ALL
THAT
BELIEVE
.
Therefore
we
conclude
that
a
man
is
justified
BY
FAITH
without
the
works
of
the
Law
,
Rom.
3.21
,
22
,
28.
The
Scripture
knows
no
justification
,
and
consequently
,
no
salvation
,
(
at
least
for
persons
living
to
years
of
discretion
)
but
by
Faith
in
Jesus
Christ
.
Yea
it
expresly
excludes
from
salvation
,
all
those
that
shall
not
believe
.
—
but
he
that
believeth
not
shall
be
damned
.
Mark
.
16.16
.
—
but
he
that
believeth
not
,
is
condemned
already
,
because
he
hath
not
believed
in
the
name
of
the
only
begotten
Son
of
God
.
Joh
.
3.18
.
(
To
omit
other
places
of
like
consideration
and
import
,
which
are
,
many
,
and
sufficiently
known
)
Therefore
though
there
may
be
many
things
besides
Faith
in
Christ
,
of
a
saving
tendency
and
import
,
yet
there
is
nothing
actually
investing
men
in
a
state
of
salvation
,
much
less
actually
saving
,
but
only
in
conjunction
with
Faith
in
Christ
.
Hence
it
is
that
the
Apostle
joyneth
that
Repentance
,
which
is
saving
,
and
unto
which
remission
of
sins
is
promised
,
with
Faith
in
Christ
,
as
the
two
main
subjects
of
his
preaching
,
Act.
20.21
.
So
they
are
jointly
required
by
the
Lord
Christ
himself
,
Mar.
1.15
.
But
that
nothing
gives
a
right
or
title
to
salvation
,
good
in
Gospel
Law
,
without
Faith
in
Christ
,
will
(
I
presume
)
be
granted
by
Mr.
Hows
principles
themselves
without
difficulty
,
or
regret
.
Therefore
if
the
goodness
of
God
in
his
providential
dispensations
(
for
that
it
is
this
goodness
of
his
,
of
which
the
Apostle
speaks
in
the
text
in
hand
,
is
both
evident
in
it self
,
and
likewise
is
the
sense
general
of
all
Expositors
within
my
reach
)
leadeth
men
unto
such
a
Repentance
,
which
is
saving
,
then
must
it
of
necessity
lead
them
unto
Faith
in
Christ
also
,
in
one
sense
,
or
in
one
kinde
,
or
other
.
Nor
can
it
here
reasonably
be
pretended
,
that
the
goodness
of
God
mentioned
,
may
lead
such
men
unto
a
true
and
saving
repentance
,
(
and
so
unto
Faith
in
Christ
)
who
live
under
the
sound
of
the
Gospel
,
and
where
the
Name
of
Christ
is
heard
from
day
to
day
;
but
this
proveth
not
that
it
may
as
well
lead
Heathens
,
and
such
who
never
heard
of
the
Name
of
Christ
,
unto
the
like
Repentance
,
or
Faith
.
For
1.
Evident
it
is
from
the
tenor
of
the
context
all
along
,
that
the
Apostle
in
the
clause
under
debate
,
expostulateth
,
if
not
solely
,
or
chiefly
,
(
as
some
good
Expositors
conceive
,
and
interpret
)
with
such
Heathens
,
yet
aswell
with
these
,
as
with
persons
of
the
other
character
,
(
which
is
the
sense
of
the
greater
part
of
Expositors
)
compare
vers
.
1.
with
ver
.
9.
&
10.
2.
The
goodness
of
God
,
in
his
providential
dispensations
,
is
the
same
,
altogether
as
great
and
rich
(
ordinarily
)
towards
Pagans
and
Heathens
,
as
towards
unbelievers
living
under
the
oral
or
ve●bal
preaching
of
the
Gospel
.
Therefore
why
should
it
not
be
as
effectual
and
proper
to
lead
these
unto
the
repentance
mentioned
,
as
the
others
,
considering
that
modus
operandi
consequitur
ad
modum
essendi
?
Nay
3.
(
And
lastly
)
Impenitent
and
unbelieving
persons
,
living
under
the
Ministery
and
oral
preaching
of
the
Gospel
,
are
commonly
more
hardened
,
and
more
indisposed
to
take
the
kindely
impressions
of
the
providential
goodness
of
God
towards
them
,
or
to
be
wrought
by
it
unto
Repentance
,
then
those
that
never
had
the
Gospel
so
preached
unto
them
;
according
to
that
of
the
Apostle
;
For
the
earth
that
drinketh
in
the
rain
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
thorns
and
briers
,
viz.
drinking
in
the
same
coming
oft
upon
it
,
nor
bringing
forth
herbs
,
[
as
the
former
]
is
rejected
,
and
is
nigh
unto
cursing
,
whose
end
is
to
be
burned
,
Heb
.
6.7
.
So
that
there
is
nothing
of
moment
in
the
allegation
specified
.
If
Mr.
How
yet
thinks
,
that
all
that
hath
been
said
hither
to
notwithstanding
,
yet
there
may
be
,
and
is
,
some
monster
of
heterodoxism
,
or
impiety
,
or
of
both
,
in
those
words
of
the
Assertion
so
fiercely
assaulted
by
him
,
whether
he
be
known
,
or
not
known
to
them
;
supposing
it
a
prodigie
of
notion
or
Doctrine
,
to
say
or
teach
,
that
men
may
be
led
to
Faith
in
Christ
,
though
unknown
to
them
;
to
remove
this
stumbling
stone
also
out
of
his
way
,
1.
He
may
please
to
understand
,
that
expressing
my self
thus
,
whether
he
[
Christ
]
be
known
,
or
not
known
to
them
,
I
do
not
speak
of
such
a
non-knowledge
of
him
,
which
is
simply
,
universally
,
or
in
eve●y
respect
and
consideration
,
such
,
but
of
that
kinde
of
non-knowledge
of
him
,
which
is
opposed
to
such
a
knowledge
of
him
,
that
is
distinct
,
explicit
,
and
by
name
;
or
such
,
which
unbelievers
,
living
where
Christ
is
plainly
and
distinctly
preached
,
either
commonly
have
,
or
very
possibly
may
have
,
of
him
.
So
that
the
meaning
of
the
said
Assertion
(
as
far
as
it
is
mine
)
is
only
this
;
That
the
goodness
of
God
leads
men
[
is
proper
and
sufficient
to
lead
men
]
to
Faith
in
Christ
,
although
they
have
as
yet
no
explicit
or
distinct
knowledge
of
him
,
or
so
much
as
by
name
.
And
for
his
satisfaction
,
that
this
is
no
such
uncouth
or
heterodox
assertion
(
and
much
less
impious
)
▪
2.
He
may
please
to
consider
,
that
a
thing
may
be
equivalently
or
interpretatively
such
,
or
such
,
which
is
not
formally
or
literally
such
;
and
that
this
kinde
of
dialect
is
most
familiar
and
frequent
in
the
Scriptures
themselves
.
We
shall
not
need
(
I
suppose
)
to
instance
upon
the
account
.
These
texts
(
with
many
others
of
like
import
)
may
be
perused
and
considered
at
leisure
,
Gen.
20.16
.
Exod
.
21.21
.
Psal
.
18.2
.
Joh
.
4.32
,
34.
1
Tim
.
5.8
.
So
then
,
if
there
be
any
thing
equivalent
or
of
a
like
service
or
benefit
,
unto
Faith
in
Christ
,
(
strictly
and
formally
so
called
)
whereunto
Heathen
,
or
Pagans
,
may
be
led
or
brought
by
the
goodness
of
God
,
without
the
explicit
knowledge
of
Christ
,
this
may
very
tolerably
,
and
without
offering
any
violence
or
hard
measure
to
the
custom
of
speaking
,
be
termed
Faith
in
Jesus
Christ
.
3.
It
hath
been
already
sufficiently
and
substantially
proved
,
even
by
all
kindes
of
proofs
,
as
by
Scripture
,
Reason
,
and
Authority
,
1.
That
the
goodness
of
God
leadeth
men
unto
such
a
repentance
,
which
is
true
and
saving
;
2.
That
such
a
repentance
as
this
is
never
found
but
in
conjunction
with
Faith
in
Jesus
Christ
[
viz.
either
formally
,
explicitly
,
and
strictly
,
or
else
vertually
and
equivalently
so
called
.
]
From
hence
then
it
undeniably
follows
,
that
the
said
Goodness
of
God
,
leading
men
unto
saving
Repentance
,
must
of
necessity
lead
them
unto
faith
in
Christ
also
[
either
formally
or
equivalently
,
so
called
]
unless
it
should
be
supposed
that
this
Faith
was
pre-existent
in
men
before
their
being
led
to
such
a
Repentance
;
which
in
Pagans
,
I
know
Mr.
How
himself
will
not
suppose
.
4.
That
which
I
mean
by
Faith
in
Christ
in
men
who
never
heard
of
the
name
of
Christ
,
constructively
,
vertually
,
or
equivalently
so
called
,
is
such
an
impression
,
or
work
,
upon
their
hearts
and
consciences
,
begotten
or
wrought
here
by
the
serious
consideration
of
the
patience
and
goodness
of
God
towards
them
,
through
the
gracious
and
merciful
assistance
and
co-operation
of
the
Spi●it
of
God
,
which
disposeth
and
encourageth
them
,
1.
to
expect
or
hope
for
mercy
from
God
in
delivering
them
f●om
punishment
,
notwithstanding
their
sins
:
And
2.
to
endevour
to
please
him
by
doing
things
that
are
honest
and
just
,
or
(
as
the
Scripture
expression
is
)
by
working
righteousness
.
Now
these
two
things
;
first
so
to
affect
the
heart
and
soul
,
as
to
cause
a
man
to
expect
mercy
from
God
in
the
pardon
of
his
sins
,
or
in
an
exemption
from
p●nishment
due
unto
them
;
&
secondly
,
to
dispose
and
incline
him
to
ways
and
works
that
are
honest
,
and
good
,
and
pleasing
●nto
God
,
are
the
two
most
famous
properties
,
services
,
or
effects
of
Faith
in
Christ
,
properly
and
commonly
so
called
.
5.
(
And
lastly
)
in
such
a
sense
,
or
rather
in
a
sense
much
nearer
hand
,
and
more
readily
apprehensible
,
as
that
wherein
the
Rock
,
which
gave
water
to
the
children
of
Israel
,
(
Numb
.
20.
)
was
Christ
,
and
is
so
called
,
[
1
Cor
.
10.4
.
]
may
the
goodness
of
God
vouchsafed
unto
Pagans
,
or
those
that
have
never
heard
of
Christ
by
name
,
be
called
Christ
,
however
the
persons
we
speak
of
,
know
it
not
,
cannot
call
it
,
by
that
Name
,
as
neither
did
the
Israelites
know
the
Rock
mentioned
,
by
the
name
of
Christ
.
And
in
asmuch
as
that
goodness
of
God
we
speak
of
,
is
the
fruit
or
effect
of
the
Great
atonement
made
by
Christ
for
mankinde
,
and
Christ
the
means
purchasing
or
procuring
it
,
it
may
in
such
a
sense
be
termed
Christ
,
as
that
wherein
the
effect
is
called
by
the
name
of
the
cause
producing
it
,
or
the
thing
procured
by
the
name
of
the
means
procuring
it
.
Which
is
a
dialect
or
form
of
speaking
not
so
unco●th
or
far
fetcht
,
but
the
holy
Ghost
himself
oft-times
useth
it
in
the
Scriptures
.
Thus
a
mans
reward
from
the
hand
of
God
,
obtained
or
procured
by
his
integrity
or
righteousness
,
is
called
his
righteousness
,
Job
33
26.
See
also
Ephes
.
6.8
.
So
the
deliverance
of
the
Saints
from
those
heavy
judgements
which
shall
be
executed
upon
the
Beast
and
his
adherents
,
is
termed
,
their
Patience
,
Rev.
14.12
.
and
their
Patience
and
Faith
,
Rev.
13.10
.
because
their
Patience
and
Faith
were
the
means
by
which
they
obtained
this
deliverance
.
So
a
mans
servant
under
the
Law
,
is
termed
his
money
,
(
Exod
.
21.21
.
)
because
purchased
or
bought
with
it
(
to
omit
many
other
the
like
.
)
And
however
if
1.
the
persons
we
speak
of
be
brought
by
the
goodness
of
God
to
them
,
to
expect
mercy
from
him
upon
their
repentance
;
To
beli●v●
in
God
,
and
to
believe
in
God
through
Christ
,
and
to
believe
in
Christ
,
are
expressions
of
the
same
notion
and
import
in
the
Scriptures
.
and
2.
if
Christ
be
the
efficient
or
procuring
cause
of
this
his
goodness
to
them
,
then
may
they
both
truly
,
and
properly
enough
,
be
said
to
believe
in
God
,
through
,
or
by
means
of
Christ
;
which
is
a
Scripture
expression
synonymous
with
that
of
believing
in
Christ
,
1
Pet
.
1.21
.
see
also
Rom.
4.24
.
Tit
.
3.8
.
Rom.
4.5
.
He
that
believeth
in
Christ
,
believeth
rather
in
God
,
then
in
Christ
:
Joh
.
12.44
.
and
whosoever
explicitly
believeth
in
God
,
implicitly
believeth
in
Christ
also
;
although
not
known
by
name
to
him
.
Many
of
the
ancient
Jews
believed
in
God
unto
justification
,
and
so
implicitly
believed
in
Christ
also
;
but
he
was
not
explicitly
,
or
by
name
known
unto
them
.
So
many
of
them
are
said
to
have
tempted
Christ
in
the
Wilderness
,
1
Cor
.
10.9
.
who
yet
never
knew
Christ
,
nor
had
ever
heard
of
his
Name
.
See
Calvin
upon
the
place
.
It
seems
that
the
Apostles
themselves
for
a
time
believed
in
God
only
,
viz.
explicitly
;
and
yet
were
justified
by
such
their
believing
,
Joh
.
14.1
.
And
therefore
when
Christ
saith
unto
them
,
Believe
also
in
me
,
he
doth
not
imply
,
that
they
did
in
no
sense
or
consideration
believe
in
him
before
,
but
only
that
they
did
not
believe
in
him
so
explicitly
or
distinctly
,
as
he
desired
that
now
,
and
from
henceforth
they
should
.
The
clear
result
of
the
particulars
briefly
touched
in
this
discourse
,
is
That
this
Assertion
,
The
goodness
of
God
leads
men
to
Faith
in
Christ
,
whether
known
,
or
not
known
to
them
,
being
rightly
,
and
according
to
the
sense
of
the
Assertor
now
explained
,
understood
,
is
neither
heterodox
(
the
substance
and
effect
of
it
being
by
the
best
Protestant
writers
,
yea
by
the
best
of
Mr.
Hows
own
side
asserted
)
much
less
impious
,
containing
nothing
in
it
contrary
,
either
to
the
Analogy
of
Faith
,
or
any
precept
of
good
manners
,
or
Christian
conversation
,
but
much
commending
the
Grace
,
Love
,
and
Bountifulness
of
God
towards
his
Creature
,
man
,
and
rendring
this
Creature
,
in
case
of
disobedience
and
unthankfulness
,
inexcuseable
.
And
that
which
follows
from
hence
,
is
,
1.
that
Mr.
How
,
reproaching
it
as
Heterodox
and
Impious
,
either
speaks
evill
of
what
he
understands
not
,
or
else
is
a
right-down
blasphemer
of
the
Truth
:
and
2.
that
opposing
it
,
(
as
he
doth
in
the
main
body
of
his
discourse
,
stiled
,
The
Pagan
Preacher
silenced
)
he
stumbleth
at
the
same
stone
with
Paul
acting
in
the
heat
of
his
Pharisaism
,
{αβγδ}
.
And
now
(
good
Reader
)
I
have
done
with
Mr.
How
also
.
Whether
he
,
or
the
rest
,
have
done
with
me
,
is
not
at
all
material
,
at
least
unto
me
,
especially
unless
I
shall
understand
rhat
they
are
renewed
in
the
spi●it
of
their
writings
,
and
shall
wholly
forbear
all
those
unchristian
impertinencies
,
as
of
jearing
,
jesting
,
vilifying
,
reproaching
,
traducing
,
undue
charging
,
falsifying
opinions
,
mis-transcribing
the
words
and
sayings
of
their
Adversaries
,
&c.
with
which
kinde
of
characters
and
black
spots
,
they
have
so
be-speckled
and
misfigured
the
faces
of
their
Books
written
against
me
,
that
I
take
no
pleasure
in
beholding
them
.
So
that
if
it
be
any
part
of
their
mindes
or
desires
,
that
I
should
take
knowledge
of
any
thing
they
shall
answer
,
or
reply
,
either
to
this
Preface
,
or
Discourse
,
or
any
other
piece
of
mine
,
for
the
future
,
they
will
be
disappointed
,
unless
they
shall
much
reform
their
stile
and
garb
of
writing
,
applying
themselves
wholly
to
the
argument
or
matter
in
hand
,
with
that
Christian
gravity
,
sob●iety
,
and
ingenuity
,
which
become
those
that
can
sufficiently
please
themselves
in
approving
themselves
(
under
God
)
unto
grave
,
sober
,
and
ingenuous
men
only
.
Nor
shall
I
so
much
as
look
upon
any
thing
that
shall
hereafter
come
forth
under
any
of
their
names
,
or
under
the
name
of
any
other
of
their
Confederates
in
judgement
,
unless
my
way
be
prepared
by
the
testimony
of
some
judicious
and
good
spirited
man
,
who
shall
first
have
perused
them
,
and
make
the
report
of
omnia
benè
(
at
least
in
respect
of
ingenuities
and
Christian
civilities
)
in
them
.
And
as
the
Prophet
Esa
cryed
out
,
Woe
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
and
dwell
in
the
midst
of
a
people
of
unclean
lips
;
implying
,
I
conceive
,
that
his
daily
conversing
with
people
of
unworthy
language
and
tongue
,
wrought
a
strong
jealousie
in
him
,
that
he
had
contracted
somewhat
of
the
same
guilt
from
them
;
so
I
confess
I
am
under
no
small
fears
,
lest
so
much
traversing
and
scanning
the
writings
of
men
of
intemperate
and
unclean
pens
,
as
the
occasion
of
my
conflicting
with
so
many
Adversaries
hath
drawn
me
unto
,
hath
taught
my
pen
also
many
words
and
sayings
of
an
uncomely
character
,
and
such
,
wherein
not
being
so
districtly
watchful
over
my
spirit
,
as
I
ought
,
and
might
have
been
,
I
have
not
so
well
approved
my self
unto
God
,
and
many
good
men
,
as
it
had
been
my
wisdom
to
have
done
.
But
my
God
,
who
hath
the
greatest
reason
to
be
offended
at
any
thing
weak
,
or
unworthy
in
me
,
I
know
hath
pardoned
my
over-sights
and
frailties
in
this
kinde
:
and
good
men
(
I
trust
)
where
he
hath
been
gracious
,
will
not
be
inexorable
.
However
,
for
the
future
,
I
shall
(
God
willing
)
keep
my self
at
a
due
distance
from
the
temptation
,
and
suffer
men
of
unfair
and
provoking
principles
,
to
write
their
pleasures
without
answering
so
much
as
a
word
unto
them
,
or
once
looking
upon
their
nakedness
in
this
kinde
.
Yet
shall
I
not
suffer
the
cause
of
God
,
which
I
have
undertaken
,
to
dye
,
or
sink
,
under
my
hand
;
but
whilest
God
shall
please
to
supply
life
,
and
health
,
with
liberty
and
opportunities
otherwise
,
shall
go
forward
with
the
second
part
of
my
Redemption
Redeemed
,
acco●ding
to
the
model
,
or
projection
,
laid
down
towards
the
close
thereof
;
although
I
can
hardly
admit
of
any
such
hope
or
expectation
,
that
the
days
of
my
sojourning
yet
remaining
,
should
hold
out
to
the
finishing
of
that
work
.
But
I
nothing
doubt
,
but
that
God
,
who
would
not
suffer
the
life
of
Lazarus
,
having
been
miraculously
rescued
out
of
the
hand
of
death
,
to
be
treacherously
destroyed
by
the
chief
Priests
,
though
they
consulted
it
(
Joh
.
12.10
.
)
will
likewise
stand
by
those
important
truths
,
which
,
through
his
Providence
and
help
,
have
of
later
years
so
wonderfully
recovered
their
ancient
light
and
life
out
of
the
hand
of
many
great
and
potent
Adversaries
and
Opposers
;
and
will
not
suffer
them
to
be
again
suppressed
by
any
anointing
whatsoever
;
but
will
sooner
of
the
very
stones
of
the
earth
raise
up
men
to
defend
and
maintain
them
,
then
to
suffer
them
to
fall
by
any
conspiracy
of
men
against
them
.
My
Exit
from
off
the
Theatre
of
this
contest
,
will
be
(
I
question
not
)
more
then
recompensed
by
the
Intrat
of
some
other
,
(
one
,
or
more
)
who
will
either
take
the
work
,
where
I
shall
leave
it
,
and
carry
it
an
end
,
or
else
raise
an
intire
fabrique
of
their
own
,
more
commodious
(
it
may
by
)
for
the
Truth
.
But
in
the
work
intended
,
I
being
only
to
ingage
with
the
Synod
of
Dort
,
and
the
members
thereof
,
I
shall
meet
with
no
personal
invectives
,
or
reflexives
;
with
no
wilful
(
I
presume
)
or
broad
mis-representation
of
Opinions
or
Tenents
,
amongst
them
:
and
so
shall
be
free
from
those
temptations
of
stepping
aside
into
such
impertinencies
,
that
are
offensive
unto
many
,
which
ever
and
anon
occur
and
assault
me
,
when
I
have
to
do
with
the
writings
of
my
English
Antagonists
.
And
now
(
Reader
)
I
shall
out
of
hand
ease
thy
shoulder
from
the
burthen
of
a
long
and
wearisome
Preface
;
for
which
I
shall
make
no
other
Apology
,
but
that
it
contains
all
that
I
intend
at
present
,
or
judge
necessary
,
to
reply
,
or
give
in
Answer
,
to
six
several
Books
written
against
me
,
two
of
them
in
folio
,
and
the
rest
in
bulk
considerable
;
(
besides
,
some
other
things
,
the
knowledge
and
consideration
whereof
,
if
thou
beest
a
friend
,
or
at
least
no
enemy
,
to
the
Truth
in
the
points
here
briefly
touched
,
will
not
a
little
accommodate
thee
.
)
In
this
respect
the
prolixity
of
it
cannot
reasonably
be
judged
a
Delinquent
by
thee
,
or
suffer
in
thy
thoughts
.
For
though
it
be
a
long
Preface
,
yet
it
is
a
very
short
answer
to
so
many
such
books
.
I
thought
to
have
subjoyned
two
or
three
things
for
thy
direction
about
the
Treatise
ensuing
:
but
a
present
period
to
the
Preface
may
be
more
material
.
I
am
afraid
the
Press
hath
not
acquitted
it self
so
well
to
thy
contentment
,
as
I
could
have
wished
,
and
have
endevoured
,
though
not
with
success
answerable
.
Yet
sometimes
a
mistake
in
printing
,
is
beneficent
,
and
an
help
to
memory
,
especially
when
remedied
by
a
mans
ow●
correction
;
as
sometimes
a
man
remembreth
his
journey
the
better
,
and
the
longer
,
by
the
advantage
either
of
a
fall
received
,
or
of
a
purse
lost
,
in
it
.
Nothing
more
now
,
but
my
earnest
prayer
to
the
God
of
all
Grace
and
Truth
,
that
he
will
speedily
cause
these
civil
wars
,
about
matters
of
opinion
,
to
cease
to
the
end
of
the
Common-wealth
of
Israel
,
by
bringing
forth
the
truth
as
it
is
in
Jesus
,
into
so
perfect
and
clear
a
light
,
that
we
may
on
all
hands
be
inabled
hereby
every
man
to
comprehend
his
own
darkness
,
and
to
see
the
deformity
of
his
own
error
,
and
so
become
willing
,
yea
rejoycingly
willing
,
yea
triumphingly
willing
,
to
give
the
right
hand
of
fellowship
,
every
man
unto
his
Brother
,
in
the
entertainment
of
the
Truth
;
that
there
may
be
an
Heavenly
harmony
both
of
judgements
,
and
affections
,
throughout
the
Christian
world
;
this
(
I
say
)
is
the
prayer
of
the
whole
heart
and
soul
,
of
Thine
assured
Friend
,
and
Servant
in
Christ
,
John
Goodwin
.
From
my
Study
:
Novemb
.
18.
1657.
The
Contents
of
the
several
Chapters
in
the
Discourse
ensuing
.
-
CHAP.
I.
THe
occasion
of
the
briefness
of
the
Treatise
.
Who
they
are
that
most
oppose
the
Doctrine
of
General
Atonement
,
and
why
.
Truth
in
what
respect
obnoxious
to
opposition
.
How
it
ought
to
be
vindicated
,
that
the
generality
of
people
may
be
convinced
.
Satans
policy
to
engage
persons
of
greatest
esteem
in
the
Church
against
some
important
Truth
.
-
CHAP.
II
.
Mr.
Resbury
his
Lightless
Star
.
His
design
to
confute
Reason
.
His
mistake
of
often
routed
,
for
often
houted
,
Errors
.
His
undue
charge
of
consequential
Blasphemies
:
immodest
expressions
:
Pelagianism
.
His
fond
Triumphs
.
A
small
Treatise
printed
,
1631.
entituled
,
An
Historical
Narration
,
&c.
His
Exposition
of
the
Parable
of
the
Talents
.
-
CHAP.
III
.
The
great
crie
and
clamor
of
Mr
Resburies
Pamphlet
.
His
shameless
falsifications
and
misreports
of
the
Opinions
of
his
Adversaries
;
an
unworthiness
very
incident
to
men
of
his
Opinions
.
His
childish
malignity
.
-
CHAP.
IV
.
Mr.
Resburies
put-off
of
what
he
is
not
able
to
answer
.
Quarrels
against
his
own
,
whether
shadow
,
or
substance
.
Reason
according
to
Mr.
Resburies
own
sayings
,
ought
to
interpose
,
yea
and
arbitrate
,
in
matters
of
Religion
.
-
CHAP.
V.
Concerning
Mr.
Pawsons
Title
of
his
Sermon
,
A
Vindication
of
Free
Grace
.
Mr.
Pawson
,
Mr.
Resburie
,
and
Mr.
Kendall
,
compared
.
The
reproach
of
Arminianism
,
and
Definition
.
Somewhat
(
occasionally
)
concerning
the
Triumvirate
of
Mr.
Kendalls
Printers
.
Ephes
.
1.4
.
in
part
opened
.
-
CHAP.
VI
.
Of
the
Decree
and
Act
of
God
in
Electing
.
Election
always
carrieth
Salvation
along
with
it
.
No
inconvenience
in
supposing
a
possibility
that
all
might
perish
,
it
being
supposed
withall
,
that
all
might
be
saved
.
Nor
in
supposing
Christ
an
Head
without
a
Body
,
&c.
Bug-bears
made
of
sober
and
harmless
sayings
.
Whether
Mr.
Pawson
,
or
the
Author
,
holds
{αβγδ}
credere
.
The
Author
unjustly
charged
about
Christs
not
bearing
the
curse
of
the
Law
.
-
CHAP.
VII
.
Mr.
Pawson
teacheth
that
men
are
not
justified
by
believing
on
Christ
.
Intentions
of
God
often
expressed
in
Scripture
by
words
signifying
the
Acts
or
Dispensations
themselves
.
Beza's
Exposition
of
the
word
,
Elected
.
Ephes
.
1.4
.
A
brief
touch
upon
1
Pet
.
1.2
.
As
also
upon
1
John
3.9
.
Concerning
the
Death
and
Merits
of
Christ
.
-
CHAP.
VIII
.
In
what
sense
it
is
true
,
that
God
by
one
Act
produceth
all
things
.
Concerning
Differencing
Grace
.
Of
boasting
in
a
mans
self
.
Of
the
true
and
false
Doctrine
of
Free
Grace
.
Phil
.
1.29
.
in
part
opened
.
Whether
{αβγδ}
,
1
Cor
.
2.15
.
signifies
the
natural
reason
,
or
weak
Christian
.
In
what
both
Mr.
Pawsons
and
Mr.
Kendalls
chief
strength
lieth
.
-
CHAP.
IX
.
The
two
Recommendatories
before
Mr.
Kendalls
Book
,
Nec
te
quaesiveris
extra
,
wanting
amongst
the
shreds
of
Mr.
Kendalls
Poetry
.
Mr.
Kendall
and
his
Book
importunely
magnified
.
-
CHAP.
X.
Concerning
the
two
Titles
of
Mr.
Kendalls
Book
.
Error
can
have
no
better
foundation
,
then
loose
Earth
,
or
Sand
.
Mr.
K.
Book
brought
forth
into
the
world
,
with
great
difficultie
.
Whether
he
asserteth
the
Doctrine
commonly
received
in
the
Reformed
Churches
.
Not
needful
that
Mr.
Kendall
should
meddle
too
much
with
my
19.
Chapter
.
Mr.
Kendalls
polic●e
in
refusing
to
own
his
Book
,
till
his
Printers
Errata
be
mended
.
Whether
the
Logick
of
the
Holy
Ghost
be
contrary
to
that
of
the
natural
man
.
The
special
ingredients
in
Mr.
Kendalls
Book
.
-
CHAP.
XI
.
A
tast
of
Mr.
Kendalls
false
and
forged
charges
.
Mr.
Kendall
fighteth
not
more
against
false
then
forged
opinions
.
Whether
the
Author
preferreth
the
weight
of
one
of
his
Arguments
,
above
the
weight
of
Doctor
Prideaux
Chair
.
Concerning
the
Prerogative
of
God
,
whether
he
,
(
Mr.
Kendal
)
or
his
adversaries
,
speak
more
knowingly
of
it
.
-
CHAP.
XII
.
An
Enterview
of
some
of
Mr.
Kendalls
erroneous
Principles
.
That
the
Logick
of
the
Holy
Ghost
,
is
of
a
different
,
yea
contrarie
nature
,
to
that
of
the
Natural
man
.
That
without
Christs
actual
dying
we
could
not
possibly
be
saved
.
That
in
Scripture
Logick
,
inability
is
a
ground
for
exhortation
unto
duty
.
That
God
doth
nothing
but
what
is
just
,
eo
nomine
,
because
he
doth
it
.
That
Gods
love
to
man
,
and
the
Death
of
the
Son
of
God
for
him
,
is
a
mysterie
too
high
to
be
reached
,
yea
to
be
received
by
the
natural
man
.
That
the
Action
by
which
God
produceth
any
thing
,
is
really
the
same
with
the
thing
produced
.
That
knowledge
and
fore-knowledge
are
properly
in
God
.
That
the
Decrees
of
God
determine
every
man
.
-
CHAP.
XIII
.
A
first-fruits
of
the
great
Harvest
●f
Mr.
Kendalls
simple
and
inco●siderate
passages
and
sayings
.
Whether
Gods
will
be
the
Reason
of
his
counsel
?
Mr.
Kendall
in
stead
of
the
l●ve
of
Christ
,
Eph.
3.18
.
interprets
the
Cross
of
Christ
.
Whether
God
hath
always
used
the
weak
things
of
the
World
to
confound
the
mighty
?
Concerning
a
meer
natural
man
.
Whether
it
be
proper
,
or
Cle●k-like
,
to
ascribe
transient
operations
unto
God
,
or
whether
these
be
the
essences
of
the
things
produced
by
God
?
Whether
by
ascribing
one
great
creative
Act
unto
God
,
I
deny
all
power
unto
him
?
Concerning
the
setling
of
Religion
by
the
State
.
Whether
Mr.
Kendall
hath
a
considerable
share
in
the
dull
vertue
of
Patience
?
Concerning
the
necessitie
of
of
Christs
actual
dying
.
Whether
the
Doctrine
of
Gods
Providence
be
shaken
,
by
denying
that
the
beginnings
and
ends
of
many
things
are
determined
by
him
?
Mr.
Kendall
makes
the
Lord
Christ
to
speak
at
a
lower
rate
,
than
himself
(
ordinarily
.
)
Contradicts
his
own
Principles
and
Doctrines
.
Of
Gods
extraordinary
aiding
the
Elect
by
his
Spirit
.
Mr.
Kendall
understandeth
not
the
right
method
of
preaching
the
Gospel
.
-
CHAP.
XIV
.
A
tast
of
Mr.
Kendalls
frivolous
and
unmanlike
Exceptions
.
He
accuseth
his
Adversarie
as
well
for
new
,
as
for
stale
,
Observations
.
And
,
that
he
hath
necessitated
him
to
Absurdities
.
He
quarrels
him
,
because
he
did
not
preach
his
Sermon
,
before
he
had
taken
his
Text
.
His
offence
at
him
for
a
passage
in
his
Epistle
before
his
Discourse
,
touching
the
Divine
Authoritie
of
Scriptures
.
For
shaking
the
Doctrine
of
Gods
Providence
,
when
as
himself
is
the
offender
in
this
kinde
.
For
citing
either
ancient
,
or
later
Divines
,
for
General
Redemption
;
without
shewing
him
,
where
the
Fathers
say
,
He
intended
as
much
,
effected
as
much
,
for
them
that
perish
,
as
for
those
that
are
saved
.
For
not
believing
,
That
,
when
either
the
Scriptures
,
Fathers
,
late
Writers
,
affirm
that
Christ
died
for
all
men
,
their
meaning
is
,
for
all
sorts
of
men
.
For
his
Exposition
of
Acts
17.30
.
For
this
expression
,
The
true
and
regular
notion
of
a
God
.
For
using
the
word
,
Excluded
,
&c.
For
using
the
distinction
of
intentions
,
precedent
and
subsequcnt
in
God
.
-
CHAP.
XIV
.
A
few
instances
of
Mr.
Kendalls
many
contradictions
;
As
first
,
That
without
the
actual
death
of
Christ
,
no
possibility
of
Salvation
,
and
yet
sins
remitted
without
the
mediation
of
his
Death
.
Secondly
,
That
the
way
to
open
mens
mouths
,
is
the
way
to
stop
them
.
Thirdly
,
he
condemns
his
Adversaries
,
for
what
he
acquits
them
.
Fourthly
,
He
knows
not
how
,
and
yet
knows
how
,
God
converteth
men
.
Fiftly
,
Teacheth
himself
the
same
thing
concerning
a
like
possibilitie
of
the
rest
of
the
Apostles
perishing
,
which
there
was
of
Judas
his
,
and
yet
jeareth
his
Adversary
for
it
.
Sixthly
,
That
his
Adversary
denieth
the
necessity
of
Christs
death
,
and
yet
judgeth
it
necessary
upon
several
accounts
.
Seventhly
,
That
a
a
man
may
know
that
to
be
which
he
cannot
conceive
to
be
.
Eightly
,
He
maintains
that
,
which
he
doth
not
say
.
Ninthly
,
That
God
punisheth
none
but
for
their
sins
,
and
yet
punisheth
some
not
for
their
sins
.
Tenthly
,
he
complaineth
of
his
Adversary
for
troubling
his
Reader
with
stale
Observations
,
and
yet
with
Innovations
too
.
Eleventhly
,
That
he
is
bold
and
insolent
,
yet
sheweth
much
sobrietie
in
the
whole
carriage
of
his
business
.
Twelfthly
,
That
he
is
a
man
of
parts
and
learning
;
and
yet
not
fit
to
teach
boys
in
a
Bell-free
.
Thirteenthly
,
That
he
tels
long
stories
of
the
infinite
love
of
God
to
all
men
;
and
yet
that
he
teacheth
,
that
he
neither
loves
nor
hates
them
.
Fourteenthly
,
That
the
Decrees
of
God
determin
every
one
,
and
yet
deprive
none
of
their
liberty
,
&c.
-
CHAP.
XV
.
Mr.
K.
falsifies
the
passages
and
sayings
of
his
Adversaries
:
1.
About
thc
abortions
,
or
miscarriages
of
Gods
intentions
.
2.
About
Gods
determining
the
Death
of
Christ
.
3.
Concerning
the
fixing
of
the
periods
of
mens
lives
by
God
.
4.
Concerning
his
denying
the
necessity
of
Christs
death
.
5.
Concerning
ends
to
be
effected
by
the
use
of
the
means
of
Salvation
.
6.
Concerning
Gods
actual
making
all
things
at
first
.
7.
Concerning
his
non-knowledge
of
what
Armin●ianism
is
8.
Concerning
the
Arminianism
of
the
Fathers
9.
Concerning
what
the
damned
ow
unto
God
.
10.
Concerning
Election
for
Sanctification
.
11.
In
transcribing
Believers
for
Election
.
12.
Concerning
Gods
Providence
.
13.
Concerning
the
Synod
of
Dort
.
14.
Concerning
Dr.
Prideaux
his
Chair
.
-
CHAP.
XVI
.
Containing
a
few
Specimina
of
Mr.
Kendalls
weak
and
childish
insultations
.
About
Gods
Intentions
not
taking
place
.
The
one
great
Creative
Act
of
God
.
The
signification
of
the
word
{αβγδ}
.
About
the
periods
of
mens
lives
not
fixed
by
God
.
About
dignifying
second
causes
.
About
persons
born
,
whose
Parents
were
not
necessitated
to
their
Generation
.
About
Christ
signified
by
the
Oxen
and
Fatlings
slain
.
About
the
Antecedent
for
Consequent
.
About
the
saying
,
That
true
Believers
never
sin
with
their
whole
wills
,
or
full
consent
.
About
some
things
spoken
concerning
the
Synod
of
Dort
.
-
CHAP.
XVII
.
A
taste
of
Mr.
Kendalls
unchristian
,
sometimes
ridiculous
,
otherwhile
uncivil
,
and
sometimes
blasphemous
je●rings
.
His
refreshing
with
merry
frolicks
.
His
causelesly
scurrilous
language
and
terms
.
His
beating
his
Adversary
black
and
blue
with
a
little
Barbarism
.
He
te●ms
him
a
stupendious
Prodigie
of
Subtilty
,
and
yet
a
loud
talking
Braggadochio
,
and
vain
boaster
.
His
jear
about
lana
caprina
,
and
an
Horse-night-cap
:
about
being
of
Gods
Counsel
.
Why
men
desire
so
much
to
interess
God
in
their
cause
.
His
jear
of
correcting
the
Evangelist
for
Barbarism
.
His
Devon
proverb
of
a
shooful
of
Custard
,
&c.
His
Woodcock
simile
,
and
a
quart
of
Wine
.
His
verses
of
Richardo
and
Bindo
.
His
scoffs
at
worthy
Mr.
Horn
.
Concerning
the
highest
indignity
that
can
be
done
to
the
God
of
Heaven
.
Mr.
K.
(
with
his
)
own
the
Tantamont
,
of
what
he
disclaims
with
indignation
.
Concerning
Gods
Philanthropie
,
and
the
ground
or
reason
of
this
attribute
.
-
CHAP.
XVIII
.
A
tast
of
such
passages
in
Mr.
Kendalls
Book
,
which
are
so
delivered
and
managed
,
as
if
they
opposed
the
sense
of
his
Adversaries
,
being
in
the
mean
time
fairly
and
fully
consistent
with
it
.
His
policie
and
reach
in
such
a
strain
about
his
accurate
delineation
and
description
of
the
right
,
or
just
soveraigntie
of
God
over
men
,
&c.
Whether
God
exerciseth
his
Prerogative
in
any
thing
,
but
in
giving
and
denying
grace
as
he
pleaseth
.
Concerning
all
being
saved
by
Christs
death
.
About
his
Adversaries
complaining
of
hard
measure
from
God
.
Concerning
an
humble
submission
of
our
thoughts
to
all
the
Scripture
delivers
concerning
God
.
About
exercising
our
Faith
rather
then
our
wits
about
what
the
Scripture
delivers
concerning
God
.
About
saying
the
Elect
shall
all
believe
.
About
Bastards
begotten
without
Providence
.
About
ungodly
mens
being
put
out
of
all
hope
of
being
saved
by
Christ
.
About
the
Elects
repenting
without
the
long
sufferance
of
God
.
Concerning
the
distinction
of
voluntas
signi
,
and
voluntas
beneplaciti
.
In
sundry
texts
of
Scripture
an
Ellipsis
of
the
particle
quamvis
,
although
.
Of
Gods
requiring
all
,
enabling
his
Elect
to
repent
.
Whether
God
by
his
right
of
commanding
may
require
that
of
men
,
which
he
knows
they
have
no
abilitie
to
perform
.
Whether
men
had
power
in
Adam
to
repent
,
or
believe
.
-
CHAP.
XIX
.
A
tast
of
Mr.
Kendalls
woodden
and
absurd
Metaphors
,
Proverbs
and
Similes
.
Of
a
joyned-stools
foot
.
Of
a
piece
of
Veal
.
Of
the
nimble
running
of
an
empty
Coach
before
six
Barbary
Horses
.
Of
a
pair
of
Sheers
and
Mete-yard
signifying
a
little
Philosophie
.
Of
Salt
and
Pepper
.
Of
the
Marrow-bone
of
Matter
,
and
the
Splinters
hereof
.
Of
his
Adversaries
Plumes
to
new
stuff
an
old
Cushion
.
Of
an
Horse-night
cap
,
and
Considering-cap
.
Of
a
piece
of
Chalk
.
Of
Horse-fair
.
Of
the
knack
of
an
Hackney
Distinction
Of
an
Horse
head
and
Horse
tail
.
Of
drowning
the
Devil
upon
Clow-moore
.
Of
Knocking
his
head
against
a
Post
,
and
crying
,
Good
wits
jump
.
Of
a
little
swig
after
his
dry
piece
.
Of
Bishop
Carletons
Rochet
to
signifie
or
express
his
learning
.
Of
Devenants
,
Halls
Wards
,
Goads
,
Scarlet
hoods
,
signifying
their
learning
.
Of
learned
Stammin-petie-coats
,
and
green
Aprons
.
Of
Grogram
,
resembling
the
Patience
of
God
towards
Reprobates
;
and
of
Broad
cloth
resembling
his
patience
towards
his
Elect
.
Of
a
patient
husband
that
ardently
and
affectionately
loves
his
wife
that
cannot
forbear
scolding
till
he
hath
gagged
her
,
nor
biting
,
till
he
hath
drawn
out
her
teeth
,
&c.
-
CHAP.
XX
.
Some
few
Specimina
of
Mr.
Kendalls
gobies
given
to
the
main
strength
and
stress
of
the
arguments
incountring
him
.
Mr.
Baxter
takes
him
tardie
at
this
turn
,
more
then
once
.
About
things
not
absolutely
determined
by
God
,
as
to
their
numbers
,
in
their
production
.
About
mens
multiplying
Corn
without
Gods
special
Providence
,
and
individuals
in
some
Animal
species
and
the
restraining
of
their
multiplication
.
Mr.
Kendalls
making
a
Louse
signally
sacred
to
Gods
Providential
care
.
About
Parents
being
determined
or
nec●ssitated
,
to
the
generation
of
their
children
.
Of
all
mens
Names
and
members
written
in
Gods
Book
.
Error
never
like
to
want
a
friend
in
a
black
coat
.
Whether
the
Saints
stand
bound
to
work
out
their
Salvation
with
fear
and
trembling
,
in
respect
of
themselves
.
Mr.
Kendall
declines
the
strength
of
my
argument
to
prove
,
that
the
word
{αβγδ}
,
Joh
.
3.16
.
doth
not
here
signifie
the
Elect
,
and
turneth
aside
in
his
answer
,
to
impertinencies
and
worse
matters
.
-
CHAP.
XXI
.
Mr.
Kendalls
near
approaches
unto
blasphemy
.
He
overchargeth
himself
with
undertakings
.
Whether
God
had
power
to
generate
his
Son
.
Concerning
his
ascribing
transient
acts
,
and
multiplicity
of
acts
unto
God
.
Whether
God
doth
all
things
on
Earth
principally
.
Whether
the
opposition
of
Gods
Providence
was
by
the
same
Providence
ordained
.
Whether
Gods
intentions
are
not
to
be
measured
by
his
invitations
.
Whether
Gods
intention
was
the
principal
cause
of
the
exclusion
of
those
,
who
for
their
unworthiness
were
excluded
from
the
marriage
feast
.
Errata
in
the
Preface
.
Page
1.
line
5.
read
when
as
.
p.
3.
l.
5.
for
as
r
.
a.
p
4.
l
14.
r
.
not
wondering
.
l.
22.
r
.
the
.
p.
5.
l.
6.
dele
(
)
.
l.
15.
read
the
.
p.
6.
l.
2.
r
.
Nedham
.
p.
8.
l.
11.
dele
they
,
page
19.
l.
10.
r
.
for
as
r
.
all
.
p.
22.
l.
2.
r
.
with
all
.
p.
26.
l.
16.
r
.
the
respective
.
p.
39.
l.
1.
r
.
translation
,
p.
4●
.
l.
29.
r
.
one
word
.
l.
ult
.
r
.
is
it
.
p.
48.
l.
26.
r
.
a
sign
.
p.
52.
l.
31.
for
ar
read
or
.
p.
61.
l.
28.
for
one
read
own
.
p
65.
line
34.
r
.
a
translator
.
p.
66.
l.
31.
read
expression
.
p.
75.
line
2.
dele
this
.
p.
78.
line
17.
dele
the
.
p.
79.
l.
35.
for
not
r
.
net
.
p.
84.
line
10.
read
only
so
.
line
15.
r
.
permitted
.
p.
86.
line
28.
23.
read
with
.
p.
87.
line
23.
r
.
less
.
page
90.
line
30.
r
.
children
.
p.
95.
l.
5.
read
(
in
the
margent
)
creaturis
.
line
ult
.
read
Operis
.
p.
101.
line
2.
read
indeterminatè
.
p.
103.
line
33.
read
typographical
.
p.
109.
l.
31.
r
.
mine
,
and
.
line
33.
place
in
the
margent
Sect
.
67.
p.
110.
l.
1.
dele
with
.
Good
Reader
,
as
I
am
sorry
for
thy
sake
,
that
the
Press
,
for
want
of
good
over-sight
,
hath
been
thus
far
over-seen
,
so
should
I
be
glad
upon
thy
account
also
,
if
the
miscarriages
were
only
these
.
But
in
the
best
days
of
the
world
,
that
saying
was
in
request
,
Humannum
est
errare
:
therefore
we
who
live
in
the
worst
days
of
it
,
must
arm
with
patience
to
bear
a
greater
burthen
of
that
inconvenience
,
then
our
fore-fathers
.
Corrige
sodes
,
Hoc
obtestor
,
&
hoc
.
Errata
in
the
running
Titles
.
Page
7.
for
are
read
art
.
p.
73.
r
.
logick
.
p.
132.
arminianizeth
.
p.
168.
read
apotheizeth
.
p.
182.
r
.
falsificaeions
.
p.
211.
r
.
victories
.
p.
231.
r
.
called
.
p.
260.
r
.
any
thing
.
p.
366.
r
.
sophistrie
.
The
occasion
of
the
briefness
of
the
Treatise
.
Who
they
are
that
most
oppose
the
Doctrine
of
General
Attonement
,
and
why
.
Truth
in
what
respect
obnoxious
to
opposition
.
How
it
ought
to
be
vindicated
,
that
the
generality
of
people
may
be
convinced
.
Satans
policie
to
engage
persons
of
greatest
esteem
in
the
Church
,
against
some
important
Truth
.
THE
occasion
of
the
brief
Discourse
ensuing
(
or
rather
of
the
briefness
of
it
)
was
my
want
of
time
,
by
means
of
the
pressing
importunity
of
much
business
otherwise
,
to
draw
up
just
and
thorough
Answers
to
the
respective
Writings
of
those
men
against
me
,
with
whom
(
together
with
their
Writings
)
I
have
to
do
herein
.
In
this
respect
,
according
to
the
old
advice
,
Cum
non
possis
id
quod
velis
,
velis
id
quod
possis
;
When
a
man
cannot
do
what
he
would
,
it
is
his
best
course
to
be
willing
to
do
what
he
can
:
I
have
examined
some
of
the
most
material
passages
in
the
said
Books
and
Writings
,
by
the
weaknesses
and
undue
carriages
whereof
,
an
estimate
may
be
made
without
much
danger
of
miscarrying
in
the
account
,
of
the
rest
of
their
fellows
.
I
have
likewise
made
some
little
observation
by
the
way
,
of
,
and
upon
that
dis-ingenuity
and
unworthiness
of
spirit
,
which
utters
it self
upon
all
occasions
,
and
sometimes
upon
no
occasion
at
all
,
in
these
Writings
.
Not
that
I
take
any
delight
,
either
in
seeing
my self
,
or
in
giving
opportunity
unto
others
to
see
,
the
nakedness
of
my
Brethren
,
(
for
I
had
rather
make
ten
coverings
in
this
kind
,
then
rend
or
tear
one
)
but
that
the
Truth
,
the
knowledge
whereof
is
of
ten
thousand
times
of
more
concernment
unto
the
world
,
then
the
credit
or
reputation
of
any
men
whatsoever
,
and
which
could
not
otherwise
be
effectually
vindicated
,
might
by
this
means
be
brought
into
a
clear
and
perfect
light
,
and
prepared
for
the
understandings
,
judgements
,
and
consciences
of
men
.
For
if
Aristotle
had
good
cause
to
say
(
as
questionless
he
had
)
concerning
Philosophical
truths
,
which
were
the
commodities
he
dealt
in
;
that
Amicus
Socrates
,
amicus
Plato
,
sed
magis
amica
veritas
;
Socrates
was
his
friend
,
and
Plato
his
friend
,
but
Truth
was
more
his
Friend
,
then
either
:
Much
more
have
I
reason
to
say
concerning
those
important
Doctrines
and
Truths
of
God
,
which
I
hold
forth
unto
the
world
in
my
Book
of
Redemption
;
that
Mr.
Resburie
is
my
Friend
,
Mr.
Pawson
my
Friend
,
Mr.
Kendall
my
Friend
;
but
the
meanest
of
those
Truths
is
a
Greater
Friend
to
me
then
they
all
.
I
am
not
ignorant
,
what
great
thoughts
of
Heart
there
are
stirring
,
not
only
in
the
persons
mentioned
,
but
also
amongst
many
others
,
who
must
want
much
of
their
wils
if
they
be
not
counted
pillars
of
the
Truth
,
in
opposition
,
to
those
Great
Truths
delivered
and
asserted
in
that
Book
.
And
as
David
complained
unto
God
in
his
dayes
,
of
the
joynt
rising
up
of
the
Nations
round
about
against
him
:
They
have
consulted
together
with
one
consent
;
They
are
confederate
against
thee
:
The
tabernacles
of
Edom
,
and
the
Ishmaelites
;
of
Moab
,
and
the
Hagarens
.
Gebal
,
and
Ammon
,
and
Amalek
:
the
Philistims
,
with
the
inhabitants
of
Tyre
:
Assur
also
is
joyned
with
them
,
they
have
holpen
the
children
of
Lot
:
Psal
.
83.5
,
6
,
7
,
8.
So
may
I
justly
take
up
a
like
complaint
,
and
say
unto
God
,
(
in
respect
of
that
grand
confederacie
amongst
persons
,
almost
of
all
sorts
and
interests
,
in
fighting
against
him
in
that
glorious
discoverie
of
his
transcendent
Grace
and
Love
unto
mankind
,
by
the
gift
of
Jesus
Christ
unto
them
all
)
They
have
consulted
together
with
one
consent
,
they
are
are
confederate
against
Thee
;
learned
and
unlearned
,
zealous
and
lukewarm
,
devout
and
profane
,
rich
and
poor
,
high
and
low
,
Ministers
and
People
;
yea
,
those
of
thine
owne
house
have
holpen
the
god
of
this
world
,
and
his
children
,
in
their
opposition
against
Thee
.
For
who
knoweth
not
,
but
the
way
of
the
most
Great
and
Blesse●
Truth
of
Universal
Attonement
by
Christ
,
is
every
where
spoken
against
,
as
if
it
were
an
horrid
error
,
or
hainous
impiety
,
to
say
or
think
,
that
God
is
not
as
narrow-breasted
as
men
,
or
as
men
conceit
him
to
be
;
and
that
when
he
saith
,
that
He
loved
the
world
,
he
should
not
by
the
world
,
mean
,
an
handful
of
men
.
But
as
in
that
uprore
which
was
made
at
Ephesus
against
Paul
,
for
preaching
this
abominable
Doctrine
(
as
they
would
needs
make
it
)
That
they
be
no
gods
,
which
are
made
with
hands
,
they
who
were
most
like
to
be
losers
by
the
reception
of
this
Doctrine
amongst
the
people
,
viz.
the
Silversmiths
,
who
got
their
living
by
the
Craft
of
making
silver-shrines
for
Diana
,
were
the
first
and
fiercest
that
occasioned
it
:
In
like
manner
,
they
who
are
most
afraid
of
sustaining
losse
in
their
credits
and
esteem
with
men
,
(
and
consequently
in
their
vales
and
perquisits
otherwise
)
in
case
the
Doctrine
of
Universal
Redemption
by
Christ
(
with
the
rest
depending
on
it
)
should
generally
take
with
the
people
;
(
and
who
are
these
,
but
such
Ministers
or
Preachers
,
who
have
gotten
a
great
part
of
their
livelyhood
in
credit
and
reputation
,
cum
pertinentiis
,
by
declaring
themselves
zealous
Defenders
of
the
contrary
Faith
?
)
These
(
I
say
)
are
the
Arch-sticklers
in
those
tumultuous
contests
and
oppositions
amongst
us
against
the
said
Doctrine
of
Redemption
:
these
are
they
,
who
as
far
as
is
possible
,
and
as
lieth
in
them
,
will
not
suffer
the
people
to
imbrace
the
truth
in
such
things
which
highly
concern
both
their
present
and
future
peace
,
only
because
themselves
(
at
least
as
they
conceit
)
are
like
to
be
put
to
rebuke
by
their
imbracing
them
.
The
truth
is
,
that
whosoever
shall
rise
up
,
whether
by
force
of
hand
,
or
by
Doctrine
and
pretended
strength
of
argument
,
to
obstruct
the
course
and
passage
of
Truth
in
the
world
,
yea
though
he
be
a
Friend
of
Truth
in
the
main
,
shall
do
it
at
the
certain
peril
of
his
honor
and
reputation
;
according
to
that
of
the
Wise
man
,
Dead
flies
cause
the
oyntment
of
the
Apothecary
to
send
forth
a
stinking
savour
;
so
doth
a
little
follie
him
that
is
in
reputation
for
wisdome
,
Eccles
.
10.1
.
.
Yea
,
they
who
shall
attempt
to
pull
down
other
mens
silver
,
gold
,
and
precious
stones
to
make
way
for
themselves
to
build
stubble
,
Hay
,
and
Wood
,
upon
the
foundation
,
be
they
never
so
many
in
number
,
never
so
great
in
authority
and
esteem
;
yea
,
let
them
joyn
hand
in
hand
,
and
stick
as
close
together
in
their
work
as
the
scales
of
Leviathan
,
Job
41.15
,
16
,
17.
yet
the
sentence
which
is
gone
out
against
them
,
shall
overtake
them
,
sooner
or
later
;
{αβγδ}
,
they
shall
suffer
loss
,
and
the
day
[
i
.
process
of
time
,
wherein
light
will
increase
,
and
perfect
discovery
shall
be
made
both
of
Truth
and
Error
]
shall
make
their
work
manifest
,
of
what
manner
or
sort
it
is
,
1
Cor
.
3.13
.
And
as
the
Lord
Christ
himself
,
though
he
was
crucified
thorough
weakness
,
2
Cor
.
13.4
.
(
as
the
Apostle
speaketh
)
i
.
by
the
opportunity
which
his
weak
flesh
afforded
unto
his
enemies
so
to
deal
by
him
,
yet
he
was
mightily
declared
to
be
the
Son
of
God
,
according
to
the
Spirit
of
holiness
,
by
the
resurrection
from
the
dead
,
Rom.
1.4
.
In
like
manner
,
many
of
the
Great
Truths
of
God
have
{αβγδ}
,
somewhat
cleaving
to
them
,
like
to
the
weakness
of
flesh
,
as
viz.
a
seeming
complyance
with
notions
that
are
crooked
,
erroneous
,
dishonorable
unto
God
,
&c.
by
the
advantage
and
opportunity
whereof
,
they
have
been
numbred
amongst
malefactors
(
rotten
and
unsound
Doctrines
)
and
upon
this
account
crucified
,
(
I
mean
censured
,
sentenced
,
and
condemned
for
errors
and
untruths
)
and
have
remained
for
several
ages
under
this
condemnation
,
and
yet
afterwards
have
been
mightily
declared
to
be
the
Truths
of
God
,
according
to
that
intrinsick
worth
,
and
real
comportment
with
true
godliness
,
which
all
this
while
lay
hid
in
them
,
by
their
rising
again
from
the
dead
,
i
.
by
their
universal
reception
for
Truths
by
the
Churches
of
Christ
,
and
by
that
Spirit
of
glory
which
hath
rested
upon
them
afterwards
,
for
their
worth
and
excellency
now
discovered
.
And
as
the
Apostle
speaketh
of
such
teachers
,
who
,
as
Jannes
and
Jambres
withstood
Moses
,
resist
the
truth
,
that
they
should
proceed
no
further
;
2
Tim
.
3.9
.
because
their
folly
should
be
manifest
unto
all
men
;
(
f
)
So
will
it
on
the
contrary
,
first
or
last
,
befall
Truth
,
with
her
Friends
and
Teachers
,
who
have
been
for
a
time
under
hatches
together
:
they
shall
prevail
,
and
their
faces
shine
,
because
their
wotth
,
their
wisdome
and
acceptation
with
God
,
shall
be
made
manifest
unto
all
men
.
He
that
searcheth
the
reins
and
the
heart
,
knoweth
that
I
take
no
pleasure
in
making
waste
of
any
mans
Name
or
reputation
,
least
of
all
of
theirs
,
whom
I
judge
faithful
unto
God
in
the
main
,
though
high
offenders
against
the
truth
at
some
turns
:
)
but
can
more
freely
expose
mine
owne
to
censure
and
reproach
,
then
bear
hard
either
with
my
tongue
,
or
pen
,
upon
another
mans
.
And
I
have
publickly
declared
and
asserted
it
a
practise
worthy
a
Christian
,
whether
Minister
of
the
Gospel
,
or
other
,
not
to
take
from
and
impair
any
mans
credit
or
esteem
for
injuring
or
endamaging
the
truth
,
to
any
further
degree
then
may
well
be
judged
necessary
and
sufficient
for
repairing
the
Truth
so
injured
by
him
.
Most
certain
it
is
,
that
no
man
can
dispute
against
the
Truth
nisi
errando
(
as
Austin
speaketh
)
i
.
but
by
erring
,
[
or
,
with
error
]
For
no
one
Truth
whatsoever
opposeth
another
;
nor
is
God
divided
in
himself
.
Now
when
the
truth
is
opposed
by
error
,
and
the
entertainment
of
it
in
the
judgement
and
consciences
of
men
obstructed
by
arguments
and
reasons
onely
colourable
with
truth
,
but
not
cordiall
to
it
,
there
is
in
this
case
no
way
to
plead
the
cause
of
the
trurh
effectually
,
or
throughly
to
vindicate
the
Interest
of
it
,
but
by
detecting
the
weakness
,
folly
,
impertinency
,
and
insufficiency
of
such
Arguments
,
which
are
levied
and
advanced
in
opposition
to
it
;
and
this
so
plainly
,
with
so
much
evidence
,
and
(
as
it
were
)
palp●bleness
of
satisfaction
,
that
if
it
be
possible
,
the
judgements
,
even
of
the
weakest
of
men
,
who
are
most
in
danger
of
being
insnared
by
semblances
and
colours
,
may
be
convinced
,
and
brought
to
see
,
and
acknowledge
vanity
in
them
.
And
I
judge
,
that
one
main
reason
why
many
Books
and
Discourses
,
which
have
been
written
in
the
defence
of
sundry
Truths
,
have
not
done
the
service
to
the
World
,
which
they
projected
and
desired
,
(
I
mean
,
in
convincing
the
Judgements
of
men
of
the
Truths
contended
for
)
hath
been
,
and
is
,
that
they
have
not
brought
the
weaknesses
and
absurdities
of
the
adverse
Arguments
into
as
clear
&
perfect
a
light
;
as
they
might
,
and
ought
to
have
done
.
For
the
apprehensions
of
some
are
so
slow
,
dull
,
and
heavy
;
of
others
,
so
prejudiced
,
and
prepossest
,
that
neither
the
one
,
nor
the
other
are
well
able
to
see
the
vanity
or
weakness
of
such
Arguments
,
which
magnifie
themselves
against
the
Truth
,
unless
they
be
discovered
by
an
high
hand
,
and
presented
unto
them
as
in
a
Vision
of
the
noon-day
.
And
as
Solomon
saith
,
Omnes
enim
trahimur
&
ducimur
ad
cognitionis
&
scientiae
cupiditatem
,
in
quâ
excellere
pulchrum
putamus
.
Labi
autem
,
errare
,
decipi
,
&
malum
&
turpe
ducimus
.
Cic
.
Offic
.
Lib
.
1.
that
if
the
Iron
be
blunt
,
and
the
edge
of
it
no●
whetted
,
a
man
must
put
to
the
more
strength
.
Eccles
.
10.10
.
So
when
the
eye
is
weak
or
dim
,
there
is
a
necessity
to
make
the
Object
so
much
the
more
visible
,
if
a
man
knoweth
how
.
Now
to
erre
,
mistake
,
and
be
deceived
,
being
esteemed
in
the
World
(
more
indeed
then
there
is
cause
)
matters
of
dis-repute
unto
men
:
hence
it
commeth
to
passe
,
that
they
who
oppose
the
truth
,
must
needs
suffer
more
or
lesse
in
their
credits
and
reputations
,
when
the
folly
and
errour
of
their
reasonings
&
pleadings
against
the
truth
,
come
to
be
detected
,
and
laid
open
to
the
World
.
Since
the
publishing
of
my
Book
,
intituled
,
Redemption
Redeemed
,
I
perceive
that
many
Pens
and
Pulpits
have
from
severall
quarters
lift
up
themselves
against
those
savoury
and
most
important
truths
of
God
asserted
there
.
So
loth
is
the
God
of
this
World
,
to
suffer
those
eyes
to
be
opened
,
which
he
hath
blinded
,
lest
the
glorious
Gospel
of
Christ
,
who
is
the
Image
of
God
,
should
shine
into
them
.
And
(
doubtless
)
the
inward
thought
of
his
heart
is
,
that
the
opening
of
these
eyes
will
,
or
may
be
,
most
effectually
prevented
,
if
he
can
by
the
privy
door
of
ambition
,
covetousness
,
discontent
,
or
vainglory
,
convey
himself
without
observation
into
the
hearts
and
minds
of
such
Ministers
of
the
Gospel
,
who
are
in
any
considerable
esteem
with
the
generality
of
Professors
,
for
parts
of
learning
joyned
with
zeal
,
and
so
become
a
spirit
of
errour
and
delusion
in
them
unto
the
World
.
His
policy
herein
,
is
much
like
unto
that
of
the
Romans
of
old
,
who
having
an
evill
eye
upon
the
vast
wealth
of
King
Ptolomie
,
and
not
knowing
how
to
come
at
it
,
and
possess
themselves
of
it
,
without
making
a
wide
breach
upon
their
Reputation
in
the
World
,
imployed
Cato
,
the
famous
Patron
of
Justice
in
their
State
,
to
act
the
design
,
ut
summa
turpitudo
facti
authoritate
viri
aliquantulum
tegeretur
,
In
Daniel
P.
7.
(
saith
our
Mr.
Brightman
)
i
.
that
the
base
dishonesty
of
the
fact
might
be
a
little
shadowed
or
covered
over
,
with
the
Authority
and
repute
of
the
man
who
did
it
.
So
saith
Sathan
,
if
I
can
but
prevail
to
be
a
lying
Spirit
in
the
mouths
of
such
Prophets
,
who
are
esteemed
Prophets
of
God
,
the
evill
and
danger
of
those
Doctrines
,
which
upon
such
an
advantage
,
I
shall
vent
unto
the
World
,
will
be
so
veyled
with
a
covering
made
of
the
pietie
,
learning
,
and
Authority
of
these
men
,
that
the
said
Doctrines
,
notwithstanding
the
great
evill
and
danger
of
them
,
will
passe
up
and
down
the
Church
unsuspected
,
and
find
a
ready
access
to
the
judgements
and
Consciences
of
the
greatest
part
of
men
.
CHAP.
II
.
Mr.
Resbury
his
Lightless
Starre
.
His
design
to
confute
Reason
.
His
mistake
of
often
routed
,
for
,
often
houted
,
errors
.
His
undue
charge
of
consequentiall
Blasphemies
:
immodest
expressions
,
Pelagianisme
.
His
fond
Triumphs
.
A
small
Treatise
printed
1631.
Entituled
,
an
Historicall
Narration
,
&c.
His
Exposition
of
the
Parable
of
the
Talents
.
AMongst
those
who
(
probably
)
have
in
great
numbers
appeared
enemies
in
print
,
to
the
Doctrines
avouched
in
the
Book
mentioned
,
I
have
taken
notice
onely
of
some
few
:
of
whom
,
together
with
their
writings
,
I
shall
speak
but
little
here
(
and
haply
,
not
much
more
else-where
)
onely
my
desire
is
,
to
give
thee
some
tast
of
the
spirit
,
by
which
it
appears
,
they
were
acted
and
guided
respectively
,
in
their
attempts
and
ingagements
against
the
said
Doctrine
and
Book
.
And
as
the
Apostle
commends
the
Doctrine
of
the
Gospel
unto
Timothy
,
as
the
more
worthy
to
be
adhered
unto
,
upon
the
account
of
the
great
integrity
,
worth
,
and
faithfulness
of
him
from
whom
he
received
it
(
speaking
of
himself
)
in
like
manner
,
a
right
understanding
of
the
spirit
,
temper
,
and
demeanour
of
men
in
delivering
and
asserting
their
Opinions
,
is
a
good
steerage
unto
our
judgements
,
to
give
sentence
of
them
,
according
to
Truth
,
and
so
,
as
either
to
adhere
to
them
〈◇〉
contrariety
hereunto
.
Mr.
Richard
Resbury
Mr.
Resbury
.
undertakes
to
guide
the
feet
of
the
World
into
the
way
of
Truth
,
by
a
Lightlesse
Starre
;
Lightles-Starre
for
so
he
entituleth
his
discourse
(
as
very
truly
and
properly
he
may
;
Conveniunt
rebus
nomina
saepe
suis
,
i
.
Names
with
their
things
sometimes
have
good
accord
)
wherein
he
essayeth
a
confutation
of
my
Epistle
to
the
Reader
.
And
the
truth
is
,
his
grand
undertaking
being
to
confute
Reason
,
and
to
perswade
men
rather
Sortiri
,
quam
eligere
,
Religionem
,
to
cast
lots
for
their
Religion
,
and
for
what
they
are
to
believe
concerning
God
,
then
to
chuse
,
either
upon
deliberation
,
or
a
rationall
account
;
a
discourse
no
wayes
disparaged
by
the
Title
of
,
The
Lightless-Starre
,
is
competent
and
proper
enough
to
accomodate
his
design
.
For
as
a
painted
Gibbet
hath
Timber
enough
in
it
to
make
an
Engine
for
the
punishment
of
an
innocent
man
;
So
hath
a
Discourse
which
magnifieth
it self
against
Reason
,
light
and
strength
fully
sufficient
,
though
it
be
sapless
,
senceless
,
savour-less
,
and
nothing
to
be
found
in
it
worthy
a
man
.
When
men
come
to
say
to
the
Candle
of
the
Lord
Prov.
20.27
.
within
them
,
shine
not
,
it
is
a
just
thing
with
the
Lord
(
so
far
at
least
)
to
darken
the
light
of
it
,
that
such
persons
shall
be
left
to
the
power
and
guidance
of
most
irrationall
,
wild
,
and
vain
imaginations
,
and
such
which
exalt
themselves
against
the
knowledge
of
God
.
Mr.
Resbury
complains
,
that
I
printed
an
invective
Letter
,
and
sent
it
to
him
.
Lightless-Starr
.
Epist.
to
the
Reader
.
p.
1.
I
confess
there
is
a
smatch
of
the
Latine
in
the
word
,
invective
;
but
I
marvail
that
Mr.
Re●bury
notwithstanding
should
no
better
understand
the
signification
of
it
,
then
to
call
words
of
soberness
and
truth
,
(
other
th●n
which
that
Letter
knoweth
none
)
by
the
name
of
invectives
:
neither
(
to
speak
the
truth
)
have
I
,
or
had
I
from
the
beginning
,
any
reasonable
or
just
cause
to
write
in
any
invective
strain
,
to
,
or
against
,
Mr.
Re●bury
.
For
as
the
Scripture
(
as
formerly
englished
)
demands
,
will
a
man
spoyl
his
Gods
?
Mal
.
3.8
.
So
is
it
very
unnaturall
,
and
rarely
incident
unto
men
,
to
inveigh
against
their
Benefactors
.
Now
I
cannot
but
look
upon
Mr.
Resbury
as
in
all
his
hard
sayings
,
calumniations
,
and
avilements
of
me
,
as
one
of
my
signall
Benefactors
,
according
to
that
of
my
Lord
Christ
;
Blessed
are
ye
when
men
shall
revile
you
,
persecute
you
,
and
speak
all
manner
of
evill
of
you
,
falsely
for
my
sake
.
Re●oyce
and
be
exceeding
glad
;
for
great
is
your
reward
in
Heaven
for
so
persecuted
they
the
Prophets
that
were
before
them
.
Mat
.
5.11
,
12.
But
whereas
he
termeth
those
great
Truths
of
God
,
avouched
by
me
,
aviled
by
him
,
often-routed
Errors
,
Ibid
.
I
wish
,
for
the
salvage
of
his
,
both
credit
and
conscience
,
that
I
could
impute
the
mistake
of
a
letter
unto
his
Printer
,
and
imagine
that
he
rather
wrote
,
often-houted
,
then
often-routed
Errours
.
For
the
truth
is
,
that
the
Errours
(
so
by
him
called
)
have
been
often
houted
,
clamoured
against
,
cryed
out
upon
,
but
have
never
been
so
much
as
once
routed
,
nor
ever
will
be
,
whilst
God
remains
most
simple
,
just
,
wise
,
merciful
,
,
faithful
,
a
lover
of
all
that
are
righteous
,
an
hater
of
all
that
do
evill
,
and
in
all
these
,
and
all
his
other
perfections
,
and
every
wayes
,
unchangeable
.
He
proveth
me
guilty
of
consequentiall
blasphemy
,
by
this
Argument
;
because
if
they
be
the
truths
of
God
,
which
I
oppose
,
my
revilings
are
so
high
against
them
,
that
they
amount
to
no
lesse
then
high
Blasphemy
.
Lightless-Starre
.
p.
10.
But
is
not
he
himself
by
this
Argument
▪
as
deep
in
condemnation
for
consequentiall
Blasphemy
,
as
I
?
For
if
those
Doctrines
,
which
he
opposeth
,
be
the
Truths
of
God
,
(
which
hath
been
proved
by
the
Sun
,
and
refuted
onely
by
a
Cloud
)
then
are
his
revilings
against
them
so
high
,
calling
them
most
Anti-Evangelical
,
and
often
routed
Errors
,
rotten
errors
,
Socinianisme
,
Pelagianisme
(
and
what
not
)
that
they
amount
to
no
lesse
then
high
Blasphemy
.
Yea
,
without
any
such
if
,
or
uncertainty
of
supposition
,
he
is
notoriously
guilty
of
consequential
Blasphemy
,
in
terming
my
expressions
immodest
and
unchast
,
Ibid
.
which
are
none
other
,
at
least
no
whit
more
immodest
or
unchast
,
then
what
the
Holy
Ghost
himself
delighteth
in
,
and
frequently
useth
.
And
whereas
he
revileth
me
with
the
odious
aspersion
of
being
a
Disciple
of
Pelagius
,
and
would
have
it
passe
for
current
,
and
unquestionable
,
that
those
Doctrines
of
mine
,
against
which
he
hath
lift
up
his
heel
,
were
the
Pelagian
Doctrines
,
so
zealously
opposed
by
Jerome
,
and
(
especially
)
Austin
(
with
some
others
)
in
their
dayes
;
if
he
be
able
to
shew
,
either
from
the
writings
of
the
one
,
or
of
the
other
of
these
Fathers
,
or
from
any
other
Authour
of
credit
about
their
times
,
that
Pelagius
ever
held
or
taught
any
of
those
Tenents
,
I
do
not
mean
in
the
sameness
of
terms
or
words
,
but
any
Tenent
whatsoever
,
the
same
in
sense
and
substance
of
notion
with
those
of
mine
,
which
he
arraigneth
of
such
a
confederacy
,
and
was
therein
opposed
by
the
Orthodox
Fathers
,
or
Councils
in
his
times
;
if
Mr.
Re●bury
(
I
say
)
can
either
shew
or
prove
any
such
thing
as
this
,
I
shall
be
content
that
he
keep
his
Horse
,
and
ride
on
his
way
in
triumph
,
and
I
will
judge
it
enough
for
me
to
go
on
foot
by
his
side
.
But
Pelagiu●
is
to
Mr.
Resbury
,
and
many
others
,
but
a
Robin
Hood
,
of
whom
they
talk
much
,
but
never
shot
in
his
Bow
;
I
speak
of
such
,
who
when
they
are
at
a
non-plus
,
and
know
not
what
to
say
,
nor
what
to
answer
,
(
without
manifest
weakness
,
or
absurdity
)
to
such
Arguments
,
which
are
urged
from
the
Scriptures
,
or
otherwise
,
for
proof
of
general
Attonement
by
Christ
,
sufficiency
of
means
to
salvation
vouchsafed
by
God
unto
all
men
(
with
the
other
Doctrines
consequential
unto
these
)
they
presently
take
Sanctuary
at
these
,
and
such
like
Childish
,
poor
,
and
blind
ejulations
,
and
pretences
,
Oh
Pelagian
,
Arminian
,
Socinian
,
Pelagio-Socinian
,
most
dangerous
errors
!
Pelagius
is
risen
again
from
the
dead
:
The
substance
and
strength
of
Arminius
is
englished
,
&c.
And
when
they
have
made
this
out-cry
,
the
battle
is
fought
,
the
day
is
won
,
the
Opinions
which
they
decrie
,
at
the
sound
of
these
Trumpets
,
fall
down
as
flat
on
the
ground
,
as
the
walls
of
Jericho
sometimes
did
upon
the
blowing
of
the
Rams
Horns
.
Why
hath
Mr.
Resburies
Soul
travailed
so
sore
in
gathering
such
a
quantity
of
darkness
together
,
as
he
hath
done
,
for
the
making
of
his
Lightless-Starre
?
or
so
much
wind
,
to
blow
out
the
Candle
of
the
Lord
,
(
the
light
of
reason
)
that
,
if
possible
,
it
may
shine
no
more
unto
men
,
to
direct
them
in
the
things
of
their
eternal
peace
?
And
why
hath
Mr.
Jo
.
Pawson
troubled
himself
to
endite
,
preach
and
print
,
a
whole
Sermon
,
in
order
to
a
confutation
of
a
few
snips
only
of
my
Book
of
Redemption
,
which
he
cuts
off
from
the
peece
,
here
and
there
,
as
he
pleaseth
?
especially
,
why
did
Mr.
Kendall
labour
in
the
very
fire
,
1.
In
drawing
up
an
Answer
,
(
so
called
by
him
,
as
a
friend
of
his
own
expressed
it
)
to
the
said
Book
.
2.
In
troubling
the
Presse
with
so
many
soe's
,
and
not
soe's
,
with
so
many
outs
and
ins
,
with
off
and
ons
,
with
firsts
and
seconds
,
with
fore-thoughts
,
and
after-thoughts
,
with
forwards
,
and
backwards
?
3.
In
contesting
with
so
much
heat
,
and
to
his
no
small
detriment
,
if
not
in
his
credit
,
yet
in
his
purse
,
with
his
Agents
and
Factors
,
for
,
and
about
,
the
publishing
of
his
Answer
?
Why
hath
all
this
wast
been
made
of
the
time
,
labour
,
money
,
parts
,
and
learning
of
these
men
(
with
many
others
)
to
beat
down
the
credit
,
and
to
confute
the
errors
(
erroneously
so
called
)
of
a
poor
Book
?
Had
it
not
been
abundantly
enough
for
such
a
purpose
,
either
for
Mr.
Resbury
,
or
Mr.
Kendall
,
or
Quicunque
,
onely
to
have
proclaimed
aloud
against
the
said
Book
,
Pelagianisme
of
Pelagianisme
:
All
is
Pelagianisme
,
and
rottenness
of
errour
?
But
for
Mr.
Resburies
learning
(
and
whomsoever
it
may
concern
besides
)
he
may
please
to
understand
,
that
wiser
men
then
either
he
,
or
I
,
gather
from
that
passage
of
Austin
,
in
his
106.
Epistle
,
wherein
he
mentioneth
the
errors
of
Pelag●us
(
recanted
by
him
in
the
Councel
of
Palestine
)
that
one
of
these
errors
here
(
recanted
by
him
,
through
fear
of
being
severely
censured
by
this
Councel
,
if
he
had
not
disclaimed
it
)
was
,
that
he
denyed
(
as
Mr.
Resbury
,
and
his
complices
now
do
)
General
Attonement
by
Christ
.
Whoever
will
please
to
consult
the
9.
10
,
and
11.
pages
of
a
certain
Treatise
published
1631.
under
the
Title
of
An
Historical
Narration
of
the
Judgement
of
some
most
learned
and
godly
Bishops
,
Holy
Martyrs
,
and
others
,
—
Concerning
Gods
●lection
,
and
the
merit
of
Christ
his
death
,
&c.
will
find
the
truth
of
what
hath
now
been
affirmed
;
and
this
argued
and
proved
,
not
by
the
Publisher
of
the
said
Treatise
,
but
by
a
Protestant
Divine
,
who
flourished
,
both
in
King
Edwards
and
Queen
Elizabeths
dayes
,
and
in
the
time
of
Queen
Mary
,
for
his
Conscience
endured
voluntary
exile
,
in
an
Answer
of
his
unto
a
certain
Letter
:
the
Copy
of
which
Answer
,
published
at
first
about
the
second
or
third
year
of
Queen
Elizabeth
,
is
transcribed
in
the
said
Treatise
;
yea
Augustine
himself
plainly
enough
acknowledgeth
,
that
in
his
contests
against
Pelagius
,
he
did
maintain
and
hold
,
that
our
Lord
Jesus
Christ
suffered
death
for
the
Redemption
of
all
men
,
in
that
he
washeth
his
hands
of
the
contrary
Opinion
,
which
some
(
it
seems
)
had
falsely
charged
upon
him
.
Therefore
certainly
Pelagius
was
of
this
contrary
opinion
,
viz.
that
Christ
died
not
for
all
men
.
Augustini
Respon
.
ad
Articulos
,
&c.
But
that
it
was
anciently
esteemed
rank
Pelagianisme
,
to
deny
universal
Redemption
,
is
yet
more
apparent
from
that
passage
of
Faustus
Rhegiensis
(
an
Authour
highly
approved
by
Jo
:
Jacobus
Grynaeus
,
a
learned
Protestant
Divine
)
where
he
saith
,
(
speaking
of
Pelagians
)
that
they
deny
that
our
Lord
Jesus
Christ
assumed
humane
flesh
for
the
salvation
of
all
men
,
and
that
he
died
for
all
men
.
Dominum
nostrum
Jesum
Christum
aiunt
humanam
carnem
non
pro
omnium
salute
sumpsisse
,
nec
pro
omnibus
mortuum
esse
.
Jo
.
Jacobus
Grynaeus
.
Orthodoxograph●ae
.
p.
1503.
Now
this
Faustus
had
formerly
been
a
Pelagian
himself
,
but
wrote
his
Books
de
libero
Arbi
trio
,
in
defence
of
the
Orthodox
Doctrine
(
as
then
it
was
generally
esteemed
)
after
his
abandoning
the
Pelagian
errors
,
and
return
to
the
Orthodox
Church
.
So
that
he
must
needs
perfectly
and
distinctly
know
what
were
the
Opinions
of
Pelagius
,
from
the
first
to
the
last
.
Another
Error
held
by
Pelagius
,
and
first
mentioned
in
the
said
Catalogue
,
(
drawn
up
by
Austin
)
was
that
he
affirmed
,
that
Adam
should
have
died
,
whether
he
had
sinned
,
or
no
.
Objectum
estenim
eum
dicere
,
quia
Adam
,
sive
peccaret
,
sive
non
peccaret
,
moriturus
esset
.
Now
evident
it
is
,
that
he
who
holdeth
this
,
must
by
necessity
of
consequence
hold
also
,
that
sin
is
not
the
cause
of
Reprobation
,
(
and
consequently
,
of
death
)
but
the
absolute
will
and
pleasure
of
God
(
unless
he
can
find
a
third
cause
differing
from
both
these
:
)
Now
whether
this
be
Mr.
Resburies
Opinion
,
(
with
the
rest
of
his
Consorts
)
or
mine
(
I
mean
,
that
not
sin
,
but
the
meer
will
of
God
,
is
the
cause
of
Reprobation
)
I
am
content
that
Mr.
Resbury
himself
be
judge
.
So
that
,
as
Ahab
was
(
indeed
)
he
that
troubled
Israel
,
though
he
had
,
whether
the
ignorance
,
or
the
confidence
,
to
cast
the
reproach
hereof
upon
the
Prophet
Eli●ah
1
Kings
18.18
.
:
in
like
manner
,
that
beam
of
Pelagianisme
,
which
Mr.
Resbury
would
have
the
World
believe
he
seeth
in
my
eye
,
I
discern
perfectly
in
his
own
.
And
for
any
other
point
of
Pelagianisme
,
besides
those
mentioned
,
if
I
thought
that
Mr.
Resbury
understood
on
the
one
hand
,
what
Pelagianisme
meaneth
,
and
on
the
other
hand
rightly
understood
the
sense
and
import
of
my
Doctrine
,
it
would
lay
him
ten
degrees
lower
in
my
thoughts
,
then
yet
he
lieth
,
in
case
he
should
charge
me
therewith
.
But
Praeteritae
veniam
dabit
ignorantia
culpae
.
Of
by-past
guilt
,
content
I
am
,
That
ignorance
shall
bear
the
blame
.
For
how
incompetent
Mr.
Resburies
,
whether
learning
or
understanding
,
or
both
,
is
to
mannage
the
affairs
of
the
controversies
between
him
and
me
,
appeareth
somewhat
more
then
plainly
enough
by
his
attempt
to
unmysterize
the
Parable
of
the
talents
,
pag
.
168.
169.
and
(
not
to
instance
in
ten
,
and
twenty
passages
more
of
a
like
discovery
)
here
,
by
the
Talents
or
pounds
,
he
is
pleased
to
understand
the
Doctrine
of
the
Gospel
committed
to
the
Ministry
,
or
the
Ministers
thereof
:
to
whom
likewise
he
restraineth
the
application
of
the
Servants
in
the
Parable
.
Servorum
nom●ne
non
tantum
praedicatores
,
sed
etiam
omnes
qui
sunt
in
Ecclesiâ
intelligit
,
quos
ad
id
provocat
,
ut
quisque
pro
suâ
portione
&
facultate
proximis
inserviat
.
Calvinus
prout
transcribit
Marloratus
.
Exposit
.
Ecclesiasticâ
in
Mat
.
25.14
.
Dicuntur
negotiari
,
qui
utiliter
impendunt
quicquid
Deus
apud
ipsos
deposuit
.
Piorum
enim
vita
aptè
negotiationi
confertur
.
Calvin
Harmon
in
Mat
.
25.20
.
Ita
etiam
intelligit
&
interpretatur
P.
Martyr
.
Loc
.
Com
.
Classis
.
3.
c
.
4.
Sect
.
64.
Item
Class
.
2.
c
.
17.
Sect
.
28.
Not
to
be
much
troublesome
unto
him
here
about
his
conceit
,
that
by
the
Servants
,
should
be
meant
the
Ministers
of
the
Gospel
onely
;
I
shall
hereunto
onely
oppose
the
judgement
and
Authority
of
his
Master
,
Calvin
(
to
whom
I
migh●
joyn
many
others
)
who
by
the
Servants
,
understand
the
generality
of
men
,
especially
of
the
godly
:
together
with
what
the
Evangelist
Luke
taketh
notice
of
immediately
before
he
reports
the
Parable
,
viz.
that
Christ
added
and
spake
this
Parable
,
as
they
heard
these
things
;
they
,
(
i
.
the
multitude
or
generality
of
people
,
who
are
all
said
to
have
murmured
at
him
for
going
in
to
Zaccheus
,
whom
they
termed
,
a
sinner
,
v.
7.
)
As
this
mixt
multitude
of
people
were
yet
minding
,
and
intent
upon
what
they
had
even
now
heard
from
the
mouth
of
Christ
,
v.
9.10
.
he
added
,
to
what
he
had
so
lately
spoken
,
and
spake
the
Parable
in
hand
.
This
circumstance
plainly
evinceth
,
that
the
Parable
was
uttered
by
our
Saviour
,
chiefly
and
principally
for
the
peoples
sake
,
who
were
present
,
and
for
their
instruction
,
not
for
the
Disciples
sake
,
of
whose
presence
,
whilest
the
said
Parable
was
in
speaking
,
there
is
not
the
least
mention
or
intimation
.
Now
if
by
the
Servants
,
should
be
meant
the
Apostles
onely
,
and
their
successors
in
the
Ministry
of
the
Gospel
,
the
Parable
will
be
found
to
have
been
of
very
little
concernment
to
the
great
body
of
the
people
present
.
Besides
,
Mr.
Re●buries
own
Interpretation
of
the
clause
,
For
unto
every
one
that
hath
,
shall
be
given
,
and
he
shall
have
abundance
,
&c.
being
so
{αβγδ}
,
uncouth
,
and
harsh
,
so
irreconcileable
with
the
undisputable
sense
of
the
same
clause
,
Mat
.
13.12
.
utterly
disparageth
his
notion
,
about
the
persons
meant
by
the
Servants
,
which
necessitateth
him
unto
it
.
And
further
,
Mr.
Resbury
by
restraining
the
Parable
,
which
may
with
the
same
conveniency
,
(
if
not
with
more
)
be
understood
of
the
generality
of
men
,
unto
Ministers
of
the
Gospel
onely
,
is
guilty
of
high
Treason
against
that
Soveraign
Rule
of
Interpreters
,
which
prohibits
all
confining
of
Scripture
passages
without
necessity
.
But
though
his
conceit
about
the
Servants
be
nothing
authentick
,
yet
his
sense
of
the
Talents
is
much
more
enormous
,
and
unclerk-like
.
For
if
by
the
Talents
be
meant
the
Doctrine
of
the
Gospel
,
then
1.
there
must
be
five
Gospels
,
or
five
Doctrines
of
the
Gospel
,
at
least
several
Gospels
,
or
several
Doctrines
,
committed
unto
some
Ministers
,
and
two
to
others
;
and
but
one
to
some
.
2.
He
that
received
five
Gospels
,
or
five
Doctrines
of
the
Gospel
,
must
be
supposed
to
have
made
his
five
,
whether
Gospels
or
Doctrines
,
ten
in
either
kind
:
and
so
he
that
received
two
Doctrines
,
to
have
improved
them
unto
four
Doctrines
.
3.
God
should
commend
&
reward
Ministers
of
the
Gospel
;
for
multiplying
Gospels
,
or
Doctrines
,
above
the
number
of
what
he
committed
unto
them
to
preach
.
4.
The
Doct
:
of
the
Gospel
committed
unto
Ministers
that
prove
unfaithful
,
should
be
taken
from
them
,
&
given
to
those
that
are
most
faithful
.
These
&
such
like
monstrous
&
exotique
notions
,
are
the
fruits
which
grow
upon
the
Tree
of
Mr.
Re●buries
Interpretation
of
the
Talents
.
I
omit
to
inform
thee
(
good
Reader
)
that
the
generall
stream
and
current
of
our
reformed
Divines
and
Expositors
,
by
the
Talents
given
unto
the
Servants
,
do
not
understand
(
with
Mr.
Resbury
)
the
Doctrine
of
the
Gospel
,
but
(
with
me
)
either
the
gifts
of
nature
,
as
Calvin
Quid
ergo
sibi
vult
,
quòd
Pater
fam●l●as
dicitur
singul●s
plùs
vel
minus
committere
,
secundum
cujusque
facultatem
?
Nempe
quia
Deus
prout
quemque
d●sposuit
,
&
natural●bus
ornavit
donis
,
ita
etiam
hoc
vel
illud
injungit
,
in
rebus
agendis
exercet
,
&c.
Calvin
in
Mat
.
25.15
.
v.
&
Marlorat
.
ibid
.
and
Marlorat
)
or
(
which
differs
little
,
if
any
thing
)
common
grace
(
as
the
Synod
of
Dort
,
Talentum
gratiae
à
Deo
semel
concessum
nemini
eripitur
,
n●si
qui
priùs
suo
vitio
illud
sepelivit
.
Act.
Syn
.
Dordrect
.
part
.
2.
p.
129.
or
the
gifts
of
the
spirit
(
as
Mr.
Deodate
,
In
Mat
.
25.14
.
and
Luke
19.11
.
and
Peter
Martyr
.
Loc
.
Com
.
Class
.
3.
c
.
4.
Sect
.
64.
yea
,
even
those
,
who
by
the
Servants
understand
(
with
Mr.
Resbury
)
the
Ministers
of
the
Gospel
,
or
rather
chiefly
these
,
(
as
Musculus
and
Gualter
)
yet
are
not
so
defective
in
judgement
,
as
by
the
Talents
to
understand
(
with
him
)
the
Doctrine
of
the
Gospel
,
but
expound
them
of
Ministerial
gifts
and
abilities
.
Proinde
agnoscenda
(
vocatio
ministrorum
)
ex
bonis
coelestibus
;
illis
nimirum
qui
non
sunt
vulgaria
,
sed
ad
regni
Dei
provectum
accommoda
.
Musc
.
in
Mat
.
25.14
.
v.
&
seqq
.
Amongst
the
Fathers
,
Ambrose
by
the
Talents
seems
to
understand
the
endowment
of
reason
.
But
Mr.
Re●bury
(
I
conceive
)
lost
his
way
to
the
true
Interpretation
of
the
Parable
,
by
an
affright
taking
hold
on
his
fancy
,
least
holding
on
his
course
in
that
way
,
he
should
arrive
at
such
a
sense
of
this
clause
;
unus
in
terrâ
abscondisse
se
dicit
,
quòd
rationem
,
quae
ad
imaginem
&
similitudinem
Dei
data
est
nobis
,
studìo
voluptatis
obruit
,
&
tanquam
in
foveâ
carnis
abscondit
.
Ambr.
Comment
.
in
Luc
.
l.
8.
c
.
19.
for
unto
every
one
that
hath
,
shall
be
given
,
and
he
shall
have
abundance
;
but
,
&c.
which
would
fall
foul
upon
his
beloved
notion
,
that
God
doth
not
regard
,
or
reward
any
thing
which
a
man
doth
,
or
can
do
,
though
by
the
assistance
of
his
spirit
,
untill
he
be
translated
into
the
State
of
such
a
Believer
who
believeth
unto
salvation
.
But
the
old
saying
is
most
true
:
Pessimus
consiliarius
timor
:
a
foolish
and
groundless
fear
is
a
bad
Councellour
(
as
I
have
shewed
in
many
particular
cases
else-where
.
)
CHAP.
3.
The
great
cry
and
clamour
of
Mr.
Resburies
Pamphlet
.
His
shameless
falsifieations
and
misreports
of
the
Opinions
of
his
Adversaries
;
an
unworthiness
very
incident
to
men
of
his
Opinions
.
His
Childish
malignity
.
ALthough
Mr.
Resburies
excess
of
confidence
in
the
way
of
his
opinions
,
his
insufficiency
to
give
so
much
as
a
competent
account
of
any
thing
held
by
him
,
in
opposition
to
me
,
considered
,
is
to
an
ingenuous
spirit
somewhat
burthensome
,
and
importune
,
yet
are
his
frequent
incrustations
and
falsifications
of
the
Opinions
of
his
adversaries
,
especially
being
so
notorious
as
some
of
them
are
,
much
more
unchristian
and
intolerable
.
The
great
cry
and
clamour
of
his
black-mouthed
Pamphlet
is
,
that
either
my
Preface
,
which
he
pretends
to
examine
,
or
my
Book
it self
,
or
both
,
are
full
of
the
two
pernicious
errors
of
Socinianisme
and
Pelagianisme
;
whereas
he
neither
yet
hath
proved
,
nor
ever
will
be
able
to
prove
,
that
there
is
the
least
strain
or
touch
of
either
of
these
errors
in
either
.
Again
,
page
21.
he
shamelesly
,
and
contrary
to
the
knowledge
of
the
World
,
round
about
him
,
affirmeth
,
that
I
take
liberty
to
question
the
Authority
of
the
Scriptures
,
or
whether
they
be
from
God
,
or
not
,
upon
supposal
of
something
found
in
them
,
or
regularly
deduced
from
them
,
which
relisheth
not
within
my
reason
;
whereas
the
truth
is
,
that
I
have
said
and
written
,
more
for
the
vindication
of
the
Divine
Authority
the
Scriptures
,
then
I
know
any
ground
to
believe
that
himself
hath
done
.
Neither
ever
have
I
questioned
their
Authority
(
nor
,
through
the
grace
of
God
vouchsafed
unto
me
,
ever
found
the
least
motion
or
inclination
in
my self
to
que●tion
it
)
upon
any
supposal
whatsoever
,
of
any
thing
found
in
them
,
or
regularly
deduced
from
them
.
Nor
ever
was
there
,
or
is
there
,
any
thing
thus
deduced
from
them
(
that
I
have
yet
ever
met
with
)
which
relisheth
not
with
my
reason
.
Neither
will
Mr.
Re●buries
,
either
credit
or
conscience
ever
conne
him
thank
for
such
truthless
lines
as
these
.
Again
p.
44.
he
affirms
,
that
all
that
Mr.
Goodwin
means
by
his
Concession
of
Grace
is
nothing
but
what
is
natural
.
How
expresly
contrary
is
this
to
what
himself
afterwards
(
viz.
p.
175
,
176.
)
relateth
,
and
transcribeth
from
that
very
Preface
of
mine
,
against
which
he
quarrels
,
in
these
words
:
Men
by
nature
,
and
of
themselves
,
i
.
considered
in
,
and
under
such
a
condition
,
as
they
were
brought
into
by
Adam
,
&
wherein
they
should
have
subsisted
(
in
case
they
had
ever
been
born
&
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
,
nor
the
least
inclination
or
propension
of
will
,
to
do
any
thing
,
little
or
much
acceptable
unto
God
,
or
of
a
saving
import
.
How
now
Mr.
Re●burie
?
Do
these
words
by
Grace
,
mean
nothing
,
but
what
is
naturall
?
If
the
Reader
shall
please
to
peruse
the
sequel
of
this
175.
page
of
his
Book
,
with
the
page
following
,
which
contain
only
my
sayings
,
he
will
by
a
clearer
light
,
see
the
broad
face
of
that
unworthy
slander
of
his
,
that
by
my
concession
of
Grace
,
I
mean
nothing
but
what
is
naturall
.
Page
173.
&
174.
He
levieth
slanders
by
couples
or
pairs
.
Fir●t
,
he
saith
,
Onely
this
passeth
as
an
Article
of
Faith
amongst
them
,
that
all
the
Operations
of
God
being
performed
,
which
he
useth
for
working
conversion
in
us
,
yet
so
doth
conversion
remain
in
our
power
,
that
we
may
not
be
converted
.
Mr.
Resburie
,
for
the
salvage
of
his
credit
,
and
conscience
,
should
do
well
to
produce
that
Creed
of
his
Adversaries
,
where
they
own
this
for
an
Article
of
their
Faith
.
Probably
he
may
find
,
where
we
affirm
,
that
God
may
perform
all
the
Operations
antecedaneously
used
by
him
for
working
Conversion
[
i
.
do
all
things
,
which
are
requisite
,
and
which
at
any
time
he
doth
,
before
conversion
be
actually
wrought
in
any
man
]
and
yet
conversion
so
remain
in
our
power
,
that
we
may
not
be
converted
:
and
I
suppose
this
is
the
sense
of
Mr.
Resburies
Friends
,
as
well
as
of
his
Adversaries
;
sure
I
am
,
that
it
would
be
so
,
if
they
quitted
themselves
like
Men
.
But
one
of
the
operations
of
God
which
he
useth
for
working
conversion
,
being
that
which
hath
an
immediate
and
essential
connexion
with
the
effect
or
work
it self
of
conversion
,
and
upon
the
exertion
or
performance
of
which
by
God
,
Conversion
is
alwayes
,
and
infallibly
performed
and
wrought
also
,
his
Adversaries
should
extreamly
forget
themselves
,
and
become
like
unto
many
of
his
Friends
,
in
weakness
of
understanding
,
if
that
were
any
Article
of
their
Faith
which
he
(
most
untruly
)
fathers
upon
them
.
The
very
next
words
contain
another
of
the
same
:
So
that
all
the
efficiency
they
acknowledge
in
converting
Grace
,
is
to
give
a
power
of
conversion
,
not
conversion
it self
.
Besides
,
the
untruth
of
this
assertion
(
in
his
notion
,
that
utters
it
)
it
is
little
lesse
then
contradictious
in
it self
:
and
ascribes
that
unto
Mr.
Re
buries
Adversaries
,
which
imports
as
much
as
their
doing
of
that
,
which
yet
he
chargeth
them
with
not
doing
.
For
they
who
acknowledge
an
efficiency
in
converting
Grace
,
to
give
a
power
of
conversion
,
must
needs
(
consequentially
)
acknowledge
an
efficiency
also
to
give
conversion
it self
,
according
to
that
known
maxim
in
Logick
;
Quod
est
causa
causae
,
est
etiam
causa
causati
.
He
that
gives
me
money
to
buy
a
Commodity
,
may
be
said
truly
,
and
properly
enough
,
and
in
a
sense
n●ar
at
hand
,
to
give
me
the
Commodity
it self
.
When
King
Balak
put
money
into
the
hand
of
his
Princes
,
wherewith
to
purchase
,
or
procure
Divinations
,
[
i
.
divilish
practices
,
according
to
the
black
art
of
Sorcery
of
Balaam
the
Son
of
Beor
,
ag●inst
Israel
,
the
Scripture
terms
this
money
the
Divinations
themselves
.
And
the
Elders
of
Moab
,
and
the
Elders
of
Midian
departed
,
and
Divination●
in
their
hands
Numb
.
22.7
(
for
so
the
Original
bears
See
Junius
and
Trem
.
in
their
marg●nal
read●ng
of
the
place
.
i
.
and
the
price
or
money
wherewith
Divinations
were
to
b●
purchased
,
was
in
their
hand
.
This
Dialect
is
very
frequent
in
the
Scripture
,
as
else-where
I
have
shewed
by
many
instances
.
Treatise
of
justification
,
p.
12
,
13
,
18.
But
the
sense
of
Mr.
Resburies
Adversaries
is
not
only
this
,
that
the
efficiency
of
converting
Grace
may
be
said
to
give
conversion
it self
,
in
giving
men
a
power
whereby
to
be
converted
,
but
they
say
and
hold
with
Mr.
Re●burie
himself
,
and
his
Friends
,
thus
far
,
that
the
efficiency
of
converting
Grace
[
i
.
of
that
Grace
,
by
which
men
are
actually
converted
]
gives
men
not
only
a
power
to
convert
,
or
to
be
converted
,
but
over
,
and
beyond
this
the
very
act
of
conversion
it self
.
Only
herein
(
indeed
)
they
dissent
from
them
.
He
,
and
his
teach
,
that
when
God
intends
,
attempts
,
or
makes
towards
the
conversion
of
a
man
,
the
man
must
necessarily
and
infallibly
be
converted
,
and
that
he
cannot
by
any
miscarriage
whatsoever
under
the
hand
of
God
,
working
towards
,
and
about
his
conversion
,
prevent
ot
hinder
his
being
converted
.
His
Adversaries
on
the
contrary
hold
and
teach
,
that
at
any
time
before
,
and
untill
the
act
it self
of
conversion
be
wrought
by
God
,
the
Creature
may
so
act
and
behave
himself
,
as
never
to
be
converted
by
him
.
Page
178.
with
a
like
regret
in
his
own
Conscience
(
as
I
have
reason
more
then
enough
,
to
suppose
)
he
affirms
,
that
I
teach
the
Pelagian
method
of
Regeneration
,
that
Grace
is
given
according
to
mans
merit
.
Soon
after
(
viz.
p.
179.
)
he
befoules
his
Conscience
again
in
affirming
,
that
I
deny
the
whole
act
of
believing
to
be
from
God
.
Reader
,
if
thou
canst
find
either
of
these
positions
taught
or
countenanced
by
me
,
or
any
thing
in
my
writings
,
let
M.
Re
burie
have
the
Crown
of
this
honour
set
upon
his
head
▪
that
sometimes
he
speaks
the
truth
.
There
is
no
end
of
his
falsifications
in
this
kind
:
you
may
find
heaps
upon
heaps
of
them
,
p.
157
,
182
,
183
,
184.
&c.
yea
,
scarce
is
there
a
page
in
his
Book
,
those
only
excepted
which
consist
either
in
whole
,
or
in
part
,
of
transcriptions
,
innocent
from
this
great
transgression
.
But
the
truth
is
,
that
I
have
not
in
all
my
reading
as
yet
met
with
any
one
man
of
Mr.
Re●buries
perswasion
in
the
controversies
between
him
and
me
depending
,
that
is
ingenuous
or
fair
▪
in
taking
the
sense
and
mind
of
his
Adversary
,
but
is
ever
and
anon
found
arguing
or
talking
against
such
notions
and
conceits
,
as
the
Opinions
of
his
adversary
,
which
his
adversary
is
as
far
from
owning
as
himself
.
And
therefore
it
may
be
truly
said
of
Mr.
Resburie
,
in
respect
of
the
crime
now
charged
upon
him
,
—
Flagrat
vitio
,
gentisque
,
suoque
,
i
.
The
vice
to
which
he
is
so
hot
inclin'd
,
His
fellowes
vice
,
as
well
as
his
,
I
find
.
I
confess
,
they
that
are
F●ctors
for
error
against
the
truth
,
and
are
resolved
to
hold
on
their
way
against
all
commers
,
have
a
sore
temptation
,
(
indeed
)
a
kind
of
necessity
lying
upon
them
,
especially
when
they
grapple
with
an
adversa●y
that
well
understands
himself
in
the
truth
,
for
which
he
contends
,
ever
and
anon
,
to
dissemble
and
shift
the
true
state
of
the
question
;
and
as
slily
,
and
invisibly
as
they
can
to
slip
besides
the
sense
of
their
adversary
,
and
so
to
hunt
counter
,
as
if
they
followed
the
true
sent
of
their
game
.
Because
if
they
should
argue
directly
and
close
to
the
point
in
que●●ion
the
weakness
and
impertinency
of
their
Arguments
would
more
e●sily
appear
.
Whereas
possibly
they
may
be
convincing
,
&
satisfactory
,
as
to
the
overthrow
of
such
positions
or
Tenents
,
against
which
they
stand
truly
and
directly
bent
.
But
to
leave
this
;
That
which
followes
in
Mr.
Resburies
Text
▪
p
174.
the
two
falsifications
last
mentioned
,
is
in
the
same
condemnation
of
untruth
with
them
.
For
are
not
these
his
words
?
which
how
contrary
it
i●
to
the
truth
,
and
with
how
much
clearnes●
the
efficacy
of
grace
certainly
and
infallibly
working
Conversion
it self
,
is
by
the
Father
,
in
the
Pelagian
controversie
demonstrated
,
I
shall
not
need
here
to
say
,
if
the
Reader
bear
in
mind
what
hath
been
said
above
.
It
is
evident
from
twenty
places
and
ten
,
in
the
writings
of
Augustine
,
which
might
readily
be
cited
(
if
need
were
)
that
the
Fathers
in
the
controve●sie
he
speaks
of
,
ascribe
no
other
efficiency
to
converting
Grace
,
then
that
which
leaves
a
man
at
liberty
,
whether
he
will
be
converted
or
no
,
all
the
while
,
until
he
be
converted
.
This
Father
in
one
place
saith
,
Therefore
since
by
the
ad
utorie
(
of
the
Grace
)
of
God
it
is
in
thy
power
,
whether
thou
wilt
consent
to
the
Devil
,
or
no
,
why
dost
thou
not
rather
bethink
thy self
of
obeying
God
,
then
him
?
In
another
,
The
Devill
indeed
counsel●
men
[
to
evill
]
but
thorough
the
help
we
have
from
God
,
it
is
in
us
[
or
,
it
belongs
to
us
]
either
to
chuse
,
or
to
refuse
,
what
he
suggesteth
.
In
a
third
he
saith
,
that
all
men
may
convert
[
or
turn
]
themselves
,
if
they
will
,
because
that
light
enlighteneth
every
man
that
commeth
into
the
World
.
Et
ideo
,
cum
per
Dei
adjutorium
in
potestate
tuâ
sit
utrum
consentias
D●abolo
,
quare
non
magis
Deo
,
quam
ipsi
,
obtemperare
deliberas
?
Aug.
Homil
.
12.
Dat
quidem
ille
(
Diabolus
)
consil●um
.
Sed
Deo
aux●liante
,
nostrum
est
,
vel
elige●e
,
vel
repudiare
,
quod
suggerit
.
Ibid
.
Quod
scilicet
se
ad
ejus
praecepta
servanda
convertere
,
omnes
homines
possunt
,
si
velint
,
quia
illud
lumen
omnem
hominem
illuminat
venientem
in
hunc
mundum
.
Idem
d●
G●nesi
contra
Man●chaeos
.
l.
1.
c
.
2.
These
,
and
such
like
sayings
are
frequent
in
Jerome
also
,
and
no
lesse
contradictious
to
Mr.
Resburies
assertion
.
It
is
a
point
of
Manicheisme
to
blame
the
nature
of
man
,
and
to
destroy
[
or
,
deny
]
t●e
freedom
of
the
will
.
Again
,
Thou
speakest
falsely
to
no
pu
pose
,
and
beatest
it
into
the
eare●
of
ignorant
persons
,
that
we
condemn
the
libe●ty
[
or
freedom
]
of
the
will
.
Let
him
be
damned
,
who
damneth
it
.
Once
more
:
We
so
salve
[
or
defend
]
the
liberty
of
the
will
as
not
to
deny
the
Ad●utory
[
of
Grace
]
unto
it
at
every
turn
[
or
in
all
things
]
.
Manichaeorum
est
,
hom●num
damnare
naturam
,
&
liberum
auferre
arbitrium
.
H●eronymus
adversus
Pelag
.
in
Proem
.
Frustra
blasphemas
,
&
ignorantium
aur●bus
ingeris
,
nos
liberum
arbitrium
condemnare
.
Damnetur
ille
qui
damnat
.
Idem
ad
Ctesibhontem
.
Sic
liberum
servamus
arbitrium
,
ut
ei
per
singula
adjutorium
non
negemus
.
Id.
Dialog
.
1.
adversus
Pelag
.
The
writings
of
these
Fathers
,
who
were
the
chief
Champions
in
the
Pelagian
controversie
,
abound
with
p●ssages
of
like
import
.
And
their
common
and
known
expression
,
in
terming
the
converting
Grace
of
God
,
Ad
utorium
,
not
compulsorium
,
necessitatorium
or
the
like
,
plainly
evinceth
,
that
their
sense
was
,
that
the
efficacie
of
converting
Grace
is
not
such
as
certainly
and
infallibly
to
work
conversion
it self
;
but
only
so
to
work
in
order
hereunto
as
to
leave
it
in
the
power
of
men
,
wrought
upon
by
it
,
whether
they
will
be
converted
by
it
or
no
;
(
I
still
mean
,
until
the
very
instant
,
wherein
conversion
it self
is
effected
.
)
Therefore
Mr.
Resburie
went
astray
like
a
lost
sheep
,
far
out
of
the
way
of
truth
,
in
affirming
,
that
the
Fathers
in
the
Pelagian
controversie
demonstrated
with
much
clearnes
,
the
efficacy
of
Grace
,
certainly
and
infallibly
working
conversion
it self
.
Page
163.
With
a
Childish
kind
of
malignity
,
he
terms
my
illustration
whereby
I
shew
,
that
Regeneration
importing
a
repetition
of
some
birth
and
yet
not
of
that
which
is
natural
,
must
necessarily
import
a
repetition
of
some
spiritual
birth
;
my
illustration
(
I
say
)
hereof
,
together
with
the
notion
it self
which
I
illustrate
▪
he
terms
pittiful
Sophistry
.
Tender-hearted
man
!
But
how
pittifully
he
proves
the
said
notion
(
with
its
proof
)
to
be
either
Sophistry
,
or
pittiful
,
he
that
shall
peruse
the
account
,
will
soon
understand
.
No
such
thing
(
saith
he
)
is
here
pretended
:
the
spiritual
birth
is
a
repetition
not
of
the
opposite
species
,
or
contrary
form
,
as
you
phrase
it
,
to
wit
,
the
natural
birth
,
but
only
of
the
Genus
,
birth
.
As
calefaction
succeeding
frigefaction
is
a
repetition
,
not
of
frigefaction
,
the
opposite
species
,
but
of
alteration
,
the
Genus
.
Truly
this
arguing
though
it
be
against
the
truth
,
yet
scarce
deserves
the
name
of
Sophistry
unless
we
add
pittiful
,
or
some
other
adjunct
of
a
like
lamentable
import
,
to
it
.
For
who
ever
,
speaking
at
the
rate
but
of
common
sense
,
termed
Calefaction
succeeding
frigefaction
,
a
repetition
of
alteration
?
Or
did
the
day
ever
shine
,
wherein
a
generical
form
,
or
action
,
was
repeated
,
otherwise
then
in
,
or
by
,
the
introduction
of
some
specifical
(
or
indeed
individual
)
form
or
by
the
performing
of
some
specifical
(
or
rather
individual
)
action
?
And
if
Regeneration
in
a
man
,
be
,
or
imports
,
a
Rep●tition
of
some
former
birth
,
was
this
birth
,
a
birth
in
the
air
,
or
a
birth
found
only
in
Mr.
Re
burie●
fancy
,
or
some
other
mans
?
or
is
there
any
other
birth
imaginable
whereof
this
man
now
supposed
to
be
reg●nerate
should
h●ve
been
partaker
formerly
;
but
either
that
which
is
known
by
the
name
of
the
natural
birth
,
or
that
which
is
spiritual
?
If
not
then
it
roundly
followes
,
that
in
case
Regeneration
imports
not
a
Repetition
of
the
natural
birth
,
it
must
import
the
repetition
of
a
spiritual
birth
;
{αβγδ}
.
But
in
vain
doth
the
Sun-shine
to
him
who
either
wants
eyes
,
or
a
will
to
open
them
.
CHAP.
IV
.
Mr.
Resburies
put
off
of
what
he
is
not
able
to
answer
.
Quarrels
against
his
own
,
whether
shadow
,
or
substance
.
Reason
,
according
to
Mr.
Resburies
own
sayings
,
ought
to
interpose
,
yea
and
arbitrate
,
in
matters
of
Religion
.
WHen
Mr.
Resburie
meets
with
any
thing
of
mine
,
which
hath
not
only
clearness
and
evidence
of
truth
in
it
,
but
is
likewise
expressed
in
such
words
and
phrases
,
again●t
which
he
knows
not
well
how
to
quibble
,
or
cavil
,
this
he
still
puts
off
with
the
wet
finger
of
such
pretty
pretences
as
these
:
There
i●
nothing
material
in
them
.
p.
182.
He
hovers
in
the
Clouds
,
and
keep
in
generalls
,
well
acquainted
with
that
Rule
,
Dolus
in
universalibus
.
p.
179.
(
By
the
way
,
who
ever
made
a
Rule
of
,
Dolus
in
universalibus
but
Mr.
Resburie
,
who
(
it
seems
)
hath
a
Patent
to
make
Quidlibet
ex
quolibet
.
There
being
little
but
impertinencies
,
p.
174.
Is
there
nothing
pertinent
,
but
only
that
which
Mr.
Resburie
thinks
meet
to
oppose
?
Doth
he
not
speak
honourably
of
his
own
Opinions
in
the
mean
time
?
Many
wast
word
still
,
according
to
your
manner
,
p.
153.
The
same
things
most
impertinently
still
over
:
an
endless
waster
of
words
.
p.
135.
This
disparaging
of
what
he
knoweth
not
how
to
answer
with
any
colour
of
Reason
,
under
the
pretence
of
impertinencies
,
and
wast
of
words
is
one
of
the
special
ingredients
in
the
composition
of
Mr.
Resburie●
Lightless-Starre
.
The
n●kedness
of
his
broader
scurrilities
,
as
likewise
of
his
Thrasonique
and
childish
insultations
,
I
am
content
so
far
to
cover
,
as
not
to
publish
them
unto
the
World
,
by
their
respective
names
the
second
time
.
Only
his
Character
cannot
be
compleated
,
or
drawn
up
to
the
life
,
unless
knowledge
be
given
(
at
least
in
general
)
that
these
also
in
great
numbers
are
part
of
the
Weapons
of
his
Warfare
against
me
.
But
(
to
draw
to
a
conclusion
with
Mr.
Resburie
,
the
first
of
the
Trium-viri
)
when
I
con●●der
how
oft
himselfe
grants
and
affirmes
the
sum
and
sub●tance
of
all
that
which
I
mainly
contend
for
in
my
Preface
,
viz.
that
men
ought
not
to
lay
aside
,
but
to
make
use
of
their
Reason
in
matters
of
Religion
,
I
much
marv●ile
what
evill
Angel
should
thrust
him
upon
so
unhandsome
a
design
,
as
to
quarrell
with
his
owne
,
be
it
shadow
,
or
substance
.
For
doth
he
not
pag
.
139.
app●ove
of
the
saying
of
Mr.
Perkin●
,
cite●
by
me
in
these
words
,
It
is
also
requisite
,
that
this
Doctrine
(
he
speake●
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
?
Or
is
there
not
every
whit
as
much
ascribed
unto
Reason
,
and
to
the
light
of
Nature
,
in
this
passage
,
as
is
anywhere
by
me
in
all
my
Preface
?
For
if
it
be
requisite
that
any
Doctrine
agree
with
the
grounds
of
common
reason
,
and
of
&c.
Then
must
it
be
estimated
or
me●sured
by
these
ground
,
other-wise
who
can
tell
whether
it
agrees
with
these
ground●
;
or
no
?
And
besides
,
if
it
be
so
,
then
are
the
grounds
of
Common
Reason
,
and
that
knowledge
of
God
,
which
may
be
obtained
by
the
light
of
nature
,
competent
touchstones
fo●
the
triall
of
Doctrines
.
If
the
work
of
the
Mason
,
or
Carpenter
,
ought
to
agree
with
that
rule
,
or
square
which
I
have
in
my
hand
,
certainely
this
rule
,
or
square
,
is
proper
and
sufficient
to
trie
their
worke
(
respectively
)
and
to
discover
whether
it
be
streight
and
workman-like
,
or
crooked
and
besides
the
principles
of
art
.
Again
p.
155.
Mr.
Resburie
hath
this
passage
.
As
for
those
ataxies
&c.
Hence
they
are
,
that
men
have
been
so
bold
to
oppose
their
own
corrupt
reasonings
against
the
word
of
God
,
instead
of
following
the
light
and
guidance
of
it
,
and
captivating
their
fleshly
reasons
to
the
Doctrines
of
Faith
.
Doth
he
not
evidently
here
suppose
and
grant
,
that
men
ought
to
follow
the
light
and
guidance
of
the
Word
of
God
(
and
so
to
captivate
their
fleshly
reason
to
the
Doctrines
of
Faith
)
If
so
▪
then
thus
:
If
men
ought
to
follow
the
light
&
guidance
of
Gods
Word
doubtless
they
ought
to
know
this
light
and
guidance
,
and
to
be
able
to
distinguish
between
this
light
and
darkness
,
or
●ll
false
lights
whatsoever
.
If
so
,
then
ought
they
to
judge
of
this
light
,
and
to
make
it
out
to
themselves
,
and
their
own
Consciences
,
whether
it
be
,
or
that
it
is
,
the
true
light
indeed
of
Gods
word
.
And
how
they
shall
do
this
without
the
exercise
and
interposure
of
their
own
reasons
and
judgements
,
I
confess
I
understand
not
.
Therefore
in
this
place
also
Mr.
Resburie
grants
and
saith
,
in
substance
and
effect
,
every
whit
as
much
as
I
ascribe
to
reason
,
or
the
light
of
nature
,
in
all
my
Preface
.
So
that
I
cannot
but
be
very
confident
,
that
if
he
had
not
been
ignorant
,
either
of
the
sense
and
import
of
his
own
sayings
,
or
of
mine
,
or
both
,
he
would
never
have
darkened
his
own
reputation
,
as
he
hath
done
,
by
the
prodigie
of
a
Lightless-Starre
.
I
might
send
the
Reader
to
many
other
places
in
his
discourse
(
if
those
insisted
upon
already
,
were
not
competent
enough
for
the
purpose
)
where
he
clearly
dogmatizeth
with
the
Preface
,
which
yet
he
opposeth
,
acknowledging
a
necessity
of
the
use
of
Reason
in
Religion
,
as
viz.
to
page
135.
132
,
133.
&c.
and
once
more
,
to
p.
155.
where
he
gravely
informs
me
,
that
such
a
Doctrine
as
this
,
That
men
must
lay
aside
their
reason
,
in
matters
of
Religion
,
is
a
meer
Hobgoblin
of
mine
own
making
that
I
may
have
something
to
pelt
at
.
By
the
way
,
from
the
latter
part
of
this
worthy
sentence
,
it
appears
,
that
Mr.
Resbury
(
in
our
English
Proverb
)
museth
as
he
useth
;
and
supposeth
,
that
because
himself
frequently
makes
such
Hobgoblins
as
he
speaks
of
,
that
he
may
have
somewhat
to
pelt
at
(
the
real
opinions
of
his
adversaries
,
being
no
marks
for
his
Arrowes
,
and
disdaining
all
contradictions
from
him
)
therefore
I
am
of
the
same
occupation
also
.
But
concerning
the
Doctrine
specified
,
I
wish
it
were
such
a
meer
Hobgoblin
,
as
he
termeth
it
:
and
that
there
were
none
to
be
found
amongst
us
,
who
on
the
one
hand
did
not
teach
,
that
men
ought
to
receive
,
and
not
to
boggle
at
,
the
Doctrine
of
their
Ministers
,
whether
their
Reason
judgeth
it
Orthodox
and
sound
,
or
no
;
and
on
the
other
hand
,
who
did
not
count
it
a
peece
of
impertinency
,
yea
some
,
of
petty
Sacriledge
,
to
passe
a
strict
inquiry
upon
that
which
commeth
unto
them
from
between
the
lips
of
their
teachers
.
But
(
for
a
conclusion
with
Mr.
Resburie
)
the
truth
is
,
that
amongst
all
the
absurd
and
weak
sayings
,
that
inconsiderateness
ever
begat
in
the
minds
of
some
men
,
and
uttered
in
the
ears
,
or
nourished
in
the
Consciences
of
others
,
this
may
well
have
the
preheminence
,
that
reason
ought
not
to
ingage
,
yea
,
or
not
to
arbitrate
and
umpire
,
in
matters
of
Religion
.
For
be
all
these
things
granted
,
w●ich
are
with
more
vehemence
,
then
to
much
purpose
(
as
I
conceive
)
contended
for
,
no
man
gainsaying
them
.
1.
That
the
word
of
God
is
the
only
light
that
we
ought
to
follow
in
matters
of
Religion
.
2.
That
the
Spirit
of
God
must
reveal
the
sense
and
mind
of
God
in
his
word
,
before
men
can
truly
understand
it
.
3.
That
the
general
consent
of
Orthodox
,
pious
,
and
learned
men
in
all
ages
,
is
an
Argument
of
much
weight
,
to
give
unto
any
Doctrine
,
the
credit
of
truth
;
let
all
these
(
I
say
)
and
a
thousand
like
principles
more
be
granted
:
yet
will
not
this
grant
evince
or
prove
,
but
the
light
of
Reason
still
is
(
in
its
kind
)
and
ought
to
be
,
the
soveraign
and
supreme
guid
unto
men
,
in
matters
of
Religion
.
For
why
doth
any
man
own
and
accept
the
word
of
God
,
or
that
which
he
believeth
to
be
the
word
of
God
,
for
his
guide
in
matters
of
Religion
?
Why
doth
he
not
put
this
honour
upon
some
other
word
,
as
the
Turkish
Alcoran
,
the
works
of
Aristotle
,
Plato
,
or
the
like
,
as
well
as
▪
or
rather
then
,
upon
the
word
of
God
?
Again
,
why
doth
any
man
subject
himself
,
his
judgement
,
or
conscience
,
to
the
regulation
of
the
spirit
of
God
,
in
,
or
about
the
understanding
of
the
Scriptures
,
and
not
to
the
guidance
,
either
of
his
own
reason
,
or
of
the
reason
or
judgement
of
some
other
man
?
yet
again
,
why
doth
any
man
ascribe
more
to
the
universall
consent
of
Orthodox
,
pious
&
learned
men
in
all
ages
,
for
his
confirmation
,
or
satisfaction
in
any
point
of
Religion
,
then
he
doth
to
the
single
judgement
,
of
a
simple
,
weak
,
and
ignorant
man
?
Doth
he
not
all
these
things
by
the
direction
,
guidance
,
and
judgement
of
his
reason
?
or
because
his
reason
dictates
,
and
suggests
unto
him
,
that
it
is
much
better
,
and
safe●
for
him
,
and
more
conducing
to
his
happiness
,
to
commit
himself
to
the
word
,
and
spirit
of
God
,
in
things
appertaining
unto
God
,
then
to
any
other
Guides
,
or
Teachers
whatsoever
?
Therefore
every
mans
Reason
lieth
(
as
it
were
)
at
the
Root
and
bottom
of
his
Religion
,
and
beareth
the
weight
and
whole
fabrick
of
whatsoever
he
believeth
,
or
acteth
regularly
,
and
according
to
the
mind
of
God
herein
.
Yea
,
Religion
is
nothing
else
but
the
regular
exercise
,
or
acting
of
a
mans
reason
about
such
objects
or
things
,
which
are
propounded
,
or
commended
unto
him
by
God
,
for
such
a
purpose
.
If
it
be
said
,
that
no
mans
Reason
doth
any
of
these
things
you
speak
of
,
and
ascribe
to
it
,
unless
it
be
enlightened
,
moved
,
and
directed
by
God
to
do
them
;
I
answer
,
1.
It
is
most
true
,
that
no
mans
Reason
would
do
as
hath
been
said
,
unless
God
should
enlighten
,
move
,
and
direct
it
accordingly
;
no
more
would
the
Sun
shine
,
unlesse
God
should
enlighten
it
,
and
shine
with
it
;
or
know
the
times
of
his
going
down
,
and
rising
,
unless
God
should
order
his
course
and
motion
accordingly
.
But
2.
As
God
never
fails
to
enlighten
the
Sun
,
but
that
it
may
,
and
doth
shine
,
unless
it
be
by
working
a
miracle
;
and
so
to
order
the
course
of
it
,
that
it
still
knowes
the
times
of
its
going
down
,
and
rising
;
so
neither
doth
he
ever
fail
to
enlighten
,
move
,
and
direct
the
Reasons
of
men
,
but
that
they
may
teach
,
and
lead
them
rather
to
entrust
themselves
,
and
their
highest
concernments
with
God
,
or
with
the
word
of
God
,
being
made
known
unto
them
for
such
,
then
with
the
word
,
or
sayings
of
any
Creature
whatsoever
;
and
so
rather
to
embrace
such
a
sense
or
interpretation
of
any
part
of
the
word
of
God
,
which
they
know
proceeds
from
the
Spirit
of
God
,
then
that
which
they
know
,
or
apprehend
,
to
proceed
from
men
.
And
if
any
mans
reason
doth
not
act
according
to
these
principles
within
him
,
it
is
not
thorough
any
defect
of
illumination
,
motion
,
or
guidance
from
God
;
but
either
out
of
a
carelesness
,
or
neglect
to
concur
with
these
applications
of
God
unto
it
,
or
out
of
a
voluntary
stubbornness
to
oppose
them
.
So
that
when
I
say
,
that
every
mans
Reason
lieth
at
the
bottom
and
Root
of
his
Religion
,
I
do
not
notion
Reason
abstractedly
,
or
as
devested
of
such
a
presence
or
assistance
of
God
with
it
,
of
which
it
is
never
re
&
actu
devested
;
but
concretely
,
i
.
as
assisted
by
God
,
with
such
a
presence
and
concurrence
of
his
with
it
,
which
is
at
no
time
denied
unto
it
,
though
sometimes
,
yea
(
it
may
be
)
many
times
,
it
be
neglected
,
yea
and
such
a
course
taken
,
as
if
no
such
presence
were
in
place
,
or
near
at
hand
.
Reason
is
never
t●h
lesse
reason
,
because
graciously
entreated
by
God
,
because
influenced
,
enlightened
,
and
supported
by
him
.
Nor
is
it
ever
the
more
Reason
,
because
it
acts
,
and
moves
it self
irregularly
,
and
irrationally
,
contrary
to
the
bent
&
tendency
of
those
impressions
,
of
that
ducture
and
guidance
,
which
it
hath
from
God
.
For
as
a
wise
man
▪
(
I
mean
,
a
man
that
is
habitually
wise
,
that
hath
a
principle
or
habit
of
wisdom
)
may
,
if
he
will
,
do
foolishly
,
and
so
as
either
to
enetvate
,
and
by
degrees
to
dissolve
this
principle
in
him
;
or
however
,
so
as
to
hurt
himself
,
and
to
lay
his
own
honour
,
comforts
,
and
peace
in
the
dust
(
which
was
Solomons
case
)
in
like
manner
,
though
Reason
be
through
the
presence
of
God
with
it
,
habitually
,
or
radically
(
yea
at
any
time
,
reducibly
)
capable
of
acting
,
working
,
and
moving
,
conformably
to
the
will
of
God
,
and
consistently
with
the
things
of
a
mans
own
peace
;
yet
this
hinders
not
,
but
that
it
may
behave
it self
foolishly
also
;
and
so
as
to
lose
many
degrees
(
at
least
)
of
the
former
presence
of
God
with
it
;
yea
,
and
so
,
as
to
lead
a
man
into
a
snare
,
and
destroy
him
for
ever
.
So
that
all
the
deficiences
,
and
miserable
extravagancies
of
reason
,
that
either
formerly
have
been
,
or
are
at
this
day
to
be
found
amongst
men
in
the
world
,
do
at
no
hand
argue
or
prove
,
that
this
faculty
(
in
that
concrete
signification
of
the
word
lately
mentioned
and
explained
)
was
never
able
to
lead
them
into
better
,
into
more
honourable
or
safe
wayes
but
only
that
it
was
at
liberty
,
wh●ther
it
would
lead
them
into
these
better
wayes
,
or
into
those
wayes
of
sin
and
death
,
wherein
they
now
wade
,
and
by
continuing
,
wherein
unto
the
end
they
will
certainly
perish
.
Nor
is
it
necessary
,
nor
reasonable
to
expect
or
require
,
when
a
man
names
Reason
,
simply
,
and
without
any
mention
of
that
gracious
and
merciful
presence
of
God
with
it
(
lately
opened
)
which
is
alwayes
rich
,
at
,
or
towards
the
beginning
,
never
totally
withdrawn
,
till
the
last
,
that
he
should
understand
,
or
mean
,
Reason
,
in
the
abstractive
sense
specified
;
but
as
accomodated
,
and
invested
by
God
,
with
that
gracious
priviledge
of
his
enlightening
,
assisting
,
and
directing
presence
(
now
oft
mentioned
:
)
when
David
saith
,
The
Sun
knoweth
his
going
down
Psal
.
104.19
.
by
the
Sun
,
he
doth
not
mean
the
glorious
Creature
so
called
,
as
considered
apart
from
that
directing
and
supporting
concourse
of
God
with
it
,
without
which
,
this
Creature
would
be
ignorant
of
,
and
not
know
,
either
his
going
down
,
or
up-rising
;
but
as
accomodated
and
assisted
by
God
,
with
both
these
,
though
he
mentioneth
neither
.
But
(
Reader
)
by
this
time
thou
hast
(
I
suppose
)
character
enough
(
if
not
too
much
)
of
Mr.
Resburie
,
and
his
Starre
.
If
thou
keepest
in
mind
what
hath
been
said
,
his
Starre
,
though
lightlesse
,
shall
not
cause
thee
to
wander
,
or
mislead
thee
to
seek
for
Chr●st
,
where
he
is
not
to
be
found
.
CHAP.
V.
Concerning
Mr.
Pawsons
Title
of
his
Sermon
,
a
Vindication
of
free
Grace
.
Mr.
Pawson
,
Mr.
Resburie
,
and
Mr.
Kendall
,
compared
.
The
reproach
of
Arminianisme
,
and
Definition
.
Somewhat
(
occasionally
)
concerning
the
Triumvirate
of
Mr.
Kendalls
Printers
.
Eph.
1.4
.
in
part
opened
.
THe
second
man
of
my
Triumvirate
,
is
Mr.
John
Pawson
,
(
if
his
Printer
misname
him
not
)
who
in
a
Sermon
at
Pauls
,
preached
(
belike
)
before
the
Lord
Maior
,
and
Aldermen
of
the
City
of
London
(
for
so
himself
upon
a
good
account
informeth
us
in
his
Title
page
)
gave
publick
Testimony
against
severall
truths
,
but
especially
against
the
free
grace
of
God
,
in
the
guift
of
his
Son
Jesus
Christ
,
for
the
Redemption
of
the
World
.
And
this
notwithstanding
,
was
not
ashamed
to
publish
his
Sermon
unto
the
world
,
under
the
Title
of
,
A
Vindication
of
free
Grace
;
much
after
such
a
manner
,
as
Squire
the
Traitor
in
Queen
lizabeths
dayes
,
acted
his
part
,
who
clapping
poyson
on
her
Saddle
to
destroy
her
,
yet
was
heard
to
cry
aloud
,
God
save
the
Queen
.
For
(
doubtless
)
if
Mr.
Pawson
would
have
given
a
Title
to
his
Sermon
,
according
to
the
exigency
of
the
matter
,
rather
then
of
his
desire
to
make
his
printed
Copies
more
plausible
,
&
passible
amongst
men
,
he
might
rather
have
intituled
it
,
A
Revenge
upon
,
then
a
Vindication
of
,
Free
Grace
.
For
what
hath
he
(
in
a
manner
)
attempted
else
his
Sermon
throughout
,
but
to
make
a
fable
,
or
nullity
of
that
most
glorious
and
triumphant
Grace
of
God
,
which
magnifieth
it self
against
the
sin
of
Adam
,
in
the
whole
extent
and
compasse
of
it
,
and
rejoyceth
over
all
flesh
,
with
desire
to
beautifie
it
with
salvation
,
and
instead
hereof
,
obtrudeth
upon
the
World
,
a
notion
of
such
a
grace
,
which
is
asthmatical
and
narrow-chested
;
or
like
unto
that
bed
in
Isa
.
shorter
,
then
that
a
man
can
stretch
himself
on
it
,
and
the
covering
,
which
is
narrower
then
that
he
can
wrap
himself
in
it
,
Isa
.
28.20
.
a
Grace
commensurable
indeed
with
the
scant
and
strait
hearts
and
thoughts
of
men
,
but
altogether
unworthy
him
,
whose
wayes
are
as
much
higher
then
the
wayes
of
men
,
and
his
thoughts
,
then
their
thoughts
,
as
the
Heavens
are
higher
then
the
Earth
.
Isa
.
55.9
.
If
a
Painter
should
paint
the
Sun
in
an
Eclipse
,
darkened
ten
or
eleven
degrees
of
twelve
,
and
then
write
over
it
,
the
Sun
in
his
might
,
it
would
be
a
very
natural
Emblem
of
Mr.
Pawsons
Sermon
and
Title
,
compared
.
Mr.
Resburie
in
his
Title
,
A
Lightless
Starre
,
stumbles
at
that
stone
which
Logicians
call
Contradictio
in
adjuncto
.
M.
Pawson
in
his
Vindication
of
free
Grace
,
make
a
contrary
soloecisme
,
which
we
may
call
tautologia
in
Ad●uncto
,
there
being
nothing
more
in
the
Adjunct
,
Free
,
then
is
naturally
or
essentially
included
in
the
Subject
,
Grace
.
For
what
was
ever
known
or
heard
of
,
by
the
name
of
Grace
,
which
was
not
Free
?
If
by
his
Free
Grace
,
he
means
the
Grace
of
God
,
exhibited
unto
the
world
in
Jesus
Christ
,
so
highly
renouned
in
the
Scriptures
,
his
Adversaries
have
a
farre
greater
necessity
lying
on
them
to
write
a
Book
against
him
,
with
his
Title
of
,
A
Vindication
of
Free
Grace
,
then
he
had
to
publish
any
thing
against
them
,
comporting
with
such
a
Title
.
But
all
these
things
notwithstanding
,
as
the
Serpent
is
said
to
have
been
more
subtil
then
any
Beast
of
the
Field
,
Gen.
3.1
.
so
is
Mr.
Pawson
more
politick
and
cunning
in
his
way
,
then
either
of
his
Colleagues
,
or
associates
in
their
contestings
against
me
,
and
the
Truths
by
me
asserted
;
and
this
,
as
in
sundry
respects
otherwise
,
so
especially
in
these
two
.
First
,
Mr.
Pawson
gives
Christian
&
fair
quarter
in
terms
and
Language
unto
his
adversary
,
doth
not
asperse
,
vilifie
,
or
reproach
,
and
so
makes
himself
much
more
considerable
,
and
his
Doctrine
and
sayings
more
passeable
with
the
greater
part
of
men
.
Whereas
Mr.
Resbury
,
and
Mr.
Kendall
write
in
a
Dilect
more
meet
for
the
disputes
of
Ijm
and
Ojim
,
and
wild
Satyres
,
then
of
Christians
,
their
pens
ever
and
anon
foaming
out
,
Oris
Cerberei
spumas
,
&
virus
Echidnae
,
Cerberean
froath
,
and
Vipers
poyson
fell
.
By
means
whereof
they
must
needs
distast
all
sober
and
considering
men
,
either
to
a
loathing
and
casting
by
,
or
at
least
to
an
undervaluing
or
lesse
esteem
of
their
writings
.
On●ly
I
somewhat
marvail
,
how
Mr.
Pawson
should
apprehend
any
tolerable
consistency
,
between
his
theatrizing
me
as
an
Arminian
,
and
his
immediate
disclaiming
all
dishonourable
reflexion
upon
my
person
:
together
with
this
profession
that
he
really
honours
the
Authour
of
Redemption
redeemed
,
(
●erming
him
,
Reverend
,
for
piety
,
parts
,
and
painfulness
(
during
m
ny
years
past
)
in
the
work
of
the
Lord
.
Vindicatication
of
Free
Grace
.
Epist.
Dedicat
.
For
doth
he
not
know
,
that
as
the
Market
of
reproach
and
disgrace
now
ruleth
,
(
in
this
Angle
of
the
World
)
Si
Arminianum
dixeris
,
omnia
dixeris
:
Call
a
man
an
Arminian
,
and
you
have
called
him
(
constructively
,
yea
eminently
)
Thief
,
Traytor
Murtherer
,
He●etique
false
Prophet
and
whatsoever
else
soundeth
infamy
,
or
reflexion
upon
men
?
But
in
saying
that
the
substance
and
strength
of
what
Arminius
and
others
have
heretofore
pleaded
to
the
contrary
,
(
he
meaneth
to
his
own
Notion
of
Free
Grace
)
is
now
englished
by
the
Reverend
Authour
of
Redemption
Redeemed
,
Ibid
.
I
have
reason
to
think
,
that
he
intends
somewhat
more
then
the
bare
Reflexion
of
Arminianisme
upon
me
;
and
to
present
me
unto
his
Patrons
,
and
the
World
,
as
an
Arminian
of
the
meanest
Family
in
that
Tribe
,
being
only
able
to
English
,
what
Arminius
and
others
have
written
in
Latine
,
without
adding
any
thing
of
mine
own
.
Yet
this
being
the
property
of
a
meer
Translator
,
I
cannot
tell
with
what
good
agreement
with
himself
,
he
could
stile
me
the
Authour
of
Redemption
Redeemed
.
But
as
to
this
Reflexion
,
his
Copartner
Mr.
Kendall
is
more
ingenuous
,
acknowledging
,
that
I
have
improved
and
made
more
of
former
Arguments
for
my
Opinion
,
then
others
before
me
have
done
.
But
herein
,
even
the
better
of
the
two
is
a
Briar
also
,
giving
the
right
hand
of
fellowship
unto
his
Brother
in
this
detracting
insinuation
,
that
I
build
my
Opinions
about
general
Redemption
,
Election
,
Reprobation
,
&c.
upon
no
other
grounds
,
then
were
laid
by
Arminius
,
and
others
before
me
,
for
the
asserting
of
the
same
Doctrines
.
Let
them
either
divisim
,
or
conjunctim
,
substantially
prove
,
either
1.
that
my
consent
with
Arminius
,
and
those
denominated
(
I
do
not
now
dispute
,
how
justly
,
or
Ch●istianly
)
from
him
,
is
larger
and
more
comprehensive
for
number
of
Doctrines
,
then
their
own
;
or
2.
concerning
those
Doctrines
,
which
I
hold
in
common
with
Arminius
,
and
his
,
and
which
are
the
offence
of
men
sirnameing
them selves
,
and
one
another
,
Orthodox
,
that
I
maintain
them
upon
all
the
same
grounds
,
or
upon
no
other
then
,
upon
which
either
Arminius
himself
,
or
some
other
Arminian
(
so
called
)
hath
done
;
I
say
,
let
either
Mr.
Pawson
,
or
Mr.
Kendall
,
or
any
other
member
of
the
Confederacy
,
substantially
prove
either
of
these
,
and
as
far
as
my
vote
is
able
to
help
them
to
the
preferment
,
they
shall
be
all
Cedars
in
Lebanon
,
and
I
will
be
content
to
be
the
Thistle
.
But
though
Mr.
Pawsons
words
,
wherein
he
professeth
a
reall
honouring
of
me
for
piety
,
parts
,
&c.
be
,
in
reference
to
my
person
,
smoother
then
Oyl
,
yet
in
relation
unto
the
truth
asserted
by
me
,
are
they
very
Swords
.
And
I
very
much
fear
(
though
they
who
know
me
,
well
know
that
I
am
not
left-handed
in
taking
,
either
what
is
said
,
or
done
,
by
any
man
)
that
Mr.
Pawsons
design
in
anointing
and
suppleing
my
flesh
with
that
Oyl
of
soft
words
,
was
that
he
might
thorough
my
sides
,
with
so
much
the
more
ease
and
advantage
,
wound
the
truth
;
(
for
as
yet
I
see
no
ground
,
either
in
what
Mr.
Pawson
hath
preached
,
or
Mr.
Kendall
written
,
or
Mr.
Resburie
railed
,
to
call
my
Opinions
of
their
contest
,
by
any
other
Name
.
)
I
should
have
been
much
better
contented
,
that
Mr.
Pawson
should
have
placed
the
Truth
at
his
right
hand
,
instead
of
me
,
though
he
had
set
me
at
his
left
,
then
that
by
casting
honour
upon
me
,
he
should
gain
any
ground
of
advantage
against
the
Truth
.
For
certain
I
am
,
that
if
he
hath
received
any
wrong
,
or
just
discontent
,
from
my
writings
,
I
am
he
that
have
done
it
;
the
Truth
(
by
me
maintained
)
is
innocent
.
Me
,
me
,
adsum
qui
feci
:
in
me
convertite
tela
,
O
Rutuli
—
I
,
I
,
am
here
,
wh
'
have
done
the
wrong
:
'gainst
me
,
O
turn
your
Weapons
:
let
the
Truth
go
free
.
A
second
strain
of
policie
,
wherein
Mr.
Pawson
outwits
both
his
right
hand
and
his
left-hand-man
,
in
managing
his
design
,
is
this
.
He
only
catcheth
and
snaps
,
tanquam
canis
ad
Nilum
,
at
a
little
here
,
and
a
little
there
,
at
a
line
in
one
place
,
and
(
may
be
)
half
a
line
in
another
;
alwayes
suppressing
my
grounds
and
Reasons
,
for
the
proof
of
what
he
alledgeth
from
me
,
and
dealing
out
his
own
grounds
and
reasons
,
such
as
they
be
,
in
opposition
thereunto
.
Whereas
both
Mr.
Resburie
,
and
Mr.
Kendall
,
(
—
Heu
Regni
rerumque
suarum
Obliti
!
—
Alasse
,
unmindful
of
their
Kingdom
,
and
Those
great
affairs
,
which
lie
upon
their
hand
.
)
First
administer
to
their
Reader
,
the
Antidote
of
my
Grounds
and
Reasons
,
for
the
truth
of
what
I
hold
and
affirm
;
and
then
deliver
their
own
poyson
,
without
much
danger
to
him
that
drinks
it
,
afterwards
.
For
as
there
was
no
great
danger
of
any
mans
being
stung
or
hurt
,
by
the
Rods
of
the
Inchanters
,
though
turned
into
Serpents
,
whilst
Aarons
Rod
was
present
to
devoure
them
;
So
neither
is
there
much
cause
of
fear
,
that
men
should
suffer
any
pollution
of
their
judgements
,
by
the
shadowy
washy
arguings
of
men
,
on
the
behalf
of
error
,
whilst
clear
and
solid
Arguments
,
such
as
are
pregnantly
demonstrative
of
the
Truth
,
lie
before
them
.
Nor
do
I
make
much
question
,
but
that
those
Transcriptions
out
of
my
Book
,
which
both
Mr.
Resburie
and
Mr.
Kendall
,
have
inserted
in
theirs
,
especially
in
conjunction
with
what
they
offer
in
way
of
answer
to
them
,
will
turn
to
a
good
account
for
the
advancement
of
those
Truths
,
which
they
oppose
.
For
many
(
I
presume
)
who
either
disdained
,
or
were
really
and
conscienciously
afraid
,
to
take
any
of
my
Books
,
or
Writings
into
their
hand
to
read
,
will
be
inclinable
enough
to
read
any
thing
which
shall
come
in
the
name
of
these
men
unto
them
.
Onely
Mr.
Kendall
sometimes
mangleth
,
misfigures
and
defaceth
the
context
,
on
which
he
comments
,
by
transcribing
it
brokenly
,
and
by
peece-meals
,
and
many
times
omitting
▪
if
not
dissembling
,
that
which
is
most
material
.
Nor
are
his
Printers
(
for
there
is
,
or
was
,
it
seems
,
a
Trium-virate
of
these
also
)
so
innocent
from
offending
in
the
black
letters
,
(
as
Mr.
Kendall
calls
them
,
and
which
he
informs
his
Reader
,
come
out
of
Colemanstreet
)
more
then
in
the
white
,
(
for
such
,
by
the
rule
of
opposition
,
must
be
the
Characters
that
come
from
Bresland
,
near
Bodmin
in
Cornwall
;
)
but
that
I
have
as
much
occasion
to
resent
their
unfaithfulness
,
as
he
;
unless
he
himself
will
be
content
to
take
the
shame
of
the
miscarriages
here
,
which
I
believe
that
(
for
the
most
part
)
he
may
without
wronging
himself
.
But
to
return
to
Mr.
Pawson
(
reserving
for
Mr.
Kendall
,
his
own
place
)
and
to
give
the
Reader
a
brief
taste
only
of
the
strength
and
substance
of
his
Sermon
,
in
two
or
three
particulars
;
and
withall
of
his
insufficiency
to
mannage
the
controversies
,
therein
undertaken
.
Pag
.
2.
To
prove
that
Election
is
of
persons
[
personally
considered
;
for
these
words
he
should
have
added
to
state
my
Opinion
,
which
he
pretends
to
cite
and
confute
]
and
not
of
kinds
;
of
individuals
,
not
of
species
,
he
alledgeth
from
Eph.
1.4
.
that
we
are
said
to
be
chosen
before
the
foundation
of
the
World
.
Where
1.
the
Apostle
doth
not
say
,
that
we
are
,
or
were
chosen
;
if
by
we
,
Mr.
Pawson
means
himself
,
and
all
or
any
part
of
his
Auditors
;
but
speaking
of
himself
,
and
those
Ephesians
,
who
now
believed
,
he
saith
,
According
as
God
hath
chosen
us
in
him
,
before
the
foundation
of
the
World
.
Nor
will
Mr.
Pawson
himself
(
I
presume
)
own
it
for
his
sense
,
that
all
his
Auditory
,
or
any
determinate
part
of
them
,
were
elected
before
the
foundation
,
&c.
However
,
whether
this
be
his
censure
,
or
no
,
most
certain
it
is
,
that
the
Apostle
affirms
no
such
thing
in
that
place
.
2.
He
cites
the
Scripture
fraudulently
,
leaving
out
those
words
,
in
him
,
{αβγδ}
,
which
directly
overthrow
that
conceit
,
which
he
buildeth
on
it
;
much
after
the
manner
of
him
,
who
citing
Scripture
to
serve
a
wicked
turn
,
left
out
these
words
,
to
keep
thee
in
all
thy
wayes
See
Mat
.
4.6
.
compared
with
Psal
.
91.
because
,
their
face
was
set
against
such
a
service
.
For
in
the
very
same
discourse
,
from
which
he
citeth
my
Opinion
against
personal
Election
,
(
as
it
is
commonly
understood
)
I
clearly
prove
,
that
God
is
said
to
have
chosen
Paul
,
and
the
rest
of
the
believing
Ephesians
,
{αβγδ}
,
i
.
in
Christ
,
because
his
purpose
was
to
elect
and
chuse
those
,
who
should
in
time
believe
in
Christ
,
for
his
sake
in
whom
they
believe
,
unto
salvation
.
Redemption
Redeemed
.
p.
462.
Nor
doth
Mr.
Pawson
offer
any
thing
at
all
to
disable
my
proof
in
this
behalf
:
nor
is
he
able
(
I
am
very
well
assured
)
to
offer
any
thing
material
this
way
.
CHAP.
VI
.
Of
the
Decree
and
Act
of
God
in
Electing
.
Election
alwayes
carrieth
Salvation
along
with
it
.
No
inconvenience
in
supposing
a
possibility
that
all
might
perish
,
it
being
supposed
with
all
,
that
all
might
be
saved
.
Nor
in
supposing
Christ
an
Head
without
a
Body
,
&c.
Bug-beares
made
of
sober
and
harmless
sayings
.
Whether
Mr.
Pawson
,
or
the
Authour
,
holds
{αβγδ}
credere
.
The
Authour
unjustly
charged
about
Christs
not
bearing
the
curse
of
the
Law
.
WHereas
(
p.
2.
)
Mr.
Pawson
pointeth
at
me
in
his
Margent
,
as
if
I
affirmed
,
that
Election
is
only
the
standing
good
pleasure
and
purpose
of
God
,
to
give
life
unto
those
that
believe
,
it
plainly
sheweth
,
either
that
Mr.
Pawson
understandeth
not
my
Opinion
about
Election
;
or
,
in
case
he
doth
understand
it
,
that
he
is
not
so
tender
of
falsifications
,
as
becommeth
a
Servant
and
Minister
of
Jesus
Christ
to
be
.
I
indeed
affirm
,
(
in
the
place
pointed
at
by
him
)
that
that
Act
of
God
mentioned
,
Ephes
.
1.4
.
where
he
is
said
to
have
chosen
Paul
,
and
the
believing
Ephesians
before
the
foundation
of
the
World
(
as
was
lately
said
)
imports
no
other
act
in
God
,
but
only
the
standing
counsel
and
good
pleasure
,
which
is
eternal
in
him
,
of
giving
life
and
salvation
to
all
those
who
believe
in
Christ
;
but
Mr.
Pawson
might
have
pleased
to
understand
,
that
by
the
act
of
chusing
(
ascribed
unto
God
there
)
I
do
not
understand
the
act
of
his
electing
or
chusing
,
but
the
act
of
his
decreeing
to
elect
,
or
chuse
;
for
I
plainly
enough
declare
my
mind
and
sense
in
in
this
,
page
461.
462.
(
of
which
more
ere
long
.
)
So
that
whereas
he
adds
,
that
Election
alwayes
carries
salvation
along
with
it
,
as
a
thing
denied
or
opposed
by
me
,
the
truth
is
,
that
herein
he
both
abuseth
me
,
and
deludeth
his
Auditory
.
I
no
where
denie
,
that
Election
alwayes
carrieth
Salvation
along
with
it
;
although
I
deny
that
Mr.
Pawson
is
able
to
prove
it
,
from
Rom.
8.30
.
which
he
alledgeth
upon
the
account
.
For
I
have
elsewhere
evidently
proved
,
that
the
face
of
this
Scripture
is
set
another
way
.
Redemption
Redeemed
.
pag
.
207
,
208
,
209
,
&c.
Soon
after
he
saith
;
notwithstanding
such
a
purpose
,
to
save
whosoever
believes
,
all
might
perish
,
—
and
Christ
be
an
head
,
without
a
Body
,
a
King
without
Subjects
.
Quorsum
haec
?
or
how
little
edification
is
there
in
these
sayings
?
Or
what
opposition
to
any
thing
of
mine
?
If
I
should
say
,
notwithstanding
a
purpose
in
God
,
to
save
Abraham
,
all
other
men
but
he
might
perish
;
notwithstanding
Gods
institution
of
circumcision
,
notwithstanding
his
appointment
of
a
day
of
judgement
,
with
twenty
the
like
,
all
might
perish
:
what
sap
or
savour
is
there
in
such
sayings
as
these
?
And
what
if
all
might
perish
,
notwithstanding
such
a
purpose
in
God
,
as
he
speaks
of
?
what
inconvenience
,
or
absurdity
is
there
in
this
,
either
in
reference
unto
God
or
men
?
As
for
God
,
the
Apostle
plainly
affirms
,
that
He
(
with
the
rest
of
the
Apostles
,
and
faithful
Ministers
of
the
Gospel
)
was
unto
God
a
sweet
Savour
of
Christ
,
in
them
that
are
saved
,
and
in
them
that
perish
.
2
Cor
.
2.15
.
So
that
if
all
might
have
perished
,
yea
if
all
had
perished
,
God
had
sustained
no
losse
:
his
Christ
,
and
his
gracious
tender
of
him
to
the
world
,
would
have
been
the
same
sweet
Savour
unto
him
.
Nor
is
it
,
or
would
it
have
been
any
inconvenience
unto
men
,
that
all
might
perish
,
it
being
supposed
and
granted
withall
,
that
all
likewise
might
be
saved
.
Salvation
is
never
the
lesse
benefit
or
blessing
unto
men
,
being
obtained
,
because
sometimes
there
was
a
possibility
of
their
non-obtaining
it
;
but
rather
,
so
much
the
greater
.
The
absurdity
,
or
inconvenience
(
especially
in
reference
unto
men
)
would
be
ten
thousand
times
greater
,
in
case
Mr.
Pawsons
imagination
were
the
truth
;
viz.
that
God
hath
made
fast
the
Gates
of
Salvation
with
the
Iron
Barre
of
his
eternal
and
irreversible
Decree
of
Reprobation
,
against
incomparably
the
farre
greatest
p●rt
of
men
;
so
that
there
never
was
,
nor
could
be
,
any
possibility
for
them
to
be
saved
.
Those
expressions
likewise
,
Christ
might
be
an
Head
without
a
Body
,
a
King
without
Subjects
,
&c.
which
are
offered
under
a
pretence
of
high
absurdities
,
in
case
they
were
truths
,
have
nothing
in
them
,
but
what
even
a
Child
might
readily
vindicate
from
such
an
imputation
.
For
what
absurdity
,
or
inconvenience
is
it
,
that
Christ
should
be
an
Head
actu
signato
,
i
.
a
Person
fit
or
meet
to
make
an
Head
,
and
not
be
an
Head
,
actu
exercito
,
i
.
not
an
head
actually
united
to
a
Body
?
There
is
the
same
reason
of
his
being
a
King
also
.
When
Solomon
saith
,
that
he
had
seen
Princes
walking
as
Servants
on
the
Earth
,
Eccles
.
11.7
.
he
judged
it
no
absurdity
to
stile
those
Princes
,
who
had
no
subjects
,
nor
any
thing
else
,
externally
comporting
with
the
State
of
a
Prince
;
but
ascribes
unto
them
the
Honour
of
this
denomination
,
upon
the
account
of
their
truly
noble
,
and
Prince-like
qualities
,
and
endowments
.
But
besides
the
regularness
and
inoffensiveness
of
such
consequences
in
case
they
were
regularly
deducible
from
their
premises
,
the
clear
truth
is
,
that
they
are
plain
non-sequiturs
.
It
doth
not
follow
,
that
if
all
men
might
perish
,
yea
or
should
perish
,
that
Christ
should
be
an
Head
without
a
Body
,
or
a
King
without
Subjects
.
For
might
he
not
,
yea
should
he
not
,
have
been
an
Head
to
a
Body
of
Angels
,
whether
men
had
been
any
part
of
this
Body
,
or
no
?
Are
not
Angels
also
now
his
Subjects
?
If
it
were
lawful
for
him
,
that
is
Orthodox
,
to
learn
any
thing
from
a
man
that
is
erroneous
,
Mr.
Pawson
might
have
informed
himself
of
these
things
,
from
p.
438
,
439.
&c.
as
also
from
pag
.
215
,
216.
of
my
Book
of
Redemption
.
But
there
is
nothing
more
usual
with
men
of
Mr.
Pawsons
judgement
,
in
the
controversies
before
us
,
then
with
much
solemnity
,
seriousness
,
and
gravity
,
to
make
terriculaments
and
Bug-bears
,
of
such
sayings
and
notions
which
have
nothing
but
soberness
and
truth
in
them
.
I
could
instance
in
sundry
other
particulars
.
As
Mr.
Pawson
hath
wronged
himself
,
the
World
,
and
me
,
by
an
undue
representation
of
my
opinion
concerning
Election
,
(
as
we
have
lately
shewed
)
so
hath
he
made
no
manner
of
recompence
to
any
of
the
three
for
that
wrong
,
by
pretending
to
inform
them
of
another
opinion
of
mine
concerning
justification
.
For
p.
13.
doth
he
not
insinuate
that
I
,
(
with
some
others
)
upon
the
matter
attribute
that
●o
Faith
,
to
{αβγδ}
credere
,
which
the
Papists
attribute
to
work●
[
meaning
,
Justification
?
]
A
prodigie
of
slander
;
and
so
known
to
be
to
all
those
that
are
acquainted
,
either
with
my
Writings
,
or
preaching
for
these
many
years
.
My
known
Opinion
about
the
Interest
of
Faith
in
justification
,
is
so
far
from
any
compliance
with
Mr.
Pawsons
{αβγδ}
credere
,
that
I
both
charge
this
conceit
upon
those
,
who
hold
(
I
suppose
with
Mr.
Pawson
himself
)
that
Faith
justifieth
by
means
of
its
relation
to
its
object
,
Christ
,
and
withall
demonstrate
the
reality
and
truth
of
this
charge
.
For
the
relation
wherein
Faith
stands
to
its
Object
,
Christ
,
is
intrinsical
,
and
essential
to
the
nature
and
very
being
of
it
:
and
Faith
without
this
Relation
,
cannot
be
conceived
or
imagined
to
be
it self
,
i
.
to
be
any
Faith
that
will
justifie
.
Therefore
they
who
hold
that
Faith
justifieth
by
vertue
of
that
relation
which
it
beareth
to
its
object
,
apparantly
hold
,
that
it
justifieth
by
,
or
out
of
the
inward
and
inherent
dignity
of
it
.
And
how
near
this
is
to
Mr.
Pawsons
{αβγδ}
credere
,
or
whether
it
be
not
(
for
substance
)
the
same
,
I
refer
to
him
to
judge
and
determine
,
when
he
shall
have
recovered
,
though
it
be
but
one
foot
,
out
of
the
destroying
snare
of
prejudice
.
My
sense
and
opinion
(
as
to
the
point
now
in
hand
)
and
which
thousands
about
the
Cit●
know
to
be
so
:
yea
,
and
which
Mr.
Pawson
himself
could
not
but
know
to
be
so
,
it
being
plainly
laid
down
in
that
very
page
,
to
which
he
refers
his
Auditors
,
as
teaching
the
contrary
,
viz.
p.
14.
of
the
first
part
of
my
Treatise
of
justification
)
my
Opinion
(
I
say
)
in
this
point
is
,
that
Faith
justifies
by
nothing
that
is
intrinsicall
to
it
,
or
inherent
in
it
;
nor
upon
any
other
account
,
●ut
only
by
the
efficacy
and
authority
of
the
will
,
pleasure
,
ordinance
,
or
appointment
of
God
,
all
which
are
evidently
extrinsical
to
it
.
The
Reader
may
find
this
my
Opinion
argued
(
in
part
)
and
asserted
in
my
Exposition
of
the
ninth
to
the
Romans
,
where
I
open
the
30.
verse
of
the
Chapter
.
But
Mr.
Pawson
(
very
unworthily
)
corrupts
that
passage
of
mine
,
which
he
pretends
to
cite
from
the
said
page
,
to
prove
me
involved
in
the
erroneous
guilt
of
his
own
{αβγδ}
credere
;
which
passage
nevertheless
,
though
corrupted
by
him
,
falls
short
of
his
un-Christian
design
.
He
cites
the
place
thus
,
In
the
same
way
that
God
required
perfect
obedience
in
the
first
Covenant
,
he
now
requires
Faith
in
stead
of
it
in
the
second
Covenant
:
so
that
as
works
should
have
justified
them
before
the
fall
,
so
Faith
now
.
These
very
words
,
though
I
have
no
reason
to
own
them
for
mine
,
inasmuch
as
they
face
quite
another
way
from
mine
,
yet
should
I
own
them
,
would
not
prove
the
delinquency
of
{αβγδ}
credere
,
against
me
.
But
to
give
the
Reader
a
taste
of
Mr.
Pawsons
leger-du-main
,
I
shall
transcribe
the
whole
passage
,
which
he
pretends
to
cite
(
or
at
least
the
substance
of
it
)
in
the
words
lately
expressed
.
But
4.
and
lastly
,
Imputatio
Fidei
.
pag
.
14.
When
with
the
Scripture
we
affirm
,
that
Faith
is
imputed
for
righteousness
,
our
meaning
is
simply
and
plainly
this
,
that
as
God
[
not
,
as
M.
Pawson
,
in
the
same
way
that
God
]
in
the
first
Covenant
of
work●
,
required
an
absolute
and
thorough
obedience
to
the
whole
Law
,
with
continuance
in
all
things
,
for
every
mans
justification
:
which
perfect
obedience
,
had
it
been
performed
,
had
been
a
perfect
righteousness
to
the
performer
,
and
so
would
have
justified
him
:
So
now
in
the
new
Covenant
of
Grace
,
God
requires
nothing
of
any
man
for
his
justification
,
but
onely
Faith
in
his
Son
;
which
Faith
shall
be
as
available
and
effectual
unto
him
for
his
justification
,
as
a
perfect
righteousness
should
have
been
under
the
first
Covenant
.
Whether
Mr.
Pawson
hath
not
dispendium'd
rather
then
compendium'd
,
distracted
,
then
abstracted
,
my
words
;
or
whether
there
be
any
thing
obnoxious
to
exception
in
these
words
,
let
any
man
judge
,
who
hath
so
much
as
the
least
corner
in
his
judgment
free
from
prejudice
.
Immediately
after
the
former
misdemeanour
,
he
practiseth
again
with
the
same
finger
of
falshood
.
For
he
pointeth
to
pag
.
33.
of
the
second
part
of
my
Book
of
Justification
,
as
if
these
words
were
to
be
found
there
;
Christ
in
dying
,
did
not
bear
the
curse
of
the
Law
for
us
,
but
only
obtain
that
God
should
justifie
us
,
upon
other
terms
then
before
,
i.e.
by
accepting
Faith
for
our
righteousnesse
.
Reader
,
If
there
be
any
such
words
as
these
,
or
any
other
,
that
carry
the
notion
,
purport
,
or
substance
of
them
,
let
Mr.
Pawson
have
the
honour
of
speaking
Truth
once
in
his
dayes
.
I
say
indeed
,
that
the
curse
of
the
Law
was
not
properly
executed
upon
Christ
;
of
which
saying
I
give
a
clear
account
,
and
such
which
I
am
certain
Mr.
Pawson
cannot
disprove
.
But
soon
after
I
explain
my self
,
and
shew
how
,
and
in
how
many
respects
Christ
may
truly
be
said
to
have
undergone
the
curse
of
the
Law
.
But
Mr.
Pawson
(
it
seems
)
loves
all
words
that
may
do
mischief
(
as
David
speaks
)
but
regardeth
not
any
that
should
help
,
or
heal
.
Such
disingenuity
as
this
(
to
speak
the
softest
)
will
never
make
him
great
in
favour
,
either
with
God
,
or
good
men
.
CHAP.
VII
.
Mr.
Pawson
teacheth
,
that
men
are
not
justified
by
believing
on
Christ
.
Intentions
of
God
often
expressed
in
Scripture
by
words
signifying
the
Acts
or
dispensations
themselves
.
Beza's
Exposition
of
the
word
,
elected
,
Eph.
1.4
.
A
brief
touch
upon
1
Pet
.
1.2
.
As
also
upon
1
John
3.9
.
Concerning
the
death
and
merits
of
Christ
.
THe
words
immediately
following
at
the
foot
of
p.
13.
are
ridiculously
impertinent
,
together
with
his
longsome
discourse
spreading
it self
upon
p.
14
,
15
,
16
,
17
,
18
,
19
,
20
,
21
,
22.
depending
on
them
.
In
opposition
(
saith
he
)
hereunto
,
I
shall
endeavour
to
prove
,
that
as
Faith
of
it self
hath
no
such
worth
in
it
,
so
Christ
hath
not
purchased
any
such
worth
for
it
,
that
it
should
be
accepted
or
passe
for
righteousness
.
I
wonder
,
in
opposition
unto
whom
,
or
what
,
he
engageth
himself
thus
profoundly
.
I
never
knew
,
nor
heard
of
,
either
the
man
,
or
men
,
who
held
,
either
that
Faith
in
it self
hath
any
such
worth
in
it
,
or
that
Christ
hath
purchased
any
such
worth
for
it
,
that
it
should
be
accounted
for
righteousness
.
Therefore
in
all
this
,
Mr.
Pawson
hath
no
enemy
but
the
Air
,
or
some
dismal
apparition
in
his
fancy
,
which
notwithstanding
he
hath
much
adoe
with
all
his
learning
,
wisdom
and
understanding
,
to
subdue
and
conquer
.
Indeed
it
is
my
sense
,
and
must
be
the
sense
of
all
those
that
will
stand
by
the
award
of
the
Scriptures
,
that
Faith
is
counted
by
God
for
righteousness
(
for
this
is
expresly
affirmed
by
the
great
Apostle
,
Rom.
4.
)
but
that
it
should
be
thus
counted
,
either
for
any
worth
in
it self
,
or
for
any
worth
purchased
for
it
by
Christ
,
in
order
hereunto
,
I
believe
was
never
any
mans
Opinion
,
until
Mr.
Pawson
dreamed
.
That
opposition
,
wherewith
he
so
much
pleaseth
himself
as
a
subtil
and
curious
strain
of
divinity
(
p.
17.
)
That
we
are
not
justified
by
our
believing
in
Christ
,
but
by
our
Christ
believed
on
,
is
on
the
one
hand
extreamly
unsavory
and
weak
;
and
yet
on
the
other
affronteth
the
Scriptures
most
desperately
;
whose
first-born
notion
and
truth
is
,
that
we
are
justified
,
and
to
be
justified
by
Faith
in
Jesus
Christ
.
And
therefore
for
Mr.
Pawson
to
teach
,
that
we
are
not
justified
by
our
believing
in
Christ
,
is
to
preach
another
Jesus
,
and
not
him
whom
Paul
preached
,
and
to
obtrude
another
Gospel
upon
the
World
,
besides
that
contained
in
the
Scriptures
.
But
that
Mr.
Pawson
should
not
apprehend
and
see
a
plain
and
perfect
consistency
,
and
no
opposition
at
all
,
between
being
justified
by
our
believing
in
Christ
,
and
by
our
Christ
believed
on
,
is
not
a
little
strange
.
The
Scripture
affirms
both
the
one
and
the
other
,
and
both
very
frequently
;
and
yet
(
I
trust
Mr.
Pawson
will
acknowledge
)
without
any
opposition
or
contradiction
to
it self
.
Yet
of
the
two
,
if
places
of
both
expressions
were
diligently
drawn
together
,
and
compared
,
I
believe
that
justification
is
ten
times
oftner
ascribed
unto
Faith
,
or
believing
in
Christ
,
then
unto
Christ
believed
on
.
In
which
respect
Mr.
Pawson
doth
not
shew
himself
a
very
good
friend
to
the
Scriprures
,
in
rejecting
and
disannulling
the
more
frequent
,
plain
,
and
lightsome
expressions
thereof
,
only
to
establish
and
make
way
for
those
that
are
more
unusual
,
and
involved
.
To
say
,
that
God
electeth
men
,
when
he
prevails
by
his
word
and
spirit
with
them
to
believe
,
Mr.
Pawson
saith
(
p.
3.
)
is
flat
contrary
to
the
Apostle
;
for
Eph.
1.4
.
the
Saints
at
Ephesus
were
elected
before
the
Foundation
of
the
World
.
It
seems
he
understands
the
word
,
elected
,
not
of
the
Decree
,
but
of
the
act
it self
,
of
Election
.
And
I
cannot
but
(
by
the
way
,
and
upon
this
occasion
)
make
this
sad
observation
concerning
Mr.
Pawson
,
and
many
others
of
his
Opinion
,
in
these
Dort
controversies
;
that
if
there
be
a
corrupt
or
by-sense
,
that
can
with
any
tolerable
colour
or
pretence
,
be
put
upon
a
Scripture
terme
or
expression
in
any
Text
relating
unto
them
,
this
sense
is
commonly
taken
up
and
contended
for
,
by
these
men
.
But
that
by
the
word
,
Elected
,
or
chosen
(
in
the
Scripture
last
mentioned
)
is
not
meant
the
act
,
or
execution
,
but
the
Decree
of
Election
,
might
have
been
within
the
Sphere
of
M.
Pawsons
knowledge
before
this
,
if
he
could
have
but
subscribed
this
Principle
,
—
Fas
est
&
ab
hoste
doceri
.
i
.
A
man
may
very
lawfully
Be
taught
even
by
an
enemy
.
For
pag
.
462.
of
Red
.
Redeemed
,
I
demonstrate
from
the
Scriptures
themselves
in
many
instances
,
that
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
;
and
plainly
prove
,
both
here
,
and
elsewhere
,
that
the
word
,
Elected
,
(
Eph.
1.4
.
)
must
of
necessity
be
understood
according
to
the
tenor
and
import
of
this
Rule
.
But
because
Mr.
Pawson
(
as
was
formerly
hinted
)
may
be
somewhat
scrupulous
of
receiving
truth
it self
,
if
comming
from
a
place
where
error
hath
its
Throne
,
I
shall
commend
him
to
a
Teacher
after
his
own
heart
,
by
whom
(
I
trust
)
it
will
be
no
grief
of
heart
unto
him
,
to
be
instructed
in
the
premisses
.
Mr.
Beza
writing
against
Castellio
,
in
defence
of
Calvin
,
having
interpreted
those
words
of
Malachi
,
Esau
have
I
hated
,
not
of
Gods
actual
hatred
towards
him
,
but
of
his
eternal
decree
to
h●te
him
in
time
,
to
confirm
this
his
interpretation
,
saith
,
there
are
not
wanting
manifest
testimonies
of
Scripture
for
that
purpose
.
The
very
first
he
produceth
,
is
Mr.
Pawsons
,
Eph.
1.4
.
He
hath
chosen
us
(
saith
Paul
)
before
the
Foundations
of
the
World
,
that
is
,
(
saith
Mr.
Beza
)
he
appointed
,
or
decreed
to
chuse
us
Neque
obstat
nobis
,
quod
Paulus
,
Malachiae
verba
recitans
,
Esau
odio
habui
,
videtur
odium
,
pro
aeterno
reprobandi
decreto
accipere
.
Dico
enim
verbum
,
Odi
,
in
eo
loco
nihil
aliud
declarare
,
quàm
,
odisse
decrevi
,
quum
Paulus
de
Dei
decreto
,
non
autem
de
ipsius
decreti
executione
disserat
.
Neque
desunt
manifesta
Scriptulae
testimonia
,
quibus
hanc
expositionem
confirmemus
.
Elegit
nos
(
inquit
Paulus
)
antequam
jacerentur
fudamenta
mundi
,
i.e.
.
Nam
certè
fatearis
necesse
est
,
D●um
intempore
exequi
,
quae
ante
omne
tempus
ordinavit
.
Item
,
data
est
(
inquit
)
nobis
Dei
gratia
per
Jesum
Christum
ante
tempora
aeterna
.
i
.
proposuit
nobis
Deus
gratiam
suam
dare
in
Christo
Jesu
ante
tempora
aeterna
,
quam
tamen
reipsa
non
antè
dat
nobis
,
quam
efficaciter
nos
ad
se
vocet
.
Sic
dicitur
Agnus
occisus
ab
origìne
mundi
,
quatenùs
viz.
praeordinatus
,
&c.
Theodor
.
Beza
.
De
Aeternâ
Dei
Praedestin
.
Contra
Seb
.
Castellionem
.
in
Refut
.
Argumentorum
adversus
Artic
.
1.
.
To
this
he
adds
other
instances
of
like
interpretation
,
as
2
Tim
.
1.9
.
Apoc
.
13.8
.
Afterwards
he
gives
a
reason
why
the
Holy
Ghost
in
the
Scripture
speakerh
after
such
a
manner
.
So
that
by
Mr.
Bezas
verdict
,
who
is
a
Jury-man
of
good
credit
(
I
presume
with
Mr.
Pawson
himself
)
it
is
not
flat
contrary
to
the
Apostle
,
Eph.
1.4
.
to
say
,
that
God
electeth
men
,
when
he
prevails
with
them
by
his
word
and
spirit
to
believe
:
but
to
affirm
such
a
thing
,
as
viz.
that
it
is
flat
contrary
,
is
a
flat
,
insipid
,
savour-less
saying
.
And
behold
,
a
greater
then
Beza
at
hand
,
to
testifie
the
same
thing
:
Elect
(
saith
Peter
)
according
to
the
fore-knowledge
of
God
the
Father
,
through
the
sanctification
of
the
Spirit
unto
obedience
,
and
sprinkling
of
the
blood
of
Jesus
Christ
.
1
Pet
.
1.2
.
That
this
Text
suspends
the
act
of
Election
upon
the
Sanctification
of
the
Spirit
,
and
the
obedience
of
Faith
,
is
,
though
evident
enough
from
the
words
themselves
,
to
unprejudiced
and
considerate
men
▪
yet
argued
by
me
,
Redemption
Redeemed
.
p.
463.
See
also
The
Agreement
and
Distance
of
Brethren
,
p.
12.
13.
Page
21.
He
tells
his
hearers
of
a
strong
Argument
for
perseverance
,
in
1
Joh
.
3.9
.
If
by
an
Argument
,
he
means
,
a
motive
,
probably
an
Argument
for
perseverance
may
be
found
here
.
But
as
for
any
Argument
to
countenance
his
Doctrine
of
Perseverance
,
he
should
have
done
well
to
inform
us
,
whereabouts
in
this
Text
it
quartereth
:
for
I
believe
we
may
otherwise
seek
long
enough
before
we
find
it
.
And
what
the
man
should
mean
in
saying
,
that
some
endeavouring
to
answer
[
the
Argument
he
speaks
of
]
have
only
knocked
one
part
of
the
Text
against
another
,
and
left
the
main
thing
against
them
untouched
,
verily
I
understand
not
.
Only
methinks
I
see
an
appearance
,
as
it
were
of
an
eye
of
some
malignity
,
through
the
lattice
of
the
words
.
That
he
speaks
thus
with
particular
reference
unto
me
,
(
though
he
expresseth
himself
indefinitely
,
and
in
the
plural
number
)
appears
from
the
clause
immediately
preceding
,
where
using
the
same
word
,
some
,
he
pointeth
at
me
,
and
my
Book
,
in
his
margent
:
nor
will
himself
(
I
suppose
)
deny
it
.
But
I
believe
,
should
I
lift
up
my
pen
,
in
such
terms
against
Mr.
Pawson
,
he
would
construe
it
as
some
degree
(
at
least
)
of
a
dishonourable
reflexion
upon
him
;
although
he
pretends
(
as
we
have
heard
)
to
so
much
ingenuity
,
as
to
carry
his
Polemique
discourse
against
me
,
without
the
least
d●shonourable
reflexion
upon
my
person
.
I
must
confess
,
that
when
he
handleth
a
Text
of
Scripture
,
he
is
so
far
from
committing
the
great
offence
of
knocking
one
side
,
or
part
of
the
Text
against
another
,
thar
he
scarce
maketh
one
to
touch
another
,
or
either
to
look
towards
other
.
But
let
any
man
but
Mr.
Pawson
(
either
identically
,
or
equipollently
)
peruse
my
discussion
of
the
Text
he
speaks
of
,
p.
192.
to
page
203.
of
my
Book
of
Redemption
,
he
will
find
Mr.
Pawson
in
no
true
tale
,
when
he
saith
,
that
I
have
left
the
main
thing
against
me
untouched
.
Therefore
at
this
turn
also
he
bewrayeth
his
Spirit
,
and
declareth
himself
to
be
a
true
Contra-Remonstrant
.
Pag
.
12.
He
tells
us
,
The
death
and
merits
of
Christ
were
of
that
infinite
worth
,
that
they
might
have
been
a
price
for
all
,
which
clearly
implyeth
,
that
his
sense
is
,
that
they
were
not
so
.
And
yet
he
had
immediately
before
said
,
that
Ministers
of
the
Gospel
have
sufficient
ground
to
preach
the
Gospel
unto
all
.
Not
to
say
,
that
at
this
turn
he
makes
himself
wiser
then
his
great
Masters
of
the
Synod
of
Dort
(
which
by
Mr.
Kendalls
Optiques
seems
to
be
,
iniquitas
judiciaria
,
)
I
would
gladly
know
of
him
,
whether
,
in
case
the
Ministers
of
the
Gospel
should
inform
the
World
,
that
though
the
death
and
merits
of
Christ
be
of
that
infinite
worth
,
that
they
might
have
been
a
price
for
them
all
,
yet
God
so
inveterately
and
irreconcilably
hated
the
far
greatest
part
of
them
from
eternity
,
that
he
resolved
that
they
should
be
a
price
only
for
a
handful
of
them
(
and
is
not
this
the
sum
and
substance
of
Mr.
Paws●ns
Gospel
?
)
I
would
willingly
(
I
say
)
know
of
him
,
whether
this
be
a
sufficient
ground
for
Ministers
to
preach
the
Gospel
unto
all
;
or
whether
,
this
being
admitted
and
received
by
the
generality
of
mankind
for
a
Truth
,
there
can
be
any
sufficient
ground
,
of
what
nature
or
kind
soever
otherwise
,
for
preaching
the
Gospel
unto
all
.
But
to
affirm
(
as
he
doth
soon
after
)
that
such
a
Doctrine
as
this
,
is
no
manner
of
discomfort
to
any
,
is
(
in
effect
)
to
affirm
,
that
a
Sackcloth
would
do
as
much
service
to
the
World
,
as
the
Sun
,
were
it
in
his
place
.
Nor
is
there
any
whit
more
savour
,
either
of
reason
,
or
of
truth
,
in
this
saying
(
near
adjoyning
)
that
when
we
call
upon
men
to
believe
,
we
do
not
call
upon
them
to
believe
that
Christ
died
for
them
,
but
to
believe
in
Christ
.
For
will
Mr.
Pawson
call
upon
men
to
believe
in
Christ
,
and
encourage
them
hereunto
,
by
telling
them
,
that
he
knoweth
not
whether
Christ
died
for
them
or
no
?
nay
,
and
that
it
is
an
hundred
to
one
,
that
he
did
not
die
for
them
?
Or
what
difference
can
there
be
imagined
,
between
exhorting
men
to
believe
in
Christ
,
and
to
believe
that
Christ
died
for
them
?
Or
is
it
possible
for
any
man
to
believe
in
Christ
,
who
doth
not
believe
that
Christ
died
for
him
?
Men
that
preach
at
this
rate
unto
men
,
had
need
be
of
Mr.
Pawsons
judgement
concerning
Election
,
and
Reprobation
,
which
supposeth
,
that
the
best
and
most
effectual
preaching
in
the
World
will
save
no
more
then
the
worst
,
and
most
non-sensical
preaching
of
all
will
do
,
viz.
the
determined
and
precise
number
of
the
Elect
:
and
again
,
that
the
most
frivolous
,
sapless
,
and
senseless
preaching
that
can
be
imagined
,
will
occasion
the
perishing
of
no
more
then
those
that
would
have
perished
under
the
preaching
of
Angels
,
viz.
the
Shole
of
Reprobates
only
.
But
the
Apostles
admonition
unto
Timothy
looks
with
a
sowre
face
upon
this
notion
of
Mr.
Pawsons
:
Take
heed
unto
thy self
,
and
unto
thy
Doctrine
:
continue
in
them
;
for
in
doing
this
,
thou
shalt
both
save
thy self
,
and
them
that
hear
thee
.
1
Tim
.
●
.
16
.
Whereas
Mr.
Pawson
thinks
to
salve
the
discomfort
of
his
Doctrine
mentioned
,
in
reference
unto
any
man
,
by
holding
this
forth
unto
every
one
,
Believe
in
Christ
,
and
you
shall
be
saved
;
I
would
gladly
know
of
him
,
whether
in
holding
this
forth
unto
every
one
,
he
intends
to
hold
forth
a
possibility
of
being
saved
unto
every
one
,
or
an
impossibility
,
or
a
possibility
unto
some
,
and
impossibility
unto
others
.
If
he
intends
to
hold
forth
a
possibility
in
this
kind
unto
every
one
,
doth
he
not
hereby
suppose
that
Christ
died
for
every
one
?
or
doth
he
suppose
a
possibility
that
any
man
may
be
saved
,
for
whom
Christ
died
not
?
I
suppose
he
will
not
say
,
that
in
holding
forth
unto
every
one
,
Believe
in
Christ
,
and
you
shall
be
saved
,
he
intends
to
hold
forth
an
impossibility
unto
every
one
to
be
saved
:
for
then
that
which
he
holds
forth
in
this
kind
,
is
a
miserable
comforter
unto
any
.
Neither
can
he
reasonably
say
,
that
,
in
holding
forth
the
words
of
that
encouragement
he
speaks
of
,
unto
every
one
,
he
intends
to
hold
forth
a
possibility
of
being
saved
unto
some
,
and
impossibility
unto
others
.
For
1.
Must
not
the
intimation
of
such
an
impossibility
needs
be
a
just
matter
of
discomfort
unto
those
to
whom
it
is
given
,
or
made
?
and
how
then
can
it
qualifie
or
heal
the
discomfort
of
another
Doctrine
,
in
reference
unto
every
one
?
yea
2.
Evident
it
is
,
that
in
such
an
encouragement
,
or
saying
,
as
this
unto
every
one
,
Believe
in
Christ
,
and
you
shall
be
saved
,
he
cannot
reasonably
intend
a
possibility
of
being
saved
unto
some
of
those
,
to
whom
he
so
speaketh
:
together
,
with
an
impossibility
in
this
kind
unto
others
of
them
.
For
what
is
there
in
the
words
importing
in
the
least
any
such
difference
of
intention
in
him
that
should
speak
them
?
Nay
.
3.
and
lastly
,
such
an
encouragement
is
no
incouragement
unto
any
,
but
just
matter
of
discomfort
unto
every
one
,
as
long
as
these
three
things
are
held
forth
with
it
.
First
,
That
Christ
intended
by
his
death
,
to
save
only
the
Elect
of
God
.
Secondly
,
That
these
Elect
are
but
a
small
number
,
a
very
few
,
(
comparatively
)
the
great
Bulk
of
man-kind
,
being
Reprobates
.
Thirdly
and
lastly
,
That
he
that
holdeth
forth
the
words
of
the
said
encouragement
unto
the
greatest
Company
or
Assembly
of
men
at
present
unbelieving
,
that
ever
yet
met
together
,
whoever
he
be
,
cannot
promise
unto
any
one
person
of
them
,
that
he
is
of
the
number
of
these
Elect
;
and
withall
,
must
needs
suppose
,
or
hold
forth
in
clearness
of
consequence
,
that
every
particular
person
in
this
Assembly
,
hath
ten
times
,
yea
an
hundred
times
,
more
just
matter
of
fear
,
that
he
is
one
of
the
vast
number
of
Reprobates
,
then
of
hope
,
that
he
is
one
of
the
small
number
of
Elect
.
Hath
not
Mr.
Pawson
by
this
time
brought
the
unsearchable
riches
of
Christ
in
the
Gospel
,
to
a
morsel
of
bread
,
by
his
Doctrine
and
reasonings
?
CHAP.
VIII
.
In
what
sense
it
is
true
,
that
God
by
one
Act
produceth
all
things
.
Concerning
differencing
Grace
.
Of
boasting
in
a
mans
self
.
Of
the
true
,
and
false
Doctrine
of
free
Grace
.
Philip
.
1.29
.
in
part
opened
.
Whether
{αβγδ}
,
1
Cor
.
2.15
.
signifies
the
natural
man
,
or
weak
Christian
.
In
what
both
Mr.
Pawsons
,
and
Mr.
Kendalls
chief
strength
lieth
.
PAge
3.
He
grants
,
that
to
say
,
that
God
acteth
but
once
for
all
,
and
that
by
one
Act
he
produceth
all
things
,
is
true
in
some
sense
;
and
yet
soon
after
,
faceth
about
,
and
saith
,
't
is
clear
enough
,
that
some
of
Gods
acts
are
before
others
.
If
he
had
said
,
that
some
of
the
effects
of
Gods
acting
,
or
of
that
one
Act
of
his
,
are
before
others
,
he
had
spake
both
more
properly
and
truly
.
And
why
can
we
not
truly
say
,
that
God
created
the
World
,
and
burned
down
Sodom
and
Gomorah
together
?
Surely
,
in
some
sense
,
by
Mr.
Pawsons
own
concession
and
indulgence
,
we
may
.
And
who
doth
he
imagine
speaketh
it
in
every
sense
,
or
in
any
other
sense
,
then
that
wherein
he
owneth
it
,
unless
his
sense
be
lesse
sensible
,
then
yet
I
see
any
particular
ground
to
judge
.
But
I
cannot
well
understand
whose
learning
Mr.
Pawson
intends
to
put
to
rebuke
,
by
speaking
these
things
:
To
say
,
that
no
Act
of
God
is
before
any
act
of
the
Creature
,
is
new
Metaphysiques
:
and
thereupon
to
say
,
that
Gods
electing
,
is
not
before
our
believing
,
is
new
Divinity
.
I
confess
,
that
to
say
that
Gods
electing
is
not
before
our
believing
,
upon
the
account
of
such
a
principle
as
this
,
that
no
Act
of
God
,
is
before
any
act
of
the
Creature
,
is
to
me
,
new
Divinity
indeed
;
so
new
,
that
I
believe
Mr.
Pawson
was
the
first
coyner
of
it
in
the
mint
of
his
imagination
.
But
to
say
,
upon
a
Scripture
account
,
or
upon
a
Logical
or
rational
account
,
or
simply
,
that
Gods
electing
is
not
before
our
believing
,
is
no
new
Divinity
,
but
as
ancient
as
the
times
of
the
Apostle
Peter
,
(
as
hath
been
formerly
proved
)
and
besides
,
is
the
Divinity
of
all
those
,
who
best
understand
themselves
in
these
controversies
,
as
well
of
those
who
are
adversaries
to
the
Doctrine
of
General
Redemption
,
as
theirs
who
maintain
it
.
As
much
hath
been
lately
cited
from
Beza
,
as
plainly
sheweth
that
Divinity
,
which
Mr.
Pawson
calls
new
,
to
have
been
his
.
And
Doctor
Prideaux
,
distinguishing
between
the
Decree
of
Reprobation
,
which
he
saith
,
was
from
eternity
,
and
precedaneous
to
sin
;
and
the
act
of
Reprobation
,
which
he
saith
,
is
in
time
,
and
after
sin
,
Primò
non
accuratè
distinguunt
Doctores
inter
Decretum
Reprobationis
,
quod
est
ab
aeterno
,
&
actum
reprobandi
,
quod
in
tempore
post
lapsum
exercetur
.
Multa
autem
competunt
actui
,
quae
applicata
decreto
,
durius
sonant
,
&
è
contrà
.
Actus
sequitur
peccatum
(
ut
patebit
in
sequentibus
)
decreta
antecedit
.
Dr.
Prideaux
,
Lect
.
1.
De
absoluto
Decreto
.
sufficiently
declareth
what
his
judgement
was
,
touching
the
Act
of
Election
also
,
as
distinguished
from
the
Decree
;
viz.
that
as
the
Decree
of
Election
is
from
eternity
,
and
before
Faith
;
so
Election
it self
,
or
the
Act
of
Election
,
is
in
time
,
and
subsequent
unto
Faith
.
Nor
do
I
know
any
Patron
of
that
position
,
which
he
stileth
,
New
Metaphysiques
,
viz.
that
no
Act
of
God
is
before
any
Act
of
the
Creature
.
If
this
assertion
speaketh
of
a
priority
in
worth
or
dignity
,
so
(
doubtless
)
every
act
of
God
is
before
any
act
of
the
Creature
.
If
it
speaks
of
a
priority
in
respect
of
time
so
no
Act
of
God
is
either
before
,
or
after
(
nor
yet
at
the
same
time
with
)
any
act
of
the
Creature
.
For
every
Act
of
God
is
in
,
and
from
eternity
;
wherein
there
is
neither
before
,
nor
after
,
nor
together
(
in
respect
of
time
.
)
So
that
Mr.
Pawson
doubtless
,
doth
not
understand
himself
in
these
things
:
and
how
then
should
his
hearers
understand
him
?
Page
24.
He
jumbles
together
some
of
my
words
,
and
some
of
his
own
,
thus
:
But
to
say
that
Grace
is
the
restauration
or
healing
of
the
natural
condition
of
man
in
general
,
through
Christ
;
as
if
●very
man
was
born
sound
and
able
,
till
he
corrupt
himself
afterward
,
with
the
lust●
of
the
flesh
,
and
wayes
of
the
World
,
this
doth
not
make
grace
to
difference
one
man
from
another
.
Not
to
disturb
him
about
the
English
of
this
period
,
there
being
other
matters
more
considerable
to
work
upon
;
1.
Whereas
he
cites
my
Preface
.
p.
14.
and
p.
20.
as
if
I
here
said
,
that
Grace
is
the
restauration
,
or
healing
of
the
natural
condition
of
man
in
generall
,
by
Christ
;
he
takes
liberty
(
pro
more
suo
)
to
cite
what
he
pleaseth
for
mine
.
For
1.
I
do
not
say
,
that
Grace
is
the
restauration
,
or
healing
of
the
natural
condition
of
man
.
2.
Those
words
,
in
general
,
are
none
of
my
words
,
but
his
own
.
My
words
,
which
I
suppose
he
intends
to
cite
,
are
only
these
.
Notwithstanding
this
restauration
or
healing
of
the
natural
condition
of
man
by
the
free
Grace
of
God
,
yet
,
&c.
It
is
one
thing
to
say
,
that
the
natural
condition
of
man
is
restored
,
or
healed
by
the
free
Grace
of
God
;
another
,
to
say
that
this
Grace
is
the
restauration
,
or
healing
.
I
confess
,
such
propositions
,
wherein
the
effect
is
predicated
in
recto
of
the
cause
,
are
frequent
in
Scripture
:
therefore
I
shall
not
burthen
him
further
with
this
.
However
,
Ingenuity
should
be
a
religious
observer
of
words
,
in
quotations
.
But
2.
Whereas
he
saith
,
that
this
doth
not
make
Grace
to
difference
one
man
from
another
;
if
by
Grace
,
he
means
the
first
Grace
,
or
common
Grace
,
usually
by
Divines
called
,
preventing
Grace
,
that
which
he
saith
,
is
true
(
in
a
sense
.
)
But
neither
doth
himself
(
I
presume
)
nor
his
associates
,
hold
that
this
Grace
makes
one
man
to
differ
from
another
.
Now
it
is
as
clear
as
the
Sun.
1.
that
this
Grace
is
as
free
,
if
not
more
free
,
as
any
other
.
2.
That
this
is
the
Grace
meant
by
me
,
in
the
place
pointed
at
by
him
,
and
unto
which
I
ascribe
the
healing
of
the
natural
condition
of
man
.
Therefore
in
saying
,
that
I
do
not
make
Grace
to
difference
one
man
from
another
,
if
he
speaks
it
of
me
,
as
dissenting
from
him
and
his
in
it
,
(
and
upon
what
other
account
he
should
speak
it
,
I
apprehend
not
:
)
he
speaks
as
a
man
ignorant
,
or
forgetful
,
of
his
own
Opinion
.
If
,
when
he
saith
,
this
doth
not
make
Grace
to
difference
,
&c.
by
This
,
he
meaneth
,
that
my
saying
of
that
which
he
reports
,
doth
it
not
,
I
confess
this
is
a
truth
;
but
of
so
mean
and
contemptible
a
strain
,
that
twice
two
makes
four
,
may
compare
in
weight
with
it
.
But
to
speak
to
the
heart
of
Mr.
Pawsons
notion
or
conceit
about
differencing
Grace
,
(
at
least
if
it
be
uniform
and
consistent
with
it self
,
and
not
desultory
,
confused
,
and
uncertain
,
as
by
severall
expressions
I
meet
with
in
the
last
page
of
his
Sermon
,
it
seems
to
be
.
)
If
by
differencing
Grace
,
he
means
that
which
maketh
one
man
to
differ
from
another
formally
,
(
as
whiteness
in
a
Wall
,
makes
this
Wall
being
white
,
to
differ
from
another
which
is
black
)
so
his
description
of
it
(
only
the
words
he
useth
,
rightly
understood
,
because
they
are
not
so
proper
)
may
stand
.
Differencing
Grace
(
saith
he
)
is
an
incorruptible
Seed
,
put
into
some
,
not
others
,
whereby
they
are
made
new
Creatures
;
a
divine
spiritual
principle
,
&c.
But
this
is
not
that
Differencing
Grace
,
about
which
the
main
contest
lieth
between
him
,
and
his
opposers
:
his
mistake
is
great
in
his
own
affaires
,
if
he
so
judgeth
.
For
that
Differencing
Grace
,
which
occasioneth
so
much
difference
in
judgement
between
him
,
and
others
,
is
that
Grace
,
which
differenceth
one
man
from
another
,
by
way
of
efficiency
.
Nor
is
the
difference
much
(
if
any
thing
at
all
)
between
him
and
others
,
about
this
kind
of
Grace
,
in
respect
of
the
ultimate
act
,
or
efficiency
of
it
neither
(
that
I
mean
,
by
which
that
other
Grace
which
differenceth
one
man
from
another
formally
,
as
a
believer
from
an
unbeliever
,
is
actually
wrought
)
but
in
respect
of
those
former
acts
,
or
workings
of
it
,
such
as
are
intermedi●te
exerted
by
God
between
the
first
act
of
Grace
,
wherewith
the
Creature
(
generally
)
is
prevented
,
and
the
last
or
consummating
act
of
this
Grace
,
whereby
the
Creature
is
actually
made
a
new
Creature
,
and
(
as
the
Scripture
speaketh
)
translated
from
death
unto
life
.
For
1.
Mr.
Pawson
,
(
I
suppose
,
as
hath
been
already
said
)
agreeth
with
his
adversaries
about
preventing
Grace
,
as
viz.
that
this
doth
not
difference
one
man
from
another
,
either
formally
,
or
efficiently
,
or
so
that
any
man
becomes
regenerate
herewith
.
And
2.
His
Adversaries
(
I
presume
)
agree
with
him
about
the
last
act
of
Grace
,
that
which
hath
an
immediate
,
essential
,
and
inseparable
connexion
with
that
change
,
or
new
impression
upon
the
soul
,
which
maketh
one
man
to
differ
from
another
formally
;
as
viz.
that
this
is
in-frustrable
,
and
such
which
cannot
now
be
defeated
,
or
prevented
in
its
intended
effect
,
by
men
.
So
that
the
quick
of
the
difference
or
Question
,
between
him
,
and
those
of
opposite
judgement
to
him
,
about
differencing
Grace
,
resteth
in
these
two
things
.
1.
Whether
amongst
all
those
acts
,
or
workings
of
the
Grace
of
God
upon
men
,
which
interveen
,
or
are
exerted
by
him
,
between
the
first
act
thereof
,
and
the
last
,
there
be
any
,
one
,
or
more
,
which
are
exerted
,
or
acted
by
him
upon
such
terms
of
irresistibility
;
but
that
the
person
,
in
,
and
upon
,
whom
they
are
exerted
,
and
acted
,
may
notwithstanding
so
behave
or
demean
himself
,
as
never
to
be
actually
converted
,
or
brought
savingly
to
believe
.
2.
Whether
the
first
Grace
of
God
vouchsafed
unto
men
,
or
preventing
Grace
,
may
not
by
means
of
the
very
native
genius
,
and
aiding
property
of
it
,
be
so
comported
with
by
men
,
as
to
be
graciously
rewarded
,
and
seconded
by
God
,
with
subsequent
Grace
,
or
a
further
measure
or
degree
of
Grace
;
and
this
a
gain
so
comported
with
likeness
,
as
to
be
rewarded
by
God
with
that
Grace
,
or
such
an
act
of
Grace
,
which
shall
difference
him
in
point
of
Faith
,
or
Regeneration
,
from
all
unregenerate
persons
,
and
unbelievers
in
the
World
.
Mr.
Pawson
(
it
seems
)
holds
the
negative
,
his
Opponents
the
affirmative
,
in
both
these
Questions
.
But
the
truth
is
,
that
in
all
his
Discourse
about
Grace
,
and
differencing
Grace
(
as
he
calls
it
)
he
is
so
confused
,
intricate
,
and
intangled
,
that
no
man
can
,
with
any
clearness
of
satisfaction
,
tell
either
what
he
would
have
,
or
what
he
opposeth
.
Only
this
is
evident
,
that
he
speaketh
nothing
at
all
,
(
at
least
in
this
quarter
of
his
discourse
)
unless
it
be
in
a
mystery
and
in
the
dark
,
to
either
of
the
Questions
mentioned
,
in
opposition
to
the
sense
of
his
Adversaries
.
And
yet
I
believe
withall
,
that
he
hath
said
as
much
in
this
kind
,
as
either
himself
,
or
any
of
his
Friends
,
can
say
to
any
purpose
,
as
well
the
Scriptures
,
as
the
principles
of
reason
,
lying
so
fair
and
large
as
they
do
,
for
his
adversaries
.
Again
p.
24.
He
tells
us
,
That
we
are
not
to
attribute
the
differencing
of
us
to
any
thing
of
our selves
,
but
,
&c.
and
yet
he
had
said
(
a
very
few
lines
before
)
that
it
is
not
God
,
nor
the
Grace
of
God
,
but
man
,
who
believes
,
—
having
his
own
natural
faculties
engaged
in
them
.
Surely
these
sayings
knock
the
one
against
the
other
;
and
they
had
need
know
how
to
make
the
East
and
the
West
meet
,
who
shall
undertake
to
make
peace
between
them
.
For
are
not
a
mans
natural
faculties
his
own
?
and
when
they
are
ingaged
in
believing
,
are
they
not
engaged
by
or
with
his
own
will
,
and
free
consent
?
And
doth
not
such
an
engagement
as
this
,
and
a
will
or
consent
thus
to
engage
,
yea
doth
not
the
very
act
of
believing
it self
,
which
Mr.
Pawson
himself
granteth
to
be
mans
act
,
and
not
Gods
;
do
not
(
I
say
)
all
these
things
difference
those
in
whom
they
are
found
?
Or
is
it
Mr.
Pawsons
sense
,
that
they
who
believe
not
,
are
equal
unto
,
or
the
same
in
their
spiritual
estates
,
with
those
who
do
believe
?
If
this
be
not
his
sense
,
why
doth
he
misinform
his
hearers
,
by
teaching
them
,
that
we
are
not
to
attribute
the
differencing
of
us
to
any
thing
of
our selves
?
Or
what
would
he
have
them
understand
by
these
words
,
of
our selves
?
For
to
tell
them
,
but
yet
man
doth
not
put
forth
those
spiritual
acts
by
his
own
natural
faculties
,
as
natural
,
but
as
spiritually
enabled
by
this
supervenient
Principle
of
Grace
,
is
not
to
assert
any
thing
in
opposition
to
the
judgement
or
sense
of
his
opposers
,
though
he
would
fain
insinuate
such
a
thing
into
his
hearers
,
that
they
may
be
brought
to
look
upon
his
opposers
,
as
weak
and
erroneous
men
,
and
upon
himself
,
as
some
great
Theopompus
to
confute
them
.
Nor
is
there
any
thing
more
then
a
meer
vapour
in
these
words
(
presently
following
.
)
But
all
the
wit
of
man
cannot
avoid
it
,
but
that
we
may
glory
in
our selves
,
if
there
be
not
such
a
peculiar
differencing
Grace
.
If
Mr.
Pawson
,
or
any
other
man
be
resolved
to
glory
in
themselves
,
whether
they
have
any
just
ground
or
occasion
so
to
do
,
or
no
,
it
is
like
that
all
the
wit
of
man
cannot
avoid
it
,
or
prevent
their
doing
it
,
whether
there
be
such
a
differencing
Grace
,
or
no
,
as
he
speaks
of
.
But
if
men
have
received
that
Grace
from
another
,
and
particularly
from
God
,
by
means
of
which
they
become
differenced
from
others
,
they
have
no
reasonable
or
just
cause
of
boasting
,
whether
they
boast
,
or
no
.
This
is
the
Apostles
express
Doctrine
:
1
Cor
.
4.7
.
Now
if
thou
didst
receive
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
received
it
?
clearly
implying
,
that
no
man
hath
any
just
occasion
of
boasting
,
but
only
of
that
,
or
for
that
,
which
he
hath
not
received
[
meaning
of
Grace
,
and
meer
good
will
]
from
another
.
For
though
a
man
hath
received
something
from
another
,
yet
in
case
he
hath
received
it
upon
termes
of
a
just
claim
,
and
as
merited
by
him
,
he
may
very
reasonably
,
and
lawfully
boast
of
it
,
if
the
nature
,
value
,
or
worth
of
the
thing
otherwise
,
will
reasonably
bear
such
a
deportment
,
or
expression
of
a
mans
self
,
as
boasting
is
;
because
,
in
this
case
,
though
in
a
natural
consideration
,
a
man
receives
the
thing
from
another
,
yet
receiving
it
upon
his
own
accompt
,
in
a
moral
consideration
,
he
receives
it
rather
from
himself
,
his
own
labor
,
worth
,
or
goodness
,
then
from
another
.
The
Labourer
is
more
beholding
to
himself
,
and
his
Labor
for
his
wages
,
or
Hire
,
then
to
him
that
set
him
on
work
,
and
payeth
it
unto
him
.
So
then
it
being
the
clear
,
constant
,
and
upon
all
occasions
,
the
plainly
declared
sense
of
Mr.
Pawsons
adversaries
,
1.
That
whatsoever
they
have
,
they
receive
from
another
,
viz.
God
.
2.
That
whatsoever
they
receive
from
God
,
they
receive
it
in
a
way
of
Grace
,
undeserved
favour
and
bounty
,
and
not
upon
any
account
of
merit
,
or
desert
in
themselves
,
from
hence
it
roundly
,
and
with
pregnancy
of
consequence
,
followes
,
that
their
Opinion
about
the
efficacy
of
the
Grace
of
God
,
and
power
of
the
Creature
man
,
ministreth
no
reasonable
or
just
occasion
in
the
least
,
of
boasting
in
,
or
of
himself
,
unto
any
man
.
Therefore
for
any
man
,
either
to
stingle
,
or
declaim
against
it
,
as
if
it
were
tardy
,
or
reproveable
in
the
least
in
this
kind
,
cannot
by
charity
her self
be
drawn
to
any
milder
interpretation
,
then
either
of
grosse
ignorance
,
or
disingenuity
in
the
highest
.
But
though
Mr.
Pawson
had
miscarried
(
as
we
see
he
hath
done
ten
times
over
)
in
the
former
Acts
,
or
parts
of
his
Sermon
,
yet
he
should
have
taken
better
heed
of
stumbling
at
that
stone
,
which
they
call
,
in
extremo
actu
deficere
.
For
towards
the
very
close
of
all
,
doth
he
not
thus
bespeak
his
Auditors
?
Take
heed
of
crying
down
the
Doctrine
of
peculiar
free
Grace
,
as
harsh
;
for
to
the
people
of
God
,
none
more
sweet
.
Doth
he
devest
all
those
to
whom
his
Doctrine
of
free
Grace
,
is
not
as
sweet
as
any
other
,
of
the
high
and
blessed
priviledge
of
being
the
people
of
God
,
to
inrich
himself
,
and
his
Friends
only
,
with
the
spoyl
?
Indeed
by
some
lines
soon
after
following
,
he
seems
to
imply
,
that
had
the
love
of
God
towards
him
been
every
whit
as
rich
and
great
,
as
now
it
is
,
yet
unless
it
had
been
,
or
should
be
,
as
peculiar
and
particular
also
,
as
now
he
conceiveth
it
to
be
,
it
would
have
been
but
of
an
ordinary
,
or
far
lesse
precious
resentment
with
him
;
as
if
he
,
and
they
,
had
been
tempted
into
their
unworthy
Opinion
,
touching
the
narrowness
of
the
breast
of
God
,
towards
men
,
by
the
unclean
spirit
of
some
such
principle
,
or
disposition
,
working
in
them
,
as
this
,
viz.
That
no
particular
or
single
person
,
can
with
any
strength
,
or
signalness
of
affection
,
love
or
honour
him
,
that
is
a
publick
benefactor
,
no
not
though
himself
should
partake
as
richly
of
his
beneficence
as
any
others
.
And
I
verily
believe
,
that
that
ignoble
and
degenerous
strain
of
self-love
,
in
conjunction
with
that
Bird
of
the
same
feather
,
a
neglect
of
the
peace
,
welfare
,
and
prosperity
of
others
,
which
raign
,
or
rather
tyrannize
as
they
do
,
in
the
hearts
and
minds
of
the
generality
of
men
,
have
been
a
snare
unto
many
,
and
occasioned
them
to
change
the
glory
of
the
love
of
God
in
Christ
,
which
the
Scripture
magnifies
,
as
commensurable
with
the
first
Adam
,
and
all
his
posterity
,
into
the
similitude
of
the
creeping
affections
of
a
self-seeking
,
or
self-pleasing
earthly
Prince
,
towards
two
or
three
favourites
,
or
Houshold
Servants
.
Mr.
Pawson
(
it
seems
)
could
see
this
beam
in
the
eye
of
the
Jewes
,
but
could
not
pluck
it
out
of
his
own
.
The
Jewes
(
he
tells
us
p.
11.
)
generally
run
upon
this
mistake
,
that
the
Messiah
,
and
salvation
by
him
,
belonged
onely
to
themselves
.
And
doth
not
Mr.
Pawson
,
and
those
who
dogmatize
with
him
,
run
every
whit
as
fast
as
they
,
upon
the
like
mistake
?
Do
not
they
instead
of
Gods
thousand
,
take
their
Tables
,
and
write
ten
?
instead
of
his
World
,
write
their
handfull
,
making
themselves
these
ten
,
and
this
handful
?
And
when
they
have
done
thus
,
set
up
this
Trophie
,
Universal
Redemption
is
not
Redeemed
,
but
must
unavoidably
perish
,
notwithstanding
all
the
wit
and
language
that
is
laid
down
and
sacrificed
for
the
saving
of
it
.
p.
10.
Yes
(
Mr.
Pawson
)
Universal
Redemption
is
redeemed
:
it
is
you
and
your
Tribe
that
are
yet
in
bondage
,
to
the
contrary
error
;
and
therefore
you
cannot
hear
the
Scriptures
speaking
home
to
the
proof
of
it
,
though
they
speak
never
so
loud
,
and
plainly
.
He
that
hath
drunk
old
Wine
,
will
not
presently
drink
new
;
for
he
saith
,
the
old
is
better
.
I
can
with
patience
and
hope
,
wait
for
Mr.
Pawsons
submission
to
the
truth
;
wherein
many
have
prevented
him
,
who
were
every
whit
as
far
behind
as
he
.
However
,
if
Mr.
Pawson
will
give
me
leave
to
be
his
Interpreter
,
I
shall
very
gladly
joyn
with
him
in
his
admonition
,
and
exhortation
unto
men
.
Take
heed
of
crying
down
the
Doctrine
of
peculiar
free
Grace
,
as
harsh
;
for
to
the
people
of
God
(
at
least
to
many
of
them
)
none
more
sweet
.
But
I
know
no
man
,
whom
it
more
concerns
to
hearken
to
the
voyce
of
this
exhortation
then
himself
.
For
that
which
he
calls
the
Doctrine
of
free
Grace
,
being
truly
interpreted
,
amounts
to
as
much
as
a
crying
down
of
the
Doctrine
of
free
Grace
indeed
.
That
Grace
of
God
which
the
Scriptures
so
highly
magnifie
,
and
commend
unto
the
World
,
renders
men
capable
of
such
wayes
and
works
,
which
are
highly
rewardable
by
him
,
and
which
rendreth
all
those
that
obey
the
docture
and
motions
of
it
,
meet
for
salvation
and
eternal
happiness
.
Whereas
that
which
Mr.
Pawson
holds
forth
in
the
name
of
Free
grace
,
renders
him
that
should
receive
it
,
uncapable
of
that
great
recompence
of
reward
,
of
which
the
Gospel
speaketh
;
and
therefore
upon
a
true
account
is
no
grace
indeed
.
For
doth
not
Mr.
Pawsons
free
grace
necessitate
all
those
who
receive
it
,
unto
Faith
,
Repentance
,
and
all
other
good
works
,
that
are
produced
and
wrought
by
it
?
And
have
I
not
demonstratively
proved
else-where
,
(
as
viz.
p.
319
,
320.
341.
&c.
of
my
Book
of
Redemption
,
see
also
The
Agreement
and
distance
of
Brethren
,
p.
55.
&
75.
to
the
same
account
)
that
all
necessitated
actions
and
works
are
unrewardable
?
To
prove
that
Christ
by
his
death
purchased
Faith
for
all
those
whom
he
intended
to
redeem
,
how
palpably
doth
he
misuse
the
Apostles
words
,
Phil
.
1.29
.
Unto
you
it
is
given
in
the
behalf
of
Christ
,
not
only
to
beleeve
on
him
,
but
also
to
suffer
for
his
sake
,
insisting
upon
,
{αβγδ}
(
p.
9.
)
for
Christs
sake
,
which
only
relates
to
the
latter
clause
,
which
speaks
of
their
suffering
for
his
sake
,
as
if
it
related
only
to
the
former
clause
concerning
their
beleeving
in
him
;
and
pressing
this
for
the
import
of
it
,
that
it
was
for
Christs
sake
that
they
beleeved
in
him
,
i
.
because
he
purchased
Faith
for
them
,
therefore
God
gave
it
unto
them
.
Here
Mr.
Pawson
is
content
to
drink
new
Wine
,
though
the
old
was
much
better
,
the
new
(
indeed
)
being
stark
naught
.
And
I
cannot
but
take
and
give
notice
here
by
the
way
,
that
in
citing
the
Scriptures
themselves
,
he
steeres
no
better
course
of
faithfulness
,
than
he
doth
in
citing
my
writings
:
For
thus
he
cites
the
former
part
of
the
said
verse
,
(
suppressing
wholly
the
latter
,
which
,
if
present
,
would
have
checked
the
error
of
his
interpretation
)
Unto
you
it
is
given
on
the
behalf
of
Christ
,
to
beleeve
,
&c.
whereas
the
words
run
thus
,
for
unto
you
it
is
given
not
only
to
beleeve
on
him
;
and
why
he
left
out
these
words
,
not
only
,
his
conscience
best
knoweth
;
though
otherwise
the
matter
is
of
ready
conjecture
:
nor
is
it
denyed
,
but
that
every
good
thing
;
and
consequently
,
beleeving
,
viz.
in
the
cause
and
means
of
it
,
and
consequently
,
in
the
act
it self
,
when
any
man
doth
beleeve
,
is
vouchsafed
by
God
unto
men
for
Christs
sake
.
Whether
by
{αβγδ}
,
translated
the
natural
man
,
(
1
Cor
.
2.15
.
)
be
meant
,
the
weak
Christian
,
or
Mr.
Pawsons
unregenerate
man
(
p.
19.
)
I
am
content
to
refer
the
Reader
for
his
satisfaction
,
to
a
Treatise
some
years
since
published
by
the
Title
of
{αβγδ}
,
or
the
Novice-Presbyter
instructed
,
pag
.
86
,
87
,
88
,
&c.
where
he
may
find
a
large
discussion
of
the
whole
verse
.
My
intent
not
being
a
thorough
examination
of
Mr.
Pawsons
Sermon
,
but
only
the
taking
of
so
much
of
it
into
consideration
,
as
may
competently
serve
to
make
an
estimate
of
the
man
,
his
Genius
,
Spirit
,
and
abilities
for
the
controversies
which
he
undertakes
,
I
shall
give
him
his
quietus
est
,
for
the
present
.
I
presume
an
ingenious
Reader
,
will
as
well
,
ex
ungue
leporem
,
as
leonem
,
know
an
Hare
by
his
clea
,
as
a
Lion
by
his
Paw
or
Talon
.
As
the
glory
and
best
of
the
strength
of
Mr.
Kendalls
late
Book
lieth
in
the
two
Latine
recommendatories
,
prefixed
by
three
such
men
of
renown
,
as
Mr.
Vice-chancellor
,
and
the
two
Divinity
professors
of
an
University
,
must
of
course
and
common
courtesie
,
needs
be
presumed
to
be
;
so
is
the
judgement
of
Alderman
Kendrick
(
the
Lord
Maior
when
Mr.
Pawson
preached
)
and
of
the
Court
of
Aldermen
,
who
(
it
seems
)
thought
it
fit
,
and
ordered
accordingly
,
that
Mr.
John
Pawson
be
desired
to
print
his
Sermon
preached
at
Pauls
:
this
judgement
(
I
say
,
)
and
order
of
the
then
Lord
Maior
and
Aldermen
,
advancing
after
the
manner
of
a
forlorn
hope
,
before
Mr.
Pawsons
Sermon
,
gives
more
credit
,
countenance
,
and
Authority
unto
it
,
than
any
thing
found
in
the
body
of
it
.
And
could
there
be
a
mouth
given
unto
it
,
it
might
well
complain
,
and
say
(
with
David
,
in
another
case
,
)
There
is
nothing
sound
in
my
flesh
Psal
.
38.3.7
.
or
(
as
another
Translation
readeth
it
)
there
is
no
whole
part
in
my
body
.
This
is
Mr.
John
Pawson
.
CHAP.
IX
.
The
two
Recommendatories
before
Mr.
Kendalls
Book
.
Nec
te
quaesiveris
extra
,
wanting
amongst
the
shreds
of
Mr.
Kendalls
Poetry
.
Mr.
Kendall
and
his
Book
importunely
magnified
.
HAving
presented
the
Reader
with
the
brief
characters
of
Mr.
Richard
Resburie
,
and
Mr.
John
Pawson
,
two
of
the
three
men
,
who
of
late
times
have
magnified
themselves
in
print
above
the
rate
of
any
others
(
to
my
knowledge
)
amongst
us
,
against
that
great
truth
of
God
,
that
Jesus
Christ
gave
himself
a
Ransome
for
all
men
,
without
exception
;
I
come
now
to
delineate
and
describe
the
Genius
of
Mr.
George
Kendall
also
,
(
the
third
and
last
man
of
this
Triumvirate
)
as
well
in
his
morals
,
as
intellectuals
,
only
so
far
as
himself
hath
discovered
it
,
and
furnished
us
with
materials
for
drawing
up
the
portracture
,
in
his
late-published
Book
,
under
the
Title
of
,
{αβγδ}
.
Hic
vir
,
hic
est
;
this
,
this
is
the
man
,
that
undertakes
to
strike
the
happy
stroke
,
to
do
the
deed
.
Tanquam
umbrae
volitant
alii
:
solus
sapit
iste
.
Others
like
shadows
flitten
up
and
down
:
This
Man
alone
deserveth
wisdoms
Crown
.
This
is
the
man
that
will
raise
up
the
Tabernacle
of
Contra-Remonstrantisme
,
which
was
fallen
;
that
must
repair
the
breaches
,
and
build
the
wast
places
of
the
Dordracene
cause
.
i
.
must
prove
the
Sun
to
be
a
Sackcloth
,
and
the
Moon
nothing
else
but
a
Cymbal
of
unpolished
brasse
.
How
difficult
,
yea
how
impossible
soever
the
atchievement
be
,
yet
the
super-omnipotencie
of
his
learning
,
will
upon
the
head
of
absolute
Reprobation
,
make
the
Crown
to
flourish
.
It
is
no
marvel
,
that
the
mouths
of
the
Children
of
particular
Redemption
should
be
filled
with
laughter
,
or
that
they
should
rejoyce
at
the
nativity
of
Mr.
Kendals
Book
,
as
they
do
;
the
wise
mans
observation
(
was
long
since
)
That
to
the
hungry
soul
every
bitter
thing
is
sweet
.
Prov.
27.7
They
were
destitute
,
&
in
the
dark
,
they
wanted
gods
to
go
before
them
in
their
way
:
M.
Kendal
makes
them
a
golden
calf
,
&
Mr.
Vice-Chancellor
,
and
the
two
Professors
of
the
Oxford
Divinity
(
I
speak
it
with
mine
own
sorrow
,
because
to
their
shame
)
lead
the
dance
about
it
.
And
as
Saul
blessed
the
men
of
Ziph
for
their
endevours
to
betray
innocent
David
into
his
hands
,
Blessed
are
ye
of
the
Lord
,
for
ye
have
had
compassion
on
me
,
1
Sam
.
23.21
.
judging
himself
(
it
seems
)
in
a
miserable
case
,
that
he
could
not
come
at
a
man
more
righteous
than
himself
,
to
destroy
him
:
so
do
the
men
we
now
speak
of
,
solemnly
congratulate
Mr.
Kendal
for
that
seasonable
compassion
he
hath
shewed
to
them
,
in
strengthening
their
weak
hands
,
and
feeble
knees
,
that
they
may
stand
with
more
heart
and
courage
by
an
evill
cause
,
and
oppose
the
truth
of
God
,
and
the
things
of
their
own
peace
,
with
the
greater
confidence
and
security
.
But
because
the
entrance
into
the
Paradise
of
Mr.
Kendals
Book
is
guarded
with
two
glittering
Swords
,
brandished
by
the
hands
of
three
Angels
(
I
mean
,
with
two
Recommendatory
poems
,
or
Romances
,
the
one
composed
by
the
Rhetorick
and
Interest
of
Mr.
Vice-chancellor
of
Oxford
,
in
the
absence
of
his
judgement
and
conscience
;
the
other
by
the
good
beleef
and
hope
of
the
two
Professors
of
Divinity
in
the
said
University
)
so
that
there
is
no
comming
so
much
as
at
the
Title
of
this
Book
,
but
by
the
way
of
these
poetike
Panegyricks
,
let
us
consult
these
a
little
,
as
we
passe
by
them
;
for
there
are
some
lineaments
of
the
face
of
Mr.
Kendalls
Genius
discernable
,
even
in
them
.
Amongst
many
ends
&
shreds
of
Poetry
scattered
up
and
down
the
face
of
Mr.
Kendals
Book
,
there
is
one
(
as
far
as
yet
I
have
observed
,
and
remember
)
wanting
;
the
due
consideration
whereof
would
have
done
him
better
service
,
than
all
those
imployed
by
him
.
The
hemistichium
is
this
.
—
Nec
te
quaesiveris
extrà
.
After
thy self
if
thou
inquirest
,
Inquire
at
home
:
if
't
be
thy
mind
Abroad
thy self
to
seek
,
't
is
like
Another
,
for
thy self
,
thou
'lt
finde
.
Mr.
Kendal
though
he
had
(
I
presume
)
no
under-foot
opinion
of
himself
,
his
worth
and
abilities
,
yet
finding
himself
(
as
it
seems
)
not
all
thoughts
made
touching
his
sufficiency
of
strength
to
meet
that
enemy
of
his
,
Redemption
Redeemed
,
in
the
field
,
repaires
to
the
three
Oracles
mentioned
,
to
inquire
of
them
,
whether
his
parts
of
learning
,
judgement
and
understanding
,
were
not
every
way
sufficient
to
tread
down
all
the
strength
of
that
Book
,
and
to
beat
every
Argument
appearing
here
,
as
small
as
the
dust
before
the
wind
.
They
return
him
an
answer
after
his
own
heart
;
declaring
,
that
they
saw
(
as
in
a
Vision
or
Trance
)
all
Mr.
Goodwins
Arguments
scattered
like
sheep
upon
the
Mountains
,
all
the
weapons
of
his
warfare
,
wherein
he
trusted
,
turned
into
stubble
and
rotten
wood
before
Mr.
Kendall
,
all
his
strong
holds
and
fortresses
falling
down
as
flat
as
the
walls
of
Jericho
,
to
the
ground
.
The
truth
is
,
that
there
is
vapour
and
wind
enough
in
these
two
letters
of
recommendation
,
to
fill
all
the
sailes
of
Mr.
Kendals
ambition
and
vainglorious
mind
;
yea
and
over
and
above
,
to
bring
the
misery
upon
him
described
in
this
verse
,
Saepe
perit
ventis
obruta
cymba
suis
.
The
dancing
Cock-boat
oft
away
is
cast
With
fairest
winds
,
when
too
high
is
the
blast
.
I
suppose
the
Gentlemen
the
Authors
of
these
two
prodigious
Encomiums
,
had
not
consulted
either
the
man
,
or
his
abilities
,
and
least
of
all
,
his
Book
,
when
they
framed
them
.
Nor
can
I
beleeve
that
they
did
prefix
them
so
much
as
de
credulitate
,
as
if
they
charitably
thought
,
or
ever
so
much
as
dreamed
,
that
either
man
or
book
,
would
hold
out
weight
,
or
measure
,
with
those
glorious
things
,
those
super-transcendent
prayses
,
that
are
herein
awarded
unto
them
.
The
best
I
can
make
of
their
design
,
in
making
such
a
nest
for
M.
Kendall
&
his
Book
,
amongst
the
Stars
,
is
this
,
viz.
To
put
him
upon
the
utmost
contention
and
highest
straining
of
his
wits
and
learning
,
in
the
Composure
of
his
Book
,
that
if
possible
,
he
and
it
might
together
get
up
into
it
.
By
such
a
stratagem
as
this
,
they
thought
to
provide
the
best
and
stoutest
Shield
and
Buckler
for
their
weak
and
tender
cause
of
absolute
Reprobation
,
which
all
the
faculties
and
powers
of
Mr.
Kendall
,
soul
and
body
,
should
be
able
to
afford
.
But
these
men
should
have
done
well
for
their
own
credits
,
to
have
remembred
that
grave
advice
long
since
given
;
Quem
cui
commendes
,
iterum
atque
iterum
aspice
,
ne
mox
Incutiant
aliena
tibi
peccata
pudorem
.
Consider
once
and
twice
whom
thou
commendest
,
And
unto
whom
;
lest
other
mens
misdoings
Thy
Reputation
foil
;
and
thou
contendest
For
him
,
who
will
disgrace
thee
,
and
thy
wooings
.
And
for
their
Friend
Mr.
Kendalls
sake
,
they
had
done
well
to
have
taken
heed
of
stumbling
at
the
stone
,
whereof
the
wise
man
gives
them
warning
,
informing
them
,
that
He
that
blesseth
his
Friend
with
a
loud
voyce
,
rising
early
in
the
morning
,
it
shall
be
counted
a
curse
to
him
,
Prov.
27.14
.
Prov.
26.28
.
and
in
another
place
he
saith
,
that
a
flattering
mouth
worketh
ruine
.
Doubtless
Mr.
Vice-Chancellor
with
his
two
Assistants
were
up
too
early
in
the
morning
,
and
strained
their
voyce
much
too
loud
,
to
blesse
either
Mr.
Kendal
,
or
his
Book
,
to
the
reputation
of
either
.
But
all
things
(
it
seems
)
conspire
against
the
poor
man
,
to
make
him
either
miserable
,
or
ridiculous
(
which
latter
to
an
animal
of
glory
,
is
misery
enough
.
)
For
I
am
(
in
part
)
afraid
,
that
Mr.
Kendall
,
either
is
allready
,
or
very
suddenly
will
be
undone
,
by
the
hand
of
flattery
,
as
a
Wasp
sometimes
creeping
into
a
Glasse
of
Honey
,
intangleth
her self
,
and
loseth
her
life
.
Yet
I
verily
beleeve
,
that
if
he
had
a
mind
to
be
any
wayes
undone
,
he
would
make
choyce
of
this
,
to
be
undone
(
I
mean
)
by
seeing
and
hearing
glorious
things
written
and
spoken
of
him
,
before
any
other
.
Credibile
est
ipsum
sic
voluisse
mori
.
Most
like
it
is
,
that
this
way
he
would
chuse
To
be
undone
,
and
others
all
refuse
.
I
can
hardly
think
that
either
Mr.
John
Owen
,
or
the
two
Doctors
,
were
so
impotently
inclined
to
cry
up
the
learning
,
parts
,
or
worth
of
other
men
,
as
to
have
gratified
Mr.
Kendall
to
that
heighth
in
this
kind
,
which
now
they
have
done
,
had
he
not
,
as
being
poor
and
an
hungry
,
beg'd
these
sweet
morsels
at
their
hand
.
It
is
very
possible
,
that
Mr.
Vice-Chancellor
might
be
(
as
he
saith
)
solicited
for
his
alms
,
by
Mr.
Kendalls
Printer
;
but
who
may
we
reasonably
judge
solicited
the
Soliciter
?
Or
if
the
Printer
did
solicite
upon
his
own
account
,
it
is
an
Argument
that
he
suspected
the
Book
for
crazie
,
and
which
stood
in
need
of
the
buttress
of
Mr.
Vice-Chancellors
Credit
to
support
it
.
In
the
mean
time
they
are
no
good
Statuaries
,
who
,
Mr.
Kendall
being
a
man
of
middle
Stature
,
and
light
timber'd
,
make
him
an
huge
Colosse
before
his
Book
,
for
his
Statue
.
It
had
been
Mr.
Kendalls
wisdom
to
have
remember'd
the
Counsel
of
a
wiser
man
than
himself
:
It
is
not
good
to
eat
much
honey
:
so
for
men
to
search
their
own
glory
,
is
not
glory
.
Prov.
25.27
.
Or
how
can
that
poor
petit
Creature
,
the
Ant
,
be
represented
as
more
ridiculous
,
than
by
being
caused
to
ride
with
observation
,
or
with
a
pair
of
Trumpets
sounding
before
it
,
upon
an
Elephants
back
?
Or
how
doth
it
not
make
both
Mr.
Kendalls
ears
to
tingle
,
and
his
Cheeks
to
burn
with
fire
,
to
hear
himself
magnified
(
in
effect
)
above
all
that
is
called
man
,
and
his
Book
(
which
he
and
his
friends
have
cause
multis
nominibus
to
be
ashamed
of
)
lift
up
unto
the
Heavens
?
And
I
would
gladly
know
of
the
three
praisers
of
Mr.
Kendalls
goods
,
either
divisim
,
or
conjunctim
,
what
reason
,
what
Christian
or
equitable
ground
they
had
,
to
prize
them
at
such
unreasonable
rates
as
they
have
done
,
considering
that
themselves
(
though
somewhat
tenderly
)
acknowledge
,
that
they
had
not
read
the
Book
,
when
they
drew
up
their
respective
valuations
.
The
best
account
(
I
beleeve
)
they
are
able
to
give
for
their
action
,
so
unbeseeming
men
of
Conscience
and
Honour
,
is
this
;
that
as
the
transgression
of
the
wicked
said
in
Davids
heart
,
that
there
was
no
fear
of
God
before
their
eyes
,
Psal
.
36.1
.
so
the
confidence
of
Mr.
Kendall
said
in
their
hearts
,
that
he
would
adversariorum
scripta
,
nervose
,
solide
,
&
accurate
refutare
,
ipsorum
ratiocinationes
erudite
&
feliciter
dissipare
,
i
.
confute
the
writings
of
his
Adversaries
,
nervously
,
solidly
,
and
accurately
;
and
again
,
that
he
would
learnedly
and
dexterously
dissipate
their
reasonings
and
arguings
;
and
they
,
supposing
this
confidence
of
Mr.
Kendall
,
speaking
thus
in
their
hearts
,
to
be
the
spirit
of
Prophecie
,
1
King
.
22.11
.
forthwith
make
them
(
with
Zedekiah
the
false
Prophet
)
horns
of
Iron
,
saying
unto
Mr.
Kendall
,
with
these
shalt
thou
push
the
Arguments
of
thine
adversaries
,
until
thou
hast
consumed
them
.
Whereas
(
good
man
)
he
is
so
far
from
pushing
the
Arguments
of
his
Adversaries
,
that
either
he
understands
them
not
,
or
else
dissembles
such
his
understanding
.
For
still
he
slips
his
neck
out
of
the
collar
of
the
question
,
and
(
for
the
most
part
)
gives
the
main
stress
of
his
Adversaries
Argument
,
a
fair
goe-by
,
without
taking
much
notice
of
it
.
This
(
God
willing
)
I
shall
shew
in
some
particulars
ere
long
.
In
the
mean
time
(
to
draw
towards
a
conclusion
with
his
Prolocutors
)
though
the
faces
of
both
their
Elogiums
be
set
towards
Mr.
Kendals
honour
and
reputation
,
yet
(
me
thinks
)
there
is
a
dead
flie
in
the
latter
Oyntment
,
of
which
the
Confectioners
were
not
(
I
presume
)
aware
,
and
which
providentially
importeth
,
that
Mr.
Kendall
hath
done
little
,
but
overthrown
himself
in
his
Book
.
For
the
two
Professors
comparing
him
unto
Athanasius
,
and
me
with
Arrius
,
against
whom
Athanasius
contested
,
express
themselves
in
such
Latine
,
which
is
more
truly
prophetical
,
than
either
grammatical
,
or
historicall
.
For
according
to
the
Grammar
of
their
expression
,
Athanasius
in
skirmishing
against
Arrius
,
should
not
have
weakened
or
disabled
the
strength
of
Arrius
,
but
his
own
,
Quando
Arrius
in
arenam
prodiit
,
certamen
cum
illo
iniit
Athanasius
,
viresque
suas
penitus
labefactavit
.
even
as
Mr.
Kendall
(
their
Athanasius
)
in
conflicting
with
his
Adversary
,
hath
more
weakened
his
own
Arguments
and
strength
by
contradictions
,
than
the
Arguments
of
his
Adversaries
.
Quanto
rectius
hic
?
How
much
better
,
and
more
regularly
than
these
infausti
miriones
,
did
he
,
who
about
the
time
when
Mr.
Kendall
was
in
travail
with
the
printing
of
his
Book
,
gave
me
this
advice
from
Oxford
,
that
Mr.
Kendall
was
about
to
put
into
the
Presse
,
an
answer
to
my
Book
of
Redemption
,
or
somewhat
by
him
so
called
.
This
Gentleman
is
a
meer
stranger
unto
me
,
nor
ever
to
my
knowledge
saw
I
his
face
:
nor
do
I
beleeve
him
to
be
of
my
judgement
in
the
point
of
Redemption
.
But
I
suppose
he
understands
Mr.
Kendall
better
than
they
,
who
have
adventured
so
much
of
their
credits
upon
his
head
.
I
shall
take
knowledge
only
of
one
thing
more
in
these
two
harbingers
,
which
go
before
the
face
of
Mr.
Kendalls
Book
,
to
prepare
the
way
of
it
in
the
affections
and
esteem
of
men
;
They
both
pretend
to
make
great
Treasure
of
the
man
and
his
Book
,
as
if
they
fought
the
good
fight
of
the
Soveraignty
of
God
,
of
the
efficacy
of
his
Grace
,
in
Conversion
,
(
which
the
former
,
in
an
affectate
terme
,
calles
,
vorticordian
)
and
of
the
merit
of
the
death
of
Christ
,
against
Pelagius
,
and
the
Pelagian
Heresie
.
If
Mr.
Kendall
and
his
Book
do
indeed
fight
in
so
honourable
a
quarrel
as
this
,
or
against
any
thing
that
smells
of
the
Pelagian
Heresie
,
I
am
as
he
is
my
people
as
his
people
,
my
Horses
as
his
Horses
.
But
why
then
doth
he
pretend
his
Book
to
be
an
Answer
to
my
Book
of
Redemption
?
Or
why
do
his
three
Friends
rejoyce
over
him
,
as
one
triumphing
so
gloriously
over
those
,
who
never
opposed
him
,
or
lift
up
a
Weapon
of
Warre
against
that
Faith
,
of
which
they
make
him
so
zealous
and
puissant
a
Defender
?
For
I
am
securely
assured
,
that
there
is
neither
syllable
,
letter
,
or
tittle
,
neither
chapter
,
page
,
or
period
,
in
my
Book
of
Redemption
,
which
either
denieth
,
or
under-speaketh
,
the
Vortcordian
Grace
of
God
;
much
lesse
which
opposeth
the
merit
of
the
death
of
Christ
,
nor
yet
which
symbolizeth
with
the
Pelagian
Heresie
,
rush
or
branch
(
as
hath
been
said
,
and
shewed
formerly
,
)
When
the
day
shall
declare
,
and
the
fire
try
every
mans
work
,
of
what
sort
it
is
,
they
will
be
found
injurious
to
the
Grace
of
God
,
who
shall
upon
such
termes
,
represent
and
teach
it
unto
the
World
,
as
if
no
person
whatsoever
could
or
should
ever
be
made
happy
or
blessed
by
it
:
and
they
opposers
of
the
merit
of
the
death
of
Christ
,
who
teach
,
that
it
extendeth
to
the
impetration
of
Redemption
for
a
few
only
;
and
they
Pelagianizers
,
who
teach
,
that
Christ
died
not
for
all
men
.
And
I
fear
,
the
names
of
Mr.
Kendall
and
his
three
Benefactors
,
will
all
be
found
in
the
Role
of
this
muster
.
CHAP.
X.
Concerning
the
two
Titles
of
Mr.
Kendalls
Book
.
Error
can
have
no
better
foundation
,
than
loose
Earth
or
Sand
.
Mr.
Kendalls
Book
brought
forth
into
the
world
,
with
great
difficulty
.
Whether
he
asserteth
the
Doctrine
commonly
received
in
the
Reformed
Churches
?
Not
needful
that
Mr.
Kendall
should
meddle
too
much
with
my
19.
Chapter
.
Mr.
Kendalls
policic
in
refusing
to
own
his
Book
,
till
his
Printers
Errata
be
amended
.
Whether
the
Logick
of
the
Holy
Ghost
be
contrary
to
that
of
the
natural
man
?
The
special
ingredients
in
Mr.
Kendalls
Book
.
COncerning
the
Title
of
Mr.
Kendalls
Book
,
this
he
calls
,
audacter
satis
,
with
confidence
more
than
enough
,
{αβγδ}
;
which
imports
the
Empire
,
Mr.
Kendalls
first
Title
to
his
Book
.
Soveraignty
,
Dominion
,
or
Government
of
God
.
But
if
we
respect
the
matter
,
and
contents
of
the
discourse
,
we
have
cause
rather
to
intitle
it
,
{αβγδ}
;
that
is
,
Mr.
Kendall●
Soveraignty
,
Empire
,
or
Government
;
for
the
truth
is
,
that
that
Soveraignty
or
Government
,
which
is
described
in
this
Book
,
and
attributed
unto
God
,
differeth
as
much
as
the
Heavens
from
the
Earth
,
from
that
Soveraignty
,
or
Government
,
which
are
in
truth
attributable
unto
him
,
and
which
the
Scriptures
commend
unto
us
,
as
his
,
being
(
indeed
)
such
a
kind
of
Soveraignty
,
or
Dominion
,
as
Mr.
Kendall
would
excercise
over
the
World
,
in
case
he
were
armed
with
the
executive
power
of
God
,
retaining
only
that
pittance
of
wisdom
,
goodness
and
mercy
,
which
at
present
reside
in
his
soul
.
In
which
respect
,
commending
such
a
figure
of
Soveraignty
and
Government
unto
the
world
,
as
he
hath
done
,
to
be
acknowledged
and
reverenced
by
men
,
as
the
Soveraignty
of
God
,
he
may
be
compared
to
Praxiteles
the
Painter
,
of
whom
it
is
reported
,
that
he
caused
the
ignorant
people
to
worship
the
Image
of
his
own
strumpet
,
instead
of
Venus
their
Goddess
.
Or
if
Mr.
Kendall
,
in
the
imposition
of
a
name
,
or
Title
on
his
Book
,
had
minded
the
soreness
of
his
travel
in
bringing
it
forth
,
or
the
difficulty
which
it
met
with
by
the
way
,
as
it
was
comming
into
the
World
,
he
might
well
have
named
it
,
Agrippa
.
For
Mr.
Kendall
(
it
seems
)
currente
rota
,
whilest
the
Presse
was
at
work
about
his
Book
,
was
so
tediously
troublesome
to
his
Agents
and
Contractors
,
by
his
inconstancy
,
and
dissatisfiedness
with
what
he
had
done
at
several
turns
,
once
,
again
,
and
I
know
not
how
often
,
changing
the
work
of
the
Presse
,
as
oft
(
it
may
be
)
as
Laban
changed
Jacobs
wages
,
that
there
was
like
to
have
been
an
abortion
,
much
of
the
same
kind
,
with
that
which
happened
in
the
building
of
Babel
,
and
the
man-child
very
near
stifling
in
the
womb
:
the
said
book
being
(
for
a
season
)
in
as
sad
a
case
,
as
those
who
sailed
with
Paul
were
,
when
neither
Sun
nor
Stars
appeared
for
many
dayes
,
and
no
small
Tempest
lay
upon
them
,
all
hope
that
they
should
be
saved
,
was
taken
away
.
Act.
27.20
.
The
Authour
(
it
seems
)
was
for
the
time
,
sick
of
the
distemper
,
called
Nolo
,
volo
;
volo
,
nolo
,
being
haunted
with
that
Genius
,
which
the
Poet
describes
,
Diruit
,
aedificat
,
mutat
quadrata
rotundis
.
All
down
he
pulls
,
he
builds
up
all
again
:
His
squares
for
rounds
are
changed
in
his
brain
.
Or
else
(
it
may
be
)
he
was
amongst
his
pleasing
meditations
,
in
some
such
delightful
distraction
,
as
the
amorous
Poet
was
in
that
variety
of
fair
objects
,
which
he
had
in
his
eye
.
Pulchrior
haec
illa
est
,
hac
est
quoque
pulchrior
illa
:
Et
magis
haec
nobis
,
&
magis
illa
placet
.
This
peece
is
fairer
than
the
other
,
Yet
th'
other
fairer
is
than
she
:
This
more
I
love
,
and
that
more
too
:
My
fancy
knowes
not
where
to
be
.
But
when
men
will
needs
be
Patrons
or
Advocates
for
error
against
the
truth
,
it
is
no
marvel
,
if
still
they
feel
the
ground
quaggie
and
loose
under
them
,
considering
that
their
Client
can
never
have
any
better
footing
,
or
foundation
for
his
cause
,
than
loose
Earth
,
or
the
Sand
.
However
,
the
storm
(
as
it
seems
)
at
last
blew
over
,
and
by
the
mediation
of
a
silver
interposure
,
Mr.
Kendall
and
his
Book-men
were
reconciled
;
Lucina
who
had
been
offended
,
was
intreated
,
and
unclasped
her
hands
;
after
this
,
by
a
regular
process
of
puerperal
operation
,
the
Child
that
had
so
long
stuck
in
the
birth
,
was
brought
forth
into
the
World
,
yet
(
as
it
appears
)
with
so
much
deformity
,
that
Mr.
Kendall
,
being
either
the
real
,
or
putative
Father
of
it
,
thought
best
to
demur
,
whether
he
should
own
it
for
his
,
or
no
.
I
verily
think
that
Mr.
Kendall
hath
reason
more
than
enough
to
be
offended
with
his
Printers
,
for
their
Errata
and
miscarriages
about
his
Book
;
but
I
beleeve
also
,
that
they
have
much
more
reason
to
be
offended
with
him
for
his
.
In
the
mean
time
,
sober
and
understanding
men
are
like
to
have
small
joy
of
such
a
Book
,
wherein
nec
caput
nec
pedes
officium
suum
fecerunt
,
neither
Author
,
nor
Printers
have
quitted
themselves
like
men
.
Nor
(
doubtless
)
hath
the
Greek
Proverb
ever
met
with
a
more
exact
verification
,
than
in
the
Book
we
speak
of
;
{αβγδ}
.
Mr.
Kendall
not
so
well
satisfied
(
it
seems
)
with
the
Greek
Title
of
his
Book
,
{αβγδ}
,
gives
us
the
choice
of
another
,
in
these
words
;
Mr.
Kendalls
second
Title
of
his
Book
.
Or
a
Vindication
of
the
Doctrine
commonly
received
in
the
Reformed
Churches
,
concerning
Gods
intentions
,
&c.
from
the
attempts
lately
made
against
it
by
Mr.
John
Goodwin
,
&c.
It
was
well
he
thought
of
inserting
the
word
,
commonly
;
otherwise
he
had
been
obnoxious
to
the
stroke
of
this
demand
,
Quid
hic
apportabit
boni
,
qui
etiam
in
fronte
mendacium
gerit
?
For
that
the
Doctrine
asserted
by
me
in
my
Book
of
Redemption
,
is
asserted
also
by
the
Reformed
Churches
(
at
least
if
this
Doctrine
may
be
estimated
b●
the
writings
of
the
learnedst
,
and
most
considerable
men
in
these
Churches
,
from
time
to
time
)
I
make
undeniably
evident
,
partly
by
citing
ever
and
anon
,
from
one
or
other
,
and
(
commonly
)
from
more
of
them
,
the
very
same
interpretations
of
the
Scriptures
,
on
which
I
build
my
Doctrine
;
but
especially
,
by
that
great
pile
of
express
testimonies
and
Authorities
from
a
very
great
number
of
those
,
who
are
counted
pillars
(
in
the
Apostles
sense
)
of
these
Churches
,
which
I
have
drawn
together
in
my
nineteenth
Chapter
.
And
to
me
it
seems
a
very
strange
thing
,
that
He
,
who
with
such
a
breadth
of
confidence
,
undertakes
the
vindication
of
the
Doctrine
of
the
Reformed
Churches
against
him
,
who
,
he
saith
,
hath
made
attempt●
against
it
,
should
scarce
so
much
as
touch
that
part
of
his
Adversaries
discourse
,
wherein
he
attempteth
to
prove
,
that
the
Doctrine
maintained
by
him
,
is
agreeable
to
the
Doctrine
of
these
Churches
.
But
(
as
it
appears
in
his
second
Epistle
)
he
hopes
to
make
Doctor
Whichcote
,
with
the
rest
of
his
Cousins
,
the
Children
of
his
Aunt
Cambridge
,
his
Spaniels
to
pull
this
Chesnut
out
of
the
fire
.
Only
he
informs
them
of
a
ready
and
easie
way
,
how
to
do
it
.
This
nineteenth
Chapter
(
saith
he
)
is
answered
in
brief
:
una
litura
potest
,
blot
it
all
out
,
and
then
't
is
answered
.
A
worthy
method
,
and
direction
for
them
to
follow
,
who
shall
have
a
mind
,
and
yet
want
time
to
answer
his
Book
.
And
the
truth
is
,
that
Mr.
Kendall
(
pon
the
matter
)
hath
himself
followed
this
method
in
all
that
he
hath
yet
answered
unto
my
Book
:
he
hath
mangled
,
defaced
,
scratched
,
and
blotted
all
he
hath
medled
with
in
it
;
and
this
is
the
strength
of
his
Answers
.
Yet
in
this
(
haply
)
he
speaks
truth
(
though
little
to
his
honour
)
I
have
shewed
it
to
be
needless
,
that
even
I
should
meddle
too
much
with
it
.
For
the
truth
is
,
that
no
mans
impossibilities
are
his
necessities
,
or
concernments
;
and
therefore
Mr.
Kendall
may
very
possibly
have
shewed
,
that
it
is
needless
for
him
to
answer
much
,
yea
,
or
any
thing
at
all
to
that
Chapter
,
it
being
impossible
for
him
to
answer
any
thing
at
all
unto
it
(
worthy
the
name
of
an
Answer
)
unless
he
could
either
prove
that
the
Authors
there
produced
,
never
wrote
what
they
did
write
,
or
at
least
never
wrote
that
,
which
is
on
all
hands
published
under
their
Names
;
or
else
,
that
all
the
Greek
Lexicons
,
and
Latine
Dictionaries
,
now
extant
and
in
use
amongst
us
,
have
abused
our
understandings
,
in
the
signification
and
sense
of
words
assigned
by
them
,
and
given
us
quid
pro
quo
,
Saw
for
Hatchet
,
and
Hatchet
for
Saw
,
Horse
for
House
,
and
House
for
Horse
,
&c.
And
besides
,
how
unsavoury
and
unclerk-like
is
it
to
inform
such
a
person
of
worth
,
as
Doctor
Whichcote
is
,
together
with
an
whole
University
of
learned
men
,
that
he
hath
shewed
it
to
be
needless
,
that
he
should
meddle
too
much
with
any
one
thing
;
as
if
there
were
some
other
thing
,
one
,
or
more
,
with
which
it
were
needful
for
him
to
meddle
too
much
.
The
most
politique
passage
which
hath
as
yet
occurred
my
observation
in
traversing
Mr.
Kendalls
Book
,
is
,
that
(
lately
glanced
at
)
where
he
saith
,
that
unless
the
Errata
of
his
workmen
(
the
Printers
)
be
amended
,
he
cannot
allow
himself
to
own
the
Book
.
Request
to
the
Reader
.
By
the
back
door
of
this
Profession
,
he
may
make
a
fair
escape
from
any
Hue
and
Cry
that
shall
be
made
after
him
,
for
any
misdemeanour
whatsoever
committed
in
his
Book
.
In
case
it
be
proved
from
any
passage
in
this
Book
,
either
that
God
is
here
made
the
prime
Authour
of
all
the
abominations
in
the
world
;
or
that
the
vilest
of
men
are
acquitted
from
all
guilt
of
sin
whatsoever
;
or
that
stocks
and
stones
,
Horses
and
Trees
,
are
as
proper
objects
,
as
capable
of
exhortations
as
men
;
that
Christ
died
sufficiently
for
those
,
for
whom
he
died
not
at
all
;
that
the
Divine
Essence
or
Being
is
compounded
ex
actu
&
potentia
,
and
is
not
a
most
pure
and
simple
act
,
or
that
knowledge
formally
and
properly
so
called
,
that
is
,
such
knowledge
which
is
accompanied
with
,
and
includeth
weakness
and
imperfection
,
is
to
be
ascribed
unto
God
;
not
such
a
knowledge
,
which
is
eminently
such
,
and
which
excludeth
all
imperfection
;
or
that
the
infinite
perfection
of
God
is
subjected
to
the
Law
,
or
terms
of
the
weakness
of
a
Creature
,
and
must
of
necessity
,
for
every
new
production
,
operari
de
novo
,
fall
to
work
afresh
,
and
cannot
by
any
one
act
raise
any
number
,
or
what
plurality
of
effects
it
pleaseth
,
when
,
and
at
what
time
,
or
times
,
it
pleaseth
,
&c.
I
say
,
if
any
of
these
rotten
or
absurd
conclusions
,
shall
with
evidence
of
deduction
,
be
inferred
from
the
Contents
of
Mr.
Kendalls
Book
,
he
hath
put
in
a
Caveat
,
ne
quid
ipsius
Respublica
detrimenti
capiat
,
that
the
reputation
of
his
learning
should
not
be
touched
in
any
thing
:
his
Printers
Errata
not
being
amended
,
he
cannot
allow
himself
to
own
the
Book
;
and
who
then
can
say
to
Mr.
Kendall
,
that
black
is
his
eye
,
or
justly
fasten
any
of
those
enormities
upon
him
?
So
again
,
where
in
any
place
,
or
places
of
the
said
Book
,
any
of
Mr.
Kendalls
Christian
Friends
(
otherwise
called
his
Adversaries
,
in
some
of
his
Tenents
)
are
un-Christianly
jeared
,
diabolized
,
or
falsly
accused
,
charged
with
things
which
they
know
not
,
made
foyle
to
set
off
Mr.
Kendalls
lustre
with
the
greater
brightness
,
nick-named
Socinians
,
Arminians
,
Pelagians
,
&c.
If
Mr.
Kendall
liketh
not
the
imputation
of
these
things
unto
himself
,
his
Shield
and
Buckler
are
at
hand
:
the
Work-mens
Errata's
are
not
amended
:
he
cannot
allow
himself
to
own
the
Book
.
Truly
,
if
the
Workmens
Errata
,
and
the
Authors
Errata
too
,
were
amended
,
I
could
willingly
allow
my self
to
own
[
I
mean
,
to
subscribe
,
and
approve
]
the
Book
.
Aemilius
fecit
,
plectitur
Rutilius
.
Proverb
.
inter
Romanos
.
But
Aemilius
the
Author
hath
so
contrived
it
,
that
Rutilius
the
Printer
shall
suffer
,
though
himself
be
the
Delinquent
;
although
I
know
no
great
reason
,
but
that
the
Printers
Errata
,
may
{αβγδ}
,
and
as
the
felicity
of
the
mistake
may
be
,
turn
to
an
account
of
honour
unto
the
Author
,
and
change
the
shame
of
his
mistakes
into
the
credit
of
right
sayings
.
But
however
,
until
Mr.
Kendall
hath
taken
some
course
so
to
separate
between
his
Workmens
Errata
,
and
his
own
,
that
it
may
be
clearly
known
which
are
which
,
I
conceive
it
will
be
but
an
unadvised
engagement
for
any
man
to
attempt
the
answering
of
his
Book
,
lest
hereby
he
should
sometimes
run
with
Peasants
,
instead
of
Princes
,
and
think
he
hath
gotten
Mr.
Kendall
on
the
hip
,
when
as
,
behold
,
it
is
his
Printer
.
Another
strain
of
policy
(
not
much
inferior
to
the
former
)
bewrayeth
it self
in
that
first
thing
,
which
,
he
saith
,
he
hath
to
signifie
unto
his
Reader
,
Quemadmodum
Impostor
ille
ad
nobiles
quosdam
dicebat
,
se
templum
ipsorum
egregiis
picturis
exornasse
,
quae
ab
illis
duntaxat
conspici
possent
,
qui
legitimo
toro
nati
essent
.
Nobiles
,
quia
spurii
haberi
nolebant
,
omnes
dicebant
se
picturam
illam
videre
.
viz.
that
some
assertions
and
expressions
of
his
are
such
,
which
he
confesseth
carry
an
unpleasing
sound
to
an
unregenerate
eare
:
and
if
the
Reader
be
such
,
he
doth
not
expect
that
it
should
like
them
.
This
politique
insinuation
of
Mr.
Kendall
,
remindeth
me
of
a
pleasant
story
of
an
Impostor
,
which
I
read
long
since
,
in
an
Epistle
of
Zuinglius
,
recorded
by
Scultetus
in
his
Annals
,
Anno
1526.
There
was
a
notable
Impostor
,
who
bare
certain
Noble-men
in
hand
,
that
he
had
beautified
their
Church
,
or
Temple
,
with
very
curious
and
rare
pictures
;
and
these
so
conditioned
,
that
none
could
see
any
thing
of
them
,
but
only
those
that
were
legitimate
,
and
begotten
in
lawful
Marriage
.
The
Noble-men
,
because
they
would
not
incur
the
dis-repute
of
being
counted
base-born
,
all
professed
and
said
,
that
they
very
well
saw
the
said
painting
.
Mr.
Kendall
seeks
to
conjure
all
his
Readers
into
an
approbation
of
his
Book
,
by
informing
them
,
that
his
notions
and
expressions
(
at
least
many
of
them
)
are
of
such
a
calculation
,
and
frame
,
that
none
but
regenerate
men
can
approve
,
or
consent
unto
them
:
and
consequently
,
that
all
those
,
who
shall
stumble
,
or
take
offence
at
them
,
ipso
facto
,
give
sentence
against
themselves
,
that
they
are
persons
unregenerate
,
and
strangers
unto
God
,
his
nature
,
Counsels
,
and
wayes
.
In
this
point
Mr.
Kendall
is
somewhat
like
unto
the
Emperor
Caligula
,
who
(
as
Suetonius
reporteth
of
him
)
handled
many
most
cruelly
,
and
cut
some
in
the
middle
with
a
Saw
,
for
no
great
matters
of
Offence
,
sed
male
de
munere
suo
opinantes
,
vel
quod
nunquam
per
Genium
suum
dejerassent
,
that
is
,
but
because
they
had
no
good
Opinion
of
his
[
publique
]
gift
[
bestowed
on
the
people
in
some
play
,
or
game
]
or
else
because
they
had
never
sworn
by
his
Genius
.
I
know
not
how
to
help
it
:
I
must
incur
the
severe
penalty
enacted
by
this
Sage
Lawgiver
,
and
be
content
to
lie
under
the
disparagement
of
being
thought
an
unregenerate
man
(
although
,
according
to
his
principles
,
I
know
no
shame
or
disparagement
belonging
to
unregeneracy
in
men
,
more
than
unto
the
want
of
the
wings
of
a
Bird
to
flie
in
the
Aire
,
Non
debet
dolor
hinc
,
debet
abesse
pudor
.
Sorrow
may
well
become
this
State
,
But
to
it
shame
doth
not
relate
.
For
I
can
at
no
hand
relish
or
approve
those
assertions
and
expressions
of
his
,
of
which
he
here
speaketh
:
they
are
the
great
abhorring
of
my
soul
.
And
as
he
professeth
himself
to
have
little
respect
unto
the
depraved
judgements
of
natural
men
,
so
must
I
profess
also
,
that
I
have
no
such
respects
to
the
depraved
judgements
of
men
regenerate
,
as
to
comport
with
such
their
notions
,
which
are
the
natural
off-spring
,
or
exertions
of
this
depravation
.
If
Mr.
Kendall
will
have
no
respect
to
the
judgements
of
natural
men
,
because
they
are
in
part
,
and
in
respect
of
some
principles
owned
by
them
,
depraved
,
I
know
no
men
under
Heaven
,
whose
judgements
he
hath
cause
much
to
honour
,
inasmuch
as
the
soundest
of
all
are
in
part
corrupted
and
depraved
.
My
sense
is
,
that
the
judgement
of
a
sober
man
,
though
at
present
(
in
Mr.
Kendalls
expression
)
but
natural
,
if
unbiassed
,
and
free
from
all
un-manlike
pre-occupation
(
as
the
judgements
of
many
such
men
,
are
in
many
Questions
and
controversies
in
Religion
)
is
more
to
be
respected
,
then
the
Judgements
of
many
by
Mr.
Kendall
voted
Regenerate
,
(
and
possibly
such
indeed
)
in
such
cases
,
about
which
they
have
been
surprized
,
and
forestall'd
,
either
by
the
respects
they
have
from
their
youth
,
born
to
the
judgement
of
their
Parents
,
or
by
the
great
esteem
they
have
of
their
Teachers
,
or
by
an
unwillingness
to
displease
their
Friends
and
p●rty
by
dissenting
in
judgement
from
them
,
or
the
like
:
(
for
there
are
more
wayes
then
a
few
to
mischieve
,
maim
and
lame
the
judgements
of
men
,
in
reference
to
many
Truths
.
)
Whereas
(
in
the
process
of
his
Request
to
his
Reader
)
he
saith
,
that
the
Logique
of
the
Holy
Ghost
is
of
a
different
,
yea
of
a
contrary
nature
,
to
that
of
the
natural
mans
;
and
that
the
wisdom
of
God
concludes
for
giving
affirmatively
upon
a
ground
,
whence
the
natural
man●
wisdom
concludes
in
the
negative
against
giving
,
he
is
utterly
mistaken
▪
both
in
his
Thesis
and
Hypothesis
,
(
or
particular
instance
)
as
he
is
likewise
in
all
the
rest
subjoyned
.
If
the
Logique
of
the
Holy
Ghost
were
of
a
contrary
nature
to
the
Logique
of
natural
men
,
how
could
God
appeal
to
the
Inhabitants
of
Jerusalem
,
and
men
of
Judah
(
whose
Logique
was
now
by
long
custom
in
sinning
,
somewhat
impaired
beneath
the
line
of
the
Logique
of
meer
natural
men
)
to
judge
between
him
and
his
Vineyard
?
Isa
.
5.3
.
If
the
principles
of
these
men
were
contrary
unto
(
yea
or
different
from
)
those
,
by
which
God
himself
acted
in
reference
to
his
Vineyard
,
they
had
been
no
competent
Judges
in
his
case
(
now
referred
to
them
.
)
So
again
,
when
he
refers
it
once
and
again
to
the
same
persons
,
to
give
sentence
,
and
say
,
whether
his
wayes
were
not
equal
[
or
equitable
]
and
their
own
unequal
,
Ezek
.
18.25.29
.
they
had
been
in
no
capacity
to
have
made
a
reasonable
award
between
God
and
themselves
,
if
the
maxims
of
their
judgements
and
consciences
had
not
concurred
with
his
.
But
in
a
matter
so
clear
as
this
is
,
to
an
un-prejudicate
understanding
,
Mr.
Kendalls
standing
off
is
but
as
the
dust
of
the
ballance
to
me
:
nor
is
any
further
debating
the
case
much
needful
.
And
whereas
he
saith
,
that
the
Argument
or
motive
to
give
,
held
forth
in
these
words
of
Solomon
;
for
thou
knowest
not
what
evill
shall
be
on
the
Earth
,
Eccles
.
11.2
.
is
,
according
to
the
natural
mans
wisdom
,
an
Argument
,
not
for
,
but
against
giving
if
he
had
consulted
the
wisdom
of
the
man
he
speaks
of
,
he
would
(
I
presume
)
have
given
us
another
saying
,
instead
of
that
.
For
is
it
either
above
,
or
contrary
unto
the
wisdom
of
a
natural
man
,
to
conceive
or
hope
,
in
case
he
shall
do
much
good
,
and
shew
mercy
unto
many
that
stand
in
need
,
whilest
he
is
in
prosperity
and
peace
,
that
he
shall
find
so
much
the
more
favour
with
God
,
in
times
of
publique
calamity
or
distress
?
Or
in
case
there
be
not
such
a
notion
as
this
,
to
be
found
ready
form'd
amongst
the
principles
and
dictates
of
nature
,
yet
being
revealed
,
and
propounded
by
God
unto
a
man
,
he
hath
a
sufficient
light
within
him
to
consent
unto
,
and
to
comport
with
the
truth
of
it
.
But
how
many
sayings
are
there
extant
in
the
writings
of
Heathen
men
,
of
very
near
affinity
with
such
a
conception
and
hope
as
this
?
My
memory
(
in
Solomons
Language
)
is
but
as
a
broken
tooth
,
and
sliding
foot
,
very
weak
and
unfaithful
:
by
reason
whereof
,
I
am
not
able
(
at
present
)
to
offer
many
sayings
from
such
Authours
as
I
speak
of
,
upon
this
account
.
These
are
not
alltogether
impertinent
,
or
very
remote
.
Ovid
.
Metam
.
13.
Fab
.
1.
Aspiciunt
oculis
Superi
mortalia
justis
;
En
eget
auxilio
,
qui
non
tulit
,
utque
reliquit
,
Sic
linquendus
erat
:
legem
sibi
dixerat
ipse
.
With
righteous
eyes
the
Gods
fr
'
above
do
look
On
wayes
of
men
:
He
that
no
help
affo
ded
,
Wants
help
himself
:
who
others
erst
forsook
,
Forsaken
is
:
the
Law
h'
himself
awarded
.
Publius
.
Another
said
:
Bona
comparat
praesidia
miserecordia
:
Mercy
provides
good
aids
for
future
times
.
And
elsewhere
:
Habet
in
adversis
auxilia
,
qui
in
secundis
commodat
.
In
times
of
hardship
he
shall
help
receive
,
Who
others
in
times
of
plenty
did
relieve
.
It
was
a
Doctrine
among
the
Stoicks
,
Succurrere
esse
sapientis
,
that
is
,
that
it
is
the
part
of
a
wise
man
to
help
those
that
stand
in
need
.
And
a
worthy
saying
it
was
of
Plato
:
{αβγδ}
.
That
is
,
To
do
good
unto
many
[
or
,
unto
as
many
as
we
can
]
is
to
become
like
unto
God
:
[
and
consequently
,
must
needs
be
an
excellent
and
ready
means
to
be
taken
into
the
care
and
protection
of
God
.
]
The
writings
of
Philosophers
,
and
other
Heathen
Authours
abound
with
such
sayings
.
Therefore
the
saying
of
my
Antagonist
,
that
the
wisdom
of
God
concludes
for
giving
upon
a
ground
,
whence
the
natural
mans
wisdom
concludes
against
giving
,
was
not
weighed
in
the
ballance
of
soberness
and
truth
.
His
instances
following
are
all
delinquent
in
the
same
kind
.
The
truth
is
,
that
there
is
no
motive
to
any
duty
,
no
Argument
laid
down
(
probation-wise
)
of
any
thesis
or
conclusion
,
throughout
the
Scripture
;
but
the
natural
man
is
capable
of
the
moving
force
of
the
one
,
and
concluding
force
of
the
other
.
Only
that
which
misleads
Mr.
Kendall
out
of
the
way
of
truth
at
this
turn
,
is
;
partly
,
that
he
makes
no
distinction
between
natural
men
(
as
he
termeth
them
)
as
if
the
furthest
inch
of
ground
to
the
North
in
Scotland
,
were
as
nigh
unto
England
,
as
the
most
Southerly
is
,
because
as
well
the
one
,
as
the
other
,
is
Scotland
,
or
Scottish
ground
;
or
as
if
whatsoever
the
Scripture
speaks
of
one
,
or
some
,
unregenerate
men
,
were
appliable
to
the
whole
species
,
and
every
individual
person
hereof
(
whereas
the
Scripture
maketh
a
wide
difference
in
this
kind
,
as
we
shall
,
God
willing
,
shew
in
due
time
)
partly
,
because
neither
doth
he
distinguish
between
a
remote
or
mediate
capacity
,
and
that
which
is
immediate
and
presentaneous
;
partly
also
(
and
most
especially
)
because
he
takes
for
granted
,
that
what
men
do
not
,
or
through
carelesness
,
non-attention
,
a
present
intoxication
or
surprisal
with
false
principles
or
notions
,
inordinate
addiction
to
the
World
,
(
or
the
like
)
neglect
to
do
,
they
are
in
no
capacity
of
doing
.
Hoc
autem
est
{αβγδ}
.
As
for
the
Doctrine
of
the
Reformed
Churches
,
of
which
he
pretends
himself
a
vindicator
,
he
hath
so
far
prevaricated
with
his
engagement
in
this
kind
,
that
he
representeth
this
Doctrine
(
in
many
points
)
rather
like
unto
such
a
Doctrine
,
which
the
Apostle
calleth
the
Doctrine
of
Devils
,
then
the
Doctrine
of
the
Reformed
Churches
of
Christ
;
and
as
if
he
had
no
mind
that
this
Doctrine
[
I
mean
,
of
the
Reformed
Churches
]
should
be
imbraced
or
professed
by
any
,
but
only
such
,
whose
hearts
will
serve
them
to
curse
God
,
and
perish
eternally
for
it
.
For
doth
he
not
from
place
to
place
horrenda
de
Deo
pronunciare
,
speak
things
most
horridly
inconsistent
with
the
nature
of
God
?
As
that
all
the
abominable
wayes
and
actions
of
men
,
and
particularly
those
acts
of
adultery
,
whereby
Bastards
(
as
he
speaks
)
are
begotten
,
are
determined
,
or
decreed
by
God
:
and
so
likewise
all
the
furious
oppositions
made
by
men
against
the
truth
.
Part
.
1.
p.
47.
Latine
Epistle
.
Ibid
.
That
the
opposition
of
God●
providence
,
was
by
the
same
providence
ordained
,
and
,
which
clearly
supposeth
God
to
be
divided
,
in
,
and
against
himself
,
that
God
exerciseth
his
prerogative
in
nothing
but
this
,
that
he
gives
or
denies
grace
,
as
he
pleaseth
.
Requ
.
to
the
Reader
and
in
his
Latine
Epistle
to
his
Mother
.
Doth
he
not
hereby
deny
any
Prerogative
or
power
in
God
,
either
to
justifie
,
or
to
save
,
whom
he
pleaseth
?
Again
,
that
God
doth
daily
and
hourely
transire
de
potentia
in
actum
,
passe
,
or
change
from
that
which
is
lesse
perfect
,
to
that
which
is
more
,
and
that
the
Operations
of
God
(
which
he
calls
,
Transient
)
are
not
the
same
with
his
essence
,
but
with
the
essences
of
things
produced
by
him
.
Part
.
3.
p.
150.
That
knowledge
properly
so
called
,
which
is
an
accident
,
and
separable
from
the
subject
,
where
it
resideth
,
is
attributable
unto
God
,
&c.
The
main
bulk
and
body
of
his
Book
(
setting
aside
that
which
is
not
his
own
)
is
a
composition
of
these
,
Particular
Ingredients
in
the
Composition
of
Mr.
Kendalls
Book
.
and
such
like
worthy
ingredients
.
1.
Mendacious
and
false
charges
.
2.
Un-christian
,
and
sometimes
ridiculous
,
otherwhile
blasphemous
,
jearings
.
3.
Frivolous
and
un-manlike
exceptions
.
4.
Childish
and
weak
Insultations
.
5.
Falsification
of
passages
and
sayings
.
6.
Very
simple
and
inconsiderate
sayings
.
7.
Woodden
,
unhandsom
,
and
absurd
metaphors
,
or
allusions
.
8.
Self-contradictions
.
9.
Passages
and
discourses
so
managed
,
as
if
they
were
bent
against
the
Opinion
of
his
Adversaries
,
being
(
in
truth
)
nothing
lesse
.
10.
Goe-byes
to
the
main
strength
and
stresse
of
his
Adversaries
Arguments
and
proofs
.
11.
(
And
lastly
)
Erroneous
and
false
principles
.
I
shall
only
present
the
Reader
with
some
few
instances
(
from
amongst
many
)
under
these
heads
(
respectively
,
though
not
in
the
same
order
,
wherein
I
have
now
prepared
)
and
so
leave
him
to
make
an
estimate
of
Mr.
Kendall
and
his
Book
,
as
these
shall
direct
him
.
CHAP.
XI
.
A
tast
of
Mr.
Kendalls
false
and
forged
charges
.
Mr.
Kendall
fighteth
not
more
against
false
,
then
forged
Opinions
.
Whether
the
Authour
preferreth
the
weight
of
one
of
his
Arguments
,
above
the
weight
of
Doctor
Prideaux
Chayre
.
Concerning
the
Prerogative
of
God
,
whether
Mr.
Kendall
,
or
his
Adversaries
,
speak
more
honourably
of
it
.
FIrst
,
His
mendacious
,
false
,
and
forg'd
charges
,
are
the
prime
Weapons
of
his
Warfare
.
—
Volant
hyberno
grandine
plura
,
Praeter
utrunque
latus
,
praeterque
&
lumen
,
&
aures
.
They
thicker
then
the
stormy
hail
,
Fly
by
my
left
hand
,
and
my
right
;
By
both
mine
eyes
,
and
both
mine
eares
:
Their
number
's
great
,
but
lesse
their
might
.
In
the
morning
of
his
Book
,
he
sowes
this
Seed
,
and
in
the
evening
he
withholdeth
not
his
hand
;
yea
,
he
is
diligent
at
this
work
all
the
day
long
.
In
his
Epistle
to
his
Mother
Oxford
,
he
suggests
that
I
hold
,
that
those
dumb
Orators
,
the
Sun
,
Moon
,
and
Stars
,
do
with
little
lesse
obscurity
declare
all
the
most
hidden
mysteries
of
Faith
,
then
those
special
Messengers
,
of
whose
writings
the
Church
of
Christ
maketh
such
treasure
(
meaning
,
the
Prophets
,
Apostles
,
and
Evangelists
)
Mr.
Kendall
with
this
mola
salsa
,
sacrificeth
unto
the
Goddess
Mendacina
:
I
never
thought
,
nor
wrote
any
such
thing
.
If
I
should
,
I
should
be
like
unto
him
,
both
taking
up
,
and
dealing
out
,
my
thoughts
at
a
wild
peradventure
.
Nihil
difficilius
est
quàm
Deo
non
placere
.
A
few
lines
after
,
he
polluteth
his
credit
and
conscience
the
second
time●
with
presenting
this
,
as
the
Doctrine
of
his
adversaries
:
that
there
is
nothing
more
difficult
and
hard
,
then
to
displease
(
or
to
forbear
pleasing
)
God
.
Till
Mr.
Kendall
makes
due
proof
from
the
writings
of
his
Adversarie
,
of
the
truth
of
this
charge
,
my
conscience
will
not
be
able
to
acquit
his
from
fouling
it self
with
it
.
Somewhat
before
the
two
former
,
he
doubles
his
files
,
and
within
lesse
then
the
compasse
of
2.
lines
,
advanceth
2.
enormous
forgeries
:
as
1.
That
his
Adversary
holds
,
Plurima
bona
fieri
,
Deo
non
nisi
leviculè
adjuvante
,
mala
ne
ordinante
.
that
many
good
actions
are
done
by
men
,
with
a
very
little
,
or
slight
help
from
God
.
2.
That
for
evill
actions
,
God
doth
not
so
much
as
order
or
dispose
of
them
.
If
the
man
can
produce
so
much
as
one
sentence
,
line
,
clause
,
word
,
syllable
,
letter
,
j●ta
,
out
of
all
the
writings
of
his
Adversary
,
wherein
either
of
these
Assertions
,
or
Opinions
,
are
so
much
as
hinted
,
I
am
content
to
receive
the
Whet-stone
from
him
,
and
to
keep
and
own
it
,
until
his
next
miscarriage
in
the
same
kind
.
But
behold
,
this
is
at
the
door
.
For
immediately
before
the
suggestion
of
the
two
last
mentioned
untruths
,
he
appears
in
the
same
colours
,
abusing
his
Mother
and
me
at
once
,
with
this
flam
,
that
his
Adversaries
seem
to
promise
unto
themselves
,
no
lesse
then
that
the
supreme
God
[
or
Deity
,
Nec
minus
sibi
polliceri
videntur
,
quam
supremum
illud
numen
,
rerum
omnium
hactenus
importunum
moderatorem
,
de
solio
suo
,
aliquando
tandem
,
faeliciter
deturbandum
;
coecosque
illos
Semideos
(
qui
oculato
saeculo
magis
conveniant
)
casum
&
Libertatem
,
in
locum
ejus
facili
{αβγδ}
brevi
surrogandos
.
whom
he
blasphemously
termeth
,
The
importune
Moderator
of
all
things
hitherto
]
shall
in
good
time
be
pull'd
down
from
his
Throne
,
and
those
blind
Demigods
,
Chance
and
Liberty
,
by
an
easie
act
of
Goddizing
,
be
advanced
in
his
stead
.
I
believe
that
mans
tongue
,
who
put
David
upon
the
prayer
,
and
prophetical
indignation
,
mentioned
Psal
.
121.2
,
3
,
4.
and
this
mans
pen
,
were
baptized
into
the
same
spirit
of
unrighteousness
.
Deliver
my
soul
,
O
Lord
,
from
lying
lips
,
and
from
a
deceitful
Tongue
.
What
shall
be
given
unto
thee
,
or
what
shall
be
done
unto
thee
,
thou
false
Tongue
?
Sharp
Arrowes
of
the
mighty
,
with
coales
of
Juniper
.
If
Mr.
Kendalls
Disciples
,
or
Readers
,
will
give
credit
to
him
in
his
Reports
concerning
his
Adversaries
,
and
their
Opinions
,
they
may
very
well
judge
,
that
he
had
reason
in
abundance
,
and
this
of
the
best
engagement
,
to
raise
such
a
Mount
of
Ink
and
Paper
against
them
,
as
he
hath
done
.
But
if
they
will
please
to
acquaint
themselves
with
the
Opinions
of
his
Adversaries
,
from
their
own
writings
,
and
compare
them
with
his
,
they
will
plainly
find
that
in
far
the
greatest
part
of
his
Book
,
he
fighteth
not
more
against
false
,
then
forged
Opinions
,
and
that
his
Adversaries
(
so
called
)
are
his
friends
and
fellows
in
very
many
points
and
passages
,
wherein
he
would
fain
have
his
Readers
believe
,
that
he
playes
the
man
against
them
.
And
the
truth
is
,
that
he
seldom
,
or
never
speaks
any
thing
to
purpose
,
but
only
when
he
lifts
up
his
pen
against
such
notions
or
Tenents
,
against
which
,
the
judgement
of
his
adversaries
stand
every
whit
as
strongly
bent
as
his
own
.
In
his
Epistle
to
Dr.
Whitchcote
,
&c.
p.
2.
his
pen
blusheth
not
to
attempt
the
abuse
of
the
Ingenuity
of
an
whole
University
of
learned
men
at
once
,
by
soliciting
their
belief
of
this
broad-fac'd
untruth
,
viz.
that
I
have
said
,
that
one
of
my
Arguments
weigheth
more
then
Doctor
Prideaux
Chair
at
Oxford
;
and
upon
this
fond
and
false
suggestion
,
seeking
to
put
them
into
a
fear
,
or
conceit
,
that
if
they
should
confute
me
,
I
would
say
hereafter
,
that
four
or
five
of
them
overballance
all
the
Benches
at
Cambridge
.
Is
not
this
a
sacred
and
profound
notion
,
to
be
cast
into
the
treasury
of
an
University
?
Or
is
the
man
afraid
,
that
in
case
the
learning
of
this
University
should
rise
up
to
confute
me
,
this
confutation
would
serve
his
,
as
unkindly
as
Aarons
Rod
did
the
Rods
of
the
Magicians
,
when
it
devoured
them
?
But
if
Mr.
Kendall
be
not
able
to
shew
the
words
charged
upon
me
,
in
any
of
my
writings
,
how
will
he
be
able
to
escape
the
doom
of
a
fase
accuser
of
his
Brethren
?
which
is
somewhat
worse
,
then
&c.
my
words
,
which
I
suppose
ministred
the
unhappy
occasion
of
his
fall
,
are
these
:
Only
I
must
crave
leave
to
say
,
that
the
Chair
weigheth
not
so
much
as
one
good
Argument
,
with
me
.
Redemption
Redeemed
.
p.
274.
By
that
misrepresentation
of
the
words
mentioned
,
the
poor
man
hath
intangled
himself
with
this
Dilemma
,
viz.
to
acknowledge
,
either
that
my
Arguments
are
good
,
or
that
his
report
of
my
words
is
stark
naught
.
For
,
whereas
I
say
,
one
good
Argument
,
he
reports
me
as
saying
,
one
of
my
Arguments
.
Therefore
unless
,
one
good
Argument
,
and
one
of
my
Arguments
,
be
equipollent
,
and
of
the
same
import
,
he
is
deep
in
the
condemnation
of
him
that
slandereth
his
Neighbour
.
I
might
justly
arraign
him
at
the
same
Barre
,
for
charging
me
(
immediately
after
the
words
of
the
former
untruth
)
with
saying
,
that
the
Assembly
at
Westminster
did
but
cast
up
an
hedge
about
the
field
,
while
the
Cattel
were
eating
the
Corn
.
The
phrase
of
casting
up
an
hedge
,
my
Rhetorique
,
such
as
it
is
,
knoweth
not
;
but
Mr.
Kendall
gave
me
a
hint
very
lately
,
whereby
I
might
understand
,
with
what
kind
of
Weapon
I
should
be
beaten
,
viz.
Barbarisme
.
And
here
indeed
he
doth
handle
me
,
not
aliquantulum
barbare
,
somewhat
,
or
a
little
barbarously
,
but
barbare
satis
,
superque
;
for
1.
He
slandereth
me
,
which
is
one
Barbarisme
.
2.
He
slandereth
me
in
Barbarisme
it self
.
For
who
,
speaking
either
properly
,
or
figuratively
,
ever
charged
another
,
with
casting
up
an
hedge
?
An
hedge
may
,
in
competent
propriety
of
speech
,
be
said
to
be
cast
,
or
thrown
down
;
but
no
man
(
I
suppose
)
ever
heard
of
casting
up
of
an
hedge
,
until
Mr.
Kendalls
evil
Genius
prompted
him
with
it
.
Not
long
after
,
he
makes
the
Altar
of
his
Diana
Mendacina
fat
with
this
sacrifice
,
viz.
that
he
hath
taken
notice
of
Mr.
Goodwins
boast
,
that
though
his
forces
be
never
so
much
shattered
,
yet
as
long
as
one
single
man
keeps
the
field
,
he
hath
as
good
as
won
it
;
adding
,
that
this
vaunt
of
mine
,
made
him
somewhat
more
merciless
,
&c.
He
that
shall
peruse
those
words
of
mine
,
which
(
I
presume
)
he
here
pretends
to
cite
,
or
transcribe
(
extant
in
the
fifth
page
of
my
Epistle
Dedicatory
)
will
at
first
sight
,
discern
that
they
have
little
or
no
affinity
,
either
in
heart
,
or
face
,
with
those
which
he
obtrudes
upon
me
;
but
not
at
all
,
that
there
is
the
least
air
or
breathing
of
any
boast
,
or
vaunt
in
them
.
But
M.
Kendalls
pen
(
it
seems
)
is
his
own
:
who
is
Lord
over
it
?
Page
3.
Of
his
Latine
Epistle
,
Ita
sanctulas
insidias
struunt
augustissimae
illi
Divinae
Majestatis
Praerogativae
his
artibus
plausibilius
elevandae
.
he
chargeth
his
Adversaries
with
laying
wait
,
under
a
petty
pretence
to
holines
,
the
more
plausibly
to
extenuate
,
[
or
circumscribe
]
that
most
august
[
or
sacred
]
Prerogative
of
the
Divine
Majesty
.
And
indeed
,
the
substance
of
this
charge
,
whereby
he
rendreth
his
Adversaries
as
injurious
to
the
Prerogative
of
God
,
contains
the
sum
of
all
he
hath
to
say
in
the
whole
contest
against
them
.
Upon
which
account
,
(
I
suppose
)
it
is
,
that
Battus-like
,
he
makes
them
to
hear
of
it
on
both
ears
,
over
and
over
:
—
sub
illis
Montibus
,
inquit
,
erant
,
&
erant
sub
montibus
illis
.
By
yonder
Mountains
were
thy
Kine
,
Thy
Kine
by
yonder
Mountains
were
.
But
how
full
of
the
guilt
of
untruth
the
man
is
in
levying
this
charge
against
his
Adversaries
,
will
thoroughly
appear
by
comparing
briefly
their
sense
and
opinion
about
the
Prerogative
he
speaks
of
,
with
his
own
.
We
(
saith
he
,
to
his
Mother
Oxford
)
do
not
say
,
that
God
ever
useth
the
Prerogative
,
or
right
of
his
Soveraign
Dominion
,
in
any
distributing
of
rewards
,
Neque
enim
asserimus
Deum
unquam
jure
hoc
supremi
dominii
usum
,
in
praemiis
suis
dimetiendis
,
paenisque
mortalium
cuiquam
pro
arbitrio
,
sed
in
una
gratia
quibus
velit
benigene
impertienda
,
quibus
non
velit
,
non
inique
deneganda
.
or
punishments
,
to
any
person
of
mankind
,
but
only
in
his
kind
bestowing
Grace
on
whom
he
will
,
and
in
denying
it
without
injustice
unto
those
,
on
whom
he
will
not
.
And
again
(
in
his
Request
to
his
Reader
,
p.
1.
)
And
yet
we
say
not
,
that
God
exerciseth
his
Prerogative
in
any
thing
but
this
,
that
he
gives
or
denies
grace
as
he
pleaseth
,
&c.
So
that
we
see
,
that
he
and
his
party
circumscribe
and
bound
the
Divine
Prerogative
,
at
least
the
exercise
of
it
,
with
the
line
of
giving
,
and
denying
Grace
,
to
whom
,
and
as
he
pleaseth
.
Now
(
Reader
)
judge
between
this
man
,
and
his
adversaries
,
in
the
case
of
the
charge
before
thee
:
Wherein
he
stateth
,
or
placeth
the
Prerogative
of
God
,
and
the
utmost
extent
of
the
exercise
of
it
,
thou
hast
heard
:
Take
now
the
sense
of
his
Adversaries
in
the
point
.
First
,
they
hold
and
maintain
,
as
fully
,
as
plainly
,
and
with
as
little
regret
,
as
himself
,
that
God
doth
bestow
Grace
on
whom
,
and
as
,
or
upon
what
terms
,
he
will
,
or
pleaseth
,
and
again
,
that
he
denieth
it
to
whom
,
&
as
,
or
upon
what
termes
he
will
.
Nor
can
he
find
any
thing
in
my
Writings
,
which
fairly
construed
,
hath
the
least
repugnancy
hereunto
.
Only
M.
Kendall
(
I
suppose
)
notioneth
the
will
of
God
,
about
the
point
in
hand
,
in
one
kind
,
and
his
adversaries
in
another
:
He
looketh
on
the
will
of
God
in
the
busines
,
as
acting
,
or
exerting
it self
without
Counsel
;
that
is
,
as
moving
,
or
acting
by
no
determinate
principles
,
or
rules
,
as
of
wisdom
,
justice
,
equity
,
or
the
like
,
which
are
in
the
least
degree
,
revealed
in
the
Scriptures
;
whereas
his
adversaries
conceive
,
and
that
by
warrant
of
the
Scriptures
,
which
teach
them
,
that
God
worketh
all
things
,
not
simply
,
or
meerly
according
to
his
will
,
but
according
to
the
counsel
of
his
will
,
that
the
will
of
God
,
by
,
and
according
unto
which
,
he
both
giveth
and
denyeth
Grace
,
moveth
it self
herein
in
full
comportance
,
with
his
wisdom
,
prudence
,
justice
,
equity
,
&c.
that
is
,
by
Rules
or
Principles
corresponding
with
these
glorious
Attributes
,
and
which
are
in
part
,
and
in
the
general
,
revealed
and
made
known
unto
men
,
in
the
Scriptures
.
But
they
are
as
far
from
touching
the
Prerogative
,
or
the
liberty
of
the
will
of
God
,
in
giving
,
or
denying
Grace
unto
whom
he
will
,
with
the
least
of
their
fingers
,
as
himself
:
yea
,
they
judge
it
a
far
more
sacred
Prerogative
,
and
more
worthy
God
,
to
work
all
things
,
&
so
to
be
at
liberty
,
to
work
all
things
;
(
and
consequently
,
to
give
,
and
deny
Grace
)
according
to
the
counsel
of
his
will
(
in
the
sense
declared
)
then
it
would
be
,
to
be
at
liberty
to
work
all
things
according
to
his
will
,
without
counsel
(
in
such
a
sense
.
)
2.
Whereas
Mr.
Kendall
imprisoneth
the
Prerogative
of
God
,
and
the
exercise
of
it
,
within
the
narrow
bounds
of
giving
and
denying
Grace
to
whom
he
will
,
his
Adversaries
extend
and
inlarge
it
in
the
exercise
of
it
,
not
unto
this
only
,
but
unto
many
other
dispensations
;
yea
,
and
particularly
unto
those
of
rewarding
,
and
punishing
men
,
wherein
Mr.
Kendall
expresly
denieth
it
.
For
they
do
not
conceive
or
judge
,
but
that
God
exerciseth
every
whit
as
much
Prerogative
,
in
rewarding
his
Saints
,
and
Beleevers
,
with
that
immense
surplussage
of
reward
,
so
far
above
all
imaginable
worth
,
or
desert
of
their
believing
,
as
he
doth
in
giving
Grace
to
whom
he
will
;
yea
,
and
on
the
other
hand
,
in
punishing
wicked
and
impenitent
persons
also
;
especially
if
Mr.
Kendalls
Doctrine
(
wherein
I
shall
not
oppose
him
)
be
true
,
viz.
that
God
is
so
gracious
a
Lord
,
that
he
ever
makes
the
wickedest
of
men
some
considerable
abatements
of
their
deserved
measure
.
Epistle
to
Doctor
Whichcote
,
&c.
But
the
truth
is
,
that
if
we
consult
narrowly
with
the
Scriptures
,
we
shall
find
that
they
insist
not
upon
,
urge
not
,
plead
not
the
cause
of
the
Prerogative
of
God
,
in
any
of
his
wayes
or
dispensations
,
more
then
,
or
indeed
so
much
as
,
in
the
business
of
justification
;
whereof
some
account
is
given
in
my
Exposition
of
the
ninth
Chapter
to
the
Romans
,
not
long
since
published
.
By
the
way
,
hath
not
Mr.
Kendall
dashed
his
foot
sorely
against
the
stone
of
false
accusing
,
in
charging
his
Adversaries
(
and
this
ten
times
over
)
with
diminishing
,
impairing
,
or
denying
the
Prerogative
of
God
;
when
as
they
assert
it
with
every
whit
as
much
zeal
and
faithfulness
,
yea
,
upon
far
more
ample
,
and
large
termes
,
than
himself
;
yea
,
and
in
that
very
particular
it self
,
wherein
alone
himself
,
and
his
(
as
it
seems
)
place
the
exercise
of
it
?
A
little
after
the
beginning
of
his
most
unworthy
Epistle
to
his
most
holy
Mother
Oxford
,
he
makes
this
pile
of
forged
cavillations
.
He
chargeth
me
,
Ut
pote
qui
senatum
Cantabrigiensem
importunè
lacessere
;
concilium
Westmonasteriense
,
fastuosè
conculcare
;
summos
totius
Angliae
,
forsa
&
Europae
Theologos
,
sacrorum
Bibliorum
,
tum
interpretes
,
tum
Annotatores
,
fastidio
sè
despuere
;
in
sacra
illa
nomina
ad
quae
omnes
venerabum
,
diassurgimus
,
Calvinum
,
Rezam
,
Piscatorem
,
Paraeum
,
&
quotquot
uspiam
extiterint
,
Ecclesiarum
Reformatorum
,
Heroas
,
tantum
non
commingere
pro
verecundia
sua
praesumpserit
.
1.
That
I
have
contumeliously
[
or
injuriously
]
and
importunely
provoked
the
Senate
of
the
University
of
Cambridge
.
2.
That
I
have
disdainfully
trodden
under
my
feet
the
West-Monasterian
Council
.
3.
That
I
have
loathsomly
spit
upon
all
the
prime
Divines
in
England
,
and
(
for
ought
he
knowes
)
of
all
Europe
,
as
well
Expositors
,
as
Annotators
of
the
Bible
.
4.
And
lastly
,
that
such
is
my
modesty
,
[
or
mannerliness
]
that
I
have
presumed
to
pisse
close
by
,
and
could
hardly
forbear
to
pisse
upon
,
those
sacred
Names
of
men
:
at
the
mention
whereof
we
all
rise
up
with
veneration
,
Calvin
,
Beza
,
Piscator
,
Paraeus
,
and
(
universally
)
all
the
men
of
worth
in
all
the
Reformed
Churches
wheresoever
.
Surely
Mr.
Kendall
,
according
to
grave
Nestor's
principles
,
is
no
very
wise
man
.
He
reasoned
thus
concerning
Menelaus
:
{αβγδ}
.
A
lye
(
fear
not
)
he
'l
tell
thee
none
,
Because
of
wise
men
he
is
one
.
But
Mr.
Kendall
trades
in
this
black
commodity
,
ab
ovo
ad
mala
,
from
his
Eggs
to
his
Apples
:
Ergo
.
How
untrue
all
the
4.
particulars
now
mentioned
,
are
,
his
own
Conscience
,
were
it
not
brib'd
and
blinded
with
prejudice
and
partiality
,
would
readily
enough
inform
him
.
For
1.
Doth
he
,
that
seriously
desires
and
intreats
men
of
worth
and
learning
,
to
declare
their
judgements
in
any
weighty
point
,
in
matters
of
Christian
Religion
,
provoke
them
with
any
contumelious
importunity
?
2.
Concerning
his
Westminster
Council
,
over
the
reputation
whereof
,
(
the
better
to
insinuate
with
the
members
,
who
are
like
to
be
Pars
magna
,
a
considerable
part
of
those
,
that
must
put
honour
upon
that
,
which
wanteth
,
in
his
Book
)
he
maketh
himself
so
jealous
:
my
head
is
not
conscious
to
any
such
miscarriage
of
my
feet
towards
it
,
as
he
suggesteth
.
If
he
desires
to
escape
branding
,
let
him
produce
his
witnesses
.
3.
For
the
prime
Divines
,
Expositors
&
Annotators
,
he
speaks
of
,
when
he
chargeth
me
with
the
incivility
of
a
loathsom
spitting
on
them
,
I
know
not
what
he
meanes
by
his
terse
metaphor
of
loathsom
spitting
,
unles
it
be
in
citing
of
them
upon
occasion
,
somtimes
,
&
for
the
most
part
(
if
my
memory
miscarrieth
not
)
approving
their
sayings
,
and
sometimes
,
where
just
ground
is
,
dissenting
.
This
must
be
the
English
of
Mr.
Kendalls
loathsom
spitting
;
or
otherwise
his
charging
me
with
it
,
must
be
a
thing
much
more
loathsom
than
it
.
Lastly
,
For
those
names
,
Calvin
,
Beza
,
&c.
unto
which
,
He
,
and
his
,
so
unanimously
rise
up
with
veneration
,
I
am
so
far
from
comming
so
neer
that
nasty
behaviour
towards
them
,
of
which
he
speaks
,
as
(
with
no
whit
more
truth
than
civility
)
he
taxeth
me
,
that
I
have
reason
to
beleeve
,
that
I
intreat
them
much
more
respectfully
,
and
with
more
honour
,
than
himself
.
For
he
approving
such
sayings
and
opinions
of
theirs
,
which
savour
of
their
weakness
,
and
condemning
such
in
either
kind
,
which
are
correspondent
with
the
truth
,
maketh
a
covering
of
their
nakedness
,
to
veil
their
strength
and
glory
.
Whereas
I
(
on
the
contrary
)
justifying
and
commending
such
passages
in
their
writings
,
which
are
worthy
and
sound
,
and
subjecting
those
of
another
import
,
unto
these
,
cover
their
nakedness
with
their
glory
.
Let
Mr.
Kendall
judge
who
comes
nearer
,
he
,
or
I
,
to
comminge
or
pisse
on
them
.
More
especially
,
for
Calvin
;
I
cite
more
from
him
,
and
this
with
approbation
and
consent
,
from
place
to
place
,
than
(
to
my
best
remembrance
)
I
do
from
any
one
Authour
besides
,
thoroughout
all
my
Book
.
Page
2.
Of
his
Request
to
his
Reader
,
he
informs
him
(
but
with
untruth
,
and
of
what
he
can
never
prove
)
that
the
Sacred
Oracles
teach
us
to
conclude
for
comfort
,
whence
the
natural
reason
concludes
against
it
;
if
he
had
said
,
corrupt
reason
,
or
reason
misguided
by
false
principles
,
he
had
spake
like
a
man
.
But
he
adds
,
(
extravagantly
enough
to
his
premises
,
)
And
Mr.
Goodwin
calls
that
hatred
,
which
the
Apostle
stiles
love
,
the
chastening
of
the
Lord
.
Mr.
Kendall
I
suppose
chargeth
me
with
this
,
rather
upon
account
of
his
memory
,
than
of
his
Conscience
;
but
however
,
it
is
Christian
in
such
cases
,
to
make
Conscience
a
Surveyor
,
or
Examiner
of
our
memories
.
But
why
doth
he
not
in
his
Margent
(
as
his
manner
is
in
other
sayings
cited
from
my
Book
)
point
at
the
page
or
Section
,
where
that
sad
miscarriage
of
my
pen
,
wherewith
he
taxeth
me
,
is
to
be
found
?
I
may
possibly
somewhere
say
,
that
that
which
the
Scripture
calls
love
[
1.
An
effect
or
fruit
of
love
]
in
one
sense
,
may
in
another
sense
(
and
this
agreeable
enough
to
Scripture
Language
too
)
be
termed
hatred
,
or
an
effect
of
hatred
.
But
what
is
this
to
salve
Mr.
Kendalls
Conscience
in
his
charge
?
Part
3.
p.
30.
he
saith
,
that
for
their
persons
,
God
according
to
my
new
speculations
,
neither
loves
,
nor
hates
them
,
he
scarce
takes
notice
of
them
.
How
doth
the
spirit
of
untruth
rage
in
this
saying
?
My
known
sense
and
judgement
(
as
to
this
point
)
is
,
that
Gods
love
to
the
persons
of
men
(
without
exception
)
was
so
exceeding
great
,
that
he
gave
the
greatest
gift
that
ever
was
given
by
him
upon
any
account
whatsoever
,
even
the
gift
of
his
only
begotten
Son
,
unto
them
,
or
for
their
sakes
,
that
beleeving
in
him
they
might
have
eternal
life
.
Doth
Mr.
Kendall
call
this
no
love
,
scarce
any
notice
taken
of
the
persons
of
men
?
P.
29.
of
Part
.
3.
of
his
Book
,
he
bestowes
a
mixture
of
his
wit
and
folly
upon
me
,
in
telling
me
,
that
my
Disciples
of
the
new
Order
have
a
more
Court-like
way
to
complement
men
to
Heaven
by
telling
them
long
stories
of
the
infinite
love
of
God
to
all
his
Creatures
,
yea
of
the
duty
he
owes
them
as
the
work
of
his
hands
,
of
the
excellency
of
their
nature
,
the
rare
endowments
of
their
intellectuals
,
the
glorious
freedom
of
their
wills
;
of
the
necessity
that
lies
upon
God
for
the
preserving
of
the
honour
of
his
wisdom
and
goodness
,
not
to
send
them
too
soon
to
the
place
of
torment
,
but
to
treat
with
them
by
those
Embassadors
,
Sun
,
Moon
,
and
Starres
,
who
preach
the
love
of
God
to
all
men
,
just
and
un●ust
,
a
great
deal
more
emphatically
than
those
dull
fellows
that
talk
of
Election
and
Reprobation
.
Did
not
Mr.
Kendall
the
morning
next
before
the
inditing
of
this
passage
,
kneel
before
the
Altar
of
the
Goddess
Laverna
,
with
this
supplication
,
—
Pulchra
Laverna
,
Da
mihi
fallere
,
da
justum
Sanctumque
videri
;
Noctem
peccatis
,
&
fraudibus
ob●ice
nubem
?
Laverna
faire
,
this
boon
deny
me
not
,
That
lie
and
couzen
I
may
,
and
yet
be
thought
Saint-like
and
just
,
without
all
blame
and
spot
:
My
knavish
frauds
spread
night
and
clouds
about
.
For
I
cannot
think
that
Mr.
Kendall
is
willing
to
own
the
shame
of
those
notorious
untruths
,
wherewith
he
foules
his
Conscience
in
the
passage
now
recited
.
For
certain
I
am
,
that
neither
I
,
nor
any
of
my
Disciples
(
as
he
disgracefully
termes
he
knoweth
not
who
)
at
least
so
far
as
they
have
learned
any
thing
from
me
,
ever
told
any
story
,
long
or
short
,
of
any
duty
which
God
owes
to
the
work
of
his
hands
;
nor
yet
of
any
glorious
freedom
of
their
wills
,
nor
of
any
necessity
lying
upon
God
,
for
the
preserving
of
the
honour
of
his
wisdom
and
goodness
,
not
to
send
any
of
his
Creatures
too
soon
to
the
place
of
torment
;
nor
of
the
Sun
,
Moon
,
and
Starres
,
preaching
the
love
of
God
to
all
men
,
a
great
deal
(
no
nor
yet
a
small
deal
)
more
emphatically
than
those
dull
Fellowes
he
speaks
of
.
So
that
here
we
have
a
full
constell●tion
of
Mr.
Resburies
Lightless-Starres
,
or
truth-less
stories
.
But
is
it
out
of
modesty
and
tenderness
of
fore-head
,
that
he
writes
his
own
name
in
the
dust
of
a
Dull
Fellow
?
or
rather
ironically
to
tax
my
Disciples
with
so
foul
an
oversight
,
as
to
decline
the
judgement
of
such
a
sharp-witted
man
as
he
,
and
to
shew
his
Tenent
about
the
love
of
God
to
men
,
no
more
reverence
and
honour
,
then
as
if
he
were
a
Dull
Fellow
.
But
if
He
playeth
the
Hypocrite
,
in
calling
himself
Dull
Fellow
,
supposing
himself
in
the
mean
time
,
to
be
an
acute
and
quaint-witted
man
,
let
him
take
heed
lest
the
contents
of
this
verse
fall
upon
him
;
Saepe
quod
infipiens
finxerat
esse
,
fuit
.
What
for
a
while
a
vain
man
feign'd
to
be
,
In
time
he
oft
proves
in
reality
.
A
man
would
think
that
Mr.
Kendall
had
offered
sacrifices
enough
(
in
the
former
passage
)
to
appease
for
one
while
,
the
wrath
of
that
spirit
of
untruth
,
which
so
tyrannizeth
over
him
.
But
behold
the
implacableness
of
this
Spirit
!
He
presently
calls
upon
Mr.
Kendall
for
more
sacrifices
,
and
yet
more
commanding
him
first
to
say
and
affirm
,
that
if
men
be
brought
to
love
God
,
yet
according
to
my
principles
,
God
soon
forgets
his
love
to
them
,
&c.
This
saying
is
as
expresly
contrary
to
my
principles
,
as
light
is
to
darkness
.
For
according
to
these
,
1.
God
never
forgets
any
thing
,
there
being
nothing
perishable
,
vanishing
,
or
deficient
in
him
.
2.
Gods
love
is
unchangeable
,
eternally
and
unremoveably
set
and
fixed
upon
the
same
formall
Object
,
and
so
upon
the
same
kind
of
persons
;
and
consequently
,
upon
the
same
individual
persons
,
remaining
the
same
in
righteousness
and
true
holiness
.
3.
And
lastly
,
That
a
person
who
hath
once
been
loved
of
God
,
is
in
no
danger
,
in
no
possibility
of
loosing
this
love
,
by
ordinary
failings
,
or
miscarriages
of
infirmity
,
&c.
but
onely
upon
the
perpetration
of
such
foul
&
horrid
sins
;
against
which
,
the
Kingdom
of
Heaven
is
shut
by
the
hand
of
the
Scripture
.
And
if
Mr.
Kendalls
Elect
Beleeving
ones
,
shall
perpetrate
such
sins
as
these
(
as
David
,
Solomon
,
and
others
did
,
yea
and
himself
,
and
ohers
as
beleeving
as
himself
,
may
possibly
do
)
and
yet
continue
in
the
saving
love
and
favour
of
God
,
during
their
impenitency
under
them
,
God
must
be
supposed
to
have
forgotten
his
righteousness
,
and
to
suffer
his
truth
to
fall
.
Secondly
,
(
soon
after
his
corrupting
himself
with
the
untruth
last
specified
)
he
hardeneth
his
Conscience
to
the
asserting
of
another
,
telling
me
,
that
according
to
my
new
speculations
,
whether
men
will
be
saved
,
or
no
,
stands
purely
at
the
Counsel
of
their
own
wills
,
not
his
[
meaning
Gods
.
]
Reader
,
It
is
as
far
from
me
,
and
from
my
speculations
,
as
the
East
is
from
the
West
,
to
hold
,
or
implie
,
that
it
stands
purely
at
the
Counsel
of
any
mans
will
,
and
not
Gods
,
whether
he
will
,
or
shall
be
saved
,
or
no
.
My
sense
(
as
to
this
)
clearly
and
avowedly
is
,
1.
That
no
man
willeth
salvation
;
but
this
will
is
wrought
in
him
by
God
.
2.
That
it
stands
not
at
all
at
the
counsel
of
any
mans
will
,
whether
he
shall
be
saved
,
or
no
;
but
at
the
counsel
of
Gods
will
onely
;
and
that
the
strength
whereby
men
beleeve
,
and
that
the
act
it self
of
beleeving
,
as
likewise
that
Law
by
which
beleeving
becomes
available
to
the
salvation
of
any
man
,
are
from
God
;
and
that
none
of
them
stand
purely
at
the
counsels
of
the
wills
of
men
.
I
shall
not
weary
the
Reader
,
or
my self
,
with
inlarging
my
Induction
of
particulars
,
wherein
Mr.
Kendall
taketh
an
un-Christian
liberty
,
to
make
both
my
Person
,
and
my
Opinions
,
even
what
he
pleaseth
.
Those
few
instances
now
drawn
together
,
and
exhibited
,
are
but
like
3
or
4
sparks
flying
out
of
the
top
of
a
Chimney
;
when
the
Chimney
it self
lower
down
is
all
on
fire
.
I
evidently
apprehend
the
sad
temptation
which
lies
upon
Mr.
Kendall
,
having
risen
up
in
Arms
,
and
ingaged
himself
against
the
truth
to
misfigure
,
pervert
,
falsifie
,
and
deface
the
Tenents
of
his
Adversaries
.
Unless
he
should
do
this
,
his
Artillery
would
not
reach
,
or
come
near
them
;
those
Arguments
and
Reasonings
which
he
brings
upon
the
stage
,
{αβγδ}
,
with
a
pompous
shew
of
strength
against
such
Tenents
,
which
he
calls
the
Tenents
of
his
Adversaries
,
(
being
in
deed
and
in
truth
,
his
own
aspersions
,
not
their
assertions
)
were
they
compared
with
the
genuine
and
true
Tenents
and
Opinions
indeed
of
his
Adversaries
,
the
ridiculousness
of
their
impertinency
and
irrelativeness
would
soon
appear
.
Weak
Lawyers
had
need
have
easie
causes
;
and
if
it
may
be
,
of
their
own
framing
,
to
plead
.
In
causa
facili
cuivis
licet
esse
diserto
,
Et
minimae
vires
frangere
quassa
valent
.
A
simple
Lawyer
eloquent
may
be
,
The
cause
he
pleads
,
when
easie
is
and
plain
:
And
when
things
crazie
are
,
a
weakling
Arm
Will
serve
to
break
and
shatter
them
amain
.
The
premises
under
this
head
considered
,
I
suppose
,
that
I
shall
make
but
a
very
reasonable
Request
unto
the
Reader
,
in
case
I
desire
of
him
,
that
he
will
not
judge
of
my
Opinions
by
Mr.
Kendalls
Representation
of
them
,
but
onely
mine
own
:
nor
think
that
a
very
great
part
of
those
notions
and
conceits
,
against
which
he
hath
tryed
the
best
of
his
Artillery
,
and
sufficiently
vapoured
in
their
supposed
overthrow
by
him
,
are
any
thing
else
but
the
adulterous
issue
of
his
lawless
phantasie
,
begotten
hereon
,
by
a
lustful
desire
of
being
thought
to
do
something
,
when
as
(
in
very
truth
)
upon
the
matter
,
he
hath
done
just
nothing
.
CHAP.
XII
.
An
Enterview
of
some
of
Mr.
Kendal's
erroneous
Principles
.
That
the
Logick
of
the
Holy
Ghost
,
is
of
a
different
,
yea
contrary
nature
,
to
that
of
the
natural
man
.
That
without
Christ's
actual
dying
,
we
could
not
possibly
be
saved
.
That
in
Scripture-Logick
,
inability
is
a
ground
for
exhortation
unto
duty
.
That
God
doth
nothing
but
what
is
just
,
eo
nomine
,
because
he
doth
it
.
That
God's
love
to
man
,
and
the
death
of
the
Son
of
God
for
him
,
is
a
Mystery
too
high
to
be
reach'd
,
yea
to
be
received
,
by
the
natural
man
.
That
the
Action
,
by
which
God
produceth
any
thing
,
is
really
the
same
with
the
thing
produced
.
That
knowledg
and
fore-knowledg
are
properly
in
God
.
That
the
Decrees
of
God
determine
every
man
.
PLutarch
in
his
Moral
Discourses
,
takes
knowledg
more
than
once
of
this
pair
of
Iambicks
from
Euripides
:
{αβγδ}
{αβγδ}
.
When
the
foundation
of
a
race
Is
laid
amiss
,
they
that
are
born
Are
like
to
suffer
by
disgrace
,
And
to
en●oy
but
lives
forlorn
.
Supposing
Mr.
Ks.
discourse
in
the
respective
veins
and
passages
of
it
,
to
hold
due
intelligence
with
his
Principles
,
these
being
crooked
and
deceitfull
,
the
discourse
it self
issuing
from
them
,
must
needs
partake
of
their
shame
,
and
so
hold
little
or
no
communion
with
the
truth
.
I
shall
(
for
brevity
sake
)
instance
onely
some
few
of
them
:
but
by
the
complexion
of
these
,
a
sufficient
estimate
may
be
made
of
the
constitution
of
their
fellows
.
1.
One
of
the
Fundamentals
of
his
discourse
is
,
that
the
Logick
of
the
Holy
Ghost
,
is
of
a
different
,
yea
contrary
nature
,
to
that
of
the
natural
man
.
Request
to
Reader
,
p.
2.
Something
we
touch'd
of
this
in
the
last
preceding
Chapter
.
That
this
Principle
is
neither
Truth
,
nor
Truths
Friend
,
appears
,
first
,
from
hence
;
because
,
if
so
,
then
natural
men
are
no
competent
judges
of
the
righteousness
or
equity
of
Gods
proceedings
,
which
are
still
managed
and
carried
according
to
Scripture
Principles
.
And
if
they
be
no
competent
judges
in
this
kinde
,
let
Mr.
Kendal
(
at
his
peril
)
charge
the
most
wise
God
with
inconsiderateness
,
in
appealing
unto
them
in
such
cases
,
as
he
doth
Isai
5.3
,
4.
Ezek
.
18.23
,
25
,
29.
Secondly
,
he
who
is
enlightened
by
Christ
,
and
receiveth
Principles
of
Reason
and
Understanding
from
him
,
cannot
in
his
Logick
be
contrary
to
the
Holy
Ghost
in
his
;
because
Christ
and
the
Holy
Ghost
are
not
at
odds
,
nor
divided
in
their
Principles
:
nor
doth
Christ
shine
any
light
into
the
hearts
or
consciences
of
men
,
but
what
is
of
the
same
kinde
,
and
well
comporting
with
that
light
,
which
abounds
without
measure
in
himself
.
Now
that
natural
men
are
enlightened
by
Christ
,
is
evident
,
John
1.9
.
where
he
is
said
to
be
the
true
Light
,
{αβγδ}
,
&c.
which
enlighteneth
every
man
that
cometh
into
the
world
;
the
sense
of
which
Scripture
hath
been
somewhat
more
opened
elsewhere
.
Redemption
redeemed
,
p.
41.
Thirdly
,
the
natural
mans
Logick
teacheth
him
to
conclude
peace
and
safety
from
righteousness
and
well-doing
;
as
likewise
,
wrath
and
punishment
from
evil-doing
,
Rom.
2.14
,
15.
Rom.
1.32
.
But
the
Logick
of
the
Holy
Ghost
argueth
the
same
conclusion
from
the
same
premises
,
Rom.
2.6
,
7
,
8
,
9
,
10
,
&c.
Ergo
,
these
two
Logicks
are
not
contrary
,
but
comporting
.
Fourthly
,
if
the
natural
mans
Logick
,
and
the
Logick
of
the
Holy
Ghost
were
contrary
,
all
the
Arguments
,
Reasons
,
and
Motives
,
by
which
the
Holy
Ghost
perswades
such
a
man
to
believe
,
should
be
,
in
reference
at
least
unto
him
,
altogether
improper
,
without
all
likelihood
or
tendency
to
prevail
upon
him
to
beleeve
.
But
if
the
Atguments
and
Motives
used
by
the
Holy
Ghost
in
order
to
such
an
end
,
should
be
improper
,
and
without
all
force
and
power
to
work
upon
the
natural
man
,
then
do
they
contribute
nothing
at
all
towards
his
conversion
,
or
bringing
over
to
the
Faith
,
and
consequently
should
be
used
by
him
in
vain
.
For
if
the
Trumpet
(
saith
the
Apostle
)
give
an
uncertain
sound
,
who
shall
prepare
himself
to
the
battail
?
Fifthly
,
if
so
,
then
a
natural
man
coming
into
a
place
,
or
assembly
,
where
the
Logick
of
the
Holy
Ghost
steereth
and
manageth
the
discourse
,
and
all
that
is
spoken
,
could
not
be
convinced
,
or
wrought
upon
in
his
judgment
or
conscience
,
by
what
he
here
heareth
,
any
whit
more
,
than
if
he
were
present
at
the
chattering
of
Swallows
,
bleating
of
Sheep
,
lowing
of
Oxen
,
&c.
But
the
case
is
far
otherwise
.
If
therefore
the
whole
Church
be
come
together
into
one
place
,
and
all
speak
with
Tongues
,
and
there
come
in
those
that
are
unlearned
,
or
unbeleeving
,
will
they
not
say
,
Ye
are
mad
?
But
if
all
prophesie
,
and
there
come
in
one
that
beleeveth
not
,
or
one
unlearned
,
he
is
convinced
of
all
,
he
is
judged
of
all
.
And
thus
are
the
secrets
of
his
heart
made
manifest
,
and
so
falling
down
on
his
face
,
he
will
worship
God
,
and
report
that
God
is
in
you
of
a
Truth
.
1
Cor
.
14.23
,
24
,
25.
Speaking
in
a
strange
Tongue
,
and
speaking
by
a
strange
Logick
,
render
him
that
speaketh
a
like
Barbarian
to
him
that
heareth
.
The
erroneousness
and
absurdity
of
the
Principle
of
Mr.
Kendals
now
under
examination
,
might
be
by
many
other
demonstrations
evicted
;
but
we
judg
it
sufficiently
detected
by
the
light
already
given
;
and
besides
,
we
intend
not
(
at
present
)
any
full
discussion
of
Particulars
.
2.
Another
main
pillar
in
Mr.
Kendals
building
is
this
;
that
without
Christs
actual
dying
we
could
not
possibly
have
been
saved
.
Request
to
Reader
,
p.
9.
The
contradictiousness
of
this
Principle
to
the
sense
of
men
of
greatest
learning
and
worth
,
both
ancient
and
modern
,
yea
of
his
fastest
friends
themselves
in
the
point
of
limited
Redemption
,
personal
Reprobation
,
&c.
yea
of
his
own
Assertions
too
elsewhere
,
will
shortly
be
made
to
appear
upon
another
account
.
The
errour
and
absurdity
of
it
appears
,
First
,
if
it
were
so
,
then
should
the
great
work
of
the
Redemption
and
salvation
of
the
world
,
depend
as
well
,
and
with
as
much
necessity
,
upon
the
Son
of
perdition
,
as
upon
the
Prince
of
Peace
and
Salvation
;
as
well
upon
Judas
,
as
upon
Jesus
Christ
;
upon
Judas
his
treason
,
as
upon
Christs
love
to
mankinde
;
yea
as
much
upon
the
butcherly
and
bloudy
Priesthood
of
the
Roman
Souldiers
,
who
murdered
him
,
as
upon
his
own
most
holy
Priesthood
,
by
virtue
whereof
he
offered
up
himself
.
For
certain
it
is
,
that
Christ
would
never
have
laid
violent
hands
upon
himself
.
This
Principle
of
Mr.
Kendals
highly
justifies
that
heretical
notion
of
the
Cainites
,
(
so
reputed
of
old
)
who
greatly
reverenced
Judas
,
for
that
great
blessing
,
which
by
betraying
Christ
he
brought
unto
the
world
.
Adorant
similiter
Judam
proditorem
,
eum
arbitrantes
aliquid
divinum
esse
,
adeò
quidem
,
ut
ejus
detestandum
scelus
ingens
beneficium
reputent
,
eum
asserentes
praescisse
quantum
esset
generi
humano
Christi
passio
profutura
,
ideóque
illum
Judaeis
ad
occidendum
tradidisse
.
Prateol
.
Haeres
.
l.
3.
c
.
2.
Secondly
,
if
the
actual
dying
of
Christ
was
simply
necessary
for
the
salvation
of
the
world
,
then
neither
was
the
infinite
worth
of
the
Sacrifice
it self
(
the
Lamb
of
God
)
nor
the
transcendent
excellency
of
the
High
Priest
,
who
offered
up
this
Sacrifice
,
(
it
being
himself
)
nor
yet
his
act
in
offering
it
,
though
performed
after
the
most
perfect
manner
that
is
imaginable
,
and
upon
terms
of
the
richest
and
highest
acceptation
with
God
;
none
of
these
(
I
say
)
nor
all
of
them
together
,
were
or
would
,
or
could
have
been
sufficiently
meritorious
for
such
a
purpose
,
had
they
not
received
an
augmentation
or
increase
of
merit
from
the
abominable
sin
of
Judas
.
For
(
doubtless
)
Christ
had
as
completely
,
or
intirely
,
with
as
much
love
,
humility
,
and
devotion
of
soul
,
resigned
up
himself
unto
the
will
and
pleasure
of
God
his
Father
,
before
the
instant
of
his
suffering
death
,
as
he
did
in
,
or
under
,
this
instant
it self
.
So
that
it
is
not
imaginable
how
,
or
that
,
Christ
should
merit
more
by
that
death
,
unto
which
he
was
brought
,
and
which
was
inflicted
on
him
,
by
means
of
Judas
his
treason
,
than
he
had
done
by
that
death
,
which
he
had
voluntarily
and
freely
inflicted
upon
himself
before
;
I
mean
,
that
holy
and
humble
submission
of
himself
unto
his
Fathers
will
,
even
to
the
suffering
of
actual
death
,
in
case
he
should
leave
him
thus
to
suffer
,
(
as
he
did
.
)
Thirdly
,
if
that
Principle
of
Mr.
Kendals
under
present
contest
,
be
true
,
then
should
God
have
measured
out
harder
and
worse
measure
unto
Christ
,
to
whom
the
best
measure
was
due
(
in
the
case
we
speak
of
)
than
he
doth
to
ordinary
men
.
For
concerning
these
the
Apostle
expresly
saith
,
that
if
there
be
first
a
willing
minde
,
it
is
accepted
[
with
God
]
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
2
Cor
.
8.12
.
His
meaning
clearly
is
,
(
as
I
have
declared
elsewhere
Redemption
Redeemed
.
p.
17.
)
that
where
there
is
a
clear
,
perfect
,
and
upright
desire
of
soul
in
any
man
,
to
perform
any
service
pleasing
unto
God
,
but
wants
opportunity
or
means
for
the
actual
performance
of
it
,
and
shall
go
in
,
or
towards
,
the
performance
,
as
far
as
he
hath
opportunity
and
means
to
carry
him
,
such
a
man
findes
the
same
acceptance
with
God
under
these
deficiencies
,
which
he
should
finde
,
by
,
or
under
,
an
actual
or
complete
performance
.
So
then
,
supposing
that
there
was
a
clear
,
perfect
,
and
intire
willingness
,
or
readiness
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
reason
to
think
,
but
that
he
had
been
accepted
with
God
upon
the
same
terms
,
under
,
and
in
respect
of
such
his
willingness
and
desire
,
on
which
he
is
now
accepted
under
his
actual
death
.
Therefore
Mr.
Kendals
Principle
makes
God
an
accepter
of
persons
,
and
this
to
the
prejudice
of
the
Lord
Jesus
Christ
himself
in
point
of
acceptation
with
him
,
and
this
in
the
highest
,
most
holy
,
and
most
worthy
acceptation
,
service
,
that
ever
he
performed
.
Fourthly
,
(
and
lastly
)
it
is
somewhat
strange
that
M.
Kend
.
who
smites
his
Brethrens
reputations
in
the
face
,
upon
a
pretence
of
their
abridging
God
in
his
Prerogative
,
and
seeks
to
commend
himself
as
a
special
Friend
of
God
in
this
behalf
,
should
notwithstanding
deny
a
Prerogative-liberty
unto
him
,
of
saving
the
world
,
how
&
upon
what
terms
he
had
pleased
,
limiting
and
confining
him
to
one
particular
way
or
means
onely
;
especially
considering
that
elsewhere
he
makes
this
boast
,
We
do
present
Gods
power
as
greater
,
we
do
not
represent
his
love
as
straiter
than
our
Adversaries
do
.
Request
to
Reader
,
p.
2.
Do
you
present
Gods
power
greater
than
your
Adversaries
,
and
yet
deny
him
a
power
of
saving
men
without
Christs
death
?
Another
of
Mr.
Kendals
Principles
is
,
that
in
Scripture-Logick
,
inability
is
a
ground
for
exhortation
unto
duty
.
Ibid
.
If
he
be
true
to
his
Principles
,
he
may
,
and
ought
upon
occasion
,
to
exhort
barren
trees
to
become
fruitfull
;
and
ill-paced
Horses
,
to
amble
neatly
;
and
deaf
men
to
hear
the
Word
of
God
preached
,
diligently
,
&c.
This
false
,
uncouth
,
and
most
absurd
Principle
,
is
yet
a
main
Pillar
to
support
the
Fabrick
of
Mr.
Kendals
Book
.
How
weakly
he
pretends
,
Phil
.
2.12
,
13.
for
a
proof
of
this
Principle
,
is
taken
notice
of
elsewhere
.
Ejusdem
farinae
,
seu
potius
furfuris
,
is
this
Principle
also
,
He
[
God
]
doth
nothing
but
what
is
just
,
eo
nomine
,
because
he
doth
it
.
Request
to
Reader
,
p.
1.
If
the
man
by
these
words
,
but
what
is
just
,
understood
,
but
what
is
manifested
,
or
declared
,
to
be
just
,
no
man
could
reasonably
say
to
the
Assertion
,
Black
is
thine
eye
.
For
whatsoever
God
doth
,
is
hereby
above
all
contradiction
evicted
to
be
just
.
But
this
sense
is
too
orthodox
,
and
comporting
with
the
judgment
of
his
Adversaries
,
for
Mr.
Kendals
Pen
.
His
meaning
clearly
enough
is
;
that
though
a
thing
,
simply
and
in
the
nature
of
it
considered
,
be
unjust
,
yet
Gods
doing
of
it
would
alter
and
change
the
nature
and
property
of
it
,
and
of
unjust
would
make
it
to
become
just
.
Such
a
Principle
as
this
is
little
less
than
blasphemous
,
and
so
adjudged
by
the
first-born
of
those
men
,
at
the
sound
of
whose
names
Mr.
Kendal
and
his
Oxfordians
,
are
wont
to
rise
up
(
as
it
were
)
in
an
ecstasie
of
veneration
,
Latin
.
Epist.
p.
1.
Calvin
I
mean
,
Farre
be
(
saith
he
)
such
monstrous
speculations
as
these
from
godly
mindes
,
viz.
that
God
can
do
any
thing
,
Facessant
ergo
procul
à
piis
mentibus
monstrosae
illae
speculationes
,
plùs
aliquid
Deum
posse
,
quàm
conveniat
,
vel
eum
sine
modo
&
ratione
quicquam
agere
.
Nec
verò
commentum
illud
recipio
,
Deum
,
quia
lege
solutus
sit
,
reprehensione
vacare
.
Deum
enim
qui
exlegem
facit
,
maximâ
eum
gloriae
suae
parte
spoliat
,
quia
rectitudinem
ejus
&
justitiam
sepelit
.
Calvin
.
Opusc
.
de
aeternâ
Praedest
.
p.
843.
but
what
is
convenient
[
or
meet
]
,
or
that
he
doth
any
thing
but
in
due
manner
,
and
with
reason
.
Nor
do
I
allow
that
device
[
of
some
men
]
that
God
is
thereforae
free
[
or
exempt
]
from
reproof
,
because
he
is
not
bound
by
any
Law
.
For
he
that
maketh
God
lawless
,
despoileth
him
of
the
greatest
[
or
most
especial
]
part
of
his
glory
,
because
he
burieth
his
rectitude
[
or
uprightness
]
and
his
justice
.
Now
certainly
such
a
principle
,
or
opinion
,
which
despoileth
God
of
the
greatest
part
of
his
glory
,
and
burieth
his
integrity
[
or
uprightness
]
out
of
the
sight
of
men
,
is
blasphemous
.
And
if
all
things
be
alike
just
for
God
to
do
,
or
would
be
alike
just
if
God
did
them
,
he
deserveth
no
whit
more
the
honour
and
praise
of
righteousness
,
for
the
things
which
now
he
doth
in
the
world
,
than
he
should
have
done
for
doing
the
quite
contrary
.
Besides
,
according
to
M.
K.
principle
,
no
man
can
have
any
sufficient
ground
to
beleeve
or
expect
the
performance
of
any
promise
,
which
God
hath
made
:
for
in
case
God
should
act
never
so
contrary
to
his
promise
,
yet
(
saith
Mr.
Kendals
principle
)
this
would
be
as
just
and
righteous
in
him
,
as
the
most
punctual
fulfilling
of
his
promise
.
Into
the
secrer
of
this
Divinity
my
soul
(
I
trust
)
shall
never
enter
.
Austin
(
I
am
certain
)
as
well
as
Calvin
bade
defiance
to
such
a
principle
;
Quenquam
vero
(
saith
he
)
immeritum
&
nulli
obnoxium
peccato
si
Deus
damnare
creditur
,
alienus
ab
iniquitate
non
creditur
,
(
Epist.
106.
)
That
is
,
If
it
be
beleeved
,
that
God
condemns
any
man
who
hath
not
deserved
it
,
or
who
never
sinned
,
he
is
not
beleeved
to
be
free
from
unrighteousness
,
or
iniquity
.
Another
of
Mr.
Kendals
principles
is
,
that
Gods
love
to
man
,
and
the
death
of
the
Son
of
God
for
him
,
is
a
mystery
too
high
to
be
reach'd
,
yea
to
be
received
by
any
natural
man
.
Request
to
the
Reader
,
p.
4.
Soon
after
he
saith
of
this
mystery
,
that
it
is
so
great
,
that
it
cannot
possibly
be
known
without
outward
Revelation
,
and
inward
Regeneration
.
Yea
this
principle
is
a
principal
pillar
in
Mr.
Kendals
building
:
we
have
the
matter
and
substance
of
it
in
a
very
importune
and
confident
manner
,
avouched
by
him
ten
times
over
.
But
how
erroneous
it
is
,
and
otherwise
prejudicial
to
the
affairs
of
Jesus
Christ
in
the
world
,
appears
with
greatest
evidence
,
by
these
few
considerations
amongst
many
others
:
First
,
if
the
Gospel
be
too
high
to
be
reach'd
,
yea
or
received
by
any
natural
man
,
then
is
it
impossible
that
any
natural
man
should
ever
become
spiritual
,
or
be
regenerate
;
and
consequently
Regeneration
,
and
so
Salvation
depending
hereon
,
must
for
ever
be
banished
out
of
the
world
:
yea
and
Mr.
Kendal
himself
must
be
content
to
be
numbred
amongst
his
natural
men
,
whom
he
makes
uncapable
of
understanding
and
judging
aright
of
his
notions
.
The
reason
of
the
consequence
is
pregnant
;
because
impossible
it
is
for
any
man
to
be
made
spiritual
or
a
regenerate
man
,
without
the
knowledg
of
the
love
of
God
in
Christ
,
and
of
the
Gospel
.
Therefore
if
it
be
impossible
that
any
natural
man
should
reach
or
receive
the
Gospel
,
impossible
it
is
that
any
natural
man
should
ever
be
regenerate
;
and
consequently
,
if
Mr.
Kendal
ever
was
a
natural
man
,
he
must
remain
such
to
this
day
,
yea
and
to
eternity
.
Well
is
it
for
him
,
that
this
Principle
of
his
,
and
the
Truth
,
are
two
:
if
they
did
conspire
,
it
would
be
to
his
misery
and
ruine
.
Secondly
,
if
to
know
that
what
Mr.
Kendal
saith
of
Christ
,
is
true
,
be
beyond
t●e
natural
mans
capacity
,
why
should
it
not
be
as
much
,
or
more
,
beyond
the
Devils
capacity
to
know
it
?
considering
first
,
that
the
Devils
fall
was
every
whit
as
great
(
if
not
farre
greater
)
than
the
fall
of
men
,
and
consequently
more
like
to
shake
,
shatter
,
and
confound
their
intellectuals
.
Secondly
,
that
the
Devils
live
in
as
great
,
or
rather
greater
,
estrangement
from
God
,
as
natural
men
do
;
yea
and
have
every
whit
as
little
communion
with
the
holy
Spirit
of
God
,
without
whose
immediate
Revelation
Mr.
Kendal
saith
,
The
Gospel
cannot
be
known
,
as
unregenerate
men
.
Now
evident
it
is
from
several
passages
in
the
Gospel
,
which
might
readily
be
produced
and
argued
close
to
the
point
,
that
if
Mr.
Kendal
speaketh
those
things
of
Christ
,
which
are
true
,
it
is
not
beyond
the
capacity
of
the
Devils
to
know
that
they
are
true
.
Therefore
why
should
it
be
beyond
the
capacity
of
the
natural
man
to
know
as
much
?
Thirdly
,
if
it
be
beyond
the
capacity
of
the
natural
man
to
know
that
which
is
truly
said
of
Christ
,
to
be
true
,
then
had
the
Lord
Christ
no
reason
at
all
to
wonder
,
nor
yet
to
take
any
solemn
offence
at
the
unbelief
of
natural
or
unregenerate
men
;
which
notwithstanding
he
did
,
and
this
more
than
once
,
as
the
Gospel
testifieth
.
And
he
marvelled
at
their
unbeleef
,
Mark
6.6
.
But
though
he
had
done
so
many
miracles
before
them
,
yet
they
beleeved
not
on
him
.
That
the
saying
of
Esaias
the
Prophet
might
be
fulfilled
,
which
he
spake
,
Lord
,
who
hath
beleeved
our
report
?
&c.
John
12.37
,
38.
For
neither
did
his
Brethren
beleeve
in
him
,
John
7.5
.
And
if
I
say
the
truth
,
why
do
you
not
beleeve
me
?
John
8.46
.
Except
ye
see
signs
and
wonders
,
ye
will
not
beleeve
,
John
4.48
.
(
to
omit
many
like
.
)
The
reason
of
the
consequence
in
this
argument
also
,
is
very
evident
,
because
no
man
of
judgment
,
indeed
no
man
consistent
in
his
wits
,
marvelleth
or
wondereth
at
a
man
,
or
is
offended
at
a
man
,
because
being
in
danger
of
his
life
,
he
doth
not
flie
in
the
air
like
a
Bird
to
make
an
escape
,
or
doth
not
presently
vanish
out
of
sight
like
a
spirit
.
The
non-performance
of
known
impossibilities
,
is
no
sober
mans
wonder
.
Doth
Mr.
Kendal
wonder
or
marvel
that
his
Thorns
do
not
yeeld
him
Grapes
,
or
his
Thistles
Figs
?
If
he
wondereth
that
all
spiritual
and
regenerate
men
do
not
sympathize
in
judgment
with
him
in
his
principles
and
notions
,
it
is
a
demonstrative
sign
that
he
is
ignorant
that
there
are
considering
men
,
and
of
free
judgments
,
in
the
present
generation
.
Fourthly
,
if
it
be
beyond
the
capacity
of
a
natural
man
to
know
,
or
beleeve
the
truth
of
the
Gospel
,
then
are
unbeleevers
under
the
Gospel
,
and
the
most
effectual
Ministery
of
it
,
altogether
as
excusable
under
the
crime
and
guilt
of
their
unbeleef
,
as
Heathens
,
Pagans
,
and
all
such
,
who
never
so
much
as
heard
of
the
Name
of
Christ
,
are
under
theirs
.
But
this
is
a
Bone
,
which
I
beleeve
Mr.
Kendal
is
loth
to
swallow
.
The
consequence
is
above
all
reasonable
denial
;
because
that
excusableness
which
in
equity
belongs
to
Pagans
,
and
all
others
amongst
whom
the
sound
of
the
Gospel
never
came
,
in
reference
to
their
unbeleef
,
is
founded
upon
the
weakness
and
scantness
of
those
means
,
which
God
was
pleased
to
grant
unto
them
in
order
to
their
beleeving
.
If
then
the
means
for
beleeving
which
natural
men
have
,
living
under
the
Ministery
oi
the
Gospel
,
be
as
insufficient
,
or
(
which
is
the
same
)
leave
them
under
a
like
impossibility
of
beleeving
,
with
the
others
,
are
they
not
altogether
as
excusable
?
It
is
a
Maxime
in
the
Civil
Law
,
full
of
reason
and
equity
;
All
means
that
are
insufficient
for
a
performance
,
Omnia
invalida
nihilo
sunt
aequiparanda
.
are
to
be
counted
as
none
,
or
as
good
as
nothing
.
If
a
King
should
command
two
men
of
his
Subjects
to
fly
up
to
the
Sun
,
to
bring
him
news
of
what
is
to
do
there
,
and
should
afford
unto
the
one
two
Feathers
,
(
suppose
of
a
great
Eagle
)
to
help
him
to
do
what's
commanded
him
in
this
case
,
but
should
not
allow
so
much
as
one
Feather
unto
the
other
;
would
the
privilege
of
the
two
Feathers
render
him
,
to
whom
they
were
given
,
more
inexcusable
under
a
non-performance
of
the
service
imposed
,
than
his
fellow
?
If
it
be
as
impossible
for
one
natural
man
to
beleeve
under
the
Ministery
of
the
Gospel
,
as
it
is
for
another
to
beleeve
without
it
,
doubtless
the
former
is
altogether
as
excusable
under
his
not
beleeving
,
as
the
other
.
Fifthly
,
it
is
evident
that
Agrippa
when
Paul
appeared
before
him
,
was
but
a
natural
man
,
and
none
of
the
best
of
this
order
neither
;
he
was
not
so
much
as
a
Professor
of
Christianity
:
yet
Paul
gave
this
testimony
unto
him
,
that
he
beleeved
the
Prophets
:
King
Agrippa
,
beleevest
thou
the
Prophets
?
I
know
thou
beleevest
.
Acts
26.27
.
Now
they
who
beleeve
the
Prophets
,
cannot
but
know
,
and
beleeve
some
things
,
if
not
many
,
that
are
said
of
Christ
to
be
truth
.
6.
What
doth
Mr.
Kendal
think
of
those
,
who
as
the
Lord
Christ
himself
prophesieth
,
will
say
unto
him
in
that
day
,
Lord
,
Lord
,
have
we
not
prophesied
in
thy
Name
,
and
in
thy
Name
have
cast
out
Devils
?
and
in
thy
Name
done
many
wonderfull
works
?
Mat
.
7.22
.
Were
these
men
,
or
will
these
men
be
found
to
be
,
natural
men
,
or
no
?
Evident
it
is
from
the
words
following
,
And
then
I
will
profess
unto
them
,
I
never
knew
you
,
Depart
from
me
ye
workers
of
iniquity
,
that
they
were
or
will
be
found
to
have
been
but
natural
and
unregenerate
men
.
And
yet
(
doubtless
)
they
will
be
found
to
have
known
many
things
true
,
which
are
spoken
of
Christ
.
If
they
should
not
have
known
him
to
be
Lord
,
how
shall
they
say
or
pray
unto
him
,
Lord
,
Lord
.
And
if
they
cast
out
Devils
,
and
wrought
many
wonderfull
works
in
his
Name
,
did
they
not
certainly
know
that
there
was
such
an
one
,
as
Jesus
Christ
,
yea
and
that
he
was
the
Son
of
God
,
high
in
grace
and
favour
with
God
?
&c.
Seventhly
,
{αβγδ}
,
an
acknowledgment
of
Christ
,
especially
such
an
acknowledgment
of
him
,
which
worketh
mightily
in
men
,
is
more
than
{αβγδ}
,
or
a
simple
knowledg
of
him
.
But
{αβγδ}
,
such
an
acknowledgment
of
Christ
,
as
we
speak
of
,
is
not
beyond
the
capacity
of
a
natural
man
,
at
least
men
of
Mr.
Kendals
judgment
in
the
point
of
perseverance
,
(
and
I
suppose
Mr.
Kendal
himself
)
when
they
are
yoked
with
those
Texts
,
2
Pet
.
2.21
,
20.
which
sits
hard
upon
the
skirts
of
their
Doctrine
touching
an
absolute
impossibility
of
the
Saints
final
declining
,
do
not
judg
it
so
to
be
.
For
whereas
the
Holy
Ghost
in
these
Scriptures
concludes
,
that
if
they
who
have
escaped
the
pollutions
of
the
world
,
{αβγδ}
,
through
the
acknowledgment
of
the
Lord
and
Saviour
Jesus
Christ
,
shall
be
again
entangled
therewith
,
and
overcome
;
the
later
end
is
worse
with
them
than
the
beginning
:
and
yet
further
,
that
it
had
been
better
for
such
persons
{αβγδ}
,
not
to
have
known
[
or
acknowledged
]
the
way
of
righteousness
,
than
after
they
have
known
it
,
to
turn
from
the
holy
commandment
which
was
given
them
;
the
men
we
speak
of
generally
in
their
interpretations
of
these
passages
,
understand
the
persons
spoken
of
in
them
,
to
be
but
natural
and
unregenerate
men
,
yea
the
worst
of
this
sort
of
men
,
hypocritical
professors
of
Christianity
.
So
then
,
if
such
persons
as
these
be
capable
{αβγδ}
,
of
an
acknowledgment
of
Christ
,
which
is
the
greater
,
much
more
are
they
capable
of
the
simple
knowledg
of
him
,
which
is
the
lesser
.
Eighthly
,
if
it
be
not
beyond
the
capacity
of
a
natural
man
to
know
that
God
is
infinite
in
wisdom
,
infinite
in
goodness
,
in
power
,
justice
,
&c.
then
is
it
not
beyond
his
capacity
to
reach
,
or
to
receive
the
Gospel
,
when
it
is
preached
,
or
proposed
unto
him
.
But
Mr.
Kendal
himself
grants
as
much
as
the
Antecedent
or
Minor
,
in
this
Argument
,
(
if
not
more
)
p.
3.
of
his
Request
to
his
Reader
,
where
he
yeildeth
that
the
Creature
[
or
Creation
]
discovers
and
suggests
,
that
God
,
as
he
shewed
infinite
power
in
making
,
so
as
much
wisdom
in
governing
the
world
,
as
much
patience
in
continuing
it
to
this
day
,
yea
and
that
it
shews
the
long-suffering
and
bounty
of
God
,
which
call
men
to
repentance
.
Now
then
,
if
there
be
nothing
in
the
Gospel
,
or
mystery
of
Christ
,
which
either
exceeds
,
or
is
repugnant
unto
,
infiniteness
of
wisdom
,
of
goodness
,
of
power
,
&c.
but
all
things
extremely
congruous
,
rationally
and
admirably
comporting
herewith
,
(
which
I
presume
Mr.
Kendal
himself
will
not
deny
)
what
should
hinder
but
the
natural
mans
capacity
should
hold
out
to
reach
,
at
least
to
receive
the
Gospel
,
when
it
is
outwardly
declared
unto
him
?
Mr.
Kendalls
capacity
(
I
make
no
question
)
extends
to
the
receiving
of
,
to
the
consenting
and
assenting
unto
,
any
thing
,
which
is
clearly
compliant
with
his
principles
,
or
with
those
things
which
already
he
beleeveth
:
or
in
case
he
doth
not
,
or
should
not
,
presently
consent
unto
such
things
,
yea
or
should
refuse
,
or
neglect
to
examine
them
by
,
and
compare
them
with
his
principles
,
and
upon
this
account
should
not
receive
or
consent
unto
them
,
being
proposed
to
him
,
his
non-receiving
,
or
non-consenting
unto
them
in
this
case
,
would
be
no
argument
of
value
to
prove
,
that
therefore
it
is
beyond
his
capacity
to
receive
them
.
Ninthly
,
(
and
lastly
,
for
the
present
)
Mr.
Kendalls
principle
now
under
canvase
,
is
notoriously
destructive
unto
the
blessed
interest
of
godliness
in
the
world
,
a
quench-coal
to
all
desires
and
workings
of
heart
in
men
towards
God
,
and
Religion
,
obstructive
to
all
spiritual
and
soul-endeavours
or
attempts
to
seek
after
God
,
&c.
This
is
argued
and
proved
elsewhere
,
viz.
in
a
Discourse
not
long
since
published
,
under
the
Title
of
{αβγδ}
,
or
The
Agreement
and
distance
of
Brethren
,
&c.
where
the
Reader
may
(
if
he
please
)
finde
no
fewer
than
five
and
twenty
Arguments
,
(
besides
several
others
scattered
up
and
down
the
Discourse
)
rising
up
together
,
like
so
many
armed
men
against
that
Notion
or
Principle
of
M.
Kendalls
,
which
contracts
the
grace
and
bountifulness
of
God
towards
poor
natural
men
,
into
so
narrow
a
compass
,
as
not
to
afford
them
so
much
as
a
capacity
to
receive
or
beleeve
the
Gospel
.
Many
things
also
against
this
Principle
I
have
argued
,
p.
498
,
499
,
500
,
&c.
of
my
Book
of
Redemption
,
which
if
the
Reader
shall
please
diligently
and
candidly
to
compare
with
what
Mr.
Kendall
pretends
to
answer
to
them
,
I
question
not
but
he
will
be
so
much
the
better
satisfied
touching
the
conclusive
validity
of
them
.
The
truth
is
,
that
the
Principle
against
which
we
have
now
entered
our
contest
,
is
so
broadly
erroneous
and
destructive
to
the
interest
of
the
Gospel
,
that
I
cannot
readily
think
of
any
one
errour
now
on
foot
in
the
Christian
world
,
more
obnoxious
both
to
the
Scriptures
,
as
also
to
all
Principles
,
whether
in
Religion
,
or
in
reason
otherwise
,
or
which
is
of
a
more
facil
,
ready
,
and
pregnant
conviction
,
and
confutation
,
than
it
.
How
irrelative
to
the
interest
and
cause
of
it
,
that
Text
1
Cor
.
2.14
.
But
the
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
&c.
is
,
(
though
it
be
the
first-born
of
the
strength
pretended
for
it
)
I
have
shewed
at
laage
in
a
Treatise
(
now
several
years
since
printed
)
intituled
{αβγδ}
,
or
The
Novice-Presbyter
instructed
,
&c.
The
passage
hath
been
already
directed
unto
in
my
Transactions
with
Mr.
Pawson
.
Another
of
Mr.
Kendalls
profound
Principles
is
,
that
the
Action
,
by
which
God
produceth
any
thing
,
is
really
the
same
with
the
thing
produced
.
Part
.
1.
p.
152.
And
elsewhere
he
saith
,
that
God's
transient
operations
are
not
the
same
with
his
essence
,
but
with
the
essences
rather
of
things
produced
by
him
.
Part
.
1.
p.
150.
Upon
this
Pin
hangeth
a
great
part
of
the
weight
of
his
Book
;
if
it
cracks
and
breaks
,
down
falls
the
credit
of
Mr.
Kendalls
grand
Lucubration
.
—
&
deplorata
colono
Vota
jacent
,
longique
perit
labor
irritus
anni
.
The
Plough-mans
dear
desires
lie
in
the
dust
,
And
eke
the
long
years
labour
perish
must
.
For
he
hath
onely
this
fancy
to
oppose
against
that
great
and
happy
Notion
and
Truth
,
first
discovered
by
Augustine
in
the
Scriptures
,
and
since
owned
and
imployed
by
Gregory
,
Anselm
,
Aquinas
,
and
many
others
,
as
well
School-men
,
as
men
of
other
and
better
learning
,
viz.
that
God
by
one
and
the
same
great
Creative
Act
,
indesinent
,
and
un-intermittable
,
gave
,
and
gives
being
to
all
Creatures
whatsoever
,
in
what
order
,
when
,
and
at
what
times
and
seasons
himself
pleaseth
.
But
the
weakness
of
that
conceit
of
Mr.
Kendall
now
mentioned
,
requires
neither
much
strength
,
nor
length
of
argument
to
evict
it
.
For
if
that
Action
,
or
Act
,
by
which
God
produceth
and
gives
being
unto
things
produced
(
respectively
)
by
him
,
be
really
the
same
thing
with
the
thing
which
it
produceth
,
then
must
it
needs
be
finite
,
and
consequently
a
creature
.
For
,
first
,
nothing
that
is
infinite
,
can
be
really
the
same
with
that
which
is
finite
,
no
more
than
it
is
possible
for
God
to
be
,
or
to
become
a
Creature
.
Secondly
,
whatsoever
is
finite
,
must
needs
be
a
Creature
:
the
beggerly
Elements
of
Logick
,
(
as
Mr.
Kendall
somewhere
stileth
them
)
yea
of
common
sense
it self
,
are
sufficient
Teachers
of
the
truth
of
these
things
.
Now
then
,
if
the
Act
,
by
which
God
produceth
Creatures
,
be
a
Creature
it self
,
and
the
same
Creature
really
with
that
produced
by
it
:
then
first
,
one
Creature
in
the
Creation
of
the
World
created
another
,
at
least
was
created
by
another
:
yea
,
and
secondly
,
every
Creature
created
it self
,
yea
and
now
createth
or
produceth
it self
,
or
(
which
is
the
same
)
that
which
is
really
the
same
with
it
.
These
are
the
depths
of
Mr.
Kendals
learning
,
which
(
I
remember
)
we
have
sounded
elsewhere
,
and
found
them
flats
and
shallows
.
But
amongst
all
Mr.
Kendals
Principles
(
as
far
as
yet
I
have
observed
them
)
that
over
which
he
most
impotently
rejoyceth
,
is
the
most
broadly
blasphemous
,
viz.
that
knowledg
and
foreknowledg
,
are
properly
in
God
.
In
what
masterfull
strains
of
jearing
,
gibing
,
deriding
,
reproaching
,
doth
he
from
place
to
place
,
most
insulsly
,
and
like
unto
himself
,
magnifie
himself
against
me
,
for
teaching
the
contrary
,
viz.
that
neither
knowledg
,
nor
foreknowledg
,
are
properly
or
formally
,
but
onely
eminently
,
found
in
God
.
Having
cited
my
words
,
Knowledg
not
properly
attributable
unto
God
,
he
bejeareth
me
thus
,
And
yet
it
is
surely
to
Mr.
Goodwin
in
an
high
degree
,
and
in
a
low
one
to
every
one
of
his
weak
Brethren
,
that
are
not
capable
of
his
profound
speculations
.
The
silliest
of
us
are
not
ignorant
of
all
things
;
onely
God
properly
know●th
nothing
.
Request
to
Reader
,
p.
9.
Elsewhere
he
instructeth
me
,
(
but
not
without
an
insinuation
,
as
false
,
as
foul
)
Deny
his
prescience
,
and
deny
his
Deity
,
Part
.
1.
p.
92.
(
with
very
much
more
of
a
like
unworthy
suggestion
against
me
)
as
if
I
denied
the
Prescience
of
God
expresly
and
directly
,
and
by
consequence
,
his
Deity
also
.
But
was
there
ever
any
man
that
argued
at
so
childish
and
inconsiderate
a
rate
,
as
Mr.
Kendal
doth
about
the
Attributes
of
God
,
and
especially
his
knowledg
and
foreknowledg
?
Doth
he
deny
,
either
knowledg
or
foreknowledg
,
in
God
,
or
doth
he
speak
derogatingly
from
either
,
who
constantly
and
argumentatively
teacheth
,
that
both
the
one
and
the
other
(
together
with
all
other
perfections
)
are
eminently
,
and
in
a
way
of
a
most
transcendent
virtuality
,
found
in
him
?
Doth
he
that
saith
,
that
Mr.
K.
hath
not
so
much
Lead
in
his
House
,
as
his
next
Neighbour
hath
,
but
withall
affirms
,
that
he
hath
in
Silver
and
Gold
ten
times
the
weight
of
his
Neighbours
Lead
;
Doth
such
a
man
(
I
say
)
speak
disgracefully
,
or
disparagingly
of
his
Estate
in
comparison
of
his
Neighbours
?
Or
may
not
a
man
be
rich
and
wealthy
without
end
,
in
case
he
hath
Silver
and
Gold
enough
,
unless
he
hath
a
Talent
of
Lead
also
,
properly
so
called
amongst
his
substance
?
Or
may
not
,
nay
must
not
,
that
knowledg
which
is
eminently
and
transcendently
such
,
be
much
more
excellent
,
perfect
,
and
full
,
than
that
which
is
properly
,
formally
,
and
literally
such
?
Mr.
Kendal
with
an
high
supercily
insults
over
me
,
telling
me
,
that
howsoever
men
be
not
without
excuse
,
unless
they
have
sufficiency
of
means
for
salvation
,
yet
he
is
sure
I
have
proved
my self
without
excuse
,
for
a
certain
Non
delictum
,
sed
monstrum
(
as
his
fancy
and
disingenuity
together
,
will
needs
have
it
)
in
arguing
,
who
had
at
least
fourty
years
ago
sufficiency
of
means
to
have
kept
me
from
this
.
Part
.
3.
p.
113.
The
precise
number
of
years
since
the
advance
of
M.
Kendals
learning
to
such
a
pin
of
perfection
,
I
am
not
able
to
determine
:
but
certainly
,
sundry
years
,
seven
at
least
,
if
not
twice
seven
,
have
gone
over
his
head
,
since
he
had
sufficient
means
to
have
understood
,
that
he
that
ascribeth
both
knowledg
,
and
foreknowledg
unto
God
,
by
way
of
eminency
,
highly
honoureth
him
;
and
on
the
contrary
,
that
he
that
attributeth
either
the
one
or
the
other
unto
him
,
literally
,
formally
,
properly
,
constructively
,
blasphemeth
him
.
For
he
that
conceiteth
or
imagineth
,
that
God
hath
any
thing
at
all
in
him
,
which
is
properly
,
formally
,
or
specifically
the
same
with
any
thing
found
in
any
Creature
whatsoever
,
must
of
necessity
deny
the
infinity
of
his
nature
,
in
asmuch
as
there
is
nothing
found
in
any
creature
,
but
what
is
finite
;
and
if
there
be
any
thing
finite
in
God
,
he
cannot
be
infinite
.
Besides
,
if
knowledg
properly
so
called
,
were
in
God
,
then
must
there
be
some
accident
in
him
,
properly
so
called
also
:
for
that
knowledg
which
is
in
men
,
is
most
properly
,
&
in
the
generical
nature
of
it
,
and
essentially
,
an
accident
:
so
that
what
knowledg
soever
is
not
an
accident
,
cannot
possibly
be
properly
or
formally
the
same
with
it
.
But
Mr.
Kendals
Principle
,
denying
knowledg
and
foreknowledg
by
way
of
eminency
unto
God
,
and
contending
for
such
a
kinde
of
knowledg
in
him
in
stead
thereof
,
as
that
which
is
found
in
men
,
remembreth
me
of
the
Latine
Proverb
,
Stultorum
gratia
ingrata
.
And
he
that
shall
pretend
to
honour
God
by
such
Doctrines
or
Principles
,
as
this
,
had
he
been
in
being
when
time
was
,
might
have
served
in
the
same
troop
with
those
,
who
,
when
they
kill'd
the
Disciples
of
Christ
,
supposed
they
did
God
service
.
But
whereas
he
distinguisheth
between
formally
and
properly
,
acknowledging
,
that
neither
knowledg
nor
foreknowledg
are
in
God
formally
,
but
affirming
it
Tooth
and
Nail
that
they
are
both
in
him
properly
;
I
confess
I
understand
not
his
dialect
,
wherein
he
speaketh
:
his
Logick
(
and
so
his
Metaphysicks
)
and
mine
,
in
this
,
(
as
in
twenty
things
more
)
are
Barbarians
the
one
unto
the
other
.
In
my
Logick
,
formally
and
properly
,
in
the
case
before
us
,
and
the
like
,
are
{αβγδ}
,
Termini
convertibiles
,
and
mutually
exegetical
:
in
Mr.
Kendals
(
it
seems
)
they
are
{αβγδ}
,
and
contra-distinguished
.
If
he
were
again
in
his
Deans
Chair
,
(
of
which
he
boasts
in
due
time
,
Part
.
1.
p.
93
for
untill
now
,
such
hath
been
my
ignorance
,
and
such
is
my
incapacity
,
I
never
knew
him
to
have
been
a
man
of
any
Cathedral
Office
or
Dignity
,
nor
is
it
like
that
ever
I
should
have
known
it
without
this
advertisement
)
it
may
be
he
would
reade
me
a
Logick
Lecture
,
(
as
he
promiseth
unto
my
Disciples
,
to
do
for
their
gratification
in
a
like
case
)
and
herein
instruct
me
of
some
subtile
difference
,
and
to
other
men
imperceptible
,
between
them
.
And
yet
after
he
had
democratized
his
fill
,
and
declaimed
against
me
,
for
affirming
knowledg
and
foreknowledg
to
be
onely
eminently
in
God
,
and
not
properly
,
in
explaining
(
to
his
own
sense
and
minde
,
as
he
would
be
supposed
)
a
passage
of
Gregory
cited
by
me
,
he
informeth
me
,
that
Gregory
and
others
used
the
words
specified
in
a
pious
and
sober
sense
,
viz.
to
magnifie
the
eminency
of
Gods
foreknowledg
,
and
not
to
detract
from
it
,
as
I
do
anon
,
[
viz.
if
Mr.
Kendal
doth
not
at
present
speak
untruth
]
so
that
(
it
seems
)
he
doth
not
so
much
jear
,
as
jest
,
when
he
makes
himself
merry
with
my
opinion
,
wherein
I
hold
,
that
neither
knowledg
nor
foreknowledg
are
properly
,
but
eminently
onely
in
God
:
for
he
himself
owneth
the
same
opinion
:
onely
when
he
chargeth
me
with
detracting
from
the
foreknowledg
of
God
,
Suatim
facit
,
he
quits
himself
like
himself
,
and
slanders
at
a
venture
.
But
whereas
,
in
attempting
to
heal
the
deadly
wound
of
his
opinion
,
inslicted
on
it
by
the
right
hand
of
Truth
in
my
Argument
assaulting
it
,
he
saith
,
that
when
things
foreknown
by
God
come
to
pass
,
there
is
no
need
to
acknowledg
any
change
in
his
foreknowledg
,
otherwise
than
what
is
by
extrinsical
denomination
,
doth
he
not
prevaricate
with
his
cause
,
and
plainly
grant
,
that
the
foreknowledg
of
these
things
was
not
properly
,
but
onely
eminently
,
in
God
?
For
,
foreknowledg
properly
so
called
,
must
of
necessity
suffer
an
alteration
in
the
very
existence
and
being
of
it
,
and
not
by
extrinsical
denomination
onely
,
when
the
things
foreknown
by
it
,
are
come
to
pass
,
and
actually
present
;
however
foreknowledg
eminently
such
,
suffers
no
such
alteration
,
or
change
.
A
man
that
foreknoweth
that
on
March
10.
1656.
the
Sun
will
rise
at
six
of
the
clock
,
when
the
Sun
hath
risen
the
same
day
at
this
hour
,
this
impression
or
act
of
foreknowledg
in
him
really
expireth
,
and
ceaseth
.
And
it
is
every
whit
as
true
now
to
say
,
that
this
man
hath
not
that
individual
foreknowledg
in
him
,
which
was
in
him
before
,
as
it
is
to
say
,
that
he
cannot
be
said
still
to
foreknow
the
same
thing
that
is
already
come
to
pass
.
Whereas
if
it
could
be
supposed
,
that
the
foreknowledg
we
speak
of
,
were
onely
eminently
such
in
the
man
,
and
not
properly
;
That
is
,
that
this
his
foreknowledg
were
really
and
essentially
the
same
thing
with
his
nature
or
being
,
then
the
coming
to
pass
of
the
said
event
,
would
not
make
any
real
change
in
his
foreknowledg
;
onely
he
could
not
now
be
said
to
foreknow
the
same
thing
,
because
the
thing
it self
,
being
past
,
is
not
in
a
condition
or
possibility
,
of
being
foreknown
.
And
in
this
case
,
there
would
no
real
alteration
or
change
at
all
,
in
one
kinde
or
other
,
be
made
in
such
a
person
,
or
in
his
foreknowledg
,
by
the
coming
to
pass
of
the
thing
.
But
in
case
it
should
be
said
of
him
,
that
now
he
doth
not
,
or
cannot
foreknow
it
,
the
meaning
(
to
make
the
saying
true
)
must
be
,
not
that
the
person
hath
suffered
any
detriment
or
loss
in
his
foreknowledg
by
the
coming
to
pass
of
the
said
event
,
but
onely
that
the
objects
of
his
foreknowledg
remaining
the
same
,
or
of
his
being
,
considered
as
his
foreknowledg
,
are
now
fewer
by
one
,
than
before
.
Nor
will
Mr.
Kendals
instance
of
Gods
resting
the
seventh
day
,
any
ways
releeve
him
.
For
if
God
should
have
wrought
during
the
six
days
,
as
he
notioneth
him
to
have
done
,
i
.
should
have
de
novo
exercised
,
or
exerted
so
many
transient
acts
of
his
power
,
as
there
were
creatures
created
by
him
,
his
resting
the
seventh
day
must
of
necessity
have
inferred
a
real
mutability
,
yea
a
real
and
actual
mutation
in
him
.
For
he
that
really
and
properly
worketh
to
day
,
and
shall
as
really
cease
to
work
to
morrow
,
is
by
such
an
alteration
sufficiently
evinced
to
be
,
or
to
have
been
,
really
mutable
,
and
subject
to
a
change
.
But
the
reason
why
Gods
resting
the
seventh
day
,
makes
nothing
at
all
against
his
absolute
immutability
,
is
,
because
the
said
expression
importeth
onely
this
,
that
all
those
Creatures
,
unto
which
God
intended
to
give
being
,
within
the
compass
of
the
six
days
of
the
Creation
,
by
that
one
great
creative
Act
from
eternity
,
quo
totum
ens
profudit
,
&
omnes
e●us
differentias
,
(
as
Aquinas
well
expresseth
it
)
i
.
whereby
,
or
wherein
,
he
poured
forth
the
universe
of
entity
,
or
being
,
with
all
the
differences
of
it
,
did
all
receive
their
beings
within
the
compass
of
the
said
space
of
six
days
.
And
because
these
six
days
being
expired
,
God
by
the
said
creative
Act
gave
no
more
new
being
,
made
no
more
Species
of
Creatures
,
therefore
he
is
said
to
have
rested
the
seventh
day
.
But
these
speculations
are
(
I
perceive
)
to
Mr.
Kendal's
Ingeniolum
,
of
a
like
relation
,
2
Sam
.
3.39
.
with
that
of
the
sons
of
Zerviah
unto
David
,
too
hard
for
it
.
Part
.
1.
p.
47.
He
pleads
for
this
sandy
and
loose
ground
,
as
one
of
his
prime
foundations
to
build
upon
,
viz.
that
the
Decrees
of
God
determine
every
ene
,
[
i
.
every
parent
to
the
generation
of
all
those
children
,
which
they
beget
]
and
that
the
opposition
of
Gods
providence
,
was
by
the
same
providence
ordained
for
the
more
illustrious
magnifying
of
the
glory
of
God
in
the
shame
of
the
Opposer
.
Rufull
Divinity
,
and
contumelious
in
the
highest
to
the
infinite
grace
,
and
goodness
,
and
mercy
,
and
bounty
,
in
the
most
High
!
Is
that
great
God
,
who
is
{αβγδ}
,
most
sufficient
in
himself
,
for
himself
,
who
(
as
the
great
Apostle
teacheth
us
)
needeth
not
any
thing
,
Acts
17.25
.
in
as
much
as
he
giueth
life
,
and
breath
,
and
all
things
unto
all
,
is
he
so
put
to
it
as
to
stand
in
need
of
the
shame
or
torment
of
his
Opposers
,
of
wicked
or
ungodly
men
,
for
the
more
illustrious
magnifying
of
his
glory
?
Or
what
,
doth
he
Animi
causa
,
and
for
meer
pleasure
onely
,
determine
and
ordain
that
men
shall
be
wicked
,
and
oppose
him
and
his
providence
,
that
so
they
may
be
tormented
for
ever
?
Where
was
his
infinite
holiness
and
purity
,
his
infinite
goodness
and
mercy
,
his
infinite
grace
and
bounty
,
when
such
Determinations
,
Ordinances
,
and
Decrees
passed
in
him
,
or
from
him
,
as
these
?
Did
they
all
stand
by
,
and
keep
silence
,
and
interpose
nothing
at
all
against
them
?
What
if
there
never
had
been
a
wicked
person
,
or
Opposer
of
his
Providence
,
found
in
the
world
,
(
which
he
took
a
sufficient
course
to
have
prevented
)
had
his
Glory
suffered
through
want
of
an
opportunity
for
illustration
?
Or
doth
any
part
of
the
felicity
or
blessedness
of
God
depend
upon
the
sinfulness
or
misery
of
the
poor
Creature
,
so
that
unless
by
an
irrevocable
Decree
,
he
had
made
sure
that
he
should
have
Enemies
and
Opposers
,
some
part
of
his
blessedness
would
have
been
to
seek
?
Is
this
the
Doctrine
commonly
held
by
the
Reformed
Churches
,
and
of
which
Mr.
Kendal
glorieth
to
be
the
Vindicator
?
Let
me
be
Heterodox
,
if
this
be
Orthodox
.
Nor
doth
it
salve
the
sore
of
this
blasphemous
Principle
,
to
say
,
The
Decrees
of
God
determine
every
one
,
necessitate
none
,
so
as
to
deprive
them
of
their
freedom
,
or
involve
him
in
their
sins
.
For
though
it
be
most
true
,
that
the
Decrees
of
God
necessitate
none
,
so
as
to
deprive
them
of
their
freedom
,
or
involve
him
in
their
sins
;
so
is
it
most
untrue
,
and
absolutely
inconsistent
with
such
a
saying
,
that
the
Decrees
of
God
determine
every
one
.
For
he
that
is
left
at
liberty
,
or
to
have
his
freedom
,
may
either
act
,
if
he
pleaseth
,
or
refrain
from
acting
,
if
he
pleaseth
;
at
least
if
we
take
the
words
,
Freedom
and
Liberty
,
as
they
are
attributable
unto
the
Creature
,
and
are
wont
to
be
taken
generally
in
these
debates
.
But
he
that
is
determined
,
at
least
by
a
determination
,
which
is
infrustrable
and
irreversible
,
(
as
Mr.
Kendal
I
presume
,
presumeth
all
Gods
Determinations
to
be
)
cannot
act
if
he
pleaseth
,
and
forbear
to
act
if
he
pleaseth
.
For
what
in
this
case
becomes
of
his
being
determined
?
Or
in
case
he
were
not
determined
,
in
what
other
posture
or
habitude
,
in
reference
to
acting
,
or
non-acting
,
could
he
be
imagined
to
be
?
Or
is
that
determination
of
every
one
,
which
Mr.
Kendal
by
his
false
Optick
descrieth
in
God
,
a
meer
nothing
,
and
which
influenceth
the
Creature
,
or
the
determined
,
nothing
at
all
?
And
if
every
one
be
determined
by
God
,
it
must
be
supposed
that
he
is
determined
,
either
to
act
,
or
to
forbear
acting
.
Suppose
we
then
that
Mr.
Kendal
(
for
instance
sake
)
was
de●ermined
by
God
to
marry
,
or
to
write
his
Book
,
and
yet
was
not
hereby
deprived
of
his
Freedom
,
either
to
marry
or
not
to
marry
,
and
so
either
to
write
,
or
not
to
write
,
he
must
be
supposed
,
notwithstanding
such
the
determination
of
God
,
to
be
in
a
capacity
,
as
well
to
do
,
as
to
forbear
,
both
the
one
and
the
other
.
If
then
Mr.
Kendal
should
have
forborn
writing
,
or
marrying
,
which
according
to
the
nature
and
tenour
of
his
Freedom
and
Liberty
,
left
unto
him
in
reference
unto
both
,
notwithstanding
the
said
determination
of
God
,
he
might
have
done
,
had
not
the
determination
of
God
concerning
him
,
been
eluded
and
made
void
by
him
?
Besides
,
how
that
he
,
who
determines
men
unto
sin
,
o●
that
they
shall
commit
sin
,
should
not
involve
himself
in
the
sin
committed
,
if
Mr.
Kendal
understands
,
I
beleeve
it
is
not
through
much
Learning
,
unless
(
haply
)
it
be
by
the
mediation
of
the
occasional
effect
thereof
,
Madness
.
But
he
that
thus
rigidly
Stoicizeth
in
his
Determinations
,
Epicurizeth
as
loosly
in
his
merry
Frolicks
,
but
Christianizeth
in
neither
.
We
have
frequent
occasion
to
fall
with
the
Rod
of
correction
,
upon
his
Ingeniolum
,
for
speaking
so
much
of
Gods
Decrees
,
with
so
little
reverence
to
his
holiness
and
goodness
:
therefore
we
shall
follow
the
chase
no
further
here
.
CHAP.
XIII
.
A
first-fruits
of
the
great
Harvest
of
Mr.
Kendal's
simple
and
inconsiderate
passages
and
sayings
.
Whether
Gods
Will
be
the
Reason
of
his
Counsel
?
Mr.
Kendal
in
stead
of
the
love
of
Christ
,
Ephes
.
3.18
.
interprets
the
Cross
of
Christ
.
Whether
God
hath
always
used
the
weak
things
of
the
world
to
confound
the
mighty
?
Concerning
a
meer
natural
man
.
Whether
it
be
proper
,
or
Clerk-like
,
to
ascribe
transient
operations
unto
God
,
or
whether
these
be
the
essences
of
the
things
produced
by
God
?
Whether
by
ascribing
one
great
creative
Act
unto
God
,
I
deny
all
power
unto
him
?
Concerning
the
settling
of
Religion
by
the
State
.
Whether
Mr.
Kendal
hath
a
considerable
share
in
the
dull
virtue
of
Patience
?
Concerning
the
necessity
of
Christ's
actual
dying
.
Whether
the
Doctrine
of
Gods
Providence
be
shaken
,
by
denying
that
the
beginnings
and
ends
of
many
things
are
determined
by
him
?
Mr.
Kendal
makes
the
Lord
Christ
to
speak
at
a
lower
rate
,
than
he
himself
(
ordinarily
.
)
Contradicts
his
own
Principles
and
Doctrines
.
Of
Gods
extraordinary
aiding
the
Elect
by
his
Spirit
.
Mr.
Kendal
understandeth
not
the
right
Method
of
Preaching
the
Gospel
.
ANother
vein
running
in
the
body
of
Mr.
Kendals
Book
,
is
of
sayings
and
expressions
very
simple
,
indigested
,
and
inconsiderate
.
A
goodly
Retinue
might
be
rallied
of
this
character
also
.
In
his
Latine
Address
to
his
Mother
Oxford
,
he
beflatters
her
with
this
blasphemous
salutation
of
Sanctissima
Mater
,
Most
holy
Mother
;
as
if
his
Mother
were
greater
in
holiness
,
not
onely
than
all
the
Angels
in
Heaven
,
who
have
no
degree
of
Holiness
any
where
in
Scripture
ascribed
unto
them
,
but
what
is
expressed
in
the
positive
term
,
Holy
;
but
than
the
Lord
Christs
Father
himself
,
to
whom
he
prayeth
in
the
positive
stile
onely
of
Holy
Father
.
John
17.11
.
In
one
place
he
flasheth
the
fire
of
his
wit
in
my
face
;
Coleman-street
(
saith
he
)
is
nearer
to
Rome
,
than
Sion-College
is
to
Coleman-street
.
If
Rome
were
as
near
to
Blisland
,
as
(
it
seems
)
it
is
to
Coleman-street
,
Mr.
Kendal
would
have
the
opportunity
of
releeving
the
widowhood
of
his
most
holy
Mother
,
by
mediating
a
match
between
her
,
and
his
most
holy
Father
,
the
Pope
.
But
whether
Coleman-street
be
nearer
to
Rome
,
or
further
off
,
than
either
Blisland
or
Sion-College
,
certain
I
am
,
that
it
is
much
nearer
to
Jerusalem
,
than
either
.
Towards
the
end
of
his
Epistle
to
Dr.
Whichcote
,
&c.
speaking
to
the
praise
(
as
he
presumeth
)
of
himself
and
his
party
,
We
(
saith
he
)
rest
in
his
[
i
.
God's
]
will
,
as
the
Reason
of
his
Counsel
.
Though
the
truth
be
,
that
in
the
things
of
which
he
speaks
,
they
[
he
,
and
his
party
]
rest
in
their
own
wills
,
not
in
God's
;
yet
how
un-Scripture-like
,
and
reasonless
withall
,
is
it
to
say
,
that
they
rest
in
Gods
will
,
as
the
Reason
of
his
Counsel
,
when
as
the
Scripture
saith
,
Ephes
.
1
,
11.
that
God
worketh
all
things
,
not
according
to
the
Will
of
his
Counsel
,
but
according
to
the
Counsel
of
his
Will
;
clearly
implying
that
the
Wisdom
or
Counsel
of
God
is
the
Reason
of
his
Will
,
not
his
Will
of
his
Counsel
.
But
(
it
seems
)
because
Mr.
Kendal●
will
is
so
frequently
all
the
Reason
of
his
Counsels
,
therefore
measuring
God
by
himself
,
(
which
is
too
too
incident
to
men
to
do
)
he
apprehends
the
like
in
him
.
In
his
Request
to
his
Reader
,
p.
2.
upon
the
Basis
of
these
words
,
Work
out
your
own
salvation
with
fear
and
trembling
:
for
it
is
God
that
works
in
you
to
will
and
to
do
,
of
his
good
pleasure
,
he
reareth
up
this
Pillar
,
which
supports
a
great
part
of
the
Fabrick
of
his
Book
,
viz.
that
inability
is
in
Scripture-Logick
a
ground
for
exhortation
to
duty
;
as
if
the
Creature
Man
were
disabled
unto
duty
,
by
Gods
working
in
him
to
will
and
to
do
,
&c.
For
this
working
of
God
in
him
is
clearly
held
forth
as
the
motive
or
ground
of
that
exhortation
unto
duty
,
which
is
here
given
;
not
the
creatures
inability
to
perform
the
duty
.
In
an
Apostrophe
to
worthy
Mr.
Rector
of
Exceter
College
,
he
quits
himself
(
to
his
small
credit
)
thus
:
I
have
lift
up
my
§.
●
hands
to
pluck
down
the
plumes
of
one
of
them
,
the
great
Master
in
our
little
world
,
and
here
I
present
them
to
you
,
not
to
be
hung
up
among
your
Trophees
,
but
to
new-stuff
the
old
Cu●
ion
of
your
learned
Predecessours
.
I
verily
think
that
all
that
Mr.
Kendal
presents
in
his
Book
,
is
fitter
to
stuff
old
Cushions
,
than
for
any
better
use
.
But
of
this
worthy
passage
somewhat
more
ere
long
.
Nor
(
doubtless
)
is
this
Petition
(
expressed
in
his
Prayer
to
God
for
his
Mother
with
her
Children
,
and
dignified
with
a
Note
of
Specialty
above
all
its
fellow-petitions
in
this
Prayer
)
very
considerate
,
wherein
he
prayeth
,
that
the
God
of
peace
would
enable
them
,
that
they
may
comprehend
with
all
Saints
what
is
the
height
,
and
depth
,
and
length
,
and
breadth
of
the
Cross
of
Christ
.
Notwithstanding
,
if
by
the
Cross
of
Christ
,
he
means
(
as
the
Scripture
commonly
doth
)
the
Death
of
Christ
,
the
Petition
(
I
confess
)
is
very
seasonable
and
soveraignly
necessary
on
the
behalf
of
the
Rector
,
Fellows
,
and
Students
of
Exceter-College
,
in
case
they
be
of
the
same
scant
and
unworthy
opinion
with
Mr.
Kendal
,
concerning
the
Death
of
Christ
.
For
if
this
be
so
,
they
had
need
be
enabled
by
God
to
comprehend
the
heighth
,
and
depth
,
the
length
and
breadth
[
i
.
the
just
and
true
dimensions
,
the
large
and
glorious
extent
]
of
this
Death
,
being
so
much
in
the
dark
concerning
them
.
But
(
doubtl●ss
)
the
Popish
Notion
and
conceit
of
the
figure
of
the
material
Cross
of
Christ
,
signified
(
as
they
commonly
interpret
)
by
the
Apostle
in
that
Text
of
Scripture
,
unto
which
Mr.
Kendal
here
alludeth
,
(
Ephes
.
3.18
.
)
was
in
Councel
with
his
Ingeniolum
,
when
he
drew
up
the
said
Petition
.
For
the
Apostle
doth
not
speak
of
the
Cross
of
Christ
,
in
all
that
Context
of
Scripture
,
nor
doth
he
attribute
the
four
dimensions
specified
to
the
Cross
,
but
rather
to
the
love
of
Christ
.
In
one
place
he
saith
,
that
God
hath
ever
used
the
weak
things
of
the
world
to
confound
the
mighty
,
and
foolish
things
to
confound
the
wise
,
&c.
Part
.
3.
p.
161.
This
word
[
ever
]
is
very
inconsiderate
and
rash
,
having
countenance
,
neither
from
the
Scriptures
,
nor
from
the
history
of
providential
transactions
in
the
world
.
When
Solomon
saith
,
that
he
saw
under
the
Sun
,
that
the
race
was
not
to
the
swift
,
nor
the
battel
to
the
strong
,
&c.
Eccles
.
9.11
.
he
doth
not
mean
,
that
the
race
was
never
to
the
swift
,
or
the
battel
never
to
the
strong
;
for
in
the
close
of
that
verse
,
he
saith
,
that
Time
and
chance
happeneth
to
them
all
;
meaning
,
that
sometimes
the
battell
,
i
.
the
success
of
the
battell
,
or
victory
,
is
obtained
by
the
weaker
party
,
though
commonly
the
stronger
carrieth
it
.
There
is
the
same
consideration
of
the
other
instances
.
Apollos
was
an
eloquent
man
,
and
mighty
in
the
Scriptures
,
(
and
so
none
of
the
weak
,
or
foolish
things
of
the
world
)
yet
he
mightily
convinced
[
or
confounded
]
the
Jews
,
and
this
publickly
,
&c.
Acts
18.24
,
28.
The
Lord
Christ
himself
is
said
to
have
been
a
Prophet
mighty
in
deed
and
word
before
God
and
all
the
people
.
Luke
24.19
.
and
yet
he
was
,
and
hath
been
,
and
will
yet
further
be
,
the
mighty
Confounder
of
the
mighty
and
wise
things
of
the
world
.
We
think
it
enough
(
saith
he
)
to
answer
them
,
[
viz.
who
complain
of
hard
measure
from
God
in
giving
and
denying
grace
as
he
pleaseth
,
Request
to
the
Read●r
,
p.
1.
and
punishing
none
but
for
their
sins
,
with
,
Why
doth
he
complain
?
]
with
another
question
,
What
art
thou
O
man
that
repliest
against
God
?
I
confess
Mr.
Kendal
is
very
apt
to
think
it
fully
enough
to
answer
very
little
to
what
is
argued
against
his
fond
Tenents
.
But
though
he
thinks
it
enough
to
answer
the
Questionists
he
speaks
of
,
with
that
question
of
the
Apostle
,
which
he
cites
,
yet
the
Apostle
himself
did
not
think
it
enough
so
to
answer
them
,
but
over
and
above
that
question
,
demonstrates
the
equity
and
reasonableness
of
Gods
complaining
of
men
under
those
dispensations
,
which
,
as
they
supposed
,
rendered
wicked
and
obdurate
sinners
every
ways
excusable
;
as
is
to
be
seen
,
Rom.
9.20
.
compared
with
v.
21
,
22
,
23.
But
it
is
a
small
thing
,
and
matter
of
course
onely
,
with
Mr.
Kendal
to
make
himself
wiser
than
an
Apostle
,
yea
than
the
wisest
of
them
all
.
Nor
was
he
much
better
advised
in
these
words
,
We
say
that
the
love
of
God
to
us
in
Christ
is
so
great
,
that
the
greatness
of
it
makes
it
inconceivable
;
and
hence
it
is
,
that
it
is
impossible
to
be
known
by
a
meer
natural
man
,
because
it
passeth
knowledg
.
First
,
Mr.
Kendals
meer
natural
man
is
(
doubtless
)
an
Utopian
native
;
unless
by
a
me●r
natural
man
,
he
means
a
man-childe
new-born
into
the
world
.
In
this
sense
,
is
it
not
most
gravely
and
truly
said
of
him
,
that
the
greatness
of
the
love
of
God
to
us
in
Christ
is
so
great
,
that
it
is
impossible
to
be
known
by
a
childe
as
s●on
as
he
is
come
into
the
world
?
It
is
profound
Divinity
(
it
seems
)
with
Mr.
Kendal
,
to
argue
and
teach
,
that
Christ
fed
more
than
five
hundred
persons
,
when
he
fed
five
thousand
men
,
besides
women
and
children
.
Else
I
would
gladly
know
whereever
he
met
with
his
meer
natural
man
,
i
.
a
man
in
his
pure
naturals
,
who
neither
on
the
one
hand
had
contracted
the
guilt
of
any
sinfull
habit
,
or
custome
,
or
action
,
nor
drank
in
any
erroneous
or
false
apprehension
,
more
than
what
he
brought
with
him
into
the
world
;
nor
on
the
other
hand
had
received
from
God
any
further
illumination
or
grace
,
in
one
kinde
or
other
,
than
what
accompanied
him
from
the
womb
.
When
Mr.
Kendal
and
others
discourse
so
largely
of
the
meer
natural
man
,
they
do
but
talk
of
Paracelsus
his
Non-Adami
.
There
is
no
man
,
(
I
mean
,
no
person
of
years
and
discretion
)
but
is
either
more
erroneous
and
sinfull
,
or
else
more
knowing
and
virtuous
,
than
he
was
,
when
nature
divided
him
from
the
womb
.
And
if
he
be
any
ways
either
thus
impaired
,
or
improved
,
it
is
a
plain
case
,
that
he
is
not
a
meer
natural
man
.
Secondly
,
when
he
gives
this
for
a
Reason
,
why
the
love
of
God
to
us
by
Christ
is
impossible
to
be
known
by
a
meer
natural
man
,
viz.
because
it
is
inconceivable
,
and
passeth
knowledg
;
Doth
he
not
make
it
every
whit
as
impossible
to
be
known
by
his
spi●itual
or
regenerate
man
,
as
by
his
meer
natural
man
?
For
can
spiritual
men
know
that
,
which
is
unconceivable
,
or
which
passeth
knowledg
,
any
whit
more
than
natural
?
It
seems
M.
Kend
.
can
know
that
,
which
he
cannot
conceive
,
yea
which
is
inconceivable
;
Can
he
not
also
do
things
that
are
impossible
to
be
done
?
When
he
telleth
us
not
long
after
,
(
speaking
of
the
same
love
of
God
)
that
it
is
so
great
that
it
cannot
possibly
be
known
,
without
outward
revelation
,
and
inward
regeneration
;
Doth
he
not
suppose
,
either
first
,
an
impossibility
that
any
person
should
ever
be
regenerated
;
or
else
secondly
,
that
a
man
may
be
regenerated
,
without
the
knowledg
of
the
love
of
God
in
Christ
?
For
if
this
love
cannot
be
known
by
a
natural
man
,
or
without
inward
regeneration
,
how
shall
a
natural
man
ever
come
to
be
inwardly
regenerate
,
unless
he
may
be
regenerated
without
the
knowledg
of
this
love
?
And
if
so
,
how
can
Mr.
Kendal
say
,
(
but
that
he
hath
the
faculty
of
saying
any
thing
)
that
the
love
of
God
is
impossible
to
be
known
by
a
natural
man
?
But
such
confusions
,
absurdities
,
and
distracted
notions
,
as
these
,
are
as
common
in
the
Minister
of
Blislands
Book
,
as
Silver
was
in
Jerusalem
in
Solomons
days
.
For
not
long
before
the
disaster
of
the
last
mentioned
saying
,
he
had
dreamed
this
dream
,
This
is
that
on
which
we
lay
the
main
stress
of
our
d●spute
,
the
exceeding
riches
of
the
love
of
God
in
Christ
,
not
possible
to
be
known
by
men
,
unless
immediately
taught
by
the
Spirit
of
God
:
and
therefore
all
are
not
capable
of
knowing
,
and
consequently
not
of
receiving
,
the
benefit
of
Christ's
sacrifice
.
The
time
would
fail
me
to
shew
the
interpretation
of
this
dream
at
large
,
and
of
the
respective
fancies
,
of
which
it
consists
.
First
,
what
may
we
imagine
his
grammatical
or
rhetorical
meaning
to
be
,
when
he
saith
,
that
the
exceeding
riches
of
the
love
of
God
in
Christ
,
is
that
,
on
which
he
lays
the
main
stress
of
his
dispute
?
If
the
mans
meaning
be
this
,
that
he
lays
the
main
stress
,
i
.
the
whole
weight
or
burthen
of
his
dispute
,
upon
the
exceeding
riches
of
the
love
of
God
in
Christ
,
to
prejudice
,
oppress
,
or
imbezel
these
riches
;
this
sense
(
I
confess
)
maketh
a
truth
,
and
holds
as
good
correspondence
with
the
words
,
as
any
other
.
If
his
meaning
be
,
that
the
principal
strength
of
his
dispute
is
bent
to
commend
,
demonstrate
,
or
avouch
the
exceeding
riches
he
speaks
of
,
this
(
besides
that
it
hath
no
good
grammatical
accord
with
the
words
)
is
at
open
defiance
with
the
Truth
.
For
the
soveraign
bent
and
engagement
of
Mr.
Kendals
dispute
,
is
to
non-suit
the
exceeding
riches
of
the
love
of
God
to
men
in
Christ
,
and
to
diminish
and
cut
off
more
than
ten
parts
of
twelve
of
the
exceedingness
of
them
.
Again
,
secondly
,
whereas
he
affirmeth
,
that
the
exceeding
riches
of
the
love
of
God
in
Christ
are
not
possibly
to
be
known
by
men
,
unless
immediately
taught
by
the
Spirit
of
God
,
doth
he
not
deny
the
necessity
and
use
of
the
letter
of
the
Gospel
,
and
the
oral
Ministery
hereof
,
and
that
which
he
soon
after
(
as
we
lately
heard
)
cals
outward
Revelation
in
order
to
the
conversion
of
men
?
For
what
must
of
necessity
be
taught
immediately
by
the
Spirit
of
God
,
needeth
not
to
be
taught
,
nay
cannot
possibly
be
taught
(
effectually
)
by
the
mediation
of
any
outward
instrument
,
cause
,
or
means
whatsoever
.
Thirdly
,
(
and
lastly
)
his
double
inference
from
the
premisses
,
And
therefore
all
are
not
capable
,
&c.
is
wilder
and
more
sensless
than
all
the
rest
.
For
first
,
is
any
man
less
capable
than
another
of
knowing
the
unsearchable
riches
of
the
love
of
God
in
Christ
,
because
they
must
be
immediately
taught
by
the
Spirit
of
God
?
Or
is
not
the
Spirit
of
God
as
able
immediately
to
teach
or
reveal
these
riches
unto
any
one
man
,
as
unto
another
?
Secondly
,
if
all
men
be
alike
capable
of
knowing
these
riches
of
the
love
of
God
by
the
immediate
teaching
of
the
Spirit
of
God
,
then
certainly
they
are
alike
capable
of
receiving
the
benefit
of
Christ's
sacrifice
.
But
such
Non
sequitur's
as
these
are
no
rarities
(
it
seems
)
in
our
English
Scythia
,
where
Mr.
Kendal
dwells
.
In
one
place
he
saith
thus
,
But
to
know
that
what
we
say
of
Christ
is
true
,
is
beyond
his
[
the
natural
mans
]
capacity
.
Request
to
the
Reader
,
p.
4
If
his
sense
be
general
,
and
collective
,
comprehending
all
that
which
he
,
and
his
party
,
say
of
Christ
;
I
think
the
saying
is
as
true
,
as
any
in
all
his
Book
besides
.
For
I
verily
beleeve
that
he
,
and
his
partizans
say
many
things
of
Christ
,
which
it
is
not
onely
beyond
the
capacity
of
the
natural
man
,
but
of
the
spiritual
man
also
,
yea
and
of
all
the
Angels
in
Heaven
,
to
know
to
be
true
.
If
his
meaning
be
distributive
and
particular
,
as
that
it
is
beyond
the
natural
mans
capacity
to
know
any
thing
to
be
true
,
which
he
and
his
say
of
Christ
,
I
desire
to
know
of
him
in
his
Rejoinder
,
whether
,
when
they
say
this
of
Christ
,
that
he
is
not
fully
known
or
beleeved
on
,
by
natural
men
,
he
conceives
it
to
be
beyond
the
natural
mans
capacity
to
know
,
that
this
is
true
.
His
Symmyst
and
Friend
Mr.
Calamy
in
his
Sermon
of
Jan.
12.
1644.
preached
upon
2
Chron
.
25.2
.
was
bold
to
resist
that
Spirit
by
which
he
speaks
in
this
place
.
For
having
here
first
said
,
An
unconverted
man
may
do
that
,
which
is
right
in
the
sight
of
the
Lord
:
in
process
of
discourse
he
saith
further
,
An
unconverted
man
[
I
suppose
he
means
Mr.
Kendals
Natural
man
▪
]
may
beleeve
that
God
made
the
world
;
he
may
beleeve
that
Jesus
Christ
is
the
Son
of
God
,
with
much
more
of
like
import
,
which
the
Reader
may
finde
transcribed
in
my
discourse
entituled
{αβγδ}
,
or
,
The
Novice-Presbyter
instructed
,
p.
68
,
69.
In
the
next
precedent
Page
,
he
demandeth
,
How
had
it
sounded
out
of
Adam's
mouth
,
had
he
presumed
to
pray
,
that
God
would
give
his
Son
to
die
,
in
case
he
should
offend
?
Doubtless
such
a
Prayer
would
have
sounded
out
of
Adams
mouth
every
whit
as
harmoniously
,
as
the
Prayer
of
such
men
doth
out
of
their
mouths
,
who
,
God
having
now
given
his
Son
to
die
,
pray
,
that
inasmuch
as
they
have
truly
beleeved
,
he
will
give
them
leave
to
turn
Sons
of
Belial
,
to
live
licentiously
,
to
commit
adultery
,
incest
,
murder
,
and
all
manner
of
abominations
,
without
inflicting
the
punishment
of
Hell-fire
,
which
belongs
unto
them
.
If
Mr.
Kendal
,
and
men
of
his
minde
,
be
afraid
,
or
ashamed
,
to
come
into
the
presence
of
the
most
holy
God
,
whose
Name
is
Jealous
,
with
such
a
Prayer
as
this
in
their
mouths
,
it
is
a
sign
that
they
are
,
either
afraid
,
or
ashamed
,
or
both
,
to
pray
according
to
their
Faith
.
He
very
profoundly
,
and
farre
beyond
the
reach
of
my
understanding
,
instructeth
me
in
one
place
,
that
if
I
will
make
my
great
Act
,
Quo
[
Deus
]
totum
ens
profudit
,
whereby
God
(
as
it
were
)
at
once
poured
out
all
Being
,
i
.
did
that
,
whereby
all
created
things
come
to
be
produced
in
their
respective
times
and
seasons
)
to
be
as
ancient
as
the
generation
of
the
second
Person
in
the
Trinity
,
I
must
deny
all
power
to
God
.
Part
.
1.
p.
149.
Is
there
any
whit
more
sap
or
savour
in
this
consequence
,
than
there
would
be
in
this
;
if
I
ascribe
all
power
unto
God
,
I
must
needs
deny
all
power
unto
him
?
Or
when
I
do
ascribe
such
a
creative
act
unto
him
,
do
I
not
ascribe
omnipotency
,
or
all
power
unto
him
?
His
Reason
to
prove
his
consequence
,
is
every
whit
as
uncouth
and
madly
,
as
the
Consequence
it self
.
Malo
nodo
malus
cuneus
,
an
untoward
knot
(
it
seems
)
must
have
an
untoward
wedg
to
rive
it
.
I
prove
it
thus
,
(
saith
he
)
God
had
never
power
to
generate
his
Son
:
for
that
then
there
was
somewhat
conceivable
before
the
Son
was
generated
,
which
power
to
do
cannot
be
:
nor
was
the
generation
of
the
Son
an
act
of
power
:
for
then
some
power
is
in
the
Father
more
than
the
Son
,
for
the
Son
hath
none
to
beget
a
Son
:
but
that
cannot
be
said
,
without
making
the
Son
not
almighty
,
nor
coequal
to
the
Father
:
thus
we
put
an
act
without
power
in
God
;
but
to
put
any
other
act
from
eternity
,
as
you
do
,
is
to
put
the
like
,
and
if
not
,
to
make
an
alteration
.
Thus
farre
Mr.
Kendal
,
and
(
I
think
)
farre
beyond
the
understanding
of
Men
and
Angels
;
certain
I
am
,
farre
beyond
mine
.
But
what
?
Doth
he
conceive
that
the
Father
generated
the
Son
without
any
,
without
all
kinde
of
power
?
Doubtless
he
did
generate
him
,
not
indeed
by
a
creative
,
but
by
a
generation
of
the
Son
was
impossible
to
the
Father
;
and
so
turn
Arian
,
and
deny
the
Godhead
of
the
Son
.
For
that
which
God
hath
no
power
,
no
kinde
of
power
,
to
do
,
must
needs
be
impossible
for
him
to
do
.
Nor
doth
it
follow
,
in
case
the
Father
be
said
to
have
a
power
to
generate
a
Son
,
and
the
Son
no
power
to
generate
a
Son
also
,
that
therefore
the
Son
is
not
coequal
with
the
Father
,
at
least
in
that
sense
of
coequality
,
which
all
Divines
and
others
understand
,
who
understand
themselves
.
For
who
ever
taught
or
held
,
that
the
Son
is
coequal
to
the
Father
in
proprieties
of
personal
relation
,
or
that
he
hath
begotten
a
Son
,
as
the
Father
hath
,
or
is
in
a
capacity
so
to
do
?
The
coequality
of
the
Son
to
the
Father
respects
,
and
consists
in
,
not
personal
,
but
essential
properties
.
And
is
it
not
a
strange
saying
to
fall
from
a
man
,
that
is
compo
mentis
,
Thus
we
put
an
act
without
power
in
God
?
Is
it
not
the
same
with
this
:
we
suppose
God
to
have
done
,
or
to
do
,
that
which
he
never
was
,
nor
is
able
to
do
?
But
(
I
speak
it
with
all
clearness
and
ingenuity
of
spirit
)
Mr.
Kendal
in
his
discoursings
(
generally
)
about
the
nature
of
God
,
his
Attributes
,
Properties
,
Purposes
,
Intentions
,
Decrees
,
Actings
,
immanent
,
transient
,
&c.
travelleth
so
farre
out
of
the
roade
of
other
mens
notions
and
apprehensions
,
and
at
such
an
huge
distance
from
my
Principles
,
that
he
is
(
upon
the
matter
)
in
these
things
altogether
inaccessible
to
my
understanding
.
Neither
shall
I
take
example
by
him
,
to
put
my self
upon
a
necessity
of
refreshing
my
spirits
with
a
merry
frolick
,
by
being
tired
with
following
him
through
thick
and
thin
,
Thorns
and
Briars
,
to
seek
him
out
where
he
seems
to
have
lost
himself
,
as
well
as
the
Truth
.
Mr.
Kendal's
words
in
his
Request
to
his
Reader
,
p.
5.
Odi
difficiles
nugas
:
I
have
(
I
suppose
)
better
imployment
for
my
time
,
than
to
spend
it
in
cracking
deaf
Nuts
with
hard
Shells
.
If
Mr.
Kendal
can
enjoy
himself
in
the
midst
of
his
Thorns
and
Briars
,
I
shall
come
no
more
so
near
him
as
to
disturb
him
:
in
the
mean
time
,
hath
he
not
in
the
Discourse
lately
exhibited
,
most
learnedly
and
substantially
proved
his
{αβγδ}
,
viz.
that
if
I
make
my
great
creative
Act
in
God
,
as
ancient
as
the
generation
of
the
second
Person
in
the
Trinity
,
I
must
deny
all
power
to
God
?
Or
may
not
his
Friends
applaud
him
here
with
,
Rem
acu
tetigisti
?
A
little
after
the
place
,
where
Mr.
Kendals
Pen
last
faltred
,
and
committed
the
grand
oversight
(
now
exhibited
)
he
admonisheth
and
instructeth
me
,
that
when
I
say
,
that
most
certain
it
is
,
there
is
no
change
in
God
;
this
is
upon
the
matter
to
deny
the
Conclusion
.
But
good
Sir
,
whose
Conclusion
is
it
,
which
you
charge
me
here
,
(
upon
the
matter
)
to
deny
?
Is
it
your
Conclusion
?
Or
is
it
concluded
in
your
Doctrine
,
that
there
is
a
change
in
God
?
If
it
be
not
yours
,
why
do
you
make
your self
aggrieved
at
it
?
But
(
say
I
,
as
you
transcribe
me
)
His
essence
is
unchangeable
,
and
so
his
operations
,
being
the
same
with
his
essence
.
The
words
are
not
such
that
I
need
be
ashamed
of
them
;
yet
Mr.
Kendal
may
well
be
ashamed
of
curtailing
my
sayings
in
his
Transcriptions
,
as
for
the
most
part
he
doth
all
along
his
Book
;
but
the
words
he
thinks
are
somewhat
volatile
,
and
therefore
he
attempts
to
fix
them
,
with
this
explication
,
or
distinction
:
Restrain
it
you
must
to
immanent
operations
,
or
else
not
true
;
for
surely
transient
operations
are
not
the
same
with
his
essence
,
but
with
the
essence
rather
of
things
produced
by
him
.
Mr.
Kendal
never
spake
truer
,
nor
upon
clearer
grounds
,
(
if
he
apprehended
them
)
than
when
he
saith
,
Surely
transient
operations
are
not
the
same
with
Gods
essence
.
Transient
operations
(
at
least
properly
so
called
)
know
no
other
Operators
,
or
univocal
Parents
of
their
beings
,
but
Creatures
.
And
most
shiningly
certain
it
is
,
that
no
operation
of
the
Creature
is
the
same
with
Gods
essence
.
But
Mr.
Kendals
meaning
(
it
seems
)
is
to
put
the
honour
(
as
he
weakly
enough
supposeth
)
of
transient
operations
upon
God
.
Whether
,
or
in
what
sense
,
such
operations
as
these
are
attributable
unto
God
,
is
elsewhere
briefly
argued
in
these
Papers
.
Here
I
onely
take
notice
how
inconsiderately
,
and
inconsistently
with
his
notion
it self
,
he
affirms
them
to
be
the
same
with
the
essences
of
the
things
produced
by
God
.
For
,
as
for
his
comparative
Particle
,
rather
,
I
conceive
it
rather
Pleonastical
,
than
Emphatical
,
or
significative
.
If
then
first
,
the
transient
operations
of
God
be
not
the
same
with
his
essence
,
then
are
they
nothing
of
God
.
For
there
is
nothing
in
God
but
personality
,
or
relation
,
and
essence
;
and
to
say
,
that
they
are
the
same
with
the
personality
of
God
,
is
(
I
suppose
)
no
temptation
to
any
mans
thoughts
.
If
they
be
not
the
same
with
his
essence
,
or
(
which
is
the
same
)
nothing
of
him
,
how
can
they
give
being
to
those
things
,
which
he
saith
are
produced
by
them
?
Again
,
to
say
,
They
are
the
same
with
the
essences
of
things
produced
by
them
,
is
yet
more
loudly
dissonant
from
reason
.
For
being
,
as
he
saith
,
productive
of
things
,
and
consequently
of
their
essences
,
respectively
(
in
as
much
as
nothing
can
be
without
its
essence
)
it
roundly
follows
,
that
if
they
be
the
same
with
these
essences
,
then
these
essences
must
be
produced
by
themselves
,
and
receive
being
by
,
or
from
themselves
,
or
(
which
is
the
same
)
from
those
things
,
which
are
the
same
with
them
.
So
that
Mr.
Kendals
Philosophico-theologie
about
the
transient
Acts
,
which
he
ascribeth
unto
God
,
hath
neither
footing
nor
foundation
,
either
in
Scripture
,
or
good
Reason
,
no
nor
yet
in
common
sense
,
but
is
meerly
aerial
,
and
sister
to
the
winde
.
Nor
is
there
much
more
savour
in
these
demands
(
with
their
fellows
)
which
follow
soon
after
,
Did
God
work
Faith
in
my
heart
,
by
the
same
Act
he
made
the
Elements
?
Did
he
plant
Faith
by
making
of
Plants
?
Did
he
make
me
to
differ
from
others
,
and
from
my self
,
by
creating
the
World
?
&c.
How
confusedly
and
senslesly
disharmonious
are
these
Questions
and
Demands
amongst
themselves
?
For
is
the
first
of
any
whit
like
nature
,
or
consideration
,
with
the
two
later
?
Or
have
these
any
communion
with
the
genius
and
spirit
of
the
first
?
For
may
not
God
work
Faith
in
Mr.
Kendal's
heart
by
the
same
Act
he
made
the
Elements
,
and
yet
not
plant
Faith
by
making
of
Plants
?
nor
make
him
to
differ
from
others
,
by
creating
the
World
?
These
inconsiderate
,
broken
,
distracted
,
and
disordered
notions
and
passages
,
abounding
as
they
do
in
Mr.
Kendals
Book
,
makes
the
reading
of
it
extremely
tedious
and
unpleasant
,
and
would
make
the
Answer
,
at
least
unto
all
such
passages
as
these
,
little
edifying
,
in
case
any
man
had
leisure
of
so
slender
consequence
otherwise
,
as
to
draw
it
up
.
But
concerning
the
demands
now
propounded
,
I
speak
elsewhere
.
When
he
saith
,
that
the
best
of
my
Wine
is
no
better
than
dregs
,
Part
.
1.
p.
35.
Doth
he
not
make
orts
of
some
of
the
best
of
his
own
Hay
?
Or
is
not
much
of
that
Wine
of
mine
he
speaks
of
,
the
same
with
that
which
himself
drinks
at
his
own
Table
,
and
wherewith
he
entertains
his
best
Friends
?
Notice
is
given
elsewhere
,
that
as
sometimes
he
quarrels
with
me
for
new
notions
and
rarities
,
so
otherwise
he
makes
himself
offended
at
my
notions
,
for
being
stale
and
common
.
Yea
,
how
many
passages
and
sayings
of
mine
doth
he
justifie
and
own
from
place
to
place
in
his
Books
,
suffering
them
to
pass
by
him
in
peace
,
yea
and
some
with
some
honour
?
But
here
(
it
seems
)
he
was
surprized
with
that
tyrannical
Principle
;
Pereant
amici
,
dummodo
una
&
inimici
pereant
.
What
harm
,
though
Friends
should
ruin'd
be
,
Whil'st
Enemies
bear
them
company
?
So
that
he
may
bring
it
about
,
that
all
my
Doctrine
may
,
as
unsavoury
Salt
,
be
cast
upon
the
Dunghill
,
and
troden
under
foot
,
he
passeth
not
,
though
much
of
his
own
beareth
the
same
condemnation
with
it
.
—
Finis
unius
mali
Gradus
est
futuri
.
—
One
mischief
being
past
and
gone
,
Prepares
another
to
come
on
.
Immediately
after
the
sad
miscarriage
of
Mr.
Kendals
Ingeniolum
,
in
the
last
recited
saying
,
it
adds
drunkenness
to
thirst
,
and
shameth
it self
with
this
also
.
The
State
(
I
humbly
conceive
)
is
concerned
in
this
,
and
in
order
to
its
own
settlement
is
bound
to
look
to
it
,
that
Religion
be
not
unsettled
.
No
State
can
be
quiet
,
where
Religion
is
disturbed
.
If
God
be
God
,
serve
him
:
if
Baal
be
God
,
why
should
we
not
serve
him
?
Whilest
it
is
a
question
which
is
God
,
it
is
no
question
,
neither
will
be
served
.
The
interest
of
States
is
to
see
God
served
in
the
first
place
,
&c.
By
the
light
(
or
darkness
rather
)
of
this
passage
,
I
see
that
Mr.
Kendal
is
neither
good
States-man
,
nor
good
Divine
.
Not
a
good
Statesman
,
because
he
adviseth
men
in
power
to
an
universal
enforcement
in
matters
of
Religion
.
Never
did
any
State
,
especially
where
Christian
Religion
hath
been
entertained
,
pursue
this
Principle
,
but
in
a
short
time
it
proved
the
molestation
,
danger
,
and
disturbance
of
this
State
,
if
not
the
ruine
and
overthrow
also
,
in
the
end
.
As
experience
both
in
our
own
Land
,
and
in
Nations
round
about
us
,
h●th
confirmed
this
,
so
are
there
manifest
grounds
in
reason
for
it
which
have
been
argued
both
by
my self
,
and
others
,
in
these
l●tter
times
.
Secondly
,
because
he
supposeth
that
the
unsettlement
(
as
he
calleth
it
)
of
Religion
,
is
prejudicial
to
the
settlement
of
the
Civil
State
,
whereas
such
an
unsettlement
of
Religion
,
as
he
meaneth
,
viz.
a
liberty
granted
unto
sober
and
serious
men
to
worship
and
serve
God
,
according
to
the
light
which
God
is
pleased
to
shine
unto
them
,
is
in
reason
,
and
h●th
alwaies
been
found
,
a
means
to
prevent
discontents
and
disturbances
in
States
.
Sir
Fr.
Bacon's
Essays
.
And
it
is
the
observation
of
a
learned
States-man
of
this
Nation
,
that
A●heism
did
never
perturb
States
.
The
truth
of
which
observation
he
confirms
both
by
reason
,
and
the
Example
of
sundry
States
and
times
.
Not
a
good
Divine
;
first
,
because
he
pleads
for
a
State-R●ligion
,
which
is
not
like
to
be
a
Religion
,
according
to
Godliness
(
as
I
have
shewed
and
proved
elsewhere
.
)
Thirty
Queries
concerning
the
Magistrates
duty
in
matters
of
Religion
.
Secondly
,
because
he
seeks
to
make
Magistracy
a
Shambles
or
Butchery
,
to
all
tender
consciences
,
(
which
commonly
are
the
best
,
and
most
set
by
by
God
)
which
cannot
conform
to
a
State
Religion
.
Thirdly
,
because
he
makes
it
the
Interest
of
States
to
see
God
served
in
the
first
place
;
as
if
first
,
the
service
of
God
were
visible
,
(
for
I
suppose
he
speaks
of
that
serving
of
God
,
which
is
pleasing
to
him
,
in
as
much
as
to
see
God
served
otherwise
,
is
contrary
to
the
Interest
of
States
.
)
Secondly
,
as
if
it
were
in
the
power
of
States
,
to
see
or
provide
by
force
,
that
men
shall
serve
God
in
spirit
and
in
truth
:
for
besides
.
and
without
this
,
there
is
no
service
but
is
the
abhorring
of
his
Soul
.
Thirdly
,
as
if
the
Interest
of
States
were
to
see
that
all
under
their
government
,
beleeve
as
they
beleeve
,
and
that
there
be
no
difference
in
any
mans
judgment
or
conscience
,
from
their
own
.
Fourthly
,
as
if
God
could
not
be
served
in
the
first
place
by
the
people
of
a
State
,
unless
the
Magistrate
provided
that
they
first
be
all
of
the
same
minde
and
judgment
in
all
things
,
even
in
things
of
the
profoundest
consideration
,
and
of
the
most
doubtfull
disputation
,
between
men
of
greatest
parts
and
learning
,
yea
and
piety
also
,
in
the
Christian
world
.
Fifthly
,
because
he
supposeth
a
narrow
and
exact
inquiry
after
Truth
,
or
a
discovery
of
the
Errours
commonly
held
by
Professours
of
Religion
,
to
be
a
disturbing
of
Religion
;
whereas
there
is
no
way
under
Heaven
like
unto
it
,
for
that
which
he
pretends
to
be
the
darling
of
his
soul
I
mean
,
the
settlement
of
Religion
.
For
certainly
true
Religion
will
never
be
settled
upon
hollow
or
false
foundations
,
or
such
,
the
stability
and
firmness
of
whose
Truth
are
not
mightily
evidenced
and
brought
forth
into
a
very
clear
light
before
men
.
Sixthly
,
because
he
supposeth
,
that
whilest
Religion
is
unsettled
(
as
he
calleth
it
)
in
a
State
,
[
that
is
,
untill
all
differences
in
matters
of
Religion
be
determined
,
or
laid
asleep
,
either
by
the
Word
,
or
by
the
Sword
]
there
must
needs
be
a
question
in
this
State
,
whether
God
be
God
,
or
Baal
be
God
;
as
if
every
difference
in
point
of
Religion
,
being
interpreted
,
amounts
to
no
less
,
than
to
a
doubtfull
dispute
,
whether
he
that
made
Heaven
and
Earth
,
or
a
dumb
Idol
,
be
the
true
God
.
Seventhly
,
(
and
lastly
)
because
(
that
which
is
more
considerable
than
all
the
rest
)
he
supposeth
,
that
Christian
Religion
settled
in
a
State
according
to
his
judgment
and
sense
in
the
Controversies
about
Election
,
Reprobation
,
Redemption
,
with
the
rest
confederate
with
these
,
must
needs
tend
to
the
prosperity
,
peace
,
and
well-being
of
this
State
;
as
if
a
Systeme
or
body
of
Doctrine
of
a
manifest
tendency
,
first
,
to
perswade
the
generality
,
or
farre
the
greatest
part
of
the
people
into
a
despair
of
salvation
;
Secondly
,
to
perswade
all
men
into
a
conceit
that
they
neither
shall
,
nor
can
,
do
any
thing
,
good
or
evil
,
but
what
hath
been
decreed
and
determined
by
God
,
that
they
shall
do
,
and
consequently
,
what
shall
be
irresistibly
necessitated
to
do
;
Thirdly
,
to
perswade
them
into
a
like
conceit
,
that
whatsoever
they
shall
do
,
or
rather
seem
to
do
,
God
more
principally
and
properly
doth
it
,
and
must
do
it
,
than
they
;
Fourthly
,
(
and
lastly
)
which
upon
these
accounts
must
needs
render
all
Laws
and
Con●titutions
in
a
State
,
whether
penal
,
or
remunerative
,
really
and
in
truth
,
needless
and
vain
;
as
if
(
I
say
)
a
Patern
of
such
unwholesome
,
unsavoury
,
and
unsound
words
as
these
,
being
obtruded
upon
a
State
with
Fire
and
Sword
,
must
of
necessity
,
yea
or
were
in
the
least
degree
likely
,
to
settle
it
in
tranquillity
and
peace
.
But
Mr.
Kendals
judgment
(
it
seems
)
in
this
,
as
in
many
other
things
besides
,
antipodizeth
the
judgments
of
wiser
men
.
Part
.
2.
p.
154.
He
calleth
Patience
,
a
dull
virtue
;
and
supposeth
,
that
it
may
indifferen●ly
well
appear
,
that
he
hath
a
considerable
share
of
it
,
as
by
many
passages
through
his
life
,
so
more
especially
by
his
wading
so
farre
into
my
Book
.
If
a
man
should
follow
Mr.
Kendal
through
thick
and
thin
,
and
through
Thorns
and
Briars
,
untill
he
had
wearied
himself
,
with
an
intent
to
maul
him
,
and
beat
him
black
and
blue
,
and
to
be
avenged
on
him
,
if
he
can
catch
him
,
would
this
argue
that
such
a
man
hath
a
considerable
share
of
Patience
?
Now
that
it
is
a
spirit
of
contest
,
a
desire
and
hope
of
disgracing
and
disparaging
me
,
that
hath
carried
him
all
along
his
wading
into
my
Book
,
is
little
less
than
his
own
confession
,
(
as
we
have
heard
)
and
nothing
less
,
than
what
the
express
tenour
and
carriage
of
his
Book
,
A
capite
ad
calcem
,
doth
demonstrate
.
But
Mr.
Kendals
Arguments
and
Proofs
of
his
Patience
,
parallel
in
nervosity
and
strength
of
conviction
,
those
of
his
Doctrines
and
Opinions
.
Part
.
2.
p.
1.
He
chargeth
me
that
I
have
denied
the
necessity
of
Christ's
Death
,
(
a
charge
elsewhere
recharged
by
me
for
an
untruth
)
which
(
saith
he
)
is
the
principal
Foundation
of
Christian
Faith
.
Doubtless
the
Antecedent
here
to
his
Relative
which
,
is
not
Christ's
Death
,
but
the
necessity
of
Christ's
Death
.
For
I
no
where
,
not
so
much
as
in
appearance
,
deny
Christ's
Death
:
if
not
,
then
had
he
no
occasion
here
to
avouch
this
Death
of
his
for
the
principal
Foundation
of
Christian
Faith
;
unless
his
intent
had
been
,
either
to
affirm
,
or
insinuate
,
that
I
deny
not
the
principal
Foundation
of
Christian
Faith
:
which
intent
is
palpably
contradictions
to
his
scope
in
the
whole
limb
of
his
discourse
here
,
which
is
to
prove
that
my
wicked
Religion
of
universal
atonement
overthrows
every
Article
of
the
Christian
Faith
.
So
then
his
Antecedent
to
his
Relative
which
,
in
the
sentence
mentioned
,
must
needs
be
the
necessity
of
Christ's
Death
;
and
so
his
sense
and
saying
to
be
,
that
the
necessity
of
Christ's
Death
is
the
principal
Foundation
of
Christian
Faith
.
But
doth
he
not
in
saying
this
,
out
of
his
Ingeniolum
,
or
little
wit
,
coin
,
not
onely
new
Articles
,
not
onely
new
Foundations
,
but
even
new
principal
Foundations
of
Christian
Faith
?
For
who
ever
,
untill
the
days
of
Mr.
Kendals
Ingeniolum
,
ever
held
or
taught
,
the
necessity
of
Christ's
Death
to
be
a
principal
Foundation
of
Christian
Faith
?
Certain
I
am
that
it
is
not
contained
within
the
Verge
of
that
most
Orthodox
Summary
of
Christian
Faith
,
called
the
Apostles
Creed
.
Certain
I
am
that
no
Catechism
,
as
farre
as
my
reading
,
observation
,
and
memory
can
agree
about
the
story
,
ever
delivered
it
as
a
principal
Foundation
of
Christian
Faith
.
Certain
I
am
that
it
was
so
farre
from
being
a
principal
Foundation
of
Christian
Faith
in
the
judgment
of
that
great
Doctor
of
the
Christian
Church
in
his
days
,
Augustin
,
or
in
the
judgment
of
Calvin
,
or
in
the
judgment
of
Mr.
Kendals
so
highly
admired
Masters
,
the
Synodians
of
Dort
themselves
,
yea
and
in
the
judgment
of
the
Schoolmen
(
more
generally
)
that
they
declare
it
to
be
no
article
at
all
of
their
faith
,
but
the
contrary
,
as
elsewhere
I
have
shewed
from
their
own
words
and
writings
.
Where
also
I
have
proved
that
the
Scriptures
themselves
no
where
declare
for
such
a
necessity
,
but
rather
for
the
contrary
opinion
;
yea
and
that
this
necessity
,
which
here
Mr.
Kendal
makes
a
principal
Foundation
of
Christian
Faith
,
lieth
athwart
and
cross
to
his
own
words
and
notions
elsewhere
.
Nor
needs
this
last
recited
passage
envy
its
fellow
(
immediately
preceding
)
for
any
overplus
of
wisdom
or
reason
in
it
.
You
have
(
saith
Mr.
Kendal
here
to
me
)
already
denied
Gods
determining
the
beginnings
and
periods
of
mens
lives
;
and
so
have
shaken
the
Doctrine
of
Gods
Providence
.
Very
possibly
I
may
either
by
that
Doctrine
you
speak
of
,
or
by
some
other
,
have
shaken
the
Doctrine
of
Gods
Providence
,
as
it
is
form'd
and
taught
by
men
of
shaken
brains
.
But
for
the
Doctrine
of
Gods
Providence
,
as
it
is
held
forth
and
taught
in
the
Scriptures
by
the
Holy
Ghost
it
suffers
not
at
all
by
that
Doctrine
or
denial
of
mine
,
of
which
Mr.
K.
here
speaks
,
especially
as
this
Denial
is
explained
,
limited
,
and
cautioned
by
me
.
For
Mr.
Kendal
according
to
the
saying
,
Dolosus
versatur
in
generalibus
,
Persons
that
are
wily
,
love
to
be
in
generals
,
still
reports
my
opinions
in
general
,
unlimited
,
and
unexplained
terms
,
which
in
ordinary
Readers
is
apt
to
beget
a
quite
different
sense
or
notion
of
them
,
from
mine
.
It
cannot
be
proved
from
the
Scriptures
,
that
it
was
determined
by
God
that
David
should
commit
adultery
with
Bathsheba
,
or
that
he
should
commit
it
precisely
at
such
a
time
;
or
consequently
,
that
either
the
conception
,
or
birth
,
of
the
childe
begotten
in
this
adultery
,
was
determined
by
him
.
Nay
,
it
may
be
clearly
proved
from
the
Scriptures
that
it
was
not
determined
by
God
,
viz.
because
it
was
severely
prohibited
and
threatned
by
him
in
his
Law
.
Do
men
forbid
,
threaten
,
yea
and
severely
punish
such
actions
or
practices
in
men
,
which
they
necessitatingly
determine
that
they
shall
do
,
or
purpose
to
compell
them
to
do
?
Or
is
God
less
wise
,
or
less
gracious
,
or
less
righteous
than
men
?
But
Mr.
Kendal
representeth
God
unto
the
world
from
place
to
place
in
his
Book
,
upon
such
unworthy
terms
,
that
he
maketh
him
,
one
while
in
wisdom
,
another
while
in
goodness
,
another
while
in
justice
,
beneath
himself
,
at
least
beneath
many
other
men
.
I
shall
onely
(
upon
this
account
)
propound
a
question
or
two
to
Mr.
Kendal
briefly
.
Whether
doth
he
think
it
would
have
argued
any
defect
in
Gods
Providence
,
in
case
his
Father
had
not
married
at
all
,
or
had
not
married
his
Mother
,
but
some
other
woman
,
by
whom
(
possibly
)
he
might
never
have
had
any
childe
,
and
so
Mr.
Kendal
never
have
been
born
;
or
in
case
his
Mother
had
not
conceived
at
that
very
instant
,
when
she
did
conceive
him
;
or
in
case
he
had
not
been
brought
forth
in
that
precise
moment
of
time
,
wherein
his
Mother
was
delivered
of
him
?
If
his
answer
shall
be
affirmative
,
(
for
if
negative
,
he
plainly
non-suiteth
himself
,
in
his
charge
or
indictment
,
as
will
appear
presently
)
viz.
that
it
would
have
argued
a
defect
in
Providence
,
in
case
any
of
these
Particulars
had
not
taken
place
under
all
these
precise
circumstances
,
with
which
they
were
now
effected
;
I
would
then
gladly
ask
him
further
,
whether
he
judgeth
it
a
defect
in
Gods
Providence
,
that
there
are
many
men
found
in
the
world
who
never
marry
?
If
this
argueth
no
defect
herein
,
(
for
I
presume
he
will
acknowledg
this
)
then
would
I
learn
from
him
,
why
or
how
it
would
more
have
argued
any
such
defect
as
now
we
speak
of
,
in
case
his
father
had
never
married
,
than
the
non-marrying
of
many
another
man
,
who
never
marrieth
.
If
his
fathers
nonmarrying
,
and
consequently
his
non-begetting
any
childe
,
as
(
for
instance
)
Mr.
Kendal
by
name
,
would
have
argued
no
defect
in
Gods
Providence
,
then
for
any
man
to
think
or
teach
,
that
neither
his
marrying
,
nor
his
begetting
Mr.
Kendal
,
were
determined
by
God
,
cannot
be
derogatory
in
the
least
from
the
honour
or
glory
of
his
Providence
,
or
any
shaking
to
the
Doctrine
hereof
:
in
as
much
as
it
cannot
reasonably
be
imagined
to
be
any
defect
in
God
,
or
in
his
Providence
,
not
to
determine
the
futurity
of
such
things
,
which
in
case
they
should
never
come
to
pass
,
would
reflect
no
dishonour
,
or
disparagement
in
the
least
,
either
upon
him
,
or
his
Providence
.
So
then
it
is
a
plain
case
that
neither
the
beginning
of
Mr.
Kendals
life
,
nor
his
begetting
,
or
life
it self
,
were
determined
by
God
;
and
consequently
,
that
he
who
denieth
them
to
have
been
thus
determined
,
doth
no
ways
shake
the
Doctrine
(
I
mean
,
the
true
and
wholesome
Doctrine
)
of
the
Providence
of
God
.
Besides
,
if
God
by
the
infinite
perfection
of
his
understanding
,
and
all-comprehensiveness
of
his
knowledg
▪
certainly
knew
,
that
,
and
when
,
Mr.
Kendals
father
would
of
his
own
accord
marry
,
and
that
,
and
when
,
his
mother
,
according
to
the
course
of
nature
,
would
conceive
and
bring
him
forth
,
what
occasion
or
need
was
there
for
God
over
and
beyond
such
a
knowledg
,
or
foreknowledg
,
to
pass
an
Act
of
Determination
,
either
that
,
or
when
,
he
should
be
conceived
and
born
?
For
that
the
knowledg
,
or
foreknowledg
of
things
future
in
God
,
is
one
thing
,
and
his
Determination
of
their
futurity
,
another
,
is
so
well
known
to
those
who
understand
themselves
,
though
but
to
the
quantity
of
a
grain
of
Mustard-seed
,
in
these
Controversies
,
that
in
reference
(
at
least
)
unto
them
,
there
needs
no
proof
of
it
.
There
is
the
self-same
consideration
of
the
periods
or
continuation
of
the
lives
of
men
.
It
is
proper
to
the
Providence
of
God
to
take
knowledg
of
all
creatures
and
beings
,
when
they
are
produced
;
and
to
provide
for
their
preservation
and
continuance
in
being
,
and
for
their
well-being
also
,
according
to
such
rules
,
and
with
such
limitations
,
exceptions
,
and
provisions
,
in
a
thousand
kindes
,
as
his
unlimited
and
incomprehensible
wisdom
and
goodness
do
require
and
prescribe
.
This
Doctrine
of
Providence
,
both
the
Scriptures
,
Reason
,
and
the
Government
of
the
World
,
do
assert
and
teach
;
but
for
the
Doctrine
of
Gods
determining
the
beginnings
and
periods
of
the
lives
of
all
creatures
,
it
is
not
to
be
found
in
any
of
these
Books
.
But
of
these
things
I
speak
elsewhere
.
Part
.
2.
p.
5.
We
say
(
saith
he
,
speaking
of
the
Elect
,
in
his
notion
of
Election
)
though
they
be
all
designed
to
be
Sheep
,
yet
many
of
them
are
actually
Swine
,
Dogs
,
Wolves
,
&c.
yet
within
two
lines
after
,
he
denies
any
of
them
to
have
ever
been
Goats
;
as
if
Swine
,
Dogs
,
Wolves
,
were
Emblems
of
a
more
gracious
and
lovely
representation
in
the
Scriptures
,
than
Goats
;
or
as
if
the
Wolf
had
not
as
great
a
contrariety
in
his
nature
to
a
Sheep
,
as
the
Goat
hath
.
A
little
after
he
betrayeth
his
own
sense
,
and
cause
,
speaking
thus
;
So
that
to
say
that
God
so
loved
the
Elect
,
that
whosoever
of
them
should
not
beleeve
,
should
perish
,
is
but
as
if
a
man
should
say
,
Whosoever
of
my
Sheep
shall
not
keep
in
my
Fold
,
or
Field
,
shall
so
long
have
no
Pasture
with
his
Fellows
.
How
ridiculously
absurd
,
(
that
I
say
not
blasphemous
)
and
withall
inconsequent
to
his
own
Principles
,
is
this
passage
?
and
yet
it
is
the
substance
of
all
he
hath
wherewith
to
cavil
that
clear
and
pregnant
argument
,
by
which
I
demonstrate
that
the
word
{αβγδ}
,
World
,
John
3.16
.
cannot
signifie
,
the
Elect
;
and
consequently
,
that
Christ
was
given
by
God
for
the
salvation
of
the
generality
,
or
great
body
of
mankinde
.
For
is
such
a
saying
as
this
worthy
the
lips
of
a
sober
or
discreet
man
;
Whosoever
of
my
Sheep
shall
not
keep
in
my
Fold
,
or
Field
,
shall
so
long
have
no
Pasture
with
his
Fellows
?
Or
is
there
any
more
savour
or
taste
of
wisdom
or
wit
in
it
,
than
there
would
be
in
such
a
saying
as
this
:
he
that
shall
not
stand
near
the
fire
,
shall
stand
further
off
;
or
,
whosoever
of
my
children
shall
travel
into
Scotland
,
so
long
as
he
continues
there
,
shall
not
eat
bread
with
the
rest
of
his
brethren
in
my
house
in
England
:
or
again
,
that
Sheep
that
shall
go
astray
,
and
feed
upon
the
Common
,
shall
not
for
so
long
feed
with
the
rest
of
his
Fellows
in
my
Several
,
or
Pasture
?
Is
it
any
thing
less
than
constructive
blasphemy
,
to
put
a
saying
parallel
in
weakness
and
unsavouriness
with
these
,
into
the
lips
of
him
,
who
for
excellency
of
wisdom
and
discourse
,
spake
as
never
man
spake
besides
?
Besides
,
his
Principles
considered
,
this
saying
is
as
disparous
to
that
which
here
he
puts
upon
the
Evangelist
,
and
parallels
with
it
,
as
the
Harp
with
the
Harrow
,
or
Chalk
with
Cheese
.
For
Sheep
(
properly
so
called
)
may
possibly
either
keep
in
their
Owners
Fold
,
or
Field
,
or
else
may
stray
from
it
,
so
as
never
to
return
more
,
and
consequently
never
have
any
Pasture
with
their
Fellows
.
So
that
their
Owner
hath
some
pretence
of
a
ground
to
threaten
them
,
that
they
shall
have
no
Pasture
with
their
Fellows
,
in
case
they
keep
not
within
his
Fold
or
Field
,
(
for
where
there
is
no
possibility
of
miscarrying
or
doing
amiss
,
there
is
no
ground
for
threatning
punishment
,
in
case
of
a
miscarriage
)
whereas
the
Elect
,
according
to
Mr.
Kendals
Principles
,
(
and
to
what
he
had
a
very
few
lines
before
affirmed
)
by
reason
of
the
infallible
and
irresistible
Decree
of
God
in
that
behalf
,
are
under
an
impossibility
of
never-beleeving
,
or
of
dying
in
unbeleef
,
and
consequently
of
perishing
:
and
so
there
is
no
occasion
,
or
ground
,
nor
colour
of
either
,
why
they
should
be
threatned
with
perishing
,
in
case
they
shall
die
in
unbeleef
;
no
whit
more
,
than
there
is
for
threatning
the
fire
,
that
it
shall
be
turned
into
water
,
in
case
it
warmeth
not
those
that
come
near
it
,
●or
burneth
not
that
which
shall
be
cast
into
it
,
if
it
be
combustible
.
And
besides
,
Mr.
Kendal
cannot
but
know
,
that
a
Sheeps
not
having
Pasture
with
her
Fellows
for
a
time
,
though
for
a
long
time
,
doth
not
answer
or
parallel
the
perishing
of
the
Elect
for
ever
.
Therefore
the
sense
of
the
word
{αβγδ}
,
(
in
the
Scripture
in
hand
)
asserted
by
me
,
stands
like
a
great
Rock
against
all
the
whiffs
and
puffs
of
winde
,
wherewith
Mr.
Kendal
hath
attempted
it
.
In
the
same
Page
,
he
prevaricates
with
his
cause
,
and
turns
head
upon
the
main
design
of
his
Book
,
in
these
words
,
And
this
is
the
case
here
,
God
promiseth
the
Elect
,
that
none
of
them
shall
perish
,
upon
condition
they
use
the
means
he
gives
them
,
and
take
not
an
unhappy
pleasure
in
walking
in
the
way
of
their
own
choice
,
&c.
For
are
not
all
men
without
exception
,
by
the
verdict
of
this
saying
,
equally
elect
?
Or
doth
not
God
make
such
a
Promise
,
as
is
here
specified
,
unto
the
whole
world
?
Or
is
there
any
person
of
mankinde
,
who
using
the
means
which
God
giveth
them
[
diligently
,
conscientiously
,
and
perseveringly
;
for
of
such
an
use
of
them
it
is
evident
that
he
here
speaketh
,
or
else
that
he
speaketh
a
broad
untruth
]
and
not
taking
an
unhappy
pleasure
in
walking
in
the
way
of
their
own
choice
,
shall
yet
perish
,
or
not
be
saved
,
and
this
according
to
the
Promise
of
God
made
unto
them
in
this
behalf
?
And
doubtless
this
is
the
true
tenour
and
substance
of
all
the
Promises
of
non-perishing
,
or
of
being
saved
,
which
are
made
by
God
unto
the
Elect
,
(
even
as
Mr.
Kendal
calleth
,
Elect
)
before
their
effectual
calling
and
conversion
;
and
consequently
,
all
the
World
being
under
the
grace
of
such
a
Promise
,
as
he
here
describeth
,
they
must
needs
be
in
a
capacity
of
beleeving
through
the
grace
of
God
,
and
so
of
being
saved
.
And
what
is
this
but
the
true
character
and
notion
of
Mr.
Kendals
Election
?
You
Arminian
bands
,
why
do
ye
not
welcome
Mr.
Kendal
into
your
Tents
?
Some
few
lines
before
(
in
the
same
Page
)
he
disparageth
his
learning
thus
;
It
is
impossible
for
any
of
them
[
the
Elect
]
not
to
decline
,
or
to
do
it
[
beleeve
]
for
ever
,
if
God
should
not
extraordinarily
aid
them
by
his
Spirit
.
First
,
doth
not
the
man
here
plainly
suppose
and
grant
,
that
natural
men
have
some
power
at
least
,
or
some
degree
of
power
,
to
beleeve
?
Or
can
aid
be
said
to
be
afforded
or
given
in
order
to
the
performance
of
a
thing
,
where
there
was
no
strength
at
all
before
?
Or
did
Christ
aid
Lazarus
in
coming
out
of
his
grave
,
after
he
had
lyen
dead
for
four
days
?
Or
did
the
Angel
aid
Balaams
Ass
to
speak
,
or
in
speaking
,
with
mans
voyce
,
and
forbidding
the
madness
of
the
Prophet
?
2
Peter
2.16
.
Or
did
the
Spirit
of
God
aid
Paul
in
getting
up
into
the
third
Heavens
?
Aid
imports
an
addition
or
supply
of
further
strength
,
where
there
was
some
degree
of
strength
before
,
but
insufficient
[
at
least
so
judged
]
for
the
atchieving
of
that
,
for
which
the
aid
is
given
.
But
secondly
,
doth
Mr.
Kendal
suppose
,
that
God
,
as
oft
as
he
worketh
Faith
in
the
world
,
or
prevaileth
with
any
man
to
beleeve
,
acteth
extraordinarily
,
or
out
of
course
,
or
worketh
miracles
,
that
he
saith
,
that
the
Elect
would
never
beleeve
,
if
God
should
not
extraordinarily
aid
them
by
his
Spirit
?
How
farre
is
such
a
notion
as
this
from
the
sense
,
both
of
Chrysostom
,
and
Augustine
,
(
yea
and
from
the
Truth
it self
)
the
former
affirming
,
that
as
to
beleeve
is
the
part
,
or
property
,
of
a
brave
and
gallant
[
or
magnanimous
]
spirit
[
or
soul
]
so
not
to
beleeve
,
the
part
of
the
soul
that
hath
quite
lost
its
reason
,
and
is
degenerate
and
sunk
down
to
the
ignorance
and
inconsiderateness
of
the
brute
beast
;
and
again
,
that
they
are
no
better
or
worse
,
than
Asses
,
who
beleeve
not
;
{αβγδ}
.
Chrysost
.
in
Rom.
4.21
.
t
.
3●
.
p.
61.
Edit.
Savillianae
.
{αβγδ}
.
Ibidem
.
the
later
,
(
as
his
words
are
frequently
cited
)
that
he
that
now
beleeveth
not
,
the
whole
world
(
in
a
manner
)
beleeving
round
about
him
,
may
well
be
reputed
the
greatest
miracle
,
or
wonder
,
of
all
.
And
,
for
the
vote
of
the
truth
in
the
case
,
as
Paul
,
when
he
planted
,
and
Apollos
,
when
he
watered
,
did
nothing
extraordinarily
,
miraculously
,
or
out
of
course
;
so
neither
did
God
,
when
he
gave
the
increase
.
And
though
it
should
be
supposed
,
that
men
are
ignorant
of
the
terms
,
or
rule
,
by
,
or
according
unto
which
,
God
giveth
,
or
worketh
Faith
in
men
,
(
though
the
Scripture
speaketh
plainly
enough
in
the
case
)
yet
ought
it
to
be
supposed
withall
,
that
God
is
uniform
,
and
constant
to
his
rule
,
or
counsel
,
in
giving
or
working
Faith
;
and
that
they
who
measure
out
alike
unto
him
in
hearing
▪
shall
receive
the
like
measure
from
him
,
about
,
or
in
order
to
,
their
beleeving
:
For
he
is
no
accepter
of
persons
.
Or
if
Mr.
Kendals
meaning
onely
be
,
when
he
saith
,
that
God
extraordinarily
aideth
his
Elect
when
ever
they
beleeve
,
that
he
now
affordeth
them
more
of
his
grace
,
than
he
did
before
,
or
than
ordinarily
he
affordeth
unto
other
men
,
who
do
not
beleeve
;
he
doth
but
abuse
both
his
Readers
,
and
his
Adversaries
,
in
tempting
the
former
to
beleeve
,
or
think
that
the
later
are
not
herein
of
the
same
minde
with
him
.
For
who
is
there
amongst
us
,
that
do
not
constantly
teach
(
upon
occasion
)
that
no
man
beleeveth
without
the
traordinary
aid
of
God
,
(
in
such
a
sense
of
the
word
extraordinary
,
as
that
now
declared
)
and
for
the
word
aid
,
it
is
much
more
proper
for
Mr.
Kendals
Adversaries
to
use
in
the
business
in
hand
,
than
for
him
,
or
men
of
his
opinion
,
(
as
was
before
,
in
part
,
hinted
.
)
Part
.
3.
p.
84.
We
have
a
discourse
spread
(
well
nigh
)
all
the
Page
over
,
as
absurdly
and
broadly
Anti-Evangelical
,
as
(
I
think
)
ever
Paper
bare
.
You
may
judge
of
the
Lion
by
this
Paw
.
We
are
for
fear
,
and
try
whether
we
can
work
him
[
the
unregenerate
man
]
to
fear
Hell
,
we
will
not
flatter
him
with
hope
of
Heaven
,
I
perceive
you
rich
men
can
afford
ungodly
unregenerate
men
hope
[
doth
the
man
suppose
that
some
unregenerate
men
are
godly
,
because
he
talks
of
ungodly
unregenerate
men
?
]
—
much
good
may
it
do
them
;
but
I
fear
your
hope
will
put
them
further
from
salvation
;
and
I
am
bold
,
[
whereas
you
should
be
both
ashamed
,
and
afraid
]
to
say
,
would
you
deal
as
a
workman
that
needs
not
to
be
ashamed
,
rightly
dividing
the
Word
of
Truth
,
[
an
Art
that
you
Mr.
Kendal
were
never
Master
of
]
you
should
onely
thunder
and
lighten
against
such
wretches
,
raise
tempest
and
storm
upon
them
,
not
lead
them
on
with
a
Sun-shine
,
and
open
a
door
of
hope
unto
them
,
which
will
make
them
ashamed
,
and
so
should
any
one
be
to
talk
thus
like
a
Mountebank
,
&c.
Mr.
Kendal
hath
done
well
in
acknowledging
his
duty
in
these
last
words
;
for
verily
every
one
ought
to
be
ashamed
,
th●t
talketh
thus
(
as
he
doth
)
like
a
Mountebank
:
so
farre
is
he
from
speaking
here
like
a
Doctor
.
I
trust
that
now
he
knows
what
is
his
duty
to
do
,
he
will
not
sin
against
light
by
neglecting
it
.
For
as
in
twenty
places
and
ten
of
his
Book●
otherwise
,
he
bewrayeth
his
profound
ignorance
of
the
counsel
and
minde
of
God
in
the
Gospel
,
so
doth
he
no
where
more
broadly
discover
his
own
nakedness
in
this
kinde
,
than
here
,
Fot
,
First
,
Is
this
the
method
prescribed
by
Christ
for
preaching
the
Gospel
,
to
try
whether
they
can
work
men
,
suppose
unregenerate
,
to
fear
Hell
,
without
giving
them
any
hope
of
Heaven
,
[
for
to
possess
and
fill
unregenerate
men
with
hope
of
Heaven
upon
their
beleeving
,
is
not
to
flatter
them
with
an
hope
of
Heaven
,
but
to
give
them
this
hope
upon
the
solid
,
clear
,
and
express
foundations
of
the
Word
of
God
]
and
onely
to
thunder
and
lighten
against
them
,
&c.
Wo
be
those
that
are
blinde
,
and
have
Mr.
Kendal
for
their
leader
.
When
Christ
sent
forth
the
seventy
Disciples
,
two
by
two
,
to
preach
the
Gospel
,
certainly
he
sent
them
to
preach
it
to
unregenerate
men
.
The
method
directed
by
him
for
the
preaching
it
,
is
contained
in
these
words
;
Into
whatsoever
house
ye
enter
,
first
say
,
Peace
be
to
this
house
.
Do
these
words
,
Peace
be
to
this
house
,
signifie
to
thunder
and
lighten
against
those
in
the
house
?
Or
to
raise
tempest
and
storm
upon
them
?
So
again
,
Into
whatsoever
City
ye
enter
,
and
they
receive
you
,
[
that
is
,
admit
or
suffer
you
to
preach
amongst
them
]
eat
such
things
as
are
set
before
you
:
and
heal
the
sick
that
are
therein
,
and
say
unto
them
,
The
Kingdom
of
God
is
come
nigh
unto
you
.
But
were
the
Disciples
like
to
try
whether
they
could
work
the
men
of
the
City
to
the
fear
of
Hell
,
by
saying
unto
them
,
The
Kingdom
of
God
is
come
nigh
unto
you
?
When
John
Baptist
preached
in
the
Wilderness
of
Judea
,
saying
,
Repent
ye
;
for
the
Kingdom
of
Heaven
is
at
hand
.
Matth
.
3.1
,
2
▪
Did
he
raise
storm
and
tempest
upon
them
,
or
try
whether
he
could
work
them
to
the
fear
of
Hell
,
by
telling
them
,
that
the
Kingdom
of
Heaven
was
at
hand
?
Or
when
Philip
preached
Jesus
to
the
City
of
Samaria
,
and
caused
great
joy
in
that
City
,
did
he
thunder
and
lighten
against
this
City
?
Or
did
he
raise
this
happy
effect
of
joy
amongst
them
,
by
raising
storm
and
tempest
upon
them
?
Mr.
Kendal
I
perceive
knoweth
not
what
the
preaching
of
the
Gospel
meaneth
.
Secondly
,
it
is
not
the
sense
or
minde
of
the
Gospel
,
that
unregenerate
men
,
as
such
,
should
have
storm
and
tempest
raised
upon
them
,
or
be
thundered
against
with
the
threatnings
of
Hell-fire
,
but
as
having
rejected
the
Gospel
,
and
neglected
the
great
salvation
therein
tendered
by
God
unto
them
.
How
shall
we
escape
,
(
saith
the
Apostle
,
Heb
.
2.3
.
)
if
we
neglect
so
great
a
salvation
?
According
to
the
tenour
of
the
Gospel
,
men
are
not
to
be
threatned
with
damnation
,
but
onely
upon
their
refusal
ot
neglect
of
the
salvation
therein
offered
;
or
at
most
,
in
case
,
and
upon
supposition
,
of
such
their
refusal
.
The
King
in
the
Parable
of
the
Marriage-feast
,
did
not
threaten
those
whom
he
invited
,
before
their
invitation
,
nor
untill
they
had
rejected
it
:
nor
doth
God
order
or
allow
his
Ministers
to
thunder
or
threaten
damnation
against
unregenerate
men
untill
they
have
first
preached
his
grace
▪
and
mercy
unto
them
in
the
Gospel
,
and
perceive
that
they
cast
them
behinde
their
back
,
and
remain
obdurate
and
impenitent
.
This
method
is
of
the
Lord
Christs
own
prescription
to
his
Apostles
,
when
he
sent
them
forth
with
a
commission
and
charge
to
preach
the
Gospel
unto
the
world
.
And
he
said
unto
●hem
,
Go
ye
into
all
the
world
,
and
preach
the
Gospel
to
every
creature
.
He
that
beleeveth
,
and
is
baptized
,
shall
be
saved
;
but
he
that
beleeveth
not
,
shall
be
damned
.
Mark
16.15
,
16.
The
Gospel
was
first
to
be
preached
to
every
creature
,
[
and
if
so
,
certainly
to
unregenerate
men
]
and
salvation
to
be
promised
,
yea
ensured
,
unto
them
upon
their
beleeving
joyned
with
profession
,
before
the
storm
and
tempest
of
damnation
was
to
be
raised
upon
them
.
Thirdly
,
whereas
M.
K.
rejoyceth
over
his
own
ignorance
in
this
unsavoury
jear
;
I
perceive
you
rich
men
can
afford
ungodly
unregenerate
men
hope
,
—
much
good
may
it
do
them
;
but
I
fear
,
&c.
opposing
his
own
,
and
his
parties
practice
hereunto
,
in
these
words
,
We
will
not
flatter
him
with
the
hope
of
Heaven
.
First
,
when
he
termeth
me
a
rich
man
,
I
know
not
whether
he
ironically
upbraideth
me
with
my
poverty
in
comparison
of
his
own
,
or
his
parties
wealth
,
or
whether
he
expresseth
his
envy
at
my
supposed
wealth
,
or
whether
his
Ingeniolum
pleaseth
it self
with
some
exotick
crotchet
in
the
word
rich
.
But
because
the
inquiry
will
hardly
quit
cost
,
or
bear
its
own
charges
,
I
shall
pursue
it
no
further
.
But
secondly
,
why
should
the
good
man
be
so
sorely
offended
,
that
hope
[
of
salvation
]
should
be
afforded
unto
unregenerate
men
,
in
case
they
shall
beleeve
and
repent
?
For
never
was
there
any
hope
afforded
unto
them
by
me
,
upon
any
other
terms
;
nor
(
I
presume
)
by
any
of
my
sense
in
the
present
controversies
.
Such
hope
as
this
is
expresly
afforded
unto
them
by
the
constant
and
loud
voice
of
the
Gospel
,
and
particularly
by
Christ
himself
,
in
that
famous
delineation
or
description
of
the
Gospel
,
Joh
.
3.16
.
So
God
loved
the
world
that
he
gave
his
onely
begotten
Son
,
that
whosoever
[
whether
at
present
regenerate
or
unregenerate
]
beleeveth
in
him
,
should
not
perish
,
but
have
everlasting
life
.
M.
K.
himself
grants
,
that
the
Elect
(
as
he
calleth
Elect
)
whom
he
will
needs
(
right
,
or
wrong
)
have
here
meant
by
the
world
,
are
for
a
time
,
yea
some
for
a
long
time
,
unregenerate
.
And
doth
not
Christ
in
the
words
now
mentioned
,
afford
a
rich
and
pregnant
hope
unto
all
those
signified
by
the
word
world
,
(
whoever
they
be
)
that
upon
their
beleeving
[
viz.
perseveringly
]
they
shall
be
eternally
saved
?
Yet
,
Fourthly
,
doth
he
flatter
them
in
affording
this
hope
of
Heaven
unto
them
?
Or
doth
the
hope
,
which
he
thus
affordeth
them
,
put
them
further
off
from
salvation
?
Or
will
Mr.
Kendal
blaspheme
and
say
,
that
the
Lord
Christ
may
be
ashamed
to
talk
thus
like
,
&c.
Or
that
he
dealeth
not
like
a
workman
that
needs
not
be
ashamed
,
rightly
dividing
the
Word
of
Truth
?
Or
may
not
the
Lord
Christ
say
unto
the
poor
worm
his
servant
,
who
writeth
these
things
,
as
sometimes
a
great
servant
of
his
said
unto
him
,
The
reproaches
of
them
that
reproached
thee
,
are
fallen
upon
me
?
Psalm
68.9
.
Fifthly
,
when
he
tells
me
,
that
I
should
onely
thunder
and
lighten
against
such
wretches
,
raise
storm
and
tempest
upon
them
,
not
lead
them
on
with
a
Sun-shine
,
and
open
a
door
of
hope
unto
them
,
&c.
I
would
gladly
know
of
him
,
what
influence
or
operation
such
addresments
unto
them
as
these
,
are
like
to
have
upon
them
,
or
to
what
frame
and
state
of
heart
and
soul
they
are
like
to
reduce
them
?
Fear
of
Hell
,
without
some
mixture
of
hope
to
escape
,
is
nothing
but
absolute
and
pure
despair
,
and
this
not
onely
,
nor
so
much
,
of
,
or
in
,
a
mans
self
,
or
his
own
goodness
,
or
strength
,
but
in
the
grace
,
goodness
,
and
mercy
of
God
also
.
And
to
bring
or
work
men
to
a
despair
in
God
,
and
of
his
grace
and
mercy
,
is
this
to
deal
,
or
act
,
like
a
workman
that
needs
not
be
ashamed
?
Or
is
it
a
thing
commendable
in
any
man
,
or
sort
of
men
,
and
not
rather
execrable
in
the
highest
degree
,
totally
and
absolutely
to
despair
of
the
grace
and
mercy
of
God
?
Yet
to
work
this
despair
in
men
,
and
consequently
to
render
them
most
hatefull
and
abominable
in
the
sight
of
God
,
is
(
it
seems
)
a
principal
part
of
the
glory
of
Mr.
Kendals
Ministery
.
Sixthly
,
if
Mr.
Kendal
will
have
no
hope
afforded
unto
unregenerate
men
,
by
what
means
will
he
be
able
ever
to
regenerate
them
,
or
help
them
out
of
their
miserable
and
wretched
condition
:
certain
it
is
,
that
thundering
and
lightening
onely
will
not
regenerate
them
.
Fear
without
hope
(
as
was
lately
said
)
causeth
men
to
despair
;
and
despair
driveth
men
to
the
greatest
distance
from
God
.
Whereas
Regeneration
cannot
take
place
without
a
drawing
near
unto
God
,
being
,
or
implying
,
a
communion
with
him
in
his
nature
.
And
this
communion
or
participation
with
God
in
his
divine
nature
,
is
(
as
the
Apostle
Peter
teacheth
us
)
effected
or
obtained
by
means
of
the
exceeding
great
and
precious
promises
of
the
Gospel
,
not
by
the
thunder
and
lightening
,
not
by
the
storm
and
tempest
,
of
the
Law
.
Therefore
to
say
,
that
no
hope
is
to
be
afforded
to
unregenerate
men
,
whilest
such
,
and
to
say
,
that
there
is
no
means
for
unregenerate
men
to
become
regenerate
,
are
two
sayings
altogether
parallel
both
in
reason
,
and
in
truth
.
And
are
not
these
sad
tidings
for
such
of
Mr.
Kendals
Elect
,
who
at
present
are
unregenerate
,
and
thus
long
(
as
himself
determines
the
case
against
them
elsewhere
)
not
capable
of
salvation
?
He
had
need
confess
himself
to
be
in
an
errour
here
,
lest
he
confess
himself
to
be
in
his
sins
;
yea
and
so
in
his
sins
,
as
to
be
out
of
all
hope
of
ever
being
delivered
from
them
.
Seventhly
,
(
and
lastly
for
this
)
even
when
a
Minister
of
the
Gospel
,
following
his
instructions
,
and
duly
observing
the
tenour
of
his
commission
,
shall
thunder
and
lighten
against
unregenerate
and
ungodly
men
,
as
viz.
after
they
have
rejected
the
Gospel
,
or
neglected
the
great
salvation
tendered
therein
unto
them
,
yea
or
have
turn'd
the
grace
of
God
into
wantonness
,
he
is
not
so
,
or
upon
such
terms
to
thunder
and
lighten
against
them
,
as
to
afford
them
no
hope
or
sense
of
a
possibility
of
salvation
upon
their
repentance
and
beleeving
,
at
least
except
it
be
known
unto
him
that
they
are
under
the
guilt
of
that
sin
,
which
is
unpardonable
.
And
since
God
himself
in
the
Gospel
promiseth
salvation
even
to
the
greatest
of
sinners
,
in
case
of
their
repentance
,
and
consequently
opens
a
door
of
hope
unto
them
of
being
saved
upon
such
terms
,
how
can
any
man
,
who
pretends
to
the
high
dignity
of
being
a
Minister
of
the
Gospel
,
without
sacrilege
deny
this
hope
unto
such
men
,
or
shut
the
door
against
them
,
which
God
himself
hath
opened
unto
them
?
If
Mr.
Kendal
means
as
he
saith
in
the
passages
of
his
Book
now
under
examination
,
(
with
their
neighbours
and
fellows
)
he
is
a
very
great
stranger
to
the
minde
of
God
in
the
Gospel
.
But
I
rather
suppose
that
his
Pen
mistook
his
minde
all
along
;
and
that
his
meaning
onely
was
,
that
unregenerate
and
wicked
men
ought
not
to
be
fed
with
any
the
least
hope
of
being
saved
,
in
case
they
shall
continue
impenitent
and
wicked
unto
the
end
.
However
,
if
this
were
his
meaning
,
he
hath
egregiously
abused
,
both
his
Reader
,
and
his
Adversary
,
in
representing
these
things
unto
the
former
in
such
a
manner
,
as
if
they
were
denied
by
the
latter
.
But
I
touch
upon
this
elsewhere
.
In
his
Epis●le
to
the
Rector
,
Fellows
,
&c.
of
Exceter-College
▪
he
lamenteth
and
demandeth
thus
,
Unclean
vessels
that
we
all
naturally
are
,
how
justly
might
he
have
made
us
vess●ls
of
dishonour
!
If
God
might
have
made
Mr.
Kendal
and
others
vessels
of
dishonour
,
I
demand
,
whether
he
might
have
done
it
,
before
,
or
after
,
or
at
the
same
time
when
he
made
them
vessels
of
honour
.
He
could
not
make
them
vessels
of
dishonour
,
before
he
made
them
vessels
of
honour
,
because
this
was
done
by
him
,
(
as
Mr.
Kendal
positively
supposeth
)
from
eternity
;
and
before
eternity
God
was
in
no
capacity
of
acting
in
one
kinde
,
or
other
.
After
he
had
made
them
vessels
of
honour
,
he
could
not
unmake
them
,
(
I
still
argue
according
to
Mr.
Kendals
principles
)
or
make
them
vessels
of
dishonour
:
the
Decrees
of
God
are
like
unto
himself
,
unchangeable
.
At
the
same
time
,
when
he
made
them
vessels
of
honour
,
he
could
not
justly
have
made
them
vessels
of
dishonour
.
For
,
punitive
first
,
justice
hath
place
onely
in
case
of
demerit
;
but
Mr.
Kendal
had
not
demerited
or
sinned
,
more
than
he
had
a
being
,
from
eternity
.
Secondly
,
to
be
made
a
vessel
of
dishonour
,
is
either
penal
to
the
creature
so
made
,
or
not
:
If
penal
,
then
it
supposeth
sin
preceding
.
But
no
sin
could
precede
eternity
,
or
the
being
of
the
sinner
.
If
not
,
then
the
hatred
of
God
,
or
the
effects
of
this
hatred
,
are
not
at
all
penal
to
the
creature
:
For
the
making
of
a
creature
a
vessel
of
dishonour
,
importeth
,
the
separating
of
this
creature
by
God
from
himself
,
(
which
is
an
act
of
hatred
)
unto
the
greatest
of
all
punishments
.
Thirdly
,
if
God
might
then
have
made
Mr.
Kendal
and
others
,
vessels
of
dishonour
,
when
he
made
them
vessels
of
honour
,
then
was
there
not
onely
Potentia
activa
,
a
power
of
acting
in
God
,
which
argueth
perfection
;
but
Potentialitas
also
,
a
power
of
being
changed
or
altered
in
,
or
from
,
his
present
purposes
or
intentions
;
which
importeth
Potentiam
passivam
,
and
imperfection
.
For
it
cannot
be
supposed
,
that
God
might
have
done
any
thing
contrary
to
what
he
hath
done
,
but
that
it
must
be
supposed
withall
,
that
he
might
have
altered
the
purpose
or
intent
which
was
in
him
,
to
act
,
as
or
what
,
he
did
act
,
or
now
hath
acted
,
into
a
purpose
of
acting
contrarily
.
Fourthly
,
(
and
lastly
)
if
Mr.
Kendal
being
an
unclean
vessel
naturally
,
was
the
ground
upon
which
God
might
have
justly
made
him
a
vessel
of
dishonour
,
(
as
here
he
plainly
supposeth
)
then
might
God
have
made
him
a
vessel
of
dishonour
,
long
after
he
had
made
him
a
vessel
of
honour
.
For
Mr.
Kendal
was
not
an
unclean
vessel
naturally
,
from
eternity
,
but
in
time
,
yea
a
long
time
after
that
time
had
begun
his
race
:
but
he
was
made
a
vessel
of
honour
(
as
he
calls
making
vessels
of
honour
)
from
eternity
.
Part
.
2.
pag
.
151.
After
his
palpable
perverting
of
the
Scripture
by
his
interpreting
,
Gods
electing
men
,
{αβγδ}
,
through
the
sanctification
of
the
Spirit
,
his
electing
them
to
this
sanctification
,
and
a
notorious
falsification
of
my
words
,
in
affirming
,
that
as
I
speak
,
God
should
elect
men
for
their
sanctification
,
(
of
which
I
take
notice
elsewhere
)
he
professeth
this
weak
and
childish
profession
;
And
how
he
[
God
]
should
decree
to
elect
,
is
to
ordinary
Logicians
un-intelligible
:
Hath
not
the
man
a
desire
to
be
censed
among
Logicians
extraordinary
?
Or
doth
he
in
such
his
profession
imply
,
that
how
God
should
decree
to
elect
,
is
to
him
unintelligible
?
If
this
be
his
meaning
,
it
is
no
great
marvel
that
he
is
so
inexpert
,
and
shallow-sighted
,
and
speaks
so
loosly
and
at
random
,
in
the
questions
and
controversies
traversed
by
him
in
his
Book
,
it
being
a
sufficient
proof
against
him
,
that
he
understandeth
not
his
own
chief
Authours
.
For
these
frequently
use
the
notion
,
and
several
times
the
very
expression
,
of
Gods
decreeing
to
elect
.
I
remember
Doctor
Prideaux
imputes
the
perplexed
and
disadvantageous
handling
of
the
Question
or
Doctrine
of
Reprobation
by
men
of
his
side
,
(
amongst
other
things
)
to
their
non-distinguishing
accurately
between
the
decree
of
Reprobation
,
which
is
from
eternity
,
and
the
act
of
Reprobating
,
which
is
exercised
in
time
after
the
Fall
;
and
affirmeth
,
that
many
things
which
are
proper
to
the
act
,
sound
very
harshly
when
applied
to
the
decree
.
Sex
autem
sunt
quae
mihi
videntur
praecipuè
hîc
difficultatem
augere
:
Primò
non
accuratè
distinguunt
Doctores
inter
decretum
reprobationis
,
quod
est
ab
aeterno
;
&
actum
reprobandi
,
quod
in
tempore
post
lapsum
exercetur
.
Mutta
autem
competunt
actui
,
quae
applicata
decreto
duriùs
sonant
,
&
è
contrà
.
Dr.
Prid
.
Lect
.
1.
de
absoluto
Decreto
.
Now
if
the
act
of
Reprobation
be
exerted
or
exercised
by
God
in
time
,
certainly
the
act
of
Election
is
then
also
acted
by
him
,
although
the
Decree
of
Election
was
from
eternity
,
as
also
was
the
Decree
of
Reprobation
,
(
as
the
Doctor
affirmeth
.
)
For
it
is
the
constant
Doctrine
of
these
men
,
(
and
true
)
that
the
Decrees
of
Election
and
Reprobation
passed
together
in
the
eternal
counsel
of
God
;
although
some
of
them
seem
to
make
Reprobation
(
as
it
were
)
the
orts
and
refuse
of
Election
:
in
which
notion
it
must
be
succedaneous
and
consequential
unto
it
.
Beza
likewise
plainly
distinguisheth
between
Gods
Decree
of
Election
,
which
he
informeth
us
to
be
from
ete●nity
;
and
his
execution
of
this
his
Decree
,
or
act
of
Electing
,
which
he
saith
is
in
time
.
And
thus
he
interprets
that
of
Paul
,
Ephes
.
1.4
.
According
as
he
hath
chosen
us
in
him
before
the
foundation
of
the
world
.
Elegit
,
(
saith
he
)
that
is
,
Eligere
constituit
,
he
hath
chosen
,
that
is
,
he
decreed
,
or
appointed
to
chuse
.
For
(
saith
he
further
to
his
adversary
Castalio
)
you
must
confess
that
God
in
time
puts
those
things
in
execution
,
which
he
ordained
[
or
decreed
]
before
all
time
.
According
to
the
notion
&
tenour
of
his
interpretation
of
this
place
,
he
interprets
others
also
of
like
phrase
and
import
.
As
where
Paul
repeating
the
words
of
Malachi
,
saith
,
But
Esau
have
I
hated
,
(
Rom.
9.13
.
)
I
say
,
(
saith
this
Authour
)
that
the
word
Odi
,
I
have
hated
,
[
signifies
,
or
]
declares
nothing
but
,
I
have
decreed
to
hate
;
in
asmuch
as
Paul
disputeth
of
the
Decree
of
God
,
not
of
the
execution
[
or
acting
]
of
this
Decree
.
Thus
likewise
he
expoundeth
that
of
the
same
Apostle
,
2
Tim
.
1.9
.
—
According
to
his
own
purpose
and
grace
which
was
given
us
in
Christ
Jesus
before
the
world
began
,
that
is
(
saith
Beza
)
God
purposed
to
give
us
his
grace
in
Christ
Jesus
before
all
times
were
,
which
notwithstanding
he
doth
not
actually
give
us
,
untill
he
calleth
us
effectually
[
or
with
effect
]
unto
himself
.
These
things
considered
,
is
it
not
(
at
least
a
little
)
strange
,
how
so
great
a
Clerk
as
Mr.
Kendal
,
who
takes
upon
him
that
grand
undertaking
of
Defending
the
Faith
of
the
Reformed
Churches
,
should
resent
it
as
a
matter
of
so
high
and
difficult
a
speculation
,
as
to
require
an
extraordinary
Logician
,
that
is
,
a
man
equal
to
himself
in
this
faculty
,
or
perhaps
superiour
to
him
,
to
understand
or
conceive
,
how
God
should
decree
to
elect
,
that
is
,
how
he
should
decree
that
from
eternity
,
which
he
acteth
or
putteth
in
execution
in
time
?
Is
it
un-intelligible
to
any
ordinary
Logician
,
how
Mr.
Kendal
should
decree
or
purpose
that
on
Thursday
,
which
he
acteth
or
doth
on
Friday
?
Alas
for
his
intellect
!
are
such
flats
and
shallows
as
these
,
such
profundities
unto
it
which
are
hardly
fathomable
?
Lo
these
are
part
of
the
ways
of
Mr.
Kendals
folly
in
his
tripartite
Volume
written
against
the
true
freeness
of
the
grace
of
God
in
the
Death
of
Christ
:
but
how
small
a
portion
is
it
that
yet
(
Reader
)
thou
understandest
of
them
,
unless
(
haply
)
thou
hast
had
leasure
and
opportunity
otherwise
,
to
traverse
the
whole
or
greatest
part
of
the
Book
it self
.
Doubtless
such
veins
of
discourse
as
these
,
especially
in
such
numbers
,
as
wherein
they
appear
in
the
surface
of
the
body
of
Mr.
Kendals
Book
,
are
ill
symptoms
of
a
man
tolerably
accomplished
for
the
managing
of
the
Controversies
undertaken
by
him
.
CHAP.
XIV
.
A
taste
of
Mr.
Kendal's
frivolous
and
unmanlike
Exceptions
.
He
accuseth
his
Adversary
,
as
well
for
new
,
as
for
stale
,
Observations
.
And
that
he
hath
necessitated
him
to
Absurdities
.
He
quarrels
him
,
because
he
did
not
preach
his
Sermon
,
before
he
had
taken
his
Text
.
His
offence
at
him
for
a
Passage
in
his
Epistle
before
his
Discourse
,
touching
the
Divine
Authority
of
the
Scriptures
.
For
shaking
the
Doctrine
of
Gods
Providence
,
when
as
himself
is
the
Offender
in
this
kinde
.
For
citing
either
ancient
,
or
latter
Divines
,
for
general
Redemption
,
without
shewing
him
where
the
Fathers
say
,
He
intended
as
much
,
effected
as
much
,
for
them
that
perish
,
as
for
those
that
are
saved
.
For
not
beleeving
,
that
,
when
either
the
Scriptures
,
Fathers
,
late
Writers
,
affirm
that
Christ
died
for
all
men
,
their
meaning
is
,
for
all
sorts
of
men
.
For
his
Exposition
of
Acts
17.30
.
For
this
Expression
,
The
true
and
regular
notion
of
a
God
.
For
using
the
word
,
Excluded
,
&c.
For
using
the
distinction
of
intentions
,
precedent
,
and
subsequent
,
in
God
.
A
taste
of
Mr.
Kendal's
frivolous
and
unmanlike
Exceptions
.
MR.
Kendal
(
questionless
)
is
not
ex
genere
Aquilino
,
of
the
Eagles
race
;
he
is
so
active
and
busie
in
catching
Flies
,
yea
shadows
of
Flies
many
times
.
He
complains
of
me
for
impertinently
disturbing
my
discourse
,
and
troubling
my
Reader
with
a
stale
observation
.
Part
.
1.
p.
91.
And
yet
elsewhere
he
quarrels
with
me
for
my
new
Logick
,
and
reckons
me
(
with
offence
)
inter
gloriosulos
novatores
,
A
vain-glorious
Innovator
.
It
seems
neither
things
new
,
nor
old
,
will
please
him
.
But
me
thinks
one
stale
observa●ion
should
not
trouble
or
offend
him
,
who
counts
it
his
glory
to
be
a
Vindicatour
of
the
Doctrine
commonly
received
in
the
Reformed
Churches
.
Doubtless
he
that
duly
plieth
this
Oar
,
must
needs
trouble
his
Reader
(
if
trouble
it
be
)
with
many
stale
or
common
observations
.
Yea
the
truth
is
,
that
that
which
is
most
tolerable
and
passable
in
Mr.
Kendal's
Book
,
is
little
else
but
Crambe
recocta
,
stale
Coleworts
new-boil'd
.
In
one
place
he
apologizeth
for
some
of
his
Absurdities
,
thus
;
And
the
truth
is
;
Mr.
Goodwin
hath
necessitated
me
to
some
Absurdities
.
Request
to
Reader
,
p.
6.
Mr.
Kendal
(
it
seems
)
is
very
easily
necessitated
to
Absurdities
,
as
a
childe
is
to
do
childishly
,
or
a
froward
man
to
do
frowardly
,
a
proud
man
proudly
,
&c.
But
what
was
the
invincible
necessity
that
Mr.
Goodwin
impos'd
upon
Mr.
Kendal
to
commit
some
of
his
Absurdities
?
(
for
,
in
saying
,
some
,
doth
he
not
grant
and
imply
,
that
there
are
others
that
proceed
naturally
from
him
,
and
without
compulsion
?
)
First
,
the
absurdity
it self
(
as
he
stiles
it
,
and
with
cause
enough
)
was
the
placing
of
his
seventeenth
Chapter
immediately
after
his
fourth
,
and
before
his
fifth
.
But
how
was
he
by
me
necessitated
to
this
unhappy
Atopy
?
Because
I
did
not
preach
my
Sermon
,
before
I
had
taken
my
Text
,
but
afterwards
;
or
(
which
is
effective
the
same
)
because
I
did
not
declare
and
set
down
in
what
sense
I
understand
,
John
3.16
.
2
Cor
.
5.19
.
(
with
those
other
Texts
mentioned
Cap.
5
,
6
,
7
,
8.
for
the
proof
of
the
Doctrine
which
I
maintain
)
before
I
had
named
them
,
or
untill
I
had
produced
them
,
and
came
to
an
opportune
place
in
my
discourse
to
declare
my self
in
that
kinde
;
which
,
by
reason
of
a
necessary
and
large
digression
in
the
interim
,
occasioned
by
a
debate
of
one
of
the
said
Texts
,
proved
to
be
my
seventeenth
Chapter
.
Was
not
this
a
very
soveraign
and
high-handed
necessity
,
to
compell
Mr.
Kendal
to
that
ridiculous
humour
of
nick-naming
all
the
Chapters
in
his
Book
after
the
fourth
,
calling
the
fifth
by
the
name
of
the
seventeenth
,
the
sixth
by
the
name
of
the
fifth
,
&c.
Hic
furor
haud
dubius
:
haec
est
manifesta
phrenesis
.
Without
all
doubt
this
madness
is
,
And
phrensie
manifest
(
I
wis
.
)
Is
Mr.
Kendal
,
when
he
preacheth
,
wont
to
make
his
Sermon
first
,
and
when
he
hath
done
,
to
take
his
Text
?
Else
why
doth
he
levy
a
quarrel
against
me
,
for
producing
my
Scriptures
,
before
I
give
an
account
of
my
sense
and
interpretation
of
them
?
Or
for
deferring
my
complete
interpretation
of
them
,
untill
I
had
ranged
them
into
their
respective
ranks
,
and
given
my
sense
in
some
particulars
concerning
them
severally
.
But
my
Book
of
Redemption
,
though
erroneous
(
as
Mr.
Kendal
counts
errour
)
or
worse
(
in
a
manner
)
all
over
,
yet
was
it
not
(
it
seems
)
a
field
large
and
fruitfull
enough
to
supply
his
wants
of
matters
of
exception
against
me
;
but
his
necessities
in
this
kinde
pressed
him
to
search
into
my
other
Writings
,
and
to
seek
for
more
of
that
treasure
here
.
Having
travelled
(
as
is
probable
)
from
the
East
to
the
West
of
my
Writings
with
an
intense
eye
to
discover
something
that
was
like
to
take
a
black
Dye
,
and
might
be
perverted
to
matter
of
disparagement
against
me
,
(
at
least
in
the
thoughts
of
injudicious
men
,
who
are
enough
for
M.
Kendals
purpose
)
at
last
,
in
my
Epistle
Dedicatory
to
the
Parliament
,
before
my
Treatise
of
the
Divine
Authority
of
the
Scriptures
,
he
met
with
these
words
ensuing
,
to
his
great
comfort
on
the
one
hand
,
and
yet
to
his
great
trouble
and
offence
(
as
it
seems
)
on
the
other
hand
.
I
am
not
conscious
to
my self
of
the
least
wrong
I
have
ever
done
,
either
to
man
,
woman
,
or
childe
,
either
in
word
,
or
deed
.
If
either
my
memory
or
conscience
herein
deceiveth
me
,
I
here
stand
forth
,
and
humbly
offer
my self
before
your
Honours
,
and
all
the
World
,
to
make
satisfaction
with
the
best
of
my
substance
,
or
otherwise
,
as
farre
as
I
am
,
or
ever
shall
be
able
,
upon
any
reasonable
evidence
,
or
conviction
of
the
fact
.
This
passage
(
it
seems
)
is
little
less
than
a
Sword
passing
through
Mr.
Kendals
Soul
:
I
finde
him
maundring
at
it
over
and
over
in
his
Book
.
His
trouble
and
discontent
at
a
saying
so
innocent
,
(
especially
the
occasion
of
the
speaking
of
it
,
considered
)
inclineth
me
to
suspect
that
his
conscience
taketh
little
pleasure
or
comfort
in
it self
,
either
in
respect
of
any
former
,
or
of
any
present
integrity
.
If
there
had
been
nothing
more
in
the
said
passage
,
than
what
he
thought
himself
had
either
attained
unto
already
,
or
else
were
inwardly
desirous
to
attain
,
I
make
no
question
but
it
had
passed
by
him
,
as
it
hath
done
by
many
others
,
with
little
or
no
observation
;
or
however
,
without
exception
,
or
reproof
.
But
I
remember
a
good
and
true
observation
,
whereof
the
ancient
Historian
Thucydides
maketh
Pericles
the
Authour
,
viz.
that
the
commendations
of
others
will
so
long
,
and
to
such
a
degree
,
be
tolerably
born
and
endured
,
whilest
they
rise
no
higher
,
than
unto
what
they
who
hear
them
,
judg
themselves
in
a
capacity
to
attain
or
do
:
but
when
they
exceed
this
,
the
hearers
commonly
are
fill'd
with
envy
,
and
will
not
beleeve
them
.
{αβγδ}
.
Verily
I
cannot
imagine
any
other
ground
of
Mr.
Kendals
so
oft
spurning
and
kicking
at
the
passage
mentioned
,
but
some
black
bloud
gathered
about
his
heart
,
which
oppresseth
him
,
and
against
the
malady
whereof
he
knoweth
not
where
to
finde
help
.
Suetonius
reports
of
Nero
,
that
being
so
impure
a
wretch
himself
,
as
he
was
,
he
was
most
confidently
perswaded
,
that
there
was
no
man
chaste
,
or
clean
in
any
part
of
his
body
:
but
that
most
dissembled
,
and
cunningly
hid
their
naughtiness
in
that
kinde
from
others
.
Impurus
ipse
,
persuasissimum
habuit
neminem
hominem
pudicum
,
aut
ullâ
corporis
parte
purum
esse
:
verùm
plerósque
dissimulare
vitium
,
&
calliditate
tegere
.
If
M.
Kendal
findes
himself
aggreeved
that
I
should
say
and
profess
,
in
case
I
have
done
the
least
wrong
to
any
person
whatsoever
,
I
am
ready
and
offer
my self
,
upon
any
reasonable
evidence
or
conviction
of
the
fact
,
to
make
satisfaction
with
the
best
of
my
substance
,
or
otherwise
;
how
near
would
he
have
been
to
a
gnashing
of
his
teeth
,
in
case
I
had
stood
forth
,
and
professed
with
Zacheus
,
who
notwithstanding
was
a
Publican
;
Behold
,
Lord
,
the
half
of
my
goods
I
give
to
the
poor
:
and
if
I
have
taken
any
thing
from
any
man
by
false
accusation
,
I
restore
him
four-fold
?
Luke
19.8
.
But
Mr.
Kendal
by
those
frequent
,
importune
,
and
reasonless
Exceptions
against
every
thing
(
in
a
manner
)
spoken
by
me
,
seems
to
be
of
the
house
and
lineage
of
old
Nabal
,
whose
Genius
was
so
froward
and
bad
,
that
a
man
could
not
speak
to
him
,
(
as
one
of
his
own
servants
described
it
)
1
Sam
.
25.17
{αβγδ}
.
Arist
.
Eth.
If
fair
water
will
down
no
better
with
Mr.
Kendal
,
but
cause
him
thus
to
strain
and
keck
,
I
confess
I
know
not
what
to
provide
for
him
to
drink
.
In
one
place
he
saith
,
that
I
have
denied
Gods
determining
the
beginnings
and
periods
of
mens
lives
,
and
so
have
shaken
the
Doctrine
of
Gods
Providence
.
Part
.
1.
p.
215.
And
elsewhere
more
than
once
he
uttereth
words
of
like
folly
.
For
doth
not
himself
shake
the
Doctrine
of
Gods
Providence
much
more
,
when
he
saith
,
that
the
University
of
Cambridg
was
,
he
dares
say
,
(
I
beleeve
there
is
hardly
any
thing
but
Mr.
Kendal
dares
say
)
to
learn
some
rare
notions
,
till
she
had
the
good
luck
(
forsooth
)
to
be
indoctrinated
by
her
Reverend
Son
of
Colemanstreet
?
As
here
he
ascribeth
indoctrination
,
or
learning
,
unto
good
luck
,
so
elsewhere
he
attributeth
the
hard
thoughts
which
some
men
have
of
his
and
his
fellows
Doctrine
,
unto
ill
luck
.
What
ill
luck
hath
our
Doctrine
not
to
be
thought
,
&c.
Request
to
Reader
,
p.
7.
Doubtless
,
he
who
intituleth
the
good
men
receive
in
any
kinde
,
unto
good
luck
,
and
the
evil
unto
ill
luck
,
doth
ten
times
more
dangerously
shake
the
Doctrine
of
Gods
Providence
,
than
he
that
denieth
the
determining
of
the
beginnings
and
periods
of
mens
lives
by
God
.
But
how
ridiculously
weak
is
the
man
,
in
charging
this
denial
,
with
a
shaking
the
Doctrine
of
Gods
Providence
?
as
if
Gods
Providence
consisted
onely
,
(
or
indeed
at
all
)
in
a
non-toleration
of
contingencies
in
the
world
;
or
in
determining
all
the
adulteries
,
and
all
the
murders
that
are
committed
on
the
earth
.
I
clearly
see
that
Mr.
Kendal
hath
not
as
yet
ploughed
with
Gods
Heifer
,
so
as
to
unfold
the
Riddle
of
his
Providence
.
He
quarrels
at
my
citing
either
ancient
,
or
latter
Divines
,
in
countenance
of
my
opinion
touching
general
Redemption
,
because
I
do
not
shew
them
where
the
Fathers
say
,
he
intended
as
much
,
effected
as
much
for
them
that
perish
,
as
these
who
are
saved
,
so
as
they
in
Heaven
have
just
as
much
cause
to
bless
God
,
as
those
in
Hell
.
Part
.
3.
p.
160.
This
is
the
substance
of
that
one
dash
,
which
he
judgeth
sufficient
to
quench
all
the
light
of
those
authorities
and
testimonies
,
which
I
produce
either
from
the
Fathers
,
or
modern
Divines
,
for
my
opinion
.
If
this
account
be
passable
,
the
man
(
I
confess
)
hath
taken
a
round
and
ready
course
to
quit
himself
(
and
this
with
credit
sufficient
)
of
the
care
and
labour
of
answering
any
of
my
quotations
,
whether
from
ancient
or
latter
Divines
.
But
in
the
mean
time
hath
he
not
made
an
hard
and
severe
Law
,
both
against
himself
,
and
his
opinion
,
by
which
if
they
be
judged
,
they
will
both
be
found
deep
in
condemnation
;
the
opinion
,
as
not
having
any
sufficient
foundation
in
Scripture
,
nor
any
correspondency
with
the
judgment
of
any
learned
man
,
ancient
,
or
modern
;
the
man
,
for
obtruding-such
an
opinion
as
this
upon
the
world
with
so
much
height
of
an
importune
confidence
,
as
he
hath
done
?
For
where
will
he
finde
these
words
in
Scripture
,
or
in
any
of
the
said
Authors
,
that
Christ
hath
died
for
none
,
but
for
those
who
were
elected
under
a
meer
personal
consideration
from
eternity
,
and
who
shall
have
more
cause
to
bless
God
in
Heaven
,
than
those
shall
,
who
shall
be
cast
into
Hell
?
To
pretend
or
say
,
that
there
can
be
no
reasonable
ground
to
beleeve
,
that
any
Authour
holds
the
Doctrine
of
general
Redemption
,
unless
these
words
can
be
shewed
in
his
Writings
,
that
God
,
or
Christ
,
intended
as
much
,
effected
as
much
,
for
them
that
perish
,
as
these
who
are
saved
,
so
that
they
in
Heaven
have
just
as
much
cause
to
bless
God
,
as
those
in
Hell
;
what
words
soever
may
be
found
in
him
savouring
of
this
opinion
otherwise
,
is
{αβγδ}
,
a
most
simple
and
sensless
saying
.
Nor
can
Mr.
K.
nor
all
his
Symmists
,
if
this
Rule
be
admitted
,
prove
either
that
I
,
or
any
other
Writer
whatsoever
,
hold
general
Redemption
,
in
as
much
as
such
words
as
these
are
none
of
the
Phaenomena
in
our
Writings
.
Nor
doth
it
savour
of
much
more
profoundness
,
to
say
,
(
as
Mr.
Kendal
in
effect
,
and
as
good
as
in
so
many
words
,
saith
in
the
place
last
remonstrated
,
and
which
,
with
the
late
specified
speculation
,
is
the
summa
totalis
of
all
that
he
answers
,
either
to
the
Scriptures
,
or
testimonies
otherwise
produced
and
pleaded
by
me
for
the
avouchment
of
the
Doctrine
of
general
Redemption
)
that
when
either
the
Scriptures
,
Fathers
,
or
late
Writers
affirm
,
that
Christ
died
for
all
men
,
their
meaning
is
,
that
he
died
for
all
sorts
of
men
,
and
for
all
particular
men
,
so
that
his
Death
was
sufficient
for
them
.
For
first
,
neither
do
the
Scriptures
,
nor
very
many
,
if
any
,
of
the
Fathers
cited
by
me
,
declare
any
such
meaning
intended
by
them
in
that
saying
.
Nor
secondly
,
is
there
any
Principle
in
reason
leading
to
such
a
meaning
in
such
words
.
Now
to
put
a
sense
or
meaning
upon
any
sentence
of
Scripture
,
other
than
what
is
either
plainly
and
directly
expressed
in
the
words
themselves
,
or
elsewhere
in
Scripture
declared
to
be
the
intended
sense
or
meaning
thereof
,
or
else
may
be
evidenced
by
some
Principle
in
reason
to
be
sense
and
meaning
we
speak
of
,
is
not
to
expound
or
interpret
the
Scriptures
now
in
being
,
but
to
coin
or
create
new
Scriptures
,
and
to
obtrude
them
in
the
name
of
the
other
,
upon
the
judgments
and
consciences
of
men
.
Nor
is
it
any
whit
more
equal
,
though
it
be
less
dangerous
,
to
interpret
the
sayings
of
men
upon
other
terms
.
Thirdly
,
if
Mr.
Kendals
Principle
be
true
,
viz.
that
all
those
shall
be
saved
,
for
whom
Christ
died
,
then
cannot
the
meaning
of
,
Christ
died
for
all
men
,
be
,
that
he
died
for
all
sorts
of
men
,
no
nor
yet
that
he
died
for
men
of
all
sorts
,
(
which
had
been
much
the
apter
expression
for
Mr.
Kendals
sense
;
because
to
die
for
all
men
,
and
for
all
sorts
of
men
,
in
ordinary
Grammar-construction
,
is
but
the
same
,
a
sort
or
species
comprehending
all
the
individuals
or
particulars
under
it
)
because
it
can
never
be
proved
that
some
of
all
sorts
of
men
,
have
been
,
or
ever
will
be
,
saved
.
Yea
in
this
very
discourse
it
is
some
where
proved
,
that
there
are
some
sorts
or
kindes
of
men
,
no
individuals
or
particulars
whereof
shall
ever
be
saved
.
Now
that
which
is
not
in
it self
a
truth
,
cannot
possibly
be
the
true
sense
or
meaning
of
any
saying
in
Scripture
.
Fourthly
,
by
Christ
dying
for
all
sorts
of
men
,
Mr.
Kendal
onely
means
,
that
he
died
for
a
few
,
yea
a
very
few
(
comparatively
)
of
all
sorts
(
taken
together
.
)
Now
where
Mr.
Kendal
will
finde
,
either
in
Scripture
,
or
in
any
good
Authour
,
the
word
All
used
to
signifie
a
few
,
an
inconsiderable
number
of
those
spoken
of
in
comparison
of
the
rest
,
I
confess
I
am
to
seek
;
and
so
I
beleeve
is
Mr.
Kendal
too
.
Fifthly
,
if
Christ's
dying
for
all
men
,
imports
his
dying
for
all
sorts
of
men
(
in
Mr.
Kendals
sense
)
that
is
,
onely
for
some
few
men
of
all
sorts
;
then
it
imports
a
disobligation
in
all
men
from
beleeving
in
him
.
For
first
,
his
dying
onely
for
some
few
of
all
sorts
of
men
,
supposeth
these
men
,
for
whom
he
died
,
to
be
unknown
amongst
men
,
yea
unto
themselves
,
at
least
untill
they
beleeve
.
Secondly
,
they
who
know
not
whether
Christ
died
for
them
,
or
no
,
especially
having
ten
times
more
reason
to
fear
that
he
did
not
die
for
them
,
than
that
he
did
,
(
a
consequence
that
cleaves
as
fast
and
close
to
Mr.
Kendals
interpretation
,
as
the
skin
to
the
flesh
)
can
have
no
sufficient
or
stable
ground
(
at
least
at
first
)
to
beleeve
on
him
;
nor
(
indeed
)
any
such
ground
,
on
which
the
Holy
Ghost
in
the
Scriptures
constantly
adviseth
men
to
build
their
dependence
and
hope
.
But
this
I
have
argued
more
at
large
in
my
Book
of
Redemption
.
Page
467
,
468
,
&c.
Sixthly
,
Mr.
Kendals
sense
of
the
words
and
saying
now
in
dispute
,
renders
that
Commission
or
Charge
which
God
hath
given
to
the
Heraulds
of
his
Grace
(
the
Ministers
of
his
Gospel
)
as
viz.
to
proclame
and
offer
salvation
unto
all
flesh
upon
their
beleeving
in
Christ
,
altogether
unworthy
of
him
.
To
invite
an
hundred
men
to
a
Feast
,
and
this
with
the
greatest
earnestness
and
importunity
,
with
the
greatest
semblance
of
affection
and
good
will
towards
them
all
,
and
profession
of
desire
of
their
coming
;
and
yet
before
,
and
under
this
invitation
,
to
resolve
,
and
make
sure
,
that
not
ten
of
this
number
shall
come
,
nay
so
to
order
and
contrive
matters
in
reference
to
farre
the
greatest
part
of
them
,
that
they
shall
be
so
farre
from
coming
unto
,
or
partaking
of
the
Feast
,
whereunto
they
are
invited
,
that
they
shall
unavoidably
be
tormented
with
the
most
exquisite
torments
that
can
be
invented
,
and
inhumanely
murthered
,
is
a
most
wretched
and
accursed
Parable
or
Parallel
,
whereby
to
resemble
the
glorious
Gospel
of
God
.
Yet
according
to
Mr.
Kendals
notion
of
it
,
and
his
sense
of
Christ's
dying
for
all
men
,
Nec
lac
lacti
,
nec
ovum
ovo
similius
.
Not
Milk
to
Milk
,
nor
Egg
to
Egg
more
like
.
Seventhly
,
concerning
his
second
shift
to
evade
the
clear
and
direct
sense
of
the
Assertion
,
that
Christ
dyed
for
all
men
,
whether
found
in
the
Scripture
,
or
in
other
Authours
,
as
viz.
that
the
meaning
is
not
,
that
Christ
died
intentionally
for
all
men
,
but
sufficiently
onely
;
this
is
so
uncouth
and
harsh
,
that
two
of
his
Heroes
or
Demi-gods
themselves
,
whose
names
are
so
sacred
unto
him
,
that
at
the
very
sound
of
them
his
manner
is
(
it
seems
)
to
rise
up
and
do
reverence
,
(
Beza
and
Piscator
)
have
not
onely
decried
and
rejected
,
but
even
stigmatized
it
,
as
barbarous
and
homonymous
,
yea
the
latter
of
them
,
as
absolutely
false
.
Pro
Reprobis
nullo
modo
mortuus
est
Christus
,
sive
sufficienter
dicas
,
sive
efficaciter
.
Piscator
contra
Schaffman
,
p.
123.
The
passages
wherein
they
deliver
their
sense
respectively
,
as
it
hath
been
now
represented
,
the
Reader
shall
finde
transcribed
in
my
Book
of
Redemption
,
pag
.
97.
Eighthly
,
(
and
lastly
)
when
God
informeth
the
World
of
his
exceeding
great
grace
,
his
most
tender
mercies
towards
it
,
by
declaring
that
he
gave
his
Son
to
death
for
all
men
,
what
do
they
,
who
make
him
to
say
no
more
herein
,
but
onely
this
,
that
he
gave
that
,
which
was
indeed
sufficient
to
save
,
and
bless
them
all
,
but
he
never
intended
that
the
one
half
,
or
fortieth
part
of
them
,
should
be
the
better
for
it
,
but
very
many
of
them
the
worse
;
what
doth
such
an
interpretation
as
this
(
I
say
)
of
so
rich
and
gracious
a
saying
from
the
mouth
of
God
,
but
quite
alter
the
property
of
it
,
and
make
the
Trumpet
of
God
,
which
gives
a
sound
distinct
and
loud
enough
of
grace
and
mercy
intended
unto
the
world
,
to
sound
hollow
and
hoarse
;
yea
to
give
a
distinct
sound
rather
of
an
utter
and
absolute
disaffection
,
and
peremptory
aversness
in
God
to
do
any
great
matters
for
the
World
,
than
of
any
gracious
or
mercifull
intentions
towards
it
.
What
hath
now
been
delivered
in
this
Section
,
is
a
sufficient
refutation
of
Mr.
Kendals
long
some
Discourse
,
(
as
himself
calleth
it
)
and
clearly
sheweth
,
that
what
he
hath
pretended
to
answer
,
either
to
those
Texts
of
Scriptures
,
or
those
other
Authorities
,
on
which
I
have
built
the
great
Doctrine
of
general
Redemption
,
is
(
in
his
own
Friends
expression
)
but
an
Answer
so
called
,
and
hath
neither
weight
,
worth
,
strength
,
or
solidity
in
it
.
Whereas
from
those
words
Acts
17.30
.
—
but
now
commands
all
men
every
where
to
repent
,
I
argue
,
that
all
men
being
commanded
by
God
to
repent
,
are
commanded
withall
to
beleeve
on
Christ
,
in
as
much
as
there
is
no
true
or
saving
repentance
without
Faith
in
Christ
;
against
this
Mr.
Kendal
excepts
(
among
many
other
words
,
the
taste
whereof
is
as
of
the
White
of
an
Egg
without
Salt
)
these
three
things
:
First
,
that
(
indeed
)
God
now
commands
men
to
repent
of
their
ignorance
and
irreligion
:
but
adds
,
So
they
may
,
and
yet
not
beleeve
on
Christ
.
Secondly
,
that
he
d●th
not
finde
the
Beleef
here
required
to
be
so
much
a
Beleef
on
Christ
for
salvation
,
as
a
Beleef
that
God
will
by
him
pass
a
Sentence
of
Condemnation
on
all
such
as
shall
persist
in
their
ignorances
and
corruptions
,
in
that
which
they
call
the
Worship
of
God
.
Thirdly
,
that
that
repentance
here
commanded
,
is
founded
on
a
Beleef
that
God
will
condemn
the
World
by
Christ
,
if
they
repent
not
of
these
horrible
wickednesses
.
But
first
,
I
thought
that
,
according
to
Mr.
Kendals
speculations
,
Gods
purpose
and
intent
of
condemning
the
World
by
Christ
,
had
been
subject
neither
to
ifs
nor
ands
,
but
every
ways
absolute
,
and
the
execution
of
it
not
suspended
upon
the
uncertain
motions
of
the
wills
of
men
in
repenting
,
or
not
repenting
.
But
his
Principles
(
I
perceive
)
have
an
inebriating
property
in
them
,
and
I
generally
finde
that
men
who
drink
them
in
,
Haud
aliter
titubant
,
quam
si
mera
vina
bibissent
.
Reel
to
and
fro
,
and
stumble
,
as
if
they
Their
fill
had
drank
of
Wine
without
allay
.
Secondly
,
neither
doth
Paul
here
preach
Christ
as
a
Condemner
of
the
World
,
(
Mr.
Kendal
makes
bold
to
mis-report
the
words
of
the
Holy
Ghost
himself
,
and
therefore
I
may
patiently
bear
the
mis-representation
of
mine
by
him
)
but
as
a
Judg
of
the
World
,
and
this
in
righteousness
,
(
&
the
vulgar
Latine
reades
,
in
aequitate
,
in
equitie
)
which
includes
aswell
his
conferring
of
Salvation
upon
those
,
who
shall
repent
and
beleeve
,
as
his
condemning
of
those
,
who
shall
persist
in
their
ignorance
and
corruptions
.
Thirdly
,
evident
it
is
,
that
Paul
here
preached
the
Resurrection
of
Christ
from
the
dead
,
[
in
that
,
saith
he
,
he
hath
raised
him
from
the
dead
]
and
consequently
,
that
his
intent
was
,
that
this
should
be
beleeved
by
those
,
to
whom
he
preached
it
;
and
if
beleeved
,
then
confessed
,
or
professed
,
also
.
Now
it
is
a
clear
case
,
that
truly
and
cordially
to
beleeve
,
(
and
surely
Paul
did
not
intend
,
or
desire
,
that
any
worse
kinde
of
faith
than
this
should
be
given
to
his
Doctrine
by
those
,
who
heard
it
,
though
Mr.
Kendal
hath
an
eye
of
such
an
absurditie
as
this
,
in
the
bulk
of
his
Answer
to
the
Scripture
in
hand
)
especially
joyned
with
a
sutable
confession
,
that
God
raised
up
Christ
from
the
dead
,
is
a
justifying
or
saving
Faith
,
Rom.
10.9
,
10.
Fourthly
,
Christ's
raising
again
from
the
dead
evidently
includeth
and
supposeth
his
death
.
Therefore
Paul
preached
this
also
unto
the
Athenian
Idolaters
:
and
consequently
required
a
sound
beleef
of
it
.
Fifthly
,
(
and
lastly
)
it
is
at
no
hand
probable
,
that
Paul
who
was
intrusted
with
the
Gospel
by
God
for
the
Gentile-part
of
the
World
,
and
who
upon
this
account
acknowledged
himself
a
Debtour
both
to
Grecians
and
Barbarians
,
yea
and
who
otherwise
discovers
himself
again
and
ag●in
mightily
intent
and
bent
in
soul
and
spirit
upon
the
salvation
of
the
souls
of
men
;
it
is
not
(
I
say
)
probable
in
the
least
,
these
things
considered
,
that
he
should
preach
,
and
this
at
Athens
,
one
of
the
principal
Cities
of
the
Gentiles
,
at
least
of
the
Grecians
,
onely
Judgment
and
Condemnation
by
Christ
,
and
not
salvation
.
Therefore
Mr.
Kendals
conceit
,
that
the
Repentance
,
of
which
Paul
here
speaks
,
affirming
it
to
be
commanded
by
God
unto
all
men
,
should
be
a
Repentance
,
which
may
be
without
a
beleeving
in
Christ
,
and
without
the
salvation
of
any
man
,
is
extremely
atheological
,
and
altogether
unworthy
a
man
who
judgeth
himself
a
super-monster
of
subtiltie
,
able
alone
to
match
,
yea
to
overmatch
,
Pelagius
,
Socinus
,
Recens
armari
videntur
Pelagius
,
Socinus
,
Arminius
,
in
uno
illo
,
stupendo
(
credite
)
subtilitatis
portento
,
acumi
●atissimo
Godvino
,
redivivi
.
In
Epist.
ad
Acad
.
Oxon
.
p.
1.
Arminius
,
though
risen
again
,
and
this
in
arms
,
from
the
dead
.
Nor
do
I
beleeve
that
any
one
orthodox
Expositour
(
orthodox
I
now
mean
,
as
Mr.
Kendal
calls
orthodox
)
ever
so
understood
the
place
;
certain
I
am
,
that
none
that
yet
I
have
seen
thereon
so
understand
it
.
I
have
argued
the
Text
more
at
large
elsewhere
,
Pagans
Debt
and
Dowry
.
p.
49
,
50
,
51
,
&c.
and
proved
likewise
,
that
God
hath
laid
an
Obligation
upon
all
men
to
beleeve
on
Christ
.
Ibid
.
p.
29
,
30.
31
,
&c.
Pag
.
120.
of
his
first
part
,
he
essaies
a
Cavil
against
me
,
for
this
expression
,
The
true
and
regular
notion
of
a
God
.
Against
this
(
saith
he
)
I
except
,
that
you
have
not
so
regularly
enough
spoken
in
saying
,
a
God
.
—
It
is
harsh
to
say
a
God
.
But
against
this
I
except
,
It
seems
Mr.
Kendal
is
loth
to
agree
with
me
in
this
notion
,
that
there
is
a
God
.
First
,
that
Mr.
Kendal
in
saying
,
not
so
regularly
enough
,
speaketh
not
so
regularly
as
a
good
common-sense-man
might
do
.
If
I
should
say
,
Mr.
Kendal
hath
not
so
sufficiently
enough
discharged
his
undertaking
in
answering
my
Book
,
I
suppose
he
would
except
against
the
phrase
as
well
,
as
against
the
matter
;
and
the
truth
is
,
it
were
much
more
exceptionable
,
than
this
.
Secondly
,
that
Mr.
Kendal
here
affects
the
vain-glorious
reward
of
such
men
,
who
(
in
Nazianzen's
Proverb
)
are
characterized
as
{αβγδ}
,
that
is
,
men
that
undertake
to
make
such
things
better
,
which
are
already
as
well
as
they
need
,
or
can
be
made
.
For
at
this
point
he
stumbles
as
well
at
our
English
Translatours
,
as
at
me
;
telling
them
,
that
his
conceits
is
,
that
[
where
they
translate
,
a
God
]
they
had
done
better
to
have
said
,
God
,
or
the
God
,
&c.
But
his
pretended
observation
,
that
in
opposition
to
the
feigned
gods
of
the
Heathen
it
hath
been
said
,
Thou
art
a
God
,
if
he
means
,
and
in
no
other
case
or
construction
,
is
(
like
to
many
other
of
his
notions
)
without
ground
of
truth
.
For
when
David
(
according
to
our
Translatours
)
saith
,
For
thou
art
not
a
God
that
hath
pleasure
in
wickedness
,
neither
,
&c.
Psal
.
5.4
.
And
again
,
Verily
he
is
a
God
that
judgeth
the
earth
.
Psal
.
58.11
.
And
again
,
Thou
wast
a
God
that
forgavest
them
,
&c.
Psal
.
99.8
.
So
likewise
when
Esai
saith
,
Verily
thou
art
a
God
that
hidest
thy self
,
&c.
Isai
45.15
.
And
again
,
There
is
no
God
else
beside
me
,
a
just
God
&c.
Vers
.
21.
And
Jeremy
,
Am
I
a
God
at
hand
and
not
a
God
afar
off
?
Jer
.
23.23
.
is
the
phrase
,
a
God
used
in
all
these
6
texts
onely
in
opposition
to
the
Heathen
gods
?
What
thinketh
Mr.
K.
of
the
last
,
where
it
is
twice
used
?
Is
here
any
colour
of
such
an
opposition
?
I
might
demand
the
like
concerning
some
of
the
rest
.
And
whereas
he
saith
,
that
he
conceives
that
our
Translators
had
done
better
to
have
said
God
,
or
the
God
,
than
a
God
;
his
conceit
is
not
so
orthodox
;
for
in
some
,
indeed
in
most
,
if
not
all
,
of
the
Texts
mentioned
,
the
Particle
[
a
]
maketh
the
sense
emphatical
and
proper
,
which
neither
Mr.
Kendals
Particle
[
the
]
nor
yet
the
absence
of
[
a
]
would
do
.
The
reason
of
the
difference
is
,
because
a
God
,
according
to
the
import
and
force
of
the
Particle
[
a
]
in
such
constructions
in
our
English
Tongue
,
signifieth
God
as
so
or
so
qualified
,
or
disposed
;
whereas
the
God
,
according
to
the
import
of
the
Particle
[
the
]
importeth
only
God
in
his
eminencie
,
or
preheminence
above
,
or
amongst
,
all
other
gods
.
Thus
when
David
saith
,
Thou
wast
a
God
that
forgavest
them
;
the
emphatical
meaning
is
,
thou
wast
such
a
kind
of
God
,
as
viz.
so
gracious
,
so
merciful
,
&c.
that
thou
forgavest
them
,
&c.
So
when
Esai
saith
,
Verily
thou
art
a
God
that
hidest
thy self
;
the
Particle
[
a
]
giveth
out
some
such
sense
as
this
(
which
questionless
is
the
genuine
sense
of
the
place
)
thou
art
a
God
so
principled
,
a
God
acting
,
or
moving
by
such
Rules
of
wisdom
and
righteousness
in
thy
providential
dispensations
,
that
in
such
cases
as
those
now
before
thee
are
,
in
reference
unto
us
,
thou
art
wont
to
hide
thy self
,
that
is
,
to
withdraw
the
signs
of
thy
presence
for
a
time
,
&c.
Evident
it
is
that
the
Particle
[
the
]
will
not
so
clearly
or
properly
raise
such
a
sense
as
this
.
But
Mr.
Kendal
is
so
superstitiously
officious
to
pluck
out
every
little
mote
out
of
his
adversaries
eye
,
that
if
he
sees
,
or
onely
imagines
that
he
sees
,
but
the
shadow
of
a
mote
,
his
fingers
presently
are
at
work
.
Et
si
nullus
erit
pulvis
,
tamen
excute
nullum
:
Quaelibet
officio
causa
sit
apta
tuo
.
And
if
there
be
no
dust
,
yet
shake
off
none
:
To
be
officious
make
occasion
.
His
manner
is
from
place
to
place
in
his
Book
,
to
rectifie
that
which
is
strait
by
that
which
is
crooked
,
and
(
Tinkerwise
)
to
mend
a
whole
Kettle
with
making
an
hole
in
it
.
This
he
practiseth
again
.
Part
.
2.
p.
127.
Because
I
say
,
that
many
of
those
,
who
were
invited
to
the
Marriage-feast
,
and
consequently
for
whom
the
Feast
was
prepared
,
never
came
to
taste
of
this
Feast
,
but
were
rejected
and
excluded
from
it
with
great
indignation
,
&c.
Mr.
Kendal
lifts
up
his
horn
of
reproof
with
great
indignation
,
and
pusheth
at
my
word
,
excluded
,
as
if
it
were
some
monster
of
expression
,
that
came
ramping
and
roaring
upon
some
darling
notion
of
his
,
or
other
,
to
devour
it
.
How
you
can
(
saith
he
)
exclude
a
man
out
of
your
doors
,
that
never
meant
to
come
within
them
,
is
more
than
will
ever
be
included
within
mine
and
other
vulgar
understandings
.
I
confess
there
is
not
much
roomth
in
Mr.
Kendals
understanding
;
and
therefore
if
I
have
offered
him
the
incivilitie
of
attempting
to
oppress
or
overcharge
his
understanding
by
seeking
to
put
more
into
it
,
than
it
will
contain
or
hold
,
I
shall
repair
him
with
the
acknowledgment
of
my
errour
.
But
that
the
man
is
extremely
addicted
to
childish
and
frivolous
cavilling
,
himself
confesseth
(
upon
the
matter
)
in
these
words
(
a
little
before
)
The
King
indeed
saith
,
They
shall
never
taste
of
my
Supper
,
but
that
is
not
an
exclusion
of
them
properly
from
the
Supper
.
Why
Mr.
Kendal
,
did
I
say
that
they
were
excluded
properly
?
But
you
saying
,
that
they
were
not
excluded
properly
,
do
you
not
plainly
grant
and
implie
,
that
excluded
they
were
?
and
what
is
this
but
my
saying
?
I
confess
I
do
not
alwaies
speak
properly
;
yea
I
easily
beleeve
that
I
speak
more
figuratively
,
that
is
,
improperly
,
(
in
Mr.
Kendals
sense
)
than
most
other
men
.
But
neither
doth
Mr.
Kendal
himself
alwaies
speak
properly
,
witness
his
saying
to
his
mother
College
,
that
he
presents
unto
her
part
of
the
plumes
of
an
over-weening
spirit
to
new-stuff
the
old
Cushion
of
his
learned
Predecessours
:
(
to
omit
many
hundreds
of
other
sayings
in
his
Book
of
the
same
ignominious
character
of
improprietie
with
this
.
)
But
why
doth
he
not
tax
the
Apostle
Paul
also
for
using
the
word
,
excluded
,
improperly
?
Or
is
it
to
be
taken
properly
in
this
saying
;
Where
is
boasting
then
?
It
is
excluded
.
By
what
Law
?
Of
works
?
Nay
:
but
by
the
Law
of
Faith
.
Rom.
3.27
.
Doubtless
it
is
as
proper
a
saying
of
mine
,
that
many
of
the
guests
invited
were
excluded
from
the
Feast
by
this
saying
of
the
King
,
They
shall
never
taste
of
my
Supper
,
as
it
is
for
the
Apostle
to
say
,
that
Boasting
is
excluded
by
the
Law
of
Faith
.
But
yet
by
captious
Mr.
Kendals
good
leave
,
it
is
no
such
improprietie
of
speech
to
say
,
that
they
may
be
excluded
out
of
a
mans
doors
,
who
never
meant
to
come
within
them
.
When
Mr.
Kendal
shuts
the
doors
of
his
house
in
the
evening
,
and
keeps
them
fast
shut
all
the
night
,
doth
he
not
as
well
exclude
or
shut
out
,
those
that
never
meant
to
come
within
his
doors
,
as
those
who
did
?
Nay
in
case
it
be
supposed
,
that
no
man
at
all
meant
,
within
that
time
,
to
come
within
his
doors
,
doth
he
not
by
shutting
them
exclude
onely
those
,
who
never
meant
to
come
within
them
?
Or
when
he
so
shuts
his
doors
,
doth
he
intend
to
exclude
or
shut
out
no
body
,
no
person
,
or
thing
at
all
?
Why
then
doth
he
shut
his
doors
?
But
Mr.
Kendals
Book
being
so
fraught
as
it
is
,
with
such
quisquiliously-ridiculous
stuff
as
this
,
must
needs
be
tedious
and
wearisome
above
measure
in
the
reading
of
it
,
to
any
sober
and
judicious
man
.
Well
might
he
say
,
(
as
he
doth
,
entring
upon
the
discourse
now
touched
)
This
is
somewhat
yet
,
but
this
somewhat
hath
so
much
in
it
,
as
that
by
that
time
I
have
fully
examined
it
,
it
will
come
all
to
just
nothing
,
that
is
,
to
the
same
market
,
to
which
Mr.
Kendals
Book
is
come
.
If
the
passage
of
mine
,
of
which
he
speaks
,
continues
somewhat
,
untill
he
hath
fully
examined
it
,
I
have
no
reason
to
fear
the
ever
coming
of
it
unto
nothing
.
That
which
a
man
understandeth
not
,
nor
is
willing
to
understand
,
how
should
he
ever
fully
examine
?
I
cannot
perceive
all
along
Mr.
Kendals
longsome
discourse
,
that
he
is
so
much
as
willing
clearly
and
distinctly
to
understand
the
sense
of
his
Adversarie
,
almost
in
any
thing
;
but
still
notioneth
and
conceiteth
a
counter
or
by-sense
,
and
works
upon
this
accordingly
.
However
that
facultie
of
which
he
here
boasteth
,
viz.
of
bringing
that
which
is
something
,
by
his
handling
it
,
unto
just
nothing
,
is
no
whit
more
commendable
,
than
his
skill
is
,
who
knows
how
to
set
an
house
on
fire
,
and
burn
it
into
ashes
,
but
knoweth
not
how
to
build
one
.
I
confess
that
Mr.
Kendal
,
what
by
falsifying
,
what
by
curtailing
,
what
by
mangling
,
and
transcribing
my
words
brokenly
and
by
piece-meal
,
taking
and
leaving
as
he
pleaseth
;
what
by
mistaking
,
what
by
perverting
and
corrupting
my
sense
and
meaning
from
place
to
place
,
what
by
jumbling
and
confounding
things
by
me
clearly
distinguished
;
in
a
word
,
what
by
waiwardness
,
and
what
by
weakness
,
if
my
Book
were
to
be
estimated
by
his
handling
,
or
(
as
he
calls
it
)
examining
it
,
hath
indeed
brought
it
to
just
nothing
,
and
transformed
it
into
the
similitude
of
his
answer
to
it
.
So
that
Book
and
Answer
(
taking
the
former
as
mis-figured
in
the
latter
)
seem
to
be
a
Conference
or
Discourse
between
two
men
distraught
in
their
senses
.
Immediately
after
the
words
now
touched
,
he
declares
himself
either
wilfully
,
or
invincibly
ignorant
of
my
sense
and
meaning
in
a
distinction
of
frequent
and
main
concernment
for
the
due
understanding
of
the
state
of
the
Controversie
between
him
and
me
,
in
these
words
;
Howbeit
you
may
safely
speak
of
intentions
precedent
and
subsequent
in
Kings
,
you
may
not
be
allowed
to
do
so
of
God
,
his
intentions
being
all
eternal
.
And
you
who
make
him
to
act
all
by
one
act
,
and
that
eternal
,
of
all
other
men
should
not
ascribe
to
him
variety
of
intentions
,
some
precedent
,
others
subsequent
.
Doth
he
not
in
this
most
frivolous
and
vain
Exception
against
my
Distinction
of
the
intentions
of
God
into
precedent
,
and
subsequent
,
evidently
suppose
,
or
at
least
endeavour
to
make
his
Reader
suppose
and
think
,
that
I
hold
some
intentions
in
God
to
be
precedaneous
in
time
,
or
at
least
in
nature
,
unto
others
?
Whereas
I
declare
my
sense
touching
the
terms
of
the
said
distinction
,
quite
otherwise
,
ansd
this
more
than
once
,
with
as
much
plainess
and
expresnes
,
as
words
lightly
can
afford
;
particularly
pag
.
448.
of
my
Book
touching
the
said
distinction
,
I
deliver
and
explain
my
sense
thus
at
large
:
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
honourable
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
conferr'd
upon
any
man
that
beleeveth
,
or
any
thing
penal
(
I
mean
,
spiritually
penal
,
or
any
ways
tending
to
obduration
,
or
condemnation
)
be
inflicted
upon
unbeleevers
,
and
much
more
before
actual
destruction
be
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
.
The
Distinction
it self
,
as
thus
opened
and
understood
,
I
afterwards
shew
and
prove
to
be
founded
upon
clearness
and
expresness
of
Scripture
,
in
sundry
places
.
So
that
it
is
{αβγδ}
,
without
question
or
controversie
,
that
Mr.
Kendal
either
doth
not
understand
plain
English
,
or
else
wilfully
and
against
conscience
corrupteth
himself
in
what
he
understandeth
about
my
sense
and
meaning
(
thus
by
me
expressed
)
touching
the
precedent
and
subsequent
intentions
of
God
.
And
to
deny
that
I
may
be
allowed
,
to
ascribe
intentions
under
this
Distinction
unto
God
,
is
to
deny
that
I
may
be
allowed
to
say
,
that
Christ
would
have
gathered
Jerusalem's
Children
together
,
as
an
Hen
gathereth
her
Chickens
under
her
wing
,
before
their
house
was
left
unto
them
desolate
;
or
that
Noah
was
a
Preacher
of
righteousness
unto
the
old
World
,
before
it
was
destroyed
with
a
Floud
;
or
that
he
gave
Jezabel
(
in
the
Church
of
Thyatira
)
space
to
repent
,
before
he
cast
her
into
a
bed
of
tribulation
,
and
slew
hir
Children
with
death
.
And
that
the
Scripture
it self
leadeth
us
,
to
the
distinction
of
the
intentions
or
decrees
of
God
,
into
precedent
[
or
,
antecedent
]
and
consequent
,
is
not
my
sense
alone
,
but
the
judgment
also
of
as
able
Expositours
as
I
know
any
;
yea
and
of
learned
antiquitie
.
The
matter
it self
(
saith
Grotius
)
leadeth
us
to
a
diligent
distinguishing
between
the
Decrees
of
God
.
For
some
things
God
willeth
antecedently
,
others
consequently
,
or
(
as
the
most
ancient
Christians
spake
)
upon
,
or
by
,
that
which
followeth
,
or
upon
circumstance
;
which
others
term
,
secondarily
.
Omnino
res
ipsa
eò
nos
du●
ci●
diligenter
distinguamus
divina
Decreta
.
Nam
alia
vult
Deus
,
{αβγδ}
,
alia
vero
{αβγδ}
,
sive
(
ut
vetustissimi
Christianorum
loquuntur
)
{αβγδ}
,
quod
&
{αβγδ}
dicunt
quidam
.
Hug
.
Grot
.
in
Luc
.
2.34
.
The
Synod
of
Dort
it self
,
(
as
I
have
elsewhere
observed
)
owneth
and
useth
the
distinction
of
the
will
or
intentions
of
God
into
antecedent
,
and
consequent
.
Redemp
.
Redeemed
.
p.
546.
547.
Exposition
of
Rom.
9.
pag
.
218.
So
that
evident
it
is
that
Mr.
Kendal
neither
understands
himself
,
nor
his
friends
,
nor
his
adversaries
,
in
one
of
the
master-v●ines
of
that
controversie
,
which
with
such
a
gigantine
confidence
he
undertakes
.
CHAP.
XIV
.
A
few
Instances
of
Mr.
Ks.
many
contradictions
;
As
first
,
That
without
the
actual
death
of
Christ
,
no
possibility
of
Salvation
,
and
yet
sins
remitted
without
the
mediation
of
this
death
.
Secondly
,
That
the
way
to
open
mens
mouths
,
is
the
way
to
stop
them
.
Thirdly
,
he
condemns
his
Adversaries
,
for
what
he
acquits
them
.
Fourthly
,
He
knows
not
how
,
and
yet
knows
how
,
God
converteth
men
.
Fifthly
,
Teacheth
himself
the
same
thing
concerning
a
like
possibility
of
the
rest
of
the
Apostles
perishing
,
which
there
was
of
Judas
his
,
and
yet
jeareth
his
Adversary
for
it
.
Sixthly
,
That
his
Adversary
denieth
the
necessity
of
Christs
death
,
and
yet
judgeth
it
necessary
upon
several
accounts
.
Sevently
,
That
a
man
may
know
that
to
be
,
which
yet
he
cannot
conceive
to
be
.
Eighthly
,
he
maintains
that
,
which
he
doth
not
say
.
Ninthly
,
That
God
punisheth
none
but
for
their
sins
,
and
yet
punisheth
some
not
for
their
sins
.
Tenthly
,
he
complaineth
of
his
adversarie
for
troubling
his
Reader
with
stale
observations
,
and
yet
with
innovations
too
.
Eleventhly
,
that
he
is
bold
and
insolent
,
yet
sheweth
much
sobrietie
in
the
whole
cariage
of
his
business
.
Twelfly
,
That
he
is
a
man
of
parts
and
learning
;
yet
not
fit
to
teach
boyes
in
a
bell-free
.
Thirteenthly
,
that
he
tels
long
stories
of
the
infinite
love
of
God
to
all
men
;
and
yet
that
he
teacheth
,
that
he
neither
loves
nor
hates
them
.
Fourteenthly
,
that
the
decrees
of
God
determine
every
one
,
and
yet
deprive
none
of
their
liberty
,
&c.
MEn
that
will
undertake
to
plead
the
cause
of
error
and
untruth
,
had
need
have
as
good
a
memory
,
as
the
Proverb
requireth
in
those
that
use
to
lie
,
&
somwhat
a
better
&
more
steady
understanding
.
Otherwise
the
interest
of
their
Client
is
so
il
conditioned
that
it
is
like
ever
&
anon
to
intangle
them
,
and
to
cause
their
tongues
,
and
pens
,
(
if
they
plead
with
these
)
to
fall
upon
them
.
In
this
snare
also
is
unh●ppy
M.
Kendals
foot
frequently
taken
.
In
one
place
(
speaking
of
Christ
)
had
not
he
(
saith
he
)
actually
died
,
we
could
not
possibly
have
been
saved
.
Request
to
the
Reader
.
This
assertion
of
his
doth
not
onely
contradict
the
judgement
of
the
Great
Light
of
the
Christian
Church
in
his
daies
(
Augustine
I
mean
)
Verum
etiam
ostendamus
non
alium
modum
possibilem
Deo
defuisse
(
cujus
potestati
omnia
aequaliter
subjacent
;
)
sed
sanandae
miseriae
nostrae
convenientiorem
alium
modum
non
fuisse
.
Aug.
lib
.
13.
de
Trinit
.
c
.
10.
Sunt
autem
stulti
qui
dicunt
,
non
poterat
aliter
sapientia
Dei
homines
liberare
,
nisi
susciperet
hominem
,
&
nasceretur
ex
femina
,
et
à
peccatoribus
omnia
illa
pateretur
.
Quibus
dicimus
,
Poterat
omninò
,
sed
si
aliter
faceret
,
similiter
vestra
stultitiae
displicerét
.
Aug.
De
Agone
Christiano
,
c
.
11.
Much
more
might
be
cited
upon
the
same
account
,
both
from
this
Author
,
and
from
several
others
,
as
Cyrill
,
Gregory
,
Leo
,
Bernard
,
&c.
of
Mr.
Calvin
,
Poterat
nos
Deus
verbo
aut
nutu
redimere
,
nisi
aliter
nostrâ
causâ
visum
esset
,
&c.
Calvin
in
Joh
.
15.13
.
yea
of
his
great
admired
Masters
the
Synodians
of
Dort
themselves
,
Et
licèt
non
justificet
,
nisi
qui
est
ex
fide
Jesu
,
Jesus
tamen
possibilitatem
illam
reconciliationis
non
acquisivit
Patri
,
sed
ipse
Pater
,
cujus
infinitae
sapientiae
deesse
non
poterant
modi
alii
,
hanc
viam
invenit
,
&c
,
Act.
Syn
.
Nation
.
Dordrecth
.
Part
.
2.
p.
85.
of
the
Schoolmen
more
generally
Vi
.
Thomam
Sum
.
part
.
3.
qu
.
1.
a.
2.
&
Guliel
.
Estium
in
Sentent
.
t
.
3.
Distinct
.
.20
.
Sect
.
1.
2
,
3.
&c.
together
with
many
other
men
of
eminent
learning
and
worth
)
yea
,
and
of
the
Scriptures
themselves
,
which
teach
,
that
if
there
be
first
a
willing
mind
,
it
is
accepted
[
meaning
,
with
God
]
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
,
2
Cor
.
8.12
(
as
these
words
are
argued
by
me
to
the
point
in
hand
)
Redempt
.
Redeemed
,
p.
17
as
likewise
,
that
it
became
him
,
(
not
that
it
was
simply
and
absolutely
necessary
for
him
)
for
whom
are
all
things
,
and
by
whom
are
all
things
(
viz.
God
)
in
bringing
many
sons
unto
glory
,
to
make
the
Captain
of
their
salvation
perfect
through
sufferings
;
Heb
.
2.10
.
that
assertion
(
I
say
)
of
Mr.
Kendalls
,
had
not
Christ
actually
died
,
we
could
not
possibly
have
been
saved
,
doth
not
onely
contradict
the
judgement
of
the
best
Authors
,
both
antient
and
moderne
,
yea
,
of
his
own
party
;
yea
,
and
(
that
which
is
ten
times
more
than
all
this
)
the
Scriptures
themselves
,
but
his
own
notions
also
&
sayings
elswhere
.
For
doth
he
not
in
his
Epistle
to
Doctor
Whichcote
,
&c.
acknowledge
God
so
gracious
a
Lord
,
that
he
ever
makes
the
wickedest
of
men
some
considerable
abatements
of
their
deserved
measure
;
and
to
his
most
holy
Mother
,
plainly
affirme
,
that
no
man
,
either
did
,
or
shall
,
suffer
the
least
punishment
,
Meritum
satis
superque
.
but
onely
he
who
hath
merited
,
yea
,
and
over-merited
it
?
If
so
,
then
God
forgives
,
or
remits
the
punishment
due
unto
some
sins
,
or
at
least
part
of
this
punishment
,
without
the
mediation
of
Christs
death
.
And
if
so
,
what
reason
can
Mr.
Kendall
give
,
why
he
should
not
remit
the
punishment
due
unto
more
sins
,
and
yet
unto
more
,
and
consequently
unto
all
,
upon
the
same
terms
?
And
to
me
it
seemeth
strange
not
a
little
,
that
the
man
should
boast
himself
as
the
great
Hyperaspistes
,
or
Assertor
of
the
Prerogative
and
absolute
Dominion
of
God
over
his
creature
,
against
his
Adversary
,
and
yet
deny
him
,
not
onely
a
right
of
power
,
but
so
much
as
a
possibility
of
saving
men
,
not
onely
without
Christ
,
not
onely
without
the
compleat
merit
of
Christ
,
but
not
without
the
actuall
death
of
Christ
.
Frigida
pugnabant
calidis
,
humentia
siccis
;
Mollia
cum
duris
,
sine
pondere
habentia
pondus
.
Things
cold
with
hot
a
bickering
had
,
Moist
things
with
dry
the
like
warre
made
,
Soft
things
had
combate
with
things
hard
,
And
things
of
weight
with
light
things
jarr'd
.
In
the
very
next
words
(
in
his
said
Epistle
to
his
Mother
)
he
professeth
his
great
projection
and
end
in
his
book
to
be
,
to
stop
every
mouth
for
ever
with
that
silence
which
becometh
men
,
and
that
the
whole
world
may
learn
their
duty
in
keeping
silence
before
the
immense
Majesty
of
the
Creatour
of
Heaven
and
Earth
;
and
remember
neither
to
speak
any
thing
against
the
same
more
boldly
,
nor
concerning
it
,
but
with
feare
.
Doth
the
man
know
the
nature
and
propertie●
of
oyle
no
better
,
than
to
project
the
quenching
of
flames
of
fire
by
casting
or
pouring
it
on
them
?
Or
is
the
uttering
of
such
words
,
which
cannot
but
provoke
and
tempt
the
patience
of
all
considering
men
,
the
way
to
step
all
mens
mouths
with
silence
for
ever
?
Or
is
not
his
book
full
of
such
accursed
notions
&
sayings
,
which
are
highly
blaspheous
against
God
,
rendring
him
not
onely
the
Original
&
Principall
,
but
the
great
Projector
and
Determiner
also
,
and
this
from
eternity
,
of
all
the
abominable
and
horrid
actions
and
practices
in
the
world
,
more
like
to
the
most
execrable
sons
of
Belial
,
to
the
vilest
and
most
abhorred
kind
of
men
,
than
unto
those
who
through
his
grace
are
full
of
goodness
,
mercie
,
&
truth
;
yea
as
a
God
subject
to
mutation
&
change
every
hour
a
God
of
an
imperfect
Actualitie
,
&
which
hath
a
world
of
potentialitie
mixed
with
it
a
God
whose
Attributes
or
Perfections
,
as
knowledge
,
wisdom
,
&c.
are
but
of
the
same
kind
with
those
of
like
denomination
in
men
?
Or
doth
Mr.
K.
think
that
men
who
truly
know
God
,
and
know
him
to
be
{αβγδ}
,
a
God
indeed
,
i
.
whose
being
is
accomplished
with
all
perfections
imaginable
,
that
are
meet
and
worthy
him
,
who
is
truly
and
really
God
,
and
withall
truly
and
cordially
love
him
,
and
inwardly
burn
with
zeal
for
his
glory
,
and
exaltation
in
the
world
▪
doth
he
(
I
say
)
or
can
he
,
imagine
,
that
such
persons
as
these
,
should
either
heare
,
or
read
,
words
of
such
an
unworthy
reflection
upon
him
,
as
thousands
vented
by
him
in
his
book
,
and
not
break
out
in
a
vehement
detestation
and
abhorring
of
them
?
And
whereas
he
pretends
a
desire
of
prevailing
with
others
,
not
to
speak
any
thing
against
the
Majesty
of
God
more
boldly
,
nor
concerning
it
,
but
more
timerously
,
the
very
truth
is
,
that
I
never
yet
met
with
any
man
that
spake
more
venturously
,
more
daringly
(
I
had
almost
said
,
desperately
)
against
God
,
nor
with
lesse
fear
or
reverence
concerning
him
,
than
himself
.
For
notwithstanding
that
neither
himself
,
nor
those
that
are
more
able
Advocates
in
the
cause
,
than
he
,
can
bring
any
thing
convincing
,
or
so
much
as
tolerably
satisfactory
to
any
unprejudiced
understanding
,
against
the
Doctrine
of
General
Redemption
,
of
a
sufficiencie
of
meanes
vouchsafed
by
God
unto
all
men
for
their
salvation
,
&c.
yet
with
what
daringnesse
of
conscience
doth
he
from
place
to
place
reproach
these
Doctrines
with
those
odious
and
stigmatical
imputations
of
Socinianisme
,
Scabiosa
Theologia
.
Arminianisme
,
Pelagianisme
,
Poperie
,
scabbie
Divinitie
,
and
what
not
?
Will
a
person
that
is
timerous
and
tender
of
speaking
concerning
God
,
vent
himself
at
such
a
desperate
rate
,
in
reviling
those
things
,
which
he
hath
as
much
cause
to
question
whether
they
be
not
the
things
of
God
,
as
Mr.
Kendall
and
all
his
Syndogmatists
have
to
doubt
,
whether
the
said
Doctrines
be
the
truths
of
God
?
P.
3.
Of
his
latine
Epistle
,
having
charged
his
Adversaries
with
pretending
subtilly
that
there
are
the
like
bowel●
,
love
,
Paria
●quaedam
Dei
in
homines
omnes
viscera
amorem
,
&
miserecordiam
astute
comminiscuntur
.
Quin
imò
aliquibus
ex
illi●
(
Deus
bone
)
magis
diligenter
consulvisse
.
and
mercie
in
God
towards
all
men
;
in
the
very
next
clause
he
challengeth
them
on
the
other
hand
,
for
teaching
that
God
provides
more
diligently
for
some
(
he
meanes
of
those
who
perish
)
than
for
some
others
[
meaning
of
those
who
come
at
last
to
be
saved
.
]
Mr.
Kendals
motto
may
well
be
,
Qui
me
in
me
quaerit
,
non
me
,
ut
me
,
invenerit
in
me
.
To
find
me
,
in
me
,
who
e'r
shall
me
seek
,
Will
in
me
,
to
me
,
never
find
me
like
.
He
tell's
his
ever-honoured
Mother
(
and
Monstress
,
made
of
his
Brethren
,
the
Rectour
and
Fellows
with
the
rest
of
the
Students
of
Exceter
Colledg
)
that
we
all
find
in
our selves
by
unhappy
experience
,
that
the
strongest
persuasions
are
weak
actors
in
this
work
(
he
speaks
of
conversion
)
till
God
subdue
our
spirits
,
we
know
not
how
;
yet
in
the
very
next
words
,
presumes
to
tell
us
,
how
,
as
viz.
by
irresistible
putting
them
into
such
a
posture
,
as
wherein
of
themselves
they
would
never
have
yielded
to
settle
.
Mr.
Kendal
(
it
seems
)
knoweth
not
,
how
;
but
he
well
knoweth
,
after
what
manner
.
Aliquando
&
Paulò
subtilius
tenuescere
,
evanescere
,
&
omnia
nimiâ
distinctione
confundere
.
No
marvel
that
he
complains
to
his
Grand-mother
Oxford
,
of
his
Ingeniolum
,
or
pretty
little
wit
,
that
among
other
pranks
it
playeth
(
as
we
partly
heard
before
)
it
sometimes
,
through
a
little
too
much
subtilty
spins
it self
into
so
small
a
thrid
that
it
vanisheth
,
and
by
too
much
nicetie
in
distinguishing
,
brings
all
to
confusion
:
This
is
none
of
the
commendations
of
Mr.
Kendals
Ingeniolum
.
He
jeares
at
this
,
as
being
a
consequent
of
my
opinion
,
that
the
rest
of
the
Apostles
should
be
in
as
much
possibilitie
of
perishing
as
Judas
,
Requ
.
to
Reader
,
p.
10.
yet
(
a
few
pages
before
)
he
had
said
,
that
He
and
his
Party
do
present
Gods
power
,
as
greater
than
their
Adversaries
.
And
in
his
Colledg
Epistle
he
saith
,
Uncleane
vessels
that
we
all
naturally
are
,
how
justly
might
he
have
made
us
vessels
of
dishonour
!
And
had
he
dashed
us
in
pieces
,
&c.
Surely
whatsoever
might
justly
have
been
done
,
was
possible
for
God
to
do
,
and
consequently
,
in
a
possibility
of
being
done
;
therefore
all
the
Apostles
were
unclean
vessels
naturally
,
and
so
God
might
justly
have
made
them
vessels
of
dishonor
,
as
well
as
he
is
supposed
to
have
made
Judas
a
vessel
of
dishonor
,
and
so
they
might
every
whit
as
possibly
have
perished
,
as
Judas
.
Besides
,
if
Mr.
K.
maintains
the
power
of
God
to
be
greater
than
his
Adversaries
grant
it
to
be
,
they
granting
and
asserting
it
,
to
be
omnipotent
,
why
should
he
,
or
how
can
he
deny
a
like
possibility
(
at
least
)
of
perishing
,
between
Judas
,
and
the
rest
of
the
Apostles
?
In
one
place
,
to
vindicate
his
own
,
and
his
parties
credit
from
any
such
unworthy
imputation
,
as
that
they
should
either
think
or
speak
too
neekedly
of
the
love
of
God
,
We
(
saith
he
)
present
Gods
power
,
as
greater
,
we
do
not
represent
his
love
as
straiter
then
our
Adversaries
do
.
Requ
.
to
Reader
,
p.
2.
If
you
do
not
represent
Gods
love
,
as
straiter
than
your
Adversaries
,
why
did
you
take
up
arms
against
them
in
the
quarrel
of
particular
Redemption
?
why
do
you
labour
in
the
very
fire
(
but
all
in
vain
)
to
prove
,
that
when
the
Holy
Ghost
affirmeth
,
that
God
so
loved
the
world
,
Joh
.
3.16
.
&c.
by
the
world
,
he
meaneth
the
little
world
of
the
Elect
(
so
called
)
not
the
great
world
of
mankind
,
which
you
know
is
the
sense
of
your
adversaries
?
But
that
befalleth
you
in
this
place
(
as
in
many
others
)
which
I
have
observed
in
the
best
and
most
steady
writers
of
your
judgment
in
these
controversies
,
as
Calvin
,
Bishop
Davenant
,
Doctor
Twisse
,
the
Synod
of
Dort
,
and
others
;
who
at
some
turns
,
honestly
deliver
back
again
all
that
they
have
elswhere
unjustly
taken
away
from
the
truth
.
Hereof
I
could
produce
instances
,
not
a
few
,
if
need
were
.
In
one
place
he
chargeth
me
with
the
denial
of
the
necessity
of
Part
.
1.
p.
215.
Christs
death
;
and
yet
in
another
,
granteth
that
I
hold
it
necessary
upon
sundry
accounts
.
Requ
.
to
Reader
,
p.
9.
It
seems
that
in
Mr.
Ks.
Logique
,
he
may
deny
the
necessity
of
Christs
death
,
who
yet
judgeth
it
necessary
,
and
this
in
several
respects
.
Having
said
(
speaking
of
God
)
he
doth
nothing
but
what
is
just
,
eo
nomine
;
because
he
doth
it
,
he
immediately
subjoyneth
these
inconsistencies
:
And
though
we
cannot
conceive
,
we
must
confesse
,
it
to
be
righteous
:
yea
,
we
may
know
,
and
must
acknowledge
it
to
be
so
,
all
apprehensions
that
we
may
have
to
the
contrary
notwithstanding
.
Requ
.
to
Reader
,
p
:
1
:
He
first
makes
himself
confident
,
that
God
doth
nothing
but
what
is
just
,
because
he
doth
it
;
and
yet
in
the
very
next
words
supposeth
,
that
it
may
be
that
we
cannot
conceive
it
to
be
righteous
.
So
that
in
Mr.
Ks.
Logique
,
a
man
may
know
,
and
that
upon
an
unquestionable
ground
,
that
a
thing
is
righteous
,
and
yet
be
in
an
incapacity
to
conceive
it
to
be
righteous
;
as
if
to
know
a
thing
to
be
so
,
or
so
,
were
an
easie
matter
;
but
to
conceive
a
thing
to
be
so
,
or
so
,
is
of
more
difficult
performance
.
If
ever
his
Ingeniolum
did
tenuescere
,
evanescere
,
&
omnia
nimia
[
or
rather
,
nullâ
]
distinctione
confundere
,
it
played
these
feats
upon
this
stage
.
In
his
Epistle
to
his
Mother
Oxford
,
p.
2.
with
a
jeer
,
and
gross
untruth
to
boot
,
(
as
is
elswhere
noted
)
he
chargeth
his
adversaries
,
(
or
I
know
not
whom
)
that
under
my
conduct
,
they
hope
no
lesse
than
one
day
to
see
him
,
who
hath
been
the
importune
Moderator
of
all
things
hitherto
[
Thus
blasphemously
periphrasing
God
]
tumbled
down
from
his
Throne
;
and
those
blind
Demigods
,
Chance
and
Libertie
,
by
a
facil
apotheisme
,
set
up
in
his
stead
.
See
his
Latin
words
.
pag
.
79.
Doth
not
the
man
strangely
forget
himself
,
to
charge
his
adversarie
(
and
this
most
untruly
)
with
setting
up
Chance
,
or
Luck
,
in
Gods
stead
,
when
as
himself
once
and
again
(
and
I
know
not
how
often
besides
)
intitleth
Luck
to
such
things
or
events
,
which
elswhere
he
appropriates
unto
God
:
Is
not
this
a
setting
up
of
Luck
,
or
Chance
,
in
Gods
stead
?
Or
(
which
is
the
same
)
a
making
of
Luck
,
and
God
,
all
one
?
Or
are
not
these
his
words
in
one
place
;
What
ill
luck
hath
our
Doctrine
,
not
to
be
thought
to
look
like
Christian
?
Requ
.
to
Reader
,
p.
7.
See
also
Part
.
2
p.
152.
And
these
in
another
:
In
which
answer
you
have
packed
up
such
variety
of
rare
notions
,
as
your
University
of
Cambridg
,
I
dare
say
,
was
to
learn
,
till
she
had
the
good
luck
forsooth
to
be
indoctrinated
by
her
Reverend
Son
of
Colemanstreet
.
Part
.
1.
p.
150.
Plutarch
(
I
remember
)
in
a
Tract
,
wherein
he
sheweth
what
contradictions
were
found
amongst
the
Stoicks
,
professeth
his
judgment
to
be
,
that
for
a
man
to
accuse
others
,
and
not
to
take
heed
of
falling
himself
into
the
same
condemnation
,
is
the
greatest
contradiction
of
all
others
,
and
of
miscarriages
the
most
shamefull
{αβγδ}
.
.
Having
said
,
The
Prerogative
of
God
over
all
his
creatures
,
to
dispose
of
them
as
he
pleaseth
,
according
to
the
counsell
of
his
will
,
is
that
which
we
are
bound
to
maintain
,
&c.
a
few
lines
after
he
subjoyneth
.
And
yet
we
say
not
that
God
exerciseth
his
Prerogative
in
any
thing
but
this
,
that
he
gives
,
or
denies
Grace
,
as
he
pleaseth
,
not
that
he
punisheth
any
but
for
their
sins
.
Requ
.
to
Reader
,
p.
1.
Here
we
have
no
lesse
than
a
goodly
pair
of
contradictions
,
or
at
least
something
which
is
as
unmanlike
.
For
is
Mr.
K.
bound
to
maintain
the
Prerogative
of
God
over
all
his
creatures
,
to
dispose
of
them
as
he
pleaseth
,
&c.
and
yet
saith
no
more
of
Gods
Prerogative
,
but
onely
that
he
exerciseth
it
not
in
any
thing
,
but
in
giving
and
denying
Grace
as
he
pleaseth
?
Mr.
K.
(
it
seems
)
maintains
that
(
for
we
must
suppose
him
to
do
what
he
knows
himself
bound
to
do
)
which
he
doth
not
say
.
A
rare
Advocate
.
Or
is
the
Prerogative
of
God
to
give
and
deny
Grace
as
he
pleaseth
,
his
Prerogative
over
all
creatures
,
to
dispose
of
them
as
he
pleaseth
?
Again
,
when
he
disclaimeth
such
a
saying
as
this
,
viz.
that
God
punisheth
any
but
for
their
sins
,
and
yet
affirmeth
,
that
he
exerciseth
his
Prerogative
in
giving
and
denying
[
saving
,
or
converting
]
Grace
,
as
he
pleaseth
.
[
i
.
In
Mr.
Ks.
sense
,
without
any
respect
had
to
any
thing
,
whether
good
or
evill
,
done
by
men
]
doth
he
not
enterfear
?
Or
is
not
a
denying
of
saving
,
or
converting
Grace
,
penall
unto
men
?
Doubtlesse
it
is
a
punishment
unto
men
,
and
this
of
a
very
sore
and
grievous
import
,
to
have
that
denied
unto
them
,
or
withheld
by
an
irresistible
hand
from
them
,
without
which
it
is
absolutely
impossible
for
them
to
escape
the
most
heavy
and
dreadfull
punishment
of
all
others
,
I
mean
,
the
easlesse
and
endlesse
torments
of
hell
fire
.
Such
numerous
to-and-agains
as
these
being
found
in
Mr.
Ks.
book
,
who
can
reasonably
,
to
render
his
disparagement
the
greater
in
writing
such
a
book
,
charge
him
to
be
a
man
of
a
consistent
brain
?
Part
.
1.
p.
91.
He
complains
of
me
for
impertinently
disturbing
my
discourse
,
and
troubling
my
Reader
with
a
stale
observation
:
And
yet
elswhere
,
and
this
more
than
once
(
for
the
substance
of
the
charge
)
he
makes
himself
Plaintiff
,
and
commenceth
a
Chancery-suit
against
me
for
my
new
Logique
,
and
reckons
me
(
with
offence
)
inter
gloriosulos
novatores
,
a
vain-glorious
innovator
.
Surely
Mr.
Ks.
ingeniolum
is
divided
in
it self
,
and
so
not
like
long
to
subsist
.
Towards
the
beginning
of
this
book
(
in
the
very
first
le●f
of
his
first
Epistle
)
he
raileth
right
down
upon
me
(
as
upon
another
occasion
is
shewed
,
and
his
words
in
their
own
language
exhibited
)
as
an
insolent
and
vain-glorious
Innovator
,
a
bold
fellow
,
a
man
importunely
challenging
,
or
provoking
,
the
Senate-house
of
Cambridge
,
a
man
impotently
inveighing
against
the
Synod
of
Dort
,
proudly
trampling
upon
the
[
never
heard
of
till
now
]
Council
of
Westminster
,
disdainfully
glavering
or
spitting
down
,
upon
the
principal
Divines
of
all
England
,
yea
,
and
possibly
of
all
Europe
,
scarce
forbearing
,
thorough
my
little
modesty
,
all
to-be-pisse
those
sacred
names
,
at
the
sound
whereof
he
and
all
his
are
wont
to
rise
up
[
in
a
passion
of
veneration
]
Calvin
,
Beza
,
Piscator
,
Pareus
,
with
all
and
every
the
Heroes
[
or
half-Gods
]
of
all
the
reformed
Churches
wheresoever
;
a
man
,
who
ambitiously
desire
to
become
famous
by
the
Oppositions
of
great
men
,
a
loud
cracking
Pyrgo-Polinices
,
a
little
Giant
,
proud
and
fierce
[
or
haughty
,
]
a
fighter
against
the
Saints
,
a
Portentuous
Prodigy
of
subtilty
,
in
whom
alone
Pelagius
,
Socinus
,
Arminius
seem
to
be
new
armed
against
the
sacred
Majesty
of
God
,
&c.
In
his
Epistle
to
Doctor
Whitchcote
▪
&c.
he
terms
my
book
of
Redemption
,
a
Thrasonicall
volume
;
and
yet
in
the
last
page
of
his
book
,
and
in
the
very
last
period
(
save
one
)
all
this
huge
pile
of
reproaches
,
which
he
had
built
up
with
the
left
hand
of
falshood
and
untruth
,
he
pulls
down
with
the
right
hand
of
this
acknowledgment
,
that
I
have
shewed
not
much
more
subtilty
than
sobriety
,
in
the
whole
carriage
of
the
businesse
,
onely
remembring
(
it
seems
)
his
antique
strain
of
calumniating
so
far
,
as
to
call
the
businesse
of
my
book
,
this
bold
businesse
;
although
either
innocency
,
or
early
repentance
,
had
been
better
,
yet
it
is
well
(
in
a
degree
)
that
Mr.
K.
repenteth
before
death
.
But
if
I
have
not
shewed
more
,
or
not
much
more
subtilty
than
sobriety
in
the
whole
carriage
of
my
businesse
,
and
yet
(
by
Mr.
Ks.
own
confession
and
acknowledgment
)
have
shewed
so
much
subtilty
herein
,
which
amounts
to
a
prodigy
;
certainly
the
sobriety
which
I
have
shewed
in
it
,
falleth
not
much
short
of
a
prodigy
also
:
If
so
,
how
doth
this
harp
of
my
sobriety
agree
with
that
harrow
of
reproaches
,
(
lately
specified
)
with
the
iron
teeth
whereof
Mr.
K.
hath
so
rent
and
torn
me
,
as
if
I
were
a
Prodigy
of
pride
,
haughtinesse
,
boldnesse
,
impudency
,
ambition
,
and
what
not
?
But
it
may
be
these
are
Mr.
Ks.
sobriety
:
Yea
,
two
or
three
times
before
that
very
testimony
of
my
sobriety
in
the
whole
carriage
of
my
book
and
businesse
(
now
mentioned
,
)
he
had
charged
me
with
shewing
my self
a
Goliah
,
bidding
defiance
to
all
the
Hosts
of
Israel
.
So
again
,
one
while
he
seeks
to
perswade
his
Reader
that
I
am
a
man
of
great
parts
,
learning
,
and
wit
;
another
while
,
he
talks
his
pleasure
of
me
the
quite
contrary
way
,
as
if
I
were
not
worthy
to
loose
the
latchet
of
the
shoe
of
his
learning
,
nor
yet
to
teach
boyes
in
a
Bellfere
.
In
his
Epistle
to
his
great
Mother
Oxford
,
he
gives
me
the
testimony
of
a
very
learned
and
elegant
head
,
and
acknowledgeth
,
that
whosoever
goeth
about
to
disparage
me
in
this
behalf
,
shall
disparage
himself
:
and
soon
after
he
gives
me
much
more
than
my
due
,
in
terming
me
acuminatissimus
,
a
man
of
a
most
sharp
,
or
piercing
wit
.
In
the
beginning
of
his
first
chapter
,
he
complementeth
me
with
a
learned
Sir
,
and
tells
me
,
that
I
shall
have
no
cause
to
complain
that
he
is
guilty
in
the
least
measure
of
undervaluing
my
parts
(
with
more
of
the
same
)
and
yet
not
long
after
he
chargeth
me
with
frequent
tripping
at
my
first
setting
out
,
and
that
in
a
plain
path
,
and
that
he
fears
he
shall
see
me
lye
all
along
,
ere
I
come
to
the
end
of
my
deep
way
.
Elswhere
he
supposeth
,
that
any
one
that
is
fit
to
teach
Grammar
in
a
Bellfere
,
is
a
more
competent
Judge
than
I
of
what
is
regular
and
congruous
in
construction
.
In
his
Latin
Epistle
it self
,
wherein
(
as
we
heard
)
he
flieth
so
high
a
pitch
in
the
acknowledgment
of
my
learning
,
wit
,
and
parts
,
yet
here
he
vilifieth
me
with
the
reproachful
terms
of
a
Bombardiloquus
Pyrgopoinices
,
a
loud
cracking
Braggadochio
,
as
if
I
were
all
a
sound
,
and
had
no
substance
in
me
;
telling
his
great
Mother
Oxford
,
that
it
would
be
an
idle
and
frivolous
condescension
in
her
Chair
to
enter
the
lists
with
me
,
and
that
the
contest
would
be
ridiculous
,
and
that
it
is
sufficient
for
me
to
be
mauled
[
or
soundly
beaten
]
by
such
a
poor
[
or
simple
]
fellow
as
he
,
&c.
Elsewhere
he
tells
me
the
Logick
of
my
discourse
is
not
so
formidable
as
the
Rhetorique
;
and
part
3.
page
84.
he
tells
me
that
I
talk
like
a
Mountebank
.
(
To
omit
other
expressions
of
a
like
vilifying
impresse
without
end
,
wherein
he
seems
loth
to
allow
me
the
honour
of
an
Abecedarian
,
or
of
a
man
that
understood
or
knew
any
thing
,
worthy
the
knowledge
of
a
man
.
)
Me
miserum
,
quanti
montes
volvuntur
aquarum
!
Jamjam
tacturos
sidera
summa
putes
.
Quantae
diducto
subsidunt
aequore
valles
!
Jamjam
tacturos
Tartara
nigra
putes
.
Tollimur
in
coelum
curvato
gurgite
,
&
iidem
Subducta
ad
manes
imos
descendimus
unda
.
Alas
!
what
mountains
do
the
rowling
waves
Of
waters
onewhile
make
!
The
stars
on
high
We
seeme
to
touch
.
Anon
the
breaking
seas
Make
vallies
deep
'
now
down
to
hell
we
plie
.
On
curled
streame
the
Heavens
we
mount
unto
:
The
waters
faile
us
:
down
to
Ghosts
we
go
.
Some
have
reported
that
Mr.
Ks.
head
is
crack'd
:
I
shall
not
confirm
,
or
affirm
it
:
But
if
it
be
crack'd
,
the
crack
seems
to
be
right
in
the
middle
,
and
his
head
to
have
suffered
some
accident
metaphorically
alike
to
that
of
Pandarus
in
Virgil
,
upon
which
the
Poet
thus
representeth
him
:
—
Atque
illi
partibus
aequis
Huc
caput
atque
illuc
,
humero
ex
utroque
pependit
.
His
head
in
twain
divided
,
hangeth
down
On
both
his
shoulders
,
by
even
parts
;
the
one
Half
this
way
hangs
,
and
that
way
hangs
the
other
.
But
that
which
occasioned
Mr.
K.
to
stumble
at
the
stone
of
this
contradiction
,
and
to
weave
so
many
white
and
black
thrids
of
laus
&
vituperium
into
his
discourse
,
was
(
I
suppose
)
this
;
In
the
compo●●ng
of
his
book
,
he
had
a
particoloured
design
in
his
eye
,
very
hardly
consistent
with
it self
.
He
projected
on
the
one
hand
my
vilification
to
the
uttermost
,
and
on
the
other
hand
his
own
honor
and
commendation
proportionably
.
Now
being
at
times
intent
upon
the
former
part
onely
of
this
design
,
he
strengthens
his
hand
against
my
reputation
,
crying
out
to
his
Ingeniolum
,
with
all
thy
might
of
learning
,
wit
,
logique
,
rh●torique
,
&c.
down
with
it
,
down
with
it
,
even
to
the
ground
.
Otherwhile
,
being
taken
up
with
the
contemplation
and
desire
of
his
own
honor
,
and
applause
in
confuting
me
,
and
to
render
his
conquest
transcendently
signal
and
considerable
,
he
found
a
necessity
upon
him
to
give
the
largest
testimony
to
my
parts
and
learning
,
that
with
the
salvage
of
his
own
preheminence
,
he
was
well
able
,
as
Homer
,
to
make
the
conquest
of
his
Countryman
Achilles
over
Hector
,
the
more
famous
,
judged
himself
ingaged
to
speak
very
honorably
of
Hectors
valour
and
worth
,
though
in
the
mean
time
he
presenteth
him
as
turning
his
back
upon
,
and
flying
before
his
enemy
Achilles
.
{αβγδ}
.
Brave
man
he
was
that
fled
before
:
but
he
That
him
pursu'd
,
excell'd
in
braverie
.
And
had
not
Mr.
K.
had
some
resentment
of
fear
,
lest
Ajax
his
disaster
of
a
Triobular
Competitor
might
have
befallen
him
.
—
Sed
demit
honorem
Aemulus
Ajaci
.
—
Ajax
small
honor
can
expect
to
gain
,
When
his
Corrival
is
so
poor
a
Swain
;
I
believe
I
had
not
so
much
as
tasted
of
his
cup
of
commendations
:
But
he
that
desires
the
superlative
title
of
Maximus
,
by
his
Conquest
,
must
allow
the
positive
honor
of
Magnus
unto
his
Enemy
.
Having
(
towards
the
cloze
of
his
book
)
made
me
this
promise
;
As
for
the
other
things
which
have
concurred
to
make
your
beliefe
in
these
Articles
,
measure
filled
up
and
running
over
,
I
shall
answer
briefly
;
and
withall
,
given
a
most
miserable
and
pitiful
answer
(
for
answer
it
must
needs
be
,
since
he
hath
so
named
it
)
onely
unto
one
of
them
,
he
leaves
me
hopelesse
of
all
answer
to
the
rest
,
(
upon
pretence
that
he
had
been
so
large
in
his
answer
to
that
which
is
more
material
;
)
I
shall
not
(
saith
he
)
burthen
my
Reader
with
a
Reply
to
the
rest
.
About
the
41.
line
of
the
page
,
he
will
answer
all
things
,
having
(
after
his
manner
)
answered
one
in
the
interim
.
About
line
51
,
or
52.
of
the
same
page
,
he
will
answer
no
more
.
I
perce●●e
one
of
Mr.
Ks.
great
infirmities
,
is
Fluctuation
.
Nunc
huc
,
nunc
illuc
,
exemplo
nubis
aquosae
.
Much
like
a
waterish
cloud
,
which
now
is
here
,
And
by
and
by
the
winds
will
have
it
there
.
So
likewise
,
part
.
3.
page
113.
he
tells
me
,
that
he
is
sure
that
I
have
proved
my self
without
excuse
,
for
a
certain
monstrum
(
as
he
fancieth
it
)
in
arguing
;
and
yet
within
four
lines
after
he
promiseth
,
that
upon
condition
I
prove
not
more
out
for
the
matter
,
than
the
manner
,
he
will
interpose
for
my
excuse
;
and
particularly
,
he
pleadeth
for
me
in
these
words
,
For
all
your
mistake
in
the
beggarly
Elements
of
Logique
,
I
wis
,
you
may
have
had
time
enough
to
forget
them
.
But
you
may
please
to
take
knowledge
also
by
the
way
,
that
that
knowledge
,
or
those
principles
,
which
in
me
,
he
calls
the
beggarly
Elements
of
Logique
,
elswhere
he
highly
congratulates
in
himself
,
and
rejoyceth
under
the
consideration
that
he
had
so
substantially
provided
for
himself
in
the
daies
of
his
youth
,
as
by
the
addicting
of
himself
to
such
studies
.
But
it
is
(
it
seems
)
between
Mr.
K.
and
me
,
in
respect
of
the
Elements
of
Logique
,
somewhat
alike
as
it
is
between
Papists
and
Protestants
(
as
we
lately
heard
the
case
ruled
by
one
of
that
party
)
in
respect
of
the
Scriptures
;
these
(
saith
the
Catholique
)
in
the
mouth
of
Catholiques
,
or
as
we
use
and
apply
them
,
are
the
word
of
God
;
but
in
the
mouth
of
those
Heretiques
,
the
Protestants
,
and
as
cited
and
applied
by
them
,
the
word
of
the
Devil
.
Part
.
2.
p.
150.
And
therefore
(
saith
he
)
Peters
Elect
,
and
Estius
his
[
are
]
the
same
,
albeit
Estius
speaks
of
Elect
not
yet
called
,
and
Peter
of
such
as
were
called
,
1
Pet
.
1.2
.
It
seems
called
,
and
not
called
,
righteous
,
and
not
righteous
,
regenerate
,
and
not
regenerate
,
holy
,
and
not
holy
,
are
the
same
,
all
one
with
Mr.
K.
Surely
I
have
transgressed
the
Law
,
which
saith
,
contra
negantem
principia
non
est
disputandum
,
in
undertaking
a
Reply
to
Mr.
Ks.
book
.
For
this
is
Principium
Principiorum
,
the
Principle
of
all
Principles
,
that
utraque
pars
contradictionis
non
potest
esse
vera
,
sed
nec
falsa
:
contradictories
cannot
both
be
true
.
But
if
both
parts
of
the
contradiction
be
the
same
(
as
with
Mr.
K.
they
are
,
or
seem
to
b●
)
what
should
hinder
but
that
they
may
be
both
true
?
If
a
person
called
,
and
not
called
,
be
the
same
,
why
may
not
both
these
Propositions
,
understood
according
to
the
most
formal
and
strict
terms
of
a
contradiction
,
George
is
called
,
and
George
is
not
called
,
be
true
?
Ag●in
,
whereas
here
he
expresly
affirmeth
,
that
Peter
speaks
of
such
Elect
a●
were
called
,
within
a
very
few
lines
after
he
as
expresly
denieth
it
,
in
these
words
,
Albeit
these
persons
be
elsw●ere
considered
as
believers
,
it
follows
not
they
may
not
be
here
considered
as
Elect
onely
;
and
that
they
are
to
be
so
considered
,
is
cleared
hence
,
that
they
are
considered
such
as
are
to
be
brought
to
repentance
,
&c.
These
words
,
as
they
fiercely
enterfear
with
his
former
assertion
(
even
now
mentioned
)
so
are
they
extremely
impertinent
and
weak
in
themselves
.
For
1.
how
can
he
prove
,
or
upon
what
account
is
it
so
much
as
probable
,
either
1.
that
the
persons
he
speaks
of
,
1
Pet
.
1.2
.
are
here
considered
as
Elect
onely
,
or
as
such
that
are
to
be
brought
to
repentance
;
considering
that
the
Apostle
termeth
them
Elect
,
which
he
could
have
no
probable
ground
to
do
,
unless
he
judged
them
already
brought
to
repentance
:
Or
2.
that
the
same
persons
are
considered
here
in
one
respect
,
and
elswhere
(
in
the
same
Epistle
)
in
another
so
opposite
to
it
.
But
of
such
indigested
,
incoherent
,
and
slight
stuff
as
this
,
are
his
answers
to
the
Scriptures
urged
by
me
against
his
fond
Tenents
and
conceits
,
generally
made
.
Part
.
3.
p.
29.
He
telleth
me
,
that
my
Disciples
of
the
new
order
have
a
more
Courtlike
way
to
complement
men
to
heaven
,
by
telling
them
long
stories
of
the
infinite
love
of
God
to
all
his
creatures
,
&c.
yet
the
very
next
page
he
crosse-chargeth
me
,
saying
,
that
for
their
persons
[
the
persons
of
men
]
God
according
to
my
new
speculations
,
neither
loves
,
nor
hates
them
,
he
scarcely
takes
notice
of
them
.
Surely
at
this
turn
he
must
acquit
,
either
me
,
or
those
whom
he
calls
my
Disciples
of
the
new
Order
,
from
the
notional
crime
here
laid
to
our
charge
,
or
else
confess
that
he
terms
those
my
Disciples
,
whose
tenents
and
opinions
are
quite
opposite
unto
mine
:
For
if
my
sense
and
Doctrine
be
,
that
God
neither
loves
nor
hates
the
p●●sons
of
men
,
nay
,
scarce
takes
notice
of
them
,
they
must
needs
be
contrary-notioned
unto
me
;
who
tell
long
stories
of
the
infinite
love
of
God
to
all
his
creatures
,
unless
it
be
supposed
,
either
that
the
persons
of
men
are
none
of
Gods
creatures
,
or
that
they
who
tell
long
stories
of
the
infinite
love
of
God
to
all
his
creatures
,
may
yet
be
of
opinion
,
that
he
neither
loves
,
nor
hates
them
.
But
Mr.
K.
useth
the
figure
,
contradiction
,
so
frequently
,
that
his
book
is
little
better
than
a
cypher
,
by
means
of
it
.
Part
.
3.
p.
29.
He
reproachfully
jears
my
Disciples
(
as
he
terms
them
)
for
having
a
more
Courtlike
way
to
complement
men
into
heaven
,
by
telling
them
long
stories
,
as
of
several
other
matters
,
which
he
here
specifies
,
so
in
particular
,
of
the
necessity
which
lies
upon
God
,
for
the
preservation
of
the
honor
of
his
wisdome
and
goodness
.
(
I
confess
Mr.
K.
tells
very
few
,
or
no
stories
,
long
,
or
short
,
of
any
such
worthy
import
as
this
)
not
to
send
men
too
soon
to
the
place
of
torment
,
but
to
treat
with
them
,
&c.
And
yet
himself
(
in
his
Epistle
to
his
Mother
Oxford
,
as
we
formerly
heard
)
affirms
,
Neque
enim
asserimus
Deum
unquam
jure
hoc
supremi
Dominii
usum
in
praemiis
suis
dimetiendis
,
poenisque
,
mortalium
cuiquam
pro
arbitrio
.
that
God
never
useth
the
Prerogative
,
or
right
of
his
Soveraign
Dominion
,
in
distributing
his
rewards
,
or
punis●ments
,
to
any
mortal
man
arbitrarily
▪
&c.
Doth
not
Mr.
K.
in
these
words
subscribe
the
same
notion
or
Doctrine
for
substance
,
which
he
jearingly
proscribes
in
the
other
?
For
if
God
never
distributes
[
or
,
measures
out
]
any
punishment
to
any
mortal
man
arbitrarily
,
certainly
he
doth
not
send
men
too
soon
to
the
place
of
torment
,
&c.
But
it
may
be
Mr.
Ks.
sense
is
,
that
those
Doctrines
and
Tenents
,
which
are
Orthodox
and
sound
in
him
and
his
party
,
are
Arminian
and
Heterodox
in
his
adversaries
;
as
some
Papists
essay
the
credulity
of
their
simple
ones
with
this
point
of
belief
,
that
the
Scriptures
in
the
mouth
of
Catholiques
are
the
word
of
God
,
but
of
Protestants
,
the
word
of
the
Devil
(
as
we
lately
heard
.
)
Part
.
1.
p.
47.
he
crosseth
shins
with
himself
within
less
than
the
compass
of
two
lines
.
For
doth
he
not
first
say
,
that
the
Decrees
of
God
determine
every
one
;
and
then
immediately
un-say
it
,
by
subjoyning
,
that
they
necessitate
none
,
so
as
to
deprive
them
of
their
freedome
?
The
words
,
or
clause
following
,
[
or
involve
him
in
their
sins
]
which
he
seems
to
add
explication-
〈◇〉
,
,
are
frivolously
impertinent
,
neither
easing
him
,
either
in
whole
or
in
part
,
of
the
burthen
of
his
contradiction
,
nor
burthening
his
Adversary
with
any
thing
for
him
to
answer
,
there
being
nothing
in
them
,
but
of
perfect
concurrence
with
his
sense
.
But
how
can
Mr.
K.
salve
the
sore
of
a
broad
contradiction
in
the
words
now
presented
from
his
pen
?
He
must
either
find
us
some
new
and
uncouth
sense
of
the
word
Determine
,
or
else
of
the
word
Freedome
:
For
if
men
be
determined
to
their
actings
,
i.e.
[
according
to
the
old
and
known
signification
of
the
word
determine
]
so
confin'd
,
limited
,
or
bound
up
to
their
actings
,
that
something
which
is
impossible
would
follow
,
in
case
they
should
not
act
accordingly
,
how
are
they
not
deprived
of
their
freedome
by
such
determinations
?
I
suppose
it
will
be
no
regret
to
Mr.
K.
to
grant
,
that
there
is
an
utter
impossibility
that
the
Determinations
of
God
by
his
Decrees
,
should
miscarry
,
or
fall
to
the
ground
,
and
be
defeated
by
man
.
Now
then
(
to
instance
in
the
case
in
hand
between
him
and
me
)
suppose
Mr.
Ks.
Father
was
determined
by
some
Decree
of
God
to
marry
his
Mother
,
and
on
her
to
beget
Mr.
K.
was
he
not
deprived
of
his
freedome
,
either
not
to
marry
her
,
or
to
marry
another
woman
?
Or
was
he
free
and
at
liberty
,
his
determination
by
the
Decrees
of
God
to
marry
his
Mother
notwithstanding
,
not
to
have
married
her
,
or
to
have
married
some
other
woman
?
Or
will
Mr.
Kendall
say
,
that
he
was
not
deprived
of
his
liberty
or
freedome
in
this
kind
,
although
it
should
be
supposed
a
thing
impossible
,
but
that
he
should
have
married
her
?
If
so
;
then
what
doth
Mr.
K.
mean
by
freedome
,
or
by
a
deprivation
of
it
?
We
simple
men
,
that
(
in
his
judgement
)
are
not
fit
to
teach
boyes
in
a
Bellfree
,
cannot
understand
how
a
man
can
be
free
to
act
,
except
he
be
at
liberty
also
,
or
at
least
under
a
possibility
,
not
to
act
likewise
.
If
his
come-off
or
Tergiversation
here
be
,
that
by
freedome
to
act
,
he
means
only
a
freedome
from
co●ction
,
or
compulsion
,
by
force
or
violence
,
left
unto
the
will
to
act
,
or
not
act
,
so
that
a
man
may
be
said
not
to
be
deprived
of
his
freedome
,
whilst
his
will
remains
un-constrained
,
or
un-compelled
,
by
any
external
force
,
and
moves
out
of
,
and
by
its
own
choice
,
not
by
anothers
compulsion
,
unto
action
.
I
answer
;
1.
This
explication
of
the
word
Freedome
,
is
contrary
to
his
own
expression
of
it
in
this
very
place
.
For
having
said
,
that
the
Decree●
of
God
determine
every
one
,
doth
he
not
add
(
by
way
of
an
Anti-thetical
explication
hereof
)
that
they
necessitate
none
,
so
as
to
deprive
them
of
their
freedome
?
Therefore
by
freedome
here
,
he
cannot
mean
(
but
by
being
divided
in
himself
,
and
from
his
own
words
)
a
freedome
onely
from
coaction
,
or
outward
violence
,
but
a
freedome
likewise
from
all
,
and
all
manner
of
necessitation
,
at
least
by
the
Decrees
of
God
:
i.e.
By
God
himself
.
And
who
,
or
what
should
necessitate
the
wills
of
men
,
if
God
doth
not
,
I
am
like
to
be
ignorant
,
until
Mr.
K.
informeth
me
;
and
I
fear
,
to
be
as
ignorant
after
his
information
,
as
before
.
2.
If
his
meaning
here
should
be
onely
to
assert
the
freedome
of
the
will
,
or
of
men
,
from
all
necessitation
unto
action
,
by
force
or
violence
,
from
God
,
yet
this
would
hardly
be
consistent
with
what
he
saith
elswhere
,
(
speaking
of
those
in
the
Parable
,
who
came
to
the
Marriage
Feast
upon
their
invitation
)
The
most
(
saith
he
)
were
not
so
much
perswaded
as
compelled
to
come
.
Part
.
2.
p.
129.
Compulsion
,
at
least
in
opposition
to
Perswasion
,
unto
action
,
clearly
implies
a
necessitation
,
by
way
of
coaction
or
violence
(
properly
so
called
;
)
The
direction
,
or
Commission
of
the
King
in
this
parable
unto
his
servants
,
to
compell
those
whom
they
should
invite
,
to
come
in
,
importeth
nothing
else
(
as
Calvin
himself
,
with
Expositors
generally
,
interpreteth
it
)
but
only
that
they
should
use
exhortationum
stimulis
,
the
sharpest
and
most
piercing
exhortations
,
the
most
importunate
solicitations
they
could
,
to
prevail
with
men
to
come
in
to
the
feast
,
which
is
the
frequent
signification
of
the
word
compel
,
and
so
of
the
word
constrain
,
in
the
Scriptures
,
1
Sam
.
28.23
.
Gal.
2.3
,
14.
Gal.
6.12
.
2
Kings
4.8
.
Mat
.
14.22
.
Luke
24.29
.
Act.
16.15
,
&c.
Therefore
all
this
while
Mr.
K.
is
shackled
and
intangled
in
the
words
mentioned
,
and
gives
us
a
contradiction
,
instead
of
a
distinction
between
the
Decrees
of
God
determining
every
one
,
and
yet
necessitating
none
.
But
concerning
the
determination
of
men
by
Gods
Decrees
,
somewhat
is
argued
more
at
large
el●where
.
CHAP.
XV
.
Mr.
K.
falsifies
the
passages
and
sayings
of
his
Adversaries
:
1.
About
the
abortions
,
or
miscarriages
of
Gods
intentions
.
2.
About
Gods
determining
the
Death
of
Christ
.
3.
Concerning
the
fixing
of
the
periods
of
mens
lives
by
God
.
4.
Concerning
his
denying
the
necessity
of
Christs
death
.
5.
Concerning
ends
to
be
effected
by
the
use
of
the
means
of
salvation
.
6.
Concerning
Gods
actual
making
all
things
at
first
.
7.
Concerning
his
non-knowledge
of
what
Arminianisme
is
.
8.
Concerning
the
Arminianisme
of
the
Fathers
.
9.
Concerning
what
the
damned
owe
unto
God
.
10.
Concerning
Election
for
Sanctification
.
11.
In
transcribing
Believers
for
Election
.
12.
Concerning
Gods
Providence
.
13.
Concerning
the
Synod
of
Dort
.
14.
Concerning
Doctor
Prideaux
his
Chair
.
OUR
English
Proverb
very
reasonably
demandeth
,
What
need
a
rich
man
be
a
Thief
?
If
my
book
of
Redemption
be
so
full
of
errors
,
so
obnoxious
to
Mr.
Kendals
pen
,
as
all
along
in
his
he
pretends
,
what
temptation
could
be
upon
him
,
or
what
need
had
he
to
falsifie
or
misrepresent
any
thing
delivered
and
asserted
there
?
Page
9.
of
his
Request
to
his
Reader
,
he
presents
this
saying
,
barely
and
simply
,
as
mine
,
God
intends
many
things
,
which
shall
never
come
to
pas●
;
whereas
I
distinguish
from
place
to
place
between
such
a
sense
,
wherein
it
may
be
most
truly
said
,
that
God
intends
many
things
which
shall
never
come
to
pass
;
and
that
sense
,
wherein
it
may
be
as
truly
said
,
that
all
Gods
intentions
whatsoever
shall
,
and
must
of
necessity
come
to
pass
:
See
page
22
,
35
,
36
,
215
,
447
,
448.
&c.
(
besides
other
places
.
)
Yea
,
the
very
title
of
page
215.
is
this
,
God
never
defeated
of
his
intentions
.
In
my
Exposition
of
Rom.
9.
I
explain
my self
particularly
and
fully
in
the
point
.
But
to
affirm
that
simply
,
and
without
explication
,
for
a
mans
opinion
,
which
is
onely
so
in
a
sense
,
and
with
provision
(
and
these
declared
by
him
)
hath
no
more
truth
in
it
,
than
the
testimony
of
those
false
Witnesses
against
Christ
had
,
which
pretended
that
he
should
say
,
I
am
able
to
destroy
the
Temple
of
God
,
and
to
build
it
in
three
daies
.
Mat
.
26.61
.
Not
long
before
the
late-mentioned
falsification
,
he
had
lift
up
his
heart
to
the
like
vanity
,
in
exhibiting
this
as
one
of
my
sayings
;
Christs
actual
dying
not
determined
by
God
.
There
are
no
such
words
as
these
in
the
place
,
whether
he
directs
his
Reader
to
seek
them
,
nor
elswhere
(
to
my
remembrance
)
in
the
Book
.
But
in
that
Section
,
to
which
he
pointeth
,
he
findeth
words
,
which
of
the
two
,
rather
face
the
contrary
way
.
Let
him
view
the
Section
the
second
time
,
and
he
will
find
these
words
;
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
Counsel
of
God
.
Redempt
.
Redeemed
,
page
l
,
2.
c
.
2.
Sect
.
12
Doth
this
Trumpet
give
any
such
sound
as
this
;
Christs
actual
dying
not
determined
by
God
.
I
acknowledge
(
as
to
the
matter
of
the
said
Thesis
)
that
there
is
a
sense
wherein
the
actual
death
of
Christ
cannot
be
said
to
have
been
determined
by
God
,
as
there
is
another
sense
,
wherein
it
may
.
But
as
Mr.
Kendal
complains
of
his
Ingeniolum
,
[
i
.
e
.
his
little
wit
]
that
sometimes
it
doth
omnia
nimia
distinctione
confundere
,
confound
all
with
too
much
distinguishing
;
so
I
am
sure
that
otherwhile
it
playeth
the
same
prank
in
a
contrary
method
,
and
thorough
want
of
distinguishing
,
confounds
my
notions
and
sayings
,
with
the
devised
imaginations
of
his
own
fanciful
brain
.
Immediately
before
the
foul
miscarriage
of
his
pen
last
mentioned
,
he
had
contracted
the
like
guilt
,
by
avouching
this
also
as
my
saying
;
Periods
of
mens
lives
not
fixed
by
God
.
He
tells
the
same
false
story
over
again
,
Part
.
2.
p.
1.
My
words
,
instead
of
which
he
substitutes
these
of
his
own
,
are
these
;
Concerning
the
natural
lives
and
beings
of
men
in
the
world
,
neither
is
the
continuance
of
these
so
absolutely
or
peremptorily
fixed
,
or
determined
by
God
,
but
that
either
themselves
,
or
others
,
may
either
abbreviate
or
contract
them
,
or
else
inlarge
and
protract
them
to
a
longer
period
,
by
means
proportionable
unto
either
,
(
with
some
others
interpretative
of
these
.
)
I
perceive
that
if
Mr.
K.
had
a
Contractors
place
,
he
would
gain
enough
,
though
scarce
honestly
,
by
the
imployment
.
Neither
deserveth
he
any
better
than
the
shame
of
a
man
,
that
dealeth
falsly
,
when
Part
2.
page
1.
he
chargeth
me
,
that
I
have
denied
the
necessity
of
Christs
death
.
For
when
a
man
denieth
a
thing
in
such
or
such
a
sense
onely
,
and
with
explication
of
himself
in
and
about
the
denial
;
he
that
shall
simply
and
positively
say
,
that
he
denieth
it
,
without
so
much
as
intimating
the
sense
wherein
,
or
those
explications
under
which
,
he
denieth
it
,
is
a
slanderer
and
falsifier
of
that
opinion
,
which
he
pretends
to
represent
.
As
for
example
;
suppose
the
Apostle
Paul
should
have
said
,
as
in
effect
he
hath
,
2
Cor
.
3.10
.
that
the
ministration
of
the
Law
was
not
glorious
,
in
respect
of
the
ministration
of
the
Gospel
,
which
excelleth
[
or
,
superaboundeth
]
in
glory
;
should
not
he
be
a
falsifier
of
his
Doctrine
,
that
should
affirm
,
that
he
denieth
the
ministration
of
the
Law
to
have
been
glorious
?
But
(
it
seems
)
this
kind
of
falsifying
my
opinions
and
sayings
,
is
but
a
Grassehopper
upon
Mr.
Kendals
conscience
,
the
strength
and
stoutnesse
whereof
feeleth
not
the
weight
of
it
.
I
thus
judge
,
because
I
find
his
book
so
full
of
it
.
But
I
may
say
of
him
in
respect
of
this
misdemeanour
,
Flagrat
vitio
gentisque
,
suoque
.
He
burneth
with
a
vice
,
that
is
,
His
parties
vice
,
as
well
as
his
.
I
never
yet
met
with
any
Defender
of
his
Faith
,
who
sought
not
his
advantage
against
his
Adversaries
,
either
by
a
false
representation
,
or
false
notion
,
of
their
opinion
.
Reader
,
if
thou
desirest
clearly
and
distinctly
to
know
what
my
opinions
are
,
Mr.
K.
is
no
Oracle
to
consult
in
the
case
.
He
sheweth
thee
his
changelings
,
instead
of
my
children
.
Towards
the
latter
end
of
his
seventeenth
Chapter
,
(
which
,
had
he
not
been
so
easily
necessitated
to
an
absurdity
,
should
,
it
seems
,
have
been
his
fifth
)
he
tempteth
his
Reader
to
believe
these
words
to
be
mine
(
partly
by
transcribing
them
in
his
black
letter
,
which
elswhere
he
makes
characteristical
of
what
comes
out
of
Colemanstreet
;
partly
also
,
and
more
plainly
by
this
preface
to
them
,
And
whereas
you
tell
me
)
There
is
no
other
end
for
to
be
effected
by
the
use
of
meanes
of
salvation
,
but
salvation
it self
.
But
herein
he
tempteth
him
to
believe
an
untruth
,
my
words
being
these
,
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
.
This
word
proper
,
which
layeth
his
whole
Comment
upon
the
rest
of
the
words
,
in
the
dust
,
he
suppresseth
,
and
substituteth
a
word
of
his
own
:
For
,
in
the
place
of
it
,
a
word
,
which
not
onely
holdeth
no
correspondence
with
my
word
proper
,
but
also
maketh
the
period
it self
to
look
as
if
it
came
out
of
Scythia
Anglicana
,
so
he
termeth
Cornwal
,
the
place
of
his
residence
,
and
not
out
of
Colemanstreet
.
Neverthelesse
of
Mr.
Kendal
I
will
say
nothing
:
But
if
some
other
man
should
have
misused
my
words
thus
,
I
might
well
have
saluted
him
with
{αβγδ}
.
Ah
,
crafty
mate
,
clad
with
bold
impudence
.
Page
150.
of
his
first
part
,
he
notoriously
falsifies
the
tenour
of
my
words
,
in
these
of
his
,
But
that
he
[
God
]
actually
made
all
at
first
,
you
are
the
first
I
doubt
who
ever
had
the
confidence
to
affirm
.
Mr.
K.
I
confesse
is
not
the
first
,
yet
may
well
be
numbred
amongst
the
first-born
of
those
,
who
unworthily
deprave
the
sense
and
sayings
of
their
adversaries
.
I
no
where
say
,
that
God
actually
made
all
at
first
,
but
on
the
contrary
in
many
places
teach
,
that
things
receive
their
actual
beings
successively
,
and
in
time
,
though
by
vertue
of
the
first
great
creative
act
of
God
.
This
passage
of
mine
,
which
fully
,
though
briefly
,
declares
my
sense
touching
the
business
in
hand
(
and
certain
I
am
that
there
is
nothing
in
my
book
contradicting
it
)
was
before
Mr.
K.
in
that
very
Section
,
which
he
was
hammering
,
when
he
committed
that
un-clerklike
misdemeanour
,
of
which
I
now
complain
.
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
God
,
by
which
at
once
,
in
the
beginning
(
as
the
Scripture
phrase
is
)
he
gave
being
to
all
things
.
What
can
be
more
express
and
plain
,
than
that
in
this
passage
I
suppose
and
grant
,
that
things
receive
their
beings
(
which
cannot
be
meant
but
of
their
actual
beings
)
successively
,
and
in
time
?
as
likewise
,
that
when
(
in
the
cloze
of
the
passage
)
I
say
,
that
God
gave
being
to
all
things
by
that
one
creative
act
,
(
I
spake
of
)
my
meaning
onely
is
this
,
that
God
in
and
by
this
one
act
(
which
elswhere
I
teach
to
be
indesinent
,
and
interminable
)
did
that
,
which
gives
them
being
,
or
actual
being
in
time
;
herein
speaking
that
frequent
and
familiar
Dialect
of
the
Scriptures
,
wherein
he
that
acteth
or
doth
that
,
which
is
apt
and
proper
to
produce
such
or
such
an
effect
in
time
,
or
by
which
such
an
effect
is
produced
in
time
,
is
said
to
have
done
the
thing
it self
.
Several
instances
hereof
the
Reader
may
find
,
page
187
,
235
,
239
,
240.
of
my
Book
of
Redemption
.
And
whereas
he
pretends
to
doubt
,
that
I
am
the
first
who
have
the
confidence
to
affirm
,
what
I
do
affirm
,
concerning
Gods
giving
being
to
all
things
by
that
one
creative
act
,
at
which
he
so
desperately
stumbles
;
the
truth
is
,
that
in
that
very
Section
,
at
which
he
is
now
carping
,
and
in
others
immediately
following
,
and
especially
,
Sect
.
22
,
23.
&c.
I
shew
and
prove
,
that
the
said
notion
is
both
countenanced
by
the
Scriptures
,
and
expresly
asserted
by
that
great
light
of
the
Christian
Church
in
his
daies
,
Augustine
,
and
other
worthy
Authors
not
a
few
.
Part
.
1.
page
35.
He
is
not
ashamed
to
write
thus
:
But
when
you
say
,
our
Doctrine
is
Pelagianisme
,
and
you
know
not
what
Arminianisme
or
Socinianisme
are
,
you
would
not
be
thought
to
think
as
you
speak
.
(
I
confess
I
would
not
be
thought
to
think
,
as
you
make
me
to
speak
)
I
know
you
too
learned
,
to
b●lieve
you
in
this
,
more
than
in
what
you
add
,
that
all
the
Ancient
Fathers
were
Arminians
,
&c.
Mr.
K.
in
this
passage
,
metaphorically
transgresseth
the
Old
Law
,
ploughing
with
an
Oxe
and
an
Asse
together
.
For
when
he
chargeth
me
with
saying
,
that
his
,
and
his
fellows
Doctrine
[
in
the
point
of
Redemption
]
is
Pelagianisme
,
he
speaketh
the
truth
:
This
I
have
said
,
and
this
I
have
proved
in
the
sight
of
the
Sun
;
this
I
say
still
,
and
am
ready
to
give
an
account
of
my
saying
it
,
unto
any
man
.
But
when
he
addeth
,
that
I
say
,
that
I
know
not
what
Arminianisme
,
or
Socinianisme
are
,
he
polluteth
his
conscience
,
by
bearing
false
witness
against
his
neighbour
.
For
my
words
(
as
touching
Arminianisme
)
are
onely
these
;
Concerning
Arminianisme
,
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
.
Is
this
to
say
,
that
I
know
not
what
Arminianisme
is
?
when
I
onely
say
,
that
I
do
not
well
understand
what
men
mean
by
it
,
onely
I
suppose
that
they
mean
so
and
so
,
&c.
Doth
either
the
sense
of
men
alwayes
answer
the
reality
and
truth
of
things
?
or
must
I
needs
know
what
Arminianisme
is
,
in
case
I
know
what
men
mean
by
Arminianisme
?
The
very
truth
is
,
that
I
do
not
know
that
to
be
Arminianisme
,
which
men
call
Arminianisme
,
if
by
Arminianisme
they
mean
(
that
which
I
suppose
they
do
,
and
know
not
what
else
they
should
mean
)
Doctrines
held
and
taught
by
Arminius
,
in
opposition
to
the
truth
.
I
know
no
man
that
calls
every
thing
held
and
taught
by
Arminius
,
Arminianisme
,
no
nor
yet
any
thing
held
or
taught
by
him
,
according
to
the
truth
in
their
judgments
.
Nor
doth
Mr.
K.
incur
any
whit
a
lighter
guilt
of
falsification
,
when
he
maketh
me
to
say
[
simply
,
and
without
condition
]
that
all
the
Ancient
Fathers
were
Arminians
;
my
words
(
as
to
this
point
)
being
these
;
If
the
Opinions
commended
by
me
for
truth
,
in
the
work
in
hand
,
be
Arminian
,
certain
I
am
,
that
the
Ancient
Fathers
and
Writers
of
the
Christian
Church
,
were
generally
Arminian
.
Not
to
urge
the
far
differing
import
of
these
two
expressions
,
all
the
Ancient
Fathers
,
and
,
the
Ancient
Fathers
generally
,
(
wide
enough
to
evict
him
a
Falsifier
,
that
for
the
latter
transcribes
the
former
)
doth
he
,
who
shall
say
,
that
if
Mr.
K.
be
a
man
of
a
tender
and
good
conscience
,
he
will
not
oppose
the
things
of
God
which
he
understands
not
,
therefore
say
,
that
Mr.
Kendall
will
not
oppose
the
things
of
God
in
this
kind
?
The
consequence
,
and
so
the
Proposition
,
viz.
that
if
Mr.
K.
be
a
man
of
a
tender
conscience
,
he
will
not
oppose
,
&c.
is
most
true
;
but
the
consequent
,
simply
asserted
▪
is
false
,
because
Mr.
K.
doth
oppose
the
things
of
God
which
he
understandeth
not
.
If
I
should
say
,
as
Mr.
K.
reporteth
me
,
viz.
that
all
the
Ancient
Fathers
,
or
(
as
he
should
rather
have
expressed
it
)
that
the
Ancient
Fathers
generally
were
Arminian
,
I
should
be
like
unto
him
in
speaking
an
untruth
;
but
saying
as
I
do
,
viz.
that
if
the
Opinions
commended
by
me
for
truth
,
be
Arminian
,
certain
I
am
,
that
the
Ancient
Fathers
generally
were
Arminian
.
I
speak
nothing
but
the
truth
,
yea
such
a
truth
,
whereof
I
have
assurance
in
abundance
.
Part
2.
page
83.
He
finds
a
forehead
to
tell
his
Reader
,
that
in
the
seventeenth
Chapter
of
my
book
,
I
say
,
that
those
who
are
damned
,
owe
God
as
much
,
as
those
who
are
saved
,
as
for
whom
God
did
as
much
,
and
to
whom
he
intended
as
much
,
as
to
those
who
are
saved
;
yea
,
these
words
he
caused
to
be
printed
in
the
black
letter
,
(
as
elswhere
he
calleth
it
)
that
so
(
according
to
the
Caveat
there
given
by
him
)
they
may
be
known
to
come
out
of
Colemanstreet
.
Why
hath
Satan
fill'd
Mr.
Kendaels
heart
to
speak
such
untruths
as
this
unto
the
world
?
Certain
I
am
,
that
these
are
none
of
my
words
,
either
in
that
,
or
in
any
other
Chapter
of
my
book
;
yea
,
confident
I
am
,
that
he
cannot
find
any
one
clause
of
the
whole
period
,
in
the
chapter
he
speaks
of
:
But
because
so
frequently
,
and
with
so
much
importunity
,
he
burthens
the
Doctrine
of
General
Atonement
by
Christ
,
as
with
a
prodigious
absurdity
,
that
it
maketh
the
Damned
as
great
debtors
unto
God
as
the
Saved
(
for
as
for
words
of
any
such
sound
,
they
were
never
heard
from
me
,
nor
read
from
my
pen
.
)
I
shall
take
occasion
here
(
once
for
all
)
to
declare
whether
,
and
how
far
the
Doctrine
of
Redemption
,
as
it
is
asserted
and
held
by
me
,
is
accessary
to
such
a
consequent
;
as
also
in
what
sense
,
or
respect
,
the
said
consequent
is
an
absurdity
,
and
in
what
,
none
.
First
then
,
from
Gods
intentions
of
the
salvation
of
all
men
by
the
death
of
Christ
,
it
no
wayes
follows
,
that
therefore
the
damned
are
as
great
debtors
unto
him
,
as
those
who
are
saved
.
Nay
,
2.
From
Gods
intentions
of
giving
unto
all
men
a
sufficiencie
of
meanes
of
salvation
upon
the
account
of
Christs
death
,
the
said
pretended
consequent
doth
not
follow
.
The
reason
of
the
non-sequitur
in
both
cases
,
is
evident
;
viz.
because
God
doth
much
more
for
those
who
are
saved
,
than
put
them
into
a
capacity
of
salvation
by
Christs
death
,
yea
,
or
than
give
them
a
sufficiencie
of
means
for
their
salvation
.
For
1.
unto
those
who
are
saved
,
besides
a
sufficiencie
of
means
or
power
for
believing
,
he
vouchsafeth
such
an
additional
grace
,
by
which
they
actually
do
believe
,
or
come
to
believe
,
yea
,
and
persevere
,
believing
unto
the
end
;
neither
of
which
,
at
least
not
the
latter
,
are
vouchsafed
by
him
unto
the
others
,
I
mean
,
those
that
are
damned
.
2.
God
confers
the
great
blessing
of
actual
salvation
upon
those
who
are
saved
;
whereas
he
inflicteth
actual
condemnation
,
or
the
vengeance
of
eternal
fire
upon
the
damned
.
And
will
Mr.
K.
acknowledge
,
or
think
himself
no
whit
more
a
Debtor
unto
God
,
for
dividing
him
a
portion
with
his
blessed
Angells
,
than
he
would
have
done
,
for
cutting
him
asunder
,
and
appointing
him
his
portion
with
Hypocrites
,
where
there
shall
be
weeping
and
gnashing
of
teeth
?
If
not
,
is
he
not
most
worthy
to
drink
of
the
Cup
of
Hypocrites
,
and
withall
most
unworthy
to
eat
b●ead
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdome
of
God
?
If
he
hath
no
better
skill
in
Logique
Heraldrie
,
than
to
draw
the
pedegree
and
descent
of
consequents
at
such
a
spurious
rate
as
this
,
he
hath
small
cause
to
congratulate
himself
(
as
somewhere
he
doth
,
in
folio
)
the
great
felicity
of
his
youth
,
for
his
successefull
applications
of
himself
to
the
studies
of
Logique
,
and
Metaphysiques
.
But
the
truth
is
,
that
it
is
but
matter
of
course
,
and
of
no
more
regret
,
than
the
eating
of
bread
when
a
man
is
hungry
,
both
with
Mr.
K.
and
with
others
baptized
into
the
same
Spirit
of
errour
with
him
in
these
Controversies
,
to
deal
by
the
Doctrines
and
Opinions
of
their
Adversaries
,
as
David
complains
,
that
his
enemies
did
by
him
,
when
(
as
he
saith
)
they
laid
to
his
charge
things
that
he
knew
not
.
Psa
.
35.11
.
And
as
the
Jewes
,
when
time
was
,
laid
many
and
grievous
complaints
against
Paul
,
which
they
could
not
prove
;
Act.
25.7
.
so
do
the
Adversaries
of
General
Redemption
,
with
the
Doctrines
relating
to
it
,
lay
many
and
grievous
crimes
and
matters
of
accusation
to
the
charge
of
these
Doctrines
,
as
that
they
make
the
will
of
God
dependent
upon
the
wills
of
men
,
that
they
suspend
the
Decrees
of
God
upon
the
actings
of
men
,
that
they
are
injurious
to
Gods
Prerogative
of
Soveraignty
and
Dominion
over
his
creature
,
that
they
are
derogatory
to
his
Free-grace
,
that
they
exalt
nature
above
what
is
meet
,
that
they
make
men
the
Authors
of
their
own
salvation
,
that
they
make
the
damned
as
great
debtors
unto
God
,
as
those
that
are
saved
,
that
they
are
enemies
to
the
peace
and
comfort
of
men
,
with
I
know
not
how
many
more
of
like
odious
character
and
import
;
but
the
best
is
,
tha●
they
could
never
yet
prove
the
said
Doctrines
to
be
guilty
of
so
much
as
any
one
of
these
imputations
,
nor
of
any
other
reall
absurdity
,
or
inconvenience
whatsoever
;
whereas
the
Doct●ines
which
they
hold
and
maintain
in
opposition
unto
these
,
are
so
desperately
incumbred
,
that
the
wit
,
learning
,
abilities
,
both
of
men
and
Angels
,
can
do
nothing
considerable
to
relieve
them
.
To
add
a
word
about
the
latter
particular
mentioned
;
that
the
damned
are
in
some
respect
,
I
mean
,
for
some
gracious
and
merciful
vouchsafements
granted
unto
them
in
their
life
time
,
as
great
debtors
unto
God
(
if
yet
being
in
a
state
of
damnation
,
they
can
properly
be
termed
debtors
for
mercies
formerlie
received
)
as
many
of
those
who
are
saved
,
is
so
manifest
a
truth
,
[
and
consequentlie
,
far
from
being
an
absurditie
,
or
inconveniencie
]
that
were
it
not
for
Mr.
K.
and
those
who
have
put
the
stumbling
block
of
an
un-man-like
prejudice
in
their
way
,
as
he
hath
done
,
there
needed
no
further
proof
or
explication
of
it
.
1.
There
is
nothing
more
apparent
,
than
that
Dives
received
more
abundantly
from
the
hand
of
God
in
the
good
things
of
this
life
,
than
Lazarus
did
;
and
so
likewise
that
many
others
,
who
perish
eternally
,
have
been
more
graciously
and
bountifully
entreated
by
God
in
the
outward
comforts
and
contentments
of
this
life
,
than
many
of
those
who
are
saved
.
Therefore
it
is
none
of
the
least
of
Mr.
Ks.
absurdities
,
to
think
it
an
absurdity
,
that
the
damned
should
(
as
he
phraseth
it
)
owe
God
as
much
(
yea
and
more
,
in
some
respect
,
and
for
some
vouchsafements
)
as
those
that
are
saved
.
2.
There
is
as
little
question
to
be
made
,
but
that
for
external
means
of
Grace
and
Salvation
,
many
of
those
who
are
damned
,
owe
God
as
much
(
in
Mr.
Ks.
phrase
and
sense
)
as
many
of
those
who
are
saved
.
No
man
reading
and
considering
Mat
.
11.21
,
23.
but
will
judge
,
that
many
(
at
least
)
of
the
Inhabitants
of
Chorazin
,
and
so
of
Bethsaida
,
and
especially
of
Capernaum
,
miscarried
in
the
great
businesse
of
salvation
;
and
yet
these
(
questionlesse
)
had
greater
external
means
(
as
Mr.
K.
and
his
,
love
to
speak
)
whereby
to
be
saved
,
than
that
poor
Canaanitish
woman
,
Mat
.
15.22
,
&c.
whose
salvation
notwithstanding
(
I
know
)
Mr.
Kendall
himself
questioneth
not
;
yea
Judas
himself
had
a
greater
proportion
of
these
means
,
than
many
;
yea
(
it
were
but
truth
to
say
)
than
any
(
the
rest
of
the
Disciples
only
excepted
)
who
are
saved
.
3.
Neither
is
it
an
hard
saying
,
but
a
saying
of
soberness
&
of
truth
,
to
affirm
,
that
many
,
whose
damnation
we
have
cause
in
abundance
to
suspect
,
have
received
,
and
in
these
daies
do
receive
from
God
as
much
,
or
more
,
inward
enlightning
,
with
the
knowledg
of
the
truth
,
as
many
of
those
who
are
saved
:
Therefore
it
is
a
clear
case
,
that
thus
far
the
damned
may
(
in
Mr.
Ks.
sense
)
owe
as
much
to
God
,
as
those
who
are
saved
.
4.
And
lastly
,
in
case
it
should
be
said
(
which
yet
neither
I
,
nor
my
opinion
,
say
,
either
directly
,
or
by
consequence
)
that
for
inward
means
of
believing
(
and
so
of
being
saved
)
the
damned
owe
as
much
to
God
(
as
Mr.
K.
counts
owing
)
as
those
that
are
saved
:
neither
am
I
able
to
apprehend
any
great
hardnesse
or
inconvenience
in
the
saying
.
Certain
I
am
,
that
such
a
saying
,
renders
the
damned
highly
inexcuseable
,
and
consequently
abundantly
vindicateth
the
Justice
and
Equity
of
Gods
proceedings
in
their
condemnation
;
as
also
the
riches
of
his
Grace
and
Mercy
towards
them
in
the
daies
of
their
flesh
.
Nor
doth
it
render
his
Grace
unto
those
that
are
saved
any
whit
defective
;
for
that
Grace
of
God
,
by
the
energie
and
operativeness
whereof
,
men
are
not
onely
enabled
to
obtain
so
inestimable
a
blessing
,
as
Salvation
is
,
but
do
likewise
actually
obtain
it
,
is
not
disparageable
,
or
liable
to
the
Imputation
of
any
deficiencie
,
by
any
consideration
whatsoever
,
nor
particularly
by
this
,
that
a
larger
measure
of
it
hath
been
vouchsafed
by
God
unto
some
,
who
neverthelesse
have
turned
it
into
wantonness
,
and
rendred
themselves
so
much
the
more
inexcusable
,
and
their
condemnation
so
much
the
more
insupportable
by
it
.
If
God
by
the
hand
of
his
Providence
should
cast
a
thousand
pound
per
annum
upon
Mr.
K.
were
he
,
or
should
he
be
ever
a
whit
the
lesse
debter
unto
the
grace
and
bounty
of
God
towards
him
,
in
case
he
should
bestow
two
thousand
pound
per
annum
upon
another
.
Part
.
2.
p.
5.
In
transcribing
my
third
exception
,
(
as
he
calls
it
)
he
somewhat
(
though
I
confesse
not
much
)
disableth
it
,
by
exchanging
a
word
with
me
.
For
whereas
he
read
in
my
book
,
wisdome
and
sense
,
he
substitutes
in
his
transcription
,
wisdome
and
grace
;
but
the
Grace
which
here
he
giveth
me
,
disgraceth
my
sentence
,
and
maketh
me
to
speak
at
somewhat
a
like
rate
of
sense
with
himself
:
In
the
same
transcription
,
a
line
or
two
after
,
he
supplieth
me
,
where
I
stood
in
no
need
,
with
his
Adversative
,
But
.
His
hand
(
it
seems
)
must
be
kept
in
ure
,
though
with
lighter
exercise
.
But
part
2.
page
151.
his
false
finger
is
very
heavy
upon
me
.
For
doth
he
not
here
charge
me
with
saying
,
that
God
in
his
eternal
counsel
decreed
to
elect
men
for
their
sanctification
?
Or
are
not
his
words
these
?
Nor
doth
the
foreknowledge
signifie
other
than
the
eternal
Counsel
of
God
,
whernin
he
decreed
not
to
elect
(
as
you
speak
)
for
their
sanctification
,
&c.
but
,
&c.
Although
there
be
a
sense
innocent
enough
,
wherein
God
may
be
said
to
elect
men
for
their
sanctification
,
as
he
may
be
said
to
justifie
them
for
their
Faith
(
this
latter
being
a
frequent
expression
in
the
writings
of
men
on
Mr.
Ks.
side
,
in
the
matters
of
Contra-Remonstrancie
)
yet
because
I
knew
it
obnoxious
to
Cavillers
and
weak
ones
,
I
purposely
avoided
it
:
therefore
he
who
challengeth
and
chargeth
me
with
so
speaking
,
hath
the
greater
sin
.
Reader
,
I
n●
where
speak
or
say
,
that
God
chuseth
men
for
their
sanctification
,
but
I
speak
with
the
Holy
Ghost
and
his
Apostle
,
and
say
,
that
God
electeth
,
or
chuseth
men
through
,
or
by
means
of
the
sanctification
of
the
Spirit
unto
obedience
,
&c.
my
meaning
being
only
and
clearly
this
,
that
when
men
come
to
be
sanctified
by
the
Spirit
unto
the
obedience
of
Faith
,
and
truly
believe
,
they
come
under
Gods
Decree
of
El●ction
,
and
receive
the
blessed
influence
thereof
,
and
are
numbred
by
him
amongst
those
that
are
nominated
or
designed
Heirs
of
Salvation
;
as
he
,
who
having
sometimes
lived
under
one
of
the
frozen
Zones
,
or
in
a
cold
climate
,
and
during
his
habitation
here
,
suffered
the
inconveniencies
of
the
climate
,
and
place
of
his
abode
▪
when
he
removeth
his
dwelling
into
another
climate
more
temperate
and
warm
,
and
planteth
himself
here
,
he
partakes
of
the
benefit
and
accommodations
of
his
new
quarters
in
like
manner
,
he
who
formerly
lived
in
a
state
of
impenitency
and
unbelief
,
and
all
this
while
remained
under
Gods
Decree
of
Reprobation
,
and
was
numbred
amongst
the
children
of
the
curse
,
was
in
a
state
of
condemnation
,
&c.
if
at
any
time
he
shall
,
through
the
gracious
assi●tance
of
the
Spirit
,
unfeignedly
repent
and
believe
,
he
shall
not
only
deliver
his
soul
from
under
the
dint
and
stroke
of
the
curse
and
death
,
under
which
all
Reprobates
remain
,
but
shall
come
under
Gods
most
gracious
Decree
of
Election
,
and
so
partake
of
the
effects
and
blessed
priviledges
thereof
.
But
of
this
I
have
spoken
more
at
large
in
my
Book
of
Redemption
.
Part
2.
page
149.
According
to
the
Philosophers
axiome
,
Omne
Agens
cupit
assimilare
sibi
Patiens
,
Every
Agent
desires
to
assimilate
its
Patient
to
it self
,
Mr.
K.
by
transcribing
me
,
makes
me
speak
as
absurdly
and
impertinently
as
himself
is
accustomed
to
speak
.
For
say
you
(
saith
he
to
me
)
if
they
will
have
the
persons
here
spoken
[
here
he
leaves
out
the
word
unto
,
and
so
maimeth
the
sense
]
to
be
considered
by
the
Apostle
,
not
in
their
natures
,
or
general
capacities
,
as
they
were
men
,
but
in
some
special
capacity
,
wherein
all
men
did
not
partake
with
them
,
the
capacity
of
Saintship
,
or
Faith
,
was
as
neer
at
hand
,
as
that
of
Believers
.
I
confesse
if
these
were
my
words
,
Mr.
Ks.
pen
and
mine
were
well
met
,
and
neither
had
much
cause
,
either
to
vilifie
,
or
magnifie
the
other
.
For
what
tast
or
savour
of
an
opposition
is
there
,
between
the
capacity
of
Saintship
,
or
Faith
,
and
of
Believers
?
Are
not
these
two
absolutely
and
every
wayes
one
and
the
same
thing
?
But
if
he
had
been
honest
in
this
his
transcription
,
or
could
have
afforded
me
the
credit
of
being
thought
to
speak
a
little
sense
,
instead
of
his
own
words
,
as
that
of
Believers
,
he
should
have
transcribed
mine
,
which
are
,
as
that
of
Election
.
But
è
squilla
non
nascitur
rosa
.
Part●
1.
page
46.
he
transcribes
my
reason
(
of
what
I
there
affirm
)
in
his
black
Colemanstreet
letter
thus
;
men
forsooth
may
sow
more
or
less
grain
,
&c.
Forsooth
Mr.
K.
your
complement
may
speak
you
a
Courtier
,
but
then
it
must
be
where
dishonesty
and
untruth
have
their
Throne
.
Forsooth
appears
very
frequently
,
though
to
little
purpose
,
upon
your
paper
,
but
never
upon
mine
.
Therefore
here
also
you
are
not
a
man
of
truth
,
nor
yet
any
whit
better
a
few
lines
after
in
the
same
page
,
where
you
call
it
a
dictate
of
mine
,
that
men
may
multiply
corn
without
Gods
speciall
providence
.
But
I
remember
I
confer
with
you
about
this
in
another
place
:
You
are
yet
again
the
same
man
,
a
while
after
in
the
same
page
,
where
you
tell
me
,
that
I
might
as
well
have
said
it
[
viz.
that
the
natures
of
Ape
and
Mules
,
are
of
mans
own
,
and
other
creatures
making
without
God
]
as
of
any
individuals
whatsoever
of
ordinary
species
.
Mr.
K.
I
tell
you
again
at
this
turn
,
as
I
have
told
you
(
in
effect
)
oft
at
others
,
that
you
wrote
your
book
with
a
very
naughty
pen
,
and
subject
to
slip
into
the
sin
of
slander
.
I
no
where
say
of
any
individuals
of
any
specie●
whatsoever
,
that
their
natures
are
made
by
men
without
God
.
But
of
this
also
you
have
heard
,
or
may
hear
further
elswhere
.
In
his
latter
book
,
cap
.
7.
p.
133.
Having
transcribed
some
words
of
mine
about
the
Synod
of
Dort●
thus
:
You
seem
to
see
the
interest
and
obligation
of
an
Oath
working
in
the
Synod
,
&c.
he
descants
upon
them
with
a
false
finger
,
thus
:
Thus
with
the
same
breath
,
you
professe
not
to
credit
the
report
,
and
yet
to
see
cause
why
to
believe
it
,
so
skilfull
are
you
in
the
Art
of
calumniating
.
Truly
Mr.
K.
you
are
much
experienced
in
the
art
[
or
practice
rather
]
of
calumniating
,
and
yet
not
very
skilful
in
it
.
For
if
your
desire
of
calumniating
me
or
my
sayings
,
had
been
never
so
great
(
as
very
great
it
seems
to
have
been
)
yet
a
little
wisdome
might
have
taught
you
to
refrain
,
whilest
my
words
,
and
these
transcribed
by
your self
,
so
clearly
refuting
your
calumny
,
were
yet
at
your
pens
end
.
You
should
have
consulted
your
credit
with
a
little
more
discretion
,
had
you
forborn
untill
the
said
words
had
been
out
of
sight
,
or
at
least
at
some
further
distance
.
Do
I
in
the
words
you
transcribe
,
professe
to
see
cause
to
believe
it
?
Is
to
be
,
and
to
seem
to
be
,
or
to
see
,
and
to
seem
to
see
,
all
one
in
your
Logique
?
you
tell
me
in
transcribing
my
words
onely
that
I
seem
to
see
;
but
in
your
calumniating
charge
,
you
say
,
that
I
professe
,
not
to
seem
to
see
,
but
to
see
,
as
if
you
had
serv'd
a
seven
years
Apprenticeship
under
Autolycus
,
and
had
learned
of
him
to
make
Candida
de
nigris
,
&
de
candentibus
atra
;
White
things
of
black
,
and
black
of
white
again
.
to
see
,
or
know
the
truth
,
in
the
questions
and
controversies
between
you
and
me
,
is
this
the
same
with
your
seeing
and
knowing
it
?
No
,
Mr.
K.
your
Geese
(
in
the
Proverb
)
are
never
the
more
Swans
,
for
seeming
such
,
either
in
your
own
eyes
,
or
some
other
mens
.
And
when
(
in
the
clause
subjoyned
)
you
say
unto
me
,
So
skilful
are
you
in
the
art
of
calumniating
,
you
again
bewray
your self
,
notwithstanding
your
frequent
exercise
in
calumniating
,
yet
not
to
be
skilful
in
the
art
of
it
.
For
surely
he
that
with
the
same
breath
calumniates
,
and
enterfears
with
his
own
calumny
,
is
very
unskilful
in
the
art
of
calumniating
.
Cap.
7.
page
130.
of
the
same
book
,
he
chargeth
me
with
telling
him
and
his
friends
,
that
Doctor
Prideaux
his
Chaire
weighs
not
so
much
,
but
that
it
may
be
overturned
at
any
time
by
one
or
two
arguments
,
such
as
I
am
wont
to
produce
.
We
took
notice
formerly
at
his
stumbling
at
Doctor
Prideaux
his
Chair
,
and
of
the
sinful
boldnesse
of
his
pen
in
imputing
unto
me
the
folly
thereof
.
But
my
words
concerning
the
Chair
,
which
by
his
male-recitation
he
so
misfigures
,
are
onely
these
;
Redempt
.
Redeemed
,
page
274.
Only
I
must
crave
leave
to
say
,
that
the
Chair
weigheth
not
so
much
as
one
good
argument
,
with
me
,
much
lesse
as
many
.
Reader
,
I
appeal
to
thy
ingenuity
;
hath
not
my
Adversary
a
very
ungracious
faculty
of
writing
and
affirming
one
thing
,
instead
of
another
;
of
laying
his
own
mis-begotten
and
mishapen
Brats
,
at
another
mans
door
?
Compare
my
words
with
those
of
his
,
which
he
calls
mine
,
and
(
doubtless
)
thou
wilt
find
him
a
man
,
in
quo
desiderantur
nonnulla
,
In
whom
some
things
of
a
good
man
are
wanting
.
CHAP.
XVI
.
Containing
a
few
Specimina
of
Mr.
Kendalls
weak
and
childish
insultations
.
About
Gods
intentions
not
taking
place
.
The
one
great
Creative
Act
of
God
.
The
signification
of
the
word
,
{αβγδ}
.
About
the
periods
of
mens
Lives
not
fixed
by
God
.
About
dignifying
second
causes
.
About
persons
born
,
whose
Parents
were
not
necessitated
to
their
Generation
.
About
Christ
signified
by
the
Oxen
and
Fatlings
slaine
.
About
the
mistake
of
Antecedent
for
Consequent
.
About
the
saying
,
that
true
Believers
never
sin
with
their
whole
wills
,
or
full
consent
.
About
some
things
spoken
concerning
the
Synod
of
Dort
.
IT
is
a
true
observation
of
Mr.
Calvin
,
that
the
Adversaries
of
the
Truth
are
wont
out
of
an
insulting
,
or
boasting
humour
,
to
make
a
Triumph
,
or
to
seek
applause
,
even
for
that
which
is
nothing
.
Solent
veritatis
hostes
suis
jactantiis
,
etiam
de
nihilo
theatrum
quaerere
.
Calvin
.
Harm
.
p.
232.
If
this
Character
be
Orthodox
,
Mr.
K.
is
not
so
;
for
he
twenty
times
,
and
ten
,
in
his
late
book
,
insulteth
and
triumpheth
liberally
,
when
he
conquers
sparingly
,
yea
,
when
all
that
he
hath
gotten
,
amounts
to
no
other
booty
to
him
,
than
the
wind
.
Having
unduly
asserted
this
for
my
opinion
(
as
elswhere
I
give
notice
)
God
intends
many
things
which
shall
never
come
to
passe
:
(
an
assertion
true
enough
,
and
which
laughs
all
Mr.
Ks.
opposition
to
scorn
,
in
the
sense
intended
,
and
explained
by
me
)
he
insults
over
me
,
because
of
such
a
saying
,
to
his
own
shame
,
thus
:
Quaere
;
whether
for
want
of
power
,
to
effect
what
he
intendeth
,
or
wisdome
,
to
intend
what
he
cannot
effect
,
or
constancy
to
his
intentions
,
which
upon
second
thoughts
he
sees
more
honourable
to
alter
,
and
put
his
affairs
into
a
new
posture
more
advantagious
to
his
glory
.
Request
to
Reader
,
p.
9.
Mr.
K.
but
that
in
tus
apparens
prohibet
alienum
,
might
have
learned
that
there
is
another
reason
differing
from
all
these
,
why
God
doth
not
alwayes
effect
,
or
rather
obtain
,
what
he
intendeth
.
For
though
he
had
no
mind
to
drink
,
yet
I
led
him
to
these
wholesome
waters
,
page
36.
of
my
discourse
:
The
reason
why
he
[
God
]
doth
not
alwayes
decree
to
effect
,
what
he
purposeth
or
intendeth
to
effect
,
is
,
because
he
judgeth
it
meet
to
act
onely
to
a
certain
degree
of
efficiency
,
for
the
effecting
and
obtaining
of
some
things
,
by
which
if
he
cannot
[
i
.
doth
not
]
obtain
them
,
he
judgeth
it
not
meet
to
act
any
further
,
or
higher
,
in
order
thereunto
.
There
is
much
spoken
elswhere
to
the
same
purpose
in
the
discourse
.
But
Mr.
K.
(
I
fear
)
had
rather
cavil
,
than
understand
.
It
is
not
for
want
of
wisdome
(
as
Mr.
K.
querieth
)
but
through
abundance
of
wisdome
,
that
God
doth
not
effect
all
things
which
he
intendeth
;
but
that
many
things
are
in
Scripture
ascribed
unto
God
intention-wise
,
which
yet
never
come
to
passe
,
is
a
truth
as
visible
,
as
a
star
of
the
first
magnitude
,
or
brightest
shining
.
He
that
shall
duly
consider
what
he
may
please
to
read
,
page
22.
209
,
210.
&c.
of
Redemp
.
Redeemed
:
yea
,
or
shall
observe
the
frequent
manner
of
Scripture-expression
upon
the
occasion
,
cannot
lightly
be
otherwise
minded
.
Page
150.
of
his
first
Part
,
he
insults
over
me
,
and
my
doctrine
,
about
that
one
Creative
Act
of
God
,
by
which
I
affirm
;
that
he
gives
being
successively
unto
all
things
,
in
these
words
,
It
is
a
great
mystery
of
your
Cabala
[
common
sense
,
it
seems
,
or
however
,
a
nigh-hand
strain
in
reason
,
is
to
Mr.
K.
a
Cabala
,
or
an
abstruse
,
un-intelligible
speculation●
as
to
a
feeble
person
the
Grasshopper
,
[
as
Solomon
saith
,
is
a
burthen
]
how
the
Act
,
whereby
totum
ens
,
&
omnes
ejus
differentias
profudit
,
should
work
upon
my
heart
to
beget
Faith
;
Did
God
work
Faith
in
my
heart
by
the
same
act
he
made
the
Elements
?
[
truly
I
am
ignorant
whether
he
did
,
or
no
;
I
am
certain
I
affirm
no
such
thing
:
it
concerns
you
to
look
after
it
]
did
he
plant
Faith
by
making
of
Plants
?
did
he
make
me
to
differ
from
many
others
,
and
from
my self
,
by
creating
of
the
world
?
Did
that
Act
produce
my
Faith
,
when
yet
Adam
neither
had
,
nor
was
in
that
state
of
innocency
capable
of
Faith
in
a
Redeemer
,
&c.
How
doth
the
poor
man
here
triumph
in
smoak
,
and
rejoyce
over
a
nest
of
wind
eggs
?
That
these
demands
are
partly
heterogeneal
and
confused
,
partly
irrelative
to
the
cause
he
intends
to
promote
by
them
,
partly
simple
and
inconsiderate
,
partly
also
of
a
blasphemous
insinuation
,
I
have
plainly
enough
shewed
elsewhere
.
Cap.
13.
In
one
place
,
because
I
affirme
that
the
Greek
word
,
{αβγδ}
,
is
not
to
be
found
in
any
good
Author
,
to
signifie
,
the
Elect
,
which
Mr.
K.
hath
a
mind
to
make
it
signifie
,
Joh
.
3.16
.
he
insults
over
me
with
this
absurd
jear
:
You
may
correct
the
Evangelist
,
if
you
think
fit
,
for
a
Barbarisme
.
Part
.
2.
p.
2.
Truly
I
think
fit
to
correct
Mr.
K.
as
for
many
Barbarismes
in
his
book
,
so
particularly
for
his
most
childish
,
weak
,
frivolous
and
groundless
insultations
.
Because
I
vindicate
the
Evangelist
from
using
a
word
in
an
uncouth
,
exotique
,
unheard-of
signification
,
endeavouring
to
prove
and
shew
,
that
he
useth
it
in
the
plain
,
proper
,
and
best
known
signification
;
do
I
therefore
attempt
any
thing
like
a
correcting
of
him
for
a
Barbarisme
?
The
truth
is
,
though
Mr.
K.
doth
not
attempt
to
correct
the
Evangelist
for
a
Barbarisme
,
yet
he
attempts
to
disparage
him
with
a
Barbarisme
,
and
to
make
the
world
believe
that
he
speaketh
that
,
which
no
man
can
understand
,
but
he
that
hath
a
magisterial
presumption
,
to
make
words
signifie
what
he
pleaseth
.
Why
doth
not
Mr.
K.
as
well
contend
and
say
,
that
the
word
{αβγδ}
(
in
this
text
)
signifies
the
Sun
,
or
the
Moon
,
as
that
the
word
{αβγδ}
signifieth
,
the
Elect
?
If
he
will
but
advance
his
folly
and
presumption
so
far
,
as
to
change
the
respective
significations
of
the
rest
of
the
words
in
the
text
accordingly
,
he
may
make
a
far
more
regular
and
sensible
construction
of
the
place
with
either
of
those
significations
of
the
word
,
{αβγδ}
,
then
now
he
doth
,
by
compelling
the
word
{αβγδ}
,
to
signifie
,
the
Elect
,
leaving
the
rest
of
the
words
to
their
proper
and
known
significations
.
Because
I
say
,
or
rather
because
he
will
needs
have
me
to
say
(
for
he
still
curtails
my
words
,
to
the
detriment
of
their
sense
,
in
his
transcriptions
)
that
the
periods
of
mens
lives
are
not
fixed
by
God
,
he
insults
over
me
with
the
slim
frolique
of
these
words
:
As
forward
as
hitherto
we
have
been
to
take
it
upon
the
reputation
of
Solomons
wisdome
,
that
God
hath
fixed
the
time
to
be
born
,
and
the
time
to
die
,
a
wiser
than
he
shewes
it
to
be
but
a
weak
mistake
,
and
belike
a
peevish
relique
of
old
Pagan
Superstition
.
Request
to
Reader
,
p.
8.
That
which
here
Mr.
K.
saith
,
that
he
and
his
friends
have
been
forward
(
indeed
too
forward
)
to
take
upon
the
reputation
of
Solomons
wisdome
,
they
have
taken
upon
the
presumption
of
their
own
,
and
so
they
are
the
men
,
not
I
,
who
make
themselves
wiser
than
Solomon
.
For
where
doth
Solomon
say
,
that
God
hath
fixed
the
times
,
of
which
Mr.
K.
speaks
?
Solomon
(
indeed
)
saith
,
that
there
is
a
time
to
be
born
[
or
rather
,
to
bear
,
or
bring
forth
]
and
a
time
to
die
.
So
he
immediately
addeth
,
a
time
to
plant
,
and
a
time
to
pluck
up
that
which
is
planted
;
a
time
to
weep
,
and
a
time
to
laugh
;
a
time
to
keep
silence
,
and
a
time
to
speak
,
&c.
Doth
Solomon
say
,
that
there
is
a
time
fixed
by
God
for
all
,
or
indeed
for
any
of
these
actions
or
events
.
Mr.
K.
indeed
saith
it
,
but
Solomon
,
and
Mr.
K.
are
two
:
which
is
the
wiser
,
I
shall
leave
Mr.
K.
to
give
sentence
.
But
is
it
an
Article
of
Mr.
Ks.
Faith
,
that
no
Gardener
could
possibly
have
planted
any
tree
or
plant
in
his
Orchard
,
either
one
minute
sooner
,
or
later
,
than
now
he
hath
done
,
because
of
the
iron
bar
of
Gods
determination
,
or
Decree
in
his
way
?
Or
doth
Mr.
K.
still
find
his
tongue
,
mouth
,
and
lips
,
so
fast
tied
and
bound
up
by
the
eternal
Decree
of
God
,
at
all
times
when
he
doth
not
actually
speak
,
that
he
perceives
it
impossible
for
him
to
speak
,
either
sooner
,
or
later
,
or
at
any
other
time
,
than
when
he
doth
speak
?
Or
when
he
doth
speak
,
doth
he
find
the
instruments
of
his
voice
so
forcible
struck
by
the
hand
of
the
Eternal
Decree
of
God
in
this
kind
,
that
they
cannot
but
found
,
do
he
what
he
will
,
or
can
?
—
Credat
Judaeus
Apella
,
non
ego
.
This
let
the
circumcised
Jew
Believe
,
instead
of
me
,
for
true
.
Evident
it
is
,
that
Solomon
in
the
contexture
of
Scriptures
,
from
whence
Mr.
Kendal
citeth
his
instance
,
of
a
time
to
be
born
,
and
a
time
to
die
,
speaketh
not
of
a
precise
fixation
of
times
by
God
,
for
all
particular
actions
and
events
,
but
of
a
seasonableness
,
conveniencie
,
or
commodiousness
of
times
relating
to
every
action
and
event
,
in
respect
of
such
and
such
circumstances
,
which
commodiousness
of
time
God
alwayes
observeth
for
his
providential
actings
,
and
men
,
by
his
example
,
ought
to
observe
for
their
actions
likewise
.
This
appears
from
that
general
Preface
which
Solomon
prefixeth
to
all
his
particular
instances
,
in
the
beginning
of
the
Chapter
:
To
every
thing
there
is
a
season
,
and
a
time
to
every
purpose
under
heaven
,
Eccl.
3.1
.
meaning
,
1.
that
there
is
no
providential
event
,
or
thing
which
cometh
to
passe
by
the
more
appropriate
or
immediate
interposure
of
God
in
the
world
,
but
he
still
effecteth
it
,
all
circumstances
duly
considered
,
in
the
best
,
most
opportune
,
and
seasonable
time
;
and
2.
that
there
is
no
regular
purpose
,
or
lawful
businesse
intended
by
men
,
but
that
there
is
a
seasonablenesse
of
time
for
the
transaction
of
it
likewise
,
which
men
ought
by
a
prudential
consultation
had
with
all
circumstances
relating
to
every
such
businesse
respectively
,
narrowly
to
observe
,
and
imbrace
accordingly
.
But
it
is
the
unhappy
Genius
of
men
of
Mr.
Kendals
devotion
in
these
controversies
,
ever
and
anon
to
obtrude
their
glosses
in
the
name
of
the
Texts
themselves
,
and
to
make
loud
complaints
and
outcries
against
such
men
,
whose
judgements
and
consciences
cannot
do
homage
to
their
idle
Commentaries
,
as
if
they
opposed
the
mind
of
God
himself
in
the
Scriptures
.
According
to
the
same
line
of
weaknesse
and
folly
,
he
lifts
up
himself
against
me
with
this
jeer
:
Mr.
Goodwin
may
please
to
dignifie
the
second
causes
at
such
a
rate
:
we
weak
men
desire
leave
according
to
our
wonted
simplicity
to
say
,
that
he
who
dwells
in
heaven
,
doth
all
on
earth
,
i.e.
principally
.
It
seems
wiser
men
conceive
,
that
the
second
causes
may
take
place
of
the
first
,
at
least
think
it
no
robbery
to
go
cheek
by
joll
with
it
.
Request
to
Reader
,
p.
8.
If
Mr.
K.
indeed
means
as
he
saith
,
viz.
that
he
that
dwells
in
heaven
,
doth
all
on
earth
principally
,
he
had
need
by
way
of
excuse
say
,
that
he
speaketh
it
according
to
his
wonted
simplicity
.
For
otherwise
I
am
certain
he
speaks
as
horrid
blasphemy
,
as
ever
was
uttered
.
Are
not
thefts
,
murthers
,
adulteries
,
incests
,
rapines
,
unnatural
vilenesses
in
many
kinds
committed
,
and
done
on
earth
?
and
doth
God
all
these
things
principally
?
The
truth
is
,
that
according
to
Mr.
Kendals
principles
,
God
is
not
only
the
Arch
or
Principal
Transgressor
,
but
the
only
.
But
how
,
or
wherein
do
I
dignifie
the
second
causes
at
a
rate
so
offensive
to
Mr.
Kendals
learning
?
or
how
do
I
make
them
take
place
of
the
first
?
That
which
I
say
is
only
this
;
that
the
Apostles
assertion
,
In
God
we
live
,
move
,
&c.
is
attended
with
this
consequence
,
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
.
If
I
took
pleasure
in
Mr.
Ks.
strain
of
jearing
,
I
might
here
reply
to
him
,
you
had
best
,
if
you
think
fit
,
correct
the
Apostle
for
delivering
such
a
position
,
which
dignifies
the
second
causes
at
a
rate
displeasing
to
you
,
and
jear
at
him
,
as
a
wiser
man
than
you
,
to
conceive
that
the
second
causes
may
take
place
of
the
first
,
&c.
But
what
it
should
be
in
my
words
,
upon
the
account
whereof
Mr.
K.
should
charge
me
with
over-dignifying
the
second
causes
,
or
making
them
to
take
place
of
the
first
,
&c.
I
cannot
reasonably
imagine
:
Is
it
because
I
say
,
that
the
ordinary
effects
in
the
world
,
may
as
truly
,
(
and
perhaps
more
properly
)
be
ascribed
unto
their
second
causes
producing
them
,
as
unto
God
?
Is
it
1.
an
over-dignifying
second
causes
,
to
say
,
that
their
ordinary
effects
may
be
truly
ascribed
unto
them
?
If
they
may
truly
be
ascribed
unto
them
,
(
which
I
shall
not
disparage
Mr.
Ks.
learning
so
far
,
as
to
think
he
will
deny
)
then
may
they
as
truly
be
ascribed
unto
them
,
as
unto
God
;
according
to
the
saying
,
vero
nihil
verius
,
one
truth
is
not
more
true
than
another
,
though
it
may
be
more
manifest
,
and
more
weighty
also
in
point
of
truth
.
Or
2.
Is
it
either
an
over-dignifying
of
second
cause●
?
or
doth
it
so
much
as
colourably
imply
,
that
they
may
take
place
of
the
first
,
to
say
,
that
their
effects
may
perhaps
more
properly
be
ascribed
unto
them
,
than
unto
God
?
I
would
willingly
know
of
Mr.
K.
whether
it
be
not
both
as
true
,
and
as
proper
,
to
say
,
that
the
Sun
shineth
,
as
to
say
,
God
shineth
:
to
say
,
that
the
Heavens
move
circularly
,
as
,
that
God
moves
circularly
;
and
so
,
that
a
man
begetteth
a
child
,
as
,
that
God
begetteth
a
child
.
Mr.
K.
(
it
seems
)
hath
an
addiction
of
mind
extremly
inordinate
to
cavil
,
quarrel
,
insult
,
and
jear
,
otherwise
the
regular
and
inoffensive
sobriety
of
that
passage
of
mine
last
mentioned
,
with
an
hundred
more
as
innocent
and
exception-lesse
as
that
,
which
he
hath
now
exagitated
,
would
not
have
been
attempted
by
any
of
those
unclean
spirits
working
so
effectually
in
him
.
So
again
,
When
I
say
,
that
doubtlesse
many
men
and
women
have
been
born
into
the
world
,
whose
Parents
were
not
determinated
,
or
necessitated
,
to
their
generation
;
would
any
reasonable
man
think
that
Mr.
K.
should
be
such
a
Cock
of
the
Game
,
as
to
find
any
thing
in
such
a
saying
,
to
exhilarate
him
to
the
clapping
of
his
wings
,
and
crowing
over
it
?
yet
something
he
espies
,
or
nothing
,
like
(
in
his
eye
)
unto
something
,
which
afforded
him
the
pleasure
of
this
ovanting
:
These
are
strange
creatures
that
were
made
without
Gods
determining
,
and
as
they
came
into
this
world
,
so
they
must
of
course
go
into
the
next
without
his
determining
.
They
owe
their
present
life
chiefly
to
their
Parents
;
the
future
to
themselves
,
neither
to
God
,
and
consequently
,
are
not
obliged
unto
him
upon
such
an
account
,
as
other
persons
.
Request
to
Reader
,
p.
8.
Surely
it
was
not
Mr.
Ks.
Ingeniolum
,
but
somewhat
in
his
head
three
degrees
(
at
least
)
lighter
than
that
(
I
suppose
his
phantasiola
)
which
disported
him
into
this
contentful
speculation
,
upon
so
slender
an
occasion
,
as
that
presented
in
my
now-recited
words
.
But
why
(
Mr.
K.
)
should
they
be
strange
creatures
which
were
made
without
Gods
determining
,
more
,
or
rather
,
than
those
,
which
are
made
with
it
?
Is
God
lesse
able
to
give
regular
and
due
shapes
or
proportions
,
or
worthy
and
excellent
endowments
to
his
creatures
,
for
want
of
determining
whether
they
shall
be
made
at
such
or
such
a
minute
or
moment
of
time
,
then
he
would
be
upon
the
advantage
of
a
determination
in
this
kind
?
Or
doth
the
wisdom
,
power
,
or
goodnesse
of
God
depend
in
their
actings
upon
his
determining
the
precise
point
of
time
,
when
every
particular
person
of
mankind
shall
be
begotten
,
or
born
into
the
world
?
Or
are
not
the
wisdome
,
power
,
or
goodness
of
God
,
of
themselves
able
to
raise
and
frame
what
kind
of
creatures
,
both
for
nature
,
shape
,
and
properties
,
in
every
kind
,
as
he
pleaseth
?
When
Mr.
K.
thinketh
nothing
in
the
morning
of
eating
his
dinner
about
noon
,
doth
this
disable
him
from
eating
with
his
mouth
,
or
from
eating
after
the
same
manner
,
according
to
which
he
eateth
,
when
he
resolves
upon
his
dinner
as
soon
as
he
is
waking
?
What
an
antick
conceit
is
it
to
suspend
the
operation
of
Gods
Power
in
forming
creatures
,
upon
his
determining
the
punctual
time
,
when
they
shall
be
formed
?
However
,
I
do
not
speak
of
Gods
making
creatures
without
determining
,
but
of
a
non-determination
,
or
non-necessitation
of
Parents
to
their
generation
.
Mr.
K.
may
,
if
he
please
,
believe
that
David
was
necessitated
by
God
to
that
act
of
adultery
with
Bathsheba
,
by
which
the
child
,
which
soon
after
died
,
was
begotten
;
but
I
shall
not
believe
it
,
untill
Mr.
K.
shall
substantially
prove
it
,
a
task
that
(
I
suppose
)
will
hold
him
usque
ad
Calendas
Graecas
.
Again
,
in
Mr.
Ks.
reasonings
,
his
premises
and
conclusions
seldome
greet
or
kisse
each
other
.
For
in
case
it
be
supposed
,
that
some
creatures
are
born
into
this
world
without
Gods
determining
,
how
doth
it
follow
of
course
,
that
they
must
go
into
the
next
world
without
his
determining
also
?
although
,
in
respect
of
the
day
and
hour
of
their
passage
,
it
be
not
denyed
but
that
some
of
them
do
go
into
the
n●
world
with
such
a
determining
:
but
this
no
wayes
followes
from
rhe
other
.
Mr.
K.
may
have
an
horse
given
him
at
such
a
time
,
when
he
expecteth
no
such
gift
:
but
it
doth
not
follow
from
hence
of
course
,
that
therefore
when
he
hath
him
,
he
should
part
with
him
he
knows
not
when
,
or
how
.
Nor
doth
Mr.
K.
(
I
presume
)
decree
,
or
determine
that
his
Ewe-sheep
(
of
which
he
somewhere
in
his
book
tells
a
story
to
very
little
purpose
)
shall
at
such
or
such
a
time
bring
him
forth
lambs
;
yet
when
they
have
thus
enriched
him
,
he
looks
after
his
new
increase
,
takes
accompt
of
his
lambs
,
and
either
suffers
them
to
live
,
takes
money
for
them
,
or
serves
his
Table
with
them
,
as
he
pleaseth
.
Besides
,
this
is
as
wild
a
consequence
as
can
(
lightly
)
appear
upon
paper
:
Parents
are
not
necessitated
to
the
generation
of
their
children
;
therefore
their
children
owe
their
present
life
chiefly
to
their
Parents
,
yea
,
onely
to
their
Parents
,
and
not
unto
God
at
all
.
For
do
children
in
this
respect
onely
owe
their
lives
unto
God
,
because
he
necessitates
their
Parents
to
their
generation
?
If
Mr.
K.
cannot
convince
the
consciences
of
children
of
this
necessitation
of
their
Parents
by
God
,
(
and
they
had
need
be
very
easie
of
conviction
,
who
shall
be
found
capable
of
this
accommodation
from
him
)
his
Doctrine
in
this
behalf
casteth
a
snare
of
death
upon
them
,
and
teacheth
them
horrid
ingratitude
unto
God
,
perswading
them
out
of
all
sense
and
thought
,
of
their
being
debtors
,
in
one
respect
or
other
,
unto
him
for
their
lives
.
Children
owe
their
lives
chiefly
unto
God
,
because
though
he
did
not
necessitate
their
Parents
unto
their
generation
;
yet
1.
he
contributed
more
(
I
mean
that
which
is
more
excellent
,
and
which
requireth
a
far
higher
hand
to
contribute
it
)
towards
their
being
,
then
their
Parents
did
by
their
generation
of
them
.
2.
That
which
their
Parents
did
in
this
kind
contribute
towards
their
being
,
rhey
were
inabled
unto
it
by
God
.
But
these
things
(
I
confesse
)
are
somewhat
too
obvious
and
neer
at
hand
to
entertain
a
Reader
desirous
of
increase
of
knowledg
.
It
is
fit
likewise
that
Mr.
K.
should
be
called
upon
and
examined
,
from
what
Doctrine
,
notion
,
or
words
of
mine
,
he
haleth
or
drags
this
consequence
,
that
men
owe
the
future
life
to
themselves
,
not
unto
God
.
I
fear
Mr.
Ks.
may
be
inrolled
amongst
Plato's
Sophisters
,
whose
character
it
was
,
{αβγδ}
,
to
study
their
words
,
but
to
care
little
or
nothing
for
the
truth
.
If
Mr.
K.
were
not
a
man
of
a
very
daring
conscience
,
and
which
judged
it
too
effeminate
and
nice
a
piece
of
Christianity
,
{αβγδ}
,
to
strain
at
either
gnat
,
or
camel
,
he
durst
not
have
adventured
the
publishing
of
such
a
notorious
untruth
.
And
whereas
(
in
his
Latin
Epistle
)
he
makes
it
no
lesse
then
Blasphemy
to
affirm
,
or
say
,
that
men
should
come
into
,
or
go
out
of
the
world
,
without
a
particular
Decree
of
God
for
every
mans
coming
and
going
in
this
kind
;
Quid
enim
aliud
sonant
blasphema
illa
dictata
;
nasci
homines
,
denascique
,
Deo
non
inscio
quidem
,
at
non
decernente
,
&c.
I
must
of
necessity
,
upon
the
account
of
the
late
premises
,
judg
him
either
profoundly
ignorant
,
prodigiously
prejudiced
,
or
very
deplorably
conscienced
.
For
certainly
there
is
neither
colour
nor
appearance
of
any
thing
in
the
least
dishonourable
unto
God
,
in
saying
or
maintaining
,
that
God
hath
not
determined
,
or
necessitated
all
Parents
to
the
generation
of
all
their
children
;
nay
to
hold
or
say
the
contrary
,
viz.
that
God
hath
determined
,
or
necessitated
Parents
to
the
generation
of
such
children
which
are
bastards
,
or
begotten
in
adultery
,
is
,
in
the
judgment
of
Austin
,
and
of
all
judicious
men
(
as
far
as
I
have
conversed
with
any
about
the
point
)
much
neerer
blasphemy
.
It
is
(
saith
Austin
)
an
high
strain
of
wickednesse
[
or
,
ungodlinesse
]
to
say
that
God
predestinates
any
thing
,
but
onely
that
which
is
good
.
Inprimis
nefas
est
dicere
,
Deum
aliquid
nisi
bonum
praedestinare
.
Aug.
De
praedestin
.
Dei
.
c
.
2.
Now
certainly
it
is
not
good
that
Parents
should
generate
children
in
adultery
.
Zanchie
also
affirms
,
that
sin
is
not
the
effect
of
Divine
Predestination
,
this
being
onely
of
Gods
own
works
or
doings
,
amongst
which
there
is
no
sin
to
be
found
,
citing
both
Augustine
and
Fulgentius
for
the
opinion
.
Peccatum
quidem
ipsum
non
est
effectum
divinae
praedestinatio
—
nis
—
Et
in
hunc
sensum
Augustinus
,
Fulgentiúsque
,
praesertim
ad
Monimum
,
contendit
,
Deum
neminem
ad
peccatum
praedestinare
—
Praedestinatio
autem
tantùm
operum
Dei
est
,
&c.
Zanch
▪
c
.
7.
p.
188.
Having
(
Part
2.
page
129.
)
told
us
what
it
is
that
he
would
fain
know
,
viz.
how
the
death
of
Christ
comes
to
be
signified
by
the
Oxen
and
Fatlings
slain
(
which
I
had
intimated
in
a
Parenthesis
)
and
acquainted
us
with
his
thought
,
that
Christ
had
been
signified
by
the
Kings
Son
,
whose
marriage
was
now
to
be
celebrated
,
he
insultingly
,
and
like
himself
[
i
.
e
.
simply
enough
]
demands
of
me
,
And
do
you
put
him
among
the
Oxen
and
Fatlings
slain
?
But
when
Christ
in
another
Parable
(
Mat
.
24.42
,
43.
)
signifieth
himself
by
a
thief
,
doth
he
put
himself
amongst
thieves
?
How
ridiculous
and
childish
then
is
Mr.
Ks.
insulting
demand
here
?
And
yet
,
after
a
very
few
words
,
he
sings
again
to
the
same
tune
.
This
is
one
slip
,
and
that
such
a
one
as
is
instead
of
many
.
It
is
yet
well
that
I
make
but
one
slip
instead
of
many
.
Mr.
K.
makes
many
instead
of
one
,
or
rather
instead
of
none
.
The
Reader
may
justly
make
himself
merry
with
it
.
And
for
your
part
,
you
have
told
your
tale
so
well
,
that
you
may
challenge
as
for
a
Christmasse
one
,
according
to
the
guise
of
my
Devon
,
a
mouth
full
of
mustard
,
and
a
shoe
ful
of
custard
.
Mr.
K.
they
that
have
so
little
to
do
as
to
read
your
books
,
need
no
mans
slips
but
yours
,
to
make
them
merry
.
Your
two
books
are
sufficient
to
furnish
many
a
Scene
with
great
varieties
of
mirth
and
laughter
.
For
your
mustard
,
and
custard
,
I
have
allowed
you
reason
elswhere
.
But
how
come
you
here
to
call
Devon
yours
?
unlesse
,
my
Devon
,
in
your
English
,
signifies
,
my
neighbour
Devon
,
for
Scythia
Anglicana
was
wont
to
be
yours
.
But
if
Devon
be
your
nest
,
you
are
an
ill
bird
to
disgrace
it
,
by
ascribing
such
an
absurd
and
sensless
guise
unto
it
,
as
for
a
Christmasse
tale
,
to
challenge
a
mouth
full
of
mustard
,
&c.
I
do
not
believe
this
to
be
the
guise
of
any
country
,
place
,
or
person
whatsoever
,
under
heaven
.
It
is
another
thing
.
(
I
presume
)
you
would
say
;
but
your
pen
,
and
your
mind
,
are
two
at
many
turns
.
But
all
this
while
,
Where
,
or
what
,
is
that
merry-making
slip
of
mine
,
over
which
you
are
so
comforted
here
?
I
tell
you
(
it
seems
)
that
the
Death
of
Christ
is
signified
by
the
Oxen
and
Fatlings
slain
;
you
tell
me
,
no
,
because
you
had
thought
that
Christ
had
been
signified
by
the
Kings
Son
,
&c.
and
that
the
Oxen
and
Fatlings
are
[
not
,
do
signifie
]
the
preparations
made
for
the
entertainment
of
the
guests
.
Surely
here
is
a
slip
of
yours
paramount
to
mine
for
merry-making
.
Are
Oxen
and
Fatlings
the
preparations
made
by
God
for
the
entertainment
of
those
who
shall
believe
in
his
Son
,
who
are
the
onely
guests
at
this
parable-Feast
?
Animus
tibi
est
in
patinis
,
non
in
coelis
.
But
why
is
it
a
slip
in
me
,
to
say
,
or
think
,
that
by
the
Oxen
and
Fatlings
is
signified
the
death
of
Christ
?
Or
why
may
not
the
Death
of
Christ
,
or
Christ
as
Crucified
,
be
signified
by
the
Oxen
and
Fatlings
slain
,
and
yet
,
as
raised
again
unto
life
and
glory
,
by
the
Kings
son
also
?
Or
can
Mr.
K.
put
to
rebuke
this
useful
and
true
rule
for
the
right
interpretation
of
several
Scriptures
,
delivered
by
some
very
able
Expositors
?
Saepe
de
uno
diversis
modis
considerato
,
tanquam
de
duobus
loquimur
:
Hug
.
Gro
.
in
Heb
.
12.25
.
We
often
speak
of
one
[
whether
person
,
or
thing
]
diversly
considered
,
as
of
two
.
It
is
much
,
if
Mr.
K.
the
facetiousness
and
pleasantness
of
his
Genius
considered
,
were
not
somewhat
theatrical
,
and
addicted
to
scenical
recreations
in
the
University
.
If
he
were
,
it
is
yet
somewhat
more
,
that
he
should
not
know
,
that
one
and
the
same
Actor
may
represent
two
several
persons
,
come
up
in
two
,
or
more
,
different
habits
,
and
act
more
parts
then
one
in
the
same
Comedy
,
or
Tragedy
.
And
a
Parable
is
not
altogether
unlike
unto
such
a
contrivance
,
or
device
,
as
one
of
these
.
But
to
come
up
and
joyn
issue
with
Mr.
K.
in
his
Plea
;
why
may
not
Christ
,
in
respect
of
his
death
,
or
crucifixion
,
be
signified
by
the
Oxen
and
Fatlings
slain
,
notwithstanding
that
other
consideration
of
him
in
the
Parable
,
which
he
suggesteth
?
yea
,
why
may
he
not
,
in
Mr.
Ks.
own
Dialect
,
be
,
or
signifie
,
the
preparations
made
for
the
entertainment
of
the
guests
,
or
at
least
the
principal
and
most
considerable
part
of
these
preparations
?
And
it
had
been
more
cautious
and
proper
for
Mr.
K.
to
have
said
,
that
the
Oxen
and
Fatlings
were
the
chief
or
principal
of
the
preparations
made
for
the
entertainment
of
the
guests
,
then
simply
,
that
they
were
,
or
are
these
preparations
.
For
I
believe
,
that
neither
Mr.
K.
nor
any
of
his
friends
,
were
ever
at
any
such
feast
,
for
the
making
or
furnishing
whereof
Oxen
and
Fatlings
only
were
prepared
,
or
without
some
other
additional
preparations
besides
.
And
if
Mr.
K.
can
,
and
will
resolve
me
,
that
there
is
something
better
and
more
desirable
,
or
considerable
,
then
Christ
himself
,
and
his
presence
,
together
with
the
enjoyment
of
him
,
amongst
the
preparations
made
for
the
entertainment
of
the
guests
,
in
the
Parable
,
then
I
shall
see
ground
to
acknowledge
my self
to
have
slipt
(
as
he
counts
slipping
)
in
conceiving
the
death
of
Christ
,
or
Christ
crucified
,
to
be
signified
by
the
Oxen
and
Fatlings
slain
.
But
who
knoweth
not
,
but
that
1.
Christ
by
his
death
prepared
a
way
for
the
children
of
men
to
obtain
the
greatest
felicity
of
which
they
are
capable
?
And
2.
that
Christ
being
completely
enjoyed
,
is
the
most
signal
,
and
desirable
point
;
or
part
,
of
this
felicity
?
To
him
that
overcometh
(
saith
Christ
himself
,
Revel
.
2.26
.
)
will
I
give
power
over
the
Nations
.
—
And
I
will
[
further
,
and
as
a
more
considerable
gift
]
give
him
the
morning
star
,
[
meaning
himself
,
in
full
fruition
and
enjoyment
]
as
himself
interprets
the
metaphor
,
Revel
.
22.16
.
I
Jesus
have
sent
mine
Angel
—
I
am
the
Root
and
Off-spring
of
David
,
and
your
bright
,
and
morning
star
.
Now
it
is
a
clear
case
,
that
the
persons
unto
whom
,
under
the
character
or
notion
of
Conquerours
,
or
overcomers
,
Christ
promiseth
himself
,
or
the
fruition
of
himself
,
under
the
metaphor
of
the
morning
star
,
are
the
same
with
the
guests
entertained
at
the
marriage-feast
of
the
Kings
Son
,
in
the
Parable
.
Thus
the
Apostle
Paul
more
then
once
,
expresseth
the
entertainment
which
he
expected
and
desired
,
at
this
feast
,
being
a
prime
guest
here
,
by
his
being
with
Christ
.
For
I
am
in
a
strait
(
saith
he
)
between
two
,
having
a
desire
to
depart
,
and
to
be
with
Christ
,
which
is
far
better
,
Philip
.
1.23
.
And
else
where
:
we
are
confident
,
I
say
,
and
willing
rather
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
2
Cor
.
5.8
.
So
likewise
he
expresseth
the
general
entertainment
of
all
the
guests
admitted
to
the
feast
we
speak
of
,
by
their
being
alwayes
with
the
Lord
[
Christ
]
—
and
so
shall
we
be
alwayes
with
the
Lord
,
1
Thes
.
4.17
.
Thus
then
we
see
,
that
for
a
man
to
make
,
or
take
a
streight
step
in
the
way
of
truth
,
is
a
slip
,
and
this
an
emphatical
one
too
,
with
Mr.
K.
His
slip
or
mistake
,
at
such
turns
as
this
,
is
dangerous
indeed
.
For
being
commanded
to
rejoyce
with
the
truth
,
he
instead
hereof
,
makes
himself
merry
with
insulting
over
it
.
But
(
Reader
)
if
thou
desirest
to
see
Mr.
Ks.
vapouring
folly
in
its
exaltation
,
look
in
the
glasse
which
himself
presenteth
unto
thee
,
towards
the
end
of
page
112.
of
his
third
Part
,
and
a
good
part
of
the
page
following
.
His
most
devout
,
sacred
,
and
solemn
insultations
here
,
the
weaknesse
(
indeed
ridiculousnesse
)
of
the
occasion
considered
,
remind
me
of
Mr.
Thomas
Edwards
his
most
grave
and
serious
observations
and
advertisements
,
upon
that
wonderful
and
strange
providence
of
God
(
as
he
interpreted
it
)
I
mean
,
the
sound
which
a
dog
once
made
in
Duckenfield
Chappel
in
Cheshire
,
by
beating
his
foot
against
the
side
of
a
pew
,
whilst
he
was
scratching
his
ear
.
This
strange
providence
happening
in
the
said
Chappel
,
whilest
an
Independent
Minister
and
congregation
were
performing
their
worship
and
service
there
,
Mr.
Edwards
,
supposing
the
said
sound
to
have
been
made
by
an
invisible
drummer
,
beating
a
march
up
and
down
the
Chappel
,
and
consequently
,
mysteriously
significative
,
gives
his
judgment
of
the
businesse
in
these
two
grave
prophetick
observations
,
or
admonitions
.
First
(
saith
he
)
this
passage
of
Providence
speaks
thus
much
to
the
Independents
,
and
to
the
Kingdome
,
that
the
Independents
are
for
war
,
desirous
of
war
,
and
thirst
for
a
new
war
with
Scotland
,
&c.
Secondly
,
that
the
wars
which
they
would
have
,
and
occasion
,
shall
prove
their
ruine
,
the
meanes
to
overthrow
all
their
Conventicles
,
&c.
and
cast
them
out
of
England
for
ever
,
as
the
Bishops
and
their
Faction
were
greedy
for
a
war
against
the
Scots
,
&c.
Thus
far
Mr.
Edwards
upon
the
account
of
that
strange
prodigy
,
a
poor
dogs
over-scratching
his
ear
,
and
with
the
superfluity
of
the
motion
of
his
feet
,
beating
an
imaginary
march
upon
the
sounding
side
of
a
pew
.
You
have
seen
the
one
egg
laid
by
M.
Thomas
Edwards
,
come
and
see
the
other
(
like
unto
it
)
laid
by
Mr.
G.
Kendall
.
Between
me
and
my
Printer
,
(
for
I
know
not
yet
whether
of
the
two
,
either
to
accuse
,
or
excuse
in
the
businesse
)
there
was
this
prodigy
of
oversight
committed
in
page
502.
of
my
Book
of
Redemption
;
the
consequent
was
unduly
advanced
to
the
place
of
the
Antecedent
,
and
the
Antecedent
as
injuriously
cast
back
into
the
place
of
the
Consequent
;
however
,
neither
the
sentence
,
nor
argument
in
hand
,
sustained
any
detriment
or
damage
in
the
least
by
this
ir-rhetorical
{αβγδ}
.
But
with
what
gravity
and
solemnity
of
devotion
on
the
one
hand
,
with
what
importunity
of
fancy
&
conceit
on
the
other
hand
,
doth
Mr.
K.
insult
over
this
poor
harmless
mistake
,
as
if
this
had
been
the
first
time
that
ever
any
man
,
either
in
writing
,
or
printing
,
had
misplaced
,
or
mis-printed
one
word
for
another
?
His
triumphant
discourse
he
begins
in
Nomine
Domini
,
thus
:
I
do
here
solemnly
professe
,
I
seem
to
see
the
spirit
of
slumber
falling
upon
you
by
the
just
hand
of
heaven
,
and
I
believe
the
ordinary
Reader
may
discern
as
much
,
and
learn
what
it
is
for
men
to
set
their
wits
against
God
,
who
can
at
his
pleasure
make
them
,
professing
themselves
to
be
wise
,
to
become
the
more
pompous
displayers
of
their
follies
,
and
to
appear
most
ridiculous
,
where
they
think
to
come
off
with
the
most
general
applause
.
Was
there
ever
such
a
massie-fabrique
set
upon
so
slight
a
foundation
?
Or
a
Doctrine
so
full
of
dread
and
terror
,
raised
from
such
an
empty
text
?
One
describing
the
Genius
of
our
common
Sea-men
,
saith
,
their
manner
is
to
be
calm
in
a
storm
,
and
to
storm
in
a
calm
.
Mr.
Ks.
manner
(
it
seems
)
is
to
be
very
serious
and
weighty
in
a
light
matter
,
but
to
be
joculatory
and
light
in
matters
most
serious
and
weighty
.
But
doth
M
▪
K.
in
good
earnest
judge
,
or
think
,
that
to
mistake
one
word
for
another
in
writing
,
(
yea
,
or
in
printing
it self
,
when
the
mistake
must
needs
in
reason
be
more
argumentative
of
the
two
)
argueth
a
spirit
of
slumber
falling
upon
a
man
,
or
that
he
that
mistakes
on
either
hand
,
is
a
man
who
setteth
his
wits
against
God
?
or
that
he
pompously
displayeth
his
folly
in
such
a
mistake
?
Is
not
he
rather
a
pompous
displayer
of
his
folly
,
who
in
twenty
lines
,
and
more
of
high-flown
language
,
and
importune
discourse
,
sacrificeth
unto
the
Genius
of
his
own
wit
,
parts
,
and
learning
,
for
blessing
him
with
the
felicity
of
beholding
a
pair
of
words
mistaken
,
the
one
for
the
other
,
in
the
writings
of
his
adversary
?
I
perceive
Mr.
K.
judgeth
his
authority
paramount
to
his
,
who
enacted
this
Law
of
Indulgence
,
in
the
behalf
of
those
,
who
had
any
long
work
under
their
hand
,
Verum
opere
in
longo
fas
est
obrepere
somnum
.
On
him
who
sits
long
at
work
,
sleep
Without
disparagement
may
creep
.
But
all
this
while
I
inrerrupt
Mr.
K.
in
the
midst
of
his
triumph
;
he
hath
not
yet
vapour'd
out
the
one
half
of
that
watry
humour
of
insultation
,
which
was
ingendered
in
his
heart
by
the
influence
of
the
divarication
of
the
two
poore
words
,
Consequent
,
and
Antecedent
.
In
the
heat
of
his
present
Ovation
over
the
said
mysterious
mistake
of
his
Adversary
,
he
marcheth
forwards
,
thus
:
But
now
the
more
I
esteem
his
parts
,
the
more
I
adore
the
hand
of
God
in
infatuating
them
,
as
making
him
to
stumble
so
foully
in
a
plain
way
,
where
Balaams
Ass
may
see
the
hand
of
the
Angel
against
the
Prophet
.
Who
M.
K.
means
by
Balaams
Ass
,
I
cannot
well
conjecture
;
I
suppose
no
man
sees
,
nor
pretends
to
see
,
any
hand
of
the
Angel
he
speaks
of
against
me
(
whom
I
suppose
he
means
by
the
Prophet
)
in
that
trivial
mistake
,
but
himself
.
If
I
had
a
mind
(
as
it
seems
M.
K.
hath
)
to
seek
after
mysteries
in
common
mistakes
and
oversights
amongst
men
,
I
could
find
better
ground
in
his
inconsiderate
bringing
up
Balaams
Ass
upon
the
stage
of
his
discourse
,
upon
such
terms
,
thar
no
man
but
himself
can
reasonably
be
signified
by
it
,
to
adore
the
hand
of
God
in
infatuating
him
,
then
he
hath
found
any
in
my
writings
for
the
like
devotions
in
him
,
in
reference
unto
me
.
And
why
doth
not
Mr.
K.
adore
the
hand
of
God
in
infatuating
all
his
Printers
,
who
in
Printing
his
Books
have
stumbled
,
and
this
ten
times
over
,
more
foully
then
I
,
or
my
Printer
,
have
done
,
and
in
every
whit
as
plain
a
way
?
And
if
I
should
but
a
little
indulge
my self
in
Mr.
Kendals
humour
of
curious
observations
about
the
infirmities
and
deficiences
of
men
,
I
could
without
much
ado
arrive
at
this
confidence
,
that
God
,
by
permitting
Mr.
Kendals
Book
to
look
out
into
the
world
with
such
a
foul
face
,
with
so
many
monstrous
and
numerous
deformities
from
the
press
,
intended
to
give
an
overture
unto
the
world
,
that
it
abounded
with
errours
of
a
worse
nature
and
import
.
And
again
,
that
by
permitting
so
many
of
these
Typographical
errours
to
escape
Mr.
Kendals
correction
and
amendment
,
he
gave
this
intimation
,
that
Mr.
Kendal
is
intangled
with
many
foul
and
erroneous
opinions
in
the
points
handled
in
his
book
,
of
which
he
will
never
repent
,
or
be
reclaimed
from
.
But
I
leave
Mr.
Kendal
to
build
upon
such
quick-sands
as
these
:
the
oversights
or
infirmities
of
men
signifie
little
or
nothing
unto
me
,
but
onely
that
they
,
in
whom
they
are
found
,
are
men
un-risen
from
the
dead
.
And
whereas
he
chargeth
me
to
be
a
man
who
set
my
wits
against
God
,
he
doth
but
like
himself
,
and
according
to
the
Genius
of
all
those
who
deifie
their
own
fond
notions
&
conceits
,
&
with
those
,
themselves
:
and
in
the
heat
of
this
self-deification
,
give
sentence
against
all
those
as
fighters
against
God
,
who
,
though
out
of
a
most
genuine
and
wel-grounded
zeal
for
the
honour
and
exaltation
of
the
Name
of
God
,
abhor
their
notions
,
and
presume
to
detect
the
vanity
and
impiety
of
them
.
I
fear
,
that
when
the
day
of
righteous
judgment
cometh
,
not
I
,
but
Mr.
Kendal
will
be
found
the
man
,
who
setteth
his
wits
,
such
as
they
are
,
or
,
the
remainder
of
them
,
against
God
.
But
I
have
again
for
a
while
sufflaminated
the
wheels
of
Mr.
Kendals
triumphant
chariot
:
he
hath
yet
a
good
part
of
his
race
of
rejoycing
over
the
poor
Consequent
and
Antecedent
mistaking
their
places
,
to
run
.
His
next
advance
then
is
this
:
Would
any
man
think
that
so
great
a
Doctor
should
be
to
seek
of
the
difference
between
the
Antecedent
and
Consequent
,
that
every
freshman
should
be
able
to
point
at
him
for
an
absurditie
?
This
is
the
case
at
present
.
I
desire
you
Reader
but
to
review
his
arguments
and
see
whether
he
put
not
the
Antecedent
for
the
Consequent
,
and
the
Consequent
for
the
Antecedent
:
so
the
cart
goes
before
the
horse
[
as
Mr.
Ks.
empty
coach
runs
before
his
six
Barbary
horses
Part
.
1.
p.
91.
]
When
Mr.
Goodwin
marcheth
in
triumph
for
the
victory
atcheived
by
the
Argument
in
hand
,
it
is
pity
his
face
should
look
towards
the
horse
head
in
the
ordinary
way
;
but
for
more
state
it
should
stand
towards
the
Consequent
,
in
stead
of
the
Antecedent
.
By
this
time
(
with
the
Badger
)
he
hath
bitten
untill
his
teeth
meets
and
now
he
lets
go
.
Is
he
not
much
better
qualified
for
an
office
a
jocularibus
about
some
Earthly
Prince
,
then
for
that
imployment
in
sacris
about
Jesus
Christ
,
which
he
hath
taken
upon
him
?
I
beleeve
that
ab
orbe
condito
there
was
never
such
a
simple
pageant
plaid
by
any
sober
and
considering
man
,
as
that
presented
by
Mr.
Kendal
to
the
worlds
view
in
this
place
.
He
adores
the
hand
of
God
for
infatuating
me
:
so
Mr.
Edwards
ador'd
the
hand
of
God
for
the
dogs
foot
beating
a
march
so
perfectly
upon
the
board
of
a
pew
,
to
admonish
Independent
Ministers
and
Churches
of
the
evil
of
their
way
.
It
is
a
light
matter
(
it
seems
)
with
these
men
thus
to
take
the
Name
of
God
in
vain
.
The
truth
is
,
that
I
(
with
David
)
tremble
at
the
judgment
of
God
upon
Mr.
Kendal
and
men
of
his
notions
and
principles
,
who
whil'st
(
with
the
Pharisees
)
they
indignation-wise
demand
,
are
we
also
blind
,
stumble
,
over
and
over
at
such
truths
which
are
written
(
as
it
were
)
with
a
Sun-beam
in
the
Scriptures
;
Ezek
.
38.9
.
yea
(
and
with
the
Prince
of
Tyrus
)
say
in
effect
before
him
that
slayeth
you
,
We
are
Gods
.
Mr.
K.
abaseth
me
to
the
dunghil
of
doltisme
,
for
being
to
seek
of
the
difference
between
the
Antecedent
and
Consequent
.
I
heartily
wish
that
he
were
not
much
more
to
seek
of
the
legitimate
relation
between
Antecedents
and
Consequents
;
and
that
his
eyes
were
opened
on
the
one
hand
to
see
the
most
horrid
and
blasphemous
consequences
,
(
pregnantly
,
and
above
all
contradiction
,
such
)
of
his
own
Principles
and
Tenents
;
and
on
the
other
hand
,
to
discern
the
notorious
inconsequences
and
non-sequiturs
of
such
things
,
wherewith
he
injustly
burthens
the
Dotrine
and
opinion
of
his
adversaries
.
In
the
mean
time
by
all
that
ambitious
insultation
,
wherein
he
hath
lift
up
himself
so
high
(
as
we
have
seen
)
against
the
poor
worm
,
his
adversary
,
he
hath
gained
nothing
,
according
to
the
verdict
of
the
foreman
of
his
Jury
(
Mr.
Calvin
,
I
mean
)
but
onely
the
character
and
black
brand
of
an
Enemy
to
the
truth
.
For
he
affirmeth
it
to
be
the
guise
or
manner
of
the
enemies
of
the
truth
(
as
was
formerly
observed
from
him
)
to
erect
Trophies
in
folio
for
victories
in
Sexagesimo
quarto
;
Solent
veritatis
hostes
suis
jactantiis
etiam
de
nihilo
theatrum
quaerere
.
Calvin
.
Harm
.
in
Mar.
9.14
.
or
to
gather
great
numbers
of
people
together
to
commend
and
vaunt
themselves
before
them
for
a
thing
of
nought
.
And
doth
not
he
,
who
thus
impotently
magnifieth
himself
against
me
for
a
trivial
infirmity
or
oversight
,
such
which
prejudiceth
no
man
to
the
value
of
the
least
hair
on
Mr.
Ks.
head
,
nor
yet
the
cause
under
plea
,
presume
himself
to
be
an
Angel
,
and
this
of
a
superior
order
unto
those
,
whom
he
chargeth
with
folly
?
In
his
Apologetical
preface
to
his
account
given
to
Mr.
T.
Blake
.
But
Mr.
Baxter
(
I
remember
)
hath
given
him
fourty
save
one
(
well
laid
on
)
for
making
this
mountain
of
triumph
for
a
mole-hill
of
mistake
in
he
knoweth
not
whom
.
In
his
latter
book
,
c
.
5.
p.
52.
because
I
had
from
grounds
and
premisses
of
sufficient
eviction
(
but
that
Mr.
Ks.
infirmity
is
to
be
still
barking
at
the
Moon
,
and
saying
unto
the
Sun
,
Thou
art
a
sackcloth
)
drawn
up
this
conclusion
;
Thus
we
see
it
an
apparent
error
,
to
say
,
that
true
Beleevers
never
sin
with
their
whole
wills
,
or
fullness
of
consent
:
he
confutes
my
inference
by
this
rhetorical
parable
,
you
might
have
inferr'd
aswell
,
The
cart
goes
rumble
to
rumble
over
Botley
causey
.
Reader
,
art
thou
not
profoundly
satisfied
concerning
the
weakness
of
my
inference
,
by
the
strength
of
this
rumbling
demonstration
?
Mr.
K.
(
I
perceive
)
puts
down
Mr.
Fisher
,
and
hath
gotten
a
cart
instead
of
his
wheel-barrow
.
Both
the
one
and
the
other
,
goes
rumble
to
rumble
:
onely
Mr.
Ks.
Cart
(
it
seems
)
must
have
the
advantage
of
Botley-causie
,
to
make
the
harmony
.
In
the
mean
time
is
not
the
Doctrine
commonly
received
in
the
Reformed
Churches
,
strenuously
maintained
by
such
impregnable
arguments
and
demonstrations
as
these
?
Or
is
not
the
very
rumbling
of
Mr.
Ks.
cart
a
sufficient
barricado
to
secure
it
against
all
assaults
or
on-sets
that
can
be
made
upon
it
?
The
Doctrine
had
need
be
no
treasure
,
or
of
much
value
,
which
is
no
better
guarded
.
But
as
the
case
stands
,
similes
habent
labra
lactucas
.
A
castle
in
the
air
is
a
sufficient
fortress
to
defend
John
a
noke
and
John
a
Stiles
against
all
their
enemies
.
In
the
same
book
,
cap
.
7.
pag
.
134.
&c.
Sect
.
24.
he
glorieth
a
great
glorying
over
me
,
for
an
imaginary
conquest
.
Having
first
falsly
charged
me
,
that
I
crack
[
whereas
I
spake
it
soberly
;
but
he
,
according
to
our
English
proverb
,
still
museth
as
he
useth
,
and
is
apt
to
think
,
that
other
men
crack
as
oft
as
they
speak
;
because
he
doeth
it
himself
]
they
[
i
.
e
.
the
Synod
of
Dort
]
fall
below
themselves
[
my
word
,
is
,
beneath
:
Mr.
K.
it
seems
,
will
keep
his
hand
in
ure
,
though
it
be
by
playing
small
game
]
and
before
you
(
this
is
ingens
mendacium
,
Mr.
Ks.
deep
game
;
I
neither
crack
,
nor
speak
any
such
word
)
and
secondly
(
to
his
own
neverlasting
honour
)
told
me
,
that
I
have
not
stood
over-well
[
doth
Mr.
K.
himself
at
any
time
stand
over-well
?
it
were
a
rare
sight
to
see
him
in
such
a
posture
]
before
an
incomparably
weaker
man
[
I
hope
Mr.
K.
will
remember
these
words
,
and
not
complain
,
or
insult
,
or
think
it
any
wayes
necessary
that
I
should
answer
any
thing
of
his
,
in
case
I
shall
answer
the
arguments
and
grounds
of
his
Grand-Masters
,
men
so
incomparably
stronger
then
he
]
but
though
you
go
for
a
giant
Gog-magog
Part
.
1.
p.
91.
upon
the
Clefts
of
Dover
,
yet
I
may
safely
say
[
he
may
safely
,
i.e.
without
danger
of
losing
his
credit
,
say
any
thing
,
who
hath
lost
it
already
]
I
have
given
you
a
Cornish
hugg
:
let
others
judge
how
near
you
have
tumbled
over
and
over
.
Reader
,
thou
mayest
here
behold
,
as
in
a
glass
,
the
predominant
humour
in
the
constitution
of
Mr.
Ks.
spirit
,
and
that
which
(
I
verily
beleeve
)
mainly
provoked
him
to
quarrel
so
voluminously
with
me
.
He
affects
the
renown
of
Hercules
,
and
to
be
famous
for
Conquering
Giants
,
or
at
least
those
that
go
for
Giants
(
wch
wil
feed
the
humour
as
wel
)
I
had
slept
(
I
beleeve
)
in
an
whole
skin
(
as
the
saying
is
)
aswel
as
many
others
,
had
not
some
,
whether
friends
,
or
enemies
,
or
both
,
risen
too
early
,
and
done
me
the
ill
office
of
speaking
things
concerning
me
above
my
line
.
Pag
.
61.
He
tells
a
story
of
a
Gentlewoman
(
whom
derision-wise
he
styles
Good
Gentlewoman
)
who
(
it
seems
)
was
so
inconsiderate
and
il-advised
,
as
to
tell
him
,
that
Master
Goodwin
preached
the
Gospel
as
never
any
other
man
did
since
the
Apostles
time
.
I
confess
such
a
saying
as
this
,
had
it
come
from
a
man
,
as
it
did
from
a
woman
,
were
enough
to
fire
all
the
high-turretting
and
aspiring
spirits
thoroughout
the
whole
tribe
of
Levi
in
the
nation
:
how
much
more
theirs
,
who
stand
publickly
declared
for
the
Contra-Remonstant
cause
,
and
look
upon
themselves
as
the
main
pillars
of
it
?
Yet
me
thinks
with
men
of
great
spirits
,
a
womans
tongue
should
go
for
nought
.
That
it
was
either
the
same
,
or
some
other
lavish
and
unruly
tongue
,
one
,
or
more
,
like
unto
it
,
that
touch'd
the
learned
spleen
of
Master
Vice-chancellor
(
otherwise
,
my
Friend
Doctor
John
Owen
)
and
put
him
upon
that
dishonourable
trouble
of
writing
,
{αβγδ}
(
that
same
{αβγδ}
)
against
me
,
is
easily
discernable
by
some
passages
in
that
book
.
The
like
may
be
observed
in
that
keen
piece
written
against
the
truth
for
my
sake
by
a
person
unknown
to
me
altogether
,
save
onely
by
the
Name
of
Obadiah
How
,
and
a
little
tast
of
an
over-confident
spirit
ruling
there
.
Sed
haec
obiter
.
But
upon
what
account
in
Mr.
Ks.
learning
,
do
I
go
for
a
Giant
Hog-magog
upon
the
clifts
of
Dover
?
I
confess
I
was
once
upon
the
clifts
of
Dover
:
but
why
he
should
say
,
I
went
here
for
a
Giant
Hog-magog
,
I
beleeve
that
all
King
Nebuchadnezzars
Magicians
,
Astrologers
,
Sorcerers
,
and
Chaldeans
,
were
they
present
,
would
not
be
able
to
ariolate
or
divine
,
or
give
any
rational
interpretation
of
the
dream
.
And
to
me
,
his
meaning
in
his
Cornish-hugg
is
well
nigh
as
mystical
,
as
in
his
saying
,
that
I
go
for
a
Giant
Gog-magog
,
upon
,
&c.
In
process
of
his
present
discourse
,
and
in
the
very
next
page
(
save
one
)
he
talks
of
stammin
peticoats
:
I
can
better
understand
how
he
might
have
given
a
Cornish-hugg
to
one
or
more
of
these
,
then
how
he
hath
given
any
such
thing
to
me
.
Onely
by
the
scope
of
the
place
(
in
part
)
the
man
being
in
a
lofty
vapour
,
and
partly
by
the
words
following
[
let
others
judg
how
near
you
have
tumbled
over
and
over
]
I
guess
that
by
giving
me
a
Cornish-hugg
,
he
means
somewhat
like
to
a
worsting
of
me
,
or
somewhat
of
a
more
glorious
import
to
him
,
in
the
business
last
under
debate
.
But
(
by
the
way
)
doth
not
Mr.
K.
much
against
himself
,
and
the
credit
of
his
book
,
to
call
in
men
to
judge
of
things
in
it
?
Alas
!
his
book
is
calculated
for
persons
of
a
wide
swallow
,
of
a
properous
digestion
and
without
chewing
,
for
those
that
are
facil
in
beleeving
,
strong
in
presuming
,
weak
in
examining
,
free
in
consenting
.
His
notions
look
better
,
and
shew
fairer
by
the
twilight
,
then
by
the
light
of
the
noon-day
:
an
exact
judgment
is
as
the
shadow
of
death
unto
them
.
But
what
may
he
mean
by
my
near
tumbling
over
and
over
?
Doth
he
mean
,
that
I
have
once
tumbled
,
or
tumbled
over
,
and
was
near
tumbling
twice
over
and
over
?
whatsoever
the
mans
meaning
be
here
,
he
hath
dealt
but
unkindly
by
it
to
put
it
into
such
bad
English
.
For
who
can
judge
what
he
hath
to
do
,
who
is
to
judge
how
near
I
have
tumbled
?
By
what
law
or
rule
shall
his
Reader
be
able
to
judge
in
the
case
?
Or
if
I
was
onely
near
tumbling
,
and
yet
did
not
tumble
,
it
is
a
sign
that
I
kept
my
ground
somewhat
better
then
Mr.
K.
when
he
publickly
disputed
for
his
degree
of
Doctorship
.
It
was
well
for
him
that
he
had
M.
Vice-Chancelor
,
and
the
two
Divinity-professors
,
to
Friend
.
But
all
this
while
what
notable
success
or
advantage
is
it
,
that
Mr.
K.
hath
gotten
against
his
adversary
,
which
casts
him
into
this
exstasie
of
insultation
?
The
business
(
in
short
)
is
;
He
hath
(
it
seems
)
by
rubbing
gotten
the
spots
out
of
the
Leopards
skin
,
and
hath
wash'd
his
Great
Mrs.
of
the
Synod
of
Dort
,
clean
from
those
aspersions
wherewith
I
never
aspersed
them
.
But
in
the
mean
time
by
washing
of
soyl
from
them
,
which
by
me
was
never
cast
upon
them
,
he
hath
defiled
himself
.
For
because
I
thus
express
my self
;
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
Doctrine
howsoever
]
he
demands
of
me
,
whence
I
pray
you
had
you
this
report
?
Why
had
you
not
named
some
one
or
other
of
the
Reporters
!
You
name
none
,
and
therefore
may
well
be
taken
for
the
forger
of
this
slander
?
No
,
Master
Kendal
,
though
to
forge
slanders
be
a
mark
that
lieth
point
blank
to
the
level
of
your
genius
,
yet
I
must
take
leave
to
tell
you
that
it
lieth
far
beneath
mine
.
But
I
pray
,
if
I
may
well
be
taken
for
a
forger
of
the
slander
(
if
yet
a
slander
it
be
,
a
proviso
,
which
would
have
done
neither
your
credit
,
nor
your
conscience
any
harm
,
to
have
inserted
,
rather
then
positively
to
have
concluded
it
a
slander
,
not
knowing
it
whether
it
were
such
or
no
)
because
I
name
no
Reporter
of
it
,
may
not
you
by
the
same
Law
,
be
well
taken
for
the
forger
of
that
slander
of
me
,
which
you
mention
,
p.
105.
without
naming
so
much
as
any
one
Reporter
of
it
;
viz.
Where
you
say
,
that
you
have
heard
Mr.
Goodwin
charged
with
dishonesty
,
in
many
of
his
quotations
which
follow
?
But
(
sure
,
more
then
enough
)
you
are
the
forger
of
that
slander
,
which
presently
here
follows
,
viz.
When
you
affirm
that
all
my
quotations
of
the
ancients
are
taken
from
Vossius
.
This
is
as
broad-fac'd
an
untruth
,
as
it
would
have
been
in
case
you
had
reported
a
letter
dated
from
Higham
,
which
was
dated
from
Blisland
.
For
there
is
not
a
word
of
my
first
quotation
from
Ireneus
,
to
be
found
in
Vossius
:
neither
doth
Vossius
so
much
as
point
to
the
place
in
this
author
,
where
that
which
I
cite
from
him
is
to
be
found
.
Nor
is
there
a
word
of
either
of
my
two
next
quotations
,
which
are
from
Tertullian
,
extant
in
Vossius
.
Onely
he
points
to
the
book
,
or
Tract
,
in
this
Author
,
where
the
said
quotations
stand
.
But
this
no
wayes
proves
that
they
were
taken
from
Vossius
;
nay
it
is
evident
that
they
were
neither
of
them
taken
from
him
;
unless
things
may
be
said
to
be
taken
from
such
a
place
where
they
never
came
.
My
first
and
principal
quotation
from
Chrysostome
yet
further
evinceth
Mr.
K.
of
the
high
crime
of
pseudologie
.
For
it
is
so
far
from
being
true
,
that
this
quotation
was
taken
from
Vossius
,
that
there
is
not
the
least
glimmering
of
light
given
by
him
where
to
find
it
,
or
any
clause
in
it
.
My
third
and
fourth
quotation
from
this
Father
,
joyn
in
the
same
verdict
against
Mr.
K.
and
I
know
not
how
many
more
of
those
which
follow
.
He
hath
sold
both
his
credit
&
conscience
now
these
ten
times
over
,
&
hath
taken
a
very
despicable
price
for
them
,
even
nothing
but
the
un-hallowed
pleasure
of
telling
so
many
un-truths
.
For
though
his
counterfeits
should
pass
for
currant
coyn
,
yet
would
not
his
cause
be
at
all
enriched
hereby
.
For
in
case
it
were
true
,
that
all
my
quotations
of
the
Fathers
were
taken
from
Vossius
,
would
this
alter
their
property
,
or
keep
them
from
falling
with
their
full
weight
and
authorities
upon
the
head
of
Mr.
Ks.
cause
?
So
that
Mr.
K.
practiseth
that
which
himself
somewhere
calls
grollerie
,
upon
more
ignoble
terms
,
then
are
commended
unto
him
,
(
and
others
of
the
same
occupation
)
by
him
that
said
;
—
si
jus
violandum
est
,
Regnandi
causa
est
violandum
.
To
Right
and
truth
ne'r
offer
violence
,
Unless
a
Kingdom
be
thy
recompence
.
But
Mr.
K.
hath
sold
his
birth-right
of
credit
and
reputation
for
somewhat
less
then
a
morsel
of
bread
:
and
hath
here
(
and
elsewhere
)
made
himself
an
unhappy
exception
,
to
that
which
a
wise
man
took
for
a
general
rule
:
Nemo
tam
deploratis
est
moribus
,
ut
animi
causa
malus
sit
:
there
is
no
man
so
bad
,
as
to
do
evil
meerly
because
he
hath
a
mind
to
do
it
.
Never
had
I
to
do
with
any
man
pretending
in
the
least
to
Religion
,
but
kept
a
better
watch
before
the
door
of
his
lips
,
then
Mr.
K.
But
that
telling
so
many
notorious
gross
and
palpable
un-truths
as
I
have
already
detected
,
and
taken
him
tardie
with
,
he
hath
made
so
great
a
breach
upon
my
opinion
of
his
honesty
,
that
I
am
in
no
capacity
to
beleeve
him
hereafter
,
no
not
when
he
speaketh
truth
.
Nay
,
he
hath
not
left
me
wherewith
to
give
credit
to
any
thing
he
shall
say
,
unless
I
have
the
help
and
advantage
of
a
better
voucher
then
his
affirmation
.
But
return
we
to
his
triumphant
vindication
of
the
Synod
of
Dort
.
Speaking
of
the
words
mentioned
,
wherin
I
expresly
disclaim
al
credence
and
consent
to
that
report
,
which
chargeth
this
Synod
with
an
oath
of
the
tenour
specified
,
he
riseth
up
in
the
might
of
his
indignation
,
thus
.
The
first
arrow
which
you
shoot
against
it
;
though
it
wants
an
head
,
yet
it
wants
not
poyson
,
and
that
such
,
as
there
is
but
one
man
alive
,
at
least
of
this
nation
,
that
could
possibly
have
furnished
us
with
an
antidote
against
it
.
Quam
insipida
&
insulsa
haec
omnia
!
For
First
,
In
case
Mr.
K.
were
famed
abroad
for
too
much
familiarity
with
any
of
those
stammin
peticoats
he
speaks
of
,
should
I
shoot
an
arrow
against
him
,
especially
a
poyson'd
arrow
,
in
case
I
seriously
and
plainly
professed
that
I
did
not
believe
this
unhandsome
fame
of
him
?
Is
the
man
,
and
his
sences
parted
,
that
he
reasoneth
at
no
better
rate
then
this
?
If
my
falling
out
with
that
infamous
report
against
the
Synod
mentioned
,
moved
his
choler
,
or
caused
the
over-flowing
of
his
gall
,
what
would
my
falling
in
with
it
have
done
?
Secondly
,
His
rhetorick
here
is
a
meet
correspondent
for
his
Logick
,
and
shameth
it
not
.
For
how
many
poyson'd
arrows
hath
Mr.
K.
observ'd
,
or
heard
of
,
that
wanted
heads
,
and
yet
were
shot
with
an
intent
to
wound
,
or
do
mischief
?
A
poysoned
arrow
shot
without
an
head
,
needs
no
such
magnifick
antidote
against
the
danger
of
it
.
The
truth
is
,
though
there
be
neither
head
nor
foot
in
this
indictment
here
drawn
up
against
me
;
yet
there
is
more
of
that
which
he
calls
poyson
in
it
,
then
in
the
arrow
he
speaks
of
.
Thirdly
,
(
and
lastly
)
whereas
,
describing
the
deadly
virulencie
of
his
imaginary
poyson
,
he
tells
us
it
is
such
,
that
there
is
but
one
man
alive
,
at
least
of
this
nation
,
that
can
furnish
us
with
an
antidote
against
it
,
suatim
loquitur
,
he
speaks
like
himself
in
the
premises
.
For
if
the
poyson
he
speaks
of
were
poyson
indeed
,
and
not
in
conceit
onely
,
or
whether
it
be
the
one
,
or
the
other
,
the
one
man
he
means
of
this
nation
,
is
so
far
from
being
able
or
competent
to
furnish
us
with
an
antidote
against
it
,
that
his
Recipe
,
in
case
it
be
indeed
his
,
which
M.
K.
hath
Printed
in
his
Name
(
for
M.
K.
pen
is
extremely
poetical
)
is
of
small
value
for
such
a
purpose
.
For
one
much
greater
then
Doctor
Hall
,
speaking
of
himself
,
and
of
his
own
testimony
concerning
himself
,
yeilded
this
unto
his
enemies
;
If
I
bear
witness
of
my self
,
my
witness
is
not
true
(
John
5.31
.
)
meaning
,
that
it
was
not
legally
true
;
or
valid
in
Law
,
nor
simply
as
such
,
or
without
the
aid
of
some
special
circumstance
or
consideration
,
one
or
more
,
cogent
of
belief
in
any
man
.
And
for
this
reason
the
High
Priests
endeavoured
to
prevail
with
Pilate
,
to
alter
the
title
which
he
had
put
on
his
cross
in
this
form
,
Jesus
of
Nazareth
the
King
of
the
Jews
,
and
to
write
instead
of
it
,
Jesus
of
Nazareth
,
who
said
,
I
am
the
King
of
the
Jews
.
Write
not
(
say
they
to
Pilate
)
the
King
of
the
Jews
,
but
he
said
,
I
am
the
King
of
the
Jews
(
John
19.21
.
)
thinking
by
this
alteration
,
and
by
making
himself
the
Proclaimer
or
Assertor
of
himself
to
be
this
King
,
to
elevate
,
or
way
lay
the
truth
of
his
being
King
,
in
the
minds
and
opinions
of
the
people
.
If
Mr.
K.
with
six
or
seven
men
more
were
apprehended
upon
suspicion
of
felonie
,
and
accordingly
put
in
hold
,
in
order
to
their
trial
at
their
next
assizes
,
in
case
all
the
rest
should
die
in
prison
before
the
assizes
come
,
would
Mr.
K.
be
the
onely
man
alive
to
furnish
us
with
an
antidote
against
the
poyson
of
the
indictment
drawn
up
against
him
(
with
the
rest
,
)
and
this
by
his
bare
,
though
never
so
confident
,
disclaming
of
the
fact
laid
to
his
charge
?
Bishop
Hall
(
we
know
)
was
a
member
of
the
Synod
,
and
admitted
to
sit
in
it
.
Therefore
in
case
any
thing
unworthy
or
dishonourable
,
were
,
or
had
been
,
through
humane
frailtie
or
weakness
,
yeilded
unto
by
these
members
,
to
render
themselves
capable
of
the
honour
of
sitting
here
as
members
(
which
misprision
experience
in
like
cases
sufficiently
proveth
even
good
men
to
be
obnoxious
unto
)
is
it
reasonable
to
authorise
them
for
their
own
compurgatours
in
the
case
?
—
Quis
enim
sua
praelia
victus
Commemorare
velit
?
What
man
will
willingly
report
that
fight
,
Wherein
himself
with
shame
was
put
to
flight
?
Yet
this
is
Mr.
Ks.
witness
without
exception
:
yea
and
all
the
witnesses
he
hath
,
or
at
least
produceth
,
to
wash
his
beloved
Synod
clean
from
the
dishonourable
tincture
of
the
Report
,
which
he
propagates
and
spreads
further
by
his
importune
and
needless
contesting
with
it
.
In
all
this
I
am
far
from
reflecting
upon
the
Name
or
memory
of
that
Bishop
,
whom
Mr.
K.
brings
up
upon
the
stage
of
his
book
,
in
the
habit
or
notion
of
an
Apothecary
with
his
Antidote
of
a
singular
and
soveraign
vertue
to
preserve
the
credit
of
the
Synod
of
Dort
from
being
destroyed
by
poyson
.
The
hardest
construction
that
can
reasonably
be
made
of
any
thing
I
have
said
of
him
,
amounts
to
no
more
,
then
any
other
mans
saying
of
him
,
that
He
was
a
man
,
would
do
.
For
Mr.
K.
Sancti
Sanciti
are
not
so
far
apotheized
or
deified
by
him
,
but
that
he
yeilds
them
lapsible
,
notwithstanding
any
decree
of
God
,
into
miscarriages
of
a
far
worse
import
,
then
any
thing
suggested
by
me
concerning
the
said
Bishop
.
And
to
deliver
my
sense
candidly
and
clearly
concerning
the
man
;
He
was
amongst
his
fellow-Lord-Bishops
(
as
far
as
I
am
able
to
make
the
estimate
)
nulli
secundus
:
he
had
as
much
,
(
or
more
)
Christian
worth
in
him
,
as
was
ordinarily
found
in
his
Order
:
he
did
as
little
harm
with
his
rod
of
Episcopacy
(
as
far
as
I
have
heard
of
him
)
as
any
other
armed
with
the
same
weapon
,
did
;
the
goodness
of
Lord-Bishops
(
as
such
)
being
alwayes
estimated
by
me
,
not
by
any
positive
service
done
by
them
either
to
God
,
or
good
men
,
but
by
their
refraining
of
themselves
from
troublesome
and
vexatious
practises
against
godly
,
innocent
,
and
well
deserving
men
,
and
from
countenancing
vanity
and
profaneness
.
And
I
interpret
the
providence
of
God
towards
him
in
putting
it
into
his
mind
to
withdraw
from
the
Synod
,
before
it
came
to
be
insnared
with
that
sad
guilt
of
condemning
the
righteous
,
as
remunerative
of
his
equanimity
in
his
Lordly
office
of
a
Bishop
.
Nor
do
I
find
his
Name
subscribed
inter
Magnae
Britanniae
Theologos
,
to
those
Decisions
on
behalf
of
the
Contra-Remonstrant
cause
,
which
in
the
printed
Acts
of
the
Dort
Synod
,
are
attributed
unto
them
.
But
hitherto
I
have
argued
concerning
Bishop
Hall
,
onely
ex
hypothesi
,
upon
a
supposal
that
he
did
really
,
and
indeed
,
deny
the
members
of
the
said
Synod
to
have
been
initiated
into
this
Honour
by
the
solemnity
of
an
oath
,
taken
for
the
voting
down
the
Remonstrant
Doctrine
(
howsoever
.
)
But
I
am
yet
in
suspence
whether
this
supposition
be
to
be
admitted
for
truth
,
or
no
,
or
whether
the
said
Bishop
did
ever
either
open
his
mouth
,
or
imploy
either
his
heart
,
or
hand
,
to
vindicate
the
members
of
the
said
Synod
from
subjecting
themselves
to
the
specified
oath
.
The
letter
procured
by
Mr.
K.
to
be
printed
with
his
name
,
and
as
dated
from
Higham
,
is
scarce
so
much
as
a
topical
ground
of
belief
to
me
,
that
therefore
it
was
either
of
his
penning
,
or
inditing
.
I
declared
lately
that
Mr.
K.
hath
himself
utterly
defaced
,
yea
destroyed
that
principle
in
me
(
my
opinion
of
his
veracity
)
by
which
I
should
have
gratified
him
with
my
belief
at
such
turns
as
this
.
So
that
he
hath
no
cause
to
be
offended
with
me
for
my
not
believing
him
,
but
with
himself
onely
.
Him
that
will
speak
untruths
one
after
another
,
above
ground
,
who
can
believe
when
he
speaketh
underground
?
Dignus
non
est
quicum
in
tenebris
micem
.
I
dare
not
play
at
even
and
odd
with
him
in
the
dark
.
Mr.
Baxter
oft
reproveth
him
for
the
frequent
digressions
of
his
pen
out
of
the
way
of
truth
(
I
mean
,
of
truth-speaking
even
in
matter
of
fact
)
You
are
(
saith
he
)
a
daring
man
,
and
dare
say
this
.
But
I
have
tasted
so
much
of
your
temper
before
,
that
I
perceive
your
veracity
is
least
,
where
your
audacity
is
greatest
.
Reduction
of
a
Digressor
.
p.
59.
Sect
.
20.
I
know
it
is
as
easie
(
physically
)
for
Mr.
K.
to
write
,
Jos
.
Hall
.
B.
N.
as
Geo
.
Kendal
,
P.
B.
and
again
,
from
Higham
,
as
from
Blis-land
:
and
I
am
jealous
that
to
write
the
one
instead
of
the
other
,
is
too
easie
unto
him
(
morally
)
also
.
He
hath
committed
many
as
broad
oversights
in
his
book
,
as
either
,
or
both
of
these
would
be
.
Nor
doth
the
vapour
of
these
passages
at
all
move
me
,
unless
it
be
to
take
further
notice
of
the
mans
weakness
.
But
may
you
(
saith
he
)
and
your
conscientious
confederates
have
patience
to
peruse
the
copie
of
a
letter
,
which
I
shall
here
produce
from
an
hand
of
that
General
and
unquestionable
Authority
,
that
the
Christian
world
this
day
yeilds
not
a
greater
.
Though
I
should
surpress
the
name
of
the
Author
(
as
for
ought
I
know
,
you
do
)
all
Britain
might
know
it
by
the
style
.
Frist
,
May
the
Reader
know
that
the
letter
,
here
presented
unto
him
in
the
copy
of
it
,
is
exhibited
and
tendered
as
written
unto
Mr.
K.
himself
,
saluting
him
in
front
with
the
venerable
title
or
compellation
of
,
worthy
Mr.
Kendal
.
Mr.
K.
(
it
seems
)
resenting
himself
deeply
ingaged
to
this
letter
and
the
Author
of
it
,
for
the
extreme
honour
put
upon
him
by
such
a
salutation
,
and
counting
it
beneath
him
to
remain
long
in
debt
unto
either
,
soon
after
balanceth
the
courtesie
with
the
requitall
of
this
augustissimal
encomium
both
of
the
one
and
of
the
other
,
(
and
this
in
publick
,
to
make
it
hold
out
weight
)
that
it
came
from
an
hand
of
that
General
and
unquestionable
Authority
,
that
the
Christian
world
at
this
day
yeilds
not
a
greater
.
Such
honour
(
it
seems
)
shall
all
these
have
,
that
will
salute
Mr.
K.
by
this
style
,
worthy
Mr.
Kendal
.
In
the
mean
time
what
he
means
by
his
hand
of
that
general
and
unquestionable
Authority
,
that
the
Christian
world
,
&c.
is
either
above
,
or
beneath
,
or
on
the
right
hand
,
or
on
the
left
,
or
right
behind
my
understanding
:
for
verily
I
comprehend
it
not
.
For
my
part
I
cannot
conjecture
,
much
less
determine
,
define
,
or
describe
,
what
Authority
that
is
,
or
may
be
,
greather
then
which
either
in
respect
of
the
universality
,
or
unquestionableness
of
it
,
the
Christian
world
at
this
day
yieldeth
none
,
unless
it
be
the
Divine
Authority
of
the
Scripture
,
or
of
God
himself
.
And
Secondly
,
Whereas
he
so
importunately
obtends
the
style
of
the
letter
,
as
so
demonstratively
characteristicall
of
the
Author
[
meaning
,
Bishop
Joseph
Hall
]
the
truth
is
that
heretofore
I
have
been
somewhat
conversant
in
the
books
and
writings
of
this
Author
,
&
to
this
day
retein
somewhat
of
an
Idea
of
his
style
and
genius
in
writing
.
But
truly
as
far
as
my
understanding
and
memory
do
agree
about
the
business
,
the
letter
,
notwithstanding
the
style
of
it
,
may
be
the
{αβγδ}
oropifice
of
any
other
man
of
competent
parts
and
learning
,
as
well
as
Doctor
Halls
.
But
let
us
do
a
deed
of
charity
,
and
relieve
the
undeserving
,
being
in
want
,
with
an
alms
of
credit
,
in
accepting
M.K.
affidavit
touching
the
Authour
of
the
letter
here
produced
by
him
on
the
behalf
of
the
Synod
,
yea
and
let
Bishop
Halls
testimony
be
as
valid
in
his
own
cause
,
as
it
reasonably
might
have
been
in
another
mans
,
yet
all
this
Sun-shine
and
soft
raine
will
not
make
the
crown
of
innocencie
and
of
honour
to
flourish
upon
the
head
of
his
Synod
.
For
First
,
The
letter
it self
acknowledgeth
an
Oath
to
have
been
tendred
unto
,
and
taken
by
,
every
one
of
the
Divines
present
,
both
native
and
forreign
.
Secondly
,
Concerning
the
tenour
and
import
of
this
Oath
,
the
said
letter
acknowledgeth
this
to
have
been
one
clause
of
it
,
viz.
That
every
one
of
these
Divines
would
judge
and
determine
of
those
points
controverted
,
onely
out
of
,
and
according
to
,
the
written
word
of
God
.
Such
an
Oath
as
this
,
without
a
very
favourable
construction
,
and
qualifying
proviso
,
or
explication
,
is
no
ways
honourable
to
those
that
shall
submit
unto
it
.
For
doth
not
he
that
shall
swear
thus
to
do
,
according
to
the
plain
and
direct
sense
of
the
words
of
the
oath
,
swear
to
do
that
,
which
onely
such
a
person
is
capable
of
promising
upon
any
terms
of
certainty
to
perform
,
who
is
acted
,
yea
,
and
knows
that
he
is
acted
,
yea
and
that
he
shall
be
acted
when
himself
pleaseth
,
with
a
spirit
of
infallibility
?
For
who
can
say
,
or
promise
(
and
withal
give
sufficient
security
for
performance
)
that
he
will
judge
and
determine
of
points
controverted
(
especially
of
the
deepest
and
most
profound
points
in
controversie
)
onely
out
of
,
and
according
to
the
written
word
of
God
,
but
onely
they
,
who
know
themselves
to
be
infallibly
inspired
,
yea
and
that
they
shall
be
infallibly
inspired
,
with
the
true
sense
and
mind
of
God
in
his
word
,
yea
and
that
they
shall
be
prevailed
with
and
assisted
by
the
grace
of
God
to
act
according
to
the
dictates
and
ducture
of
this
spirit
of
infallibility
,
when
they
come
to
judge
or
determine
of
such
points
?
Or
is
it
a
thing
meet
in
it self
,
or
any
wayes
agreeable
to
the
Principles
of
Bishop
Hall
and
his
Confederates
in
the
Synod
,
that
men
shall
swear
,
or
take
an
Oath
,
that
God
shall
assist
them
with
a
spirit
of
infallibilitie
,
or
shall
not
fail
to
assist
or
bless
them
with
the
discovery
of
the
truth
,
when
,
and
in
what
cases
themselves
please
?
Or
was
there
not
every
whit
as
much
as
this
plainly
contained
in
that
Oath
,
wherein
it
is
confessed
that
the
Dort
Synodians
did
swear
,
that
they
would
judge
and
determine
of
the
points
controverted
onely
out
of
,
and
according
to
,
the
word
of
God
?
And
whether
they
have
discharged
or
violated
this
oath
in
judging
and
determining
the
said
points
,
as
they
have
done
,
the
day
when
every
mans
work
shall
be
manifest
,
will
determine
.
Yet
Thirdly
,
In
case
,
when
they
submitted
to
the
taking
of
the
Oath
now
under
question
,
some
such
question
as
this
had
been
put
to
them
,
whether
they
did
not
judg
that
their
present
sense
and
judgment
touching
the
points
controverted
,
or
to
be
controverted
in
the
Synod
,
was
according
to
the
word
of
God
,
or
no
,
and
so
whether
their
intent
and
meaning
in
their
oath
was
not
,
to
judge
and
determine
the
points
in
controversie
according
unto
these
;
what
may
we
reasonably
conceive
their
answer
would
have
been
?
Doubtless
they
would
not
have
denyed
,
but
that
they
judged
their
present
judgement
touching
the
points
in
controversie
,
to
be
according
to
the
word
of
God
.
Therefore
when
they
swore
or
took
Oath
to
judge
and
determine
these
points
according
to
the
word
of
God
,
did
they
not
(
in
effect
)
swear
,
that
they
would
judge
and
determine
them
according
to
their
own
present
sense
and
judgment
?
now
their
sense
and
judgment
touching
the
said
points
,
at
the
time
of
their
taking
of
the
Oath
,
being
opposite
to
the
Doctrine
of
the
Remonstrants
,
did
they
not
(
constructively
)
take
Oath
to
vote
down
the
Doctrine
of
the
Remonstrants
?
Where
is
Mr.
K.
by
this
time
with
his
Cornish
hugg
?
and
with
his
tumble
over
and
over
?
Had
he
not
cause
,
more
then
would
serve
the
turn
by
the
one
half
,
to
sing
,
Io
Paean
,
over
and
over
,
for
his
famous
victory
?
Hath
not
the
Synod
of
Dort
cause
in
abundance
to
rejoyce
in
her
vindicator
,
who
in
stead
of
killing
,
hath
onely
awakned
a
sleeping
Lion
upon
her
;
and
undertaking
to
stop
the
mouth
of
an
unhandsome
report
concerning
her
(
which
was
as
good
as
stopt
before
)
hath
wide
opened
it
,
and
occasioned
such
an
inquiry
into
it
,
which
gives
it
ten
times
more
countenance
and
authority
then
it
had
before
.
Master
Kendals
antidote
proves
no
better
to
his
patient
then
poyson
:
yea
much
worse
then
that
poyson
(
so
by
him
unskilfully
and
untruly
called
)
which
he
childishly
complain'd
was
given
her
by
another
.
May
such
Synods
have
such
Physicians
when
they
are
sick
of
an
evil
report
,
and
such
vindicators
,
when
they
are
justly
accused
.
But
Fourthly
,
(
and
lastly
)
that
the
Synod
was
resolved
before
hand
to
vote
down
,
or
give
sentence
against
the
Remonstrant
cause
(
and
doubtless
this
resolution
was
concurrent
with
the
Oath
which
was
now
upon
them
)
appears
by
the
first
of
those
reasons
or
motives
which
they
delivered
in
writing
unto
Nicolaus
Grevinchovius
and
Simon
Goulartius
,
for
their
removal
out
of
the
Synod
,
after
they
had
admitted
them
to
sit
there
.
The
tenour
of
this
reason
was
;
because
it
was
declared
by
their
letters
of
credence
that
they
were
sent
to
defend
the
cause
of
the
Remonstrants
;
whom
they
must
renounce
,
if
they
meant
to
sit
as
judges
in
their
place
.
And
however
,
upon
the
invalidity
and
emptiness
of
this
,
with
the
other
two
reasons
insisted
upon
by
the
Synod
for
the
removal
of
the
said
two
persons
from
amongst
them
,
clearly
demonstrated
by
the
Remonstrant
party
,
the
said
persons
were
permitted
to
keep
their
places
,
yet
would
not
this
be
,
nor
was
,
granted
unto
them
but
under
certain
conditions
,
which
were
not
onely
unjust
in
themselves
,
and
contrary
to
the
nature
of
a
free
Synod
,
but
such
also
which
were
not
exacted
,
or
required
of
any
of
the
rest
of
their
members
.
And
what
can
be
the
interpretation
of
this
text
,
but
that
Mr.
Ks.
clients
(
the
venerable
Synod
)
was
extremely
jealous
before
hand
,
lest
they
should
meet
with
the
least
disturbance
or
opposition
in
their
resolutions
of
voting
down
the
Contra-remonstrant
cause
;
that
is
,
being
interpreted
,
The
truth
.
So
that
Master
Kendal
in
his
over-officious
contending
to
maintain
the
innocency
and
honour
of
the
Synod
,
was
not
aware
of
stumbling
at
the
Proverb
:
Plus
foetent
stercora
mota
.
Dunghils
the
more
you
stir
,
the
more
they
stink
.
And
by
his
importune
strugling
to
take
off
from
them
a
lighter
jealousie
,
he
calls
to
my
remembrance
a
story
reported
from
Gilbertus
Cognatus
by
Doctor
Amez
(
on
his
preface
to
his
smal
treatise
intituled
,
Puritanismus
Anglicanus
)
of
a
man
with
an
ulcer
or
sore
in
his
face
,
who
passing
over
a
bridge
where
the
passengers
were
to
pay
a
certain
piece
of
money
for
every
malady
[
or
ailement
]
of
body
found
upon
them
,
was
required
to
pay
the
accustomed
tribute
for
the
ulcer
in
his
face
.
But
he
refusing
to
pay
it
,
the
Officer
or
toll-gatherer
,
pulls
off
his
hat
,
intending
to
keep
it
for
a
pawn
;
his
hat
being
taken
off
,
another
malady
appears
in
his
bald
head
.
Apparet
in
calvitie
alterum
vitium
alopeciae
.
Now
sir
(
saith
the
Officer
to
him
)
I
must
have
a
double
tribute
of
you
.
Nay
(
saith
the
travellour
)
that
you
shall
not
,
and
begins
to
struggle
with
the
officer
;
who
being
too
strong
for
him
,
gave
him
a
foil
,
by
means
whereof
there
was
a
rupture
perceived
under
his
coat
[
or
garment
]
Now
(
saith
the
Officer
again
to
him
)
I
must
have
a
treble
tribute
of
you
.
And
so
the
poor
man
,
by
refusing
at
first
to
pay
one
piece
of
money
,
or
single
tribute
,
was
now
compelled
to
pay
three
.
I
shall
freely
leave
the
application
of
the
story
to
Mr.
Kendal
himself
.
Nor
shall
I
burthen
him
with
the
emblem
of
the
young
Bear
,
who
intending
to
do
his
master
,
being
asleep
in
the
fields
,
a
courtesie
,
by
mauling
a
poor
flie
that
troubled
his
rest
,
strook
her
paw
,
or
talons
,
into
his
head
,
and
slew
him
.
The
motto
of
the
emblem
was
,
Stultorum
gratia
ingrata
.
Fools
courtesies
are
for
the
most
part
importune
and
thankless
.
But
notwithstanding
the
ill
office
which
he
hath
done
to
his
beloved
Synod
,
by
strengthening
the
hand
of
that
jealousie
against
it
,
which
before
was
but
comparatively
weak
and
inconsiderable
,
and
though
he
hath
done
little
more
then
may
be
summ'd
up
in
a
cypher
,
to
disable
any
thing
that
I
have
said
,
or
suggested
to
the
disparagement
of
it
,
yet
how
deeply
hath
the
gentleman
ingaged
his
fancy
,
to
insult
this
simple
and
childish
insultation
over
me
?
Your
victorious
breath
,
which
makes
a
more
formidable
noise
then
that
of
Joshua's
new
fashioned
trumpets
,
hath
laid
this
Jericho
so
low
,
that
no
man
may
presume
to
hope
to
see
one
stone
of
it
ever
stand
again
upon
an
other
.
But
how
ever
,
let
all
the
stones
be
thrown
at
your
forehead
,
it
is
so
signally
impenetrable
,
that
it
disdains
to
admit
the
least
shadow
of
impression
.
Lo
here
a
Goliah
for
the
nonce
,
who
in
stead
of
a
weavers
beam
,
contents
himself
with
a
shuttle
,
and
looks
the
most
glorious
host
of
the
God
of
Heaven
down
to
the
ground
.
All
the
kettles
in
Colemanstreet
will
not
suffice
for
drums
at
this
triumph
,
nor
any
other
chair
,
but
a
new
sella
curulis
,
after
the
cut
of
Porphyrie
,
one
for
him
be
carried
in
a
meet
solemnity
,
upon
the
shoulders
of
his
learned
admirers
and
adorers
.
What
undeserved
honour
did
he
vouchsafe
to
put
upon
Cambridge
,
when
he
condescended
so
low
as
to
challenge
her
heads
,
having
given
all
the
members
of
the
Synod
of
Dort
to
the
fowls
of
the
air
,
and
tbe
beasts
of
the
field
?
And
yet
this
huge
Conquest
stood
him
in
no
more
then
a
big
look
,
Vidit
,
vicit
.
But
what
was
this
same
thing
which
we
call
the
Synod
of
Dort
?
tush
,
not
half
so
venerable
an
assembly
,
as
that
,
which
used
to
be
summoned
at
Swan
Alley
.
What
was
Carletons
rochet
,
to
some
of
your
Reverend
green
Aprons
,
&c.
Thus
far
,
and
somewhat
further
,
that
grave
and
venerable
thing
,
called
Mr.
Kendal
,
in
his
Theological
hypotyposis
calculated
with
much
care
and
study
,
for
the
setting
▪
forth
of
his
never-sufficiently-self-admired
faculty
in
jearing
and
insulting
▪
where
and
when
he
hath
more
cause
to
be
ashamed
,
and
hide
his
face
in
the
dust
.
And
truly
if
a
man
had
so
little
wit
,
as
to
set
his
wit
against
M.
Ks.
in
the
un-christian
exercise
of
flurting
,
cracking
,
or
insulting
,
there
is
(
besides
some
other
things
of
a
worse
import
)
a
large
seed-plot
of
hints
and
opportune
advantages
in
the
passages
now
mentioned
,
to
practise
in
these
kinds
upon
himself
,
to
the
rendring
of
him
very
ridiculous
,
absurd
,
and
childish
.
But
First
,
He
jears
and
insults
in
the
worst
posture
of
all
,
as
viz.
Neither
standing
[
as
it
seems
the
stones
in
his
buildings
use
to
do
]
nor
sitting
[
as
the
members
of
his
Synod
of
Dort
did
in
their
Consistory
]
but
lying
all
along
,
when
he
informs
his
Reader
of
my
condescending
so
low
as
to
challenge
the
heads
of
the
University
of
Camhridge
.
If
I
had
committed
the
error
charged
upon
me
in
this
indictment
,
and
challenged
the
heads
of
Cambridge
,
it
had
been
an
innocent
transgression
,
in
comparison
of
the
high
misdemeanour
of
diabolizing
,
and
false
accusing
of
his
Brethren
,
with
the
guilt
whereof
he
pollutes
himself
here
.
I
never
challenged
,
either
Head
,
or
foot
,
of
the
University
of
Cambridge
:
Nor
can
I
imagine
what
passage
,
or
period
,
what
clause
or
phrase
,
what
word
or
syllable
of
mine
,
should
any
waies
tempt
or
imbolden
the
conscience
of
the
man
,
to
draw
my
picture
so
like
unto
his
own
.
But
(
if
my
memory
faileth
me
not
)
I
have
conferr'd
with
him
about
the
notoriety
of
this
slander
elsewhere
.
Secondly
,
Towards
the
beginning
of
the
late-recited
insultation
,
he
compares
his
Dort
Synod
unto
Jericho
,
which
was
execrable
or
accursed
;
yea
&
the
things
in
it
,
were
accursed
,
yea
a
curse
was
denounced
against
him
that
should
rise
up
to
build
it
,
after
it
was
once
destroyed
(
Jos
.
6.
)
and
yet
in
the
progress
thereof
he
blasphemously
termeth
the
same
Synod
,
the
most
glorious
host
of
the
God
of
Heaven
.
The
leap
between
these
two
characters
is
little
short
of
that
which
the
Barbarians
made
,
when
they
first
concluded
Paul
a
murtherer
,
and
presently
after
,
that
he
was
a
God
.
Thirdly
,
When
he
reporteth
my
fore-head
to
be
so
signally
impenetrable
,
that
,
&c.
doth
he
not
suppose
it
to
be
made
of
the
same
brass
with
his
own
?
But
Fourthly
,
When
he
saith
,
Let
all
the
stones
of
[
his
ruin'd
]
Jericho
be
thrown
at
my
forehead
,
yet
it
is
so
signally
impenetrable
,
that
it
disdains
to
admit
of
the
least
shadow
of
impression
;
he
makes
me
somewhat
more
in
love
with
my
fore-head
,
then
I
was
before
.
For
that
which
he
saith
,
amounts
to
this
testimony
concerning
it
;
that
it
knoweth
not
how
to
be
ashamed
of
the
truth
.
By
the
stones
of
his
Jericho
,
he
can
mean
nothing
(
as
far
as
I
am
skill'd
in
his
rare
allegory
)
but
the
decisions
of
his
Dort
Synod
,
with
their
grounds
and
arguments
to
maintain
them
.
And
truly
if
my
forehead
admits
of
no
shadow
of
impression
,
but
despiseth
the
shame
of
having
these
thrown
at
it
,
it
is
a
signe
that
the
impenetrableness
of
it
,
is
the
workmanship
of
the
same
hand
,
which
once
made
the
the
fore-head
of
that
servant
of
God
(
the
Prophet
Ezekiel
)
as
an
adamant
,
and
harder
then
flint
.
Ezek
.
3.9
.
But
I
suppose
Mr.
K.
might
suffer
some
Deceptio
visus
,
in
thinking
those
to
be
stones
thrown
at
my
fore-head
,
which
were
but
stubble
and
rotten
wood
:
and
these
(
we
know
)
have
no
great
gift
of
penetration
.
And
if
no
impression
be
made
by
them
where
they
hit
,
when
they
are
thrown
,
it
doth
not
argue
any
impenetrableness
in
that
,
at
,
or
against
which
they
are
thrown
,
but
an
insufficiency
in
them
,
by
reason
of
a
natural
lightness
and
yeildingness
,
to
penetrate
,
or
make
an
impression
.
Fifthly
,
Neither
doth
he
speak
workman-like
,
when
he
supposeth
that
the
stones
of
Jericho
ever
stood
one
upon
another
.
Stones
in
a
building
are
not
said
to
stand
,
but
to
rest
,
or
lye
one
upon
another
:
because
they
have
no
{αβγδ}
,
to
the
leggs
of
a
man
,
or
other
living
creature
,
as
they
have
to
the
sides
of
either
.
Mr.
K.
should
have
done
well
to
have
retained
some
Mason
or
Brick-layer
to
have
been
of
his
counsel
in
drawing
up
this
piece
of
his
idle
and
insulse
insultation
.
Sixthly
,
The
reason
which
he
gives
why
no
man
may
presume
to
hope
to
see
one
stone
of
his
Jericho
ever
to
stand
again
upon
another
,
is
every
whit
as
unarchitectonical
,
as
the
expression
lately
taxed
.
For
it
was
not
the
falling
down
of
the
walls
of
Jericho
so
flat
as
the
Scripture
mentioneth
,
nor
yet
the
levelling
of
the
buildings
therein
with
the
ground
,
that
was
the
reason
why
no
person
could
reasonably
expect
ever
to
see
this
city
re-edified
,
or
restored
to
its
former
strength
or
beauty
.
(
For
buildings
are
ofttimes
pull'd
down
as
low
as
the
ground
in
order
to
their
re-edification
,
and
this
with
more
splendour
and
strength
then
they
had
before
)
yea
and
several
cities
as
much
defac'd
and
ruin'd
as
Jericho
was
,
have
had
their
deadly
wounds
healed
,
and
of
ruinous
heaps
have
been
made
defenced
cities
,
and
their
latter
glory
hath
been
more
then
their
former
,
as
the
Scripture
speaks
of
the
latter
temple
compared
with
the
former
.
But
the
reason
why
there
was
no
ground
for
any
man
to
presume
to
hope
ever
to
see
Jericho
re-edified
,
was
,
because
Joshua
,
stirr'd
up
hereunto
by
the
Spirit
of
God
,
had
denounced
a
curse
against
every
person
that
should
go
about
to
rebuild
it
.
So
that
Mr.
K.
insults
onely
in
non-sense
,
and
non-truth
hitherto
.
And
if
his
mysterious
or
Anti-typical
Jericho
lye
under
the
curse
of
God
,
it
is
not
his
insulting
breath
over
those
who
shall
be
anointed
by
God
to
do
his
execution
upon
it
,
that
will
either
keep
it
standing
,
when
the
day
appointed
for
the
fall
of
it
,
shall
come
;
nor
yet
recover
it
,
being
fallen
.
Seventhly
,
When
he
talks
of
a
Goliah
for
the
nonce
,
who
in
stead
of
a
weavers
beam
contents
himself
with
a
Shuttle
,
doth
it
not
argue
that
himself
is
shuttle-headed
,
and
that
he
is
more
then
content
,
no
less
then
highly
apayed
,
with
the
shuttleness
of
his
brain
?
For
why
,
or
how
;
or
with
allusion
to
what
history
,
or
fable
,
is
he
a
Goliah
,
a
Goliah
for
the
nonce
,
who
contenteth
himself
with
a
shuttle
?
That
Goliah
rhe
Scripture
speaks
of
,
whom
David
encountred
and
slew
,
hath
nothing
in
his
story
applyed
to
him
,
belonging
to
a
weaver
,
neither
Shuttle
,
nor
beam
,
nor
woof
,
nor
warp
;
onely
the
incredible
bigness
of
the
timber-staff
of
his
spear
,
is
expressed
by
the
parallel
of
a
weavers
beam
.
And
besides
,
to
describe
a
Goliah
with
a
shuttle
in
his
hand
,
is
altogether
as
absur'dly
ridiculous
,
as
it
would
be
to
paint
Hercules
with
a
feather
in
his
hand
in
stead
of
a
club
.
So
that
Mr.
K.
never
appears
more
ridiculous
himself
,
then
when
he
intends
to
deride
others
.
And
if
I
should
ask
him
,
what
saying
of
mine
it
is
,
one
or
more
,
or
what
inference
it
is
from
any
of
my
sayings
,
which
he
compares
to
a
shuttle
;
and
withal
should
desire
of
him
to
know
wherein
the
similitude
or
agreement
between
either
of
these
and
a
weavers
shuttle
,
consisteth
,
I
believe
he
would
either
answer
in
silence
,
ot
speak
aloud
his
own
shame
and
silliness
.
Eighthly
,
So
whereas
he
discourseth
the
sufficiency
of
the
kettles
in
Colemanstreet
,
hath
he
imployed
some
Tinker
to
make
the
survey
?
Or
doth
he
urge
or
insist
upon
the
report
and
testimony
of
a
tinker
,
to
countenance
or
credit
his
Doctrine
of
Perseverance
?
Or
is
he
himself
a
mettal-man
,
as
well
as
a
man
of
mettal
?
&
hath
he
made
so
diligent
and
narrow
a
scrutiny
into
all
the
kitchins
in
Colemanstreet
,
that
he
is
able
to
make
such
an
exact
estimate
of
all
the
kettles
in
them
,
and
of
their
sufficiency
for
the
end
he
speaks
of
,
as
that
which
he
here
exhibits
unto
the
world
?
But
(
Reader
)
doest
thou
not
wonder
al
this
while
,
how
the
kettles
in
Colemanstreet
should
come
to
give
any
distinct
sound
to
prepare
the
judgements
and
consciences
of
men
to
receive
Mr.
Ks.
doctrine
of
perseverance
?
Or
was
not
this
the
prize
for
which
he
pretended
to
run
the
long
race
of
his
book
?
although
it
be
true
,
that
the
tinkling
kettles
in
Coleman
street
,
and
the
gingling
arguments
in
Mr.
Ks.
book
,
may
stand
in
competition
(
without
much
reall
disparagement
to
either
side
from
the
emulation
or
contest
)
which
of
the
two
are
like
to
make
the
greatest
Benefactors
to
that
cause
of
Perseverance
,
which
is
pleaded
,
though
not
so
much
in
earnest
,
as
in
jest
,
in
the
same
book
.
Ninthly
,
What
he
speaks
jearingly
in
reference
to
me
,
&
that
which
he
calls
(
in
the
same
dialect
)
my
victory
,
concerning
a
new
sella
curulis
,
after
the
cut
of
Porphyrie
,
and
carrying
in
meet
solemnity
,
upon
the
shoulders
of
learned
admirers
and
adorers
;
did
he
not
intend
for
a
pattern
or
portraicture
of
that
honour
,
which
he
judgeth
due
unto
himself
,
and
accordingly
expects
(
with
Haman
)
will
be
done
unto
him
;
as
fearing
,
lest
,
if
he
himself
should
not
have
endited
the
method
,
terms
,
and
manner
of
his
own
elevation
,
&
how
and
after
what
manner
in
all
points
,
he
would
be
honoured
in
the
world
for
his
renowned
Conquest
over
the
Giant
Gog-magog
upon
Dovercliffts
,
the
fancies
and
judgments
of
other
men
in
adorning
and
setting
forth
his
triumphs
,
would
have
been
injurious
to
his
sacred
merits
,
and
undervalued
the
coelestial
heights
of
his
never-sufficiently-admired
atchievements
?
So
when
he
speaks
ironically
of
my
giving
the
members
of
the
Synod
of
Dort
to
the
fowls
of
the
air
,
and
beasts
of
the
field
,
because
he
supposeth
(
though
erroneously
enough
)
that
I
attempted
a
conquest
over
them
,
but
shamefully
miscarried
in
that
my
designe
(
for
what
I
attempted
I
have
made
good
,
nor
is
Master
Kendal
able
either
with
truth
or
reason
to
overthrow
any
thing
that
I
have
said
,
either
against
,
or
concerning
them
)
his
politick
meaning
,
estimated
by
his
frequent
straines
of
vain-glory
elsewhere
,
seemes
to
be
,
that
his
attempt
of
conquering
me
,
being
performed
with
such
rare
magnanimity
and
courage
,
and
with
success
answerable
,
deserves
as
grand
and
magniloquent
an
elogium
,
as
the
giving
of
my
flesh
to
the
fowls
of
the
air
,
and
beasts
of
the
field
.
And
so
again
upon
the
same
account
,
when
deridingly
he
ascribes
an
huge
conquest
unto
me
,
the
secret
of
his
meaning
very
possibly
may
be
,
to
insinuate
by
what
name
or
title
he
thinks
it
meet
that
his
conquest
over
me
should
be
called
.
Tenthly
,
When
he
demands
thus
;
But
what
was
this
same
thing
which
we
call
the
Synod
of
Dort
,
answering
himself
with
a
Tush
;
not
half
so
venerable
an
assembly
,
as
that
which
used
to
be
summoned
at
Swan-alley
;
his
mind
(
it
seemes
)
runs
still
upon
the
old
Episcopal
doings
,
and
the
tail
of
that
Hierarchie
,
(
the
Apparitour
,
or
summoner
,
I
mean
)
is
yet
lodged
in
his
head
.
But
for
his
question
,
what
was
the
thing
called
by
him
and
others
,
the
Synod
of
Dort
;
there
was
a
Poet
,
who
during
the
sitting
of
this
Synod
,
gave
answer
to
the
import
of
it
,
in
this
Distich
;
Dordrecti
Synodus
,
nodus
;
status
integer
,
aeger
:
Conventus
,
ventus
:
sessio
,
stramen
:
Amen
.
The
felicity
of
the
Latine
elegancy
can
hardly
be
parallell'd
in
our
English
tongue
:
yet
the
sense
of
it
may
(
in
part
)
be
thus
expressed
to
the
capacity
of
the
Reader
,
whose
understanding
knows
the
tast
of
no
tongue
besides
.
The
Dordren
Synod
is
a
tangled
knot
:
Weak
in
her
strongest
state
:
Her
meeting
,
wind
:
her
sitting
,
straw
:
Amen
:
this
be
her
fate
.
But
Mr.
Ks.
Question
,
what
was
that
same
thing
which
we
call
the
Synod
of
Dort
,
is
(
I
fear
)
too
intricare
and
hard
for
himself
,
wisely
,
truly
,
and
distinctly
to
answer
.
And
himself
(
it
seems
)
constructively
confesseth
as
much
,
in
describing
it
onely
in
the
negative
,
and
telling
us
what
it
was
not
,
instead
of
declaring
what
it
was
.
Tush
(
saith
he
)
not
half
so
venerable
an
assembly
,
as
that
,
&c.
I
know
not
by
what
decempeda
,
or
by
what
Jacob's
staff
Mr.
K.
is
wont
to
measure
the
venerableness
of
an
assembly
,
that
he
is
so
able
to
compute
the
one
half
of
such
a
thing
so
exactly
.
But
I
shall
not
contend
with
him
about
his
measure
here
;
but
admit
his
comparatively
negative
definition
of
his
Synod
,
for
truth
;
onely
taking
leave
to
interpret
one
of
his
terms
,
summoned
,
in
a
sense
somewhat
improper
,
yet
tolerable
enough
.
For
there
is
no
summoner
,
or
apparitor
,
that
useth
to
be
imployed
to
gather
together
the
assembly
meeting
at
Swan-alley
:
but
the
several
members
hereof
are
summoned
together
onely
by
their
own
pious
dispositions
and
desires
to
worship
God
,
and
hear
his
word
preached
unto
them
publickly
,
knowing
the
times
and
seasons
appointed
by
common
consent
for
these
sacred
exercises
.
The
word
,
summoned
,
thus
understood
,
I
cannot
but
seriously
approve
his
parabolical
description
of
the
Synod
,
[
not
half
so
venerable
an
assembly
,
as
that
which
used
to
be
summoned
at
Swan-alley
]
though
his
genius
intended
nothing
but
lightness
,
and
matter
of
derision
in
the
indicting
and
framing
of
it
.
But
the
saying
of
the
Poet
is
fallen
upon
Master
Kendal
at
unawares
:
—
ridentem
dicere
verum
Quid
vetat
?
What
hinders
,
but
a
man
in
mirth
,
May
give
the
truth
a
timely
birth
?
For
a
Church
of
Christ
assembling
together
to
worship
God
in
Spirit
and
in
truth
,
and
to
hear
his
word
soundly
and
sincerely
preached
unto
them
,
is
a
far
more
venerable
assembly
,
then
a
company
of
men
from
several
nations
,
unknown
(
for
the
most
part
)
one
unto
another
,
assuming
,
or
accepting
,
a
power
to
condemn
the
innocent
,
and
to
vote
down
several
the
great
truths
of
God
,
in
the
name
of
errors
and
heterodox
opinions
▪
But
Eleventhly
,
When
Mr.
K.
demands
,
what
was
Carletons
rochet
to
some
of
your
more
reverend
green
Aprons
?
the
Muse
Mnemosyne
(
I
doubt
)
was
not
of
his
counsell
.
For
I
never
heard
that
neither
Carleton
,
or
his
rochet
,
had
any
thing
to
do
at
the
Synod
of
Dort
.
Mr.
K.
dreams
very
often
of
things
that
are
not
.
But
for
some
of
the
green
aprons
he
speaks
of
,
I
have
sufficient
ground
to
believe
that
they
would
be
too
hard
for
his
White
Surplice
in
a
Duel
about
the
death
of
Christ
,
&
the
possibility
of
the
Saints
non-persevering
;
and
would
humble
him
as
effectually
,
as
his
learned
Opponent
did
at
the
Act
in
Oxford
,
who
(
as
the
story
goeth
)
left
him
scarce
so
much
,
as
mum
,
to
answer
.
But
(
I
half
fear
)
I
have
wearied
the
Reader
with
detaining
him
thus
long
in
the
contemplation
of
so
impertinent
an
object
,
as
Mr.
Ks.
childish
and
unsavoury
insultations
;
these
being
demonstrations
onely
of
the
weakness
of
the
man
,
not
at
all
of
the
strength
or
truth
of
his
cause
.
Notwithstanding
they
are
(
it
seemes
)
the
darlings
of
his
pen
;
and
for
numbers
,
&
content
of
words
,
no
inconsiderable
part
of
his
Book
.
If
any
man
thinks
it
worth
his
time
to
see
him
acting
more
of
these
insulting
pranks
,
besides
what
we
have
taken
knowledge
of
,
let
him
but
looke
into
these
pages
,
and
he
shall
find
him
at
his
beloved
exercise
.
Part
.
2.
p.
83.
Part
.
1.
46.
(
besides
other
places
without
number
.
)
CHAP.
XVII
.
A
taste
of
Mr.
Kendals
Un-Christian
,
sometimes
ridiculous
,
otherwhile
uncivil
,
and
sometimes
blasphemous
,
jearings
.
His
refreshing
with
merry
frolicks
.
His
causlesly
scurrilous
language
,
and
terms
.
His
beating
his
adversary
black
and
blue
with
a
little
barbarisme
.
He
term's
him
a
stupendious
Prodigie
of
subtilty
,
and
yet
a
loud-talking
Braggadochio
,
and
vain
boaster
.
His
jear
about
lana
caprina
,
and
an
horse-night-cap
:
about
being
of
Gods
Counsel
.
Why
men
so
much
desire
to
interess
God
in
their
cause
.
His
jear
of
correcting
the
Evangelist
for
Barbarisme
.
His
Devon
proverb
of
a
shoefull
of
custard
,
&c.
His
Wood-cock
simile
,
and
quart
of
wine
.
His
verses
of
Richardo
and
Bindo
.
His
scoffes
at
worthy
Mr.
Horn
.
Concerning
the
Highest
indignity
that
can
be
done
to
the
God
of
Heaven
.
Master
Kendal
(
with
his
)
own
the
tantamont
,
of
what
he
disclaims
with
indignation
.
Concerning
God's
Philanthropie
,
and
the
ground
or
reason
of
this
attribute
.
Mr.
K.
in
his
request
to
his
Reader
,
(
p.
5.
)
becomes
a
suitor
unto
him
for
a
licence
to
jear
;
or
rather
,
like
a
bold
beggar
,
claims
it
as
his
due
.
I
hope
(
saith
he
)
I
may
be
allowed
to
refresh
my
Spirit
with
a
merry
frolick-after
I
have
bin
tired
with
following
M.
Goodwin
through
thick
&
thin
,
thorns
&
briars
,
&c.
It
seems
then
it
was
not
the
Grace
of
God
in
Master
Kendal
,
but
Master
Kendal
himself
,
or
rather
the
old
man
in
Master
Kendal
,
that
laboured
thus
abundantly
in
following
Master
Goodwin
.
For
the
Grace
of
God
needs
no
refreshing
with
a
merry
frolick
;
yea
such
a
refreshing
as
this
(
as
he
interprets
it
by
the
particular
strains
of
it
vented
up
and
down
his
book
)
is
rather
an
abomination
to
the
Grace
and
spirit
of
God
,
then
any
refreshing
;
unless
(
haply
)
Mr.
K.
judgeth
,
that
as
God
knoweth
after
the
same
manner
with
him
,
so
he
is
refreshed
also
with
the
same
kind
of
refreshings
with
him
.
The
first
fruits
of
his
jearing
spirit
are
bestowed
on
me
in
Latine
:
in
this
dialect
I
am
called
Hannibal
Cretensis
,
Hannibal
of
Crete
;
soon
after
Bombardiloquus
Pyrgopolinices
,
roaring
Pyrgopolinices
,
or
loud-speaking
Braggadochio
:
upon
what
account
,
or
with
what
relation
to
any
thing
done
,
written
,
or
spoken
by
me
,
I
understand
not
.
Immediately
after
the
blessedness
of
these
revilings
,
my
love
to
Jesus
Christ
and
his
Truth
is
farther
inflamed
by
being
derided
with
the
title
of
a
Giganticle
,
or
petty
Giant
,
and
reprochfully
entreated
,
by
being
called
,
{αβγδ}
,
i
.
e
.
a
fighter
against
the
Holies
.
He
tells
his
mother
Oxford
(
a
little
after
)
that
it
will
be
sufficient
for
me
to
be
beaten
black
and
blue
with
a
little
barbarisme
.
Satis
ei
erit
aliquantulum
barbare
contundi
.
So
that
(
belike
)
the
frequent
barbarismes
in
his
book
,
wherewith
ever
and
a-non
he
maules
me
,
are
not
his
native
Dialect
,
but
artificially
calculated
according
to
the
exigency
of
the
demerit
of
my
learning
(
or
rather
,
ignorance
)
Having
taken
his
pleasure
in
terming
me
(
as
hath
been
said
)
on
the
one
hand
,
a
vaunting
,
or
loud-talking
Braggadochio
,
within
a
very
few
lines
after
,
he
cross-jeareth
me
on
the
other
hand
,
Stupendum
(
credite
)
subtilitatis
portentum
.
calling
me
a
Stupendious
Prodigie
,
or
monster
of
Subtilty
,
a
man
in
whom
alone
,
Pelagius
,
Socinus
,
Arminius
,
seem
to
be
risen
again
from
the
dead
.
And
yet
(
contradictiously
enough
to
himself
)
almost
immediately
before
he
had
voted
it
needless
&
ridiculous
for
an
University
or
Synodal
chair
to
take
up
arms
against
,
or
enter
the
lists
with
such
a
vain
Boaster
.
At
non
opus
erat
ut
Cathedrae
,
sive
Academicae
,
sive
Synodales
,
otiose
se
demitterent
,
ad
nimis
impar
,
ne
dicam
ridiculum
certamen
cum
Bombardiloquo
Pyrgopolinice
.
If
Pelagius
,
Socinus
,
Arminius
,
be
such
dangerous
fellows
,
as
they
are
commonly
notioned
to
be
,
and
are
now
risen
again
from
the
dead
,
I
believe
it
would
be
no
such
disparagement
to
his
Most
Holy
Mother
to
come
down
from
her
Chair
of
State
,
to
send
them
back
again
from
whence
they
came
,
if
the
device
were
not
too
great
for
her
to
perform
.
Part
.
2.
p.
4.
Upon
occasion
of
a
comparison
levied
by
me
to
demonstrate
the
ridiculous
incongruity
of
that
exposition
of
John
3.16
.
which
(
it
seems
)
Mr.
K.
owneth
,
he
demands
;
And
what
absurdity
is
here
!
It
is
evident
that
when
you
talk
of
a
sheep
,
no
sheep
,
but
a
goat
,
you
do
but
quarrel
de
lana
caprina
,
which
is
onely
good
enough
(
it
seems
Mr.
K.
hath
wisdom
and
leysure
enough
to
cast
up
the
proportion
very
exactly
)
to
make
an
horse
a
night-cap
.
I
come
to
see
what
considering
cap
you
had
on
,
when
you
made
your
third
exception
.
Yes
Mr.
K.
my
quarrel
against
your
most
unworthy
incongruous
and
non-sensical
exposition
of
the
Scripture
in
hand
,
is
a
contest
about
a
far
greater
matter
then
lana
caprina
,
unless
you
judge
the
counsel
of
God
concerning
the
salvation
of
the
world
,
to
be
a
matter
of
no
greater
weight
or
moment
,
then
a
goats
hair
.
But
I
remember
that
I
have
accounted
with
Mr.
K.
and
payed
him
for
both
his
caps
(
hors-night-cap
,
and
considering-cap
)
elsewhere
.
In
one
place
,
at
once
he
blasphemeth
God
,
and
be-jeareth
me
,
telling
me
;
it
was
pity
you
had
not
been
of
Gods
Counsel
when
he
passed
his
Decrees
concerning
the
salvation
of
men
:
you
had
given
him
doubtless
most
wholesome
advice
for
his
own
glory
,
and
mans
good
.
Part
.
3.
p.
70.
As
I
am
certain
that
God
ministreth
no
just
occasion
unto
Mr.
K.
to
speak
thus
unsavourly
and
lightly
of
him
,
so
neither
am
I
conscious
of
any
word
,
clause
,
period
or
passage
in
my
Book
,
which
leadeth
him
to
these
scurrilities
.
I
onely
shew
by
the
clear
light
of
reason
,
how
reasonless
and
dark
Mr.
K.
(
with
men
of
his
perswasion
in
such
matters
)
is
in
modelling
and
forming
the
Decrees
of
God
he
speaks
of
.
But
it
is
the
solemn
infirmity
of
these
men
,
(
as
elsewhere
notice
is
given
)
to
obtrude
their
own
groundless
and
sensless
notions
in
the
Name
of
the
Decrees
of
God
,
upon
the
judgments
and
consciences
of
men
:
and
to
arraign
all
those
at
the
tribunal
of
their
Confidence
,
who
shall
attempt
to
make
that
streight
which
is
crooked
in
these
notions
,
as
if
they
were
guilty
of
no
less
presumption
then
of
taking
upon
them
a
regulation
of
the
Divine
Decrees
.
But
these
men
carry
in
their
foreheads
the
express
character
of
that
generation
of
men
,
whom
Paul
described
,
as
having
a
zeal
of
God
,
but
not
according
to
knowledge
.
They
would
fain
make
God
a
party
with
them
in
their
cause
,
that
so
injudicious
and
weak
men
may
think
that
no
man
can
oppose
them
,
but
he
that
fighteth
also
against
God
.
This
is
a
stratagem
frequently
put
to
the
making
by
Papists
in
their
disputes
against
Protestants
about
the
honour
,
infallibility
,
and
other
priviledges
of
their
Church
,
(
with
some
other
doctrines
)
which
(
probably
)
gave
the
occasion
of
the
old
ad●ge
;
In
nomine
Domini
incipit
omne
malum
.
Part
.
2.
p.
2.
Because
I
argue
against
that
uncouth
signification
,
which
he
(
with
some
others
of
his
conceit
in
these
questions
)
would
importunely
obtrude
upon
the
word
,
{αβγδ}
,
translated
world
,
John
3.16
.
(
although
the
most
grave
and
learned
of
his
party
,
as
Calvin
,
Musculus
,
&c.
reject
it
aswel
as
I
,
as
I
shew
from
their
own
writings
in
my
examination
of
this
Scripture
)
he
bestows
this
jear
upon
me
:
You
may
correct
the
Evangelist
,
if
you
think
fit
,
for
a
Barbarism
.
Truly
Mr.
K.
I
think
it
very
fit
to
correct
you
for
attempting
to
put
a
Barbarism
upon
the
Evangelist
.
But
for
my self
,
I
am
so
far
from
correcting
the
Evangelist
for
a
Barbarism
,
yea
from
any
appearance
or
shew
of
such
a
thing
,
that
I
endeavour
with
all
my
might
,
and
by
many
arguments
,
to
vindicate
him
from
the
dishonorable
imputations
of
such
men
,
who
by
their
uncouth
interpretations
would
make
him
to
speak
Barbarisms
.
But
notice
hath
been
taken
of
this
ridiculous
and
importune
jear
elsewhere
.
Part
.
2.
p.
29.
Out
of
his
great
civility
he
bespeaketh
me
thus
:
And
for
your
part
,
you
have
told
your
tale
so
well
,
that
you
may
challenge
as
for
a
Christmass
one
,
according
to
the
guise
of
my
Devon
;
a
mouthful
of
mustard
,
and
a
shoeful
of
custard
.
I
perceive
here
that
the
guise
of
Mr.
Ks.
Devon
,
hath
more
wrought
upon
him
,
to
alter
the
Academick
elegancie
of
his
behaviour
and
speech
into
that
which
is
agrest
,
unsavoury
and
rude
,
then
he
by
his
guise
hath
wrought
upon
that
,
to
change
the
rusticity
and
insulsness
of
it
,
into
that
which
is
more
civil
and
nearer
Christian
.
This
is
no
good
character
of
a
Good
Minister
of
the
Gospel
.
And
being
bred
and
brought
up
in
his
younger
days
amongst
the
Muses
,
and
many
examples
and
patterns
of
a
compt
and
courteous
behaviour
,
and
this
in
a
learned
University
,
yet
in
his
riper
years
so
far
degenerating
into
an
absur'd
,
petulant
,
and
scurrilous
genius
and
habit
of
foul
language
,
as
the
book
from
page
to
page
bewraieth
him
to
have
done
,
he
putteth
to
rebuke
(
though
with
his
own
shame
)
a
far
better
saying
,
then
his
full
mouthed
,
or
rather
foul-mouthed
Devon
proverb
;
I
mean
this
:
Quo
semel
est
imbuta
recens
,
servabit
odorem
Testa
diu
.
i
.
e
.
The
cask
will
long
retain
the
sent
,
Which
is
at
first
unto
it
lent
.
I
know
not
what
good
a
shoe-full
of
custard
were
like
to
do
him
,
though
it
were
shot
out
of
his
shoe
into
his
mouth
:
but
a
mouth-full
of
mustard
might
do
him
special
service
,
if
mustard
be
good
(
as
some
say
it
is
)
for
the
cleansing
and
clearing
of
the
brain
.
Part
.
2.
p.
25.
Having
first
profess'd
that
he
wonders
I
should
ask
so
confidently
,
Is
that
enough
to
ransome
me
,
which
was
onely
pay'd
for
the
ransome
of
another
?
and
then
(
after
his
manner
)
given
an
impertinent
and
light
answer
(
as
we
shall
hear
presently
)
he
giveth
weight
to
it
with
this
jear
;
A
man
may
give
so
much
for
one
woodcock
at
London
,
which
would
have
bought
half
a
dozen
in
Bodmin
.
But
was
this
the
reason
why
Mr.
K.
removed
from
about
Bodmin
to
the
city
of
London
,
because
woodcocks
were
so
little
valued
there
,
and
so
high
prized
here
?
I
confess
the
city
of
London
hath
long
born
the
blame
(
with
men
of
judgment
and
understanding
)
for
over-valuing
wood-cocks
:
yet
I
know
not
whether
they
deserve
the
imputation
of
this
weakness
in
Mr.
Ks.
case
,
because
I
have
met
with
a
flying
report
(
which
I
little
heed
,
or
examine
,
though
there
may
be
somewhat
in
it
)
that
he
begins
to
look
back
towards
his
former
quarters
.
But
I
marvel
a
little
why
he
craves
pardon
for
the
lightness
of
this
simile
in
so
important
a
matter
,
it
being
1.
altogether
as
weighty
as
his
answer
,
(
though
no
wayes
pertinent
to
it
)
and
yet
he
craves
no
pa●don
for
this
:
and
2.
that
he
craves
no
pardon
for
a
thousand
things
in
this
,
and
other
his
books
,
much
more
light
then
this
simile
.
Reader
,
what
thinkest
thou
of
those
his
verses
,
in
his
other
book
,
by
which
(
amongst
some
other
things
to
as
little
purpose
)
he
endeavours
jearingly
,
as
here
to
convince
me
there
?
The
story
of
Richardo
and
of
Bindo
,
Come
forth
like
Nilus
peeping
out
at
window
:
And
put
the
wandring
Jew
in
much
amazement
,
To
see
so
great
a
voyce
without
the
cazement
.
These
verses
put
into
the
one
scale
,
and
his
wood-cock
simile
in
the
other
,
which
may
we
reasonably
think
would
preponderate
?
Or
being
both
put
together
into
the
same
scale
,
would
not
the
piece
of
chaff
he
speaks
of
elsewhere
,
outweigh
them
both
?
And
yet
he
craves
no
pardon
for
the
lightness
of
these
verses
.
But
it
is
that
solemn
infirmity
of
the
man
,
to
confute
sense
with
non-sense
,
light
with
darkness
,
truth
with
errour
,
that
which
is
weighty
,
with
that
which
is
light
:
that
which
is
serious
,
with
that
which
is
ridiculous
&
toyous
,
that
which
is
sound
with
that
which
is
rotten
,
that
which
is
savoury
,
with
that
which
is
noysome
,
and
that
which
is
rational
,
with
that
which
is
absurd
;
as
it
were
through
a
mistake
of
the
Aphorisme
in
physick
,
Contraria
contrariis
curantur
:
contraries
are
to
be
cured
by
contraries
.
Nor
doth
he
crave
pardon
for
twenty
things
,
&
ten
in
his
short
discourse
against
Mr.
Horn
,
extreamly
light
&
unsavoury
.
Take
an
instance
or
two
:
—
belike
then
you
exalt
your
close
stole
—
This
is
an
argument
looks
like
S.
Francis
preaching
,
when
he
wore
his
breeches
on
his
crown
.
Appendix
.
p.
163.
In
another
place
(
speaking
to
Mr.
Horn
,
a
godly
and
grave
man
,
and
no
whit
inferiour
to
himself
,
if
not
much
superiour
,
in
all
Christian
worth
)
he
scurrilizeth
him
thus
:
But
if
ever
you
make
a
good
wall
,
[
without
being
beholding
to
a
line
]
you
shall
have
my
leave
to
set
your
head
on
the
top
of
it
in
as
much
state
,
as
ever
any
stood
upon
London
Bridge
.
Ibidem
p.
161.
If
this
be
a
passage
of
worse
demerit
,
then
onely
to
bear
the
condemnation
of
being
light
,
take
another
which
justifies
the
lightness
of
all
the
former
,
as
Jerusalem
by
her
greater
abominations
is
said
to
have
justified
her
sisters
,
Sodom
,
and
Samaria
.
Ezek
.
16.51
,
52.
A
pie
and
a
pudding
,
a
pudding
and
a
pie
,
a
pudding
pie
,
a
pie
for
me
,
a
pudding
for
thee
,
a
pudding
for
me
,
and
a
pie
for
thee
,
a
pudding
pie
for
thee
and
me
.
Ibid
.
p.
164
Answer
this
argument
they
that
can
.
These
frothie
,
ridiculous
,
and
absurd
passages
and
sayings
(
with
their
fellows
)
carry
such
a
breadth
,
and
spread
so
much
paper
in
Master
Kendals
books
,
that
they
cost
the
buyers
of
them
many
a
shilling
,
and
the
readers
the
loss
of
many
a
precious
hour
;
and
were
they
separated
or
drawn
out
of
them
,
and
that
which
is
material
,
solid
,
grave
and
Christian
,
onely
left
,
in
stead
of
their
folio
,
they
might
well
be
printed
in
tricesimo
secundo
.
But
let
us
(
in
few
words
)
examine
the
weight
of
his
Answer
(
if
it
hath
any
)
to
that
demand
of
mine
(
mentioned
by
him
)
it
is
no
otherwise
like
but
that
we
shall
find
it
altogether
as
light
and
empty
,
as
that
woodcock
simile
(
such
by
his
own
confession
)
whereby
it
either
is
,
or
should
have
been
,
illustrated
;
the
truth
being
,
that
neither
this
,
nor
his
other
simile
of
the
quart
of
wine
to
his
woodcooks
,
holds
any
good
intelligence
with
his
answer
,
as
neither
hath
this
any
pertinency
to
my
demand
,
how
ever
with
a
jear
he
magnifies
himself
against
it
.
But
we
must
take
it
as
he
gives
it
.
Considering
(
saith
he
)
the
application
of
it
,
that
which
is
payed
onely
for
the
ransome
of
another
,
is
not
enough
to
ransome
you
,
but
considering
the
value
of
it
,
it
may
be
;
so
as
a
man
may
give
so
much
for
one
quart
of
wine
,
as
might
have
bought
two
:
and
for
one
woodcock
in
London
,
which
would
have
bought
half
a
dozen
in
Bodmin
.
Part
2.
p.
25.
But
First
,
Doth
any
man
give
as
much
for
one
quart
of
wine
,
as
for
which
he
might
have
bought
two
,
but
onely
such
a
man
of
whom
the
Proverb
saith
,
A
fool
and
his
money
is
soon
parted
?
And
do
you
(
Mr.
K.
)
resemble
God
to
such
a
man
,
and
that
in
the
very
act
of
his
folly
?
A
reasonable
construction
of
your
simile
would
make
you
a
blasphemer
in
it
.
If
first
the
ransome
given
by
Christ
extendeth
in
worth
and
value
to
the
redemption
of
all
men
,
aswel
of
them
who
will
not
be
saved
,
as
theirs
who
will
:
and
secondly
,
if
the
former
stand
in
as
much
need
of
Redemption
,
as
the
latter
:
and
thirdly
,
(
and
lastly
)
if
the
redemption
and
salvation
of
the
former
,
upon
the
same
terms
,
and
in
the
same
way
wherein
the
latter
are
saved
,
would
make
every
whit
as
much
for
the
glory
of
God
,
in
point
of
grace
,
mercy
,
love
,
justice
,
wisdome
,
bounty
,
&c.
as
the
salvation
of
the
latter
doth
,
or
will
do
,
then
by
denying
that
God
intended
the
salvation
of
the
former
,
aswel
as
of
the
latter
,
and
consequently
,
of
all
men
,
in
the
ransome
given
by
Christ
,
you
represent
him
as
short
of
your self
(
I
am
certain
,
of
any
sober
and
good
man
)
both
in
point
of
goodness
,
and
of
wisdom
:
who
if
you
had
in
abundance
wherewith
to
relieve
your
poor
neighours
,
being
ready
to
perish
through
want
of
things
needful
for
the
body
,
and
not
knowing
how
to
dispose
of
this
your
abundance
to
any
benefit
or
advantage
unto
your self
otherwise
,
would
(
I
presume
)
minister
unto
them
:
at
least
you
would
designe
or
set
a
part
a
sufficient
proportion
of
this
your
abundance
for
their
relief
,
and
relieve
them
accordingly
,
if
they
did
not
in
the
mean
time
render
themselves
unworthy
of
your
bounty
.
Should
you
(
think
you
)
sin
against
God
,
by
ascribing
as
much
goodness
and
wisdom
unto
him
,
as
you
assume
unto
your self
?
Secondly
,
Whereas
you
answer
,
that
considering
the
application
of
it
,
that
which
is
payed
onely
for
the
ransom
of
another
,
is
not
enough
to
ransome
me
,
but
considering
the
value
of
it
,
it
may
be
;
do
you
not
give
the
question
put
to
you
,
a
plain
go-by
,
and
set
your
answer
quite
beside
it
?
The
purport
and
intent
of
the
question
was
clearly
this
;
whether
a
man
in
captivity
needeth
no
other
ransome
to
be
payed
for
his
redemption
,
but
onely
that
,
which
is
payed
only
for
the
redemption
of
another
,
without
any
other
payed
for
his
,
so
that
upon
this
,
he
may
be
inlarged
,
or
redeemed
,
if
he
will
;
not
whether
that
ransome
payed
onely
for
another
,
be
of
a
sufficient
value
to
have
ransomed
him
.
That
onely
is
properly
said
to
be
enough
for
any
end
or
purpose
,
by
which
the
end
may
be
obtained
without
the
use
of
any
other
,
or
further
means
at
least
in
the
same
kind
.
To
tell
me
that
the
ransome
payed
onely
for
another
,
is
in
respect
of
the
value
of
it
,
enough
to
ransome
me
,
is
as
if
I
should
answer
a
poor
man
asking
relief
of
me
in
his
extremity
;
Mr.
Kendal
your
neighbour
is
a
rich
man
,
and
his
estate
is
enough
to
relieve
you
.
Would
such
an
answer
as
this
be
pertinent
to
the
poor
mans
demand
?
Besides
,
Master
Kendal
could
not
but
know
,
unless
his
Ingeniolum
had
forsaken
him
,
that
my
question
was
not
about
the
value
of
the
ransome
payed
by
Christ
,
as
whether
this
ransome
was
enough
for
me
in
respect
of
the
value
of
it
.
For
they
who
judge
it
to
have
been
payed
for
all
men
,
cannot
question
the
sufficiency
or
enoughness
of
it
for
themselves
in
respect
of
the
value
of
it
.
So
that
Mr.
K.
declines
the
manifest
drift
and
scope
of
the
question
in
his
answer
.
Thirdly
,
The
other
member
of
his
answer
,
concerning
the
defectiveness
or
non-enoughness
of
the
ransome
given
by
Christ
in
respect
of
application
,
is
altogether
as
impertinent
as
the
former
;
and
if
intelligible
,
not
so
passable
in
point
of
truth
.
For
of
what
application
doth
he
speak
?
or
by
whom
is
the
application
he
means
to
be
made
?
Considering
the
application
(
saith
he
)
that
which
is
paid
onely
for
the
ransome
of
another
,
is
not
enough
to
ransome
you
.
Why
,
or
how
,
doth
the
application
of
what
Christ
hath
payed
onely
for
the
ransome
of
some
(
we
shall
suppose
this
at
present
for
argument
sake
)
make
it
not
enough
to
ransome
all
?
Certainly
it
is
rather
the
non-application
,
then
the
application
of
it
,
that
makes
it
not
enough
[
actually
]
to
ransome
all
.
For
if
all
did
apply
it
,
there
is
no
more
question
to
be
made
but
that
it
would
be
found
enough
actually
to
ransome
all
,
and
save
all
,
then
is
to
be
made
of
the
truth
of
the
Gospel
,
which
in
twenry
places
affirms
as
much
.
If
he
speaks
of
application
of
it
made
,
or
to
be
made
,
by
God
unto
men
,
there
is
still
the
same
consideration
of
it
.
For
it
is
not
his
application
of
it
,
but
his
non-application
of
it
,
makes
it
not
enough
(
in
Master
Kendals
unhandsome
dialect
)
actually
to
ransome
all
.
Or
if
his
meaning
be
,
that
the
application
of
it
made
by
God
onely
unto
a
few
,
is
the
reason
why
it
is
not
enough
to
ransome
or
save
all
,
neither
will
this
yet
do
.
For
as
the
application
which
God
makes
of
it
onely
unto
those
few
,
who
are
actually
ransomed
and
saved
by
it
,
is
not
the
reason
of
the
sufficiencie
or
enoughness
of
it
;
so
to
ransome
or
save
them
(
for
the
property
of
Christs
sufferings
,
or
merits
,
is
not
altered
,
nor
doth
any
sufficiency
or
enoughness
accrue
unto
it
,
by
any
application
of
it
whatsoever
)
so
neither
is
the
non-application
of
it
unto
others
any
reason
to
prove
the
non-enoughness
of
it
(
in
any
tolerable
construction
or
propriety
of
speech
)
to
ransome
or
save
them
.
But
it
may
be
,
by
application
,
Mr.
Kendal
may
mean
,
designation
,
or
intendment
(
though
his
word
sounds
somewhat
wide
from
either
of
these
)
&
his
sense
in
the
clause
in
hand
,
be
this
:
that
the
reason
why
that
which
Christ
hath
payed
onely
for
the
ransome
of
a
few
,
is
not
enough
actually
to
ransome
all
,
though
it
be
enough
in
value
for
this
purpose
,
is
,
because
God
designed
or
intended
it
for
the
ransome
onely
of
a
few
.
Yet
is
there
no
truth
in
such
a
sense
or
saying
as
this
neither
.
For
suppose
(
for
argument
sake
)
that
God
hath
designed
or
intended
the
ransom
made
by
Christ
onely
to
,
or
for
,
a
few
,
yet
this
cannot
be
a
reason
why
it
should
not
be
enough
actually
and
de
facto
to
ransome
all
.
Because
(
as
was
lately
said
)
in
case
all
should
believe
,
all
should
be
saved
by
this
ransome
:
but
saved
by
it
they
could
not
be
by
,
or
upon
their
believing
,
unless
it
were
enough
to
save
them
without
their
believing
.
For
certain
it
is
no
mans
believing
adds
any
augmentation
of
sufficiency
or
worth
unto
the
ransome
payed
by
Christ
.
So
that
here
Mr.
K.
puts
us
off
with
a
little
non-sense
,
and
a
jear
,
in
stead
of
an
answer
.
Yet
Fourthly
,
(
and
lastly
)
let
him
entitle
his
answer
to
what
sense
he
pleaseth
,
so
it
be
such
as
his
words
will
bear
,
neither
of
his
two
similies
will
handsomely
correspond
with
it
.
For
what
though
as
much
may
be
given
for
a
pint
of
wine
,
as
would
buy
a
quart
,
how
doth
this
portraicture
,
or
resemble
,
such
a
sense
or
notion
as
this
;
Considering
the
application
of
it
,
that
which
is
payd
onely
for
the
ransome
of
another
,
cannot
be
enough
to
ransome
me
:
but
considering
the
value
of
it
,
it
may
be
?
what
is
there
in
his
simile
to
answer
,
or
illustrate
,
the
insufficiency
or
non-enoughness
of
the
ransome
,
payed
only
for
another
,
to
ransom
me
in
respect
of
the
application
of
it
?
Though
the
pint
of
wine
,
bought
with
as
much
as
might
have
purchased
a
quart
,
be
applied
onely
to
Master
Kendal
,
and
drank
by
him
,
&c.
this
application
of
it
unto
him
,
is
no
reason
to
prove
that
therefore
the
money
given
for
it
,
was
not
enough
ro
have
purchased
another
pint
for
me
also
.
His
other
simile
of
the
different
price
of
woodcocks
in
London
,
and
in
Bodmin
,
is
(
I
had
almost
said
,
being
infected
with
so
much
converse
with
his
dialect
)
more
woodcock-like
then
the
former
.
For
how
come
either
London
,
or
Bodmin
,
upon
the
stage
,
on
which
Mr.
K.
is
now
,
histrio-like
,
acting
?
or
what
part
do
they
bear
in
the
tragi-comedie
of
his
answer
?
Is
the
application
of
one
woodcock
dear
bought
,
to
the
city
of
London
,
a
reason
why
the
money
given
for
it
was
not
enough
to
have
furnished
him
with
half
a
dozen
at
Bodmin
?
But
how
either
the
dearness
of
woodcocks
at
London
,
or
cheapness
of
them
at
Bodmin
,
should
give
us
any
light
to
comprehend
the
darkness
of
his
Answer
,
truly
I
do
not
yet
see
.
But
for
his
woodcocks
,
I
have
given
him
consideration
lately
.
Part
.
2.
p.
134.
He
tells
me
that
tis
the
highest
indignity
I
can
do
to
the
Majesty
of
Heaven
to
compare
him
with
the
Greatest
Prince
on
Earth
.
A
little
more
of
this
.
First
,
If
the
information
which
Mr.
K.
here
gives
me
concerning
the
highest
indignity
that
I
am
capable
of
doing
to
the
Ma●esty
of
Heaven
,
were
true
,
yet
would
it
be
true
,
onely
as
a
saying
▪
caution
,
or
admonition
,
not
as
a
charge
,
though
this
be
the
notion
wherein
(
it
is
clear
enough
)
the
informer
intended
it
.
For
in
that
passage
,
which
at
present
exerciseth
both
his
learning
,
and
patience
at
once
,
I
do
not
compare
the
Majesty
of
Heaven
with
any
Prince
on
Earth
,
either
Great
,
or
little
,
much
less
doe
I
compare
this
Majesty
with
any
Prince
on
Earth
,
in
point
of
Greatness
,
or
in
respect
of
his
Greatness
.
I
only
here
endeavour
to
represent
the
Holy
Ghost
as
speaking
reason
[
i
.
e
.
the
dialect
of
men
,
or
wch
men
may
understand
]
in
ascribing
Philanthropie
unto
God
,
by
proposing
and
arguing
a
case
(
not
a
matter
of
fact
,
and
himself
a
little
before
had
so
acknowledged
,
and
termed
it
)
in
which
,
as
in
a
glass
,
the
irrationality
of
some
mens
interpretations
of
the
Scriptures
ascribing
Philanthropie
unto
God
,
may
be
seen
.
He
that
compareth
God
unto
any
thing
,
must
affirm
something
of
him
,
or
attribute
something
to
him
;
and
in
particular
,
some
such
thing
,
the
like
whereof
is
found
,
or
at
least
pretended
to
be
found
,
in
the
thing
unto
which
he
is
compared
;
Now
in
the
passage
which
at
this
turn
so
turmoiles
Mr.
Ks.
Genius
,
I
doe
not
affirm
any
thing
as
being
in
God
,
nor
as
done
by
God
:
nor
in
particular
do
I
affirm
any
thing
of
him
in
either
kind
,
which
holds
any
correspondencie
,
with
any
thing
either
found
in
,
or
done
by
,
an
Earthly
Prince
.
How
then
can
I
be
charged
,
but
by
a
very
inconsiderate
mistake
,
with
comparing
God
unto
such
a
Person
?
For
the
purport
of
the
said
passage
,
is
onely
to
remove
from
God
the
doing
of
such
a
thing
,
in
respect
of
the
Philanthropie
which
the
Scripture
ascribeth
unto
him
,
the
like
whereof
were
it
done
by
an
Earthly
Prince
would
argue
a
principle
in
him
of
a
contrary
nature
and
import
.
But
Secondly
,
I
were
the
happiest
man
in
the
world
,
if
that
were
the
highest
indignity
I
were
capable
of
doing
to
the
Majesty
of
Heaven
,
to
compare
him
to
the
greatest
Prince
on
Earth
.
For
then
were
I
not
capable
of
sinning
at
all
.
For
the
Lord
Christ
himself
compares
him
not
onely
to
an
earthly
King
or
Prince
,
but
to
far
meaner
men
.
See
Matth
.
22.27.11.13
.
Matth
.
13.24
,
27.
Matth
.
20.1
,
8.
Matth
.
21.33
.
Yet
whensoever
in
the
Scriptures
the
Holy
Ghost
representeth
him
under
the
notion
,
or
styleth
him
by
the
Name
of
a
King
,
(
as
he
doth
in
twenty
places
and
ten
)
he
likeneth
or
compareth
him
to
an
Earthly
Prince
,
or
King
.
For
certain
it
is
that
God
is
not
properly
or
formally
a
King
.
For
when
,
or
by
whom
,
or
by
what
law
,
was
he
made
a
King
?
when
,
or
by
whom
was
he
crowned
?
Therefore
wheresoever
he
is
styled
,
or
called
a
King
,
he
is
thus
styled
,
because
of
some
resemblance
,
or
likeness
,
between
him
,
&
earthly
Kings
,
in
point
of
soveraignty
,
dominion
,
power
,
magnificence
▪
&c.
and
consequently
is
compared
unto
these
Kings
:
for
unto
what
other
Kings
,
or
Princes
he
should
in
the
said
appellations
be
likened
or
compared
,
but
these
,
is
not
easie
to
be
imagined
.
Or
may
he
not
be
without
any
indignity
at
all
done
unto
him
,
be
aswell
compared
to
an
Earthly
Prince
,
as
to
a
man
of
war
?
Or
doth
the
Holy
Ghost
put
any
indignity
upon
him
,
in
his
comparing
him
to
a
man
of
war
?
The
Lord
is
a
man
of
war
,
Exod
.
15.3
.
See
likewise
Esa
.
42.13
.
Nay
when
Job
compareth
him
to
a
Lion
,
yea
to
a
fierce
Lion
,
[
ut
ferox
leo
venaris
me
,
Job
10.16
.
]
did
he
do
him
any
indignity
?
Or
was
King
Hezekiah
guilty
of
this
crime
for
the
like
comparison
of
him
?
Esa
.
38.13
.
Or
was
the
afflicted
state
,
or
Church
,
of
the
Jews
in
the
Lamentations
of
Jeremie
so
grievous
an
offender
,
in
comparing
the
Majesty
of
Heaven
,
not
to
a
Lion
onely
,
but
to
a
much
more
ignoble
creature
,
a
Bear
,
and
both
in
the
same
verse
?
He
was
unto
me
as
a
bear
lying
in
wait
,
and
as
a
lion
in
secret
places
.
Lam
.
3.10
.
Yea
did
God
himself
offer
any
indignity
to
himself
,
in
comparing
himself
to
a
Lion
,
yea
or
to
a
leopard
?
Or
doth
he
not
expresly
compare
himself
unto
both
,
Hos
.
13.7
.
Therefore
I
will
be
unto
them
as
a
Lion
:
as
a
leopard
by
the
way
will
I
observe
them
.
Nay
God
in
comparing
himself
descends
much
lower
then
either
Lions
,
or
Leopards
,
or
Bears
:
even
to
that
silly
creature
,
the
Moth
:
yea
much
lower
then
thus
,
even
to
the
very
corruption
or
putrefaction
of
a
creature
.
For
are
not
his
words
these
by
his
Prophet
Hosea
?
Therefore
will
I
be
unto
Ephraim
as
a
moth
,
and
to
the
house
of
Judah
as
rottenness
.
Hos
.
5.12
.
So
that
it
is
a
most
illiterate
conceit
,
&
unworthy
him
that
hath
sat
in
a
Deans
chair
,
to
think
it
any
indignity
at
all
done
unto
God
(
how
much
more
,
the
highest
indignity
that
a
man
is
capable
of
doing
him
?
)
to
compare
him
to
an
Earthly
Prince
,
especially
to
the
greatest
of
such
Princes
.
Yea
the
truth
is
,
little
can
be
spoken
,
little
understood
or
known
concerning
God
,
but
by
those
characters
and
resemblances
of
himself
which
he
hath
stampt
upon
his
creatures
,
and
hath
taught
men
how
to
estimate
and
conceive
of
him
&
his
infinite
perfections
by
these
,
only
making
a
rational
allowance
for
the
disproportion
between
his
infinity
,
&
their
finiteness
.
It
is
a
saying
of
Aust
.
Pauca
sunt
quae
proprie
loquimur
,
plura
non
proprie
:
sed
agnoscitur
quid
velimus
.
Confes
.
lib
.
11.
c
.
20.
We
speak
very
few
things
[
especially
concerning
God
]
properly
:
most
things
we
speak
unproperly
;
but
yet
our
sense
and
meaning
is
understood
.
And
d'Arriba
(
a
late
learned
Schoolman
)
informeth
us
,
that
even
such
things
[
or
,
terms
]
which
import
any
intrinsecal
perfection
,
are
not
properly
&
formally
attributeable
unto
God
.
Yet
neither
ought
we
to
decline
or
shun
the
usual
manner
of
speaking
when
we
speak
concerning
God
,
[
or
,
Divine
matters
]
if
so
be
,
secluding
all
imperfections
,
and
not
otherwise
,
we
transfer
things
proper
or
belonging
to
men
,
unto
God
.
Neque
illa
quae
important
intrinsecam
perfectionem
,
sunt
tribuenda
Deo
propriè
&
formaliter
:
nec
debemus
consuetum
modum
loquendi
omnino
cavere
,
cùm
de
divinis
loquimur
,
si
seclusis
imperfectionibus
,
&
non
aliter
,
humana
transferamus
ad
Deum
.
Fr.
d'Arriba
.
Oper
.
Concil
.
l.
3.
c
.
9.
This
saying
,
&c.
hath
evidence
enough
of
truth
in
it
.
Therefore
there
being
somewhat
of
God
some
vestigium
(
at
least
,
as
the
Fathers
and
Scholemen
speak
,
of
his
wisdom
,
goodness
in
every
creature
,
(
and
consequently
,
in
an
Earthly
Prince
)
and
whatsoever
is
of
God
not
including
,
or
at
least
not
being
,
imperfection
,
in
respect
of
this
God
may
be
compared
unto
his
creature
,
without
so
much
as
the
least
touch
,
tincture
,
or
colour
of
any
indignity
done
to
him
.
Thirdly
,
I
wish
from
my
soul
that
it
were
the
greatest
indignity
that
you
,
and
your
complices
,
were
,
I
do
not
say
capable
of
doing
,
but
actuall
doers
,
to
the
Majesty
of
Heaven
,
to
compare
him
to
the
Greatest
Prince
on
Earth
.
Then
should
not
the
Christian
world
be
so
offended
,
or
made
sad
with
so
many
blasphemous
indignities
,
as
you
in
your
notions
and
Doctrines
,
of
a
peremptory
personal
Election
,
of
a
like
Reprobation
,
of
a
narrow
,
limited
or
confined
Redemption
,
of
an
irrestible
Grace
,
of
a
peremptorily
decreed
personal
perseverance
,
&c.
put
upon
him
.
I
know
you
have
the
rare
gift
of
a
boldness
and
daring
conscience
,
to
deny
with
great
indignation
and
height
of
offence
,
these
things
,
when
you
&
your
Opinions
are
charged
with
them
:
but
all
your
struglings
,
your
windings
,
and
turnings
,
and
wrestlings
,
to
disentangle
your selves
and
your
Tenents
from
the
guilt
of
such
misdemeanours
,
are
but
like
the
flutterings
of
a
bird
among
limetwigs
to
make
an
escape
,
by
means
whereof
notwithstanding
she
is
more
intangled
,
and
held
faster
.
In
my
country
of
Norfolk
,
many
years
since
I
knew
a
poor
silly
creature
,
a
woman
,
known
by
the
name
,
or
by-name
,
of
Nan
Fables
.
The
common
report
was
that
she
had
had
three
bastards
,
which
in
effect
she
her self
did
not
deny
.
But
being
at
any
time
charged
with
it
,
or
reproved
for
having
had
three
bastards
,
her
usual
reply
and
purgation
of
her self
(
with
some
passion
and
discontent
at
the
charge
)
was
,
that
she
had
not
had
three
bastards
,
she
had
had
but
two
,
and
Robin
.
Parallel
to
the
simple
purgat●on
of
this
poor
wretch
,
are
Mr.
Ks.
apologies
very
frequently
,
when
in
respect
of
his
spurious
Tenents
and
opinions
,
he
is
charged
to
hold
and
speak
very
unworthy
and
unseemly
things
of
God
;
his
ordinary
plea
and
purgation
of
himself
(
and
this
commonly
with
indignation
)
in
such
cases
,
is
,
that
He
and
his
party
do
not
hold
or
speak
so
or
so
of
God
,
as
their
adversaries
charge
them
;
but
they
hold
and
speak
thus
and
thus
:
when
as
that
which
they
do
confess
,
and
profess
to
hold
and
speak
is
clearly
,
or
by
a
nea●-hand
and
evident
construction
,
the
very
same
for
substance
and
import
,
with
that
wherewith
they
are
charged
.
But
Fourthly
,
(
and
lastly
)
let
us
hear
upon
what
substantial
and
worthy
reasons
&
grounds
,
M.
K.
builds
so
high
in
indignation
against
my
Comparison
(
as
he
calleth
it
)
To
prove
,
that
God
cannot
in
a
way
of
reason
be
termed
{αβγδ}
,
a
lover
of
men
,
in
case
he
hateth
incomparably
the
far
greater
part
of
men
,
and
this
with
an
hatred
of
Reprobation
from
eternity
,
leaving
them
without
all
possibility
of
escaping
eternal
misery
and
torment
,
and
this
when
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
(
which
is
the
burthen
of
Mr.
Ks.
Song
concerning
Gods
Philanthropie
)
to
prove
(
I
say
)
that
that
most
gracious
Attribute
,
or
property
,
of
Philanthropie
,
which
the
Scripture
ascribeth
unto
God
,
is
in
the
nature
and
purport
of
it
,
inconsistent
with
,
or
rather
contrary
unto
,
such
an
hatred
of
men
as
that
now
mentioned
,
I
demand
and
conclude
thus
:
Can
we
say
that
a
King
or
a
Prince
,
is
a
lover
of
his
Kingdom
,
or
of
his
subjects
,
onely
because
he
loves
two
or
three
favourites
about
his
Court
,
especially
when
the
generality
or
great
body
of
his
sub●ects
are
in
imminent
danger
of
perishing
,
unless
he
provides
for
their
relief
,
and
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
negl●ct
them
in
their
danger
and
misery
?
Doubtless
there
was
never
Prince
or
King
since
the
world
began
,
that
ever
obtained
the
name
,
or
honour
,
of
a
Lover
of
his
sub●ects
,
upon
such
terms
as
these
.
To
this
Mr.
K.
answers
,
I
yeild
,
He
cannot
:
but
the
case
of
a
King
towards
his
subjects
,
and
God
towards
man
,
is
as
different
as
Heaven
and
Earth
.
But
why
,
or
how
,
is
the
difference
between
the
two
cases
so
incredibly
vast
?
yes
(
saith
Mr.
K.
)
First
,
the
King
is
a
man
,
and
so
owes
his
subjects
love
upon
this
account
.
But
doth
this
concern
the
case
in
hand
any
whit
more
,
then
Mr.
Ks.
Mothers
old
cushion
,
for
the
new
stuffing
whereof
he
presents
her
with
some
of
the
plumes
of
the
great
Master
in
his
little
world
,
plucked
down
(
if
his
self-applauding
spirit
deceiveth
him
not
)
with
his
own
hand●
?
See
his
Epistle
to
the
Rector
and
fellows
of
Excester
Colledge
.
Nor
do
his
other
three
considerations
following
which
he
findes
in
a
King
,
and
not
in
God
,
at
all
justifie
or
excuse
him
in
his
quarrel
against
my
comparison
.
For
first
,
what
though
the
King
be
a
man
,
doth
he
so
,
or
upon
the
account
of
his
humanity
,
owe
love
to
his
subjects
?
Mr.
K.
is
a
man
,
aswel
as
the
King
,
doth
he
therefore
,
or
in
that
respect
owe
love
to
the
Kings
subjects
?
Or
why
should
the
Kings
being
a
man
,
impose
any
other
burden
,
or
debt
,
of
duty
upon
him
,
then
Mr.
Ks.
being
a
man
,
imposeth
upon
him
?
That
which
makes
the
King
a
debtour
of
love
unto
his
subjects
,
is
the
Law
of
God
,
provided
and
directed
unto
him
,
being
a
King
,
or
,
as
a
King
[
not
,
as
a
man
]
in
that
behalf
.
But
Secondly
,
what
though
it
should
be
granted
,
that
the
King
being
a
man
,
oweth
love
to
his
subjects
,
and
that
God
,
not
being
a
man
,
but
his
Creatour
,
hath
no
such
ties
upon
him
in
reference
to
his
creatures
,
by
his
Creatorship
(
although
Mr.
Ks.
reason
to
prove
this
,
viz.
That
He
gets
nothing
by
them
,
leaves
men
at
liberty
enough
to
deny
it
)
doth
he
think
that
himself
hath
no
tie
upon
him
to
love
any
persons
,
but
onely
those
whom
he
gets
by
?
or
doth
he
know
no
duty
of
love
,
but
of
the
love
of
concupiscence
?
)
is
this
any
ground
or
reason
,
why
God
,
in
case
he
should
hate
(
especially
upon
the
terms
specified
by
me
)
the
generality
or
universe
of
his
men-creatures
(
a
very
few
,
comparatively
,
onely
excepted
)
should
any
whit
more
be
styled
,
{αβγδ}
,
a
lover
of
this
his
creature
,
or
of
men
,
then
a
King
,
who
loveth
onely
a
like
or
less
proportion
of
his
subjects
,
hating
all
the
rest
,
be
honoured
with
a
title
,
of
a
Lover
of
his
Subjects
?
It
is
not
the
freedom
from
a
tye
or
ingagement
unto
any
worthy
action
,
that
any
whit
more
gives
the
denomination
of
agencie
in
this
kind
,
then
a
like
proportion
of
action
,
where
there
is
the
greatest
ingagement
unto
it
that
may
be
.
Suppose
Mr.
K.
had
several
children
,
and
a
meer
stranger
both
to
him
and
them
,
should
take
liking
unto
one
of
them
,
and
shew
much
love
to
it
,
but
should
neglect
,
or
rather
hate
,
all
the
rest
;
and
suppose
we
withal
,
that
Mr.
K.
himself
should
do
likewise
[
I
mean
bear
great
love
and
affection
only
unto
one
of
them
,
and
rather
hate
,
then
respect
,
the
other
]
were
this
stranger
any
whit
more
a
lover
of
Mr.
Ks.
children
,
then
M.
K.
himself
,
because
he
hath
not
the
like
tye
upon
him
to
love
them
which
Mr.
K.
hath
?
Where
there
are
ten
children
in
a
family
,
whoever
he
be
,
whether
under
tye
to
love
them
,
or
otherwise
,
that
shall
mortally
hate
eight
or
nine
of
this
number
,
although
he
should
never
so
affectionately
love
the
one
or
two
remaining
,
yet
is
much
rather
to
be
reputed
an
hater
of
the
children
of
the
family
we
speak
of
,
then
a
lover
of
them
,
or
friend
to
them
.
Or
suppose
Mr.
K.
be
much
taken
and
extraordinarily
pleased
with
2
or
3
pieces
of
old
gold
,
which
his
grand-mother
,
or
some
especial
friend
,
bequeath'd
unto
him
,
so
that
no
money
nor
moneys
worth
,
could
purchase
them
out
of
his
hand
,
but
should
be
a
very
ding-thrift
and
profusely
prodigal
of
all
other
coyne
that
should
come
to
his
hand
,
were
his
impotent
or
inordinate
addiction
to
his
two
or
three
pieces
of
gold
,
a
reasonable
ground
to
judg
,
or
term
him
,
covetous
,
or
a
great
lover
of
money
?
and
not
rather
his
profuseness
otherwise
,
a
far
more
reasonable
ground
from
which
to
reflect
the
imputation
of
prodigality
upon
him
?
Nor
is
it
at
any
hand
likely
,
that
the
Holy
Ghost
would
have
commended
God
unto
the
world
by
that
most
gracious
property
of
{αβγδ}
,
or
love
of
men
,
if
his
hatred
had
been
such
towards
the
generality
or
far
greater
part
of
them
,
which
Mr.
K.
conceiveth
,
onely
for
his
love
shewed
to
such
a
slender
proportion
of
them
as
he
weeneth
.
Doubtless
he
loveth
a
far
greater
proportion
of
Angels
,
then
Master
Kendal
is
pleased
to
imagine
that
he
doth
of
men
:
and
yet
he
is
not
known
by
the
signal
denomination
of
{αβγδ}
,
a
lover
of
angels
,
in
all
the
Scriptures
:
nor
is
{αβγδ}
attributed
unto
him
.
By
the
way
,
whereas
Mr.
K.
having
said
,
that
God
hath
no
such
ties
upon
him
by
Creatorship
,
subjoyneth
,
as
you
were
pleased
to
speak
heretofore
,
he
increaseth
the
number
of
his
pseudologies
,
and
disparageth
his
Faith
by
the
fruits
of
it
.
I
no
where
speak
of
such
tyes
upon
God
by
Creator-ship
,
as
those
he
had
mentioned
,
nor
particularly
of
any
tye
upon
him
by
oath
,
to
relieve
his
creature
,
as
such
;
which
is
one
of
the
tyes
which
Mr.
K.
supposeth
Kings
are
under
for
the
relief
of
their
subjects
:
onely
having
occasion
to
consider
those
words
of
Peter
,
—
as
unto
a
faithful
Creator
,
1
Pet
.
4.
●
.
from
the
express
import
of
them
,
I
first
took
occasion
to
observe
in
general
,
that
there
is
a
kind
of
natural
tye
or
ingagement
upon
every
author
of
being
,
which
promiseth
unto
those
,
who
receive
being
from
them
in
any
kind
,
a
regular
&
due
care
in
them
for
their
preservation
and
good
.
2ly
,
and
more
particularly
,
I
soon
after
said
,
that
every
creature
hath
a
very
great
and
rich
assurance
from
that
very
relation
wherein
it
stands
unto
God
,
as
a
Creatour
,
that
upon
a
regular
deportment
of
it self
towards
him
,
and
such
as
any
wayes
becomes
a
creature
towards
the
Creatour
or
maker
of
it
,
it
shall
receive
protection
,
preservation
,
and
every
good
thing
from
him
,
wch
also
I
prove
ex
abundanti
,
from
the
Scriptures
.
Whether
in
all
this
I
speak
of
such
tyes
upon
God
by
Creatorship
,
as
Mr.
K.
findes
in
Kings
,
in
relation
to
his
subjects
,
let
the
sobriety
of
Mr.
Ks.
friends
themselves
judge
.
But
Thirdly
,
The
three
further
differences
,
which
Mr.
Kendal
(
I
believe
)
thinks
he
hath
acted
the
part
of
a
subtile
disputant
in
discovering
between
God
and
a
King
,
for
the
rescue
of
his
cause
from
under
the
arrest
of
the
comparison
mentioned
,
do
him
no
whit
better
service
at
this
turn
,
then
that
lately
arreigned
for
the
crime
of
impertinency
.
For
First
,
What
though
a
King
,
as
a
King
owes
them
more
,
&c.
their
good
being
the
end
of
his
sovereignty
,
and
that
he
shall
shew
himself
unworthy
this
sovereignty
,
in
case
he
neglects
them
▪
&c.
whereas
the
end
of
Gods
sovereignty
,
is
not
the
good
of
the
creature
,
neither
should
he
shew
himself
unworthy
of
it
,
although
he
should
neglect
them
,
&c.
is
this
consideration
at
all
considerable
,
to
prove
,
that
God
may
any
whit
more
be
termed
a
lover
of
his
creature
,
in
case
he
loves
never
so
small
a
proportion
of
them
,
but
mortally
hates
the
generality
or
far
greater
part
of
them
;
then
a
King
be
termed
a
lover
of
his
subjects
,
in
case
his
deportment
be
answerable
in
reference
unto
these
?
Let
men
that
have
understanding
to
consider
,
consider
,
how
aprosdyonysal
and
irrelative
to
the
point
in
hand
Mr.
Ks.
exceptions
be
.
And
Secondly
,
What
if
a
King
,
as
Master
Kendal
and
his
,
may
(
it
seems
)
suppose
,
hath
bound
himself
by
an
Oath
solemnly
taken
at
his
Coronation
,
to
provide
for
them
to
the
uttermost
of
his
power
,
and
that
to
his
own
particular
prejudice
(
an
oath
,
which
I
somewhat
question
whether
Mr.
K.
would
willingly
take
in
case
he
were
to
be
crowned
,
and
yet
more
,
whether
he
would
willingly
keep
it
)
and
God
hath
not
bound
himself
with
any
such
oath
as
,
viz.
to
provide
to
the
uttermost
of
his
power
for
his
creatures
,
&c.
doth
this
any
whit
more
render
him
a
lover
of
men
,
because
he
loves
two
or
three
(
for
instance
)
of
a
thousand
,
but
irreconcileably
hates
the
nine
hundred
ninety
and
seven
remaining
,
then
it
would
denominate
a
King
a
lover
of
his
subjects
,
in
case
he
should
love
them
by
two's
or
threes
,
and
desperately
hate
them
by
hundreds
and
thousands
?
what
communion
hath
the
difference
now
specified
,
between
God
and
a
King
,
with
any
alteration
of
the
case
between
them
under
present
consideration
?
Thirdly
,
It
is
no
whit
more
able
to
help
Master
Ks.
lame
cause
over
the
style
of
the
comparison
that
al
this
while
stands
in
the
way
of
it
,
that
a
King
is
bound
to
relieve
[
his
Subjects
in
their
extremities
]
in
order
to
his
own
advantage
,
First
,
In
point
of
honour
,
&c.
Secondly
,
In
point
of
profit
,
&c.
Whereas
God
hath
no
such
tye
upon
him
in
reference
to
his
creatures
.
For
whether
a
King
be
more
bound
to
love
,
or
shew
love
to
his
Subjects
,
then
God
to
his
creatures
,
is
no
part
of
the
question
:
Nor
is
the
resolution
of
these
questions
any
ways
conducing
towards
the
dis-parallelling
the
case
put
between
God
and
an
Earthly
King
.
For
that
which
must
dis-parallel
in
this
kind
,
must
be
some
reason
assigned
,
if
any
such
were
assignable
,
whereby
it
may
appear
,
that
however
a
King
cannot
be
reasonably
termed
a
lover
of
his
Subjects
,
in
case
he
onely
loves
two
or
three
favourites
about
his
court
,
mortally
hating
all
the
rest
;
yet
God
may
reasonably
be
termed
a
lover
of
men
,
although
he
loves
onely
a
like
proportion
and
(
as
it
were
)
a
first-fruits
of
his
creatures
,
irreconcileably
hating
the
great
masse
and
body
of
them
,
and
irreversibly
designing
them
from
eternity
to
the
vengeance
of
eternal
fire
.
Evident
it
is
by
what
hath
been
argued
,
and
(
indeed
)
in
the
nature
and
consideration
of
the
thing
it self
,
that
a
freedom
from
tyes
and
ingagements
to
love
,
doth
not
give
a
denomination
of
loving
,
more
then
a
being
under
such
tyes
and
ingagements
,
where
the
love
is
but
the
same
,
or
porportionably
the
same
,
under
both
.
He
that
shall
love
or
shew
love
unto
persons
being
under
no
ingagement
to
do
either
,
may
reasonably
be
termed
more
Gracious
or
to
shew
more
grace
,
then
he
that
shall
love
the
like
numbers
,
being
obliged
thereunto
;
but
there
is
no
reason
or
ground
why
he
should
be
judged
,
or
said
,
to
love
more
,
or
rather
,
then
he
.
It
is
no
more
the
property
,
or
commendation
of
love
,
to
love
without
,
then
with
,
ingagement
:
yea
in
some
cases
(
at
least
,
if
not
in
all
)
that
love
is
most
commendable
,
which
is
born
and
expressed
,
where
ingagements
are
both
in
greatest
number
and
weight
.
It
is
more
commendable
in
a
man
to
love
those
of
his
own
house
,
as
his
wife
,
children
and
servants
,
then
those
of
like
relation
to
another
man
,
though
his
ingagements
be
more
to
love
the
former
then
the
latter
.
But
Mr.
K.
still
hath
the
ill
luck
(
as
his
own
phrase
is
)
to
light
upon
answers
that
are
impertinent
;
and
that
leave
the
bands
,
which
they
pretend
to
discharge
,
in
full
force
,
strength
,
and
vertue
.
Fourthly
,
(
and
lastly
)
If
God
be
therefore
styled
in
Scripture
,
a
lover
of
men
,
onely
because
he
loves
some
few
of
them
,
as
(
for
instance
)
one
of
a
city
and
two
of
a
tribe
,
hating
all
the
rest
with
a
most
perfect
and
irreconcileable
hatred
,
why
should
,
or
why
may
he
not
,
aswel
(
if
not
much
rather
)
be
termed
,
{αβγδ}
,
an
Hater
of
men
,
as
{αβγδ}
,
a
lover
of
men
?
upon
such
a
supposition
(
viz.
God
loves
onely
a
few
men
,
but
hates
incomparably
more
)
there
is
a
far
larger
ground
whereon
to
build
the
denomination
or
title
,
of
an
hater
of
men
,
then
of
a
lover
of
them
.
Whereas
the
Scripture
is
so
far
from
casting
any
such
odious
or
ill-sounding
imputation
upon
him
,
as
this
,
that
(
almost
every
where
)
it
commends
him
for
the
contrary
,
I
mean
for
his
gracious
and
merciful
respects
unto
this
generation
.
In
thee
(
saith
God
to
Abraham
)
shall
all
the
families
of
the
earth
be
blessed
.
Gen.
12.3
.
And
again
(
speaking
of
him
)
And
all
the
nations
of
the
Earth
shall
be
blessed
in
him
.
Gen.
18.18
.
Again
,
in
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
,
Gen.
22.18
.
[
or
,
shall
bless
themselves
,
as
the
original
]
to
omit
sundry
other
places
of
like
import
.
In
these
and
such
like
passages
,
by
all
the
nations
of
the
Earth
,
to
understand
,
Some
of
every
nation
,
and
by
the
blessedness
promised
,
the
actual
collation
of
Faith
,
Repentance
,
and
salvation
by
Christ
,
is
to
expose
the
word
of
God
,
and
this
in
the
most
evangelical
streynes
of
it
,
to
uncertainties
and
peradventures
,
as
to
the
truth
of
it
,
and
withal
,
without
any
necessity
,
or
just
cause
,
to
carry
the
sense
and
meaning
of
it
quite
besides
the
ordinary
and
plain
construction
of
the
words
.
For
first
,
these
words
,
all
the
nations
of
the
Earth
,
can
in
no
regular
or
tolerable
construction
of
the
words
(
nor
did
any
good
Author
ever
use
them
in
such
a
sense
)
signifie
some
few
,
or
some
inconsiderable
number
in
these
nations
(
respectively
)
but
the
generality
(
at
least
)
or
the
far
greater
number
of
them
.
Secondly
,
It
cannot
be
proved
,
that
in
every
nation
,
there
either
have
been
,
or
ever
will
be
,
any
at
all
(
no
,
not
the
smallest
number
)
actually
converted
to
the
Faith
,
or
eventually
saved
.
That
in
Revel
.
5.9
.
doth
not
prove
it
.
All
that
can
be
inferred
from
thence
,
is
,
that
the
intire
body
of
the
Saints
(
there
presented
in
vision
unto
John
figuratively
in
the
four
beasts
,
and
twenty
four
elders
)
acknowledge
themselves
with
all
thankfulness
and
acclamations
of
joy
to
their
Blessed
Redeemer
,
that
the
Redemption
purchased
by
his
blood
,
was
the
happy
meanes
that
had
brought
them
,
who
had
lived
in
nations
and
countreys
far
remote
one
from
another
,
and
who
before
had
no
knowledge
of
,
or
relation
unto
one
another
,
into
that
happy
estate
and
communion
,
wherein
they
now
enjoyed
one
another
in
God
,
with
all
felicity
,
joy
,
and
glory
otherwise
.
That
particle
or
note
of
universality
,
{αβγδ}
,
omnis
,
all
,
or
every
,
though
most
properly
and
very
frequently
,
it
signifies
a
strict
universality
,
yet
is
oft
used
in
a
kind
of
indefinite
signification
,
and
imports
onely
an
indistinct
plurality
of
particulars
under
or
within
an
universality
;
when
Johns
disciples
informed
him
,
that
all
men
came
unto
him
,
Joh
.
3.26
.
[
i
.
to
Christ
,
to
be
baptized
of
him
]
their
meaning
was
not
that
all
men
without
exception
,
or
all
men
,
in
the
strictness
of
the
expression
,
came
unto
him
:
for
themselves
,
who
were
men
,
did
not
go
to
him
:
but
their
meaning
was
,
that
very
great
numbers
of
men
came
to
him
.
See
John
11.48
.
Luke
11.42
.
Matt
.
4.23
,
24.
Rom.
5.18
.
Matt
.
28.19
.
Colos
.
1.23
.
(
to
omit
many
like
)
So
that
the
meaning
of
God
in
this
promise
unto
Abraham
,
In
thee
,
or
,
in
thy
seed
,
shall
all
the
families
,
or
nations
of
the
Earth
be
blessed
[
or
as
the
Hebrew
hath
it
,
shall
,
or
may
bless
themselves
]
is
undoubtedly
,
and
must
needs
be
,
this
(
or
to
this
effect
)
that
whereas
all
the
nations
of
the
Earth
,
with
all
and
every
their
inhabitants
(
respectively
)
were
out
of
an
happy
and
blessed
,
brought
into
a
miserable
and
cursed
estate
by
the
first
Adam
,
the
common
Progenitor
of
them
all
;
so
shall
they
be
restored
unto
a
like
,
or
better
and
more
happy
condition
by
one
,
who
according
to
the
flesh
,
shall
descend
from
thee
.
Now
the
Blessedness
which
God
promiseth
unto
Abraham
should
accrue
unto
,
or
come
upon
,
all
the
nations
of
the
Earth
,
by
means
of
his
seed
,
consisteth
partly
in
dissolving
and
removing
that
curse
,
or
in
the
remission
of
that
sin
,
or
guilt
,
which
lay
heavy
upon
them
by
Adams
transgression
,
partly
in
putting
them
into
a
gracious
capacity
of
obtaining
remission
of
all
their
other
sins
,
(
viz.
by
Repentance
and
Faith
)
and
consequently
of
salvation
it self
in
the
end
.
That
this
blessedness
,
in
both
particulars
of
it
,
is
come
upon
the
world
by
Jesus
Christ
,
I
have
proved
at
large
in
my
book
of
Redemption
;
and
besides
,
it
is
the
clear
Doctrine
of
the
Scriptures
from
place
to
place
.
But
to
convince
Mr.
K.
(
if
he
be
convinceable
by
the
truth
in
her
greatest
evidence
)
that
God
is
not
therefore
in
Scripture
called
a
lover
of
men
,
because
he
loves
an
handful
,
a
remnant
of
them
onely
,
hating
all
the
rest
with
a
perfect
hatred
,
with
an
hatred
as
unquenchable
as
the
fire
of
hell
,
but
that
the
Scripture
speaks
more
graciously
and
honourably
of
him
then
thus
,
giving
testimony
of
the
largeness
of
his
heart
in
goodness
towards
this
generation
,
I
shall
at
present
entertain
his
meditations
onely
with
that
brief
passage
,
Psal
.
145.9
.
The
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
.
Will
M.
K.
here
interpret
,
is
good
to
all
,
that
is
,
to
some
of
all
sorts
of
men
;
or
,
to
Jews
and
Gentiles
,
i.e.
to
some
of
either
division
?
I
confess
this
would
be
a
singular
interpretation
,
and
the
newest
thing
I
suppose
under
the
Sun.
For
(
doubtless
)
the
soul
of
no
Expositor
ever
yet
entred
into
the
secret
of
such
an
interpretation
.
Or
will
he
say
,
that
God
may
be
good
to
all
men
,
whilest
he
hath
irrevocably
and
without
all
possibility
of
the
least
regret
,
doomed
from
eternity
the
far
greater
part
of
them
to
the
endless
and
easless
torments
of
hell
fire
?
Or
can
the
health
,
peace
,
protection
,
plenty
,
prosperity
,
which
he
vouchsafeth
unto
these
men
under
such
a
decree
concerning
them
,
and
with
an
intent
to
bring
the
decreed
vengeance
upon
them
more
plausibly
by
their
abuse
of
these
things
,
give
him
the
denomination
of
being
Good
unto
them
?
Was
it
Queen
Esthers
goodness
towards
Haman
to
invite
him
to
a
banquet
,
when
she
onely
sought
an
opportunity
hereby
to
accuse
him
before
the
King
,
&
with
so
much
the
more
advantage
to
promote
his
condemnation
and
ruine
?
Or
in
case
any
man
having
a
desire
to
Trapan
Master
Kendal
into
some
act
of
unworthiness
to
his
disparagement
,
and
to
cause
his
savour
to
stink
in
the
eyes
of
men
,
should
in
order
hereunto
,
invite
him
to
a
feast
of
pleasant
wines
,
and
for
his
company
and
solace
should
invite
also
women
pleasant
of
face
and
behaviour
,
but
right
made
for
the
design
;
should
Master
Kendal
have
cause
to
commend
this
man
for
his
goodness
unto
him
,
because
of
his
entertainment
upon
such
terms
?
And
when
in
the
latter
clause
of
the
verse
,
it
is
subjoyned
,
And
his
tender
mercies
are
over
all
his
works
;
whether
we
take
the
words
in
a
comparative
sense
(
with
Musculus
and
some
others
)
or
with
Piscator
,
and
many
of
his
mind
,
in
an
objective
sense
,
both
the
one
and
other
vote
against
Master
Kendal
for
the
gracious
and
merciful
inclinations
of
God
towards
mankind
,
or
the
generality
of
men
.
If
the
tender
mercies
of
God
exhibited
unto
men
,
commend
him
at
an
higher
and
more
admired
rate
,
then
any
,
or
all
his
other
dispensations
,
as
of
wisdom
,
power
,
justice
,
&c.
then
certainly
they
are
not
confined
in
their
exhibition
to
such
a
paucity
or
inconsiderable
number
of
men
as
Master
Kendal
finds
(
it
seems
)
in
his
narrow
heart
to
restrain
them
unto
.
Well
is
it
for
the
world
,
that
Gods
wayes
and
thoughts
[
of
goodness
and
mercy
unto
men
]
are
not
Mr.
Ks.
ways
and
thoughts
,
but
as
much
higher
then
these
,
as
the
Heavens
are
higher
then
the
Earth
.
He
that
is
just
towards
all
men
,
but
merciful
onely
unto
a
few
,
is
more
to
be
commended
and
reverenced
for
his
justice
then
for
his
mercy
.
In
like
manner
he
that
acteth
wisely
in
all
his
wayes
and
doings
,
but
mercifully
onely
in
some
few
of
them
,
is
more
considerable
for
his
wisdom
,
then
for
his
mercy
.
Again
,
if
the
meaning
of
the
said
clause
be
,
his
tender
mercies
are
over
[
i
.
e
.
towards
]
all
his
works
,
and
that
there
is
no
creature
of
his
in
any
respect
,
or
sense
,
capable
of
mercy
,
from
which
he
withholdeth
it
;
this
bids
yet
a
more
manifest
and
higher
defiance
to
Master
Kendals
low
conceit
of
Gods
goodness
and
mercy
,
and
fills
the
whole
Earth
with
them
,
whilest
he
makes
them
commensurable
onely
to
a
small
part
or
angle
hereof
.
Or
are
not
men
,
whoever
they
be
,
some
of
Gods
works
,
yea
such
of
his
works
,
(
if
we
speak
of
those
yet
living
)
who
by
reason
of
their
natures
in
conjunction
with
their
condition
,
are
the
most
proper
and
capable
objects
of
mercie
?
Therefore
Master
Kendal
is
a
malignant
Interpreter
of
that
Philanthropie
,
which
the
Scripture
so
highly
commends
in
God
;
and
thinks
that
he
deals
very
munificently
by
him
,
when
he
lifts
up
his
mercy
and
goodness
to
the
low
sphere
of
his
own
imagination
,
when
as
the
Holy
Ghost
plainly
affirmeth
that
they
reach
unto
the
Heavens
.
And
not
contenting
himself
with
the
solace
of
abounding
in
his
own
sense
,
he
poureth
out
his
discontent
at
the
truth
coming
upon
him
like
an
armed
man
,
in
unhandsome
,
uncivil
,
and
unsavoury
deridements
of
those
,
who
hold
it
forth
unto
him
.
I
cannot
give
any
other
reasonable
account
unto
my
self
,
or
others
,
why
Master
Kendal
should
poure
out
himself
in
gibeings
and
jearings
so
impotently
,
all
along
(
in
a
manner
)
both
his
books
,
not
contaning
himself
,
no
not
in
the
very
midst
of
things
of
the
highest
,
the
most
sacred
,
and
dreadful
concernment
unto
himself
and
all
other
men
,
but
onely
this
,
that
he
thinks
that
his
jests
,
and
conceits
,
and
scurrilous
entreatings
of
his
adversarie
,
will
serve
as
wine
to
his
Readers
,
to
cause
them
to
forget
the
sorrow
of
losing
their
time
in
reading
such
impertinent
,
frothy
,
and
unsatisfying
answers
,
with
such
other
so
unprofitable
and
un-edifying
stuff
,
as
both
his
volumes
are
stufft
and
built
with
,
to
that
bigness
,
wherewith
they
now
cumber
the
world
.
Certainly
never
was
any
man
that
ever
undertook
the
answering
of
any
discourse
or
book
,
less
provoked
by
the
style
and
carriage
of
things
therein
,
to
fall
foul
with
reproachfull
squibbs
and
jearrings
upon
his
Adversary
,
then
Mr.
K.
was
by
me
in
my
book
of
Redemption
,
and
this
by
his
own
confession
,
(
as
we
heard
formerly
upon
another
occasion
.
)
For
in
the
very
last
page
save
one
,
of
his
former
book
,
he
gives
me
this
testimony
that
[
in
my
book
of
Redemption
]
I
have
not
shewed
much
more
subtilty
,
then
sobriety
,
in
the
whole
carriage
of
the
business
.
If
(
as
I
formerly
argued
)
I
have
not
shewed
more
,
or
not
much
more
subtilty
then
sobriety
,
in
the
whole
carriage
of
my
business
,
and
yet
(
by
his
own
confession
and
acknowledgment
,
however
)
have
shewed
so
much
subtilty
herein
,
which
amounts
to
a
prodigy
,
certainly
the
sobriety
which
I
have
shewed
in
it
,
falleth
not
much
short
of
a
prodigy
also
.
In
the
mean
time
is
not
Mr.
K.
the
more
inexcuseable
,
that
being
not
onely
un-provoked
,
but
having
an
example
of
sobriety
in
writing
,
all
along
before
him
,
is
yet
so
intemperate
and
petulant
with
his
pen
,
that
there
is
scarce
any
page
in
either
of
his
great
books
,
but
is
blotted
and
stained
with
some
unhandsome
and
Un-Christian
jear
or
other
,
at
him
,
whom
he
would
needs
make
his
Adversary
without
cause
,
and
who
neither
meant
him
the
least
ill-will
,
nor
any
disquietment
of
the
least
of
his
beloved
notions
or
conceits
?
Yea
confident
I
am
,
that
if
any
one
page
of
either
the
said
books
be
innocent
of
the
offence
mentioned
,
the
guilt
is
multiplied
to
a
double
and
treble
proportion
in
another
.
I
have
onely
in
a
few
of
his
own
instances
answered
him
in
part
according
to
his
folly
,
lest
he
should
be
wise
in
his
own
conceit
,
&
please
himself
in
his
vein
,
&
vain
humor
of
jeasting
&
jearing
,
as
if
even
those
that
are
scarce
fit
to
teach
boyes
in
a
bell-frey
,
might
not
set
their
threshold
by
his
in
that
faculty
,
if
they
did
but
a
little
set
their
minds
to
it
.
The
rest
of
his
nakedness
in
this
kind
I
shall
cover
with
silence
;
and
make
it
my
Request
to
his
Reader
on
his
behalf
,
that
he
will
measure
and
judge
of
him
by
his
intellectual
weaknesses
onely
,
and
not
by
his
moral
also
;
considering
that
it
is
very
tolerable
,
a
person
no
better
principled
in
his
understanding
,
should
be
no
worse
or
more
dangerously
corrupted
in
his
moralities
,
or
the
inferior
part
of
his
soul
,
then
onely
to
over-indulge
himself
,
partly
in
a
superficial
and
light
humour
of
entrapelizing
,
and
partly
,
in
a
more
sowre
and
course
disposition
of
affronting
without
cause
the
names
and
reputations
of
men
with
his
pen
.
CHAP.
XVIII
.
A
tast
of
such
passages
in
Master
Kendals
book
,
which
are
so
delivered
and
managed
,
as
if
they
opposed
the
sense
of
his
adversaries
,
being
in
the
mean
time
fairly
and
fully
consistent
with
it
.
His
policy
and
reach
in
such
a
strain
.
About
his
accurate
delineation
and
description
of
the
right
,
or
just
soveraignty
of
God
over
men
,
&c.
Whether
God
excerciseth
his
prerogative
in
any
thing
,
but
in
giving
and
denying
grace
as
he
pleaseth
.
Concerning
all
being
saved
by
Christs
death
.
About
his
adversaries
complaining
of
hard
measure
from
God
.
Concerning
an
humble
submission
of
our
thoughts
to
all
the
Scripture
delivers
concerning
God
.
About
excercising
our
Faith
rather
then
our
witts
,
about
what
the
Scripture
delivers
concerning
God
.
About
saying
,
The
Elect
shall
all
believe
.
About
bastards
begotten
without
Providence
.
About
ungodly
mens
being
put
out
of
all
hope
of
being
saved
by
Christ
.
About
the
Elects
repenting
without
the
long-sufferance
of
God
.
Concerning
the
Distinction
of
voluntas
signi
,
and
voluntas
beneplaciti
.
In
Sundry
texts
of
Scripture
an
ellipsis
of
the
particle
,
quamvis
,
although
.
Of
Gods
requiring
all
,
enableing
his
Elect
,
to
repent
.
All
circumstances
considered
,
it
is
no
great
thing
for
men
to
repent
.
Wbether
God
,
by
his
right
of
commanding
,
may
require
that
of
men
,
which
he
knowes
they
have
no
ability
to
perform
.
Whether
men
had
power
in
Adam
to
repent
,
or
believe
.
A
Considerable
part
of
Master
Kendals
book
is
taken
up
with
such
passages
and
sayings
,
wherein
he
would
have
the
Reader
believe
that
he
crosseth
lines
with
his
Adversary
,
when
as
he
parallel's
onely
.
His
policy
and
reach
herein
is
to
induce
his
Reader
to
believe
,
that
his
Adversary
is
so
enormously
foul
and
extravagant
in
his
judgment
,
as
to
hold
all
things
contrary
to
what
is
delivered
and
asserted
by
him
in
such
a
way
.
In
his
Latine
address
to
his
Mother
,
he
boasts
of
his
Dissertation
,
as
rejoycing
chiefly
in
her
expatiation
,
that
she
might
the
more
accurately
delineate
and
describe
the
right
,
or
just
soveraingty
,
of
God
over
men
,
and
the
injuries
of
men
towards
God
.
Whereby
he
would
insinuate
,
that
his
Adversary
denies
the
said
just
soveraignty
of
God
over
men
,
and
either
extenuates
or
denies
also
the
injuries
of
men
done
unto
God
.
Whereas
any
considering
man
that
shall
diligently
compare
his
book
with
the
writings
of
his
adversary
,
will
clearly
find
,
First
,
that
that
which
he
would
obtrude
and
fasten
upon
God
under
the
notion
of
his
just
soveraignty
and
right
of
power
over
men
,
is
no
ways
consistent
with
the
infiniteness
of
his
goodness
and
mercy
,
but
reprochful
unto
him
,
yea
and
is
plainly
enough
disclaimed
by
himself
in
the
Scriptures
;
whereas
that
Soveraignty
in
this
kind
,
which
his
Adversary
ascribes
unto
God
,
is
both
every
ways
of
good
accord
with
his
nature
and
all
his
Attributes
,
and
accordingly
claimed
and
avouched
by
himself
in
his
word
.
Secondly
,
that
his
Dissertation
is
so
far
from
giving
any
tolerable
account
of
the
injuries
measured
out
unto
God
by
men
,
that
(
upon
the
matter
)
he
wholly
palliates
and
excuseth
them
,
resolving
them
into
the
will
of
God
himself
,
as
their
original
,
and
principal
necessitating
cause
,
comforting
even
the
first-born
Sons
of
Belial
with
this
consolation
,
that
their
reprobation
by
God
from
eternity
considered
,
there
was
no
possibility
for
them
to
walk
in
the
wayes
of
salvation
.
Whereas
his
Adversary
clearly
layeth
all
the
injuries
that
are
done
by
men
,
at
their
owne
doors
,
proving
that
they
are
no
wayes
necessitated
,
neither
by
any
positive
,
nor
by
any
privative
act
of
God
,
to
perpetrate
any
such
thing
;
but
that
whatsoever
they
do
in
this
kind
,
they
do
it
out
of
the
voluntary
malignity
and
perversness
of
their
own
wills
.
Soon
after
the
beginning
of
his
Request
to
his
Reader
,
he
hath
these
words
,
directly
commending
himself
in
the
projection
of
his
book
,
but
indirectly
,
and
by
way
of
insinuation
taxing
his
Adversaries
,
as
if
they
approved
not
of
any
such
projection
;
The
prerogative
of
God
over
all
his
creatures
,
to
dispose
of
them
as
he
pleaseth
,
is
that
which
we
are
bound
to
maintain
,
let
the
world
repine
against
it
,
as
much
as
it
either
will
,
or
can
:
we
know
that
all
the
Earth
should
keep
silence
before
him
,
&c.
Doth
he
not
here
(
calumniating-wise
)
insinuate
,
that
his
Adversaries
do
not
think
themselves
bound
to
maintain
the
Prerogative
of
God
over
his
creatures
,
to
dispose
of
them
as
he
pleaseth
?
and
that
they
are
the
men
who
find
themselves
aggrieved
,
and
complain
at
what
God
acteth
,
in
,
or
about
the
disposall
of
his
creatures
?
Whereas
the
truth
is
,
that
He
,
and
his
party
,
though
they
pretend
to
maintain
this
Prerogative
of
God
,
I
mean
,
to
dispose
of
his
creatures
as
he
pleaseth
;
yet
that
which
indeed
and
in
truth
they
maintain
under
the
name
of
this
Prerogative
,
is
a
necessity
lying
upon
God
to
dispose
of
his
creatures
as
themselves
(
Mr.
K.
and
his
party
)
please
.
For
these
are
the
men
who
are
pleased
to
conceit
and
hold
,
that
God
hath
peremptorily
determined
from
eternity
,
not
to
what
kind
or
manner
of
persons
,
but
to
what
persons
personally
onely
considered
,
he
will
give
converting
and
saving
grace
,
and
this
irresistibly
;
and
that
according
to
the
gift
of
this
grace
,
generally
,
universally
,
and
against
all
possible
interveniences
whatsoever
,
he
purposeth
to
give
salvation
:
and
on
the
other
hand
,
that
he
hath
in
like
manner
determined
,
not
to
give
converting
or
saving
grace
to
such
or
such
persons
by
name
,
and
this
without
any
consideration
of
,
or
respect
had
unto
,
any
neglect
,
disobedience
,
or
provocation
(
in
the
least
)
in
these
persons
;
and
accordingly
,
against
all
possible
care
,
diligence
and
conscience
,
which
these
persons
can
use
in
seeking
the
face
and
favour
of
God
,
that
he
hath
irreversibly
purposed
to
inflict
the
vengeance
of
eternal
fire
upon
them
.
Now
a
disposing
of
the
creature
after
this
manner
,
and
according
to
such
terms
as
these
,
is
a
disposing
of
it
,
not
as
God
pleaseth
,
but
as
Mr.
K.
and
his
confederates
please
.
Nor
doth
the
Scripture
any
were
attribute
such
an
unreasonable
,
uncouth
and
unequal
disposition
of
the
creature
,
as
this
is
,
unto
God
.
Are
not
(
saith
he
here
)
my
wayes
equal
,
O
house
of
Israel
?
are
not
your
wayes
unequal
?
Ezek
.
18.29
.
A
few
lines
after
the
former
saying
,
he
presenteth
us
with
these
words
(
as
elsewhere
upon
another
occasion
we
have
transcribed
them
)
And
yet
we
say
not
that
God
excerciseth
his
prerogative
in
any
thing
but
this
:
that
he
gives
,
or
denies
Grace
,
as
he
pleaseth
;
Doth
he
not
assert
this
as
a
notion
,
or
opinion
appropiate
to
himself
,
and
men
of
his
judgment
,
and
as
opposed
,
or
denied
by
his
Adversaries
?
But
certainly
he
is
not
able
to
produce
any
one
man
from
amongst
all
his
Adversaries
,
but
who
altogether
as
freely
and
roundly
as
himself
,
asserteth
this
prerogative
unto
God
,
to
give
and
deny
grace
as
he
pleaseth
.
But
it
is
frequent
and
familiar
with
these
men
to
entitle
God
to
all
their
own
opinions
:
and
consequently
hereunto
,
to
charge
their
Adversaries
with
fighting
against
God
,
his
Grace
,
or
his
truth
,
when
they
onely
discover
the
nakedness
of
,
and
put
to
rebuke
the
spurious
and
illegitimate
conceptions
of
these
men
concerning
God
,
and
his
counsels
and
ways
.
In
one
place
he
saith
;
but
none
of
the
world
had
any
privilege
of
Jubilee
,
or
any
other
Ceremonie
,
till
they
became
Proselytes
;
and
so
have
they
not
of
Christs
death
,
so
as
to
be
saved
by
it
,
till
they
believe
,
&c.
Part
.
3.
p.
160.
His
adversative
particle
,
but
,
imports
that
he
would
have
his
Reader
suppose
that
he
speaks
these
things
in
opposition
to
his
adversaries
,
as
if
they
held
,
that
persons
of
other
nations
might
have
had
benefit
by
the
Jubile
,
whether
they
were
Proselytes
,
or
no
:
&
so
,
that
men
might
,
or
may
,
be
saved
by
Christs
death
,
whether
they
believe
,
or
no
.
And
presently
after
,
to
the
same
tune
:
Nor
was
it
the
intent
of
God
,
that
all
should
have
the
benefit
of
believers
:
Nor
is
it
the
intent
of
Mr.
Ks.
Advers●ries
so
to
think
,
or
believe
.
But
his
Ingeniolum
wants
ingenuity
.
Requ
.
to
Reader
.
p.
1.
And
when
(
saith
he
,
speaking
of
his
Adversaries
)
they
complaine
of
hard
measure
in
this
[
he
means
,
that
God
should
give
and
deny
grace
as
he
pleaseth
,
and
punish
none
but
for
their
sins
]
with
,
why
doth
he
complain
,
we
think
it
enough
to
answer
them
,
&c.
Doth
not
Mr.
K.
desire
to
abuse
his
Reader
with
this
suggestion
against
his
Adversaries
,
that
they
are
wont
to
complain
of
God
for
giving
and
denying
Grace
as
he
pleaseth
,
and
so
for
●unishing
none
but
for
their
sins
?
And
that
because
of
such
di●pensations
as
these
,
they
are
wont
to
demand
,
Why
doth
he
complain
?
Mr.
Ks.
Adversaries
are
more
innocent
of
this
great
offence
of
complaining
against
God
,
either
for
these
,
or
any
other
his
dispensations
(
truly
so
called
)
then
himself
,
or
any
of
his
Faith
in
these
controversies
.
They
do
indeed
frequently
complain
(
and
cause
they
have
in
abundance
so
to
do
)
that
men
should
pervert
the
straight
and
righteous
dispensations
of
God
,
and
misrepresent
them
unto
his
creature
,
and
then
complain
of
those
that
will
not
justifie
and
side
with
them
in
their
unworthy
conceits
about
them
;
as
if
to
oppose
their
fancies
,
and
the
truth
of
God
,
were
of
like
hainous
demerit
.
Part
.
3.
p.
159.
Elsewhere
,
he
most
Orthodoxly
affirmeth
,
as
if
his
adversaries
as
heterodoxly
denied
it
,
that
unless
a
man
beleeve
,
he
shall
have
no
salvation
by
Christ
,
let
Christ
have
never
so
much
salvation
for
him
,
i
.
sufficiency
to
save
him
.
And
so
much
we
ever
professed
Christ
had
for
all
men
.
But
by
the
way
,
and
Mr.
Kendals
good
leave
,
if
amongst
his
,
we
,
he
reckoneth
Piscator
(
however
as
rough
and
tough
a
champion
of
Absolute
Reprobation
,
as
Mr.
K.
himself
)
he
will
disclaim
the
company
:
nor
will
Beza
willingly
appear
amongst
them
.
The
former
,
absolutely
,
and
with
as
much
confidence
,
as
Mr.
K.
can
affirm
the
contrary
,
affirmeth
it
to
be
false
,
that
Christ
died
sufficiently
for
all
men
;
the
latter
saith
,
that
the
assertion
is
harsh
,
and
no
less
equivocal
or
ambiguous
,
then
barbarous
,
These
things
are
noted
elsewhere
.
In
one
place
profoundly
speculating
what
the
letter
B.
signifies
without
a
vowel
,
he
determineth
,
that
it
signifieth
,
every
thing
▪
and
nothing
;
Aliquid
,
nihil
,
omnia
:
B.
Books
,
or
B.
Boots
,
or
B.
Bottles
.
Part
.
3.
p.
37.
Subtilissime
.
He
should
have
edified
me
every
whit
as
much
,
and
somewhat
(
indeed
)
more
,
if
he
had
informed
me
what
the
Pronoune
,
We
,
signifieth
,
without
a
noune
,
whether
it
signifieth
,
every
man
,
or
no
man
:
We
women
,
We
wizards
,
We
wisemen
,
We
wilful
men
,
&c.
But
whereas
unto
the
words
formerly
mentioned
,
he
subjoyns
,
The
question
is
,
whether
it
be
intended
all
men
shall
have
such
benefit
[
he
means
,
the
benefit
of
salvation
]
by
this
his
sufficiencie
;
if
his
meaning
be
,
that
this
is
the
question
between
him
and
me
,
or
others
of
my
judgment
in
these
controversies
,
his
pen
(
I
wis
)
commits
a
far
greater
oversight
,
then
mine
did
,
when
it
mistook
(
if
yet
I
mistake
not
the
Printers
oversight
for
mine
own
)
one
word
for
another
,
the
Consequent
for
the
Antecedent
,
&
e
còntra
;
over
which
mistake
notwithstanding
he
rejoyceth
,
Part
.
3.
p.
110
,
111.
as
a
man
that
had
found
great
spoyles
(
notice
whereof
is
taken
elsewhere
.
)
For
this
mistake
of
mine
(
if
yet
it
were
mine
,
as
very
possibly
it
may
be
)
is
innocent
,
and
design-less
,
savouring
onely
of
a
man
,
and
no
more
:
whereas
Mr.
Ks.
assertion
,
that
the
Question
between
him
and
his
adversaries
is
,
whether
it
be
intended
that
all
men
shall
have
the
benefit
of
salvation
by
Christs
sufficiencie
,
smells
rank
of
a
man
disingenuous
,
and
to
whom
it
is
no
matter
of
regret
at
once
to
abuse
both
his
Reader
,
and
his
adversary
,
yea
and
himself
also
more
then
both
.
For
who
of
his
Adversaries
ever
wrot
,
or
said
thus
,
It
is
intended
[
by
God
]
that
all
men
shall
have
the
benefit
of
salvation
by
Christs
sufficiency
?
Their
sense
clearly
is
(
as
some
of
them
have
sufficiently
expressed
themselves
in
the
point
)
not
that
it
is
intended
by
God
that
all
men
simply
,
and
without
exception
,
as
,
viz.
whether
they
believe
,
or
not
believe
,
shall
be
saved
by
Christ
,
but
all
men
,
considered
as
men
,
should
be
put
into
a
capacity
of
being
saved
by
him
;
and
that
whosoever
now
perisheth
through
unbelief
,
might
have
been
saved
by
believing
,
yea
and
might
have
believed
to
salvation
,
any
intention
in
God
to
the
contrary
notwithstanding
.
I
confess
I
am
capable
of
mistaking
,
aswell
as
Mr.
K.
but
Mr.
K.
hath
this
learning
above
me
;
he
knows
how
to
mistake
for
advantage
sake
.
Part
.
1.
p.
119.
He
commends
an
humble
submission
of
our
thoughts
to
all
that
the
Scripture
delivers
concerning
God
,
as
if
this
were
an
honor
so
appropriately
belonging
unto
himself
,
that
I
have
neither
part
nor
fellowship
with
him
in
it
:
yea
he
insinuates
against
me
,
the
crime
of
a
bold
enquiry
into
those
arcana
,
which
he
[
God
]
hath
thought
meet
to
conceale
,
as
requiring
us
to
excercise
our
Faith
,
rather
then
our
wits
.
Why
Master
Kendal
should
taxe
me
with
a
bold
enquiry
into
such
arcana
,
or
secrets
,
which
God
hath
thought
meet
to
conceal
,
I
know
no
reason
or
ground
at
all
.
For
certainly
whatsoever
God
delivers
in
the
Scriptures
,
are
none
of
these
arcana
,
but
the
knowledge
and
comfort
of
them
is
intended
by
him
for
us
and
our
children
,
Deut.
29.29
.
And
as
certain
I
am
,
that
I
make
no
enquiry
at
all
(
much
less
any
bold
enquiry
,
as
I
am
more
boldly
,
then
truly
charged
)
into
any
thing
concerning
God
,
but
onely
what
the
Scripture
delivers
concerning
him
;
unless
(
happily
)
it
be
into
Mr.
Ks.
and
his
co-opinionists
wild
,
uncouth
,
and
blasphemous
notions
and
speculations
concerning
God
,
taken
up
and
managed
,
not
onely
besides
,
but
in
manifest
opposition
to
the
Scriptures
.
But
he
and
his
compeeres
,
though
they
speak
much
against
mens
excercising
their
wits
about
the
Scriptures
,
yet
excercise
so
much
wit
themselves
(
if
yet
it
be
not
rather
folly
,
then
wit
)
for
the
support
of
their
own
credit
,
and
cause
,
as
(
in
effect
)
to
make
their
sense
and
interpretations
,
the
Scriptures
;
and
then
effeminately
to
declaim
against
those
,
who
shall
presume
to
call
to
account
,
and
narrowly
examine
their
commentations
,
as
if
they
presumed
above
that
which
is
written
,
were
over-curious
priers
into
the
secrets
of
God
,
not
content
with
what
the
Scripture
hath
revealed
,
with
twenty
and
ten
such
like
forged
cavillations
.
But
whereas
he
portraictures
God
,
as
requiring
us
to
excercise
our
Faith
,
rather
then
our
wits
about
what
the
Scripture
delivers
concerning
him
,
I
would
gladly
know
of
him
from
whence
he
had
his
colours
,
wherewith
he
draws
such
a
representation
of
God
.
For
certain
I
am
,
that
God
in
his
great
treaty
with
the
world
,
in
,
and
by
the
Scriptures
,
requires
of
men
to
understand
,
and
consider
,
before
they
believe
;
to
try
all
things
,
before
they
hold
fast
any
thing
,
even
that
which
is
good
.
And
the
true
reason
why
there
is
so
much
rotten
and
unsound
Faith
in
the
world
,
is
the
generall
observance
of
Mr.
Ks.
prescript
of
devotion
,
the
excercising
of
mens
Faith
about
the
Scriptures
,
before
,
and
more
then
,
their
witts
.
But
he
and
his
Consorts
,
by
imposing
it
as
a
duty
and
matter
of
conscience
,
upon
their
clients
,
to
excercise
their
Faith
,
more
or
rather
,
then
their
witts
,
sufficiently
declare
that
they
very
understandingly
savour
the
things
of
their
credit
,
with
the
sweet
additional
conveniency
of
ease
.
For
if
the
people
be
prevailed
with
to
exercise
their
Faith
towards
the
things
delivered
unto
them
by
their
Teachers
in
the
Name
of
God
,
and
as
contained
the
Scriptures
,
without
excercising
their
witts
to
discover
whether
such
things
be
indeed
consonant
to
the
Scriptures
,
or
no
,
these
Teachers
without
the
wind
of
much
labour
or
study
in
the
Scriptures
,
may
in
good
time
make
the
fair
havens
of
honour
and
respects
with
them
.
Part
.
2.
p.
5.
He
lamenteth
over
me
this
sad
lamentation
;
Alas
sir
!
we
say
the
Elect
shall
all
believe
:
we
do
not
say
they
do
.
Alas
Mr.
K.
!
who
hath
troubled
the
serenity
of
your
thoughts
with
this
sad
dolefull
information
,
that
I
,
or
any
of
your
Adversaries
besides
,
have
so
cruelly
massacred
your
reputations
,
as
to
say
,
that
you
say
,
that
all
the
Elect
do
believe
?
I
do
here
publikely
acquit
you
from
the
honourable
guilt
of
so
worthy
a
saying
,
and
freely
take
all
the
shame
that
belongs
to
it
,
to
my self
,
confessing
it
to
be
my
judgement
and
sense
,
that
all
the
Elect
,
at
least
being
come
to
years
of
discretion
,
(
though
,
in
a
sense
,
I
judge
the
same
of
Infants
also
)
do
actually
believe
,
and
that
the
Scripture
it self
speaketh
so
of
them
.
And
if
you
will
vouchsafe
to
read
▪
what
the
learned
Grotius
hath
commented
upon
,
Matth
.
20.16
.
and
Matth
.
24.22
.
you
must
either
be
of
the
same
mind
with
me
herein
,
or
else
remain
like
your self
,
a
Refragan
to
the
evident
and
sufficiently
apparant
Truth
.
Part
.
1.
p.
47.
He
lifts
up
himself
and
his
party
with
a
silly
complement
of
dissimulation
,
and
profession
of
what
his
adversary
holds
with
him
,
though
he
would
insinuate
the
contrary
,
in
these
words
:
We
silly
souls
have
ever
taken
it
for
granted
,
that
all
mens
names
,
yea
and
members
,
were
written
in
Gods
book
.
Would
not
he
that
writeth
thus
,
have
his
Reader
take
it
for
granted
,
that
his
adversary
is
of
another
mind
,
or
hath
written
that
which
opposeth
it
?
So
presently
after
:
We
had
thought
,
considering
how
the
providence
of
God
hath
made
use
of
Bastards
,
those
Bastards
had
not
been
made
without
the
providence
of
God
.
Who
,
being
a
stranger
to
the
judgement
and
sense
of
Mr.
Ks.
adversarie
in
the
Doctrine
of
Providence
,
but
upon
the
reading
of
this
passage
,
would
judge
him
to
hold
,
or
teach
,
that
bastards
are
made
or
begotten
without
the
Providence
of
God
?
Wheras
he
is
as
far
,
&
stands
declared
,
even
in
his
book
of
Redemption
,
as
far
from
such
a
notion
,
as
M.
K.
himself
,
or
any
or
all
the
silly
souls
(
as
himself
calls
them
)
with
him
.
Part
.
3.
p.
84.
He
deludeth
his
Reader
and
abuseth
himself
and
Adversaries
at
once
,
thus
:
We
endeavour
to
put
him
[
the
ungodly
,
or
unregenerate
man
]
out
of
all
hope
[
of
being
saved
by
Christ
]
and
have
no
hope
of
him
till
he
be
out
of
all
hope
of
ever
being
saved
in
that
estate
,
&c.
as
if
his
Adversaries
were
contrary-minded
,
and
gave
ungodly
men
hope
of
being
saved
by
Christ
in
an
estate
of
ungodliness
and
unbelief
;
or
endeavoured
not
with
equal
zeal
to
himself
,
to
slay
and
destroy
all
hope
and
expectation
in
such
of
being
saved
in
such
ways
.
But
of
this
elsewhere
.
Part
.
2.
p.
152.
He
saith
,
it
is
enough
that
without
this
patience
of
God
,
none
,
no
not
even
the
Elect
,
would
come
to
repentance
,
albeit
all
be
not
brought
to
repentance
by
this
patience
of
God
.
This
he
exhibits
in
way
of
answer
to
my
argument
,
from
2
Pet
.
3.9
.
By
which
I
prove
,
that
the
Apostle
doth
not
here
restrain
the
long-sufferance
of
God
here
spoken
of
,
to
the
Elect
(
as
Master
Kendal
calls
elect
)
but
mentioneth
it
,
as
shewed
to
the
generality
of
mankind
;
and
consequently
that
Gods
non-willingness
that
any
should
perish
,
is
not
in
like
manner
to
be
confined
to
the
said
elect
,
but
to
be
extended
to
the
generality
of
mankind
;
and
so
his
willingness
that
all
should
come
to
repentance
,
and
be
saved
,
to
be
understood
of
all
men
indefinitely
considered
,
not
determinately
of
the
said
Elect
.
My
argument
to
prove
this
(
as
himself
reporteth
it
)
is
this
,
viz.
because
in
case
there
were
any
elect
in
this
sense
the
patience
of
God
towards
them
would
be
no
argument
,
or
sign
,
of
his
non-willing
their
perishing
or
of
his
willing
they
should
come
to
repentance
;
because
he
sheweth
the
same
,
or
greater
patience
,
towards
such
persons
,
who
are
not
elect
in
that
sense
(
nor
indeed
in
any
other
,
except
it
be
a
sense
new-found
)
and
who
never
come
to
believe
,
or
repent
.
To
this
Mr.
K.
saith
somewhat
,
which
he
calls
,
answering
;
even
that
which
you
heard
;
It
is
enough
that
without
this
patience
of
God
,
&c.
Surely
the
man
thinks
that
any
thing
is
enough
,
if
spoken
by
him
,
to
salve
all
sores
▪
to
answer
all
arguments
,
to
extricate
all
difficulties
,
to
stop
the
mouthes
of
all
adversaries
,
to
make
truths
of
all
erroneous
and
fond
assertions
whatsoever
.
For
what
face
,
or
colour
of
an
answer
is
there
in
the
words
mentioned
,
to
the
argument
that
lay
before
him
?
What
though
none
,
no
not
even
Mr.
Ks.
elect
themselves
,
would
come
to
repentance
without
the
patience
of
God
,
is
this
enough
to
answer
the
argument
,
or
to
prove
,
that
this
patience
is
a
sufficient
argument
,
or
sign
,
of
his
non-willing
their
perishing
&c.
especially
against
that
demonstrative
reason
given
by
me
to
evince
the
contrary
?
But
himself
so
gravely
affirming
,
that
without
this
patience
of
God
none
,
no
not
even
the
elect
,
would
come
to
repentance
,
albeit
all
be
not
brought
to
repentance
by
this
patience
,
doth
he
not
project
the
drawing
of
his
Reader
into
this
error
in
his
belief
,
viz.
That
his
adversaries
hold
neither
the
one
,
nor
the
other
,
but
that
which
is
contrary
to
them
both
;
as
first
,
that
those
who
come
in
time
to
repent
(
for
these
are
his
elect
)
might
or
would
have
repented
,
whether
God
had
shewed
them
any
patience
or
no
.
Secondly
,
that
all
without
exception
,
are
by
the
patience
of
God
,
brought
to
repentance
.
Both
which
assertions
have
as
little
or
less
communion
with
the
judgement
of
his
Adversaries
,
as
Arrianisme
or
Socinianisme
have
with
his
.
In
his
entrance
upon
the
second
member
of
his
answer
,
he
tells
me
that
He
wonders
what
I
mean
,
in
words
that
are
plain
enough
,
and
which
a
child
might
readily
understand
.
Mr.
Ks.
wonders
(
it
seems
)
are
more
wonderful
then
their
objects
.
But
if
the
Reader
hath
a
mind
to
wonder
(
with
Mr.
K.
)
what
a
mans
meaning
should
be
in
a
period
,
or
passage
of
words
,
let
me
for
his
satisfaction
in
this
kind
commend
unto
him
a
few
lines
subjoyned
by
Master
Kendal
himself
,
soon
after
the
words
last
recited
from
him
.
It
is
mentioned
(
saith
He
,
but
what
his
antecedent
to
his
relative
,
It
,
is
,
is
not
mentioned
by
him
,
nor
is
it
easie
to
conceive
what
it
should
be
)
as
an
argument
to
vindicate
Gods
seeming
delay
of
his
coming
[
certainly
if
God
was
not
yet
come
,
the
delay
or
deferring
of
his
coming
,
was
not
seeming
,
but
real
]
should
he
come
presently
,
many
of
his
elect
must
perish
[
I
thought
,
that
according
the
rudiments
of
Mr.
Ks.
Faith
,
the
elect
had
been
above
all
possibility
of
perishing
;
but
his
conceptions
,
it
seems
,
are
yea
,
and
nay
:
]
he
being
not
willing
,
that
is
,
pleased
[
a
profound
explication
!
]
to
defer
it
.
[
If
God
be
not
willing
,
that
is
,
pleased
,
to
defer
his
coming
,
who
,
or
what
,
hinders
him
from
coming
?
It
seems
Mr.
K.
to
serve
a
turn
,
can
make
the
will
of
God
resistible
or
divertible
,
though
otherwise
it
be
neither
with
him
]
this
patience
in
deferring
his
coming
,
is
a
motive
unto
them
to
repent
,
and
a
sign
that
he
would
have
them
repent
,
though
it
be
no
signe
that
he
will
alike
have
others
to
repent
,
to
whom
he
shews
like
patience
to
repent
.
He
had
need
be
Antiochus-like
,
a
man
understanding
dark
sentences
,
that
can
un-riddle
Mr.
Ks.
meaning
out
of
these
words
,
at
least
to
make
it
the
meaning
{αβγδ}
,
of
a
man
in
his
right
mind
.
For
First
,
How
,
or
in
what
respect
,
is
Gods
patience
towards
Sect
.
●
those
,
whom
Mr.
K.
calleth
,
his
Elect
,
a
motive
unto
them
to
repent
,
at
least
more
,
then
the
like
patience
shewed
unto
others
,
is
unto
them
?
The
like
,
or
the
same
,
patience
of
God
towards
all
unregenerate
men
,
whether
Elect
(
in
Mr.
Ks.
sense
)
or
not
elect
,
is
a
like
motive
to
repent
unto
both
sorts
of
them
;
although
the
one
sort
onely
suffer
themselves
to
be
moved
accordingly
by
it
.
If
it
be
otherwise
,
it
lies
upon
Mr.
K.
to
account
for
it
.
The
non-ens
,
or
ens
intentionale
,
of
the
pretended
election
,
maketh
no
difference
in
this
kind
;
if
it
should
transire
de
genere
in
genus
,
and
become
ens
reale
,
neither
could
it
upon
this
advantage
make
any
such
difference
.
If
it
can
,
or
if
any
other
thing
can
,
it
would
be
the
salvage
of
some
part
of
Mr.
K.
honour
demonstratively
to
declare
,
or
prove
it
.
But
he
is
better
at
affirming
,
then
confirming
;
at
asserting
,
then
disserting
.
His
Deans
chair
(
it
seems
)
spoyled
a
disputant
,
and
made
a
Dictator
.
Secondly
,
The
same
,
or
like
patience
of
God
shewed
alike
to
both
the
sorts
of
unregenerate
men
,
how
comes
it
to
be
a
sign
that
he
will
have
the
one
sort
of
them
to
repent
,
and
yet
be
no
sign
of
a
like
will
concerning
the
other
?
especially
when
as
he
shews
it
even
unto
these
others
,
to
repent
[
that
is
,
for
I
know
not
how
to
understand
it
otherwise
,
with
an
intent
that
they
should
repent
by
the
means
or
opportunity
of
it
.
]
What
is
it
that
makes
it
significative
of
such
a
will
in
God
,
either
to
,
or
towards
,
the
former
,
or
that
hinders
or
destroyes
the
significativeness
of
it
,
whether
to
,
or
towards
,
the
latter
?
(
For
unto
whom
,
whether
to
his
elect
,
whilest
yet
unregenerate
,
or
whether
unto
men
simply
and
indefinitely
considered
,
his
meaning
is
that
the
patience
of
God
shewed
to
the
said
elect
,
should
be
a
sign
,
he
declares
not
,
I
understand
not
)
As
for
such
elect
,
being
yet
in
a
state
of
unregenerateness
,
they
have
nothing
in
them
more
then
other
unregenerate
men
,
wherby
to
discern
&
understand
what
the
patience
of
God
signifies
;
according
to
the
common
saying
,
praedestinatio
nihil
ponit
in
praedestinato
,
predestination
infuseth
nothing
into
the
person
predestinated
.
And
how
other
men
should
understand
that
the
patience
of
God
signifies
a
willingness
in
him
that
Mr.
Ks.
elect
should
repent
,
and
understand
withal
,
that
it
signifies
a
non-willingness
in
him
that
Mr.
Ks.
reprobates
,
or
non-elect
,
should
repent
,
I
know
not
where
,
nor
from
whom
to
learn
;
especially
considering
that
the
elect
we
speak
of
,
in
the
estate
of
impenitency
and
unbelief
,
are
not
,
according
to
Mr.
Ks.
own
principles
,
discernable
from
the
other
.
But
of
such
raw
,
reasonless
,
and
indigested
stuff
as
this
are
his
answers
,
generally
throughout
both
his
books
,
made
.
He
yet
here
adds
to
the
same
tune
;
He
will
have
all
,
by
that
which
they
call
,
voluntate
signi
,
he
will
have
his
elect
to
repent
,
voluntate
beneplaciti
also
:
he
requires
all
,
enables
his
elect
to
Repent
.
Neither
have
we
here
any
profound
,
scarce
any
sound
divinity
.
For
First
,
Concerning
that
over-worn
threed-bare
distinction
,
of
voluntas
signi
,
and
beneplaciti
,
under
the
shadow
whereof
Mr.
K.
here
solaceth
himself
against
the
scorching
heat
of
the
argument
beating
upon
his
head
,
it
hath
been
dismantled
elsewhere
,
save
onely
in
such
a
sense
,
wherein
it
knoweth
not
M.
Ks.
cause
.
Redemption
Redeemed
.
p.
104
,
105
,
106.
&c.
I
here
further
add
,
or
explain
:
If
by
voluntas
signi
,
he
meaneth
that
will
in
God
which
is
signified
,
declared
,
or
revealed
by
him
in
his
word
,
whether
by
precept
,
or
prediction
,
how
comes
voluntas
beneplaciti
,
or
his
will
of
good
pleasure
,
to
be
contra-distinguished
,
or
opposed
to
it
?
Is
not
the
will
of
God
,
which
he
signifies
or
reveales
,
especially
by
precept
,
his
will
of
good
pleasure
also
?
Or
would
he
not
be
well
pleased
,
yea
as
well
pleased
in
case
his
will
declared
by
precept
,
or
his
commandments
,
were
obeyed
by
such
persons
who
yet
never
do
obey
them
,
but
remain
finally
disobedient
,
as
he
is
,
when
they
are
obeyed
by
his
servants
?
Or
suppose
we
(
for
argument
sake
)
that
a
sinner
,
who
is
none
of
Mr.
Ks.
elect
,
should
repent
,
would
there
be
no
joy
in
Heaven
,
my
,
would
there
be
less
joy
here
,
for
his
repentance
,
then
there
is
for
the
repentance
of
any
other
person
?
Or
in
case
Cain
had
refrained
the
murther
of
his
brother
,
would
not
his
obedience
to
the
Law
of
God
against
murther
,
have
been
pleasing
unto
him
,
yea
as
well
pleasing
,
as
Abels
forbearing
to
murther
him
was
?
Or
is
God
an
accepter
of
persons
?
Therefore
in
this
sense
both
the
members
of
Master
Kendals
distinction
,
are
coincident
,
and
the
distinction
it self
upon
this
account
,
null
.
Or
,
Secondly
,
If
by
voluntas
signi
,
Mr.
K.
means
(
as
some
of
his
notion
explain
it
)
the
approving
will
of
God
made
known
by
him
,
as
,
viz.
by
his
holy
,
just
,
and
righteous
command
,
by
the
tenour
and
import
whereof
he
signifieth
unto
men
,
what
ways
and
actions
are
pleasing
to
him
and
approved
by
him
,
and
consequently
what
on
the
other
hand
are
hated
and
abhorred
by
him
;
and
by
voluntas
beneplaciti
,
the
efficacious
or
operative
will
of
God
,
by
which
he
reduceth
into
act
,
and
effecteth
,
whatsoever
he
willeth
according
unto
it
;
the
terms
of
the
distinction
are
very
uncouth
,
and
improper
to
carry
such
a
sense
or
meaning
to
the
minds
or
understandings
of
men
.
For
the
divine
essence
or
nature
of
God
,
considered
as
holy
,
just
,
and
good
,
by
reason
or
by
means
whereof
he
approveth
such
actions
and
wayes
in
men
,
as
he
commandeth
,
is
most
improperly
termed
his
Will
,
in
one
kind
or
other
:
because
by
this
,
so
considered
,
he
willeth
nothing
at
all
.
Nor
yet
by
declaring
,
or
revealing
,
his
essence
or
nature
under
such
a
consideration
,
doth
he
will
any
thing
,
as
is
evident
.
But
when
he
commandeth
things
just
,
and
holy
,
and
good
,
unto
men
,
he
doth
not
onely
reveal
or
make
known
the
holiness
or
goodness
of
his
nature
,
or
essence
(
nor
can
this
reasonably
be
judged
his
principal
intent
,
if
it
be
(
any
part
of
his
intent
otherwise
then
in
a
collateral
and
consequential
way
,
in
such
his
commandements
given
unto
men
)
but
he
further
declareth
what
his
will
and
good
pleasure
(
in
such
a
sense
as
will
and
good
pleasure
are
any
wayes
attributable
unto
him
)
is
concerning
men
,
and
the
things
he
desireth
and
requireth
to
be
done
by
them
.
And
that
this
is
the
thing
primarily
and
principally
intended
by
him
in
his
precepts
or
commandments
given
unto
men
,
is
evident
from
the
express
tenour
of
these
commandments
in
general
,
and
yet
more
evident
from
some
additional
expressions
made
upon
occasion
in
some
of
them
.
In
general
,
all
the
respective
deportments
,
and
duties
,
whether
actions
,
or
forbearances
,
are
directly
and
expresly
by
the
Authority
of
the
Law-giver
,
imposed
upon
men
,
without
any
intimation
otherwise
then
(
as
was
said
)
in
a
consequential
way
(
unless
haply
in
some
few
of
them
)
of
his
approbation
of
them
.
But
in
,
and
upon
occasion
of
the
delivering
of
some
of
them
,
there
are
words
more
specially
importing
the
express
mind
or
will
of
God
to
have
them
observed
and
obeyed
by
men
.
And
now
Israel
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
,
to
walk
in
all
his
wayes
,
and
to
love
him
,
and
to
serve
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soul
,
That
thou
keep
the
commandments
of
the
Lord
,
and
all
his
ordinances
,
Deut
.
10.12
,
13.
&c.
He
doth
not
say
,
what
doth
the
Lord
thy
God
approve
of
,
commend
,
delight
in
,
or
the
like
;
but
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
,
&c.
Men
are
not
wont
onely
to
imply
,
and
this
darkly
and
obscurely
,
that
which
they
principally
intend
and
aim
at
,
and
in
the
mean
time
plainly
and
significantly
to
express
that
which
they
secondarily
onely
,
and
less
principally
,
mind
or
intend
;
although
,
according
to
the
sense
and
explication
of
Mr.
Ks.
distinction
now
under
examination
,
God
doth
not
so
much
as
intend
,
will
,
or
desire
,
less
principally
,
or
at
all
,
that
far
the
greatest
part
of
those
,
to
whom
he
hath
given
his
commandments
should
yeild
obedience
unto
them
.
So
Micah
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
:
but
not
onely
so
,
for
it
followeth
;
and
what
the
Lord
requireth
of
thee
,
surely
to
do
justly
,
and
to
love
mercy
,
&c.
Therefore
certainly
Gods
desire
,
will
,
and
requirement
in
his
precepts
,
or
Laws
,
imposed
upon
men
,
is
that
they
on
whom
they
are
imposed
,
should
observe
and
do
them
.
So
that
voluntas
signi
,
in
the
most
tolerable
and
defensible
sense
of
it
(
as
that
last
proposed
,
and
since
opposed
,
is
)
is
a
very
uncouth
and
horrid
expression
to
signifie
the
nature
of
God
,
as
declaring
what
actions
and
wayes
of
men
are
approved
by
him
.
Neither
can
there
any
approbative
,
or
approving
will
,
be
ascribed
unto
God
,
but
by
an
high
misdemeanour
committed
against
the
propriety
of
speaking
.
For
in
this
composition
,
an
approbative
will
,
there
is
little
less
then
contradictio
in
adjuncto
,
unless
by
such
a
will
shall
be
meant
a
will
of
declaring
what
is
approved
.
And
how
deplorably
incongruous
such
a
notion
or
sense
as
this
is
,
unto
the
terms
of
an
approving
will
,
any
ear
that
tasteth
words
,
cannot
lightly
but
discern
.
For
that
principle
,
out
of
which
a
rational
subject
approveth
,
or
disapproveth
any
thing
,
is
not
his
will
,
but
his
judgment
,
conscience
,
or
understanding
.
This
is
evident
from
hence
;
viz.
that
many
men
approve
of
that
in
their
judgments
,
or
consciences
,
which
is
contrary
to
their
wills
and
desires
.
And
that
principle
,
by
which
every
man
approveth
of
what
is
truly
approveable
in
himself
,
or
in
his
own
wayes
,
is
not
his
will
,
but
his
judgment
or
conscience
.
And
for
the
sense
assigned
unto
the
other
member
of
the
distinction
(
now
under
censure
)
in
the
explication
of
it
,
viz.
that
by
voluntas
beneplaciti
,
Gods
will
of
good
pleasure
,
is
meant
his
operative
,
or
effecting
will
,
neither
doth
this
consort
any
whit
better
with
the
terms
,
then
an
arrow
with
a
sheath
made
fit
for
a
knife
.
For
by
this
operative
or
effecting
will
,
the
explicators
of
the
distinction
mean
,
that
kind
of
purpose
,
resolution
,
or
intent
in
God
,
for
the
actual
accomplishment
or
effecting
whereof
he
intends
to
ingage
and
exert
his
omnipotency
upon
such
terms
,
as
to
make
sure
that
he
will
overcome
all
opposition
,
or
resistence
in
his
way
.
(
For
otherwise
,
God
having
no
power
at
all
,
but
that
which
is
infinite
&
omnipotent
,
he
must
of
necessity
use
and
exert
this
,
as
well
in
his
softest
and
gentlest
actings
,
as
in
his
strongest
&
most
wonderful
of
all
.
)
Now
first
,
this
kind
of
will
,
purpose
,
or
resolution
in
God
,
is
no
where
in
Scripture
termed
voluntas
beneplaciti
,
or
will
of
good
pleasure
,
at
least
in
respect
of
many
the
particular
actings
or
movings
of
it
.
Nay
secondly
,
in
respect
of
some
of
these
actings
,
it
is
represented
in
the
Scriptures
as
such
a
will
,
wherein
he
takes
little
or
no
pleasure
at
all
,
as
viz.
when
it
relates
to
the
punishment
of
his
creatures
.
For
I
have
no
pleasure
in
the
death
of
him
that
dieth
,
saith
the
Lord
God
:
wherefore
turn
your selves
,
and
live
ye
,
Ezek
.
18.32
.
Again
,
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
way
and
live
:
Turn
ye
,
turn
ye
,
from
your
evil
wayes
;
for
why
will
ye
die
,
O
house
of
Israel
?
Ezek
.
33.11
.
Doubtless
the
will
or
resolution
in
God
to
punish
and
destroy
wicked
men
,
that
shall
be
found
finally
impenitent
,
is
of
that
kind
of
will
,
which
the
Explicators
of
the
Distinction
in
hand
,
interpret
to
be
meant
by
voluntas
beneplaciti
,
viz.
his
operative
or
efficacious
will
(
in
the
sense
declared
)
yet
is
it
so
far
from
being
indeed
voluntas
beneplaciti
,
his
will
of
good
pleasure
,
that
he
most
solemnly
and
seriously
and
with
an
oath
professeth
(
in
the
passages
now
reported
)
that
he
hath
no
pleasure
in
the
execution
or
effecting
of
it
:
and
if
not
in
this
,
then
neither
in
the
will
it self
(
considered
apart
from
its
execution
)
There
is
the
same
consideration
of
his
will
or
purpose
to
punish
or
afflict
his
servants
themselves
,
when
they
incur
his
displeasure
by
sinning
.
There
is
little
question
but
that
his
will
in
this
kind
,
is
of
that
kind
of
will
,
which
the
Distinctioners
now
impleaded
,
mean
by
their
voluntas
beneplaciti
(
at
least
if
they
mean
as
they
speak
)
that
is
,
a
branch
of
his
operative
or
efficacious
will
;
yet
is
it
no
where
in
Scripture
,
either
formally
,
or
materially
,
either
in
terms
,
or
sense
,
called
his
will
of
good
pleasure
.
How
shall
I
give
thee
up
,
Ephraim
?
How
shall
I
deliver
thee
,
Israel
?
how
shall
I
make
thee
as
Admah
?
How
shall
I
set
thee
as
Zeboim
?
My
heart
is
turned
within
me
,
my
repentings
are
kindled
together
.
I
will
not
execute
the
fierceness
of
mine
anger
,
&c.
Hos
.
11.8
,
9.
Again
:
For
he
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
.
Lam
.
3.33
.
Adde
hereunto
:
For
they
verily
(
the
Parents
of
our
flesh
)
for
a
few
dayes
chastened
us
after
their
own
pleasure
:
but
he
for
our
profit
,
that
we
might
be
partakers
of
his
holiness
.
Heb
.
12.10
.
Do
these
expressions
either
from
,
or
concerning
God
,
sound
a
voluntas
beneplaciti
in
him
to
correct
his
children
?
He
that
observes
the
use
and
acceptation
of
the
word
,
{αβγδ}
,
which
more
properly
,
then
any
other
word
that
I
know
in
Scriptures
,
when
spoken
of
God
,
signifies
his
voluntas
beneplaciti
,
his
good
pleasure
,
or
will
of
good
pleasure
,
will
constantly
find
the
object
or
matter
of
it
,
to
be
some
act
of
grace
,
goodness
,
mercy
,
bounty
,
or
the
like
;
never
any
thing
penal
or
afflictive
.
See
Matt
.
11.26
.
Compared
with
Luk
.
10.21
.
(
Onely
the
dialect
,
or
form
of
speech
in
these
texts
must
be
well
observed
,
and
interpreted
as
others
of
like
character
and
phrase
,
viz.
where
there
is
an
ellipsis
of
the
word
,
quamvis
,
although
)
as
Rom.
6.37
.
1
Pet
.
4.6
.
Isa
.
12.1
.
(
according
to
the
Hebrew
)
Isa
.
41.12
.
Jer
.
50.20
.
(
with
others
)
so
also
Eph.
1.5
,
9.
Phil
.
2.13
.
2
Thess.
1.11
,
&c.
Secondly
,
This
will
of
good
pleasure
in
God
,
as
explained
by
the
Explainers
,
is
very
untowardly
contra-distinguished
to
his
voluntas
signi
,
as
understood
and
notioned
likewise
by
them
.
For
there
is
small
reason
to
oppose
that
will
in
God
,
which
in
the
Distinction
they
call
voluntas
beneplaciti
,
to
that
will
in
him
,
which
in
the
other
member
of
this
distinction
,
they
term
voluntas
signi
.
For
the
opposition
sounds
,
as
if
his
voluntas
beneplaciti
,
were
neither
revealed
in
any
of
the
particulars
of
it
,
which
is
manifestly
untrue
,
God
indeed
having
revealed
the
whole
compass
or
extent
of
his
operative
or
efficacious
will
,
as
far
as
it
is
any
wayes
necessary
or
pertinent
for
men
to
know
it
;
nor
yet
approved
of
by
his
will
of
approbation
;
which
is
somewhat
more
then
petty
blasphemy
.
Thirdly
,
That
application
of
the
Distinction
,
which
Mr.
K.
here
,
and
others
of
his
perswasion
,
are
wont
to
make
in
the
like
exigent
,
is
neither
Logical
,
nor
Theological
.
Not
logical
:
For
thus
Mr.
K.
(
as
we
heard
)
with
his
partisans
,
applieth
it
;
God
will
have
all
,
by
that
which
they
call
voluntate
signi
,
he
will
have
his
Elect
to
repent
voluntate
beneplaciti
also
.
In
which
saying
he
takes
that
for
granted
,
which
he
knowes
that
his
Adversary
stifly
denies
,
and
which
himself
hath
not
at
all
proved
(
and
which
indeed
,
interpretatively
contains
the
summa
totalis
of
the
whole
controversie
)
viz.
that
there
are
,
or
that
God
hath
,
such
elect
,
in
whom
he
works
conversion
,
faith
,
Repentance
,
and
all
things
accompanying
salvation
,
by
such
a
will
,
which
alwayes
sooner
or
later
,
actually
raiseth
and
effecteth
these
things
in
them
against
al
possible
resistance
whatsoever
.
Now
in
arguing
to
suppose
that
,
not
onely
which
a
man
knowes
to
be
denied
by
him
against
whom
he
disputeth
,
but
even
that
also
,
which
by
a
near-hand
consequence
,
involves
the
grant
,
either
of
the
whole
,
or
principal
thing
in
question
,
is
extremely
illogical
.
Again
,
the
said
application
of
the
distinction
(
so
understood
as
hath
been
reported
)
is
no
whit
more
Theological
.
For
it
ascribeth
unto
,
or
supposeth
in
,
God
such
a
will
,
which
the
Scriptures
know
not
,
and
which
otherwise
is
il-consistent
with
his
wisdom
,
and
repugnant
to
that
great
design
,
which
he
hath
projected
,
and
which
he
carrieth
on
in
the
world
daily
,
in
,
and
by
the
Gospel
.
This
I
have
proved
at
large
,
and
(
I
believe
)
above
any
reasonable
answer
or
contradiction
.
The
will
I
mean
,
is
such
a
will
,
which
the
Assertors
of
it
suppose
to
be
operative
of
conversion
,
Faith
,
and
Repentance
in
men
upon
terms
of
necessitation
,
or
so
,
that
it
is
not
possible
for
those
,
in
or
upon
whom
it
operateth
,
not
to
concur
or
comport
with
it
to
the
actuall
production
of
Faith
and
Repentance
in
them
,
and
in
the
end
,
to
the
attainment
of
salvation
.
Now
that
there
is
no
will
in
God
,
that
worketh
at
any
such
rate
,
or
upon
any
such
terms
in
men
,
as
these
,
and
that
if
there
were
,
it
must
needes
render
men
uncapable
of
that
great
recompence
of
reward
,
Salvation
,
I
have
more
then
once
argued
,
proved
,
and
concluded
elsewhere
.
I
here
supersede
the
further
debate
of
it
.
Besides
,
when
Master
K.
saith
,
God
will
have
all
to
repent
voluntate
signi
,
but
his
elect
[
onely
]
voluntate
beneplaciti
,
doth
he
(
in
the
former
clause
)
mean
,
that
God
approves
of
the
repentance
of
all
men
,
(
which
must
be
his
meaning
unless
he
breaks
company
with
the
wisest
on
his
side
)
or
that
he
invites
and
calls
all
men
to
repentance
;
neither
the
one
assertion
,
nor
the
other
,
holds
any
regular
intelligence
with
his
principles
in
the
controversie
undertaken
by
him
.
For
1.
if
God
approves
of
the
Repentance
of
all
men
,
and
yet
doth
not
effect
it
as
he
doth
the
repentance
of
some
,
doth
not
this
represent
him
as
one
doing
good
by
halves
,
and
omitting
or
neglecting
more
good
,
and
this
acknowledged
and
approved
as
such
,
by
himself
,
then
he
doth
?
But
by
that
which
soon
after
followeth
,
it
seems
good
Theologie
with
Mr.
K.
to
conceive
and
say
,
that
God
doth
good
by
halves
.
For
are
not
his
words
these
,
(
with
an
ironicall
complement
to
boot
?
)
Sir
!
Gods
patience
towards
reprobates
,
is
but
patience
by
halves
!
The
Scripture
every
where
ascribes
perfection
to
the
wayes
and
works
of
God
:
but
Master
Kendal
(
it
seems
)
hath
discovered
a
large
vein
of
them
wch
are
imperfect
,
&
done
by
halves
.
Secondly
,
if
in
the
former
member
of
the
distinction
,
his
meaning
be
,
that
God
invites
or
calls
all
men
to
repentance
,
and
yet
(
in
the
latter
)
denies
that
he
is
willing
to
work
or
effect
it
in
some
,
yea
the
greater
part
of
men
,
and
that
knowingly
he
leaves
these
under
an
absolute
and
utter
impossibility
of
obeying
his
call
,
or
coming
upon
his
invitation
,
in
this
kind
;
doth
he
not
by
such
a
party-coloured
character
as
this
,
render
the
Father
of
mercies
,
and
the
God
of
all
consolation
,
a
most
bitter
and
bloudy
insulter
over
the
extreme
misery
and
weakness
of
his
poor
creatures
,
occasioning
,
yea
provoking
and
urging
them
in
the
mean
time
,
to
look
upon
him
as
most
seriously
,
most
affectionately
,
most
compassionately
desiring
,
seeking
,
endeavouring
,
their
salvation
?
But
this
Theological
soloecisme
we
have
had
(
I
remember
)
under
large
consideration
elsewhere
.
Therefore
concerning
the
Distinction
of
voluntas
signi
and
voluntas
Beneplaciti
,
with
the
common
application
of
it
,
it
deserves
the
like
brand
of
dishonour
which
Beza
and
Piscator
set
upon
another
of
its
companions
,
(
with
the
usuall
application
thereof
)
viz.
that
,
which
tells
us
of
Christs
dying
for
all
men
sufficienter
,
but
not
efficaciter
.
That
expression
(
saith
the
former
of
these
)
Christ
died
for
the
sins
of
all
men
sufficiently
,
but
not
efficaciously
,
though
in
a
rectified
sense
it
be
true
,
yet
is
it
extremely
harsh
,
and
no
less
ambiguous
,
then
barbarous
.
An
account
hereof
he
gives
in
the
words
following
.
Beza
.
Ad
Ast.
Colloq
.
monpelg
.
par
.
2.
p.
217.
vi
.
eundem
in
Thesibus
cum
D.
Fayo
in
Schola
Genevensi
disputatis
De
efficacia
Sacrificii
Jesu
Christi
.
The
latter
,
speaking
of
the
same
distinction
and
application
,
pronounceth
that
which
they
say
to
be
absolutely
false
:
&
that
for
reprobates
(
as
he
termeth
them
)
Christ
died
neither
in
one
kind
,
nor
other
,
neither
sufficiently
,
nor
efficaciously
.
Piscator
.
•
contra
Schaffmannum
.
p.
123
vi
.
Redempt
.
Redeem
.
p.
97.
We
have
an
English
proverb
(
to
mention
it
without
the
least
reflexion
upon
these
worthy
and
well-deserving
men
)
that
when
theeves
fall
out
,
honest
men
come
by
their
goods
.
So
when
persons
of
an
unhappy
agreement
in
the
defence
of
errour
,
and
opposition
to
the
truth
,
fall
at
variance
about
the
Distinctions
imployed
in
that
evill
warfare
,
there
is
the
more
hope
that
truth
will
so
much
the
sooner
recover
her
native
lustre
,
and
be
restored
to
her
legitimate
interest
in
the
hearts
and
judgments
of
up-right
and
well
meaning
men
.
And
for
Mr.
Ks.
Distinction
of
voluntas
signi
,
and
beneplaciti
,
Beza's
note
upon
that
other
of
Christs
dying
for
all
men
,
sufficienter
,
and
efficaciter
,
(
as
viz.
that
though
in
a
rectified
sense
it
be
true
,
yet
is
it
extremely
harsh
,
and
no
less
ambiguous
,
then
barbarous
)
is
every
wayes
apposite
unto
it
.
What
the
rectified
sense
is
,
wherein
it
is
true
,
I
have
declared
elsewhere
.
Redempt
.
Redeem
.
p.
106.
That
it
is
extremely
harsh
and
uncouth
,
and
withall
no
less
ambiguous
then
barbarous
,
hath
been
shewed
both
in
the
present
Section
,
and
elsewhere
.
Most
probable
it
is
,
that
such
Distinctions
as
these
,
were
first
invented
and
formed
by
that
Enemy
of
light
and
Truth
,
the
Prince
of
darkness
,
and
secretly
and
slily
conveyed
into
the
minds
of
some
men
of
note
and
Interest
in
the
Churches
of
Christ
,
whose
judgements
he
had
foyled
and
intangled
with
errour
,
to
strengthen
their
hand
in
the
maintenance
of
his
cause
,
and
for
the
obscuring
,
darkning
,
and
encumbring
the
truth
.
Fourthly
,
whereas
to
the
subterfugie
and
unhallowed
refuge
of
the
Distinction
now
displayed
in
the
proper
colours
of
it
,
he
immediately
subjoyns
(
by
way
of
explication
of
it
,
as
it
should
seem
,
in
both
its
members
,
respectively
)
He
requires
all
,
enables
his
Elect
,
to
repent
;
in
the
former
clause
he
speaks
as
much
,
or
more
,
the
sense
of
his
Adversaries
,
as
his
own
;
yet
to
what
purpose
,
unless
to
insinuate
to
some
super-simple
Reader
,
as
if
they
denyed
even
that
also
(
viz.
that
God
requires
all
to
repent
)
In
the
latter
clause
,
he
under-speaks
his
own
sense
(
if
he
understands
,
or
remembers
it
)
neither
in
this
doth
he
say
any
thing
,
but
what
his
Adversaries
say
also
.
Yea
he
speaks
short
both
of
his
own
sense
(
at
least
if
he
hath
not
very
suddenly
changed
his
old
sense
for
a
new
)
and
of
the
sense
of
his
Adversaries
likewise
.
For
his
own
sense
,
this
(
questionless
)
is
not
that
God
onely
enables
them
to
repent
(
for
this
he
might
do
,
though
they
should
for
ever
remain
impenitent
,
no
mans
ability
for
action
,
enforcing
or
necessitating
him
to
act
)
but
that
he
necessitates
them
to
repent
.
Otherwise
Mr.
Ks.
Elect
may
possibly
never
repent
,
and
so
fall
short
of
salvation
in
the
end
:
which
(
I
know
)
is
the
great
abomination
of
his
soul
.
And
as
concerning
his
Adversaries
,
their
sense
riseth
higher
then
to
conceive
that
God
onely
enables
men
to
repent
,
at
least
when
they
do
repent
:
They
hold
and
teach
,
that
God
over
and
besides
those
means
,
and
that
ability
of
repentance
,
which
he
vouchsafeth
unto
all
men
(
and
so
to
Mr.
Ks.
elect
)
doth
actually
concur
and
joyn
with
them
in
the
improving
or
employing
of
these
means
,
and
in
the
exertion
or
acting
of
this
ability
;
and
this
so
,
and
upon
such
terms
,
that
the
act
it self
of
repentance
performed
by
them
,
may
,
though
not
formally
,
yet
by
way
of
efficiency
,
be
by
an
higher
and
far
more
worthy
attribution
ascribed
unto
him
,
then
unto
them
.
For
the
truth
is
,
that
for
men
to
repent
(
and
so
to
believe
)
considering
on
the
one
hand
what
dreadfully-important
reasons
and
motives
they
have
to
do
it
,
and
on
the
other
hand
how
mightily
provoked
,
and
graciously
assisted
they
are
,
by
God
,
unto
the
work
,
is
in
respect
of
the
nature
of
it
,
and
of
that
which
proceeds
from
them
,
in
and
about
it
,
no
such
great
exploit
,
or
matter
either
of
much
commendation
,
or
admiration
;
the
contrary
,
viz.
For
men
not
to
repent
,
the
circumstances
now
mentioned
being
duly
considered
,
being
most
irrational
,
brutish
,
and
senseless
,
and
altogether
unworthy
the
common
principles
of
reason
and
understanding
in
men
.
But
now
for
God
to
call
,
yea
to
incourage
,
sinfull
,
weak
,
and
ill-deserving
men
(
creatures
that
had
so
unthankfully
,
rebelliously
,
provokingly
entreated
him
)
unto
Repentance
,
by
such
great
and
precious
promises
,
as
he
hath
done
;
and
not
onely
this
,
but
further
to
quicken
,
strengthen
,
and
assist
them
by
the
gracious
concurrence
of
his
own
spirit
,
to
,
and
in
the
work
,
is
a
matter
of
high
consideration
,
and
most
worthy
the
magnificence
of
that
God
who
doth
it
.
In
which
respect
that
which
proceedeth
from
men
,
or
that
which
they
do
,
in
,
or
about
the
work
of
repentance
,
is
,
in
it self
,
little
considerable
,
and
(
as
we
use
to
say
)
scarce
worth
the
speaking
of
;
whereas
that
which
proceedeth
from
God
in
reference
to
it
,
is
transcendently
excellent
,
and
wonderfully
glorious
.
Hence
it
clearly
follows
,
that
though
men
who
repent
,
be
not
necessitated
by
God
to
repent
,
or
so
acted
by
him
that
they
can
neither
will
nor
chuse
but
repent
,
but
onely
be
so
incouraged
and
assisted
by
him
in
order
hereunto
,
as
hath
been
mentioned
[
i
.
so
as
to
be
left
by
him
at
liberty
,
or
under
a
possibility
of
non-repenting
,
notwithstanding
]
yet
all
that
which
is
honourable
and
praise
worthy
in
,
and
about
the
work
,
intirely
belongeth
unto
God
;
men
,
even
under
the
terms
now
specified
,
all
things
considered
,
acting
at
no
higher
,
or
not
much
more
high
or
commendable
rate
in
their
repenting
,
then
in
accepting
meat
offered
unto
them
,
when
they
are
an
hungry
,
of
drink
,
when
they
are
athirst
.
That
which
hath
occasioned
many
to
look
upon
repentance
(
and
so
Faith
)
as
too
great
and
high
a
work
to
be
performed
by
men
,
onely
with
the
aid
of
such
a
concourse
,
or
assistance
from
God
,
as
that
declared
,
pretending
that
to
ascribe
it
unto
men
upon
such
terms
,
is
too
high
an
exaltation
of
nature
,
and
of
the
will
of
man
,
and
derogatory
from
the
grace
of
God
(
with
the
like
)
is
(
I
verily
believe
)
those
most
blessed
consequences
or
fruits
of
it
,
remission
of
sins
,
reconciliation
with
God
,
adoption
,
salvation
,
&c.
whereas
these
in
respect
of
their
consecution
and
attainment
by
Repentance
and
Faith
,
onely
declare
the
abundant
grace
,
goodness
,
and
bounty
of
God
,
not
at
all
any
intrinsick
worth
or
extraordinary
commendableness
,
in
the
means
by
which
they
are
attained
.
For
as
it
argueth
a
special
goodness
and
generousness
of
disposition
in
men
,
liberally
or
bountifully
to
reward
ordinary
or
light
services
,
being
willingly
performed
:
so
is
it
an
high-convincing
argument
and
proof
of
the
infinite
grace
and
bounty
of
God
,
so
transcendently
to
reward
those
acts
of
obedience
in
men
,
Faith
and
repentance
,
being
(
especially
the
help
and
advantages
considered
,
which
himself
,
as
hath
been
said
,
affordeth
towards
them
)
so
inconsiderable
,
as
to
bestow
his
favour
,
with
all
the
inestimable
and
glorious
fruits
thereof
,
upon
those
that
shall
perform
them
.
And
indeed
,
the
standing
Law
or
rule
,
according
unto
which
,
as
being
most
reasonable
and
equitable
,
God
is
wont
to
dispense
his
rewards
,
considered
,
it
is
matter
of
much
more
grace
and
goodness
in
him
to
leave
men
at
liberty
,
either
to
repent
,
or
not
to
repent
,
under
,
and
after
all
the
means
and
interposures
administred
by
him
unto
them
to
work
them
to
repentance
,
then
it
would
be
to
impose
upon
them
any
unavoidable
necessity
to
repent
,
or
act
them
upon
such
terms
by
his
omnipotency
in
order
to
their
repentance
,
that
there
shall
be
no
possibility
left
them
to
remain
impenitent
.
The
reason
hereof
is
,
because
when
men
are
at
liberty
,
whether
they
will
repent
,
or
no
,
in
case
they
shall
chuse
and
practise
it
,
it
will
be
found
in
the
retinew
,
or
species
,
of
those
actions
,
or
services
,
which
the
wisdom
and
righteousness
of
God
judge
rewardable
,
and
which
accordingly
he
still
rewardeth
;
my
meaning
is
,
it
will
have
the
nature
and
consideration
of
an
action
morally
good
,
and
which
the
will
regularly
and
freely
chuseth
and
preferreth
before
the
contrary
:
whereas
in
case
a
mans
will
be
carried
by
God
to
repentance
by
a
rapt
motion
,
or
irresistibly
and
indeclinably
determined
to
its
action
by
a
forraign
power
;
that
which
it
acteth
upon
such
terms
,
wants
the
formality
of
a
moral
action
,
as
not
proceeding
out
of
the
will
of
him
that
acteth
,
and
consequently
is
of
that
kind
or
species
of
action
,
which
by
no
law
of
prudence
or
equity
is
rewardable
,
nor
is
rewarded
by
God
.
Therefore
whereas
many
please
themselves
with
an
invincible
conceit
that
they
are
the
onely
magnifiers
and
exalters
of
the
free
grace
of
God
,
in
teaching
and
asserting
the
irresistibility
or
infrustrability
of
the
power
hereof
in
bringing
men
to
repentance
,
making
themselves
aggreived
at
those
who
teach
the
contrary
,
as
if
they
were
friends
(
or
flatterers
rather
)
of
corrupt
nature
,
and
enemies
unto
grace
;
the
very
plain
truth
is
,
that
themselves
by
their
doctrine
do
by
the
grace
of
God
,
as
that
harlot
,
against
whom
Solomon
gave
sentence
,
did
by
her
child
,
when
she
overlayed
it
by
night
(
as
her
adversary
charged
her
)
and
so
destroyed
the
life
of
it
:
whereas
the
men
of
their
contest
and
complaint
,
in
their
explication
of
their
sense
in
the
case
,
carefully
provide
honourable
maintenance
for
this
grace
,
and
render
it
like
unto
it self
,
Grace
in
the
highest
,
unto
those
who
receive
it
;
in
the
mean
time
ascribing
nothing
unto
corrupt
nature
,
or
to
the
sinful
will
of
man
,
save
onely
a
bare
capacity
of
being
rectified
,
and
reformed
,
and
reduced
by
the
rich
grace
of
God
to
chuse
its
soveraign
good
,
and
the
way
that
leadeth
to
it
.
And
this
themselves
(
upon
the
matter
)
deny
not
,
onely
they
imagine
these
great
and
gracious
effects
to
be
wrought
by
such
an
operation
,
or
co-operation
of
this
grace
,
which
is
obstructive
(
as
hath
been
lately
hinted
)
to
those
very
ends
,
which
God
propounds
to
himself
,
and
intends
by
it
.
But
this
is
a
theme
which
we
have
discoursed
more
largely
elsewhere
,
though
not
(
as
far
as
I
remember
)
in
these
papers
.
But
Fifthly
,
(
and
lastly
)
whereas
M.
K.
saith
▪
he
requires
all
,
enables
his
Elect
[
meaning
,
and
onely
these
]
to
repent
,
doth
he
not
make
God
like
unto
a
man
that
should
go
to
a
thistle
to
gather
figs
,
or
to
a
thorn
for
grapes
?
Or
like
unto
Diogenes
in
his
Cynical
humour
,
when
passing
along
by
the
statues
of
stone
,
he
asked
an
alms
of
them
,
as
if
they
had
been
so
many
living
and
moneyed
men
?
Or
doth
he
suppose
that
those
other
,
of
whom
God
requires
repentance
,
as
well
as
of
Mr.
Ks.
elect
,
are
enabled
by
some
other
to
repent
,
though
not
by
God
?
Or
when
God
requires
repentance
of
those
,
whom
he
knows
(
as
Mr.
K.
supposeth
)
want
all
ability
to
do
what
is
in
this
case
required
of
them
,
doth
he
speak
ironically
or
sarcastically
unto
them
,
as
one
insulting
over
their
impotency
and
weakness
?
Or
how
,
or
by
what
consideration
,
or
by
the
mediation
of
what
principle
,
will
Mr.
K.
be
able
to
reconcile
such
an
uncouth
and
odd
saying
with
the
grace
,
wisdom
,
and
tender
compassion
of
God
?
The
pleas
which
some
of
his
Co-errants
in
these
points
,
are
wont
to
insist
upon
for
their
relief
at
this
turn
,
are
but
as
fig-leaves
to
cover
the
nakedness
or
shame
of
their
opinion
:
they
will
scarce
hold
the
stitching
together
.
First
(
say
some
)
though
man
hath
lost
his
ability
or
power
of
obeying
,
yet
God
hath
not
forfeited
or
lost
his
right
of
commanding
.
Therefore
he
may
justly
require
that
of
men
,
which
they
are
not
able
to
perform
.
Again
(
say
the
same
men
,
or
others
of
the
same
)
God
may
require
of
men
that
which
they
are
not
able
to
perform
,
to
convince
them
of
their
weakness
and
inability
in
this
kind
.
To
the
former
;
first
,
be
it
true
,
God
hath
not
lost
his
right
of
commanding
by
the
sin
or
folly
of
men
in
doing
that
,
for
the
demerit
whereof
they
are
,
or
might
be
,
justly
deprived
by
him
of
their
ability
of
obeying
:
yet
though
he
hath
lost
no
right
of
commanding
in
this
case
,
yet
in
case
men
have
indeed
been
devested
by
him
of
all
ability
of
obeying
him
,
and
are
not
re-invested
again
therewith
,
he
may
have
lost
his
opportunity
of
commanding
.
And
it
is
as
far
from
God
,
in
respect
of
his
wisdom
,
to
do
any
thing
importunely
or
unseasonably
,
as
it
is
,
in
respect
of
his
justice
,
to
do
any
thing
unrighteously
.
Now
a
right
of
doing
a
thing
,
may
possibly
,
at
least
in
a
sense
,
be
,
where
there
is
no
conveniency
or
opportunity
of
acting
according
to
the
priviledge
of
such
right
.
And
wise
men
will
not
do
any
thing
they
have
a
right
to
do
,
but
under
circumstances
of
conveniency
and
meetness
for
their
action
.
Mr.
K.
or
another
man
,
may
have
a
right
to
answer
every
pelting
pamphlet
or
other
impertinent
piece
,
that
comes
forth
like
a
man
armed
with
straw
and
stubble
against
him
:
but
if
he
be
wise
,
and
knows
how
to
contrive
his
time
to
any
better
account
,
he
will
wave
his
right
in
this
kind
.
The
Apostle
Paul
had
a
right
of
doing
several
things
mentioned
by
himself
,
1
Cor
.
9.4
,
5
,
6
,
12.
cum
vers
.
15.
which
yet
he
judged
inconvenient
for
him
to
do
,
and
accordingly
omitted
the
doing
of
them
.
In
like
manner
it
no
way
follows
,
that
because
God
hath
a
right
of
commanding
such
persons
to
repent
,
who
have
no
ability
to
repent
,
that
therefore
he
useth
this
right
,
and
commandeth
them
accordingly
.
Secondly
,
It
is
a
question
,
which
(
I
suppose
)
would
appose
Mr.
Ks.
Genius
handsomely
to
resolve
;
Whether
,
it
being
supposed
that
men
are
dead
,
I
mean
under
an
irrevocable
sentence
of
death
and
condemnation
(
which
is
Mr.
Ks.
supposition
concerning
the
greatest
part
of
those
,
of
whom
he
confesseth
God
requires
repentance
)
he
hath
any
right
(
in
any
tolerable
sense
of
the
word
,
right
)
to
require
repentance
of
them
;
at
least
upon
such
terms
,
on
which
he
requires
repentance
of
all
men
,
viz.
with
promise
of
life
and
salvation
upon
condition
of
obedience
.
Hath
a
man
any
right
of
making
a
promise
,
whether
upon
condition
,
or
without
,
contrary
to
his
avowed
intentions
,
and
which
himself
knows
to
be
impossible
that
he
should
become
willing
to
perform
?
He
that
shall
go
about
with
a
great
deal
of
officious
importunity
to
entitle
a
prudent
and
upright
man
to
such
a
right
(
if
right
it
must
needs
be
)
as
this
,
is
he
not
like
to
suffer
disappointment
,
in
case
he
expects
either
thanks
,
or
other
reward
,
for
such
a
service
?
Or
is
not
this
a
true
portraicture
of
the
case
of
those
men
,
who
think
they
do
God
service
(
and
doubtless
look
for
no
small
reward
for
it
)
in
contending
and
labouring
in
the
very
fire
to
vest
a
title
,
or
right
of
claim
,
in
him
to
require
obedience
,
with
a
promise
of
life
and
salvation
upon
performance
,
of
such
men
,
unto
whom
he
knows
it
is
altogether
impossible
for
him
to
be
willing
ever
to
give
salvation
,
as
having
peremptorily
and
unchangeably
decreed
the
contrary
from
eternity
?
Thirdly
,
It
doth
not
sound
like
a
strain
of
the
transcendent
righteousness
and
equity
of
God
,
especially
in
his
proceedings
and
dealing
with
men
,
first
in
a
judiciary
way
,
to
punish
men
for
an
offence
committed
(
and
this
not
by
themselves
neither
,
personally
considered
,
but
onely
by
their
Protoplast
,
some
thousands
of
years
it
may
be
,
before
they
were
born
)
with
a
devesting
them
of
those
gracious
abilities
,
wherewith
before
they
were
invested
;
and
then
,
in
order
to
their
further
,
and
more
grievous
punishment
,
to
impose
such
things
upon
them
,
which
without
the
said
abilities
,
of
which
he
hath
despoyled
them
,
he
knows
to
be
impossible
for
them
ever
to
perform
.
Will
any
Judge
,
though
taken
from
unjust
men
,
shew
himself
so
enormously
and
monstrously
unreasonable
in
judgment
,
as
first
to
sentence
a
man
(
suppose
it
be
for
some
great
offence
against
Law
)
to
have
his
legs
cut
off
;
and
then
to
award
this
further
sentence
against
him
,
that
,
when
the
former
shall
be
executed
,
and
his
legs
cut
off
,
unless
he
shall
run
twenty
or
fourty
miles
within
an
hours
space
,
he
shall
suffer
death
by
hanging
?
And
yet
the
men
against
whom
we
now
argue
,
not
content
in
their
doctrine
to
make
God
like
unto
a
Judge
as
prodigiously
unreasonable
as
this
,
dishonour
him
yet
further
with
the
addition
of
another
strain
of
unworthiness
in
the
case
in
hand
.
For
evident
it
is
,
from
the
constant
tenour
of
the
Scriptures
,
that
God
invites
and
incourageth
wicked
men
unto
Repentance
,
with
a
profession
of
love
and
gracious
intendments
towards
them
herein
,
securing
them
by
his
oath
that
he
desireth
not
their
death
,
or
destruction
,
but
their
repentance
rather
,
and
their
life
and
salvation
hereupon
.
So
that
to
suppose
,
or
teach
,
that
God
hath
deprived
wicked
men
of
all
their
spiritual
abilities
,
and
not
re-invested
them
again
with
them
,
and
consequently
,
that
they
are
utterly
unable
to
repent
,
believe
,
&c.
and
yet
to
suppose
and
teach
withal
,
that
he
requires
them
to
repent
upon
the
terms
specified
,
is
not
onely
to
represent
him
,
as
preposterously
,
as
importunely
,
as
monstrously
cruel
and
unmercifull
,
as
the
Judge
we
speak
of
,
but
farther
,
as
exercising
the
same
or
the
like
cruelty
with
a
most
serious
,
yea
passionate
profession
of
love
,
mercy
,
tenderness
of
bowels
,
and
great
compassions
towards
those
,
upon
whom
it
is
exercised
.
They
had
need
be
extremely
addicted
jurare
in
verba
magistri
,
and
under
a
double
vow
of
Credulity
to
their
Treachers
,
that
can
open
the
door
of
their
judgments
and
consciences
unto
them
,
when
they
knock
with
such
speculations
and
Doctrines
as
this
.
Fourthly
,
if
it
be
supposed
that
God
hath
a
right
of
commanding
wicked
men
to
repent
,
and
supposed
withall
that
they
have
no
power
to
obey
such
his
command
,
their
disobedience
in
this
case
cannot
reasonably
be
imputed
unto
them
,
nor
they
become
liable
to
punishment
hereby
;
both
which
are
broadly
contrary
to
the
constant
tenour
and
imporr
of
the
Scriptures
,
where
God
both
sharply
reproves
,
and
severely
threatens
,
wicked
men
,
for
not
hearkening
unto
him
,
when
he
invites
and
calls
them
to
repentance
.
When
Christ
commanded
Lazarus
being
now
dead
and
in
his
grave
,
to
come
forth
(
Lazarus
,
come
forth
)
Joh
.
11.43
.
had
Lazarus
sinned
,
or
contracted
the
guilt
of
any
disobedience
,
in
case
he
had
not
done
as
he
was
commanded
,
it
being
supposed
that
Christ
had
not
first
quickened
him
,
and
invested
him
with
a
power
whereby
he
was
inabled
to
come
forth
?
Or
,
when
the
Apostle
saith
,
that
he
that
is
dead
,
is
justified
[
so
the
original
]
or
freed
[
so
our
translation
]
from
sin
,
Rom.
6.7
.
is
not
his
meaning
,
that
persons
in
the
state
of
death
,
being
hereby
devested
of
all
ability
to
yeild
obedience
unto
commands
,
are
not
in
a
capacity
of
sinning
,
or
transgressing
any
law
?
Where
there
is
no
power
of
obeying
,
there
is
no
guilt
in
disobeying
.
Nor
doth
it
make
any
difference
in
this
case
,
whether
men
have
sometimes
had
power
in
this
kind
,
and
have
been
justly
devested
of
it
for
their
sin
,
or
no
.
For
such
a
devestiture
or
deprivation
of
power
,
argueth
indeed
the
greatness
of
the
demerit
of
that
sin
,
for
which
so
great
a
punishment
or
judgment
,
was
inflicted
:
but
it
proveth
not
any
demerit
at
all
in
any
after-omission
of
obediential
acts
to
such
commands
,
which
are
now
,
upon
the
supposal
of
such
a
deprivation
,
impossible
to
be
performed
.
For
the
estimate
of
such
omissions
is
the
same
,
whether
he
,
in
whom
they
are
found
,
hath
formerly
bin
invested
with
power
to
obey
,
or
not
;
these
being
to
be
measured
or
judged
of
,
not
by
any
circumstance
so
irrelative
to
them
as
an
investiture
with
a
former
power
to
have
avoided
them
,
though
in
conjunction
with
a
just
devestiture
hereof
,
but
by
the
present
state
,
condition
,
or
capacity
of
the
person
relating
to
them
;
wch
standing
in
an
utter
impotency
to
obey
,
the
said
omissions
,
are
,
&
must
needs
be
,
the
same
,
whether
this
impotency
be
natural
,
or
by
a
forcible
&
strong
,
though
just
hand
,
inflicted
.
And
it
is
very
questionable
,
whether
that
Law
,
wch
inflicteth
death
upon
him
that
slayeth
a
person
in
his
drunkenness
,
and
not
rather
upon
him
that
shall
be
drunken
,
be
according
to
the
standard
,
I
mean
,
the
true
principles
of
the
Law
of
nature
,
and
sound
reason
.
For
as
the
actings
of
a
phrenetick
person
,
or
of
a
man
distraught
in
his
senses
,
as
such
,
are
not
so
much
the
actings
of
the
man
,
as
of
his
distemper
;
so
neither
are
the
doings
of
a
drunken
man
,
as
such
,
so
properly
the
actings
of
the
man
,
as
of
his
drunkenness
.
And
if
there
be
no
law
,
or
at
least
if
there
ought
to
be
none
,
for
the
punishment
of
phrensie
,
however
contracted
;
neither
ought
there
to
be
any
for
the
punishment
of
any
miscarriages
or
mis-actings
of
phrenetick
persons
.
So
likewise
whether
the
Lapsed
Angels
,
or
Divels
be
intra
,
or
extra
statum
demerendi
,
capable
of
sinning
,
or
no
(
I
mean
,
capable
so
as
to
contract
any
additional
or
further
guilt
by
any
new
act
of
sinning
)
will
admit
a
doubtfull
disputation
,
not
onely
because
they
seem
to
be
under
no
promise
of
reward
in
case
of
their
obedience
,
and
therefore
not
under
any
Law
of
God
,
(
properly
so
called
,
or
which
being
disobeyed
causeth
wrath
or
punishment
,
every
such
Law
as
this
,
promising
a
reward
to
the
observers
of
it
)
but
also
because
they
have
been
deprived
by
God
of
all
their
obediential
abilities
,
and
are
concluded
under
,
or
sealed
up
in
an
invincible
impenitency
and
obduration
.
So
that
however
that
which
they
act
and
do
be
mischeivous
,
and
materially
sinfull
:
yet
inasmuch
as
God
neither
requires
,
nor
expects
,
any
rewardable
obedience
at
their
hand
,
more
then
he
doth
at
the
hand
of
any
inanimate
or
irrational
creature
,
it
seems
very
agreeable
both
to
reason
and
justice
,
that
acting
onely
agreeable
to
their
present
natures
,
and
unchangeable
frame
of
their
being
,
as
toads
and
serpents
do
,
what
they
act
in
this
case
should
be
looked
upon
rather
as
their
punishment
and
misery
,
then
as
their
sin
or
disobedience
.
And
if
wicked
and
graceless
men
be
by
any
decree
of
God
so
concluded
under
their
present
infidelity
and
impenitency
,
that
they
are
in
no
capacity
,
no
possibility
either
of
believing
,
or
repenting
(
which
is
Mr.
Kendals
Faith
,
it
seems
,
concerning
the
far
greater
part
of
them
)
I
cannot
understand
,
by
what
rule
of
equity
,
reason
,
or
justice
,
non-believing
,
or
non-repenting
,
should
be
reputed
sinful
,
or
made
punishable
.
For
if
God
should
punish
them
for
the
want
of
their
former
ability
to
obey
,
or
(
which
is
the
same
)
for
want
of
obeying
,
when
their
power
of
obeying
hath
been
taken
away
from
them
by
himself
,
should
he
not
,
the
matter
duly
weighed
and
interpreted
,
rather
punish
them
the
second
time
for
being
punished
by
himself
formerly
,
then
for
any
after-sin
committed
by
them
?
Fifthly
,
(
and
lastly
for
this
)
It
is
not
true
,
no
not
according
to
Mr.
Ks.
own
principles
(
at
least
if
these
may
be
estimated
by
his
pen
)
that
wicked
and
ungodly
men
have
lost
any
power
of
repenting
that
was
ever
given
to
them
,
or
vested
in
them
.
For
if
such
men
were
at
any
time
,
or
in
any
consideration
,
possessed
of
,
or
invested
with
any
power
of
repenting
above
what
at
present
they
have
,
it
must
be
in
respect
of
their
seminal
being
in
the
first
Adam
,
and
this
when
and
whilest
Adam
,
and
they
in
him
,
stood
in
their
integrity
.
For
when
,
or
in
what
other
sense
or
consideration
,
they
should
have
been
invested
with
the
privilege
or
happiness
mentioned
,
hath
not
(
I
presume
)
been
yet
heard
of
,
nor
is
easie
for
a
man
of
as
multifarious
a
phantasie
,
as
Mr.
K.
himself
,
to
imagine
.
But
that
they
were
not
invested
with
any
such
privilege
or
power
,
as
that
we
speak
of
,
nor
capable
of
any
such
investiture
in
Adam
,
doth
not
Mr.
K.
himself
very
Inculently
teach
us
,
where
he
saith
,
that
Adam
in
the
state
of
innocency
was
not
capable
of
Faith
in
a
Redeemer
?
If
he
were
not
capable
of
Faith
in
a
Redeemer
,
neither
was
he
capable
of
Repentance
;
faith
and
repentance
being
alike
evangelicall
,
and
of
a
mutual
concomitancy
in
the
same
person
,
and
taught
joyntly
by
the
Apostles
in
the
ministery
of
the
Gospel
.
Thus
much
for
stopping
the
mouth
of
that
irrational
plea
,
which
obtrudeth
,
that
though
man
hath
lost
his
power
of
obeying
,
yet
God
hath
not
lost
his
right
of
commanding
.
Concerning
the
other
pretence
,
that
God
may
require
of
men
that
which
they
are
not
able
to
perform
,
to
convince
them
of
their
weakness
and
inability
in
this
kind
,
that
neither
hath
this
any
worth
,
or
weight
,
of
reason
in
it
,
may
be
made
evident
like
wise
.
First
,
The
end
,
which
this
plea
pretends
to
be
,
or
that
it
may
be
,
intended
by
God
in
the
act
or
dispensation
here
ascribed
unto
him
,
is
not
attainable
by
it
.
For
men
may
have
a
sufficiency
of
strength
and
ability
to
do
that
,
which
yet
they
may
neglect
,
or
omit
to
do
.
When
God
required
of
Adam
to
forbear
eating
of
the
tree
of
the
knowledge
of
good
and
evil
,
his
non-obedience
was
no
conviction
,
or
proof
to
him
,
that
therefore
he
wanted
power
to
obey
.
So
when
he
required
of
the
Angels
now
reprobate
and
fallen
,
a
regular
and
due
subordination
unto
himself
,
and
not
to
attempt
any
lifting
up
of
themselves
above
the
line
of
their
creation
,
their
disobedience
hereunto
was
no
conviction
,
or
eviction
,
to
them
,
that
therefore
they
were
not
able
to
yield
obedience
unto
the
Divine
command
,
or
to
have
contented
themselves
with
their
first
habitation
,
or
estate
.
Ability
for
action
necessitates
no
man
to
act
:
therefore
no
mans
non-acting
,
can
evince
or
prove
a
want
of
ability
to
act
.
Want
of
will
to
act
,
may
hinder
or
keep
men
from
action
,
as
well
as
want
of
power
.
And
this
is
the
true
reason
(
I
mean
,
their
want
of
will
to
repent
)
why
so
many
wicked
and
ungodly
men
as
remain
impenitent
,
repent
not
,
not
their
want
of
power
.
And
therefore
Mr.
K.
is
far
out
of
the
way
both
of
reason
,
and
of
the
truth
,
when
he
conceives
that
God
onely
requires
repentance
of
all
other
persons
,
and
enables
none
but
his
Elect
to
repent
.
It
is
true
,
he
makes
none
actually
or
effectually
willing
to
repent
,
but
onely
those
who
do
repent
,
who
upon
their
repentance
,
become
his
Elect
:
but
this
proves
nothing
but
that
others
also
are
as
well
enabled
to
repent
,
as
these
.
If
Master
Kendal
here
replies
;
that
God
doth
not
enable
others
so
much
as
to
be
willing
to
repent
;
I
answer
,
If
God
doth
not
enable
others
to
be
willing
to
repent
,
then
are
they
not
under
any
guilt
of
sin
for
their
not
being
willing
in
this
kind
.
For
it
is
no
sin
in
the
creature
not
to
act
impossibilities
,
or
not
to
act
beyond
or
above
any
strength
or
ability
that
is
given
them
.
Nor
is
Gods
denial
,
or
withholding
of
his
Grace
from
any
creature
,
the
sin
of
this
creature
.
If
it
be
said
,
but
it
may
be
the
sin
of
the
creature
is
the
reason
or
cause
why
he
withholdeth
his
grace
from
it
;
I
answer
,
first
,
were
it
granted
that
the
sin
of
the
creature
did
justly
occasion
or
move
God
to
deny
his
grace
to
it
,
yet
this
proveth
not
,
that
any
thing
unavoidably
done
,
or
not
done
,
by
this
creature
,
thorow
this
denial
or
withholding
of
grace
from
it
,
is
sin
,
or
sinful
,
in
it
.
If
a
man
hath
had
his
right
hand
struck
off
for
some
misdemeanor
punishable
by
law
and
justice
in
this
kind
,
his
not
working
afterwards
with
his
hands
is
not
blame-worthy
or
justly
punishable
also
in
him
.
But
of
this
lately
.
But
Secondly
,
If
it
be
the
sin
of
the
creature
which
moveth
God
to
withhold
his
grace
from
it
,
and
upon
this
account
the
creature
necessarily
,
either
acteth
,
or
omitteth
,
any
thing
contrary
to
what
the
law
of
God
requireth
of
men
,
it
must
be
supposed
,
either
that
this
creature
had
power
or
ability
of
grace
from
God
to
have
avoided
this
sin
,
which
is
supposed
to
have
the
sad
influence
upon
his
justice
,
or
not
.
If
it
be
supposed
(
in
the
affirmative
)
that
this
creature
had
power
and
sufficiency
of
grace
to
have
avoided
that
sin
,
and
consequently
to
have
performed
the
act
of
obedience
opposite
to
it
,
and
yet
supposed
withall
that
he
did
perpetrate
and
commit
it
;
it
undeniably
follows
that
then
men
may
sin
with
,
or
under
,
a
sufficiency
of
grace
to
avoid
it
,
and
consequently
,
that
those
may
remain
impenitent
,
whom
God
enableth
,
or
hath
enabled
,
to
repent
.
If
it
be
supposed
(
in
the
negative
)
that
the
creature
we
speak
of
had
not
power
or
sufficiency
of
grace
to
have
avoided
the
sin
,
for
which
the
grace
of
God
is
supposed
to
be
withheld
from
it
,
then
(
according
to
the
tenour
of
our
former
arguing
)
was
not
this
sin
imputable
unto
it
,
or
punishable
by
God
,
the
creature
(
as
was
said
)
not
being
chargable
with
sin
for
not
acting
impossibilities
,
or
above
the
strength
given
unto
it
.
Nor
can
it
here
be
pleaded
that
it
was
the
sin
of
this
creature
that
brought
this
judgment
upon
it
,
or
caused
God
to
withhold
that
grace
from
it
,
which
was
necessary
for
the
preserving
it
from
sinning
in
the
case
,
because
then
that
grand
absurdity
in
reason
,
which
we
call
Processus
in
infinitum
,
will
follow●
;
or
else
we
must
come
to
stop
at
,
or
pitch
upon
,
some
one
sin
in
this
creature
,
which
was
not
committed
by
it
thorow
any
deficiency
of
grace
,
or
ability
from
God
to
have
avoided
it
.
And
if
it
be
granted
,
or
supposed
,
that
any
one
sin
was
committed
by
the
creature
,
under
,
or
without
a
sufficiency
of
grace
to
have
avoided
it
,
I
believe
it
will
appose
both
Mr.
Ks.
Ingeniolum
,
and
his
Eruditiunculam
also
,
to
give
a
substantial
reason
why
the
other
sins
of
this
creature
may
not
be
perpetrated
and
committed
upon
the
same
terms
;
I
mean
,
with
,
and
under
,
a
sufficiency
of
grace
,
and
enabling
from
God
,
to
avoid
them
.
Secondly
,
I
would
know
upon
what
account
,
or
in
order
to
what
end
,
God
should
propound
to
himself
the
endeavouring
to
convince
graceless
and
wicked
men
,
such
who
he
hath
no
intent
should
ever
be
converted
,
of
their
inability
to
keep
his
commandments
.
Why
should
he
desire
,
or
attempt
such
a
conviction
as
this
,
in
such
men
?
It
cannot
be
pretended
,
that
he
desireth
it
in
order
to
their
humiliation
,
or
to
the
working
of
their
judgments
and
consciences
for
an
application
of
themselves
to
himself
for
supplies
of
such
strength
&
abilities
,
as
they
want
in
this
kind
:
for
both
these
and
such
like
effects
have
a
very
near
,
if
not
necessary
,
connexion
with
conversion
.
If
it
be
said
,
he
may
desire
it
in
order
to
their
condemnation
,
or
to
the
greater
or
further
manifestation
of
his
justice
therein
;
I
answer
,
First
,
That
God
desireth
not
their
condemnation
it self
:
therefore
he
cannot
desire
any
thing
in
order
thereunto
,
or
for
the
procuring
of
it
.
He
professeth
most
seriously
and
solemnly
,
yea
,
to
put
an
end
to
all
strife
between
parties
contending
about
the
business
,
with
an
oath
for
confirmation
,
that
he
desireth
not
the
death
of
the
wicked
,
or
of
him
that
dieth
.
Ezek
.
18.23
,
32.
cap
.
33.11
.
Nothing
can
be
desired
by
a
person
for
the
obtaining
of
such
an
end
,
which
it self
is
not
desired
by
him
.
Secondly
,
Neither
hath
such
a
conviction
,
in
case
it
be
wrought
in
,
or
upon
,
a
wicked
man
,
as
that
pleaded
for
,
any
thing
in
it
for
the
manifestation
of
Gods
justice
in
his
condemnation
,
in
case
this
were
desired
by
him
,
unless
it
be
supposed
withal
,
that
this
wicked
person
should
have
a
sufficiency
of
power
upon
,
and
by
means
of
such
a
conviction
,
to
repent
and
be
converted
;
which
I
believe
is
no
part
of
Mr.
Ks.
faith
.
For
nothing
can
manifest
or
commend
justice
in
the
condemnation
of
a
person
,
unless
the
crime
,
for
which
he
is
condemned
,
were
so
voluntary
,
that
it
was
in
his
choice
or
power
,
not
to
have
committed
it
.
It
is
no
manifestation
or
commendation
of
justice
to
punish
a
man
for
not
doing
that
which
was
impossible
for
him
to
do
.
And
if
the
will
of
a
man
be
so
servilely
enslaved
&
subjected
to
one
part
of
the
contradiction
(
determinately
)
that
he
hath
no
liberty
to
chuse
the
other
part
,
what
he
acteth
in
this
case
,
is
not
so
much
voluntary
as
spontaneous
,
and
of
no
other
consideration
,
nor
more
punishable
,
then
the
actings
of
horse
or
mule
,
or
other
creatures
without
reason
and
understanding
.
The
frivolous
plea
of
a
mans
being
himself
accessory
to
his
inability
,
or
loss
of
liberty
in
this
kind
,
either
in
his
first
Progenitor
,
Adam
,
or
in
himself
,
was
lately
outed
.
By
the
tenor
and
purport
of
this
whole
discourse
it
is
fully
evident
,
that
no
sufficient
or
competent
reason
can
be
given
why
God
should
require
Repentance
,
or
other
subjection
to
his
commands
of
wicked
or
unregenerate
men
,
unless
it
be
supposed
,
first
,
that
such
men
are
,
either
immediately
,
or
mediately
,
qualified
,
or
enabled
by
him
with
power
to
yeild
obedience
unto
him
herein
;
and
secondly
,
that
himself
desireth
this
obedience
from
them
.
Mr.
Ks.
Divinity
saith
that
God
requires
Repentance
of
all
men
,
but
denies
that
God
desires
repentance
of
all
.
Is
Mr.
K.
wont
to
require
that
of
any
man
,
which
he
desires
not
to
receive
from
him
?
Or
can
he
be
content
to
allow
himself
more
reason
,
and
candour
of
mind
,
then
God
?
But
the
very
truth
is
,
that
the
whole
pile
and
fabrick
of
his
Divinity
bears
hard
and
heavy
upon
the
honor
and
interest
of
God
.
In
those
few
passages
cited
from
him
,
and
considered
in
this
chapter
,
that
slie
and
unhandsome
strein
of
his
Genius
uttereth
it self
,
which
teacheth
&
disposeth
him
to
deliver
&
argue
the
clear
sense
of
his
adversaries
in
such
a
covert
and
contrived
way
,
that
his
reader
,
less
acquainted
with
their
notions
and
Tenents
,
may
think
that
all
the
while
he
is
arguing
against
them
;
and
that
he
confounds
them
over
head
and
ears
,
whilest
he
is
their
Advocate
,
onely
translating
their
mind
and
meaning
into
his
own
language
and
words
.
No
small
part
of
his
book
harpeth
upon
this
string
,
and
maketh
(
I
believe
)
some
of
the
best
melody
which
his
book
affordeth
,
in
the
ears
of
the
judgement
and
understanding
of
the
greatest
part
of
his
Readers
.
CHAP.
XIX
.
A
tast
of
Master
Kendals
wooden
and
absur'd
Metaphors
,
Proverbs
,
and
Similies
.
Of
a
joyned-stooles-foot
.
Of
a
piece
of
veale
.
Of
the
nimble
runing
of
an
empty
Coach
before
six
Barbary
Horses
.
Of
a
pair
of
Sheeres
and
Mete-yard
,
signifying
a
little
Philosophie
.
Of
Salt
and
Pepper
.
Of
the
Marrow-bone
of
Matter
,
and
the
Splinters
hereof
.
Of
his
Adversaries
Plumes
to
new
stuffe
an
old
Cushion
.
Of
an
horse-night-cap
,
and
considering
Cap.
Of
a
piece
of
Chaff
.
Of
Horse-fair
.
Of
the
knack
of
an
hackney
Distintion
.
Of
an
horse-head
,
and
horse-taile
.
Of
drowning
the
Devil
upon
Clow-moore
.
Of
knocking
his
head
against
a
post
,
and
crying
,
Good
wits
jump
.
Of
a
little
swigg
after
his
dry
piece
.
Of
Bishop
Carletons
rocket
,
to
signifie
or
express
his
learning
.
Of
Davenauts
,
Halls
,
Wards
,
Goads
,
scarlet
hoods
,
signifying
their
learning
.
Of
learned
Stammin-pety-coates
,
and
green
aprons
.
Of
Grogram
,
resembling
the
Patience
of
God
towards
Reprobates
;
and
of
broad-cloath
,
resembling
his
patience
towards
his
Elect
.
Of
patience
partie
per
pale
.
Of
a
patient
husband
that
ardently
and
affectionately
loves
his
wife
that
cannot
forbear
scolding
till
he
hath
gagged
her
,
nor
biting
,
till
he
hath
drawn
out
her
teeth
,
&c.
MAster
Kendal
amongst
many
confessions
which
he
makes
to
his
Mother
Oxford
of
the
several
miscarriages
,
and
disorderly
pranks
of
his
Ingeniolum
(
as
he
terms
it
)
i
.
his
little
wit
,
acknowledgeth
that
sometimes
it
doth
infra
se
subsidere
,
grow
downwards
,
or
settle
beneath
it self
.
I
rather
judge
,
if
at
any
time
{αβγδ}
,
it
behaveth
it self
comely
,
and
quitteth
it self
according
to
principles
of
solid
learning
and
knowledge
,
that
saying
of
his
concerning
it
to
be
more
true
,
viz.
that
here
,
supra
se
attollitur
,
it
is
lift
up
above
it self
;
as
Caiaphas
was
,
when
he
prophecied
,
that
it
was
expedient
for
them
that
one
man
should
die
for
the
people
,
and
that
the
whole
nation
perish
not
.
For
I
believe
the
habitual
and
standing
pitch
of
it
not
to
be
gigantine
,
or
super-acuminate
.
But
if
at
any
time
it
doth
cum
Homero
dormitare
,
take
a
nap
(
with
Homer
)
or
a
nod
of
folly
or
weakness
more
then
what
is
natural
to
it
,
I
believe
it
is
in
these
&
such
like
straines
of
Oratory
,
in
which
it
springs
very
unhandsome
and
unkind
Metaphors
.
In
one
place
he
tells
me
that
the
best
dish
on
this
my
table
is
but
a
joynt-stooles-foot
,
and
this
miserably
crooked
too
.
Part
.
1.
p.
153.
This
(
sure
)
is
but
a
wooden
Metaphor
.
In
another
place
,
he
Metaphoriseth
thus
:
To
the
pregnant
result
of
the
premised
particulars
,
you
seem
to
have
gotten
a
piece
of
veal
.
Part
.
2.
p.
128.
Et
vitulo
tu
dignus
.
In
one
place
he
tells
me
,
my
pen
runs
as
nimbly
as
an
empty
Coach
before
six
Barbary
Horses
.
Part
.
1.
p.
91.
This
Coach-with
the
six
Barbary
Horses
,
would
make
a
worthy
present
to
be
sent
to
Master
Vice-chancellor
,
in
acknowledgment
of
his
noble
courtesie
in
putting
honour
on
that
which
lacked
(
I
mean
,
in
helping
Mr.
Kendals
book
to
some
credit
in
the
world
,
by
his
letters
of
recommendation
vouchsafed
to
it
)
But
sure
Master
Kendals
Ingeniolum
,
was
not
at
Athens
,
but
either
in
Sicilie
,
or
at
Soli
in
Cilicia
,
or
in
the
land
of
Nod
,
or
in
the
unfortunate
Islands
,
or
with
Iim
and
Oiimin
the
wilderness
,
or
in
some
Affrican
uncouth
and
incult
tract
,
when
it
was
delivered
of
this
portentuous
Metaphor
.
He
tells
his
ever-honoured
Mother
(
Exeter
Colledge
)
and
her
children
,
that
they
will
find
a
pair
of
sheers
,
and
a
mete-yard
,
by
which
he
saith
he
means
a
little
logick
and
Philosophy
,
&c.
He
that
by
a
bare
pair
of
sheers
,
and
a
mete-yard
,
means
a
little
logick
and
Philosophie
,
had
as
much
need
to
unfold
the
riddle
of
his
Rhetorick
,
as
the
Painter
had
to
interpret
the
mystery
of
his
work
,
who
drew
the
pourtraictures
or
shapes
of
two
creatures
with
such
profoundness
of
art
,
that
for
the
beholders
information
,
he
thought
it
necessary
to
write
under
the
one
,
this
is
the
cock
;
and
under
the
other
,
this
is
the
bull
.
He
tells
his
Reader
,
that
if
there
be
now
and
then
a
little
too
much
salt
,
yet
there
is
(
he
is
sure
)
no
Pepper
sprinkled
thorowout
his
discourse
.
It
had
been
somewhat
,
though
(
I
confess
)
very
little
,
to
my
edification
,
if
he
had
here
also
interpreted
what
he
meant
by
Pepper
,
in
opposition
unto
salt
,
sprinkled
thorowout
his
discourse
.
But
the
salt
he
here
speaks
of
would
have
done
well
to
have
seasoned
The
marrow-bone
of
his
matter
(
another
very
insulse
Metaphor
in
the
following
page
.
)
Wherewith
notwithstanding
he
is
so
affectionately
taken
,
that
he
followeth
it
yet
further
,
saying
,
the
splinters
of
this
bone
are
like
to
go
down
not
over-pleasantly
thorow
the
Readers
throats
,
&c.
as
if
men
use
to
eat
the
Marrow-bones
themselves
,
and
not
the
Marrow
in
the
bones
;
Or
what
is
it
in
the
Marrow
,
which
Mr.
K.
means
by
splinters
,
not
like
to
go
over-pleasantly
down
the
Readers
throat
?
Many
of
Mr.
Ks.
Metaphors
are
as
rugged
,
hard
and
harsh
,
as
any
the
splinters
of
the
marrow-bone
of
my
matter
,
and
yet
he
makes
no
question
(
I
question
not
)
but
that
they
will
go
down
pleasantly
enough
his
Readers
throat
.
He
tells
the
Rector
of
Exceter
Colledge
(
as
we
lately
heard
)
that
he
presents
my
Plumes
unto
him
to
new
stuff
the
old
cushion
of
his
learned
predecessors
.
What
may
we
reasonably
imagine
that
Mr.
K.
should
mean
by
the
Rectors
learned
Predecessors
old
cushion
?
Or
what
is
the
thing
resembled
in
this
comparison
?
By
his
old
Cushion
,
he
cannot
mean
an
old
cushion
,
litterally
and
properly
so
called
.
For
what
Plumes
hath
he
pluckt
down
from
me
to
stuff
such
a
cushion
,
unless
he
hath
gotten
one
of
my
books
,
and
torn
out
the
leaves
of
it
,
and
sent
these
to
Mr.
Rector
,
under
the
name
of
Plumes
,
to
stuff
the
cushion
he
speaks
of
?
What
more
anagogical
or
mysterious
he
should
mean
by
his
old
cushion
then
an
old
cushion
indeed
,
I
cannot
devise
.
If
by
his
old
cushion
,
he
means
the
honour
or
reputation
of
Mr.
Rectors
learned
Predecessors
,
or
their
worth
and
parts
of
learning
;
who
ever
expressed
either
credit
,
or
learning
,
by
the
hieroglyphick
of
an
old
cushion
?
whatsoever
he
can
be
imagined
to
mean
by
this
old
cushion
,
it
must
needs
be
somewhat
that
is
empty
,
and
needs
stuffing
.
And
if
by
my
Plumes
,
he
means
,
my
notions
,
Doctrines
,
credit
,
or
the
like
,
it
seems
Mr.
Rectors
learned
Predecessors
stand
in
need
of
these
to
supply
some
defect
in
their
own
:
otherwise
Mr.
Ks.
present
is
but
{αβγδ}
,
a
giftless
gift
,
unseasonable
and
importune
.
Part
.
2.
p.
5.
he
tells
me
that
I
do
but
quarrel
de
lana
caprina
,
which
is
onely
good
enough
to
make
an
horse
a
night-cap
.
I
come
to
see
what
considering
cap
you
had
on
,
when
you
made
your
third
Exception
.
I
think
you
had
neither
your
considering
cap
,
nor
your
considering
caput
,
and
least
of
all
your
considering
conscience
on
,
when
you
frothed
out
your
own
shame
thus
unto
the
world
.
It
seems
you
have
a
considering
cap
lying
by
you
,
but
you
take
no
pleasure
in
wearing
it
:
probably
it
is
either
too
strait
,
or
heavy
,
for
your
loofe
and
non-considering
caput
.
If
it
were
true
,
that
to
contend
against
a
most
ridiculous
,
and
fond
interpretation
of
a
most
serious
,
solemn
,
and
sacred
text
of
Scripture
,
were
but
to
quarrel
about
the
wooll
[
or
hair
]
of
a
goat
[
words
that
at
a
severe
bar
would
well
bear
an
action
of
blasphemie
,
]
and
that
this
goats
haire
were
onely
good
enough
to
make
an
horse
a
night
cap
[
a
most
childish
,
light
and
empty
comparison
,
altogether
unworthy
a
grave
and
a
solid
Divine
,
especially
in
the
midst
of
an
engagement
about
the
most
dreadfully
important
matters
of
the
eternal
salvation
and
condemnation
of
the
world
]
yet
were
it
more
honourably
useful
,
then
a
good
part
of
that
Paper
,
which
,
contrary
to
the
natural
propension
of
it
,
hath
been
so
far
embased
by
being
compelled
to
carry
the
blasphemous
contents
of
Master
Kendals
book
,
that
it
is
no
meet
company
for
any
thing
,
but
onely
for
that
which
(
as
our
Saviour
expresseth
it
)
{αβγδ}
,
Matt
.
15.17
.
Part
1.
p.
46.
He
terms
a
dictate
of
mine
,
(
which
yet
is
none
of
mine
,
but
by
his
forced
imputation
)
as
such
a
piece
of
chaff
,
&c.
It
may
be
Master
Kendal
when
he
was
a
country-man
(
as
he
styles
himself
a
few
lines
before
)
and
liv'd
at
Bliss-land
near
Bodmin
in
Cornwall
,
for
want
of
more
weighty
imployment
,
was
wont
to
cut
his
chaffe
in
pieces
:
and
so
might
have
opportunity
to
see
a
piece
of
chaff
,
and
to
contemplate
the
nature
and
properties
of
it
,
and
consider
with
what
it
might
hold
resemblance
.
For
my
part
,
though
I
was
a
Country-man
aswell
as
he
,
for
divers
years
,
and
saw
and
heard
much
of
chaff
:
yet
did
I
never
see
,
nor
hear
of
,
until
now
,
a
piece
of
chaff
.
But
any
thing
(
I
see
)
will
serve
Master
Kendal
to
make
Metaphors
of
,
and
to
stuff
and
fill
up
his
book
withall
.
Part
1.
p.
135.
He
greatly
and
learnedly
demands
,
what
was
more
common
in
horse
fair
,
then
an
Actio
sit
in
Agente
?
which
with
the
knack
of
this
hackney
distinction
,
every
dull
jade
could
turn
at
their
pleasure
.
What
the
pleasant
gentleman
should
here
mean
by
horse-fair
,
no
property
,
or
quality
in
the
subject
,
at
least
that
is
of
any
ready
apprehension
,
gives
us
any
light
to
conceive
.
For
surely
by
the
horse-fair
he
speaks
of
in
this
place
,
he
doth
not
mean
an
horse-fair
properly
or
literally
so
called
.
For
,
an
Actio
sit
in
agente
,
is
no
common
commodity
at
such
faires
.
His
Ingeniolum
loves
to
disport
it self
in
tropes
and
Metaphors
:
and
it
may
be
had
lately
been
at
some
horse-fair
properly
so
called
:
and
by
something
espied
and
observed
here
,
was
,
by
the
advantage
of
its
own
quickness
and
nimbleness
of
apprehension
reminded
of
some
aequivocum
,
or
analogum
,
some
other
thing
,
which
according
to
its
fansie
,
related
in
similitude
unto
it
;
yet
the
truth
is
,
were
it
not
for
the
commodity
here
mentioned
as
common
as
this
tropical
or
Metaphorical
fair
,
An
Actio
sit
in
agente
,
we
might
have
gone
all
the
world
over
and
scarce
have
found
it
,
and
if
we
have
found
it
(
for
we
have
onely
the
assurance
of
conjecture
in
this
kind
)
yet
can
we
not
find
fundamentum
relationis
,
the
reason
or
ground
of
the
Metaphor
.
For
what
analogy
or
proportion
do
the
Philosophie
Schools
in
an
University
,
where
young
Scholars
use
to
dispute
,
hold
with
an
horse-fair
?
Hath
a
question
in
Philosophie
any
pregnant
or
pleasant
resemblance
to
an
horse
?
Or
when
Mr.
K.
was
a
Sophister
,
and
used
to
come
to
these
Schools
with
Sheeres
and
Mete-wand
,
did
he
appear
here
in
the
similitude
or
habit
of
an
Horse-courser
?
I
confess
that
if
in
his
younger
years
he
practised
the
art
,
or
knack
,
of
metaphorical
hors-coursing
in
the
lower
theme
,
or
subjects
of
logick
&
Philosophie
,
putting
off
with
great
words
&
confident
avouchments
,
sorry
,
lame
&
unsound
notions
&
conceits
in
these
inferior
sciences
,
it
is
no
marvel
,
if
having
taken
upon
him
the
profession
of
the
more
noble
science
of
Divinity
,
veteris
non
immemor
artis
,
he
endeavours
to
play
his
old
pranks
here
,
and
to
dress
up
His
blind
and
lame
Tenents
with
boldness
of
face
,
and
the
sophisticated
colour
of
Orthodox
,
and
commonly
received
,
and
so
obtrude
them
for
substantial
and
sound
Divinity
upon
the
world
—
adeo
a
teneris
assuescere
multum
est
.
i
.
—
So
great
a
matter
is
it
to
begin
—
A
custome
early
.
But
the
saying
is
,
He
that
hides
can
finde
:
and
so
I
shall
leave
that
treasure
of
notion
,
whatever
it
is
,
which
Master
Kendal
hath
hid
so
deep
in
the
field
of
his
Metaphor
here
,
to
be
digged
up
and
discovered
by
himself
,
when
he
please
.
In
the
mean
time
how
can
I
but
Sympathize
a
little
with
him
in
his
frequent
passion
of
wondering
,
that
he
should
vilifie
or
slight
any
thing
,
because
Common
,
when
as
he
professeth
the
grand
{αβγδ}
,
of
his
book
,
to
be
the
Vindication
of
the
Doctrine
commonly
received
,
&c.
and
so
that
he
should
reproch
a
distinction
frequently
used
with
the
disgraceful
style
of
,
an
hackney-distinction
,
when
as
he
makes
use
of
no
other
,
nor
pretends
to
make
of
any
other
,
all
along
his
book
.
And
the
Doctrine
commonly
received
,
cannot
be
vindicated
but
by
distinctions
commonly
received
,
and
frequently
used
;
and
the
bringing
in
of
new
distinctions
,
cannot
(
lightly
)
but
make
some
innovation
(
in
one
kind
or
other
)
in
the
Doctrine
maintained
by
them
.
Nor
do
the
head
and
foot
of
Mr.
Ks.
Metaphor
in
this
place
,
agree
so
well
as
fellow-members
of
the
same
body
should
.
For
who
are
the
dull
jades
he
speaks
of
,
in
his
mystical
horse-fair
?
In
horse-fairs
,
the
horses
,
whether
dull
jades
,
or
palfreyes
of
better
mettal
,
are
not
wont
to
buy
,
or
sell
,
but
to
be
bought
,
and
sold
:
Horse-coursers
,
or
men
with
horses
to
sell
,
are
of
the
essence
of
an
horse-fair
,
as
well
as
the
horses
themselves
there
.
If
then
Mr.
Ks.
dull
jades
(
by
which
I
suppose
he
means
,
the
thicker-witted
scholars
)
answer
the
merit
of
horses
in
an
horse-fair
,
where
shall
we
find
those
that
are
to
sell
them
?
Part
3.
p.
112.
he
compares
an
horse-head
,
to
the
antecedent
in
an
argument
or
syllogisme
,
and
an
horse-tail
,
to
the
Consequent
.
Reader
,
is
not
the
resemblance
very
ingenious
and
elegant
?
May
not
the
quaintness
and
concinnity
of
it
make
Erasmus
himself
,
with
all
his
wit
and
Similies
ashamed
,
and
Geminianus
with
his
abashed
?
Or
is
not
this
so
dexterous
and
happy
a
resemblance
the
emphatical
accent
of
his
jear
here
?
When
Mr.
Goodwin
(
saith
he
)
marcheth
in
triumph
for
the
victory
atcheived
by
the
argument
in
hand
,
it
is
pity
his
face
should
look
towards
the
horse
head
in
the
ordinary
way
,
but
for
more
state
it
should
stand
towards
the
Consequent
,
in
stead
of
the
Antecedent
.
What
doth
Mr.
K.
mean
here
by
his
Consequent
,
and
Antecedent
,
but
his
horses-tail
and
head
?
And
who
can
deny
but
that
the
analogy
or
resemblance
between
an
horses
head
in
reference
to
his
tail
,
and
vice
versa
,
between
an
horses
tail
,
in
reference
unto
his
head
,
and
between
the
Antecedent
in
an
argument
in
reference
to
the
Consequent
,
and
the
consequent
in
reference
to
the
Antecedent
,
is
very
pregnant
and
lively
?
For
as
when
an
horse
goeth
,
his
head
goeth
before
,
and
his
tail
followeth
:
so
in
an
argument
proposed
,
the
Antecedent
antecedes
or
comes
first
,
and
the
consequent
follows
after
.
Sed
tamen
fallit
haec
similitudo
,
Mr.
Ks.
simile
will
be
at
a
loss
and
deceive
us
,
in
case
an
horse
be
handled
,
as
Cacus
served
his
stollen
oxen
,
when
he
drew
them
backwards
,
into
his
den
;
as
sometimes
both
Car-men
,
and
Coach-men
are
constrained
at
a
pinch
to
acquaint
their
horses
with
a
retrograde
motion
.
In
this
case
,
the
horse
tail
,
not
his
head
,
answers
Mr.
Ks.
antecedent
,
and
his
head
,
not
his
tail
,
his
Consequent
.
Part
2.
of
his
Sancti
Sanciti
,
p.
74.
He
learnedly
informes
his
Reader
,
that
there
is
as
great
an
impossibility
of
the
mans
drowning
[
he
means
,
in
the
well
in
his
yard
]
whiles
he
is
at
a
thousand
miles
distance
,
as
of
the
drowning
of
the
Devil
upon
Clowmoor
.
A
grave
advertisement
from
a
Divine
!
Two
or
three
lines
after
,
that
the
ridiculousness
of
the
former
saying
might
not
want
company
,
he
matcheth
it
thus
;
But
why
a
man
should
be
no
more
afraid
of
being
drowned
in
a
pit
or
well
in
his
yard
,
and
grounds
near
adjoyning
to
his
house
,
then
a
man
that
lives
at
a
thousand
miles
distance
,
I
understand
not
.
By
the
reason
he
subjoyns
of
his
defect
of
understanding
in
the
case
,
it
appears
,
that
he
is
defective
indeed
in
understanding
.
For
doth
he
give
us
any
wiser
account
of
that
non-understanding
of
his
he
speaks
of
,
then
this
?
For
why
may
not
a
man
be
drowned
in
it
as
he
walks
in
the
dark
,
and
hath
his
head
,
like
as
you
may
be
sometimes
,
and
mine
I
confess
,
is
very
often
,
so
full
of
proclamations
,
that
it
doth
not
think
of
the
way
?
I
see
not
but
in
this
case
a
man
full
of
thoughts
,
or
in
a
brown
study
,
may
very
possibly
fall
into
a
well
in
his
yard
,
as
well
as
knock
his
head
against
a
post
,
and
cry
good
wits
jump
.
Keader
,
doest
not
thou
think
;
that
Master
Ks.
wits
,
and
the
wits
of
a
post
,
here
jump
?
For
doth
he
not
assigne
the
possibility
of
what
may
be
,
for
a
ground
or
reason
of
a
mans
fear
that
it
will
be
?
Cannot
he
understand
,
why
,
or
how
,
whilest
he
lives
in
London
,
he
needs
be
no
more
afraid
of
tumbling
down
headlong
from
the
top
of
Pauls
,
to
the
contracting
of
an
irrecoverable
creik
in
his
neck
,
then
in
case
he
lived
in
Bliss-land
,
or
the
Southermost
point
of
the
Cape
of
Good
Hope
?
How
is
it
like
that
He
that
cannot
understand
the
reason
hereof
,
should
comprehend
the
grounds
and
reasons
of
those
opinions
,
in
the
great
questions
of
Election
,
Reprobation
,
the
death
of
Christ
,
&c.
against
which
notwithstanding
he
fights
with
both
his
hands
?
But
it
is
like
,
that
because
he
understands
them
no
better
,
therefore
he
hath
chosen
the
method
of
jesting
and
deriding
,
rather
then
of
any
solid
or
serious
arguing
,
to
confute
them
.
And
I
would
willingly
know
of
him
,
if
this
question
also
be
not
too
hard
for
his
understanding
,
whether
any
man
would
make
a
well
in
his
yard
,
or
in
his
grounds
near
adjoyning
,
or
suffer
a
well
,
though
made
to
his
hand
in
either
,
and
not
rather
fill
it
up
,
in
case
he
were
in
any
degree
afraid
of
being
drowned
in
it
?
Fear
(
we
know
)
hath
torment
,
and
surely
no
man
would
be
tormented
,
that
knows
so
ready
and
easie
a
way
for
his
deliverance
or
escape
,
as
the
non-digging
,
or
the
stopping
up
,
of
a
well
in
his
own
yard
,
or
grounds
adjoyning
.
And
what
though
a
man
may
as
possibly
fall
into
a
well
in
his
yard
,
as
knock
his
head
against
a
post
,
doth
it
follow
therefore
,
that
he
is
afraid
of
falling
into
such
a
well
?
Or
is
Mr.
K.
himself
afraid
of
every
post
in
his
house
,
lest
he
should
knock
his
head
against
it
?
Miserable
then
must
his
life
needs
be
unto
him
.
But
Mr.
Ks.
best
excuse
for
writing
at
this
inconsiderable
rate
here
,
will
be
,
to
say
(
and
haply
he
may
say
it
with
truth
)
that
he
was
in
a
brown
(
if
not
,
black
)
study
,
and
had
his
head
full
of
proclamations
,
whilest
he
was
writing
.
A
few
lines
before
his
drowning
of
the
Devil
upon
Clow-moor
,
he
bewailes
his
weakness
to
his
Reader
,
telling
him
that
he
cannot
pass
by
my
simile
of
a
deep
well
or
pit
of
water
in
the
yard
]
without
taking
a
little
swig
,
after
this
dry
piece
which
(
he
saith
)
I
have
given
him
.
If
seems
that
drie
piece
of
which
he
here
complains
,
had
well
nigh
choakt
him
:
nor
doth
he
know
how
to
get
it
either
up
or
down
,
but
by
straining
to
jest
or
jear
it
out
.
And
upon
this
account
he
brings
in
by
head
and
shoulders
the
Devonshire
proverb
,
about
the
drowning
of
the
Devil
upon
Clow-moor
,
telling
us
that
this
proverb
hath
had
the
countenance
to
report
it
actually
done
.
But
what
he
means
(
besides
jearing
)
by
taking
a
little
swig
,
or
by
the
countenance
of
a
Proverb
to
report
a
thing
,
if
he
keeps
his
own
counsel
,
I
am
nor
like
to
bewray
him
.
I
believe
,
that
churl-like
,
he
eats
the
morsels
of
his
mirth
here
alone
.
Pag
.
135.
of
the
same
piece
,
he
expresseth
Bishop
Carletons
learning
,
by
his
rocket
;
Davenants
,
Halls
,
Wards
,
Goads
,
learning
,
by
their
scarlet-hoods
.
And
on
the
other
side
,
the
ignorance
or
weakness
of
some
of
those
who
use
to
meet
at
Swan
alley
by
their
green
aprons
,
and
stammin
peticoats
.
What
(
saith
he
)
was
Carletons
rocket
to
some
of
your
more
reverend
green
aprons
?
Or
what
were
Davenants
,
Halls
,
Wards
,
Goads
,
scarlet-hoods
to
some
learneder
stammin-peticoats
?
Doth
the
man
think
that
Carletons
learning
lay
in
his
rocket
,
or
lawn
sleeves
?
and
that
Davenant
and
the
rest
put
theirs
into
their
scarlet
hoods
?
What
learned
account
can
his
Ingeniolum
give
,
why
Carletons
learning
or
worth
,
should
be
more
aptly
and
elegantly
expressed
by
his
Rochet
:
and
Davenants
and
Halls
learning
,
by
their
scarlet-hoods
?
Was
the
learning
of
the
first
,
more
pure
and
candid
?
of
the
two
latter
,
more
fierce
and
fiery
?
Or
what
is
the
mystery
of
Mr.
Ks.
Rhetorick
here
?
Why
might
not
Carletons
learning
be
aswel
signified
by
his
tippet
,
as
his
rocket
?
or
what
communion
had
the
latter
with
his
learning
,
more
then
the
former
?
Yea
,
in
reason
the
learning
of
all
the
men
he
mentions
,
Carleton
,
Davenant
,
Hall
,
&c.
might
more
properly
have
been
signified
by
their
square
caps
,
then
either
by
their
rockets
,
or
scarlet
hoods
:
because
those
are
the
coverings
and
ornaments
of
their
heads
,
(
the
appropriate
seats
of
their
learning
)
whereas
the
other
,
do
but
superfluously
clothe
,
or
cumber
,
rather
then
adorn
,
such
parts
of
their
bodies
,
which
are
strangers
to
their
learnning
,
and
know
not
whether
they
have
,
or
had
,
in
them
any
such
thing
or
no
.
And
let
me
ask
Mr.
K.
this
plaine
question
:
Why
may
not
an
harpe
be
aswel
signified
by
an
harrow
,
as
learning
,
either
by
a
rocket
,
or
scartlet
hood
?
Certain
I
am
that
the
analogy
or
proportion
between
the
two
former
is
every
whit
as
obvious
and
near
at
hand
,
as
between
the
two
latter
;
unless
Mr.
K.
digs
deeper
for
his
Metaphors
,
then
ordinary
men
are
aware
.
Or
it
may
be
,
that
a
superstitious
conceit
having
taken
Mr.
Ks.
head
that
there
is
some
magnetical
virtue
in
such
accoutrements
,
as
rockets
and
scarlet
hoods
,
to
draw
learning
to
them
,
he
was
admonished
hereby
to
part
with
his
money
,
and
venture
his
credit
,
to
purchase
that
University
commodity
,
which
they
call
Doctoratus
,
a
Doctor-ship
,
this
investing
him
with
a
passable
title
to
a
scarlet
hood
;
and
this
again
hopefully
leading
towards
a
rocket
,
if
ever
that
ornament
should
be
again
in
fashion
,
and
the
dry
root
of
Episcopacy
,
watered
with
Mr.
Ks.
good
wishes
,
again
bud
and
bring
forth
fruit
in
the
land
.
His
two
Metaphors
on
the
other
side
of
the
way
,
the
one
of
green
aprons
,
the
other
of
stammin
peticoats
,
are
altogether
as
pedantick
,
childish
,
light
,
and
absurd
,
as
the
former
.
What
?
a
grave
Divine
,
standing
upon
his
tip-toes
to
reach
the
high
honour
of
a
Doctorship
,
and
being
now
hot
in
pursuit
of
solemn
and
sacred
ingagements
,
to
argue
and
vindicate
so
important
and
weighty
a
point
in
Christianity
,
as
the
Perseverance
of
the
Saints
is
,
to
give
over
this
chase
,
and
turn
aside
to
handle
green
aprons
,
and
stammin
peticoates
,
in
stead
of
the
heavenly
subject
that
was
new
before
him
?
Oh
,
Master
Kendal
!
take
heed
that
the
green
aprons
and
stammin
peticoates
,
which
now
you
so
importunely
and
un-provoked
deride
,
do
not
one
day
rise
up
against
you
and
condemn
you
.
It
was
the
saying
of
as
great
a
Clerk
as
your self
(
no
disparagement
to
your
learning
)
long
since
;
Surgunt
indocti
,
&
rapiunt
coelum
:
nos
cum
Doctrina
nostra
detrudimur
ad
infernum
:
The
unlearned
up
,
and
lay
hold
on
Heaven
,
whilest
we
with
all
our
learning
are
thrust
down
into
Hell
.
Part
2.
p.
152.
of
his
former
book
,
he
compares
the
Patience
of
God
towards
those
,
whom
he
calls
,
his
Elect
,
unto
broad-cloath
:
and
his
patience
towards
others
,
whom
he
terms
,
Reprobates
,
unto
Grogram
.
The
passage
may
probably
prove
a
good
receit
to
charm
the
spirit
of
Melancholie
;
if
the
Reader
suffers
under
such
a
distemper
,
I
shall
administer
it
unto
him
with
my
pen
.
Thus
Mr.
K.
verbatim
.
Call
you
this
[
speaking
of
the
much
long-suffering
of
God
towards
the
vessels
fitted
for
destruction
,
asserted
by
the
Apostle
,
Rom.
9.22
.
]
Call
you
this
as
great
,
or
greater
patience
,
then
he
shewes
towards
his
Elect
?
Though
it
be
longer
,
yet
it
is
much
narrower
.
(
Two
yards
of
Grogram
is
not
so
much
as
one
of
broad-cloath
.
You
reckon
as
that
good
old
Doctor
,
that
you
need
not
have
more
yards
of
Grogram
,
then
broad-cloath
in
a
gown
of
the
same
dimensions
.
)
Sir
,
Gods
patience
towards
reprobates
is
but
patience
by
halves
,
patience
partie
per
pale
,
patient
wrath
,
or
wrathful
patience
,
&c.
Here
are
sundry
express
lineaments
of
the
natural
face
of
Mr.
Ks.
learning
.
First
,
He
argues
from
his
two
notions
,
or
conceits
,
the
one
,
of
Election
,
the
other
,
of
Reprobation
,
with
as
much
confidence
,
as
if
he
had
either
won
them
by
conquest
and
dint
of
argument
from
his
Adversary
,
or
else
presum'd
that
his
Adversary
were
as
much
given
up
to
a
traditional
&
injudicious
mind
,
as
himself
;
or
strain'd
at
nothing
,
which
he
swallowed
.
The
Spirit
of
this
Logick
is
one
of
his
Familiars
,
attending
him
at
his
right
hand
all
along
his
book
.
He
oft
builds
very
high
in
Confidence
against
his
adversary
:
but
his
buildings
in
this
kind
stand
(
for
the
most
part
)
upon
such
foundations
,
which
his
adversary
scruples
,
questions
or
denieth
as
much
(
or
more
)
as
any
other
thing
in
controversie
between
them
.
Whereas
a
regular
Disputant
,
who
argueth
either
out
of
hope
,
or
desire
,
to
gain
his
adversary
,
should
never
argue
but
upon
principles
agreed
upon
on
both
sides
,
or
at
least
owned
by
his
adversary
.
Secondly
,
He
cavils
at
my
assertion
,
that
God
shewes
the
same
,
or
greater
patience
towards
such
persons
who
are
not
Elect
(
in
his
sense
)
which
he
sheweth
unto
those
who
are
:
and
imagines
that
he
sufficiently
confuteth
me
,
by
his
new-found
and
groundless
distinction
between
the
greatness
,
and
muchness
,
or
length
of
Gods
patience
.
For
unto
that
patience
,
or
long-suffering
of
God
towards
those
who
never
repent
,
which
the
Apostle
calls
much
,
he
opposeth
the
patience
of
God
,
which
is
great
[
or
,
which
he
calls
,
great
]
Though
it
be
longer
(
saith
he
)
yet
it
is
much
narrower
.
New
distinctions
or
oppositions
,
had
need
have
full
and
clear
explications
:
Whereas
first
,
Master
Kendal
tells
us
news
,
when
he
informs
us
aswel
of
latitudo
as
longitudo
found
in
the
patience
of
God
,
yea
and
of
an
opposition
of
contrariety
between
them
:
and
yet
secondly
gives
us
not
so
much
as
the
least
glimmering
of
light
,
whereby
to
see
,
how
,
or
wherein
,
the
long-suffering
or
patience
,
and
the
great
and
broad-suffering
or
patience
of
God
,
differ
,
and
consist
.
His
grogram
and
broad-cloath
serve
rather
to
make
curtains
and
coverings
to
veil
his
mind
in
his
said
distinction
,
then
to
adorn
,
commend
,
or
set
it
forth
.
But
uncouthness
,
obscurity
,
and
irrationality
,
such
as
patient
wrath
,
wrathfull
patience
,
&c.
turn'd
off
hand
without
the
least
regret
,
remorse
,
or
observation
,
are
no
rarities
in
Mr.
Ks.
writings
.
Thirdly
,
If
I
should
reckon
as
that
good
old
Doctor
he
speaks
of
,
yet
I
might
be
as
wise
an
Arithmetician
,
as
the
good
new
Doctor
(
Doctor
Kendal
)
when
he
reckons
two
yards
of
grogram
not
so
much
as
one
of
broad-cloath
;
Upon
occasion
of
Mr.
Ks.
comparison
borrowed
from
between
the
Weaver
and
Woollen-Draper
,
I
enquired
of
a
Mercer
,
who
deals
in
Grograms
,
of
what
breadth
the
broadest
of
them
were
;
his
answer
was
,
that
there
were
some
a
yard
and
half
quarter
broad
.
So
that
when
Mr.
K.
saith
,
two
yards
of
grogram
are
not
so
much
as
one
of
broad-cloath
,
he
had
need
either
shrink
his
grogam
,
or
else
stretch
his
broad
cloath
beyond
the
staple
of
it
,
to
make
his
venturous
comparison
commensurable
with
the
truth
.
or
at
least
when
he
reckons
the
patience
of
God
towards
those
who
despise
it
(
who
are
Mr.
Ks.
Reprobates
from
eternity
)
to
be
much
narrower
,
thought
it
be
longer
,
then
that
which
he
sheweth
or
exerciseth
towards
those
who
repent
by
the
opportunity
of
it
.
For
if
it
be
longer
,
is
it
not
larger
?
and
if
it
be
larger
,
is
it
much
narrower
?
Or
when
the
Apostle
Paul
saith
to
the
Galatians
,
You
see
how
large
a
letter
I
have
written
unto
you
with
my
own
hand
,
doth
he
not
by
a
large
letter
,
mean
a
long
letter
?
But
large
,
and
narrow
,
are
(
it
seems
)
a
pair
of
Mr.
Ks.
Synonyma
.
And
how
,
or
in
what
respect
,
he
should
notion
or
fancy
the
patience
of
God
,
where
it
is
longer
,
to
be
yet
narrower
,
had
we
not
need
send
to
Bethlehem
[
or
,
if
ye
will
,
Bedlam
]
for
a
prophet
to
divine
?
A
man
had
need
have
a
crack
,
or
open
place
in
his
brain
,
as
well
to
let
in
,
as
to
let
out
,
such
a
mysterious
and
profound
crotchet
as
this
.
But
Fourthly
,
Doth
he
not
more
then
despise
,
or
any
whit
less
then
blaspheme
,
the
Patience
of
God
,
when
he
calls
it
,
Patience
by
halves
,
patience
partie
per
pale
,
patient
wrath
,
wrathful
patience
,
&c.
Or
is
not
this
patience
of
God
,
which
he
thus
ignominiously
entreateth
and
revileth
,
the
same
with
that
,
of
which
the
Apostle
Paul
speaketh
so
reverently
,
Rom.
2.4
.
Or
despisest
thou
the
riches
of
his
bountifulness
and
forbearance
[
or
,
patience
:
for
so
our
former
translation
readeth
]
and
long-suffering
,
not
knowing
that
the
bountifulness
of
God
leadeth
thee
to
repentance
?
Or
doth
not
the
Apostle
speak
here
of
that
patience
,
which
God
exerciseth
towards
Mr.
Kendals
Reprobates
?
Let
the
context
speak
:
and
first
,
the
verse
immediately
preceding
;
and
then
,
the
verse
immediately
following
.
The
verse
preceding
gives
this
testimony
:
And
thinkest
thou
this
,
O
man
,
that
judgest
them
,
which
do
such
things
,
and
doest
the
same
,
that
thou
shalt
escape
the
judgement
of
God
?
The
subsequent
verse
,
thus
:
But
after
thy
hardness
,
and
impenitent
heart
,
treasurest
up
unto
thy self
wrath
against
the
day
of
wrath
,
and
revelation
of
the
righteous
judgment
of
God
.
Are
Master
Kendals
Reprobates
better
,
or
worse
,
then
those
,
who
after
their
hardness
,
and
impenitent
heart
treasure
up
unto
themselves
wrath
against
the
day
of
wrath
,
&c.
If
they
be
neither
better
nor
worse
,
but
the
same
(
as
himself
,
unless
either
his
cor
,
or
caput
,
be
out
of
order
,
will
confess
)
then
is
the
Patience
which
God
sheweth
them
,
such
a
patience
.
which
leadeth
men
to
repentance
(
whether
they
actually
repent
,
or
no
:
as
an
horse
may
be
led
to
the
water
,
or
to
his
drink
,
whether
he
drinketh
or
no
.
)
And
if
the
Patience
which
God
sheweth
Master
Kendals
Reprobates
,
be
such
a
patience
which
leadeth
to
repentance
,
and
withall
,
is
accompanied
with
the
riches
of
his
bountifulness
.
(
which
the
Apostle
here
likewise
supposeth
)
I
would
willingly
know
of
Master
Kendal
how
,
or
in
what
consideration
,
it
is
much
narrower
,
then
that
which
he
sheweth
to
his
Elect
?
Unto
the
notion
of
this
question
(
and
indeed
to
the
business
he
had
in
hand
)
doth
he
not
give
a
clear
go-by
,
when
he
summes
up
his
answer
thus
:
So
far
is
the
defertur
from
falling
into
an
aufertur
,
that
it
ends
in
a
refertur
with
a
witness
,
and
reckons
with
them
for
the
forbearance
,
as
well
as
for
the
debt
.
Is
not
his
meaning
in
this
gingle
,
or
ring
of
bells
,
that
the
Patience
which
God
sheweth
to
his
Reprobates
,
is
therefore
narrower
,
though
it
be
longer
,
then
that
which
he
sheweth
to
his
Elect
,
because
in
the
end
or
issue
,
thorow
the
great
folly
and
wickedness
of
those
to
whom
it
is
shewed
,
it
occasioneth
an
event
of
a
sad
and
wofull
import
,
when
as
his
patience
towards
the
other
,
by
a
contrary
use
and
improvement
of
it
by
them
,
sorteth
to
a
most
happy
and
blessed
success
?
But
is
the
sun
,
when
he
hardeneth
clay
,
much
narrower
,
then
when
he
melteth
wax
?
Or
is
the
winde
much
narrower
when
it
turneth
some
trees
up
by
the
rootes
,
then
when
it
fasteneth
the
rootes
of
others
in
the
earth
:
Or
doth
an
accidental
difference
in
point
of
event
argue
an
essential
or
specifical
difference
in
the
cause
?
Mr.
Kendals
ingeniolum
is
here
(
indeed
)
peccant
nimia
:
distinctione
(
as
himself
speaketh
)
by
finding
a
longitude
differing
from
a
latitude
in
Gods
Patience
.
He
hath
(
it
seemes
)
forgotten
the
inspiration
of
his
Deanes-chair
:
or
else
it
was
a
very
illogical
spirit
that
inspired
it
.
But
Fifthly
,
(
&
lastly
)
I
would
willingly
know
of
him
,
whether
it
be
agreeable
to
the
commonly
received
doctrine
of
Reformed
Churches
,
to
revile
the
riches
of
the
Patience
of
God
,
with
these
odious
characters
and
terms
,
of
Patience
by
halfs
,
Patience
partie
per
pale
,
patient
wrath
,
wrathfull
patience
,
&c.
Calvin
a
great
master
,
in
the
Israel
of
the
Reformed
Churches
,
speaks
(
I
am
certain
)
much
otherwise
,
of
that
Patience
of
God
,
which
Master
Kendal
thus
ignominiously
asperseth
.
He
affirmeth
over
and
over
,
that
the
counsel
[
or
intent
]
of
God
therein
,
is
that
he
may
convert
sinners
unto
him
:
the
contempt
of
it
,
he
termeth
,
the
making
a
mock
of
his
immense
goodness
.
He
resolveth
the
additional
punishment
of
finally-impenitent
persons
into
the
sin
of
their
rejecting
the
fatherly
invitation
of
God
.
Argument●
à
contrario
sumpto
,
demonstrat
,
non
esse
cur
Deum
sibi
propitium
ab
externa
prosperitate
reputent
,
quando
illi
longè
diversum
est
benefaciendi
consilium
,
quo
scilicet
peccatores
ad
se
cōvertat
.
Ergo
ubi
non
regnat
Dei
timor
,
securitas
in
rebus
prosperis
,
est
contemptus
ac
ludibrium
immensae
ejus
bonitatis
.
Unde
sequitur
graviores
poenas
jure
daturos
,
quibus
in
hac
vitâ
Deus
pepercerit
,
quia
ad
reliquam
pravitatem
accessit
quod
paternam
Dei
invitationem
respuerant
,
&c.
Calvin
.
ad
Rom.
2.4
.
Afterwards
he
affirms
all
the
benefits
of
God
[
he
speaks
of
benefits
confer'd
by
him
upon
Master
Kendals
Reprobates
]
to
be
,
totidem
paternae
ejus
bonitatis
testimonia
,
so
many
testimonies
of
his
Fatherly
goodness
towards
them
.
In
the
same
place
,
his
doctrine
is
,
that
he
sheweth
unto
,
or
entertaineth
wicked
men
with
,
the
same
indulgence
,
which
he
sheweth
unto
his
Servants
[
this
is
much
more
then
if
he
had
said
,
to
Master
Kendals
elect
]
and
that
though
he
doth
not
hereby
declare
himself
actually
propitious
unto
,
or
well
pleased
with
them
,
yet
hereby
he
calls
them
to
repentance
(
with
much
more
,
to
the
shame
of
Master
Kendals
patience
by
half
,
patience
partie
per
pale
,
patient
wrath
,
&c.
But
the
very
truth
is
,
that
many
the
principles
or
fundamentalls
of
Mr.
Ks.
Divinity
,
are
either
blasphemies
,
or
blasphemies-fellowes
.
Part
2.
p.
154.
He
proves
that
God
may
properly
enough
be
said
to
be
patient
towards
his
[
or
rather
Master
Kendals
]
Elect
,
whom
he
supposeth
likewise
that
he
loves
with
the
most
ardent
&
unchangeable
affection
,
though
in
the
greatest
height
and
heat
of
wickedness
,
although
he
knows
it
to
be
impossible
for
them
to
forbear
sin
and
wickedness
in
the
highest
,
until
he
comes
with
an
irresistible
hand
of
Grace
upon
them
to
enable
them
hereunto
;
this
knowledge
(
I
say
)
of
God
concerning
his
Elect
notwithstanding
,
Master
Kendal
proves
that
he
may
properly
enough
be
termed
patient
towards
them
,
by
this
jear
and
parable
.
We
had
thought
(
saith
he
)
he
might
be
said
to
be
a
patient
husband
that
ardently
&
affectionately
loves
his
wife
that
cannot
forbeare
scolding
till
he
have
gagged
her
,
nor
biting
,
till
he
hath
drawn
out
her
teeth
,
nor
setting
his
house
on
fire
,
till
he
have
restrained
her
from
fire
and
candle
;
but
,
saith
Master
Goodwin
,
no
,
this
is
not
worth
the
name
of
patience
in
an
husband
.
If
it
were
asked
,
whose
image
and
superscription
this
similitude
,
with
the
dress
of
it
,
hath
upon
it
;
he
that
knows
Master
Kendal
though
but
competently
,
might
readily
answer
,
Master
Kendals
.
For
here
are
four
of
the
lineaments
of
his
complexion
,
or
face
;
jearing
,
non-sense
,
impertinency
,
and
untruth
:
if
we
had
in
the
conjunction
but
a
broad-faced
contradiction
also
,
we
should
have
his
intire
and
complete
feature
.
First
,
when
he
saith
in
the
beginning
of
the
passage
,
We
had
thought
he
might
be
said
to
be
a
patient
husband
,
&c.
he
insinuates
,
with
a
jear
,
that
I
am
so
simple
and
inconsiderate
,
as
not
to
comprehend
with
his
perspicacious
and
learned
self
and
party
,
that
obvious
and
plain
thought
which
here
he
declares
and
whereof
he
asserts
the
mastership
or
belief
unto
himself
and
his
party
.
Again
,
the
close
of
it
,
where
he
saith
,
Master
Goodwin
saith
,
no
,
[
to
his
assertions
]
this
is
not
worth
,
&c.
he
be-jears
me
,
as
if
I
denied
the
Sun
to
be
up
at
noon-day
,
when
as
he
and
his
party
with
so
much
ease
and
confidence
affirm
it
.
Secondly
,
Is
there
any
thing
beyond
the
line
of
non-sense
,
in
the
tenour
or
carriage
of
the
passage
it self
?
Or
is
not
the
thought
,
the
thinking
whereof
he
so
impotently
congratulates
to
himself
and
his
party
,
with
a
disdainful
reflexion
of
shame
and
disparagement
upon
me
,
for
not
casting
in
my
lot
with
them
therein
,
is
not
(
I
say
)
this
thought
,
the
thought
of
a
man
,
in
whose
ears
common
sense
and
reason
,
when
they
speak
clearest
,
and
lowdest
,
give
no
distinct
sound
?
For
must
he
needs
be
a
patient
husband
,
that
ardently
and
affectionately
loves
his
wife
that
cannot
forbear
scolding
,
till
he
gagges
her
?
What
if
he
presently
gagges
her
,
or
(
in
Master
Kendals
notion
,
and
language
)
cannot
forbear
to
gagge
her
,
as
soon
as
ever
she
begins
to
scold
?
Will
Master
Kendal
and
his
party
say
;
we
had
thought
that
such
a
man
might
be
said
to
be
a
patient
husband
?
Or
is
it
such
an
high
strain
of
patience
,
immediately
to
fall
foul
,
or
heavy
,
upon
a
person
,
whom
we
affectionately
love
,
upon
the
first
of
their
provoking
us
?
Besides
,
where
did
Master
Kendal
ever
see
,
or
hear
of
such
a
wife
,
which
could
not
forbear
scoulding
,
till
her
husband
gagged
her
?
Possibly
(
though
not
probably
neither
)
he
may
have
known
,
or
heard
of
,
such
a
wife
,
who
would
not
forbear
scoulding
,
till
either
her
husband
,
or
some
other
person
,
gagged
her
.
But
never
was
there
a
woman
heard
of
,
that
could
not
,
or
to
whom
it
was
impossible
to
,
forbear
scoulding
,
till
she
was
gagged
,
but
onely
she
,
whom
Master
Kendal
hath
here
made
of
ink
and
paper
,
inspir'd
with
a
wild
and
inconsiderate
fancy
,
to
act
a
part
of
impertinency
upon
the
theatre
of
his
book
.
But
Master
Kendal
(
it
seemes
)
hath
married
,
Cannot
,
and
Will
not
:
so
that
to
him
,
they
are
no
more
two
,
but
one
flesh
,
and
one
spirit
:
But
Master
Calamies
Sermon
,
wherein
,
he
so
mightily
distinguisheth
between
these
two
,
that
he
makes
Cannot
,
accessary
to
no
mans
condemnation
,
but
chargeth
the
blood
of
all
souls
that
perish
,
upon
Will
not
,
riseth
up
in
judgment
against
Master
Kendals
book
and
condemneth
it
.
Again
,
with
what
authority
or
countenance
,
either
from
reason
,
or
common
sense
,
doth
Master
Kendal
make
ardent
and
affectionate
love
an
argument
of
patience
?
Christ
saith
to
the
Church
of
Laodicea
;
As
many
as
I
love
,
I
rebuke
and
chasten
,
Rev.
3.19
.
And
the
Apostle
concerning
God
:
Whom
the
Lord
loveth
he
chasteneth
,
and
scourgeth
every
Son
whom
he
receiveth
,
Heb
.
12.6
.
Therefore
greatness
of
love
is
no
proof
of
patience
;
except
rebukes
,
chastenings
,
and
scourgings
,
be
proofs
likewise
.
It
is
true
,
God
who
doth
rebuke
,
chasten
,
and
scourge
,
is
patient
:
but
not
because
,
or
as
,
he
doth
any
of
these
.
Nor
doth
it
at
all
argue
an
Husband
,
patient
,
ardently
and
affectionately
to
love
his
wife
,
who
cannot
forbear
scolding
,
till
he
gagges
her
.
If
it
be
his
duty
to
gagge
her
for
scolding
,
or
to
keep
her
from
scolding
,
in
case
he
presently
doth
the
execution
,
this
doth
not
argue
him
patient
in
case
he
deferrs
it
,
neither
doth
this
argue
patience
.
For
patience
being
a
vertue
(
as
Master
Kendal
himself
acknowledgeth
it
to
be
,
though
he
blasphemeth
the
honour
of
it
,
by
calling
it
a
dull
vertue
)
no
neglect
of
duty
can
be
an
argument
or
proof
of
it
.
If
Master
Kendal
here
reply
;
it
may
be
his
duty
to
gagge
her
,
but
not
presently
upon
her
beginning
to
scold
,
but
after
some
convenient
time
spent
by
her
in
this
exercise
;
and
to
forbear
her
until
now
,
may
argue
him
patient
:
I
answer
,
if
he
knows
that
she
cannot
forbear
scolding
,
until
he
gaggeth
her
,
upon
what
account
,
or
to
what
purpose
,
should
he
forbear
her
in
her
sin
,
for
any
space
of
time
at
all
?
should
he
not
by
forbearing
to
gagg
her
in
such
a
case
,
suffer
sin
to
rest
upon
her
,
and
this
knowingly
;
yea
and
seemingly
at
least
,
if
not
really
also
,
comport
with
her
in
her
sin
?
Now
to
suffer
sin
,
especially
knowingly
,
to
rest
upon
any
person
;
much
more
to
comport
with
this
person
,
whether
in
appearance
or
in
reality
,
in
their
course
of
sinning
,
cannot
proceed
from
the
grace
or
vertue
of
patience
,
nor
from
any
principle
necessarily
accompanying
Patience
,
and
consequently
can
be
no
argument
or
signe
of
it
.
If
it
be
not
the
duty
of
Mistress
Kendals
husband
to
gagge
his
wife
for
scolding
,
neither
nunc
,
nor
tunc
,
i
.
not
at
all
,
Why
doth
he
compare
God
to
him
that
shall
do
it
?
yea
,
or
why
doth
he
cast
the
honour
of
being
a
patient
husband
upon
him
,
that
shall
act
contrary
to
that
which
is
his
duty
onely
,
for
suffering
this
sinful
acting
for
a
time
?
So
that
Mr.
Kendals
simile
of
a
patient
husband
and
scolding
wife
,
hath
neither
head
nor
foot
of
sense
in
it
.
3.
Nor
is
this
simile
at
all
pertinent
to
the
cause
he
had
in
hand
.
In
the
beginning
of
the
same
period
he
had
told
me
,
that
it
might
serve
to
tell
me
[
he
thinks
,
it
seems
that
any
thing
that
pleaseth
him
to
say
,
will
serve
to
tell
me
]
If
we
cannot
reasonably
be
said
to
be
patient
for
not
punishing
them
,
I
yet
hope
we
may
well
enough
be
said
to
be
patient
for
continuing
to
love
them
,
who
are
so
bent
on
actions
prejudicial
to
us
,
as
they
will
not
hold
their
hands
,
till
we
bind
them
for
them
.
Though
this
saying
be
preposterous
enough
,
and
neither
smooth
for
sense
,
nor
close
for
answer
to
what
it
pretends
,
this
relative
opposition
;
yet
is
not
the
purport
of
it
(
so
far
as
sense
ruleth
in
it
)
cleared
or
illustrated
by
the
said
simile
.
For
in
this
saying
,
he
placeth
the
reason
or
ground
why
a
man
may
reasonably
be
termed
patient
,
in
the
continuance
of
his
love
to
those
that
are
bent
on
actions
prejudicial
to
him
,
thorow
the
frowardness
or
evil
disposition
of
their
wills
who
are
thus
bent
:
whereas
in
his
similitude
he
will
needs
have
the
Husband
worthy
the
denomination
of
Patient
,
because
he
ardently
and
affectionately
loves
his
wife
,
who
is
bent
upon
scolding
,
not
simply
thorow
the
pravity
,
or
present
frowardness
of
her
will
,
but
through
want
of
power
to
forbear
scolding
,
or
to
do
otherwise
.
Now
there
is
as
great
a
difference
(
as
was
lately
hinted
,
and
attested
by
the
authority
of
no
meaner
man
then
Master
Calamy
)
between
want
of
will
,
and
want
of
power
,
to
forbear
evil
,
or
to
perform
that
which
is
good
,
as
is
lightly
imaginable
.
So
that
though
it
should
be
granted
,
that
he
may
be
termed
a
patient
man
,
who
continues
to
love
those
that
are
bent
upon
actions
prejudicial
to
him
,
thorow
the
evil
frame
and
temper
of
their
wills
(
although
I
presume
such
a
notion
as
this
to
be
neither
rush
nor
branch
of
the
commonly
received
Doctrine
of
the
Reformed
Churches
)
yet
it
follows
not
from
hence
,
that
he
also
deserves
a
crown
of
the
same
honour
,
who
continues
his
love
to
those
who
are
bent
upon
like
actions
thorow
an
impossibility
of
altering
or
changing
their
fixt
frame
,
unless
they
be
by
a
strong
hand
compelled
hereunto
by
him
.
In
case
Mr.
K.
were
a
Prince
,
and
should
command
some
of
his
servants
,
or
subjects
whom
he
most
respected
,
to
make
themselves
wings
and
fly
over
Pauls
steeple
;
in
case
they
should
not
do
what
Mr.
K.
commands
them
in
such
a
kind
,
Mr.
K.
should
notwithstanding
continue
his
love
and
respects
unto
them
,
should
he
deserve
the
name
or
repute
of
a
patient
man
for
it
?
But
in
case
he
should
require
some
reasonable
service
of
them
,
and
which
lay
within
the
compass
of
their
power
to
perform
,
and
this
without
any
great
difficulty
,
or
detriment
to
them
,
so
that
their
disobedience
might
evidently
be
concluded
to
proceed
onely
from
their
disloyalty
,
stubbornness
,
or
frowardness
of
their
wills
,
in
this
case
if
M.
K.
should
continue
his
former
love
and
respects
towards
them
,
it
would
carry
a
much
better
semblance
of
patience
in
it
,
then
his
doing
the
like
in
the
other
.
The
reason
of
the
difference
is
so
near
at
hand
,
that
I
count
it
needless
by
any
discourse
to
bring
it
nearer
.
Fourthly
,
(
&
lastly
)
whereas
in
the
winding
up
of
his
three-thrid
simile
,
his
daring
conscience
adventures
upon
these
words
;
But
saith
M.
Goodwin
,
no
,
this
is
not
worthy
the
name
of
patience
in
an
husband
,
the
truth
is
,
that
I
never
gave
sentence
,
nor
yet
my
sense
,
either
in
the
negative
,
or
affirmative
,
in
the
case
propounded
by
him
,
nor
did
I
ever
hear
the
like
case
put
by
any
man
:
nor
do
I
think
that
I
shall
ever
again
hear
,
either
the
same
,
or
its
fellow
,
proposed
by
any
man
,
unless
(
haply
)
it
be
by
Idem
qui
pridem
.
So
that
here
we
see
plainly
,
and
(
as
it
were
face
to
face
)
the
fourth
,
and
last
,
and
worst
,
of
the
four
lineaments
of
Mr.
Ks.
face
mentioned
;
the
name
of
it
,
is
in
Greek
{αβγδ}
,
and
in
English
,
the
speaking
of
untruth
.
We
have
(
I
confess
)
in
this
chapter
ploughed
a
very
barren
soyl
.
Mr.
Ks.
absur'd
Metaphors
,
proverbs
,
and
similes
,
yeild
but
a
slender
increase
,
either
of
knowledge
,
or
edification
,
to
the
Reader
.
Yet
in
traversing
the
passages
wherein
some
of
them
are
found
,
we
have
met
with
something
,
the
examination
whereof
may
,
(
as
evil
manners
are
oft-times
the
occasional
breeders
of
good
Laws
)
have
brought
to
light
somewhat
not
unworthy
the
Readers
consideration
.
However
,
I
shall
leave
the
rest
of
this
field
(
being
the
far
greater
part
of
it
)
untill'd
,
for
pasture
,
to
feed
such
of
his
friends
and
Readers
,
as
can
find
an
edifying
tast
or
savour
in
his
ridiculosities
and
absurdities
.
There
is
enough
of
this
up
and
down
his
book
to
feed
such
cattel
fat
.
CHAP.
XX
.
Some
few
Specimina
of
Master
Kendals
gobyes
given
to
the
main
strength
and
stress
of
the
arguments
encountring
him
.
Mr.
Baxter
takes
him
tardy
at
this
turn
,
more
then
once
.
About
things
not
absolutely
determined
by
God
,
as
to
their
numbers
,
in
their
production
.
About
mens
multiplying
corn
without
Gods
special
providence
,
and
individualls
in
some
Animal
species
,
and
the
restraining
of
their
multiplication
.
Master
Kendals
making
a
louse
signally
sacred
to
Gods
providentiall
care
.
About
Parents
being
determined
,
or
necessitated
,
to
the
generation
of
their
children
.
Of
all
mens
Names
and
members
written
in
Gods
Book
.
Errour
never
like
to
want
a
friend
in
a
black
coat
.
Whether
the
Saints
stand
bound
to
work
out
their
salvation
with
fear
and
trembling
,
in
respect
of
themselves
.
Master
Kendal
declines
the
strength
of
my
argument
,
to
prove
,
that
the
word
,
{αβγδ}
,
John
3.16
.
doth
not
here
signifie
the
Elect
,
and
turneth
aside
in
his
answer
,
to
impertinencies
,
and
worse
matters
.
PLautus
desiring
to
make
comick
pleasance
with
the
humor
of
a
coward
,
brings
up
Sosia
(
a
servant
that
had
waited
upon
his
master
in
the
Army
)
upon
the
stage
,
talking
to
himself
thus
:
Nam
quom
illi
pugnabant
maxume
,
ego
tum
fugiebam
maxume
:
Veruntamen
quasi
affuerim
simulabo
,
atque
audita
eloquar
.
Where
th'hottest
doings
were
in
fight
,
From
thence
I
ran
with
all
my
might
.
Yet
will
I
semble
bravery
,
And
talk
the
strain
of
,
who
but
I
?
What
others
say
who
present
were
,
I
'le
tell
,
as
if
I
had
been
there
.
The
valour
of
Mr.
Ks.
learning
much
resembleth
the
prudent
courage
of
this
souldier
.
For
all
along
his
longsome
discourse
,
(
at
least
as
far
as
I
have
yet
had
leasure
to
search
into
it
)
he
very
prudently
and
without
noise
,
gives
the
main
stress
and
strength
of
his
Adversaries
arguments
a
fair
go-by
,
much
after
the
manner
of
the
lap-wing
,
which
the
better
to
keep
her
nest
from
being
found
,
makes
the
fiercest
cry
when
she
is
at
a
distance
from
it
.
Master
Kendal
is
very
busie
,
full
of
heat
,
layeth
on
pen
apace
in
beating
up
the
out-quarters
of
an
argument
,
and
in
discoursing
some
vulgar
notion
,
which
every
man
knoweth
,
and
his
adversaries
constantly
profess
as
well
as
he
,
but
the
heart
and
soul
,
the
spirit
and
strength
of
an
argument
,
where
it
biteth
and
pincheth
,
he
(
for
the
most
part
)
cometh
not
near
(
as
the
proverb
is
)
by
forty
foot
.
Mr.
Baxter
,
whom
(
to
use
his
own
phrase
)
he
had
by
going
out
of
his
way
,
the
ill
luck
to
make
his
adversary
,
takes
him
tardy
at
this
point
in
that
little
wherein
he
had
to
do
with
him
;
For
p.
120.
Sect
.
56.
of
his
Reduction
of
a
Digressor
,
he
finds
just
occasion
to
complain
of
him
unto
him
thus
.
But
now
I
come
to
the
great
business
,
I
find
you
as
mute
as
a
fish
.
You
had
another
assertion
to
prove
[
that
this
Act
doth
by
suffering
effect
our
pardon
.
]
On
this
lay
all
the
controversie
,
and
of
this
I
finde
not
a
word
.
But
that
which
is
more
deplorable
in
Mr.
K.
then
this
,
is
;
than
when
he
doth
hint
upon
the
question
,
and
speak
to
the
point
in
hand
,
he
commonly
brings
forth
out
of
the
treasure
of
his
Divinity
,
things
irrationally
uncouth
and
wilde
,
and
imployeth
darkness
not
onely
to
comprehend
,
but
to
confound
the
light
.
The
same
most
worthy
and
grave
Author
(
I
mean
,
Master
Baxter
)
had
before
this
,
in
his
said
Reduction
,
[
viz.
p.
95.
Sect
.
32.
]
complained
of
the
like
tergiversation
in
him
.
But
when
I
had
read
to
the
end
,
I
could
scarce
perceive
certainly
whether
ever
you
spake
to
the
point
at
all
;
or
at
least
in
so
few
syllables
,
and
so
obsurely
,
that
I
am
uncertain
whether
I
understand
what
you
mean
,
I
confess
you
left
me
between
admiration
and
indignation
.
Part
1.
p.
46.
&
p.
47.
He
makes
severall
coverings
of
this
kind
of
subtile
tergiversation
,
to
hide
his
ignorance
and
insufficiency
to
give
a
direct
and
distinct
answer
to
his
Adversary
.
To
my
assertion
,
that
the
beings
of
things
,
at
least
a
great
part
of
them
,
are
not
so
absolutely
determined
by
God
,
as
to
the
number
of
them
in
their
production
,
as
they
are
in
their
natures
,
or
principles
constitutive
of
their
beings
,
he
gives
this
go-by
instead
of
an
answer
.
But
do
you
think
in
earnest
(
saith
he
)
that
a
grain
falls
upon
the
Earth
,
or
thrives
in
it
without
the
providence
more
then
the
dew
of
Heaven
?
What
the
man
means
by
a
grain
thriving
in
the
Earth
without
the
providence
more
then
the
dew
of
heaven
,
a
man
half
distracted
may
(
haply
)
understand
;
but
to
him
that
is
composed
in
his
sences
,
the
words
,
for
sense
,
are
parallel
to
the
Authors
verses
(
elsewhere
also
,
for
their
rarity
,
presented
)
The
story
of
Richardo
and
Bindo
,
Come
forth
like
Nilus
peeping
out
at
window
:
And
put
the
wandring
Jew
in
much
amazement
,
To
see
so
great
a
voyce
without
the
casement
.
I
believe
the
gentleman
took
no
great
pains
,
or
time
,
in
study
,
for
the
compiling
of
these
verses
:
his
Genius
seems
naturally
and
freely
to
pour
out
non-sense
.
And
what
he
is
here
in
verse
,
he
is
in
prose
almost
in
every
page
of
his
book
,
more
or
less
:
from
whence
I
conjecture
,
that
the
labour
of
his
hand
in
writing
was
greater
,
then
the
labour
of
his
head
in
enditing
,
his
two
volumes
.
But
if
his
Printer
with
his
own
shame
,
doth
not
in
the
discourse
before
us
relieve
him
against
his
,
a
man
may
well
think
that
his
old
infirmity
hath
again
found
him
out
.
But
in
his
go-by
answer
,
he
demandeth
on
:
Doth
not
the
hand
of
God
direct
the
hand
of
the
sower
&
planter
,
&
give
the
increase
to
both
as
it
pleaseth
him
?
(
To
gratifie
him
with
a
connivence
at
his
English
soloecisme
here
)
let
us
have
patience
to
hear
him
on
a
little
further
in
his
wry-necked
Answer
:
Have
you
one
particular
grain
in
your
garner
,
which
grew
up
without
God
?
Sure
if
a
grain
without
him
,
you
may
as
well
have
a
harvest
without
him
,
all
of
your
daily
bread
with●ut
his
particular
gift
.
And
so
he
runs
on
I
know
not
how
far
,
quite
besides
the
sense
or
import
of
that
position
or
assertion
of
mine
,
which
he
pretends
to
confute
,
or
give
answer
unto
.
The
purport
of
his
answer
is
,
onely
to
affirm
or
discourse
in
a
tedious
multiplicity
of
words
,
which
neither
his
Adversary
in
any
thing
delivered
by
him
,
or
otherwise
,
nor
any
other
person
retaining
the
one
half
of
an
ordinary
understanding
,
ever
denied
,
viz.
that
nothing
receiveth
being
without
the
knowledge
,
and
concurrent
providence
of
God
.
Whereas
to
answer
or
confirm
that
opinion
,
or
assertion
of
mine
,
which
he
would
bear
his
Reader
in
hand
that
all
along
he
incounters
and
opposeth
,
he
should
have
proved
,
that
God
hath
absolutely
determined
how
many
trees
every
man
shall
plant
in
his
ground
,
and
so
how
many
corns
or
kernels
of
wheat
,
(
and
so
of
every
other
grain
)
every
man
shall
sow
in
his
field
;
so
that
it
were
unpossible
for
any
man
,
either
to
plant
more
or
fewer
trees
,
or
to
sow
more
or
fewer
kernels
of
every
grain
,
then
such
or
such
a
determinate
number
,
in
both
kinds
.
But
in
confutation
of
this
,
we
have
ne
{αβγδ}
quidem
from
the
man
.
And
yet
he
winds
up
this
limb
of
his
discourse
with
this
most
wretched
and
slanderous
insultation
:
So
then
this
dictate
of
yours
,
of
men
multiplying
corn
without
Gods
special
providence
,
is
such
a
piece
of
chaff
,
as
is
fit
to
be
cast
into
the
unquenchable
fire
.
No
,
Mr.
K.
no
dictate
of
mine
,
but
every
liar
is
such
a
piece
of
chaff
,
wch
is
fit
to
be
cast
into
the
unquenchable
fire
,
Revel
.
21.8
.
I
never
dictated
mens
multiplying
corn
without
Gods
special
providence
:
yet
if
this
had
been
my
dictate
,
you
had
given
it
a
go-by
;
and
not
confuted
it
in
all
your
Answer
:
For
in
this
you
onely
say
(
and
prove
not
so
much
neither
)
that
men
cannot
multiply
corn
without
Gods
providence
.
Men
may
not
be
able
to
multiply
corn
without
the
providence
of
God
:
and
yet
be
able
(
as
indeed
they
are
)
to
multiply
it
without
his
special
providence
,
unless
you
will
make
his
general
,
or
his
ordinary
and
standing
providence
,
the
same
with
his
special
:
which
I
am
certain
is
no
part
of
the
Doctrine
commonly
Received
in
the
Reformed
Churches
;
nor
yet
of
that
which
is
delivered
in
the
Scriptures
.
A
little
after
(
in
the
same
page
)
having
set
before
him
these
words
of
mine
(
at
least
as
he
transcribes
them
)
yea
the
ordinary
course
and
assistance
of
providence
supposed
,
men
have
power
to
multiply
individualls
in
some
animal
species
,
and
however
,
to
restrain
such
a
multiplication
;
he
confutes
them
,
by
going
along
with
them
,
yet
pretending
to
give
a
check
,
or
an
affront
to
them
,
thus
:
True
,
but
this
ordinary
providence
looks
to
every
particular
.
But
is
there
the
least
eye
of
any
opposition
in
this
,
unto
any
thing
contained
,
or
intimated
,
in
the
words
which
he
would
have
his
Reader
think
that
he
learnedly
and
dexterously
opposeth
?
Or
doth
his
adversary
deny
,
or
seem
to
deny
but
that
the
ordinary
providence
of
God
looks
to
every
particular
?
He
goes
on
(
but
still
by
,
and
besides
the
business
in
hand
)
and
leaves
it
not
in
the
power
of
man
to
destroy
,
much
less
to
make
,
a
worm
without
it
.
But
what
is
this
to
prove
,
that
the
ordinary
course
and
assistance
of
providence
supposed
,
men
have
not
power
to
multiply
individuals
in
some
animal
species
,
or
not
to
restrain
such
a
multiplication
?
I
affirm
,
that
by
and
with
the
interposal
and
concurrence
of
the
ordinary
providence
of
God
,
men
have
power
,
either
to
multiply
,
or
to
restrain
the
multiplying
of
individuals
in
some
animal
species
.
Mr.
K.
to
confute
this
,
affirms
,
that
this
ordinary
providence
leaves
it
not
in
the
power
of
man
to
destroy
,
much
less
to
make
,
a
worm
without
it
.
Do
not
my
words
,
the
ordinary
course
and
assistance
of
providence
supposed
,
clearly
imply
,
that
without
it
,
[
i
.
this
ordinary
providence
not
interposing
,
or
concurring
]
men
have
neither
power
to
multiply
,
nor
to
restrain
the
multiplication
of
individuals
,
&
c
?
Therefore
Mr.
K.
hath
here
much
rather
confirm'd
my
Doctrine
,
then
confuted
it
.
I
pass
by
his
weak
supposition
,
that
there
is
no
way
to
restrain
the
multiplication
of
Creatures
,
but
by
destroying
them
.
If
when
he
was
a
Country-man
,
he
was
the
master
of
kine
,
or
sheep
,
did
not
he
know
how
to
restrain
the
multiplying
both
of
the
one
,
and
of
the
other
,
without
the
assistance
of
the
butcher
?
If
he
did
not
,
no
marvel
that
he
writes
at
such
an
inconsiderable
rate
of
sense
or
reason
.
I
did
not
think
of
destroying
creatures
,
when
I
spake
of
restraining
their
multiplication
.
But
though
Master
Kendals
answer
here
be
but
a
plain
go-by
,
as
well
to
the
words
,
as
sense
,
of
his
adversary
,
yet
with
what
ostentation
doth
he
run
division
upon
it
,
&
makes
a
long
story
of
his
own
folly
!
And
if
(
saith
he
,
going
on
in
the
way
of
his
imagined
Answer
)
he
[
man
]
cannot
make
or
change
an
hair
on
his
own
head
,
much
less
can
he
make
or
kill
a
louse
without
it
:
this
most
despicable
creature
hath
too
much
curious
workmanship
in
it
,
to
be
left
thus
at
the
meer
pleasure
of
men
,
without
the
interposition
of
a
particular
,
though
ordinary
providence
:
The
relativeness
of
all
this
to
his
business
in
hand
,
hath
been
shewed
already
.
And
if
he
were
strictly
examined
about
the
validity
of
his
argument
a
minore
ad
majus
in
the
former
part
of
these
words
,
I
believe
he
would
give
but
a
very
sorry
account
of
it
.
For
upon
what
ground
or
principle
in
reason
doth
it
follow
,
that
if
I
cannot
make
or
change
an
hair
on
my
own
head
,
much
less
can
I
make
or
kill
a
louse
without
it
?
What
reason
can
there
be
,
why
it
should
be
so
much
more
difficult
for
me
to
kill
a
louse
,
then
to
make
or
change
an
hair
on
my
own
head
?
I
believe
Master
K.
hath
kill'd
many
more
lice
,
then
he
hath
made
hairs
on
his
own
head
.
But
when
he
saith
,
that
a
man
cannot
make
an
hair
on
his
own
head
without
it
[
i
.
without
the
ordinary
providence
of
God
]
doth
he
not
plainly
,
though
very
erroneously
and
ridiculously
,
suppose
,
that
with
the
ordinary
providence
of
God
,
he
can
make
it
?
Or
would
it
not
be
a
saying
of
that
kind
,
which
men
call
absur'd
,
if
Master
Kendal
should
say
,
that
without
the
two
wings
of
one
of
the
Woodcocks
he
speaks
of
,
and
which
were
so
plentiful
in
his
dayes
about
Bodmin
(
Part
2.
p.
25.
)
he
were
not
able
to
fly
in
the
air
;
when
as
he
is
able
to
fly
aswel
without
them
,
as
with
them
.
And
wheras
he
ascribes
the
providential
care
of
God
in
not
leaving
a
louse
at
the
meer
pleasure
of
man
,
to
the
curious
workmanship
in
it
,
doth
he
not
clearly
suppose
and
imply
herein
,
first
,
that
such
creatures
which
have
less
curiosity
of
workmanship
in
them
,
are
left
by
God
at
the
meer
pleasure
of
man
?
(
which
is
a
notion
both
erroneous
in
it self
,
and
inconsistent
with
his
own
principles
;
)
and
secondly
,
that
the
providential
care
of
God
over
his
creatures
,
is
not
fourded
upon
their
simple
and
bare
relation
to
him
,
as
being
his
creatures
,
and
the
workmanship
of
his
own
hands
,
but
upon
the
exquisiteness
or
curiosity
of
their
frames
?
Doubtless
neither
is
this
any
point
of
the
Doctrine
commonly
received
in
the
Reformed
Churches
,
of
which
Mr.
K.
would
be
thought
the
great
hyperaspistes
.
Besides
,
to
call
the
same
creature
,
a
despicable
creature
,
and
yet
immediately
to
commend
it
for
curiosity
of
workmanship
,
hath
no
more
of
a
good
consistency
in
it
then
needs
must
.
And
why
Mr.
K.
should
make
the
louse
so
signally
sacred
to
the
providential
care
of
God
as
he
maketh
it
,
when
as
the
Scripture
demandeth
,
hath
God
any
care
of
oxen
,
(
1
Cor
.
9.9
.
yea
and
elsewhere
teacheth
,
that
God
made
man
to
have
dominion
over
the
works
of
his
hands
,
and
hath
put
all
things
under
his
feet
,
all
sheep
and
oxen
,
yea
,
and
the
beasts
of
the
field
,
the
fowle
of
the
air
,
and
fish
of
the
sea
,
&c.
Psal
.
8.6
,
7
,
8.
)
I
believe
the
best
reason
he
could
give
would
be
hardly
worth
his
darling
louse
.
But
we
have
not
all
this
while
the
heighth
of
Mr.
Ks.
vapouring
folly
and
weakness
in
applauding
himself
over
such
an
Answer
,
which
scarce
so
much
as
looketh
towards
the
words
,
much
less
towards
the
meaning
of
his
Adversary
.
For
doth
he
not
advance
in
his
former
way
,
thus
?
I
wonder
you
had
not
gone
one
degree
higher
,
and
said
that
the
natures
of
some
Animals
,
are
of
mans
own
,
and
other
creatures
making
without
God
as
those
of
Apes
and
mules
,
produced
,
&c.
—
you
might
aswel
have
said
it
of
these
irregular
natures
,
as
of
any
individualls
wha●soever
of
ordinary
species
.
What
a
bundle
of
folly
have
we
bound
up
in
these
few
lines
?
First
,
why
doth
he
profess
wonderment
that
I
had
not
gone
one
degree
higher
,
when
as
within
a
very
few
lines
after
,
he
chargeth
me
,
that
my
third
instance
riseth
higher
?
Is
not
this
the
tenour
and
purport
of
his
wonder
,
viz.
that
I
have
not
done
that
,
which
yet
he
saith
I
have
done
?
Mr.
Ks.
wonder
here
would
be
my
great
wonder
also
,
but
that
by
much
acquaintance
and
converse
with
him
in
his
book
,
I
know
the
man
,
and
am●●able
to
give
my self
〈◇〉
●●●nifying
account
of
any
thing
he
shall
say
or
writ●
〈◇〉
●hough
never
so
weakly
,
never
so
unworthily
or
absu●●
Secondly
,
Supposing
I
had
said
〈…〉
some
Animals
are
of
mans
own
and
other
crea●●●
〈…〉
without
God
,
I
should
indeed
have
said
somewhat
,
th●
〈◇〉
need
to
have
said
to
make
Mr.
Ks.
answer
look
towards
me
,
or
towards
my
sayings
:
but
how
or
in
reference
unto
what
formerly
said
by
me
,
should
I
have
gone
a
degree
higher
?
For
that
the
natures
of
any
kind
of
creatures
,
and
much
more
of
animals
,
are
made
,
either
by
man
,
or
any
other
creature
,
either
with
God
,
or
without
God
,
I
had
absolutely
denied
a
little
before
,
and
this
according
to
his
own
citation
of
my
words
.
In
the
first
consideration
(
saith
he
,
i
.
in
respect
of
their
natures
,
&c.
)
you
grant
that
they
,
that
is
,
all
creatures
are
absolutely
determined
by
God
.
Nor
did
there
ever
a
word
,
syllable
,
or
letter
fall
from
my
pen
,
that
gave
the
least
intimation
,
or
the
least
colour
of
an
intimation
,
of
any
thought
in
me
,
that
either
man
,
or
any
other
creature
,
were
able
without
God
,
not
onely
not
to
make
the
natures
,
but
not
to
multiply
the
individuals
in
any
species
of
creatures
whatsoever
.
Therefore
who
shall
declare
the
unworthiness
of
my
Adversary
,
who
thus
palpably
and
grosly
traduceth
me
and
my
sayings
,
from
time
to
time
?
For
doth
he
not
say
,
Thirdly
,
That
I
might
as
well
have
said
it
of
these
irregular
natures
,
as
of
any
individuals
whatsoever
of
ordinary
species
?
But
did
I
(
M.
K.
)
ever
say
it
of
any
individual
of
any
species
whatsoever
?
Either
shew
it
in
my
words
,
or
hide
your
own
face
for
shame
.
Concerning
your
historical
Faith
about
the
ingendring
of
apes
and
mules
,
by
the
unnatural
mixture
of
creatures
of
different
species
prodigiously
transported
by
the
monstrous
fury
of
a
more
impotent
lust
;
though
I
am
not
a
partaker
with
you
in
it
according
to
the
heighth
of
your
rhetorical
description
of
it
,
yet
shall
I
not
at
present
put
you
upon
giving
an
account
of
it
,
but
let
you
alone
with
your
apes
to
disport
your
fancy
in
your
merry
frolicks
,
the
liberty
whereof
you
claim
as
your
due
,
in
consideration
of
your
sore
labour
in
following
me
thorow
thick
and
thin
,
thorns
and
briars
.
Request
to
Reader
.
Part
1.
p.
47.
Having
made
himself
aggrieved
at
these
words
of
mine
:
Doubtless
many
persons
both
of
men
and
women
have
been
propagated
and
born
into
the
world
,
whose
Parents
were
not
determined
,
nor
necessitated
to
their
generation
;
he
jears
me
,
and
himself
in
good
earnest
,
by
answering
and
confuting
me
thus
:
We
silly
souls
[
alas
for
your
silliness
!
]
have
ever
taken
it
for
granted
,
that
all
mens
Names
,
yea-and
members
were
written
in
Gods
book
,
before
they
were
fashioned
in
their
mothers
womb
,
that
it
was
God
that
poured
them
out
like
milk
,
—
and
this
according
to
his
own
holy
purpose
,
not
the
lewd
pleasure
of
voluptuous
men
and
women
:
We
had
thought
,
considering
how
the
providence
of
God
hath
made
use
of
Bastards
,
those
Bastards
had
not
been
made
without
the
providence
of
God
.
—
What
mean
you
by
this
,
that
doubtless
many
persons
are
not
?
The
Decrees
of
God
,
determine
every
one
,
necessitate
none
,
so
as
to
deprive
them
of
their
freedom
,
&c.
—
Nor
is
his
determining
and
concurring
to
any
other
sinfull
action
,
of
a
less
holy
and
pure
nature
.
You
that
seeme
to
smile
to
think
how
you
have
non-plust
[
doth
Master
K.
at
any
time
smile
to
think
,
or
smile
in
thinking
]
all
contradiction
in
this
parlous
instance
,
may
upon
second
thoughts
blush
at
your self
for
proposing
it
:
and
shall
doubtless
find
that
even
the
opposition
of
Gods
providence
,
was
by
the
same
providence
ordained
for
the
more
illustrious
magnifying
of
the
glory
of
God
in
the
shame
of
the
Opposer
.
Thus
far
Master
K.
here
,
and
too
far
for
a
man
that
is
out
of
his
way
.
For
besides
that
all
this
discourse
is
quite
besides
the
notion
and
import
of
my
words
before
him
,
here
is
a
strain
of
portentuous
and
horrid
divinity
(
especially
in
the
last
clause
)
with
other
simplicities
more
then
a
few
.
First
,
He
informs
us
,
that
they
silly
souls
[
as
they
are
]
have
ever
taken
it
for
granted
that
all
mens
names
,
yea
and
members
were
written
in
God
book
before
,
&c.
There
is
a
sense
indeed
wherein
what
he
here
saith
(
using
some
Scripture-words
)
is
true
.
But
first
,
it
is
never
the
more
true
,
because
the
silly
souls
he
speaks
of
have
ever
taken
it
for
granted
.
For
such
souls
as
he
,
are
wont
to
take
many
things
for
granted
which
are
desperately
false
:
one
instance
(
at
least
)
whereof
increaseth
the
shame
of
the
words
now
transcribed
from
him
.
But
Secondly
,
All
mens
names
,
yea
and
members
,
may
be
said
to
be
written
in
Gods
book
,
before
,
&c.
And
yet
no
such
thing
implied
hereby
,
that
all
parents
are
determined
,
or
necessitated
to
the
generation
of
their
children
.
For
God
may
and
doth
foresee
,
or
fore-know
contingencies
as
well
as
determined
or
necessitated
events
.
And
the
writing
of
things
in
his
book
before
their
actuall
beings
,
doth
not
necessarily
imply
,
or
suppose
any
thing
more
,
then
his
fore-knowledge
of
them
.
And
thus
Junius
expounds
the
Metaphor
,
Psal
.
139.16
.
(
the
place
whereunto
Master
Kendal
alludes
)
ab
aeterno
cognovisti
providentia
tua
;
i
.
in
,
or
by
thy
providence
,
thou
hast
known
them
from
eternity
.
So
also
Musculus
,
writing
upon
the
words
,
acknowledgeth
that
in
his
judgment
they
refer
to
the
prescience
of
God
;
and
translateth
them
thus
,
Et
in
libro
tuo
omnes
conscripti
erant
,
&c.
i
.
all
men
were
written
in
thy
book
,
thus
expounding
them
,
and
in
thy
prescience
we
were
all
foreseen
and
foreknown
.
Now
the
prescience
or
foreknowledge
of
God
of
things
not
yet
in
being
,
but
future
,
in
the
judgement
of
all
men
that
I
have
yet
met
with
,
who
understand
themselves
so
much
as
competently
,
in
these
controversies
,
doth
not
import
,
or
suppose
,
his
determination
of
these
things
;
nor
yet
any
act
of
his
,
by
which
they
must
necessarily
or
unavoidably
come
to
pass
,
yea
or
any
otherwise
,
or
upon
any
other
terms
or
after
any
other
manner
,
then
they
might
,
and
would
have
come
to
pass
if
(
for
argument
sake
)
it
could
be
supposed
,
that
they
had
not
been
foreseen
,
or
foreknown
by
him
,
onely
the
present
course
of
providence
and
second
causes
supposed
.
Thirdly
,
Nor
is
it
said
(
in
the
text
lately
pointed
to
)
that
God
wrote
the
things
there
spoken
of
in
his
book
,
but
passively
,
that
in
his
book
they
were
all
written
.
The
passive
expression
seems
to
insinuate
,
as
on
the
one
hand
the
infinite
perfection
of
the
Divine
understanding
,
so
on
the
other
hand
,
that
the
knowledge
of
such
things
as
are
there
spoken
of
,
(
viz.
things
contingent
)
accrue
unto
this
his
understanding
,
not
by
any
act
or
interposure
of
his
bringing
them
thither
,
but
from
,
or
by
means
of
,
the
bare
futurity
of
the
objects
themselves
,
or
the
things
so
understood
and
foreknown
by
him
.
For
as
,
according
to
Aristotle
and
true
philosophie
,
intelligere
est
pati
,
to
understand
imports
rather
a
passion
,
then
an
action
,
the
object
understood
,
whatever
it
be
,
imprinting
,
or
impressing
its
species
upon
the
understanding
;
So
when
the
understanding
of
any
thing
is
ascribed
unto
God
,
it
is
to
be
conceived
as
if
the
object
or
thing
understood
by
him
,
shone
by
its
intellectual
species
upon
,
or
in
his
understanding
;
And
as
,
though
to
understand
imports
rather
pati
,
then
agere
,
yet
to
receive
clearly
,
fully
,
and
distinctly
the
species
of
such
objects
,
which
are
of
the
most
difficult
perception
,
(
of
which
kind
,
both
things
of
the
least
and
faintest
entity
,
and
so
things
of
the
fullest
and
richest
entity
,
are
)
argues
(
proportionably
)
the
clearness
,
excellency
and
perfection
of
the
understanding
:
so
doth
the
knowledge
or
understanding
of
future
contingencies
by
God
,
these
(
as
such
)
being
things
of
the
slenderest
and
weakest
entity
,
highly
commend
and
demonstrate
the
adorable
excellency
of
his
Divine
understanding
.
Neither
do
we
in
a●●
this
(
to
save
Mr.
K.
an
impertinent
cavil
)
make
any
the
acts
of
the
Divine
understanding
,
or
foreknowledge
of
God
,
to
depend
upon
created
objects
:
for
first
,
we
place
all
the
acts
of
his
understanding
and
foreknowledge
,
in
eternity
,
and
before
the
being
of
any
creature
:
and
secondly
,
resolve
them
,
in
their
causality
,
partly
into
his
own
will
,
according
unto
which
he
purposed
from
eternity
to
give
b●ing
in
time
unto
such
and
such
species
,
or
kinds
of
creatures
,
partly
into
the
most
transcendent
perfection
and
comprehensiveness
of
his
understanding
it self
,
by
the
advantage
and
means
whereof
he
certainly
knows
how
these
intended
creatures
,
being
as
yet
in
himself
onely
[
I
mean
,
in
his
will
,
and
power
]
will
act
and
work
,
when
he
shall
please
to
give
them
actual
being
;
he
knows
(
I
say
)
how
they
will
all
act
;
yea
and
how
those
,
to
which
he
intends
to
give
a
rational
being
,
and
so
liberty
and
freedom
of
will
and
action
,
will
use
this
liberty
,
and
act
,
and
this
without
his
determining
,
limiting
or
confining
them
unto
their
actions
,
although
it
is
not
to
be
denied
,
but
that
sometimes
upon
particular
occasions
he
interposeth
after
a
special
manner
for
the
restraint
and
limitation
of
some
of
them
in
their
actings
.
Thus
he
limited
or
restrained
Satan
twice
,
in
Jobs
case
.
Job
1.12.2.6
.
So
he
restrained
Abimelech
from
touching
Sarah
,
Gen.
20.6
.
So
by
sending
Abigail
to
meet
David
in
the
heat
of
his
passion
,
he
restrained
him
from
laying
violent
hands
upon
Nabal
,
1
Sam
.
25.32
,
33.
But
these
and
such
like
particular
instances
of
his
restraining
,
or
confining
interposure
plainly
suppose
,
that
in
his
ordinary
or
standing
Providence
,
he
leaves
second
causes
,
and
so
men
and
women
,
to
their
own
proper
motions
and
actings
,
without
any
such
interposure
for
their
determination
,
limitation
,
or
confinement
;
according
to
the
rule
,
Exceptio
firmat
regulam
in
non
exceptis
.
Fourthly
,
(
and
lastly
,
to
touch
this
by
the
way
)
whereas
Master
Kendal
tells
us
in
high
confidence
,
that
they
silly
souls
ever
took
it
for
granted
that
all
mens
names
,
yea
and
members
were
written
in
Gods
book
,
presuming
(
I
suppose
)
that
in
this
he
had
the
express
warranty
of
Scripture
;
the
truth
is
that
the
Scripture
,
at
least
in
expressness
of
terms
,
affirmeth
neither
the
one
,
nor
the
other
.
For
whereas
,
Psal
.
139.16
.
our
English
translation
gives
us
,
And
in
thy
book
all
my
members
were
written
,
it
acknowledgeth
by
the
different
character
,
that
these
words
,
my
members
,
have
no
correspondent
in
the
original
.
However
,
we
shall
not
question
the
truth
of
what
Master
Kendal
hath
thus
far
answered
:
But
what
it
hath
in
truth
,
it
wants
in
pertinency
:
for
whilest
he
tells
us
of
all
mens
names
,
and
members
written
in
Gods
Book
he
slips
his
neck
out
of
the
collar
of
the
question
,
which
was
not
,
whether
all
mens
names
and
members
were
written
in
Gods
book
,
but
whether
all
Parents
have
been
determined
,
or
necessitated
[
whether
by
God
,
or
otherwise
]
to
the
generation
of
all
their
children
.
His
answer
were
proper
enough
to
him
that
should
deny
,
either
the
providence
,
or
prescience
of
God
:
but
it
relateth
not
at
all
in
opposition
unto
him
,
who
onely
denieth
a
determination
,
or
necessitation
of
all
Parents
to
the
generation
of
all
their
children
.
He
tutors
and
tells
me
(
three
or
four
lines
after
)
that
I
should
say
,
no
Parents
are
determined
to
the
generation
of
children
.
I
confess
that
if
I
should
say
or
write
,
as
he
would
have
me
,
it
is
like
he
might
find
somewhat
to
answer
with
some
pertinency
.
In
the
mean
time
is
not
his
Doctrine
,
that
all
Parents
are
determined
to
the
generation
of
all
their
children
,
confederate
with
that
ignorant
and
profane
saying
of
some
rude
persons
,
that
marrying
and
hanging
go
by
destiny
?
I
pass
by
his
Unchristian
taxing
of
all
Parents
(
without
exception
)
both
men
and
women
,
with
lewd
pleasure
and
voluptuousness
,
in
the
propagation
of
all
their
children
:
and
move
on
to
the
sequel
of
his
Answer
.
It
may
be
,
though
his
first
arrow
was
shot
wide
of
the
mark
,
the
next
may
fall
nearer
to
it
.
We
had
thought
(
saith
he
)
considering
how
the
Providence
of
God
hath
made
use
of
Bastards
,
those
Bastards
had
not
been
made
without
the
Providence
of
God
.
By
the
way
,
this
is
the
first
time
that
ever
I
heard
of
making
Bastards
:
surely
they
are
some
new
manufacture
,
lately
invented
in
Master
Kendals
country
of
Scythia
Anglicana
.
But
letting
acyrologies
pass
,
let
us
to
the
argument
.
First
,
Master
Kendal
argues
the
non-making
of
bastards
without
the
providence
of
God
,
from
the
manner
of
their
using
by
the
providence
of
God
:
Considering
(
saith
he
)
how
the
Providence
of
God
hath
used
them
.
Why
Master
Kendal
how
hath
the
Providence
of
God
used
all
bastards
,
that
from
the
peculiarity
,
or
particularity
of
this
use
of
them
,
the
interposure
of
his
providence
,
in
,
or
about
,
the
making
of
them
,
may
be
fo●
demonstratively
inferr'd
or
concluded
?
I
do
not
believe
that
you
can
give
us
any
competent
account
,
that
the
Providence
of
God
hath
made
any
singular
,
or
much
remarkable
use
of
all
Bastards
.
And
if
there
be
any
Bastard
,
one
,
or
more
,
whom
the
Providence
of
God
hath
either
not
used
,
or
not
used
in
some
signal
or
observable
way
,
the
special
interposure
of
Providence
,
in
or
about
the
making
them
,
cannot
be
concluded
from
any
use
which
his
providence
makes
of
them
.
But
Secondly
,
the
using
of
creatures
of
one
kind
or
other
by
the
Providence
of
God
,
in
what
manner
or
kind
soever
they
shall
be
used
by
it
,
is
a
superfluous
and
un-clerk-like
kind
of
argument
to
prove
their
non-making
without
this
Providence
.
Because
their
very
beings
alone
,
simply
considered
,
whether
Providence
should
use
them
,
or
not
use
them
,
sufficiently
prove
that
this
providence
was
accessary
to
their
making
;
inasmuch
as
nothing
can
act
or
move
towards
the
generation
or
production
of
another
thing
,
dormiente
providentia
,
aut
etiam
non
coagente
seu
cooperante
,
if
providence
were
asleep
,
yea
or
did
not
act
,
or
cooperate
with
it
.
Therefore
,
Thirdly
,
Master
Kendals
thought
,
that
bastards
are
not
made
without
the
Providence
of
God
,
is
fully
concurrent
with
my
sense
and
notion
,
and
no
ways
opposeth
them
,
as
he
,
expressing
it
answer-wise
,
would
make
his
Reader
believe
.
But
I
take
knowledge
of
this
in
another
place
.
Onely
here
I
mention
it
,
that
it
may
appear
that
Master
Kendal
all
this
while
answers
nothing
at
all
to
the
point
in
hand
,
but
gives
it
a
go-by
in
the
shape
or
resemblance
of
an
answer
.
But
Fourthly
,
(
&
lastly
,
for
this
)
What
may
we
muse
to
be
the
reason
,
why
Master
Kendal
should
fall
upon
a
discourse
of
bastards
,
or
insinuate
to
us
the
remarkable
use
of
them
by
the
Providence
of
God
?
I
do
not
know
,
nor
do
I
believe
,
that
He
is
of
the
Order
,
or
any
of
his
.
Yet
certain
I
am
that
my
words
,
which
here
he
undertakes
to
canvase
,
ministred
no
occasion
unto
him
,
unless
very
remote
,
to
turn
out
of
his
way
into
their
quarters
.
For
when
I
say
that
doubtless
many
persons
both
of
men
and
women
have
been
propagated
and
born
into
the
world
,
whose
Parents
were
not
determined
,
or
necessirated
to
their
generation
,
my
meaning
chiefly
was
,
and
so
my
words
give
it
out
accordingly
,
that
many
persons
both
of
men
and
women
betake
themselves
to
a
married
estate
,
and
so
come
to
be
Parents
of
children
,
who
were
not
determined
[
i
.
inevitably
,
or
unavoidably
designed
or
decreed
by
God
hereunto
]
but
left
at
the
liberty
and
free
choice
of
their
own
minds
and
wills
,
in
this
business
.
If
Mr.
K.
had
any
thing
either
of
Scripture
,
or
good
reason
,
to
oppose
against
this
,
might
he
not
have
produced
it
without
the
help
of
his
bastards
;
I
mean
[
because
I
would
not
have
him
quarrel
without
cause
,
being
so
precipitately
prone
and
propense
hereunto
]
without
making
use
of
his
unhandsome
apostrophe
to
the
mention
and
consideration
of
bastards
?
Which
(
in
the
sequel
of
his
Answer
)
he
means
,
by
this
demand
[
What
mean
you
by
this
,
that
doubtless
many
persons
whose
Parents
are
not
]
I
understand
not
,
nor
himself
(
I
believe
)
very
well
.
Might
not
I
aswell
demand
of
him
,
what
mean
you
by
this
,
we
had
thought
the
Providence
of
God
had
not
been
made
without
the
Providence
of
God
?
For
these
are
words
of
his
,
drawn
out
from
amongst
their
fellows
in
the
same
sentence
,
upon
which
their
sense
dependeth
:
so
are
those
of
mine
,
of
which
he
asketh
me
the
meaning
.
But
what
may
we
judge
his
meaning
to
be
in
this
which
follows
(
in
an
entire
period
)
in
his
Answer
?
The
Decrees
of
God
(
saith
he
)
determine
every
one
,
necessitate
none
,
so
as
to
deprive
them
of
their
freedome
,
&c.
First
,
If
his
meaning
be
,
that
the
Decrees
of
God
,
according
to
their
true
tenour
and
intent
,
alwaies
take
place
,
and
are
infrustrable
by
men
,
and
consequently
do
determine
those
to
whom
they
relate
,
which
is
decreed
in
them
in
relation
to
them
,
he
neither
opposeth
me
,
nor
any
of
my
notions
,
or
sayings
,
therein
,
but
thus
far
occupies
the
place
,
correspondentis
,
non
respondentis
.
But
I
suppose
this
is
not
his
meaning
.
Therefore
Secondly
,
If
his
meaning
be
,
that
the
Decrees
of
God
determine
every
person
of
mankind
,
to
every
action
that
is
at
any
time
done
by
them
(
and
what
else
he
should
mean
I
cannot
ariolate
)
I
have
several
things
to
require
of
him
for
my
satisfaction
;
First
,
Whether
he
judgeth
that
the
Decrees
of
God
do
likewise
determine
every
person
of
mankind
,
to
every
non-action
or
to
every
forbearance
of
acting
,
which
is
found
in
them
.
This
seemes
to
follow
upon
the
other
.
For
he
that
is
determined
to
every
thing
he
acteth
,
must
needs
be
determined
from
acting
,
whatsoever
he
acteth
not
.
Because
it
he
were
not
determined
from
acting
that
which
he
acteth
not
,
he
should
be
at
liberty
to
act
it
,
and
so
should
not
be
determined
to
his
present
actings
:
which
is
contrary
to
the
other
supposition
.
Secondly
,
I
would
know
of
him
,
whether
he
finds
,
or
placeth
,
in
God
,
an
equal
number
of
(
or
at
least
,
as
many
)
Decrees
,
with
the
number
both
of
all
the
actions
,
which
every
person
of
mankind
performeth
from
the
first
to
the
last
of
his
being
,
and
likewise
of
all
the
actions
which
are
refrained
,
or
for
born
by
every
person
of
mankind
,
from
first
to
last
.
If
his
answer
be
,
that
he
finde
this
exact
number
of
Decrees
in
God
,
I
desire
to
know
of
him
,
Thirdly
,
By
what
light
,
either
of
Scripture
,
or
reason
,
he
finds
this
finding
.
Because
the
Scripture
no
where
reporteth
any
such
vast
number
of
Decrees
in
God
,
nor
yet
affirmeth
in
generall
(
at
least
not
in
any
expressness
or
plainness
of
words
)
that
the
number
of
Decrees
in
God
is
either
exactly
equal
or
superior
to
the
number
of
all
actions
,
that
either
have
been
,
are
,
or
ever
shall
be
done
,
or
that
have
been
,
are
or
ever
shall
be
refrained
,
or
not
done
,
by
all
and
every
individuals
of
mankind
,
that
have
been
,
are
,
or
ever
shall
be
.
I
would
understand
from
him
,
Fourthly
,
what
he
meaneth
by
every
ones
being
determined
by
the
Decrees
of
God
.
More
particularly
whether
his
meaning
be
,
that
,
this
determination
of
them
supposed
,
it
is
unpossible
for
them
or
any
of
them
to
do
any
other
thing
,
or
any
otherwise
,
then
what
,
and
as
they
do
:
or
whether
this
Determining
them
,
onely
inclines
or
leads
them
towards
,
or
near
unto
and
as
it
were
to
the
brink
of
,
such
and
such
particularities
of
actions
,
but
yet
leaves
them
at
liberty
,
either
to
do
,
or
refrain
them
;
because
he
immediately
adds
,
that
these
Decrees
necessitate
none
so
as
to
deprive
them
of
their
freedom
.
If
then
he
will
own
this
latter
sense
of
his
word
,
Determined
,
I
would
learn
of
him
,
Fifthly
,
Whether
affirming
that
the
Decrees
of
God
determine
every
one
in
this
sense
onely
,
he
doth
not
comport
with
his
adversarie
in
that
,
wherein
he
would
seem
to
oppose
him
?
For
when
I
deny
that
all
Parents
are
determined
to
the
generation
of
all
their
children
,
my
meaning
plainely
and
clearly
is
(
and
is
sufficiently
express'd
as
such
)
that
all
Parents
are
not
so
determined
in
this
kind
,
but
that
some
of
them
at
least
,
notwithstanding
any
determination
whatsoever
,
precedaneous
to
their
act
of
generating
,
might
have
refrained
their
acting
in
this
kind
.
If
his
meaning
stands
with
the
former
sense
of
the
word
,
Determining
,
then
before
I
can
be
satisfied
,
I
must
know
of
him
,
Sixthly
,
How
the
Decrees
of
God
can
(
in
this
sense
)
determine
every
one
[
to
all
their
actions
]
and
yet
necessitate
none
,
so
as
to
deprive
them
of
their
freedom
?
Mira
canunt
,
sed
non
credenda
poetae
.
Things
marvellous
to
sing
is
Poets
guise
,
But
not
to
be
believ'd
,
if
you
be
wise
.
Yet
the
most
Chimerical
or
Cyclopean
fiction
found
amongst
them
,
is
more
worthy
credit
,
then
a
Contradiction
.
If
I
be
left
free
to
act
,
I
must
be
left
as
free
not
to
act
,
if
I
please
:
otherwise
my
freedome
to
act
is
no
freedome
,
but
a
necessitation
unto
action
.
And
if
I
be
left
free
either
to
act
,
or
not
to
act
,
if
,
and
as
I
please
,
how
can
I
then
be
determined
unto
my
action
?
Dic
quibus
in
terris
,
&
eris
mihi
magnus
Apollo
.
Tell
me
(
my
Friend
)
how
both
these
may
be
true
,
And
great
Apollo's
Bayes
shall
be
thy
due
.
Sed
de
his
etiam
alias
.
And
when
he
advanceth
thus
,
Nor
is
his
determining
and
concurring
to
any
other
sinful
action
,
of
a
less
holy
and
pure
nature
.
Here
Master
Kendal
ploughs
with
an
ox
and
an
ass
together
,
contrary
to
the
Law
,
and
commits
that
errour
in
arguing
,
which
his
Logick
calls
,
Fallacia
compositionis
.
He
hath
not
yet
proved
that
God
ever
determined
any
sinful
action
:
nor
that
his
adversary
ever
denied
either
his
concurrence
with
any
sinfull
action
,
nor
yet
the
holiness
and
purity
of
this
his
concurrence
.
Therefore
this
is
but
the
superfluity
and
impertinencie
of
Master
Kendals
pen
.
Onely
it
is
possible
that
he
mighr
have
this
politick
reach
in
this
period
,
viz.
to
insinuate
with
an
injudicious
and
unwarie
reader
,
that
God
aswel
determines
,
as
concurs
to
every
sinful
action
.
But
Master
Kendals
devout
Divinty
herein
,
was
the
horrid
impietie
of
a
greater
and
more
learned
man
.
Inprimis
(
saith
Austin
,
as
elsewhere
I
cite
his
words
)
nefas
est
dicere
,
Deum
aliquid
nisi
bonum
praedestinare
.
Aug.
de
Praedestin
.
Dei
.
c
.
2.
It
is
wickedness
,
or
impiety
,
in
the
highest
,
to
say
that
God
predestinates
any
thing
but
that
which
is
good
.
And
Zanchy
having
declared
the
sense
both
of
Austin
,
and
Fulgentius
,
to
the
same
point
(
with
his
concurrence
)
subjoyns
this
true
saying
,
Praedestinatio
autem
tantum
operum
Dei
est
;
&c.
Zanchius
.
1.7
.
p.
188.
Predestination
is
onely
of
the
works
of
God
[
himself
]
God
doth
not
predestinate
,
or
(
in
Mr.
Kendals
language
)
determine
,
what
men
shall
do
,
but
onely
what
he
purposeth
or
intendeth
to
do
himself
.
However
,
all
this
while
we
have
gotten
nothing
from
Master
Kendal
so
much
as
in
the
likeness
of
an
answer
to
the
point
in
question
between
him
and
me
.
But
It
may
be
with
the
last
stroke
of
his
hammer
he
hits
the
nail
on
the
head
,
drives
it
home
,
and
proves
demonstratively
,
that
all
Parents
are
determined
to
the
generation
or
propagation
of
all
their
children
.
Hear
we
the
demonstration
with
both
our
ears
,
you
(
saith
he
)
that
seem
to
smile
to
think
,
how
you
have
non-plust
all
contradiction
in
this
parless
instance
,
may
upon
second
thoughts
blush
at
your self
for
proposing
it
:
and
shall
doubtless
find
that
even
the
opposition
of
Gods
providence
,
was
by
the
same
providence
ordained
,
&c.
Not
to
be
able
to
see
that
Master
Kendal
hath
here
learnedly
confuted
my
assertion
,
concerning
the
non-determination
of
all
parents
to
the
generation
of
all
their
children
,
is
no
argument
of
a
bad
eye-sight
.
But
First
,
From
his
confident
prediction
,
that
upon
second
thoughts
,
I
shall
doubtless
find
even
the
opposition
of
Gods
providence
was
by
the
same
providence
ordained
,
&c.
I
may
confidently
conclude
that
he
is
a
false
prophet
.
For
I
have
bin
so
far
from
finding
,
upon
second
,
or
third
thoughts
,
that
finding
he
speaks
of
,
that
I
have
onely
found
the
falshood
,
yea
and
blasphemousness
of
it
(
as
elsewhere
I
have
accounted
)
Notwithstanding
if
he
will
acknowledge
an
acyrologie
,
or
mistake
,
in
the
word
ordained
,
&
that
it
slipt
from
his
pen
in
stead
of
,
ordered
,
I
shall
let
this
my
indictment
of
blasphemy
fall
:
but
then
the
imputation
of
hunting
counter
,
or
giving
a
very
wide
go-by
to
the
question
in
hand
,
will
stick
the
closer
and
farter
to
him
.
For
every
opposition
to
Gods
providence
[
in
such
a
sense
as
Gods
providence
may
be
said
to
be
opposed
]
is
by
the
same
providence
ordered
to
the
more
illustrious
magnifying
of
the
glory
of
God
in
the
shame
of
the
Opposer
,
is
my
clear
sense
and
notion
all
along
my
book
.
But
in
case
the
opposition
here
spoken
of
were
ordained
(
as
Master
Kendal
weeneth
)
by
the
Providence
of
God
,
it
could
have
no
tendencie
,
or
pertinencie
of
contrivance
,
either
for
the
illustrious
magnifying
of
his
own
glory
,
or
for
the
shame
of
the
Opposer
.
To
project
or
contrive
the
drawing
of
any
man
into
an
evil
snare
of
sinning
,
stands
not
with
the
honour
of
any
man
wise
,
or
foolish
:
but
according
as
the
projection
is
either
more
,
or
less
,
forcible
or
effectual
,
for
ensnaring
the
person
with
the
guilt
of
sin
,
so
is
his
sin
proportionably
of
greater
,
or
less
demerit
:
and
if
it
could
,
or
should
,
be
supposed
that
any
person
could
be
unavoidably
brought
to
commit
any
sin
by
the
projection
or
contrivancie
of
another
,
the
guilt
of
this
sin
would
rest
upon
the
Contriver
,
and
not
upon
the
Perpetrator
.
But
it
is
a
thing
frequent
with
Master
Kendal
reserving
more
worthy
and
honourable
thoughts
for
himself
and
his
party
,
to
ascribe
unto
God
those
that
have
little
but
weakness
and
dishonour
in
them
.
Secondly
,
Whereas
he
chargeth
me
with
the
guilt
of
the
appearance
of
the
evil
of
smiling
upon
the
occasion
surmised
by
him
the
truth
is
I
am
not
conscious
to
my self
of
the
evil
of
any
such
appearance
.
And
for
the
occasion
which
he
suggests
of
my
seeming
to
smile
,
if
I
had
known
Master
Kendal
at
the
writing
of
my
book
,
as
now
I
do
,
it
could
not
lightly
have
tempted
me
.
For
now
I
know
so
well
,
that
I
know
also
that
it
is
in
vain
,
whilest
he
lives
and
is
himself
,
for
any
man
to
think
of
non-plussing
all
contradiction
by
pleacing
the
cause
of
Truth
,
though
with
never
so
much
evidence
,
and
power
of
conviction
.
But
,
alas
!
why
should
he
be
blamed
for
rising
up
,
though
never
so
early
,
to
contradict
the
truth
,
when
as
he
was
determined
and
ordained
beyond
all
possibility
of
resistance
,
or
declining
to
do
it
?
If
I
should
have
thought
(
which
yet
I
remember
not
now
to
have
been
my
thought
then
)
that
I
had
by
what
I
had
layd
down
in
proof
of
my
assertion
non-plust
all
reasonable
contradiction
,
I
know
no
reason
why
I
should
blush
at
it
:
certain
I
am
that
Master
Kendal
hath
given
me
no
good
reason
thus
to
do
.
But
non
ea
animorum
,
morumve
felicitate
nunc
dierum
vivitur
,
that
any
Assertor
of
truth
should
reasonably
think
by
all
the
parless
instance
,
or
arguments
,
in
the
world
,
to
silence
or
non-plus
all
contradiction
.
Errour
is
never
like
to
want
a
friend
in
a
black-coat
whilest
this
world
standeth
.
And
whether
Master
Kendal
hath
all
this
while
with
the
least
of
his
fingers
touched
his
{αβγδ}
,
let
Quicunque
vult
give
judgment
.
Whereas
I
argue
to
prove
that
Doctrine
or
notion
of
Perseverance
,
which
I
teach
,
equally
(
if
not
,
more
)
comfortable
,
with
that
,
which
Master
Kendal
undertakes
to
maintain
in
opposition
to
it
,
(
amongst
other
considerations
and
arguments
)
from
hence
;
that
the
Saints
,
notwithstanding
the
possibility
of
their
finall
falling
away
have
,
or
may
have
,
such
an
assurance
of
the
perpetuity
of
their
standing
in
the
Grace
and
favour
of
God
,
which
may
exclude
all
fear
,
at
least
that
is
of
a
discouraging
or
enfeebling
nature
,
Redempt
.
Redeemed
.
p.
335
,
336.
(
which
ground
I
briefly
clear
in
that
which
follows
)
Master
Kendal
when
he
comes
to
answer
,
he
neither
proves
,
nor
so
much
as
goes
about
to
prove
that
such
an
assurance
as
I
grant
and
assert
,
doth
not
or
cannot
exclude
from
all
such
fear
;
but
slily
slips
by
the
point
,
and
avoides
the
dint
of
argument
which
he
was
to
answer
,
and
informs
his
reader
,
that
a
possibility
of
danger
needs
a
provident
fear
:
Sancti
Sanciti
.
c
.
5.
p.
74.
as
if
either
I
,
in
my
sense
about
the
business
of
Perseverance
,
or
he
in
his
,
denied
the
usefullness
or
necessity
of
such
a
fear
;
or
as
if
such
a
fear
as
this
,
had
a
repugnance
in
it
to
true
comfort
,
or
to
any
deg●ee
hereof
.
Yea
himself
a
few
lines
after
,
saith
:
we
hold
our selves
bound
to
work
out
our
salvation
with
fear
and
trembling
,
as
to
our selves
,
and
yet
with
an
holy
confidence
in
respect
of
God
,
who
cannot
so
forget
his
promise
,
as
to
forsake
his
Saints
.
Let
Master
Kendal
make
sense
or
any
rational
construction
of
these
words
;
and
there
will
be
nothing
found
in
them
,
but
what
is
aswel
and
as
much
the
sense
of
his
adversaries
,
as
his
.
So
that
he
palpably
declines
answering
that
,
which
they
hold
in
o●
position
to
him
,
in
the
point
in
hand
.
For
do
not
these
hold
themselves
bound
to
work
out
their
salvation
with
fear
and
trembling
?
Do
not
these
hold
,
that
God
cannot
forget
his
promise
,
so
as
to
sorsake
his
Saints
?
Indeed
they
do
not
hold
,
that
God
can
to
any
degree
,
forget
his
promise
,
which
Master
Kendal
by
his
restrictive
terms
,
so
far
,
seemes
to
hold
.
Nor
do
they
hold
,
that
God
can
,
or
doth
at
any
time
,
forsake
his
Saints
,
if
by
forsaking
,
he
meanes
an
absolute
and
totall
withdrawing
of
himself
,
or
his
grace
and
favour
,
from
them
;
and
understands
the
word
,
Saints
,
properly
and
formally
,
and
not
materially
.
They
hold
indeed
,
that
God
may
and
oft
doth
,
forsake
(
in
such
a
sense
)
the
persons
of
those
who
have
been
Saints
:
but
that
he
so
forsaketh
his
Saints
,
as
such
,
&
whilest
such
,
they
consent
with
Master
Kendal
in
denying
.
However
,
they
do
not
hold
,
that
God
forsakes
(
in
any
sense
)
his
Saints
(
in
any
sense
)
contrary
to
any
promise
made
by
him
,
nor
out
of
any
forgetfulness
of
such
a
promise
.
Therefore
if
Master
Kendal
in
saying
,
that
God
cannot
so
far
forget
his
promise
,
as
to
forsake
his
Saints
,
supposeth
any
such
promise
made
by
him
,
by
the
intent
and
purport
whereof
he
stands
absolutely
bound
,
actually
and
eventually
to
keep
his
Saints
[
such
persons
I
mean
,
who
at
present
are
Saints
]
from
apostatizing
(
which
he
must
suppose
,
unless
he
intends
no
opposition
to
his
adversaries
)
it
seemes
he
expects
Salmacida
spolia
sine
sanguine
&
sudore
,
a
conquest
without
a
battel
,
and
a
victory
without
a
blow
given
.
But
this
is
the
usual
method
of
Master
Kendals
warfare
:
to
suppose
liberally
,
to
affirm
confidently
,
and
to
argue
impertinently
,
and
then
to
insult
masculinely
,
and
to
triumph
vain-gloriously
.
For
his
adversaries
absolutely
deny
that
there
is
any
such
promise
to
be
found
in
the
Scriptures
,
of
such
an
import
,
as
that
mentioned
.
And
because
this
their
denial
is
hard
of
eviction
by
proof
or
argument
,
therefore
Master
Kendal
prudently
confutes
it
,
not
by
a
bare
,
or
meer
,
but
by
a
magisterial
supposition
of
the
contrary
.
But
what
he
meanes
by
his
two
explicatorie
clauses
,
as
to
our selves
,
and
,
in
respect
of
God
,
I
am
to
seek
;
but
I
neither
know
how
,
nor
where
.
If
his
meaning
be
,
that
he
and
his
hold
themselves
bound
to
work
out
their
salvation
with
fear
and
trembling
,
by
an
argument
or
consideration
drawn
from
themselves
,
and
not
from
God
,
they
argue
quite
contrarie
to
the
Holy
Ghost
;
who
admonisheth
the
Philippians
(
and
in
them
,
Master
Kendal
and
his
partie
)
to
work
out
their
salvation
with
fear
and
trembling
,
by
an
argument
drawn
from
God
,
and
not
from
themselves
,
work
out
your
own
salvation
(
saith
he
)
with
fear
and
trembling
:
For
it
is
God
that
worketh
[
or
rather
,
that
is
working
]
in
you
both
to
will
and
to
do
,
of
his
good
pleasure
,
Phil
.
2.12
,
13.
So
far
is
he
from
exhorting
them
to
work
,
&c.
confidently
in
respect
of
God
.
But
Master
Kendals
Logick
(
it
seemes
)
is
contrarie
to
the
Logick
of
the
Holy
Ghost
:
and
what
this
argueth
,
according
to
his
own
principles
,
I
shall
not
need
to
tell
him
,
for
he
hath
told
me
and
all
the
world
(
as
we
heard
formerly
.
)
See
c
.
10.
Sect
.
6.
And
how
he
and
his
,
go
to
work
not
onely
the
same
thing
,
but
at
the
same
time
also
,
both
with
fear
and
trembling
,
and
yet
with
confidence
too
,
(
at
least
upon
his
supposall
,
that
there
is
an
opposition
between
fear
and
trembling
on
the
one
hand
,
and
confidence
on
the
other
)
I
believe
that
plowing
with
Master
Kendals
heifer
it self
would
not
resolve
me
,
or
help
me
to
understand
the
riddle
.
Besides
,
if
their
hearts
serve
them
to
work
out
their
salvation
with
confidence
in
respect
of
God
,
what
need
they
,
or
how
can
they
,
work
it
out
with
fear
and
trembling
,
in
respect
of
themselves
?
or
what
doth
the
one
respect
vary
,
or
import
differing
,
from
the
other
?
For
whatever
strength
they
have
to
work
,
they
have
it
from
God
,
and
not
from
themselves
:
and
when
God
at
any
time
giveth
such
strength
unto
them
,
it
is
as
much
their
own
,
as
any
thing
else
which
they
have
.
And
if
they
be
as
certained
that
God
will
give
them
strength
,
not
onely
sufficient
to
work
out
their
salvation
,
but
that
which
certainly
shall
be
efficient
also
of
this
work
,
how
can
they
(
in
any
tolerable
construction
)
be
said
to
work
it
out
with
fear
and
trembling
,
in
respect
of
themselves
,
considering
that
such
their
certainty
is
their
own
(
being
given
unto
them
by
God
)
and
withall
,
is
the
ground
of
their
confidence
in
working
?
Besides
,
it
would
be
worth
the
while
for
Mr.
Kendal
to
declare
plainly
and
distinctly
unto
us
,
what
it
is
in
themselves
,
in
respect
of
which
they
hold
themselves
bound
to
work
out
their
salvation
with
fear
and
trembling
?
If
he
shall
say
,
it
is
the
consciousness
or
sense
of
their
own
weakness
,
or
want
of
strength
to
work
;
I
would
ask
him
,
first
,
whether
they
do
work
,
or
intend
to
work
out
their
salvation
,
by
this
weakness
,
or
want
of
strength
?
If
not
(
for
I
suppose
his
answer
will
be
negative
)
then
what
reason
have
they
to
fear
or
tremble
,
that
these
will
not
hold
out
,
or
enable
them
to
work
out
their
salvation
,
especially
when
they
certainly
know
,
that
they
have
,
or
shall
have
,
strength
sufficient
hereunto
otherways
?
When
a
labouring
man
goes
either
to
threshing
,
or
ditching
,
he
is
conscious
that
his
little
finger
is
weak
,
and
wants
strength
,
to
perform
either
of
these
works
:
but
doth
he
therefore
go
about
his
work
with
fear
and
trembling
in
respect
of
his
little
finger
,
or
the
little
strength
which
he
finds
here
,
when
as
he
knowes
that
he
hath
a
sufficiencie
of
strength
in
his
arm
to
carry
it
thorow
?
If
a
man
having
two
horses
,
the
one
foundered
and
lame
&
no
ways
fit
for
travel
,
the
other
,
sound
of
wind
and
limb
,
and
every
ways
well
qualified
for
the
road
,
hath
occasion
to
take
a
journey
of
40
or
50
miles
,
doth
he
ride
on
the
way
upon
his
sound
and
well
qualified
horse
with
fear
and
trembling
,
in
respect
of
his
other
horse
that
is
lame
at
home
?
When
Master
Kendal
undertook
the
Answering
of
Redemption
Redeemed
,
he
was
conscious
to
himself
that
he
had
not
learning
or
wit
enough
in
all
the
hair
upon
his
head
,
to
make
good
his
undertaking
with
credit
:
yet
being
confident
of
his
head
,
and
of
a
super-sufficiencie
of
wit
and
learning
here
for
the
exploit
,
he
did
not
go
about
it
,
or
carry
it
on
,
with
fear
and
trembling
,
or
with
any
doubtfulness
of
success
,
in
respect
of
the
illiterateness
or
witlessness
of
his
hair
?
In
like
manner
,
if
he
and
his
compeeres
,
know
that
they
have
,
or
shall
have
,
such
a
measure
of
strength
from
God
for
the
working
out
their
salvation
,
which
shall
not
onely
enable
them
to
this
work
,
not
onely
ingage
them
to
set
about
this
work
,
but
which
shall
further
so
influence
them
,
that
they
can
neither
will
nor
chuse
but
to
work
out
their
salvation
by
it
,
have
they
any
reason
or
ground
to
work
in
this
case
with
fear
and
trembling
in
respect
of
themselves
,
or
their
own
weakness
?
Therefore
certainly
Mr.
Ks.
distinction
,
of
their
holding
themselves
bound
to
work
out
their
salvation
with
fear
and
trembling
,
in
respect
of
themselves
,
yet
confidently
,
in
respect
of
God
,
is
both
Anti-scriptural
,
anti-rational
,
and
(
indeed
)
very
ridiculous
and
absurd
.
Part
2.
p.
127.
He
rectifies
my
straight
things
,
thus
:
Howbeit
you
may
safely
speak
of
intentions
precedent
and
subsequent
in
Kings
,
you
may
not
be
allowed
to
do
so
of
God
[
Master
Kendal
indeed
cannot
allow
any
man
to
speak
honourably
of
God
,
himself
,
spe●king
so
unworthily
of
him
from
place
to
place
]
his
intentions
being
all
eternal
.
And
you
,
who
make
him
to
act
all
by
one
act
,
and
that
eternal
[
it
is
not
I
onely
that
make
him
so
to
act
,
but
many
as
grave
,
learned
,
judicious
and
worthy
men
,
as
ever
the
Christian
would
saw
since
the
days
of
the
Apostles
(
as
I
have
proved
in
my
book
of
Redemption
)
men
,
in
reference
to
whose
judgement
Master
Kendals
is
that
,
which
the
chaff
is
to
the
wheat
]
of
all
other
men
should
not
ascribe
to
him
variety
of
intentions
,
some
precedent
,
some
subsequent
.
Doth
the
Gentleman
here
speak
any
thing
at
all
to
the
sense
or
mind
of
his
adversaries
in
their
use
of
the
distinction
of
Gods
intentions
,
into
Antecedent
,
and
subsequent
?
Or
doth
he
not
give
their
notion
a
cowardly
go-by
and
answers
quite
to
another
point
of
the
compass
,
then
that
by
which
they
sail
in
the
said
distinction
?
O
do
I
,
or
any
other
of
those
who
make
Master
Kendal
heterodox
in
these
controversies
,
deny
aswel
the
subsequent
,
as
antecedent
intentions
of
God
,
to
be
eternal
?
Or
do
we
term
those
subsequent
,
which
we
call
such
,
because
they
are
conceived
,
or
taken
up
by
God
,
after
the
other
?
or
do
we
any
where
make
prius
and
posterius
,
in
eternity
?
Therefore
to
argue
against
the
Distinction
understood
in
any
such
sense
,
which
drawes
along
with
it
any
of
these
suppositions
or
the
like
,
is
to
beat
the
air
instead
of
the
bush
where
the
bird
sits
;
and
to
leave
his
Adversaries
undisturbed
in
the
possession
of
their
sense
and
notion
,
which
put
his
to
rebuke
.
Nay
he
could
not
but
know
,
that
my
sense
in
the
Distinction
,
was
quite
another
thing
then
,
yea
quite
contrary
to
that
,
which
he
so
belabours
with
his
pen
.
For
are
not
my
express
words
(
concerning
the
same
)
these
?
This
,
with
the
forementioned
Authors
[
Chrysostome
,
and
Damascene
]
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
kinds
,
hath
place
amongst
the
Decrees
,
wills
,
or
Intentions
of
God
,
which
are
all
equally
eternal
,
equally
honourable
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
alwayes
in
the
first
place
vouchsafed
unto
men
,
before
either
salvation
be
actually
conferr'd
upon
any
man
that
believeth
;
or
any
thing
penal
(
I
mean
,
spiritually
penal
)
or
any
wayes
tending
,
either
to
obduration
,
or
condemnation
,
be
inflicted
upon
unbelievers
,
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
actings
of
his
,
which
were
of
a
saving
tendency
and
import
unto
them
,
&c.
Redemption
Redeemed
.
c
.
17.
Sect
.
9.
p.
448
,
449.
Mr.
K.
had
these
words
of
mine
before
him
not
long
before
,
Part
1.
p.
205
,
206.
&c.
yea
&
had
been
tifsling
&
trifling
with
some
of
them
,
viz.
such
which
he
thought
would
take
the
best
tincture
of
a
colourable
confutation
.
But
for
my
Explication
of
the
said
double
Intention
in
God
,
contained
in
them
,
he
wisely
passed
by
it
in
his
transcriptions
,
and
transcribed
what
he
pleased
of
that
which
went
before
,
and
of
that
which
followed
after
.
So
that
charity
her self
cannot
but
judge
that
he
knew
well
enough
in
what
sense
his
adversary
held
,
and
used
,
the
said
distinction
of
Gods
intentions
into
Antecedent
,
and
consequent
.
Therefore
for
him
not
onely
to
give
a
go
by
to
my
sense
and
notion
in
the
said
distinction
,
but
to
cavil
at
the
distinction
,
and
to
triumph
in
the
confutation
of
it
,
taking
it
in
a
ridiculous
sense
of
his
own
devising
,
argueth
him
a
man
,
that
esteemeth
it
a
greater
honour
unto
him
to
be
thought
not
to
have
erred
,
then
to
have
forsaken
errour
out
of
love
to
the
Truth
.
But
why
doth
he
here
say
that
I
may
not
be
allowed
to
speak
of
intentions
antecedent
,
and
subsequent
,
in
God
?
(
Besides
what
was
formerly
observed
upon
these
words
)
First
,
Chrysostome
and
Damascene
were
allowed
by
the
most
judiciously
learned
in
their
age
,
or
at
least
by
themselves
,
to
speak
of
them
.
And
Hugo
Grotius
,
a
man
diligently
versed
in
Ecclesiastick
Antiquity
,
affirmeth
the
distinction
to
have
been
used
by
the
most
ancient
Christians
.
Nam
alia
vult
Deus
,
{αβγδ}
,
alia
verò
{αβγδ}
;
sive
at
vetustissimi
Christianorum
loquuntur
,
{αβγδ}
,
sive
{αβγδ}
,
quod
et
{αβγδ}
,
dicunt
quidam
.
Grotius
in
Luc
.
cap
.
2.34
.
Secondly
,
his
Dordracene
Masters
themselves
allowed
themselves
to
speak
of
them
,
and
to
distinguish
between
Antecedency
and
Consequency
,
in
the
Intentions
of
God
,
and
this
about
the
death
of
Christ
.
Caeterum
quando
dicimus
Christum
esse
mortuum
pro
credentibus
et
pro
amicis
suis
,
hoc
intelligendum
est
consequenter
,
ita
ut
denotetur
terminus
ad
quem
:
sicut
è
contrario
antecedenter
dicitur
mortuus
pro
hostibus
suis
et
pro
infidelibus
(
negativè
accepto
infidelitatis
vocabulo
)
Act.
Synod
.
Do●drac●n
,
Part
2.
pag
.
99.
Will
not
Mr.
K.
allow
these
to
speak
as
they
do
about
the
intentions
of
God
?
They
thought
they
might
as
safely
speak
of
intentions
antecedent
and
subsequent
,
in
God
,
as
in
Kings
.
Quod
tantos
decuit
,
cur
mihi
turpe
putem
?
Such
gallant
Peeres
what
well
became
,
To
me
why
should
I
count
it
shame
?
Thirdly
,
Master
Calvin
himself
,
though
he
doth
not
use
the
terms
of
Antecedent
and
subsequent
,
yet
he
owneth
the
substance
and
notion
of
the
distinction
;
and
indeed
could
not
well
discharge
the
part
of
a
good
Expositor
of
Scripture
without
it
.
For
expounding
the
17th
verse
of
John
3.
and
having
for
his
purpose
cited
,
2
Cor
.
10.6
.
he
saith
,
that
it
is
as
much
,
as
if
the
Apostle
should
say
,
that
the
Gospel
is
primarily
,
and
in
the
first
place
designed
[
or
,
intended
]
for
the
salvation
of
those
who
believe
:
but
afterwards
for
the
punishment
of
those
who
believe
not
,
but
despising
the
grace
of
Christ
,
rather
chuse
to
have
him
the
Author
of
death
,
then
of
life
,
unto
them
.
Perinde
enim
id
valet
,
ac
si
diceret
,
destinari
praesertim
ac
primo
loco
Evangelium
fidelibus
,
ut
sit
illis
in
salutem
:
sed
postea
non
impunè
cessurum
incredulis
,
&c.
Yea
Fourthy
,
(
and
lastly
)
himself
,
seemes
(
at
least
)
to
grant
an
Antecedent
will
in
God
(
and
consequently
,
a
subsequent
)
onely
(
to
keep
his
hand
in
ure
)
he
cavils
at
my
sense
in
the
said
member
of
the
distinction
.
For
Part
1.
pag
.
208.
turmoyling
,
beating
,
and
tearing
of
himself
like
a
wild
bull
in
a
net
(
Isai
.
51.20
.
)
though
in
vain
,
to
get
off
from
the
argument
,
which
ingaged
,
1.
Tim
.
2.4
.
against
him
in
his
way
,
he
tells
me
that
Gods
Will
[
here
]
is
not
to
be
understood
in
my
sense
of
an
Antecedent
will
in
God
,
but
his
all
men
is
to
be
construed
of
all
sorts
,
not
all
persons
of
men
:
for
of
such
he
speaks
in
the
former
verses
,
which
must
rule
the
interpretation
of
this
of
Kings
,
and
all
in
authority
,
who
are
seldom
the
best
,
and
were
at
that
time
the
worst
of
men
,
yet
not
to
be
excluded
out
of
the
prayers
of
the
Saints
?
And
again
(
immediately
after
)
But
that
the
Apostle
intends
not
any
such
antecedent
will
in
God
,
as
you
,
appears
hence
,
that
he
doth
not
give
all
men
sufficient
meanes
to
come
to
the
knowledge
of
the
Truth
,
&c.
We
see
that
twice
together
he
allows
,
himself
to
speak
of
an
Antecedent
will
in
God
:
which
is
proof
enough
that
he
allows
a
consequent
will
in
him
also
.
It
seems
he
means
to
be
his
own
carver
,
and
mine
too
:
and
to
carve
himself
liberally
of
what
he
liketh
,
but
to
curtail
my
allowance
.
Concerning
his
importune
and
reasonless
exposition
of
the
Apostles
,
All
men
,
by
his
own
,
All
sorts
of
men
,
if
he
had
not
set
his
face
like
a
flint
against
the
truth
,
enough
had
been
said
to
make
him
ashamed
of
it
,
in
the
first
and
tenth
Sections
of
the
sixth
chapter
of
the
book
.
But
his
Motto
may
be
,
{αβγδ}
,
or
Pilat's
,
Quod
scripsi
scripsi
.
Onely
because
Part
2.
p.
127.
he
quibles
,
and
cavils
at
me
for
saying
,
that
it
was
the
unworthiness
of
the
persons
invited
[
to
the
marriage-feast
]
which
was
the
true
and
proper
cause
of
their
exclusion
,
as
if
I
committed
a
ridiculous
soloecisme
,
in
saying
those
were
excluded
from
the
feast
,
who
never
meant
to
come
thither
(
which
he
masculinely
presumes
,
but
doth
not
so
much
as
effeminately
prove
,
to
have
been
the
case
of
all
those
who
did
not
actually
come
)
jearingly
(
after
his
guise
)
and
with
an
affectate
irony
bewailing
the
scantness
of
his
understanding
,
thus
;
How
you
can
exclude
a
man
out
of
your
doors
,
who
never
meant
to
come
within
them
,
is
more
then
will
ever
be
included
within
mine
and
other
vulgar
understandings
.
But
doth
not
himself
in
the
passage
lately
transcribed
from
him
,
use
the
word
,
excluded
,
in
the
same
or
like
sense
with
me
,
where
speaking
of
Kings
&
al
in
authority
,
who
are
(
saith
he
)
seldom
the
best
of
men
,
and
were
at
that
time
the
worst
of
men
,
yet
not
to
be
excluded
out
of
the
prayers
of
the
Saints
.
Did
these
worst
of
men
ever
mean
to
come
into
the
prayers
of
the
Saints
?
How
then
can
their
exclusion
from
these
prayers
,
ever
be
included
in
Master
Kendals
understanding
?
And
what
?
doth
Master
Kendal
dictate
with
his
pen
,
that
which
never
was
in
his
understanding
?
I
believe
he
doth
it
more
then
ten
times
over
both
in
his
one
book
,
and
the
other
.
Besides
,
himself
,
in
his
counterarguing
about
the
marriage
feast
,
useth
the
words
,
exclude
,
and
exclusion
,
very
familiarly
in
the
very
same
sense
and
notion
,
for
which
I
am
taxed
as
an
acyrologist
by
his
quarrelsome
pen
.
But
of
this
(
I
confess
)
we
had
debate
more
then
enough
formerly
,
viz.
pag
.
156
,
157.
Whereas
arguing
that
famous
text
,
So
God
loved
the
world
,
that
,
&c.
John
3.16
.
I
insist
upon
this
consideration
(
in
the
first
place
)
to
prove
that
the
word
{αβγδ}
,
translated
world
,
doth
not
here
signifie
,
that
comparative
handful
of
the
world
,
which
some
by
another
name
,
term
,
the
Elect
of
God
,
[
●
.
a
determinate
number
of
mankind
chosen
by
him
to
Grace
and
glory
,
from
eternity
]
viz.
that
the
Gospel
being
written
in
the
Greek
tongue
cheifly
for
the
Gentiles
sake
(
amongst
whom
this
language
was
understood
far
and
near
,
as
the
Roman
Oratour
informeth
us
)
that
they
might
be
brought
to
believe
,
and
so
be
saved
by
it
,
it
is
no
wayes
like
the
Evangelist
should
use
words
,
especially
in
such
master-veins
and
main
passages
of
it
,
as
this
,
in
an
uncouth
,
unknown
,
and
unheard
of
signification
;
Mr.
K.
in
his
answer
hereunto
,
taketh
no
notice
of
those
emphatical
strains
in
the
consideration
,
first
,
that
the
Gospel
was
written
in
Greek
chiefly
for
the
Gentiles
sake
,
that
they
might
believe
,
&c.
Secondly
,
that
it
was
no
wayes
like
,
that
in
such
master-veins
of
it
especially
,
he
should
use
words
in
an
uncouth
and
unheard
of
signification
,
&c.
but
in
stead
of
applying
himself
to
the
strength
and
stress
of
the
consideration
,
where
it
bare
hardest
upon
him
&
his
opinion
,
he
tells
me
,
First
,
that
we
all
know
the
New
Testament
to
be
written
in
the
Hellenisticall
idiom
(
which
is
both
impertinent
,
and
untrue
;
for
though
there
be
here
and
there
a
word
,
or
phrase
,
savouring
of
this
dialect
,
or
idiom
,
yet
this
is
no
argument
that
the
Evangelists
and
Apostles
wrote
in
this
dialect
,
no
more
then
that
they
wrote
in
Hebrew
,
because
they
occasionally
used
some
Hebrew
words
in
their
writings
)
Secondly
,
He
tells
me
I
may
correct
the
Evangelist
,
if
I
think
fit
,
for
a
barbarism
.
No
,
I
have
no
temptation
upon
me
to
do
it
:
and
my
sense
is
,
that
the
Evangelist
useth
the
word
world
in
a
very
proper
,
at
least
familiar
and
well
known
signification
.
But
I
think
it
very
fit
to
correct
you
(
Master
Kendal
)
for
making
the
Evangelist
to
speak
barbarously
and
uncouthly
,
when
he
speaketh
plainly
,
and
to
the
ordinary
capacities
of
men
.
Thirdly
,
He
tells
me
,
that
the
Evangelist
wrote
,
as
the
Spirit
directed
him
,
as
if
I
had
denied
,
or
doubted
of
this
,
in
my
consideration
.
Fourthly
,
He
tells
me
that
it
may
be
he
was
directed
to
use
the
word
[
{αβγδ}
]
here
,
that
such
as
I
might
be
mistaken
in
it
.
Whereas
the
Holy
Ghost
tells
me
and
others
a
far
better
and
truer
story
by
this
Evangelist
,
viz.
that
the
things
which
he
had
written
,
were
written
that
we
might
not
mistake
,
but
believe
that
Jesus
is
the
Christ
,
the
Son
of
God
,
&
that
believing
we
might
have
life
thorow
his
name
,
Joh
.
20.31
.
Fifthly
,
(
and
lastly
)
to
make
his
answer
apposite
and
close
to
the
argument
before
him
,
he
tells
me
;
If
the
Scriptures
use
this
word
,
world
,
for
the
Elect
,
we
are
not
sollicitous
whether
they
speak
according
to
the
mode
of
other
Authors
,
or
no
.
Upon
Master
Kendals
supposition
,
I
could
be
as
free
with
Master
Kendals
freedom
,
as
himself
.
But
I
can
neither
see
,
nor
say
,
that
the
Scriptures
use
the
word
in
such
a
sense
,
although
Mr.
K.
(
it
seems
)
can
say
it
,
whether
he
see
it
,
or
no
.
Onely
upon
a
deceptio
visus
,
a
conceit
of
seeing
it
,
he
builds
his
affirmation
.
In
the
mean
time
hath
he
not
quitted
himself
very
prudently
,
in
swimming
athwart
the
stream
of
an
argument
,
when
he
was
not
able
to
bear
up
directly
against
it
?
Stultus
,
ab
obliquo
qui
cum
discedere
possit
,
Tentat
in
adversas
ire
natator
aquas
.
That
swimmer
is
a
fool
,
that
may
His
landing
place
atchieve
By
oblique
course
,
and
yet
to
swim
Against
the
streame
will
strive
.
Nor
doth
he
answer
much
more
pertinently
to
my
third
consideration
,
levied
upon
the
former
account
.
Herein
I
argue
to
this
effect
.
If
by
the
world
(
in
the
Scripture
in
hand
)
be
meant
the
Elect
,
in
the
sense
of
the
Assertors
of
this
signification
,
then
it
will
follow
that
God
out
of
his
great
love
gave
Christ
unto
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
eternal
life
;
which
yet
are
here
laid
down
as
the
two
onely
,
or
at
least
the
two
main
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
or
title
unto
the
possession
and
enjoyment
of
it
by
vertue
of
this
award
,
or
decree
,
without
the
intervening
of
any
thing
else
whatsoever
.
For
what
better
right
or
title
can
there
be
,
then
a
Decree
of
Heaven
?
In
stead
of
answering
directly
to
the
notion
of
this
argument
opposing
his
sense
of
the
word
,
World
,
he
steps
aside
to
reprove
me
for
a
fault
,
which
he
would
gladly
find
in
my
expression
of
my self
in
the
consideration
,
if
it
were
there
.
This
your
grave
consideration
(
saith
he
)
is
somewhat
lightly
expressed
,
that
God
out
of
his
great
love
gave
Christ
to
those
who
had
no
need
of
him
,
if
by
the
world
be
meant
the
Elect
,
&c.
It
's
neither
safely
nor
soberly
done
to
play
in
sacris
.
If
I
had
offended
in
some
lightness
of
expression
(
an
offence
not
committed
by
me
here
,
as
far
as
yet
I
know
,
though
possibly
elsewhere
,
which
I
doubt
not
but
my
God
will
graciously
cover
,
though
Master
Kendal
will
not
)
yet
Master
Kendal
was
in
no
good
capacity
to
reprove
me
in
words
,
who
hath
so
largely
justified
me
by
deeds
:
I
mean
by
super-abounding
in
offences
of
the
same
kind
.
If
fall
his
light
expressions
were
taken
out
of
his
two
books
,
they
would
weigh
ten
ounces
lighter
at
the
least
.
But
why
is
my
consideration
(
which
you
,
jearing
wise
,
call
grave
)
somewhat
lightly
expressed
?
Or
how
,
or
why
,
do
I
play
in
sacris
?
Do
I
say
that
God
out
of
his
great
love
gave
Christ
to
those
that
stood
in
no
need
of
him
?
No
,
Master
Kendal
,
I
onely
say
,
that
you
,
and
your
opinion
about
the
sense
of
the
word
,
World
,
say
it
.
But
it
is
frequent
with
you
,
and
men
of
your
notions
(
as
is
observed
elsewhere
)
to
charge
those
,
that
shall
oppose
your
fond
Tenents
and
Doctrines
,
and
detect
the
vanity
of
them
,
with
want
of
reverence
to
God
and
the
Scriptures
.
Afterwards
,
girding
up
the
loines
of
his
pen
to
make
an
answer
,
to
the
said
consideration
,
he
tells
me
,
that
the
Elect
had
need
of
Christ
,
aswell
as
others
,
notwithstanding
the
eternal
Decree
that
they
should
not
perish
,
but
have
everlasting
life
.
Their
title
is
not
barely
by
Gods
Decree
,
but
by
Gods
decree
to
preserve
them
from
perishing
,
and
to
invest
them
with
a
title
to
eternall
life
,
through
his
Sons
death
.
This
was
included
in
the
decree
,
&c.
(
with
much
more
to
the
same
confused
tune
.
)
First
,
Where
he
tells
me
,
their
title
is
not
barely
by
Gods
Decree
,
but
by
Gods
Decree
to
preserve
them
,
&c.
Doth
he
not
plainly
dissemble
and
decline
the
purport
and
argument
of
that
Consideration
?
For
when
this
demandeth
(
as
himself
transcribeth
)
what
better
right
or
title
can
there
be
[
to
the
injoyment
of
anything
,
these
words
he
leaveth
out
]
then
a
Decree
of
Heaven
,
doth
or
can
he
imagine
that
it
meaneth
a
bare
Decree
(
in
his
sense
)
i
.
a
Decree
without
an
object
,
or
without
tenor
,
or
import
?
Or
(
indeed
)
of
any
other
tenor
or
import
,
then
this
,
to
preserve
them
from
perishing
,
&c.
Therefore
his
answer
here
keeps
aloof
off
from
the
argument
before
him
,
as
if
it
were
afraid
of
it
.
Secondly
,
Whereas
he
adds
,
This
[
Christs
death
]
was
included
in
the
Decree
as
the
onely
means
whereby
God
would
convey
his
blessing
unto
them
,
he
presently
contradicts
himself
in
both
parts
of
this
assertion
.
First
,
whereas
he
here
saith
,
that
the
death
of
Christ
was
included
in
the
Decree
,
soon
after
he
saith
,
that
God
absolutely
and
without
consideration
ordained
salvation
to
his
Elect
.
Was
the
death
of
Christ
included
in
the
decree
,
and
yet
the
Decree
absolute
and
without
consideration
?
Capiat
qui
potis
est
capere
.
If
the
death
of
Christ
was
included
in
the
Decree
,
doubtless
it
was
here
included
,
upon
,
or
under
,
some
consideration
or
other
:
or
was
it
inserted
or
placed
here
in
vain
?
Though
I
look
upon
Master
Kendal
as
one
of
the
most
daring
men
under
Heaven
with
his
pen
,
and
one
that
neither
regards
credit
,
nor
conscience
,
when
they
stand
in
his
way
to
hinder
him
from
bringing
forth
the
raw
conceptions
of
his
braine
;
Yet
I
suppose
,
that
such
a
saying
as
this
,
the
Death
of
Christ
was
included
in
Gods
Decree
to
no
purpose
,
or
in
vain
,
is
a
morsel
that
he
will
not
readily
swallow
.
Therefore
certainly
,
if
Christs
death
was
included
in
Gods
Decree
to
save
his
Elect
,
this
Decree
was
not
absolute
,
and
without
consideration
.
Again
secondly
,
whereas
in
the
former
passage
he
saith
,
that
Christs
death
was
included
in
the
Decree
(
we
speak
of
)
as
the
onely
means
whereby
God
would
convey
his
blessing
unto
them
,
in
the
very
next
,
as
if
he
had
wanted
an
adversary
to
contend
with
,
he
quarrels
with
himself
,
in
saying
;
This
Decree
of
their
Salvation
was
absolute
in
respect
of
any
motive
on
the
Elects
part
,
not
without
all
means
[
the
former
part
of
this
saying
is
too
easie
to
be
understood
,
the
latter
,
too
hard
:
for
who
can
understand
what
means
there
should
be
of
Gods
Decrees
?
]
There
was
required
both
Christs
death
for
the
Elect
,
and
the
Elects
Faith
in
Christs
death
.
If
so
,
then
Christs
death
was
not
included
in
the
Decree
,
as
the
onely
means
whereby
,
&c.
Not
long
after
,
he
redoubles
the
contradiction
,
in
saying
:
The
Decree
of
Heaven
gives
no
title
to
Heaven
,
but
according
to
the
tenour
of
the
Decree
[
this
is
the
express
sense
of
his
adversary
,
no
answer
to
any
thing
delivered
by
him
]
and
this
includes
these
great
means
,
Christs
death
,
and
the
Elects
Faith
.
But
though
he
be
thus
confused
in
his
answer
,
and
inconsistent
with
himself
,
though
he
hath
said
nothing
to
the
consideration
before
him
,
but
what
he
hath
unsaid
again
,
reeling
to
and
fro
,
and
staggering
this
way
and
that
,
like
a
drunken
man
;
yet
after
his
wonted
mode
he
claps
his
wings
,
and
crowes
like
a
cock
of
the
game
(
though
it
be
over
his
own
dunghil
)
at
his
coming
off
.
And
thus
(
saith
he
)
your
grave
consideration
weighs
just
nothing
:
and
is
a
very
inconsiderable
objection
against
the
signification
which
we
put
upon
the
word
World
,
in
the
text
in
hand
.
Bravely
spoken
(
Mr.
K.
)
however
,
and
souldier-like
:
but
who
is
the
Bragga-dochio
now
?
There
is
a
sense
(
I
confess
)
wherein
the
objection
you
speak
of
may
(
in
reference
to
your self
)
be
inconsiderable
it
may
be
,
yea
(
it
seems
)
it
is
such
,
that
your
considering
faculties
cannot
comprehend
it
.
But
by
your
tumbling
and
tossing
up
and
down
in
your
answer
,
not
finding
where
to
set
the
sole
of
your
foot
safely
,
I
perceive
your
do
not
understand
the
sense
of
those
of
your
own
party
,
who
best
understand
themselves
,
in
these
controversies
.
For
these
do
not
include
,
either
Christ
,
or
Christs
death
,
or
Faith
,
in
the
Decree
of
Election
:
but
form
another
Decree
in
God
,
de
dandis
mediis
,
in
which
they
include
them
.
And
though
this
be
somewhat
more
rational
,
and
much
more
distinct
,
then
Mr.
Ks.
jumbling
Decree
;
yet
is
it
not
of
any
good
accord
,
either
with
the
Scriptures
or
principles
of
sound
reason
.
Not
with
the
Scriptures
;
because
first
,
they
do
not
hold
forth
or
place
any
such
Decr●e
in
God
,
wherein
such
and
such
persons
by
Name
and
personally
considered
,
are
or
should
be
in
time
peremptorily
elected
unto
salvation
.
Nor
secondly
,
do
they
hold
forth
or
mention
any
decree
of
Election
in
God
,
precedaneous
in
consideration
unto
Christ
,
but
onely
such
,
which
is
(
as
it
were
)
●ounded
and
built
upon
him
,
and
for
the
conception
whereof
in
the
mind
of
God
,
he
is
represented
as
ministring
the
occasion
and
opportunity
.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
things
,
in
Christ
:
According
as
he
hath
chosen
us
in
him
before
the
foundations
of
the
world
,
&c.
And
again
,
cap
.
3.11
.
According
to
the
eternal
purpose
,
which
he
purposed
in
Christ
Jesus
our
Lord
[
i
.
thorow
,
or
by
means
of
him
;
as
one
,
without
whom
,
or
without
the
contemplation
or
consideration
of
whom
,
no
such
purpose
was
ever
like
to
have
been
conceived
or
taken
up
by
him
.
]
Nor
doth
the
love
of
God
to
the
world
,
mentioned
(
John
3.16
.
the
text
now
in
hand
)
as
having
occasioned
,
by
way
of
motive
,
and
precedent-wise
,
the
gift
of
Christ
unto
it
,
any
wayes
contradict
the
notion
,
or
Doctrine
,
which
presenteth
Christ
,
as
exhibiting
unto
God
an
opportunity
for
,
or
inducement
unto
,
his
purpose
or
Decree
of
Election
.
For
God
might
have
apprehended
an
opportunity
,
in
,
or
by
Christ
,
for
such
a
purpose
or
Decree
,
and
yet
not
have
actually
conceived
or
taken
up
this
purpose
,
and
consequently
,
not
have
given
Christ
for
the
salvation
of
the
world
,
in
case
his
love
had
not
been
exceeding
great
to
the
world
.
So
that
this
blessed
affection
in
God
to
mankind
,
or
to
the
world
,
contributed
also
with
an
open
hand
toward
his
sending
,
or
giving
,
his
onely
begotten
Son
for
the
salvation
of
it
.
A
man
may
have
an
opportunity
,
as
either
by
means
of
his
place
,
his
interest
in
great
men
,
or
the
like
,
to
pleasure
a
man
,
one
,
or
more
,
in
matters
of
good
concernment
to
them
:
Yet
unless
he
bears
some
good
respects
of
love
and
favour
to
these
men
,
he
will
not
make
use
of
the
opportunity
in
hand
for
such
their
accommodation
or
preferment
.
Or
in
case
he
should
bear
great
good
will
unto
them
,
and
desire
their
preferment
,
yet
,
supposing
him
to
be
a
man
of
wisdom
,
conscience
and
honour
,
he
would
not
prefer
them
,
unless
he
had
a
creditable
and
fair
opportunity
inducing
him
hereunto
.
In
like
manner
,
though
the
love
of
God
to
the
world
had
been
never
so
great
,
and
his
heart
never
so
much
set
upon
the
Redemption
and
salvation
of
it
,
yet
unless
he
had
had
an
opportunity
of
means
every
wayes
answerable
to
the
infiniteness
of
his
wisdom
,
and
justice
,
he
would
not
have
lift
up
his
heart
,
or
put
forth
his
hand
to
the
doing
of
it
.
Nor
secondly
,
is
that
Decree
of
Election
,
with
that
other
,
de
dandis
mediis
(
made
subordinate
to
it
)
against
which
at
present
we
argue
,
consonant
with
reason
.
For
,
it
sounds
no
good
accord
either
with
the
infinite
justice
or
wisdom
of
God
peremptorily
,
and
beyond
all
possibility
of
reversal
,
to
elect
,
or
to
decree
to
elect
,
to
salvation
(
the
greatest
blessedness
of
which
the
creature
is
capable
)
any
person
of
mankind
,
one
or
more
,
how
unworthily
or
wickedly
soever
they
shall
live
and
die
in
this
present
world
.
To
reply
here
and
say
,
but
as
God
peremptorily
electeth
,
or
decreeth
to
elect
men
unto
salvation
,
so
he
likewise
electeth
,
or
decreeth
to
elect
,
them
unto
Repentance
,
Faith
,
Holiness
,
&c.
or
(
which
is
in
effect
the
same
)
he
decreeth
by
his
power
to
bring
them
unto
Repentance
,
Faith
,
&c.
Such
a
reply
(
I
say
)
as
this
,
if
it
doth
any
thing
at
all
,
it
contradicts
that
very
notion
of
the
Decree
of
Election
in
God
,
which
it
is
brought
to
countenance
and
salve
.
For
if
God
intendeth
or
decreeth
,
to
bring
those
to
Repentance
,
Faith
,
Holiness
,
&c.
whom
he
Electeth
,
or
decreeth
to
Elect
,
unto
salvation
,
he
must
be
notioned
or
conceived
to
decree
this
concerning
them
,
either
before
,
or
after
,
or
in
the
same
point
,
or
moment
,
with
the
other
Decree
(
I
mean
that
concerning
their
salvation
.
)
If
he
be
conceived
to
decree
their
bringing
to
Repentance
,
&c.
after
he
hath
passed
his
Decree
for
their
salvation
,
this
doth
not
at
all
relieve
this
Decree
against
the
burthen
of
the
objection
.
For
if
he
decreeth
their
salvation
,
before
he
hath
decreed
any
thing
concerning
their
repentance
,
&c.
then
it
still
followes
that
he
hath
peremptorily
decreed
to
save
them
,
how
unworthily
or
wickedly
so
ever
they
shall
live
;
in
as
much
as
there
is
no
caveat
or
caution
at
all
inserted
,
or
put
into
the
decree
of
their
salvation
,
but
this
is
absolutely
and
peremptorily
decreed
against
all
possible
inconveniences
,
as
of
sin
,
wickedness
,
impenitencie
,
or
of
whatsoever
:
otherwise
it
is
not
absolute
,
or
peremptorie
.
And
that
Decree
concerning
their
bringing
to
repentance
,
which
comes
after
,
{αβγδ}
(
as
the
Greek
proverb
hath
it
)
cannot
be
construed
but
as
acknowledging
an
errour
or
defect
in
the
other
decree
,
it self
being
made
to
supply
that
which
was
wanting
there
.
Now
certain
it
is
that
no
such
Decree
,
which
is
defective
,
and
needeth
another
decree
to
supply
that
which
was
wanting
in
it
,
to
make
it
regular
,
or
worthy
,
is
,
or
can
be
,
any
decree
of
God
.
Besides
,
when
any
purpose
,
or
Decree
,
which
is
in
the
frame
,
tenour
,
or
matter
of
it
,
justifiable
,
and
worthy
,
the
execution
hereof
according
to
this
tenour
,
and
without
the
interposure
,
mediation
,
or
requirement
of
any
forraign
or
a
new
circumstance
,
is
justifiable
also
.
If
it
be
warrantable
,
or
lawful
for
me
to
intend
and
resolve
to
reward
my
servant
,
without
any
consideration
of
his
diligence
and
faithfulness
in
my
service
,
or
(
which
is
the
same
)
whether
he
shall
be
diligent
and
faithfull
in
my
service
,
or
no
,
certainly
I
may
as
warrantably
and
lawfully
reward
him
,
though
he
proves
neither
diligent
nor
faithful
therein
unto
me
.
For
what
is
straight
in
the
intention
,
cannot
be
crooked
in
the
execution
,
if
the
execution
be
conform
to
the
intention
.
So
then
if
any
such
Decree
be
worthy
the
infinite
holiness
,
wisdom
,
and
righteousness
of
God
,
wherein
,
or
whereby
he
shall
be
supposed
,
peremptorily
and
absolutely
,
and
without
any
consideration
of
their
Faith
,
holiness
of
life
,
&c.
to
have
decreed
such
and
such
men
(
as
viz.
those
commonly
termed
his
Elect
)
unto
salvation
,
what
hinders
but
that
he
might
execute
this
his
decree
according
to
the
tenour
of
it
,
and
so
actually
confer
salvation
upon
these
men
,
without
requiring
of
them
either
Faith
,
or
holiness
,
in
order
hereunto
,
in
as
much
as
neither
of
these
were
considered
or
once
minded
in
the
said
Decree
?
And
if
Salvation
be
such
a
reward
which
is
not
meet
to
be
given
unto
men
,
without
consideration
of
,
and
upon
their
Faith
,
and
obedience
;
neither
is
such
a
Decree
meet
to
be
attributed
unto
God
,
wherein
he
is
supposed
to
have
decreed
this
reward
unto
men
,
without
respect
or
consideration
of
either
.
If
it
be
said
that
the
Decree
of
God
concerning
the
bringing
of
his
Elect
unto
repentance
,
precedes
his
Decree
concerning
their
Election
to
Salvation
;
then
is
not
this
Decree
concerning
their
Salvation
absolute
or
irrespective
,
but
upon
consideration
,
or
foresight
of
their
repentance
.
For
to
what
purpose
should
God
premise
a
Decree
for
bringing
to
repentance
those
,
whom
now
he
decreeth
to
save
,
unless
he
judgeth
it
meet
not
to
Decree
the
Salvation
of
any
,
but
of
those
onely
,
who
he
knows
will
repent
,
live
holily
,
&c.
and
that
in
this
very
respect
or
consideration
?
For
if
God
should
have
no
respect
to
the
future
repentance
,
or
holiness
of
those
whom
he
decreeth
to
save
,
in
this
his
Decree
concerning
them
,
why
should
he
insure
these
[
their
repentance
and
holiness
]
by
an
antecedent
Decree
?
There
is
the
same
consideration
of
the
third
and
last
member
of
the
late
distribution
,
in
case
that
be
accepted
and
insisted
on
;
although
it
be
hardly
rational
to
imagine
or
suppose
two
different
and
distinct
Decrees
to
be
conceived
in
one
and
the
same
point
or
instant
of
time
,
in
the
mind
of
the
same
Decreer
.
For
though
it
be
most
regular
and
rational
to
conceive
all
Gods
Decrees
to
be
,
or
to
have
been
,
eternal
,
or
from
eternity
,
yet
is
it
not
rational
to
conceive
them
to
have
been
so
many
different
or
distinct
Decrees
in
him
from
eternity
,
no
more
then
it
is
reasonable
to
conceive
him
to
have
been
plurified
or
distinct
from
himself
in
his
essence
,
or
being
.
For
though
it
be
truly
said
that
every
Decree
of
God
is
really
God
himself
;
and
that
all
the
Decrees
attributable
unto
him
,
are
different
and
distinct
one
from
another
;
yet
is
it
not
true
to
say
that
this
variety
of
Decrees
which
are
attributable
unto
him
,
argueth
any
plurality
,
or
variety
in
one
kind
or
other
,
in
his
being
.
The
reason
is
,
because
various
and
different
Decrees
are
ascribed
unto
God
,
{αβγδ}
,
that
is
,
because
he
hath
discovered
,
or
revealed
in
his
word
,
or
otherwise
,
that
such
and
such
things
shall
be
acted
and
done
by
him
,
or
else
shall
be
permitted
by
him
to
be
acted
and
done
by
others
,
after
such
a
manner
,
or
upon
such
terms
,
as
if
they
had
been
respectively
decreed
by
him
.
And
according
to
the
different
natures
,
or
imports
,
of
the
things
,
which
he
hath
revealed
shall
be
either
effected
,
or
permitted
by
him
,
so
are
the
Decrees
which
are
attributed
unto
him
,
numbred
and
distinguished
.
So
that
a
formall
or
proper
plurality
of
Decrees
in
God
,
is
not
the
ground
or
reason
,
why
various
and
different
Decrees
are
attributed
unto
him
;
but
a
discovery
made
by
himself
that
such
and
such
things
,
of
a
different
nature
and
consideration
,
shall
be
so
effected
,
or
permitted
by
him
,
as
if
they
had
been
decreed
by
him
,
that
is
,
certainly
,
constantly
,
and
against
all
interveniency
or
opposition
.
Now
then
Decrees
not
being
formally
or
properly
(
as
hath
been
said
)
attributable
unto
God
,
but
onely
in
a
way
of
resemblance
to
somewhat
relating
to
the
Decrees
of
men
,
because
it
is
repugnant
both
to
reason
and
truth
that
two
different
and
distinct
Decrees
should
be
at
one
and
the
same
instant
of
time
conceived
or
form'd
in
the
mind
of
a
man
,
therefore
we
judge
it
not
agreeable
to
reason
to
ascribe
such
a
thing
unto
God
;
although
if
such
an
ascription
shall
be
judged
reasonable
,
it
would
no
wayes
dis-accommodate
the
service
of
that
cause
,
which
we
have
in
hand
,
as
hath
been
already
declared
.
If
it
be
here
demanded
(
though
the
demand
be
eccentrical
to
the
cause
in
hand
)
but
if
that
be
the
ground
of
attributing
Decrees
unto
God
,
which
hath
been
mentioned
and
asserted
for
such
,
how
,
or
upon
what
account
may
it
be
said
that
every
,
or
any
Decree
of
God
is
God
himself
?
I
answer
,
the
ground
of
such
an
expression
or
saying
as
this
,
is
the
most
single
,
simple
,
and
undivided
essence
or
nature
of
God
.
By
reason
hereof
,
whatsoever
we
judge
meet
to
place
in
God
,
we
are
constrained
to
judge
and
term
it
God
himself
:
because
otherwise
we
cannot
salve
the
infinite
simplicity
of
his
essence
.
And
hence
it
passeth
with
the
generality
of
the
best
and
most
Orthodox
writers
,
for
sound
Divinity
,
that
Quicquid
in
Deo
est
,
est
Deus
.
If
it
be
yet
further
replied
,
and
demanded
;
But
if
I
judge
it
meet
to
place
Decrees
in
God
,
or
in
the
Divine
essence
it self
,
why
do
I
not
make
this
[
the
Divine
nature
,
or
God
himself
]
the
ground
of
attributing
Decrees
unto
him
,
rather
then
such
a
revelation
made
by
him
,
as
that
pleaded
for
to
this
point
?
I
answer
,
The
Divine
nature
or
essence
,
simply
and
in
it self
considered
,
can
be
no
ground
or
reason
unto
the
Creature
of
attributing
any
thing
in
one
kind
or
other
,
unto
God
,
but
onely
those
discoveries
or
revelations
,
which
it
hath
made
of
it self
,
in
one
kind
or
other
,
unto
him
.
Without
these
it
would
be
impossible
for
men
either
to
conceive
,
or
speak
,
any
thing
of
God
,
at
least
regularly
,
and
understandingly
,
and
according
to
truth
.
For
how
can
a
man
form
a
right
notion
or
conception
within
him
(
unless
casually
and
by
accident
,
if
so
)
of
any
thing
,
whereof
he
hath
no
knowledge
,
or
apprehension
?
Or
how
can
he
come
to
the
knowledge
of
any
thing
,
unless
it
be
some
wayes
or
other
discovered
or
made
known
to
him
?
The
Divine
nature
or
essence
may
much
more
properly
be
termed
the
ground
or
reason
of
those
revelations
or
discoveries
,
which
God
hath
made
of
himself
unto
men
,
then
of
their
attributing
any
thing
,
though
never
so
regularly
and
truly
,
unto
him
.
For
the
reason
why
God
hath
made
such
discoveries
of
himself
unto
the
world
,
is
,
because
his
nature
,
or
being
is
such
,
which
both
answereth
these
discoveries
,
and
likewise
inclineth
him
to
make
them
unto
his
Creature
.
But
this
by
the
way
.
By
the
tenour
and
process
of
this
whole
discourse
it
sufficiently
appeareth
that
Master
Kendals
absolute
and
irrespective
Decree
of
Election
it self
cannot
stand
;
although
this
be
much
more
plausibly
defensible
then
its
fellow
;
I
mean
an
absolute
Decree
of
Reprobation
.
And
if
it
be
above
the
tolerable
account
of
the
best
of
his
notions
in
the
present
controversies
,
and
such
which
are
likest
to
take
the
best
tincture
or
colour
of
truth
,
how
will
he
acquit
himself
and
come
off
,
when
he
shall
come
to
plead
the
cause
of
his
Monstra
horrenda
,
his
black
and
dismall
Decree
of
Reprobation
,
which
will
endure
nothing
worthy
a
righteous
God
,
or
reasonable
man
,
to
be
pleaded
for
it
?
his
direfull
notion
of
Sancta
simulatio
in
Deo
,
When
his
words
to
sinners
are
smoother
then
oyl
,
and
yet
(
according
to
this
notion
)
an
irreconcileable
war
in
his
hearr
against
them
;
when
he
swears
by
his
own
life
that
he
desires
not
the
death
of
the
wicked
,
and
yet
out
of
his
meer
will
and
pleasure
,
and
without
all
regret
had
doomed
them
to
this
death
from
eternity
,
with
several
others
of
a
like
hideous
and
portentuous
import
.
CHAP.
XXI
.
Master
Kendals
near
approches
unto
blasphemy
.
He
overchargeth
himself
with
undertakings
.
Whether
God
had
power
to
generate
his
Son
.
Concerning
his
ascribing
transient
acts
,
and
multiplicity
of
acts
unto
God
.
Whether
God
doth
all
things
on
Earth
principally
.
Whether
the
Opposition
of
Gods
Providence
was
by
the
same
providence
ordained
.
Whether
Gods
intentions
are
not
be
measured
by
his
invitations
.
Whether
Gods
intention
was
the
principall
cause
of
the
exclusion
of
those
,
who
for
their
unworthiness
were
excluded
from
the
marriage-feast
.
IT
is
a
saying
of
Plato
,
that
it
is
no
easie
matter
to
discover
or
find
out
the
Great
Artificer
of
all
things
(
meaning
God
)
nor
when
a
man
hath
found
him
,
to
bring
him
forth
to
the
knowledge
of
men
.
Master
Kendal
,
Phaethon-like
,
hath
attempted
to
drive
the
Chariot
of
the
Sun
;
but
over-charging
himself
with
the
undertaking
,
hath
by
it
set
the
world
on
fire
.
For
judging
himself
able
to
manage
a
Discourse
concerning
some
of
the
more
mysterious
attributes
and
counsels
of
God
,
his
intellectuals
falling
short
and
failing
him
,
he
hath
uttered
several
things
very
unworthy
of
God
,
and
which
are
of
a
threatning
consequence
to
beget
false
and
dangerous
notions
and
conceits
of
him
in
the
minds
of
men
.
Quo
,
moriture
,
ruis
,
majoraque
viribus
audes
?
Fallit
te
incautum
pietas
tua
.
Nec
minus
ille
Exultat
,
demens
.
—
O
thou
that
needs
wil'st
die
,
why
dost
thou
rush
Upon
attempts
thy
strength
which
far
exceed
?
Thy
Piety
,
unwary
man
,
deceives
thee
:
Yet
he
,
like
mad
man
,
triumphs
in
his
deed
.
All
the
solace
I
can
give
him
in
his
falling
from
Heaven
like
lightning
,
is
onely
that
which
Phaethons
Epitaph
affordeth
unto
him
:
Hic
situs
est
Phaethon
currus
auriga
paterni
;
Quem
si
non
tenuit
,
magnis
tamen
excidit
ausis
.
Here
lies
brave
Phaethon
,
who
alongst
the
Heaven
Would
needs
attempt
to
drive
his
Fathers
waine
:
Miscarry
he
did
,
but
yet
this
honour
hath
;
't
was
noble
enterprise
which
was
his
bane
.
Notwithstanding
my
thoughts
are
thus
far
indulgent
to
Master
Kendal
,
I
do
not
judge
him
knowingly
,
or
with
intent
,
to
have
spoken
any
thing
blasphemously
,
or
derogatory
to
the
Name
and
Honour
of
the
most
High
God
:
they
are
onely
consequential
blasphemies
(
as
my
good
Friend
Master
Re●burie
phraseth
them
)
from
which
I
cannot
vindicate
or
excuse
him
.
A
few
instances
hereof
take
instead
of
many
.
In
one
place
he
saith
,
God
had
never
power
to
generate
his
Son
.
Part
1.
p.
149.
Doth
he
not
hereby
render
the
generation
of
the
Son
unpossible
,
and
consequently
deny
his
being
,
at
least
his
Divine
being
,
or
Godhead
;
and
so
falls
into
the
condemnation
of
the
Arrian
blasphemy
?
For
(
as
hath
been
elsewhere
argued
)
that
which
God
hath
no
power
to
do
,
is
impossible
to
be
done
by
him
.
Therefore
if
he
had
no
power
to
generate
the
Son
,
unpossible
it
is
,
and
was
,
that
the
Son
should
be
generated
by
him
,
and
consequently
be
his
Son
.
But
of
this
formerly
.
Vi
.
cap
.
13.
Sect
.
7.
A
few
lines
after
,
ascribing
new
transient
Acts
unto
God
(
a
notion
wherein
,
it
seems
,
he
takes
much
content
,
feeding
ever
and
anon
upon
it
)
yet
saith
,
that
they
are
onely
in
the
patient
;
and
a
little
after
:
surely
his
transient
operations
are
not
the
same
with
his
essence
,
but
with
the
essences
rather
of
things
produced
by
him
.
But
first
,
his
very
notion
of
ascribing
transient
acts
unto
God
,
being
no
wayes
necessitated
,
nor
so
much
as
occasioned
by
the
Scriptures
hereunto
,
no
nor
yet
by
any
sound
principle
in
reason
,
Hath
no
very
pleasant
or
friendly
aspect
upon
the
glory
of
God
,
or
infinite
Perfection
of
his
Being
.
For
it
implying
neither
imperfection
,
nor
contradiction
,
but
perfection
in
abundance
,
and
so
a
fair
possibility
to
an
infinite
wisdom
and
power
,
that
God
by
onely
one
Creative
immanent
Act
should
give
being
unto
all
things
respectively
,
which
he
judged
necessary
or
convenient
to
be
,
and
this
at
such
times
and
seasons
as
he
judged
most
convenient
for
them
to
receive
their
being
(
respectively
)
to
multiply
acts
in
God
,
whether
under
the
name
of
immanent
,
or
transient
,
reflects
disparagement
upon
him
,
and
occasioneth
men
to
conceive
of
him
creature-wise
,
and
as
if
he
had
a
like
necessity
lying
upon
him
to
multiply
actings
for
the
effecting
of
a
plurality
of
ends
,
or
effects
,
as
men
,
and
other
creatures
have
.
Whereas
most
certain
and
evident
it
is
,
that
it
proceedes
from
weakness
and
imperfection
in
the
creature
(
I
mean
such
a
weakness
and
imperfection
,
which
are
essential
to
a
creature
,
as
such
,
and
which
distinguisheth
a
created
Being
,
from
that
which
is
increated
)
that
it
is
not
able
by
one
and
the
same
act
to
accomplish
and
effect
all
things
,
which
concern
it
at
any
time
,
and
in
all
cases
,
to
effect
and
bring
to
pass
:
For
who
,
or
what
creature
,
would
act
often
in
order
to
the
obtaining
of
that
,
which
he
is
in
a
capacity
of
obtaining
by
one
Act
onely
,
and
this
no
more
troublesome
or
inconvenient
in
one
kind
or
other
unto
it
,
then
every
one
of
those
multiplied
acts
must
needs
be
supposed
to
be
?
Therefore
he
that
imposeth
a
necessity
upon
God
of
multiplying
Acts
for
a
multiplication
of
effects
,
or
production
of
what
numbers
of
Beings
soever
,
and
at
what
time
or
times
soever
he
pleaseth
,
dismantleth
him
of
the
Infinity
of
his
Divine
Perfection
,
and
changeth
the
glory
of
his
power
into
the
similitude
of
a
creatures
weakness
.
But
Secondly
,
whereas
he
placeth
those
transient
acts
,
which
he
attributeth
unto
God
,
onely
in
the
Patient
,
i
.
in
the
created
Beings
respectively
produced
by
these
imaginary
Acts
in
God
[
or
rather
indeed
by
that
one
Great
Creative
Act
we
speak
of
]
doth
he
not
take
and
give
away
the
glory
,
the
incommunicable
glory
of
God
,
unto
corruptible
men
,
unto
birds
and
four-footed
beasts
,
and
creeping
things
?
For
what
doth
he
,
at
least
what
can
he
reasonably
mean
by
these
transient
acts
of
God
,
but
the
exercise
,
or
putting
forth
of
his
infinite
power
,
in
order
to
the
producing
of
such
or
such
things
,
or
creature-beings
?
So
then
if
these
excercises
be
in
the
creatures
produced
,
and
in
these
onely
,
are
they
not
appropriate
to
them
,
and
this
so
,
that
they
cannot
properly
or
formally
be
attributed
unto
God
?
For
nothing
that
is
onely
in
the
creature
,
or
(
indeed
)
at
all
in
the
creature
,
is
properly
or
formally
attributable
unto
God
.
For
nothing
can
be
in
the
creature
,
especially
being
the
essence
of
it
,
or
any
thing
belonging
,
either
to
the
essence
,
or
existence
of
it
,
but
onely
that
which
is
finite
:
and
that
which
is
finite
cannot
,
at
least
not
properly
or
formally
,
be
attributed
unto
God
.
Therefore
upon
this
account
the
transient
Acts
Master
Kendal
speaks
of
,
cannot
be
attributable
unto
him
.
If
he
pleadeth
,
that
they
may
be
ascribed
or
attributed
to
him
,
as
the
Efficient
or
productive
cause
of
them
,
though
not
as
the
subject
;
I
answer
,
If
they
may
be
ascribed
unto
him
,
as
the
efficient
cause
of
them
,
then
as
oft
as
he
exerteth
them
,
or
any
of
them
,
he
must
be
conceived
aliquid
agere
,
or
efficere
de
novo
,
i
.
to
put
forth
some
vertue
or
power
,
which
he
did
not
put
forth
before
.
If
so
,
how
can
poor
Master
Kendal
pay
his
debts
,
I
mean
,
salve
the
immutability
of
God
,
which
he
undertaketh
to
do
?
If
by
his
transient
Acts
,
he
means
nothing
but
Gods
giving
being
unto
things
,
which
had
no
being
before
,
and
this
without
an
exertion
or
putting
forth
of
any
vertue
or
power
,
which
he
had
not
put
forth
before
,
even
from
the
beginning
,
then
the
man
is
more
contradictious
then
his
opinion
,
and
his
transient
Acts
signifie
nothing
but
what
my
one
great
Creative
Act
imports
;
against
which
notwithstanding
he
thinks
that
he
hath
done
God
service
to
magnifie
himself
.
However
,
he
hath
so
encumbred
and
intangled
himself
with
his
notion
of
transient
Acts
in
God
,
that
it
is
unpossible
for
him
to
salve
all
(
as
he
saith
)
I
mean
,
the
credit
of
his
notion
,
the
propriety
of
his
terms
,
and
the
glory
of
the
unchangeableness
of
God
.
I
have
some
little
saying
further
to
Mr.
Ks.
transient
Acts
upon
another
account
,
elsewhere
.
Nor
are
these
demands
of
his
(
levied
not
long
after
his
dispatch
with
his
transient
Acts
,
Se
.
now
mentioned
)
altogether
free
from
blasphemous
insinuations
against
the
infinite
Perfection
of
God
,
Did
God
work
Faith
in
my
heart
by
the
same
Act
he
made
the
elements
?
Did
that
act
produce
my
Faith
,
when
yet
Adam
neither
had
,
nor
was
in
that
state
of
his
innocencie
capable
of
Faith
in
a
Redeemer
?
What
compassion
on
him
,
or
his
cause
,
these
last
words
should
have
,
When
yet
Adam
neither
had
,
nor
was
,
&c.
Passeth
all
my
understanding
.
And
for
these
two
demands
(
inserted
between
the
two
now
mentioned
,
as
if
they
were
of
the
same
,
or
like
consideration
with
them
)
they
are
so
eccentricall
and
impertinent
to
the
business
in
hand
,
and
so
unequally
yoked
with
their
fellows
(
as
hath
been
elsewhere
observed
)
that
their
value
may
be
summed
up
in
a
cypher
;
Did
he
plant
Faith
(
saith
he
)
when
he
made
plants
?
Did
he
make
me
to
differ
from
many
others
,
and
from
my self
,
by
creating
of
the
world
?
I
excuse
Master
Kendal
from
any
insinuative
or
consequential
blasphemie
against
God
in
these
demands
:
but
I
cannot
be
his
compurgator
from
blasphemous
intentions
in
them
against
his
neighbour
,
who
neither
did
,
nor
thought
him
the
least
harme
.
For
(
doubtless
)
his
intentions
were
to
possess
his
Reader
,
that
the
matter
of
these
demands
are
●he
consequences
of
my
Doctrine
,
whereas
indeed
and
in
truth
,
this
hath
no
communion
with
them
.
For
the
other
two
,
I
acknowledge
my self
no
wayes
,
at
least
not
directly
injured
or
disparaged
by
them
:
but
they
are
of
an
ill
reflexion
upon
God
,
and
assailant
of
his
infinite
,
ineffable
,
and
unconceiveable
Perfection
.
For
do
they
not
insinuate
,
that
God
is
subject
to
the
Lawes
and
terms
of
humane
weakness
and
imperfection
?
And
that
,
because
men
cannot
exert
any
such
act
,
whereby
different
effects
should
be
produced
,
especially
in
different
ages
,
therefore
neither
can
the
power
of
God
extend
to
such
a
thing
?
Because
that
Master
Kendals
arm
is
too
short
to
reach
from
East
to
West
,
and
cannot
at
the
same
time
lift
it self
to
act
,
or
work
in
both
places
,
must
therefore
the
arm
of
God
be
reduced
to
the
same
scantling
of
weakness
,
and
must
he
be
confined
unto
,
and
imprisoned
in
the
narrow
sphere
of
Master
Kendals
activity
?
And
if
God
be
as
able
at
once
to
stretch
forth
his
arm
over
all
generations
and
ages
between
the
creation
of
the
world
,
and
the
final
dissolution
of
it
,
as
he
is
to
stretch
it
in
a
moment
from
East
to
West
,
from
Earth
to
Heaven
;
why
should
he
not
be
as
able
by
one
and
the
same
lifting
up
of
it
,
to
operate
and
give
being
unto
things
in
the
first
and
last
age
,
yea
in
the
first
and
last
hour
of
the
world
,
as
he
is
at
the
same
instant
to
work
and
act
like
himself
,
both
in
the
East
and
West
,
in
the
Heavens
and
in
the
Earth
?
Therefore
as
Christ
said
unto
the
Sadduces
,
Do
ye
not
therefore
erre
because
ye
know
not
the
Scriptures
,
neither
the
power
of
God
?
Mar.
12.24
so
may
it
truly
be
said
to
Master
Kendal
,
that
his
Theologie
in
the
business
in
hand
,
is
Erroneous
and
Derogatorie
to
the
endless
Perfection
of
God
,
upon
the
clear
account
of
the
same
ignorance
.
And
how
he
will
answer
unto
God
that
jear
and
daring
reproch
of
Cabala
,
cast
upon
that
Doctrine
,
wherein
the
glory
of
the
infinite
perfection
,
and
power
of
God
,
is
according
to
the
Scriptures
,
and
men
of
greatest
worth
,
(
though
I
be
but
a
novice
in
his
books
)
asserted
,
I
know
not
:
it
concerneth
him
most
seriously
,
and
this
in
time
,
to
consider
.
Whereas
with
all
faithfulness
and
uprightness
of
heart
,
and
(
I
trust
I
may
,
without
offence
say
)
with
some
good
evidence
of
truth
,
I
have
asserted
the
infinite
perfection
,
Simplicity
,
Actuality
,
Goodness
,
and
other
the
unquestionable
Attributes
of
God
,
is
it
much
short
of
blasphemy
against
God
,
to
say
,
that
my
best
wine
is
no
better
then
dreggs
?
and
that
I
leave
nothing
but
lees
for
my
poor
Reader
to
drink
of
.
Part
.
1.
p.
35.
It
seems
it
is
a
small
thing
with
Master
Kendal
to
call
{αβγδ}
,
the
holy
things
of
God
,
his
wisdom
,
goodness
,
mercy
,
&c.
lees
and
dreggs
:
for
such
things
as
these
are
the
greatest
of
that
wine
,
which
I
give
my
Reader
to
drink
.
Nor
can
this
saying
of
his
be
excused
from
much
broader
blasphemy
then
the
former
.
We
weak
men
desire
leave
according
to
our
wonted
simplicity
,
to
say
,
that
He
who
dwells
in
Heaven
,
doth
all
on
Earth
,
i.e.
principally
.
Request
to
Reader
.
p.
8.
Is
the
simplicity
of
Master
Kendal
and
his
partisans
so
great
,
as
to
be
ignorant
,
that
among
the
things
that
are
done
on
Earth
,
thefts
,
murthers
,
adulteries
,
rapes
,
and
many
unnatural
abominations
are
committed
and
done
?
Are
these
done
principally
by
God
?
Is
he
the
Arch-transgressour
in
these
horrid
practises
?
Or
can
the
accessaries
be
guilty
,
or
punishable
,
when
Principals
are
innocent
?
But
of
this
passage
notice
is
taken
elsewhere
.
And
doth
he
not
as
desperately
blaspheme
the
Glorious
God
,
and
weakly
and
groundlesly
jear
the
contemptible
worm
,
his
poor
servant
,
in
saying
thus
unto
me
,
(
as
was
not
long
since
observed
)
It
is
pity
you
had
not
been
of
Gods
Councel
when
he
passed
his
Decrees
concerning
the
Salvation
of
men
:
you
had
doubtless
given
him
most
wholesome
advices
,
for
his
own
glory
,
and
mans
good
.
Part
3.
p.
70.
He
acknowledgeth
(
cogente
veritatis
evidentia
)
that
God
passed
the
decrees
he
speaks
of
,
from
eternity
:
and
here
he
saith
,
that
it
is
pity
that
I
was
not
of
his
counsel
when
he
passed
them
,
&c.
what
is
this
,
being
interpreted
,
but
to
say
,
It
is
pity
that
God
is
God
alone
,
and
that
there
is
not
another
God
,
with
him
,
or
besides
him
?
It
is
a
most
wretched
strain
in
any
writer
to
make
jears
of
Blasphemies
.
But
pity
it
is
(
without
either
jear
,
or
blasphemy
)
that
a
man
of
so
unsavoury
and
inconsiderate
a
spirit
should
undertake
to
umpire
in
the
most
sacred
affairs
of
God
,
as
Mr.
K.
hath
done
.
Part
2.
p.
4.
Doth
he
not
say
,
that
Christ
,
Joh
.
3.16
.
Supposeth
that
many
of
the
Elect
,
yea
all
of
them
for
a
time
,
are
unbelievers
,
and
in
that
respect
,
not
,
for
so
long
,
in
a
capacity
of
salvation
?
But
(
doubtless
)
Master
Kendal
himself
,
supposeth
no
such
cruell
,
and
bloody
and
anti-Scriptural
supposition
as
this
,
which
here
he
fathereth
upon
the
Lord
Christ
.
For
such
a
supposall
as
this
implieth
that
all
infants
without
exception
,
aswell
those
which
die
in
their
Infancy
as
those
who
out-live
it
,
are
not
in
any
capacity
of
salvation
;
and
consequently
that
none
of
those
,
who
die
in
their
infancy
,
are
elect
,
or
at
that
time
capable
of
being
saved
.
Or
if
this
be
Master
Kendals
own
supposition
(
for
indeed
there
is
scarce
any
thing
,
especially
in
those
controversies
,
so
dissonant
,
either
from
reason
,
or
from
truth
,
but
he
hath
a
faculty
to
suppose
it
)
yet
is
it
little
the
less
blasphemous
in
him
to
entitle
the
Lord
Christ
to
his
errours
and
follies
.
Part
1.
p.
47.
He
tells
me
that
I
shall
doubtless
find
,
that
even
the
opposition
of
Gods
providence
was
by
the
same
providence
ordained
for
the
more
illustrious
magnifying
of
the
glory
of
God
in
the
shame
of
the
Opposer
.
Where
ever
I
shall
find
such
a
Tenent
as
this
affirmed
,
as
I
do
here
in
Master
Kendals
book
,
doubtless
I
shall
find
blasphemy
.
What
?
Opposition
to
Gods
providence
,
ordained
by
Gods
Providence
?
Is
God
divided
against
himself
?
Or
doth
his
Providence
delight
to
be
opposed
?
Or
doth
he
ordain
any
thing
,
in
the
coming
to
pass
whereof
,
he
is
so
far
from
being
pleased
,
or
delighted
,
that
he
is
fill'd
with
wrath
and
indignation
,
and
breaks
out
to
destruction
of
that
poor
creature
,
who
bringeth
his
ordainment
to
pass
?
My
thoughts
of
God
,
and
Master
Kendals
thoughts
of
him
,
are
at
present
at
the
greatest
elongation
that
lightly
they
can
be
,
at
least
in
the
point
here
so
superciliously
and
disdainfully
asserted
by
him
.
I
trust
my
God
will
keep
mine
from
ever
going
over
unto
his
:
but
am
not
without
all
hope
,
but
that
he
thorow
the
Grace
of
God
,
may
return
unto
mine
.
Doth
Master
Kendal
himself
at
any
time
purpose
or
intend
,
or
avowedly
resolve
,
to
do
,
or
to
cause
to
be
done
,
such
things
,
the
doing
whereof
will
be
as
a
sword
passing
thorow
his
soul
,
or
put
him
into
a
flame
of
passion
and
indignation
?
Why
doth
he
then
blaspheme
the
living
God
,
in
making
him
more
weak
and
unworthy
then
himself
?
Or
is
the
glory
of
God
like
to
be
the
more
illustriously
magnified
in
the
shame
or
punishment
of
him
that
shall
oppose
him
,
because
he
hath
been
ordained
by
God
himself
hereunto
?
Would
the
justice
of
a
Magistrate
,
or
Prince
,
be
the
more
honourable
,
for
punishing
with
death
those
crimes
and
misdemeanours
,
which
themselves
have
contrived
,
or
any
wayes
drawn
the
perpetratours
into
,
then
in
case
they
should
act
or
exercise
the
same
justice
upon
them
,
for
crimes
meerly
of
their
own
voluntary
and
free
projection
?
It
is
not
of
much
more
innocent
an
import
for
him
to
say
(
as
he
doth
,
Part
2.
p.
129.
)
You
are
not
to
measure
Gods
intentions
by
his
invitations
.
This
is
derogatory
in
the
highest
to
the
most
gracious
,
clear
,
and
cordial
dealings
of
God
with
his
creature
,
man
;
and
renders
him
like
a
person
of
greatest
abhorrency
and
detestation
amongst
men
,
I
mean
,
a
dissembler
,
or
a
man
of
an
hollow
and
false
heart
.
If
Master
Kendal
should
invite
me
to
his
house
,
and
yet
were
resolv'd
,
that
whatever
came
of
it
,
I
should
never
come
there
,
if
his
base
deportment
in
this
kind
should
come
to
my
knowledge
,
could
I
judge
any
otherwise
of
him
,
then
as
a
man
of
deplorable
and
forlorn
principles
?
And
yet
I
must
judge
him
like
Master
Kendals
God
.
But
why
should
not
I
measure
Gods
intentions
by
his
invitations
,
aswell
as
by
his
promises
,
or
threatnings
,
or
declarations
of
himself
in
other
kinds
?
Or
,
What
do
Gods
invitations
purport
or
signifie
,
if
not
his
mind
on
desire
that
the
persons
invited
,
whoever
they
be
,
should
come
unto
him
?
Or
are
they
voces
non
significativae
?
as
empty
of
sense
and
all
kind
of
nourishment
for
the
understanding
,
as
a
great
part
of
Master
Kendals
book
?
Absit
blasphemia
.
Master
Kendal
had
need
to
give
another
manner
of
account
of
his
saying
,
then
yet
he
hath
done
(
or
I
believe
,
ever
will
do
)
before
he
can
reasonably
hope
to
make
an
un-prejudiced
man
,
who
hath
his
reason
and
judgement
at
liberty
,
of
his
mind
,
that
Gods
intentions
are
not
to
be
measured
by
his
invitations
.
Yet
ever
and
anon
he
is
harping
upon
the
doleful
string
of
this
blasphemy
.
Not
long
before
,
(
viz.
pag
.
127.
of
this
second
part
)
he
had
hardned
his
pen
to
write
thus
unworthily
of
God
,
and
withall
,
to
jear
at
him
that
should
reprove
him
for
it
.
Here
might
be
,
though
no
purpose
of
exclusion
of
any
,
yet
a
purpose
of
hindring
them
from
coming
,
notwithstanding
the
invitation
.
What
think
you
of
Gods
injunction
to
Pharaoh
to
let
Israel
go
?
Had
he
not
said
to
Moses
before
,
that
he
would
harden
Pharaohs
heart
that
he
should
not
let
Israel
go
?
I
pray
call
a
court
,
and
bring
the
King
of
Heaven
to
an
account
for
this
,
that
he
commanded
Pharaoh
to
let
his
people
go
,
and
yet
harboured
a
precedent
intention
to
harden
his
heart
that
he
should
not
let
them
go
.
The
King
of
Heaven
will
in
due
time
call
a
court
himself
,
and
bring
all
those
to
an
account
,
who
have
either
spoken
,
or
written
,
dishonourably
of
him
;
and
who
change
the
riches
of
the
glory
of
his
Grace
and
goodness
,
into
the
wretchedest
and
vilest
strains
of
demeanour
,
that
are
to
be
found
in
the
most
abhorred
of
men
,
and
represent
him
thus
unto
his
creature
:
and
more
especially
those
,
who
pretending
to
be
Masters
in
his
Israel
,
misuse
him
with
his
own
words
and
sayings
,
and
would
bear
the
world
in
hand
that
he
hath
spoken
such
things
of
himself
,
which
indeed
and
in
truth
dismantle
his
Godhead
,
and
bereave
him
of
all
or
most
of
those
transcendent
perfections
,
those
majestick
Attributes
,
which
should
and
do
commend
him
in
the
eyes
of
all
his
creatures
,
and
draw
the
world
on
every
side
unto
him
.
And
I
fear
that
Master
Kendal
will
be
arraigned
at
this
Court
amongst
Transgressours
in
this
kind
.
Or
is
the
ear
of
a
man
tenderly
jealous
for
the
Honour
of
his
God
,
able
to
hear
the
sound
of
such
words
concerning
him
,
as
these
;
that
he
may
invite
his
poor
creatures
to
a
Feast
,
and
this
over
and
over
with
much
importunity
(
as
the
Parable
plainly
enough
informeth
us
)
and
yet
have
a
purpose
of
hindring
them
from
coming
,
such
his
invitation
notwithstanding
?
Would
not
a
man
,
that
should
imitate
and
be
like
Master
Kendals
God
in
such
a
strain
of
behaviour
as
this
,
be
the
just
hatred
of
God
,
Angels
,
and
men
?
Or
when
our
Saviour
imposed
this
injunction
upon
men
,
Be
ye
therefore
perfect
,
as
your
Heavenly
Father
is
perfect
,
did
he
teach
them
hypocrisie
,
or
to
keep
war
in
their
hearts
against
such
men
,
to
whom
their
words
are
as
smooth
as
oyl
?
Or
doth
the
sheild
that
Master
Kendal
layes
hold
on
to
defend
his
most
horrid
saying
concerning
God
,
afford
him
any
shelter
or
protection
?
Doth
an
injunction
or
charge
,
especially
for
the
doing
of
that
,
which
is
sorely
repugnant
to
the
mind
and
inclination
of
him
that
is
charged
(
as
Gods
injunction
unto
Pharaoh
to
let
Israel
go
,
was
)
run
parallel
with
an
invitation
to
a
feast
?
Where
was
the
Gentlemans
Ingeniolum
,
when
he
could
match
his
harp
no
better
then
with
an
harrow
?
Or
is
it
the
same
thing
for
Master
Kendal
to
have
the
Rectory
of
Excester
Colledge
,
or
of
the
Deantie
of
Christ-Church
proffered
unto
him
,
and
to
be
injoyned
the
publick
recantation
of
his
two
blasphemous
books
under
the
penalty
of
being
fed
with
bread
and
water
in
a
close
prison
all
his
dayes
?
I
believe
the
latter
would
not
correspond
in
his
judgement
,
much
less
in
his
affections
,
with
the
former
.
But
I
perceive
by
his
arguing
for
the
case
as
yet
depending
between
God
and
Pharaoh
,
that
he
understands
not
those
words
of
God
to
Moses
,
wherein
he
saith
that
he
would
harden
Pharaohs
heart
that
he
should
not
let
Israel
go
.
For
he
affirms
,
that
notwithstanding
his
injunction
or
command
to
Pharaoh
to
let
Israel
go
,
yet
he
harboured
a
precedent
intention
to
harden
his
heart
that
he
should
not
let
them
go
.
This
he
saith
,
presuming
(
it
seems
)
upon
the
good
will
of
his
Reader
,
to
relieve
him
in
his
straits
for
want
of
proofs
,
with
his
credulity
.
That
God
neither
intended
the
hardning
of
Pharaohs
heart
,
nor
intends
the
hardning
of
any
man
,
with
his
primary
or
antecedent
Intentions
,
I
have
argued
and
proved
at
large
in
my
exposition
of
the
ninth
to
the
Romans
,
p.
218
,
219
,
220
,
&c.
Therefore
certainly
whoever
Mr.
K.
did
intend
to
convince
,
or
satisfie
,
in
saying
that
God
harboured
a
precedent
intention
to
harden
Pharaohs
heart
that
he
should
not
let
Israel
go
,
it
was
no
part
or
piece
of
his
intent
,
either
to
convince
or
satisfie
his
Adversary
;
unless
(
haply
)
he
conceit
his
Ipse
dixit
to
be
a
charm
or
spell
of
that
potency
,
that
it
is
able
to
loose
the
bands
of
five
or
six
demonstrations
from
off
the
judgment
of
his
adversary
,
and
to
lead
him
hoodwinkt
in
captivity
to
it self
.
Or
if
by
a
precedent
intention
in
God
to
harden
Pharaohs
heart
that
he
should
not
let
Israel
go
,
he
intends
to
abuse
the
simplicity
of
his
Reader
,
hoping
that
by
a
precedent
intention
,
he
will
only
understand
an
intent
in
God
to
harden
Pharaoh
,
before
he
injoyned
him
to
let
Israel
go
,
this
I
confess
is
like
the
man
,
who
all
along
calculates
the
tenors
both
of
his
notions
and
expression●
,
●o
take
the
fancies
of
unwary
and
inconsiderate
men
.
And
this
,
to
those
whose
judgments
already
stand
by
his
in
the
present
controversies
,
is
satisfaction
enough
,
if
not
in
abundance
.
But
what
is
meant
by
an
Antecedent
,
or
precedent
,
Intention
in
God
,
is
sufficiently
declared
in
the
preceding
chapter
.
Nor
doth
that
limb
of
discourse
soon
after
following
,
in
several
veins
of
it
become
a
man
entrusted
with
the
honour
and
glory
of
God
in
the
Ministery
of
the
Gospel
.
Here
he
tells
me
,
that
he
must
tell
me
that
the
unworthiness
of
those
,
who
upon
their
invitation
to
the
marriage-feast
,
refused
to
come
,
though
it
were
the
meritorious
cause
of
their
exclusion
,
yet
was
not
the
sole
[
who
ever
dream't
it
to
be
?
]
nor
yet
as
much
as
the
principal
cause
.
Why
not
,
Mr.
K.
as
much
as
the
principal
cause
?
or
rather
why
nor
the
principal
cause
it self
?
Hear
a
profound
reason
given
of
that
which
is
not
.
For
that
(
saith
he
)
notwithstanding
this
unworthiness
,
the
King
,
had
he
pleased
might
have
both
remitted
it
,
and
reformed
it
.
In
this
reason
,
there
is
neither
reason
nor
truth
.
But
let
us
hear
him
out
,
and
then
answer
.
He
goeth
on
;
Will
you
say
the
King
could
not
have
either
pardoned
,
or
purged
this
unworthiness
?
It
is
clear
[
with
Mr.
Ks.
clearness
when
he
is
in
the
dark
]
that
he
could
have
done
both
.
And
therefore
it
was
not
so
much
this
their
unworthiness
,
as
the
Kings
intendment
thus
to
proceed
against
them
for
their
unworthiness
,
which
was
the
true
and
proper
cause
of
their
exclusion
.
He
hath
not
yet
done
with
the
businesse
,
the
principal
part
of
his
answer
,
a
silly
jear
,
is
yet
behind
.
You
have
done
very
worthily
(
saith
he
)
in
ascribing
all
to
their
own
unworthiness
,
and
exempting
the
Kings
intendment
to
exclude
them
,
from
being
any
cause
of
it
.
Now
to
answer
.
First
,
A
little
more
partnership
in
that
properry
of
the
Divine
nature
,
which
denominates
God
,
{αβγδ}
,
i
.
uncapable
of
lying
,
would
much
adorn
Mr.
Ks.
learning
and
parts
.
I
no
where
exempt
the
Kings
intendment
to
exclude
them
from
all
causality
,
of
,
or
about
,
their
exclusion
.
If
he
had
produced
any
words
of
mine
,
wherein
I
either
affirm
,
or
imply
,
such
a
thing
,
he
had
both
provided
for
the
salvage
of
his
own
credit
&
conscience
,
from
the
dishonourable
guilt
of
practising
his
saying
,
who
was
a
liar
from
the
beginning
;
and
had
cast
the
disparagement
of
an
inconsiderate
speaker
upon
me
.
But
not
having
done
this
,
he
stands
obnoxious
to
the
mentioned
imputation
,
and
I
am
yet
,
though
not
unaccused
,
yet
untoucht
with
any
proof
of
the
accusation
brought
against
me
.
Secondly
,
Wheras
he
gives
this
for
a
reason
,
why
the
unworthiness
of
those
,
who
being
invited
,
refused
to
come
,
could
not
be
the
principal
cause
of
their
exclusion
,
viz.
because
,
notwithstanding
this
unworthiness
,
the
King
,
had
he
pleased
,
might
have
both
remitted
it
,
and
reformed
it
,
doth
he
speak
any
good
reason
,
yea
or
so
much
as
common
sense
?
Suppose
the
last
man
that
met
Mr.
K.
in
the
streets
,
might
,
if
he
had
pleased
,
have
stab'd
him
,
and
taken
away
his
life
(
and
the
supposition
may
very
possibly
be
true
)
doth
this
prove
,
that
because
he
did
it
not
,
he
is
the
principal
cause
why
Mr.
K.
keeps
possession
of
his
life
,
or
why
he
liveth
?
Or
are
,
or
were
,
they
who
made
the
Law
,
by
which
robbing
upon
the
high-way
,
or
Burglary
,
are
made
punishable
by
death
,
the
principal
cause
,
why
those
who
commit
these
crimes
,
are
put
to
death
;
because
,
had
they
pleased
,
they
might
have
waved
or
declined
the
making
of
such
Laws
?
I
see
the
Deans
chair
did
not
prompt
or
inspire
Mr.
K.
with
any
regular
notion
of
Causa
principalis
.
Is
he
that
hath
no
pleasure
in
the
death
of
him
that
dieth
,
the
principal
cause
of
his
dying
?
Or
is
he
,
that
endeavoured
by
all
ways
and
means
,
that
were
meet
to
be
used
by
him
in
order
to
such
a
thing
,
that
those
who
at
last
were
excluded
from
the
supper
,
might
not
have
been
excluded
,
but
prevailed
with
to
have
come
,
is
he
(
I
say
)
to
be
judged
the
principal
cause
of
their
exclusion
?
Or
in
case
Mr.
K.
should
lead
his
horse
to
the
water
,
and
his
horse
notwithstanding
should
refuse
to
drink
,
and
die
for
his
not
drinking
,
were
Mr.
K.
the
principal
cause
either
of
his
horses
refusing
to
drink
,
or
of
his
dying
upon
it
,
notwithstanding
,
had
he
pleased
,
he
might
have
poured
water
down
his
throat
?
And
what
though
God
might
,
had
he
pleased
both
have
remitted
and
reformed
the
unworthiness
of
the
excluded
?
must
these
prerogatives
of
his
intitle
him
to
the
highest
degree
of
causality
in
or
about
the
ruine
of
his
creature
;
Wherein
notwithstanding
he
disclaimeth
,
and
this
with
indignation
,
that
men
should
think
otherwise
of
him
,
to
have
any
hand
at
all
with
any
pleasure
,
or
delight
?
Was
there
ever
such
a
principal
cause
heard
of
,
which
had
no
inclination
or
propension
towards
the
production
of
the
effect
produced
by
it
?
But
no
great
marvel
if
Mr.
K.
fails
in
his
Logick
,
when
as
he
faulters
in
his
mother-tongue
.
Or
is
this
good
English
;
notwithstanding
this
unworthiness
,
the
King
,
had
he
pleased
,
might
have
both
remitted
it
,
and
reformed
it
?
Or
is
not
such
a
saying
,
parallel
with
this
?
notwithstanding
Davids
adultery
,
God
,
had
he
pleased
,
might
have
both
remitted
Davids
adultery
,
and
reformed
it
?
Or
with
this
;
notwithstanding
Mr.
Ks.
unworthiness
in
childish
and
vain
jesting
and
jearing
,
God
,
did
he
please
,
might
both
remit
this
unworthiness
of
his
,
and
reform
it
?
I
heartily
wish
that
he
will
please
to
do
both
;
I
mean
,
both
to
remit
and
reform
the
said
unworthiness
,
notwithstanding
the
said
unworthiness
.
But
Thirdly
,
When
he
saith
,
that
the
King
had
he
pleased
,
might
have
both
remitted
,
and
reformed
the
unworthiness
of
those
that
were
excluded
;
his
own
principles
and
sayings
elsewhere
will
con
him
small
thanks
for
so
saying
:
For
I
presume
,
that
by
those
,
who
were
excluded
by
the
King
,
and
concerning
whom
he
said
,
that
they
should
never
tast
of
his
Supper
,
himself
understandeth
onely
Reprobates
,
i
.
such
,
for
whom
[
in
his
Dignitie
]
Christ
never
died
.
Now
that
God
may
,
if
he
please
,
remit
the
sins
of
those
,
for
whom
no
atonement
hath
been
made
by
Christ
,
is
it
not
a
notion
or
saying
,
that
casts
the
gauntlet
of
defiance
to
a
darling
piece
of
his
Divinity
?
which
he
presenteth
in
a
dish
of
jears
to
his
Reader
,
in
these
words
.
If
Mr.
Goodwin
,
or
any
of
his
acquaintance
could
have
been
saved
without
Christs
actual
dying
,
yet
we
poor
wretches
humbly
acknowledge
,
that
nothing
less
then
his
precious
blood
could
have
satisfied
for
the
least
of
our
sins
;
had
not
he
died
,
wo
had
been
us
that
ever
we
were
born
:
had
not
he
actually
died
,
we
could
not
possibly
have
been
saved
.
Such
as
Mr.
Goodwin
,
&c.
Request
to
the
Reader
.
p.
9.
It
seems
by
Mr
Ks.
Doctrine
,
the
passage
now
transcribed
,
and
the
words
yet
under
examination
,
compared
,
that
the
Elect
could
not
,
but
the
Reprobates
might
have
been
saved
without
Christs
actual
dying
for
them
.
For
,
the
poor
wretches
he
speaks
of
(
in
the
passage
last
transcribed
)
amongst
whom
he
includes
himself
(
as
the
pronoun
,
we
,
informeth
us
)
we
must
needs
presume
to
be
of
the
Elect
:
and
yet
of
these
(
as
we
heard
)
he
expresly
saith
,
that
had
not
Christ
actually
died
,
they
could
not
possibly
have
been
saved
[
It
seems
then
,
to
note
this
by
the
way
,
that
the
efficacy
of
your
Decree
of
Election
depends
upon
Christs
actually
dying
for
you
,
and
doth
not
carry
your
Salvation
before
it
with
that
absoluteness
,
which
sometimes
you
pretend
.
]
But
speaking
of
those
who
were
by
the
King
excluded
from
the
marriage-feast
,
by
whom
(
as
was
said
)
he
cannot
imagine
any
others
,
but
Reprobates
,
to
be
signified
,
yet
concerning
these
he
saith
,
that
the
King
[
by
whom
in
the
sequel
of
his
discourse
he
reminds
me
over
and
over
as
if
I
forgat
it
,
that
God
is
represented
]
might
,
had
he
pleased
,
have
remitted
their
unworthiness
.
Certainly
if
God
,
did
he
please
,
may
remit
the
unworthiness
of
Reprobates
,
for
whom
Mr.
Ks.
Divinity
c●ieth
aloud
,
and
this
ten
times
over
,
that
Christ
did
not
die
he
may
also
save
them
.
For
there
is
nothing
standeth
in
any
mans
way
to
hinder
his
salvation
but
his
unworthiness
,
and
his
sin
:
and
if
these
be
remitted
,
they
are
taken
out
of
the
way
,
and
so
his
title
to
salvation
becomes
clear
and
unquestionable
.
But
Fourthly
Besides
the
contradictiousness
of
the
saying
now
under
contest
,
unto
the
fundamentalls
of
his
own
Faith
(
as
we
have
heard
)
it
is
broadly
inconsistent
with
my
Faith
also
,
and
with
the
truth
.
For
the
tenour
of
my
Faith
(
as
to
the
point
in
hand
)
is
,
First
,
that
the
persons
excluded
the
King
from
the
marriage-feast
,
were
in
an
estate
of
impenitency
and
unbelief
.
Secondly
,
that
God
hath
revealed
and
declared
his
will
to
be
,
that
the
sin
o●
unworthiness
of
no
impenitent
person
,
or
unbeliever
,
shall
be
remitted
:
and
consequently
that
the
King
in
the
Parable
,
could
no
more
,
if
he
should
have
pleased
,
have
remitted
the
unworthiness
of
those
that
were
excluded
,
then
,
if
he
should
please
,
deny
himself
.
Doubtless
whatsoever
God
hath
revealed
to
be
his
will
and
pleasure
to
do
is
most
agreeable
to
his
nature
and
being
:
and
to
say
,
that
if
he
please
,
he
may
do
any
thing
contrary
hereunto
,
or
that
which
is
less
,
or
not
at
all
,
agreeable
unto
his
nature
,
is
a
saying
most
unworthy
of
him
,
and
il-becoming
both
the
lips
,
and
pen
,
of
him
that
undertakes
to
declare
his
Name
unto
the
world
.
Notwithstanding
Fifthly
,
(
and
lastly
)
as
if
all
that
I
have
argued
from
the
Marriage-feast
●ad
been
but
as
dust
to
his
sword
,
or
driven
stubble
to
his
bow
,
he
be-jears
me
over
and
over
;
First
,
somewhat
more
gently
:
Secondly
somewhat
more
liberally
(
or
illiberally
rather
:
)
but
Thirdly
,
(
and
lastly
)
nothing
less
then
scurrilously
.
First
he
tells
me
,
I
have
done
very
worthily
[
his
good
meaning
is
the
quite
contrary
way
]
in
ascribing
all
to
their
own
unworthiness
,
&c.
Secondly
,
his
next
festival
address
to
me
is
this
:
And
so
all
this
while
you
have
little
cause
to
cheer
your self
too
much
with
any
thing
you
have
recovered
as
yet
at
this
marriage-feast
:
and
yet
presently
after
,
that
I
seem
to
have
gotten
a
piece
of
veal
.
But
thirdly
,
and
lastly
,
he
complements
me
thus
(
as
upon
another
occasion
I
have
signified
)
And
for
your
part
,
you
have
told
your
tale
so
well
that
you
may
challenge
,
as
for
a
Christmass
one
,
according
to
the
guise
of
my
Devon
,
a
mouthfull
of
mustard
,
and
a
shoe
full
of
custard
.
This
is
(
well
nigh
)
his
constant
guise
,
when
he
hath
talked
himself
weary
,
though
never
so
weakly
,
never
so
impertinently
,
never
so
absurdly
,
to
refresh
himself
with
a
merry
frolick
(
as
he
terms
it
in
the
close
)
and
in
stead
of
Io
Paean
,
to
triumph
in
some
vilifying
and
ridiculous
conceit
or
other
in
the
winding
up
:
supposing
(
as
it
seems
)
that
with
injudicious
and
less-observant
Readers
(
for
whose
Meridian
both
his
books
seem
to
be
more
particularly
calculated
)
a
triumph
and
a
conquest
will
pass
for
as
perfect
relatives
,
as
consequent
and
antecedent
,
or
a
bush
at
the
door
,
and
wine
in
the
cellar
.
For
my
charity
will
hardly
indulge
him
with
so
good
an
opinion
of
his
ingenuity
,
as
to
think
that
his
design
in
making
sport
and
pleasance
so
frequently
at
the
end
of
his
respective
veins
,
or
limbs
of
his
discourse
,
is
to
cause
his
Reader
to
forget
his
sorrow
,
that
he
met
with
so
little
to
any
purpose
in
the
premisses
,
but
had
lost
his
time
in
reading
them
.
The
intent
of
my
present
debates
with
Mr.
K.
onely
was
to
draw
his
pourtraicture
,
and
this
as
near
to
the
life
as
I
could
,
with
his
own
colours
,
and
to
present
it
unto
the
Reader
.
I
doubt
not
but
by
the
feature
and
complexion
of
it
,
he
will
perfectly
understand
what
manner
of
man
Mr.
K.
is
,
in
his
Genius
,
spirit
,
parts
,
learning
,
abilities
for
the
managing
the
controversies
which
he
hath
undertaken
.
If
the
Reader
be
groundedly
satisfied
about
these
,
I
am
satisfied
for
my
pains
and
labour
in
the
work
,
with
his
satisfaction
.
And
now
I
have
done
with
Mr.
K.
wishing
from
my
soul
that
Doctor
K.
may
prove
a
better
and
wiser
man
.
In
the
mean
time
I
shall
arm
my self
with
Master
Baxters
resolution
,
not
to
come
any
more
so
near
him
,
until
his
breath
be
sweeter
;
untill
I
shall
understand
that
his
language
and
tenour
of
discourse
,
shall
be
changed
from
careless
,
light
,
and
scurrilous
,
into
that
which
is
digested
,
grave
,
and
serious
;
and
such
which
becomes
so
majestick
,
so
awfull
and
tremend
a
Subject
,
and
unsearchable
riches
of
the
Grace
,
love
,
and
wisdom
of
God
in
the
salvation
of
the
world
.
FINIS
.