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A
Treatise
The
Search
after
Truth
Translated
from
the
Last
Edition
,
Enlarged
by
many
Explications
.
John
Whitlock
Stationers
-
Hall
the
Search
after
Truth
Treatise
of
Nature
and
Grace
The
Will
of
God
can
be
nothing
else
,
but
the
Love
which
he
bears
to
himself
.
Now
he
cannot
will
and
act
but
by
his
own
Will
:
Therefore
he
cannot
act
but
for
himself
.
But
the
World
is
not
worthy
of
God
:
It
has
no
Proportion
to
God
;
for
there
is
no
relation
betwixt
finite
and
infinite
:
God
therefore
cannot
form
the
Design
of
producing
it
.
God
cannot
act
with
a
design
of
doing
nothing
for
himself
,
since
he
cannot
act
but
for
himself
.
Now
the
World
with
respect
to
God
,
is
nothing
;
for
the
relation
of
finite
to
infinite
is
a
Cypher
:
God
therefore
cannot
resolve
to
make
any
thing
,
if
a
Divine
Person
does
not
joyn
himself
to
his
Work
to
render
it
Divine
,
and
thereby
worthy
of
his
Complacency
,
or
answerable
to
the
infinite
Action
of
his
Will.
Thus
,
But
what
Divine
Person
shall
sanctify
the
Work
of
God
?
It
must
be
the
Eternal
Word
.
For
it
is
the
Word
,
or
the
Wisdom
of
God
,
which
ought
to
be
,
as
I
may
so
say
,
first
consulted
to
regulate
the
Divine
Operation
,
and
in
some
sort
make
way
for
God's
Action
.
A
Prophane
World
being
unworthy
of
God
,
the
Wisdom
of
God
rendred
God
impotent
;
or
hindred
him
from
acting
.
Thus
,
supposing
that
God
would
procure
to
himself
an
Honour
worthy
of
him
,
(
which
nevertheless
is
every
way
indifferent
to
him
,
since
he
is
altogether
sufficient
to
himself
)
his
Wisdom
would
fail
him
in
some
sence
,
if
it
did
not
in
the
first
place
offer
its
self
to
him
to
be
united
to
his
Work
,
since
otherwise
his
Work
would
not
be
worthy
of
him
.
The
Word
is
universal
Reason
:
'T
is
he
therefore
who
was
to
come
and
enlighten
Men
,
who
could
not
be
reasonable
,
but
by
Reason
.
'T
is
according
to
him
,
and
by
him
that
we
are
form'd
:
'T
is
therefore
by
him
,
or
according
to
him
,
we
must
be
perfected
,
or
reformed
.
Thus
,
since
a
Divine
Person
must
render
the
Work
of
God
Divine
,
make
Gods
of
us
,
or
the
Adopted
Children
of
the
Eternal
Father
;
it
was
necessary
that
his
only
Son
should
be
the
First-born
amongst
many
Brethren
,
and
that
we
all
should
receive
of
his
Abundance
,
or
of
that
Fulness
of
Divinity
which
dwells
in
him
.
I
might
therefore
say
according
to
these
Principles
,
speaking
of
the
Church
,
that
it
is
the
great
Work
which
the
Son
built
to
the
Glory
of
the
Father
.
I
use
these
Expressions
,
because
Scripture
uses
them
.
The
Title
of
Head
plainly
shews
,
that
Jesus
Christ
as
Man
,
is
not
only
the
Meritorious
cause
of
Grace
,
but
also
the
Occasional
,
Physical
,
Distributive
;
since
He
gives
his
Spirit
to
his
Members
which
compose
the
Church
,
as
I
shall
explain
more
largely
in
the
Second
Discourse
.
And
it
may
be
said
,
That
Jesus
Christ
Because
God
,
by
the
Creation
of
the
World
,
goes
out
,
as
I
may
say
,
of
himself
,
since
the
term
of
his
Operation
is
not
his
own
substance
,
as
in
immanent
Operations
,
by
which
the
Son
is
continually
begotten
,
and
the
Holy
Ghost
proceeds
.
It
is
upon
this
account
that
the
Wise
man
after
these
words
in
the
Eighth
Chap.
of
the
adds
for
Explication
That
Jesus
Christ
is
the
Head
of
the
Church
is
without
dispute
:
But
that
he
is
the
beginning
of
the
Ways
of
the
Lord
,
in
this
sence
,
is
that
which
may
be
doubted
.
I
have
followed
the
common
opinion
of
the
Fathers
upon
the
of
the
of
the
for
almost
all
of
them
understand
this
passage
,
which
the
as
they
then
read
according
to
the
of
the
incarnate
Wisdom
.
It
is
useless
here
to
transcribe
all
the
Quotations
of
upon
this
place
of
the
Jesus
Christ
is
the
He
is
our
model
,
since
St.
exhorts
us
to
put
Him
on
,
or
to
become
like
unto
Him
:
For
the
Word
is
universal
Reason
,
and
immutable
Order
;
and
God
has
made
us
to
conform
us
to
Reason
and
Order
.
There
are
none
but
the
Elect
,
whom
God
has
efficaciously
predestinated
to
become
conformable
to
the
Image
his
Son
:
I
confess
it
.
But
God
would
Save
all
men
,
He
wills
there
Sanctification
The
Wisdom
incarnate
is
moreover
our
after
a
sensible
manner
,
and
suitable
to
men
who
only
harken
to
their
senses
.
God
foreseeing
sin
,
resolved
to
give
unto
Jesus
Christ
a
body
that
it
might
be
a
victim
,
which
He
might
offer
unto
Him
;
for
every
Priest
must
have
something
to
offer
.
Now
God
thought
on
the
body
of
his
Son
when
he
form'd
that
of
and
hath
given
unto
us
all
a
body
,
by
which
we
may
Merit
,
or
which
we
ought
to
sacrifice
as
Priests
,
and
according
to
the
Example
of
our
Sovereign
Priest
:
To
conclude
,
all
things
subsist
in
Jesus
Christ
,
Every
thing
was
created
in
J.
C.
and
by
J.
C.
See
then
the
order
of
things
!
All
is
for
men
,
men
for
J.
C.
and
J.
C.
for
God
God
hath
Subjected
all
things
to
J.
C.
St.
Mat.
This
is
the
Spiritual
Temple
which
must
be
altogether
filled
with
the
Majesty
of
God
,
and
remain
eternally
,
because
its
immovable
foundations
are
laid
on
J.
C.
before
those
of
this
world
,
which
must
Perish
:
Fundavit
me
God
has
elected
us
in
J.
C.
before
the
Creation
of
the
World
:
Eph.
His
grace
is
given
to
us
before
the
world
began
.
And
J.
C.
himself
in
his
Prayer
after
the
celebration
of
the
holy
Supper
,
beggs
of
〈◊〉
Father
,
that
glory
which
he
possessed
in
him
before
the
world
was
,
before
he
resolved
to
form
the
World
St.
To
conclude
,
J.
C.
being
the
first
of
the
predestinated
,
since
we
are
not
predestinated
but
in
J.
C.
God
who
has
made
the
world
only
for
the
predistinated
must
,
as
I
may
so
say
,
have
thought
of
J.
C.
before
all
things
.
For
if
these
passages
,
and
such
like
,
be
interpreted
only
of
the
Eternal
prescience
,
it
also
may
be
truly
said
,
that
the
motion
of
a
straw
is
in
God
before
all
ages
,
as
well
as
the
Incarnation
of
his
beloved
Son
,
who
renders
all
the
Work
of
God
Amiable
to
him
.
If
the
different
manner
after
which
the
H.
Spirit
speaks
of
the
works
of
God
in
the
H.
Scripture
be
observed
,
it
cannot
be
doubted
,
in
my
opinion
,
that
J.
C.
and
his
Church
is
truly
the
design
of
God
.
See
wherefore
it
is
evident
by
reason
,
and
certain
by
that
God
never
repents
,
or
changes
his
design
.
Yet
nevertheless
the
H.
Scripture
says
,
that
God
repented
he
had
made
man
,
And
that
the
Jewish
Priest-hood
,
their
Ceremonies
,
their
whole
Burnt
-
offerings
were
not
at
all
pleasing
to
him
.
Why
did
God
make
a
World
which
he
was
obliged
to
destroy
?
Why
has
he
established
a
worship
which
he
is
bound
to
reject
,
in
all
his
purposes
.
It
is
because
he
would
thereby
signify
,
that
the
present
world
is
not
properly
his
work
,
or
his
true
design
;
nor
the
Jewish
worship
a
true
worship
,
or
worthy
of
him
.
But
what
then
is
his
immutable
design
?
God
will
never
repent
of
having
made
J.
C.
Sovereign
Priest
:
He
thereby
receives
Divine
Honours
.
His
Priesthood
shall
continue
for
ever
,
having
been
confirmed
by
an
Oath
,
God
repented
that
he
had
made
King
over
the
people
I
say
,
the
figure
of
and
the
Image
of
Politick
Kings
,
who
only
seek
their
own
greatness
.
But
the
figure
and
Father
of
Jesus
Christ
,
is
after
Gods
own
heart
.
God
never
repented
that
he
had
made
him
King
over
his
People
.
by
the
sacrifice
of
his
only
Son
,
had
represented
Jesus
Christ
raised
from
the
Dead
,
God
assures
him
,
and
that
also
with
an
Oath
to
render
this
promise
irrevocable
,
that
in
the
Antitpye
of
delivered
from
the
Dead
that
is
to
say
in
J.
C.
raised
from
the
Dead
,
set
at
his
right
hand
,
made
a
Priest
according
to
the
order
of
and
a
King
over
his
People
all
the
Nations
should
be
abundantly
blessed
.
Thus
we
see
,
when
God
speaks
of
the
Incarnation
of
his
Son
and
of
his
Priesthood
,
he
thereunto
adds
an
Oath
,
to
shew
that
this
is
his
irrevocable
purpose
,
or
rather
his
purpose
;
for
since
God
never
repents
,
all
his
designs
are
irrevocable
.
But
I
think
I
ought
to
advise
,
that
what
I
have
hitherto
said
,
is
not
essential
to
my
purpose
,
which
is
principally
to
justify
the
Wisdom
and
Goodness
of
God
,
notwithstanding
Monsters
,
Sinners
,
and
all
the
irregularities
found
in
the
World
.
If
I
place
J.
C.
at
the
Head
of
all
things
,
if
I
make
him
the
principal
design
of
God
;
it
is
because
I
hope
by
this
means
to
justifie
the
thought
,
or
desire
,
which
God
had
to
go
out
of
himself
by
communicating
himself
to
his
Creatures
;
and
by
the
regular
order
of
Meditation
,
it
seems
to
me
I
ought
to
begin
there
.
I
mean
that
Eternity
does
not
imply
independence
.
But
independence
implys
Eternity
;
for
nothing
can
be
independent
that
is
not
Eternal
.
Eternal
existence
therefore
is
the
manner
whereby
that
thing
which
is
independent
exists
.
GOD
could
not
give
Eternal
existence
to
Creatures
.
To
consider
only
the
Power
of
God
,
he
was
able
to
have
created
the
World
from
all
Eternity
;
for
he
never
was
without
his
Power
.
But
if
his
Wisdom
,
which
is
his
inviolable
,
be
consulted
,
he
ought
not
to
have
done
it
;
and
consequently
in
one
sence
he
could
not
;
for
it
is
not
in
the
power
of
God
to
belie
himself
,
or
to
despise
the
Laws
which
his
wisdom
prescribes
to
him
.
The
same
thing
must
be
said
concerning
the
annihilation
of
substances
.
If
you
consider
only
the
power
of
God
,
he
may
annihilate
them
.
But
if
you
consult
his
wisdom
,
it
appears
that
he
will
do
no
such
thing
:
for
God
acts
alwayes
after
the
wisest
manner
that
he
can
,
or
which
best
comports
with
his
divine
attributes
.
He
may
chuse
whether
he
will
act
at
all
,
in
this
he
is
very
indifferent
,
for
he
is
altogether
sufficient
to
himself
.
But
if
he
acts
he
cannot
change
.
His
conduct
must
alwayes
bear
the
impression
of
his
wisdom
and
his
immutability
.
It
seems
to
me
that
order
,
which
is
his
inviolable
law
,
requires
it
should
be
thus
.
Read
the
Objection
and
Answer
which
is
at
the
end
of
the
third
explication
,
where
I
shew
,
that
St.
did
not
pretend
that
the
Judgments
of
God
are
impenetrable
in
this
sence
;
that
the
truths
which
Faith
teaches
us
being
supposed
,
it
is
unlawful
to
justifie
his
wisdom
and
goodness
in
the
execution
of
his
intentions
.
'T
is
certain
,
that
the
Fathers
,
and
all
Divines
have
endeavoured
to
give
a
reason
of
their
Faith
,
and
we
ought
to
meditate
upon
the
truths
of
Religion
,
to
attain
unto
the
understanding
of
that
which
we
already
believe
.
But
to
remove
all
scruple
concerning
my
way
of
proceeding
,
I
shall
now
shew
,
that
St.
himself
approves
it
by
his
Example
and
his
Reasons
.
had
some
difficulties
concerning
the
Trinity
,
he
had
proposed
them
to
that
he
might
obtain
the
resolution
of
them
from
St.
But
having
learnt
that
St.
was
in
a
place
of
retirement
,
and
proper
for
meditating
and
clearing
up
his
doubts
,
he
writ
to
him
himself
,
that
he
would
give
him
those
explications
he
desired
,
if
he
thought
convenient
.
Nevertheless
he
openly
declares
,
that
't
was
his
opinion
,
the
reasons
of
our
mysteries
ought
not
to
be
sought
after
,
but
that
men
should
depend
upon
Faith
only
.
These
are
his
words
,
But
see
St.
Nisi
credideritis
non
intelligetis
And
afterwards
We
see
then
,
by
this
Epistle
of
St.
that
they
who
blame
my
way
of
proceding
,
are
of
opinion
,
which
St.
This
is
the
Method
,
which
I
think
I
have
hitherto
observed
,
according
to
St.
who
did
not
believe
that
he
had
any
wise
derogated
from
the
Majesty
of
our
Mysteries
by
the
Books
which
he
Composed
,
about
the
Trinity
.
That
which
I
say
here
,
that
it
is
the
Eternal
Wisdom
which
enlightens
us
,
is
all
taken
out
of
St.
I
have
sufficiently
prov'd
it
Search
after
Truth
We
ask
more
than
we
can
receive
,
when
we
attend
but
a
little
to
subjects
much
compounded
;
or
when
we
do
not
reason
upon
clear
Ideas
.
Thus
they
do
,
who
are
of
the
opinion
of
condemn'd
by
St.
To
this
end
should
observe
the
rule
which
I
think
I
have
demonstrated
the
2d
.
Chapter
and
the
necessity
of
which
I
have
shewn
in
all
the
rest
of
that
Book
;
for
the
are
either
the
most
ignorant
,
or
fullest
of
errors
and
prejudices
.
of
his
Arm.
The
reason
of
this
is
,
because
we
ought
not
to
judge
of
things
,
but
by
the
Idea
we
have
of
them
;
For
to
judge
of
God
by
ones
self
,
is
to
make
God
like
unto
himself
:
A
man
cannot
judge
even
of
other
men
by
himself
,
without
falling
into
many
errors
.
This
without
doubt
is
that
which
agrees
best
with
the
character
of
the
divine
attributes
.
Now
this
is
the
most
simple
,
the
most
general
,
the
most
uniform
.
But
observe
,
I
do
not
engage
my self
to
enquire
which
is
the
most
simple
,
this
is
not
necessary
:
It
is
sufficient
for
my
purpose
,
that
God
acts
by
simple
and
general
wayes
,
because
these
wayes
are
more
worthy
of
him
,
than
those
which
are
particular
;
and
that
amongst
these
simple
and
general
ways
,
he
chuses
that
which
is
most
worthy
of
his
Wisdom
,
in
relation
to
his
Work
.
It
is
not
at
all
necessary
,
that
I
should
particularly
explain
,
which
is
this
most
wise
way
,
and
most
worthy
of
God
.
This
is
a
comparison
which
I
use
,
to
keep
up
attention
of
mind
,
and
to
heighten
it
so
as
to
conceive
the
way
by
which
he
acts
,
unto
whom
none
can
be
compared
.
For
few
men
can
comprehend
that
the
designs
of
God
are
wise
and
enlightned
,
and
that
God
does
not
form
them
,
but
according
to
the
relation
which
they
have
with
the
ways
or
manners
of
acting
which
carry
in
them
the
character
of
his
Attributes
.
They
think
that
God
chuses
the
design
most
worthy
of
him
,
without
considering
,
or
without
regard
to
the
ways
of
executing
it
.
But
let
them
observe
,
that
God
wills
that
his
ways
be
most
wise
,
as
well
as
his
designs
.
He
wills
not
that
his
designs
should
honour
him
,
and
his
ways
dishonour
him
.
He
compares
the
wisdom
of
his
design
,
with
the
wisdom
of
his
ways
,
and
chuses
both
the
design
and
the
ways
which
altogether
best
agree
with
the
character
of
his
Attributes
.
This
is
my
Principle
,
by
which
I
shall
justifie
the
wisdom
and
goodness
of
God
,
notwithstanding
all
the
irregularities
of
nature
,
monsters
,
sin
,
and
the
miseries
to
which
we
are
now
subject
.
I
begin
with
the
faults
of
the
Material
World
.
I
use
the
example
of
the
irregularity
of
ordinary
rain
,
to
prepare
the
mind
for
another
rain
,
which
is
not
given
to
the
merits
of
men
,
no
more
than
the
common
rain
which
falls
equally
upon
Lands
that
are
Sown
,
as
well
as
those
that
lie
Fallow
.
I
suppose
it
to
be
easily
comprehended
,
that
it
is
because
the
rain
falls
in
consequence
of
natural
Laws
,
that
it
is
so
ill
distributed
in
relation
to
the
necessities
of
the
Earth
.
But
I
think
I
ought
to
advise
,
that
they
who
don
't
distinctly
remember
the
proofs
which
I
have
given
in
the
Search
after
Truth
,
that
it
is
God
who
does
all
,
that
he
does
not
communicate
his
power
unto
Creatures
,
but
by
making
them
the
occasional
causes
of
determining
the
efficacity
of
the
general
.
Laws
,
by
which
he
executes
his
designs
in
a
way
worthy
of
him
.
I
think
,
I
say
,
I
ought
to
advise
these
persons
to
read
and
meditate
upon
at
least
the
first
explication
,
which
is
at
the
end
of
the
third
discourse
;
for
to
do
it
well
,
recourse
ought
to
be
had
to
those
places
wherein
I
demonstrate
my
Principles
.
It
would
require
a
whole
Book
to
prove
that
which
I
say
here
concerning
the
fruitfulness
of
these
two
general
laws
of
the
communication
of
motion
.
It
will
be
easily
seen
that
I
speak
not
at
all
adventures
by
those
who
are
exactly
well
acquainted
with
the
Physical
principles
of
Mon.
des
Cartes
.
But
this
is
not
essential
to
my
subject
.
It
is
sufficient
that
the
Laws
of
Nature
are
general
.
These
three
Articles
may
be
looked
upon
as
a
kind
of
parenthesis
.
I
have
not
here
proved
or
by
the
effects
,
that
the
general
cause
,
acts
by
general
Wills
or
Laws
,
whose
efficacy
is
determined
,
by
the
action
of
occasional
or
particular
causes
,
tho'
these
sorts
of
proofs
are
very
many
and
undeniable
.
Because
I
supposed
in
the
Advertisement
to
the
Reader
,
that
he
had
read
what
I
have
written
against
the
pretended
efficacy
of
second
causes
.
Because
none
can
want
these
sort
of
proofs
;
for
every
one
knows
,
that
a
body
is
never
mov'd
before
it
be
struck
,
and
that
it
is
never
stricken
without
being
mov'd
:
Every
one
knows
it
is
day
when
the
Sun
is
risen
,
and
that
it
is
night
when
it
is
set
;
and
that
thus
God
produces
the
motion
,
and
the
light
in
consequence
of
the
general
laws
of
nature
.
To
conclude
,
because
the
proofs
taken
from
the
nature
of
the
cause
,
tho
more
abstracted
,
appear
to
me
clearer
,
stronger
,
and
more
proper
to
the
subject
I
Treat
of
.
For
if
I
had
not
proved
only
by
the
effects
,
that
God
does
all
that
we
see
in
nature
,
by
simple
,
general
,
uniform
and
constant
ways
,
it
might
be
answered
:
'T
is
true
,
but
in
grace
he
does
quite
otherwise
;
he
there
does
all
by
particular
wills
.
Whereas
having
proved
by
the
Idea
of
a
Being
infinitely
perfect
,
that
he
does
all
that
we
see
by
simple
ways
;
since
God
does
not
bely
himself
,
this
proves
that
he
does
by
the
like
wayes
all
that
we
do
not
see
.
Thus
men
begin
to
reflect
,
that
God
must
act
after
such
a
manner
as
comports
with
his
Divine
Attributes
.
Nevertheless
at
the
end
of
this
first
Discourse
,
The
last
Article
.
I
have
proved
the
same
principle
by
Arguments
that
I
might
touch
the
minds
even
of
those
who
reflect
upon
nothing
.
God
has
but
two
Laws
;
Order
,
which
is
his
inviolable
Law
,
his
natural
Law
,
his
Word
,
or
his
Wisdom
,
which
he
loves
invincibly
;
and
the
divine
Decrees
,
the
Arbitrary
Laws
,
with
which
he
sometimes
dispences
;
but
he
never
dispences
with
them
,
but
when
order
requires
:
For
it
is
against
order
,
that
a
wise
and
immutable
Being
should
change
his
conduct
without
reason
.
It
is
a
weakness
to
have
a
changeable
mind
,
it
argues
want
of
knowledge
,
or
of
constancy
.
Man
,
tho'
subject
to
error
,
is
offended
when
he
is
reproached
with
his
change
.
We
must
therefore
take
care
not
to
ask
miracles
of
God
,
or
to
attribute
them
every
moment
unto
him
:
This
is
to
tempt
God
,
and
to
have
sentiments
unworthy
of
him
.
See
the
fourth
Explication
,
in
which
I
shew
,
that
all
that
is
done
now
,
or
which
was
done
under
the
Law
,
against
those
natural
laws
which
are
known
to
us
,
is
not
always
a
miracle
,
or
an
effect
produced
by
God
,
by
particular
wills
;
because
the
Angels
,
for
example
,
have
power
over
the
present
world
in
consequence
of
some
general
laws
which
are
unknown
to
us
;
as
I
have
proved
by
Gods
way
of
proceeding
in
the
old
Testament
.
Since
the
greatest
part
of
men
imagine
,
that
besides
God
,
there
is
a
certain
Nature
that
does
all
:
'T
is
convenient
that
God
to
make
himself
the
better
known
,
should
act
against
the
custom
of
this
pretended
Nature
.
God
makes
himself
admired
by
the
wise
,
or
true
Philosophers
in
his
ordinary
works
;
but
all
the
world
are
not
Philosophers
.
There
must
be
effects
,
which
surprise
and
strike
the
mind
of
those
who
make
no
reflection
upon
any
thing
that
is
ordinary
.
See
St.
upon
St.
This
is
evident
at
least
in
the
order
of
grace
,
in
relation
to
which
I
say
this
.
For
God
God
has
no
need
of
the
wicked
,
On
the
contrary
Certainly
the
design
of
God
in
the
CREATION
is
to
make
a
Beautiful
work
.
Now
all
irregularity
disfigures
the
WORK
.
God
truly
deserves
to
be
admired
,
but
much
more
in
the
simplicity
of
his
ways
,
than
in
the
Beauty
of
the
Vniverse
.
If
God
has
made
the
world
for
man
,
why
so
much
barren
ground
?
why
more
Sea
than
habitable
Earth
?
It
is
because
all
this
is
a
consequence
of
the
simplicity
of
his
ways
.
This
is
not
because
God
particularly
wills
that
such
a
ground
shou'd
want
water
,
for
't
wou'd
be
a
formal
disobedience
if
it
was
so
;
't
would
be
to
find
fault
with
Gods
conduct
,
and
to
insult
over
his
wisdom
,
to
make
new
water
courses
.
Can
any
thing
be
more
disorderly
and
less
regular
,
than
the
distribution
of
Rivers
,
than
the
disposition
of
Land
and
Sea
?
The
Philosophers
looked
upon
the
Vniverse
as
the
work
of
blind
nature
;
the
reason
is
,
because
they
thought
not
on
the
simplicity
of
the
ways
by
which
it
is
preserved
.
But
if
there
had
been
as
simple
ways
,
or
as
worthy
of
God
,
capable
to
form
and
preserve
a
more
beautiful
work
than
the
world
we
now
inhabit
;
it
must
be
said
,
things
being
as
they
are
,
that
either
the
Author
of
Nature
wanted
understanding
,
or
that
his
intention
was
to
make
an
imperfect
work
.
See
the
Explication
,
Christian
Meditat.
Not
that
Monsters
are
Beautiful
in
themselves
,
for
all
things
being
equal
,
it
would
be
better
there
were
none
at
all
;
but
it
is
because
men
often
judge
of
the
beauty
of
certain
things
,
by
the
deformity
of
others
.
Certainly
the
Church
of
the
future
world
shall
be
more
perfect
than
the
present
world
,
and
have
no
Deformity
,
no
Monsters
,
no
Injustice
,
no
Sin
.
that
is
to
say
,
that
of
Grace
,
and
that
of
Nature
,
This
is
of
the
greatest
consequence
.
For
God
cannot
be
false
to
himself
,
or
not
follow
his
wisdom
in
the
establishment
of
the
order
of
Grace
.
It
is
therefore
necessary
,
to
the
end
that
Gods
conduct
may
bear
the
Character
of
his
divine
attributes
,
that
his
ways
be
simple
,
general
,
uniform
and
constant
.
Thus
we
may
already
see
,
that
it
will
not
be
impossible
to
justifie
the
wisdom
and
goodness
of
God
,
tho
Grace
often
falls
without
effect
,
and
tho
there
be
more
men
who
are
damned
,
than
those
who
are
saved
:
God
will
appear
wise
,
tho
Grace
should
not
be
always
proportioned
to
our
weakness
:
He
will
be
good
,
and
love
men
,
tho
all
be
not
saved
;
because
we
cannot
take
it
ill
,
that
God
has
greater
love
for
his
wisdom
,
which
is
consubstantial
to
him
,
than
for
his
work
,
which
is
only
an
imperfect
Image
of
his
substance
.
The
proof
of
all
this
is
;
because
God
does
nothing
without
his
Wisdom
,
or
without
his
Son
,
which
Scripture
teaches
us
,
as
well
as
Reason
,
That
Jesus
Christ
is
the
principle
design
of
God
,
see
the
first
Article
,
and
the
following
.
That
he
is
the
Model
of
the
Elect
,
And
above
all
,
that
his
ways
do
more
than
any
other
bear
the
Character
of
the
divine
Attributes
;
that
which
I
have
already
proved
,
and
which
you
may
see
further
manifested
in
the
third
explication
.
I
shall
not
hereafter
stop
,
in
the
Explication
of
what
is
clear
enough
in
its
self
,
and
of
little
consequence
.
The
sin
of
the
first
Man
was
not
necessary
in
it self
.
God
might
without
this
sin
,
have
found
a
Thousand
means
to
make
the
future
Church
as
Beautiful
as
it
shall
be
;
but
since
God
acts
always
as
wisely
as
is
possible
,
and
according
to
the
character
of
the
divine
attributes
,
since
he
invincibly
loves
his
Wisdom
:
There
cou'd
be
no
such
means
for
Men
to
Merit
the
Glory
which
one
day
they
shall
possess
,
as
that
which
suffers
them
to
be
ingulf'd
in
sin
,
that
mercy
might
be
shewn
to
them
all
in
Jesus
Christ
.
For
the
Glory
which
the
Elect
shall
obtain
,
by
the
Grace
of
Jesus
Christ
,
in
resisting
their
Concupiscence
,
will
be
greater
,
and
also
more
worthy
of
God
than
any
other
.
See
the
Articles
.
St.
de
cor.
&
grat
.
&
C.
I
don't
think
that
any
one
can
read
this
Article
,
and
those
which
go
before
with
attention
,
without
granting
,
that
seeing
God
cannot
be
false
to
himself
,
nor
act
by
those
ways
which
do
not
agree
with
his
Attributes
,
he
is
obliged
to
perform
his
designs
by
the
most
simple
means
,
the
most
general
,
uniform
,
and
constant
ways
.
Therefore
I
shall
net
spend
time
to
prove
this
in
particular
by
the
Idea
of
a
being
infinitely
perfect
,
and
by
all
the
natural
effects
of
causes
which
we
know
.
Besides
all
that
I
am
to
say
,
I
have
proved
this
principle
several
ways
in
the
by
overthrowing
the
pretended
efficacy
of
second
causes
;
in
the
from
the
fourth
to
the
eighth
inclusively
;
and
also
in
the
Explications
which
are
at
the
end
of
this
Treatise
.
But
let
us
see
if
the
use
which
I
am
about
to
make
of
this
principle
,
for
explaining
the
truth
which
faith
teaches
us
,
does
not
at
once
demonstrate
both
this
principle
and
these
truths
.
It
is
because
his
Wisdom
renders
him
unable
.
For
since
it
is
that
which
obliges
to
him
to
act
by
the
most
simple
ways
,
it
is
not
possible
that
all
men
shou'd
be
saved
,
by
reason
of
this
simplicity
of
his
ways
.
It
is
because
God
more
loves
his
Wisdom
,
than
his
work
.
For
since
his
Wisdom
prescribes
unto
him
the
ways
which
best
suit
with
his
Attributes
,
and
since
his
ways
require
that
being
otherwise
able
to
persevere
,
should
not
have
had
preventing
Grace
;
that
which
did
happen
,
ought
to
have
happened
to
him
.
the
same
thing
It
is
because
since
God
ought
not
to
Sanctify
men
by
particular
wills
,
he
does
not
give
Grace
to
such
an
one
upon
such
an
occasion
,
to
the
end
that
it
should
have
such
a
certain
effect
and
nothing
more
.
It
becomes
limited
Vnderstandings
to
act
after
this
manner
.
But
God
having
an
infinite
understanding
,
it
became
him
to
establish
general
Laws
for
the
executing
of
his
designs
:
This
is
what
I
have
already
so
often
said
,
and
shall
further
say
in
the
following
Articles
.
We
tempt
God
,
when
we
desire
him
to
do
that
which
he
ought
not
to
do
;
that
is
to
say
,
that
he
should
act
after
a
particular
manner
,
and
not
in
consequence
of
general
Laws
;
otherwise
,
what
harm
wou'd
it
be
for
one
to
cast
himself
headlong
,
as
to
do
?
If
it
be
as
wise
for
to
sustain
an
heavy
body
in
the
Air
,
as
to
make
it
fall
upon
the
Earth
;
we
should
not
tempt
him
,
we
should
not
engage
him
to
do
a
thing
unworthy
of
him
,
when
trusting
in
his
goodness
we
should
throw
our selves
out
of
the
windows
.
In
a
word
provided
a
man
has
always
a
good
design
,
he
can
never
want
prudence
.
Inhabitans
of
and
men
of
judge
between
me
and
my
Vineyard
.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
Wherefore
had
I
not
reason
then
to
look
for
good
Grapes
,
when
it
brought
forth
wild
Grapes
?
Men
must
in
my
opinion
,
be
much
out
of
humour
to
take
it
ill
,
that
they
find
the
Wisdom
and
Goodness
of
God
thus
justified
,
by
the
principle
I
have
laid
down
.
For
to
like
it
well
,
that
so
many
Nations
should
perish
,
meerly
because
God
would
not
afford
them
the
light
of
his
Gospel
,
and
to
take
it
ill
that
God
should
do
in
this
what
his
Wisdom
prescribes
;
that
Wisdom
which
to
him
is
an
inviolable
Law
,
that
Wisdom
which
he
loves
,
and
which
he
ought
to
love
infinitely
more
than
his
work
;
this
assuredly
is
an
extraordinary
disposition
of
mind
.
To
desire
that
God
shou'd
every
moment
by
particular
wills
,
give
Graces
useless
to
those
who
receive
them
,
and
to
those
who
he
foresaw
would
become
more
culpable
,
and
more
criminal
by
the
contempt
of
them
;
this
is
to
desire
that
a
wise
Being
should
not
proportion
the
means
to
the
end
,
or
that
God
should
not
wish
well
to
them
to
whom
he
has
applyed
the
Blood
of
Jesus
Christ
;
this
is
to
desire
to
maintain
paradoxes
.
to
bring
us
into
the
way
as
little
as
may
It
appears
by
these
Articles
,
that
my
principle
does
still
perfectly
well
agree
with
the
Counsels
of
Jesus
Christ
,
and
that
as
the
Husbandmen
ought
on
their
part
to
Cultivate
,
Plow
,
and
Sow
their
Lands
;
so
men
on
theirs
should
endeavour
to
remove
the
impediments
of
the
efficacy
of
Grace
:
But
that
as
the
labours
of
men
,
are
not
the
cause
of
rain
,
so
Grace
likewise
is
not
given
to
natural
merits
;
since
its
distribution
depends
upon
certain
general
Laws
,
like
as
the
ordinary
rain
is
the
natural
consequence
of
the
general
Laws
of
the
communication
of
motions
.
Man
is
a
strange
creature
,
he
is
as
full
of
pride
,
as
he
is
worthy
of
contempt
.
He
is
not
satisfied
with
God
,
if
God
does
not
go
out
of
his
way
to
please
him
:
He
looks
upon
himself
as
the
Centre
of
the
Vniverse
;
he
refers
all
things
to
his
own
particular
,
even
God
himself
,
and
his
Eternal
Attributes
.
God
is
not
good
but
as
he
is
good
to
him
,
and
even
the
incarnation
of
J.
C.
is
a
work
useless
and
ill
managed
,
if
it
do
not
deliver
him
from
his
miseries
.
But
on
Gods
side
,
what
excess
of
bounty
!
It
seems
as
if
God
,
to
render
himself
Amiable
to
those
who
are
most
in
love
with
themselves
,
favours
this
prejudice
by
his
way
of
speaking
unto
men
.
says
J.
C.
himself
What!
is
J.
C.
in
the
eternal
designs
of
God
made
Man
only
for
mens
salvation
?
No
doubtless
.
On
the
contrary
,
men
were
made
for
Jesus
Christ
.
They
are
the
materials
wherewith
he
is
to
build
the
Eternal
Temple
,
and
this
Temple
is
only
for
God
.
This
is
the
design
of
the
uncreated
Wisdom
.
J.
C.
is
the
Head
of
the
Church
;
now
the
Members
are
for
the
Head
,
and
not
the
Head
for
the
Members
.
J.
C.
is
the
first
in
all
things
,
But
he
himself
is
for
God
Let
us
be
satisfied
that
God
who
has
no
need
of
us
,
was
pleased
to
create
us
in
Jesus
Christ
for
his
own
glory
.
He
might
have
left
us
in
our
nothing
;
yet
he
has
loved
us
in
J.
C.
before
the
creation
of
the
world
.
But
let
us
not
flatter
our selves
;
it
is
because
we
have
J.
C.
as
our
Head
,
that
we
can
render
unto
him
divine
Honours
.
For
God
cannot
act
but
for
his
own
glory
But
he
cannot
find
it
except
in
himself
:
Because
a
prophane
World
,
a
Temple
,
a
Worship
,
a
Priesthood
which
is
not
consecrated
by
the
eternal
Spirit
,
has
no
proportion
with
the
Holiness
of
God
.
God
after
sin
might
have
reduced
us
to
nothing
,
and
yet
on
the
contrary
he
hath
made
us
his
adopted
Sons
in
J.
C.
He
will
give
us
a
part
in
the
inheritance
of
his
well
beloved
Son
.
How
thankful
should
we
be
for
such
an
extream
kindness
!
It
is
true
,
that
they
who
shall
be
thus
happy
are
not
chosen
by
an
absolute
and
rash
will
;
it
is
because
the
simplicity
of
the
general
Laws
of
the
order
of
Grace
is
favourable
unto
them
,
and
that
herein
God
acts
after
such
a
manner
as
may
be
most
worthy
of
him
.
But
what
!
shall
not
God
be
amiable
to
men
,
if
he
does
not
forsake
his
wisdom
to
love
them
with
a
blind
love
?
Should
Nothing
exalt
its
self
,
and
not
be
content
with
its
Creator
,
if
he
does
not
without
reason
prefer
it
before
the
rest
of
his
creatures
?
shall
he
not
rather
put
himself
in
the
condition
of
so
many
sinners
&
nations
abandon'd
to
error
,
whom
God
leaves
therein
without
help
,
he
who
has
sworn
by
his
Prophets
that
hedesires
their
Conversion
and
Sanctification
?
God
desires
the
Salvation
of
a
sinner
,
and
yet
he
suffers
him
to
dye
in
his
sin
;
God
searches
the
hearts
,
and
turns
them
as
he
pleases
,
and
without
injuring
their
liberty
,
and
yet
all
the
World
is
full
of
disorders
.
Who
can
resist
God
but
God
himself
?
But
on
the
other
hand
,
who
can
be
displeased
that
God
loves
his
Wisdom
more
than
his
Work
?
Let
all
those
who
love
order
,
adore
and
love
his
Conduct
,
who
makes
it
his
inviolable
Law
;
let
them
love
and
adore
his
goodness
,
who
being
fully
sufficient
to
himself
,
has
vouchsafed
to
form
a
design
of
making
them
eternally
happy
.
than
talk
at
this
rate
Altho
Predestination
be
not
founded
but
upon
the
prescience
of
God
,
and
the
freedom
of
grace
,
(
as
may
be
seen
in
St
de
dono
Pers.
from
the
C.
to
the
end
)
nevertheless
the
greatest
part
of
men
,
to
the
Idea
which
answers
to
this
word
,
fix
a
divine
decree
so
absolute
,
that
one
seems
to
them
to
oppose
free
grace
,
when
he
maintains
that
God
was
obliged
;
by
reason
of
his
wisdom
,
which
he
loves
invincibly
,
to
choose
those
whom
he
hath
chosen
.
As
the
suppose
that
the
reason
of
Gods
choice
is
to
be
found
in
the
natural
merits
of
men
;
and
St.
with
the
whole
Church
having
maintained
that
this
depends
upon
the
will
of
God
,
many
imagine
that
he
opposes
predestination
,
who
asserts
that
the
choice
of
the
Elect
depends
upon
the
will
of
God
,
tho
it
be
a
will
enlightned
and
conducted
by
eternal
Wisdom
.
To
say
that
the
reason
of
Gods
choice
is
in
man
,
is
to
be
a
and
maintain
that
grace
is
given
to
merits
:
But
to
assert
that
the
reason
of
this
choice
,
is
in
the
eternal
wisdom
,
which
is
the
Law
of
God
,
or
the
rule
of
his
proceedings
.
This
is
to
cry
out
with
St.
But
many
men
do
not
understand
these
words
in
this
sence
,
they
pretend
that
one
is
chosen
,
and
another
reprobated
,
meerly
because
God
wills
it
,
and
that
his
will
is
his
only
reason
;
and
that
it
is
upon
this
account
that
the
Elect
are
more
especially
obliged
to
God
.
It
is
in
condescension
to
this
disposition
of
mind
which
I
have
observed
in
a
great
many
honest
men
,
that
I
have
composed
this
Article
.
But
they
who
will
Meditate
a
little
may
easily
see
what
are
my
thoughts
thereof
.
Let
me
be
permitted
to
desire
of
the
Reader
,
that
he
do
meditate
some
time
upon
this
,
first
Discourse
,
before
he
reads
that
which
follows
.
Additions
.
Before
this
2d
.
Dis.
read
3d.
C.
of
2d
.
P.
of
Search
after
Truth
,
and
the
Expli
.
of
the
same
C.
where
the
Author
opposes
the
Efficacy
of
pretended
second
causes
true
cause
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
:
be
ascribed
to
That
I
may
explain
more
particularly
the
manner
after
which
J.
C.
acts
as
Architect
upon
the
materials
which
do
not
as
yet
make
part
of
his
Temple
,
and
as
Head
in
respect
of
the
Just
who
are
members
of
his
Body
,
I
am
obliged
to
say
what
I
think
concerning
the
holy
Soul
of
J.
C.
which
regulates
all
his
desires
,
with
respect
nevertheless
to
the
divine
Law
,
the
immutable
and
necessary
order
;
for
the
wills
of
J.
C.
are
always
agreeable
to
those
of
his
Father
.
Tho
several
of
the
*
*
Athan.
Orat.
4.
in
Arianos
.
S.
Iren
.
Lib.
V.
S.
Basil
Ep.
391.
ad
Amphil.
S.
Greg.
Naz.
Orat
.
36.
S.
Cyr.
of
Alex.
Thres
.
lib.
9.
C.
4.
Theod.
Tom.
4.
p.
731.
Fathers
and
those
especially
who
wrote
against
the
were
contented
to
attribute
to
Jesus
Christ
,
as
God
,
the
knowledge
of
all
things
,
and
expounded
concerning
J.
C.
as
man
,
that
which
St.
and
some
of
them
feared
not
even
to
say
,
that
Ignorance
is
one
of
the
defects
of
Humane
Nature
which
J.
C.
took
for
our
sakes
:
Nevertheless
I
am
far
from
this
thought
.
For
I
am
perswaded
that
J.
C.
as
man
knows
all
Sciences
,
and
hath
a
perfect
knowledge
of
all
things
;
that
he
not
only
knows
all
the
Beings
which
God
hath
created
,
with
all
their
Modifications
,
and
all
their
relations
;
but
also
upon
much
greater
reason
,
all
those
which
God
can
create
:
In
a
word
,
all
that
which
God
contains
in
the
immensity
of
his
Being
.
I
say
that
J.
C.
knows
upon
much
greater
reason
,
all
possible
Creatures
than
the
existence
and
relation
of
those
which
God
hath
made
;
because
he
knows
the
first
by
the
right
which
his
union
with
the
Word
,
which
contains
them
as
the
Word
,
gives
him
;
whereas
he
knows
not
the
other
but
by
a
kind
of
a
Revelation
as
I
shall
shew
hereafter
.
I
believe
then
that
J.
C.
as
man
,
knows
all
things
;
but
it
ought
to
be
observ'd
that
there
is
a
great
difference
between
knowing
all
things
habitually
,
and
knowing
all
things
actually
;
between
knowing
all
things
and
thinking
of
all
things
;
which
is
almost
always
confounded
.
There
is
no
man
but
knows
that
two
and
two
make
four
,
and
yet
there
are
but
few
who
actually
think
of
it
.
A
Geometrician
knows
his
Enclid
,
but
he
is
often
a
long
time
without
thinking
of
any
of
the
propositions
of
this
Author
.
A
man
knows
a
truth
,
or
Science
,
when
by
his
Labour
,
or
otherwise
,
he
has
gain'd
a
right
thereunto
;
insomuch
,
that
he
can
no
sooner
think
of
these
things
,
but
they
immediately
present
themselves
to
his
mind
very
clearly
,
without
putting
him
to
any
trouble
.
I
know
,
O
Father
that
thou
always
hearest
me
.
Altho
I
say
order
requires
that
the
Just
Merit
Grace
,
it
must
not
be
understood
of
all
Graces
,
but
only
of
those
which
are
absolutely
necessary
for
the
vanquishing
unavoidable
temptations
.
But
God
is
faithful
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
,
says
St.
Now
Order
requires
that
God
should
be
faithful
.
says
St.
de
Praedest
.
Sanct.
Ch.
ways
of
understanding
merit
Since
J.
C.
as
man
,
does
not
act
,
Blessed
are
the
Poor
in
spirit
,
for
theirs
is
the
Kingdom
of
Heaven
:
But
Cursed
are
the
Rich
,
for
they
have
received
their
Consolation
in
this
World
.
It
is
easier
for
a
to
pass
thro'
the
eye
of
a
J.
C.
J.
C.
J.
C.
J.
C.
J.
C.
J.
C.
J.
C.
J.
C.
J.
C.
In
the
third
discourse
you
will
see
how
this
ought
to
be
understood
.
That
the
Healing
Grace
of
J.
C.
consists
in
a
preventing
Delectation
,
is
a
thing
so
much
out
of
doubt
with
St.
who
has
so
Learnedly
confuted
and
is
so
opposite
unto
him
,
agrees
with
him
in
this
Point
;
tho
they
differ
from
one
another
as
to
the
manner
in
which
Grace
acts
in
us
.
I
cannot
perswade
my self
to
continue
the
Explication
of
those
things
which
to
me
seem
clear
of
themselves
.
Insomuch
,
that
what
follows
either
needs
it
not
,
or
is
not
particular
to
me
.
My
Principles
are
sufficiently
confirm'd
by
what
has
been
said
,
and
if
they
be
clearly
understood
,
I
dont
think
there
will
be
any
difficulty
in
what
follows
.
Search
after
Truth
Nature
and
Grace
Searchafter
Truth
Nature
of
Ideas
Our
will
is
free
He
that
commits
sin
,
is
the
servant
of
sin
.
drink
in
sin
like
water
Horrible
desertions
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
For
it
became
him
to
Suffer
,
that
he
might
enter
into
his
Glory
,
Search
after
Truth
General
Wills
particular
wills
particular
will
.
Quality
imprinted
The
Search
after
Truth
Marks
,
by
which
it
may
be
judged
,
whether
an
effect
is
produced
by
a
General
,
or
by
a
Particular
Will.
in
the
Search
after
Truth
of
the
Search
Ephesians
.
—
That
we
may
grow
up
into
him
in
all
things
who
is
the
Head
,
Christ
;
from
whom
the
whole
Body
fitly
joyned
together
,
and
compacted
by
that
which
which
every
joynt
supplieth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
encrease
of
the
body
unto
the
edifying
it self
in
love
.
Ego
sum
vitis
,
vos
palmites
.
Occasional
Causes
General
Laws
Nature
and
Grace
the
Law
was
given
by
but
true
Grace
by
Jesus
Christ
.
John
,
John
7.39
.
John
16.7
.
The
Spirit
was
not
yet
given
,
because
J.
C.
was
not
yet
glorified
:
It
is
expedient
for
you
,
that
I
go
:
For
if
I
go
not
,
the
Comforter
will
not
come
:
But
if
I
go
,
I
will
send
him
unto
you
.
a
Priori
a
Posteriori
a
Priori
a
Priori
de
Cartes
a
Priori
We
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
He
came
to
save
Sinners
.
The
great
Lord
God
caused
a
deep
sleep
to
fall
upon
and
he
slept
,
and
he
took
one
of
his
ribs
,
and
closed
up
the
flesh
instead
thereof
.
And
the
rib
which
the
Lord
God
had
taken
from
Man
,
made
he
a
Woman
,
and
brought
her
unto
the
Man
.
And
said
,
This
is
now
bone
of
my
bones
,
and
flesh
of
my
flesh
:
she
shall
be
called
Woman
,
because
she
was
taken
out
of
Man
.
Therefore
shall
a
Man
leave
his
Father
and
his
Mother
,
and
cleave
unto
his
Wife
,
and
they
shall
be
one
flesh
.
Wives
,
submit
your selves
unto
your
own
Husbands
,
as
unto
the
Lord
.
For
the
Husband
is
the
Head
of
the
Wife
,
even
as
Christ
is
the
Head
of
the
Church
:
and
he
is
the
Saviour
of
the
Body
.
Therefore
as
the
Church
is
subject
unto
Christ
,
so
let
the
Wives
be
to
their
own
Husbands
in
every
thing
.
Husbands
,
love
your
Wives
,
even
as
Christ
also
loved
the
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
Water
by
the
Word
.
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
:
but
that
it
should
be
holy
and
without
blemish
.
So
ought
Men
to
love
their
Wives
,
as
their
own
Bodies
:
he
that
loveth
his
Wife
,
loveth
himself
.
For
no
Man
ever
yet
hated
his
own
flesh
,
but
nourisheth
and
cherisheth
it
,
even
as
the
Lord
the
Church
:
For
we
are
Members
of
his
Body
,
of
his
Flesh
,
and
of
his
Bones
.
For
this
cause
shall
a
Man
leave
his
Father
and
Mother
,
and
shall
be
joyned
unto
his
Wife
,
and
they
two
shall
be
one
flesh
.
This
is
a
great
Mystery
;
but
I
speak
concerning
Christ
and
the
Church
.
This
is
the
Mystery
which
hath
been
hid
from
Ages
and
Generations
,
but
is
now
made
manifest
to
his
Saints
:
To
whom
God
would
make
known
what
is
the
Riches
of
the
Glory
of
this
Mystery
among
the
Gentiles
,
which
is
Christ
,
in
you
the
hope
of
glory
,
Wherefore
Man
shall
leave
Father
and
Mother
,
built
up
Where
:
fore
,
as
by
one
Man
,
Sin
entered
into
the
World
,
and
Death
by
Sin
;
Rom.
5.12.14
.
and
Death
passed
upon
all
Men.
—
Death
reigned
from
even
over
them
who
had
not
sinned
after
transgression
;
who
is
the
*
*
who
is
the
figure
of
him
,
who
was
to
come
,
The
first
Man
,
was
made
a
living
Soul
;
1
Cor.
15.45.47
.
the
second
a
quickning
Spirit
.
The
first
Man
,
is
of
the
Earth
,
Earthly
;
the
second
Man
,
is
the
Lord
from
Heaven
.
Church
.
I
also
came
out
as
a
Brook
from
a
River
,
and
as
a
Conduit
*
*
Vulg.
Lat.
de
Paradiso
.
●ccl.
24.30.31
.
into
a
Garden
.
I
said
,
I
will
water
my
best
Garden
,
and
will
water
abundantly
my
Garden-bed
.
Who
filleth
all
things
with
wisdom
,
Eccl
24.25
,
26
,
27
as
Physon
,
and
as
Tygris
in
the
time
of
the
new
fruits
.
He
maketh
the
understanding
to
abound
like
He
maketh
the
doctrine
of
Knowledge
,
appear
as
the
Light
,
and
as
Geon
in
the
time
of
Vintage
.
Solomon
,
She
is
a
Tree
of
Life
,
Prov.
3.18
.
to
them
that
lay
hold
upon
her
,
and
happy
is
every
one
that
retaineth
her
.
John
,
To
him
that
overcomes
,
Apoc.
11.7
.
it
shall
be
given
to
eat
of
the
Tree
of
Life
,
which
is
in
the
midst
of
the
Paradise
of
God
,
Cain
,
All
they
who
meet
me
will
slay
me
.
Search
the
Scriptures
,
for
they
are
they
,
John
.
5.39
.
which
Testify
of
me
.
All
these
things
happened
to
them
in
Figures
.
Where
't
is
prov'd
,
that
the
chief
of
Gods
design
is
J.
C.
and
his
Church
;
that
God
truely
loves
Men
;
that
he
sincerely
desires
to
save
all
;
that
his
Conduct
is
worthy
of
his
Wisdom
,
Goodness
,
Immutability
,
and
other
Attributes
:
What
is
the
order
of
the
decrees
which
contain
the
Predestination
of
the
Saints
.
God
would
that
all
Men
should
be
saved
,
His
will
is
our
Sanctification
in
himself
in
himself
God
would
save
all
Men
All
Men
are
not
saved
any
respect
of
Persons
Paul
,
O
the
Height
Paul
,
O
the
Height
the
riches
of
the
Wisdom
and
Knowledge
of
God
'T is to make us fear , least being regenerated and beginning to live piously , we become secure and high-minded , that by Gods permission and prescience , some who will not persevere , are mix't with those who will ; that thus we being afrighted by their fall , may walk in the way of righteousness with fear and trembling . But it will be said , why do they who will not persist in the Faith , receive it , and continue therein till they fall ? Why doth not God take away their Lives , before the wickedness of their hearts corrupts their minds , as 't is written in the book of wisdom , of a Saint dying in his Infancy ? Let every one seek after the best reasons of this , and if he shall find any other besides this which I have given , which renders a reason , that is probable , and according to the Analogy of Faith , let him embrace it , and if it shall be imparted to me , I shall embrace it with him .
the
calling
of
the
Gentiles
The
Treatise
of
Nature
and
Grace
.
viz.
That
God
acts
not
by
particular
wills
,
but
when
the
necessity
of
Order
requires
him
.
Mount
Sinai
Mount
Sinai
Behold
I
send
an
Angel
before
thee
to
keep
thee
in
the
way
,
and
to
bring
thee
to
the
place
which
I
have
prepared
.
Beware
of
him
,
and
obey
his
voice
,
provoke
him
not
;
for
he
will
not
pardon
your
transgressions
:
for
my
name
is
in
him
,
i.
e.
Super
defectum
causarum
secundarum
That
sometimes
,
tho
very
rarely
,
the
general
Laws
of
Motions
ought
not
to
produce
their
effect
,
Because
the
Order
of
Grace
,
to
which
that
of
Nature
ought
to
be
subservient
,
requires
,
that
Miracles
should
be
wrought
upon
some
occasions
.
Besides
that
,
it
is
expedient
Men
should
know
,
that
God
is
so
much
Master
of
Nature
,
that
,
if
he
submits
to
the
Laws
which
he
hath
established
,
't
is
rather
because
he
willingly
doth
so
,
than
by
any
absolute
necessity
.
immutable
Order
But
,
't
is
said
,
the
ways
of
God
are
his
wills
.
It
is
enough
for
him
to
will
,
that
what
he
wills
may
be
done
.
he
rests
Search
after
Truth
Search
after
Truth
Treatise
of
Nature
and
Grace
That
God
doth
all
that
is
real
in
the
Creatures
,
and
that
he
permits
nothing
according
to
vulgar
Ideas
?
De
Trin.
Lib.
blaspheming
against
the
Power
of
God
,
God
hath
no
need
of
the
wicked
Treat
.
of
Nature
and
Grace
,
Evil
Principle
admire
Men
do
not
perceive
how
much
my
way
of
speaking
ought
to
offend
Christian
ears
,
visible
Faults
an
Infant
should
be
born
with
superfluous
Members
,
and
which
hinders
it
from
living
.
but
by
the
will
of
God
,
it
is
the
Ignorance
of
Men
,
which
make
them
look
upon
Monsters
as
visible
Faults
,
the
ignorance
we
are
in
,
of
the
designs
of
God
,
which
makes
us
find
fault
with
his
Works
Sovereign
Perfection
Treatise
of
Nature
and
Grace
Volusianus
.
Maxime
That
God
acts
not
by
particular
Wills
,
but
in
consequence
of
general
Laws
:
viz.
That
all
Motion
proceeds
,
or
tends
to
proceed
in
a
right
line
—
And
that
when
Bodies
strike
upon
one
another
,
their
motions
are
communicated
proportionably
to
the
magnitude
of
the
Bodies
,
which
strike
upon
one
another
,
there
can
be
no
reason
which
obliges
God
to
falsifie
him self
,
without
acting
by
particular
wills
the
Explication
of
the
Efficacy
of
Second
Causes
,