Gerizim
and
Ebal
,
OR
,
The
absolute
good
pleasure
of
Gods
most
holy
will
to
all
the
Sons
of
Adam
.
Sir
,
HAd
you
first
consulted
with
that
divine
Oracle
,
Pro.
3.5
.
Rom.
12.16
.
Prov.
3.5
.
Rom.
12.16
Pro.
26.12
.
Be
not
wise
in
your
own
conceit
;
for
there
is
more
hope
of
a
fool
than
of
such
a
one
,
you
might
perhaps
have
desisted
from
soaring
above
the
clouds
,
and
thus
to
pry
into
Arcana
imperii
,
and
to
intrude
your self
as
one
of
Gods
Cabinet-Councel
,
whereas
your
parts
and
gifts
(
too
well
known
)
considered
,
you
had
need
of
milk
your self
,
Heb.
5.12
.
and
not
to
give
such
strong
meat
unto
your
seduced
Proselytes
;
At
least
more
corresponding
would
it
have
been
to
your
present
condition
,
to
have
kept
within
your
own
sphear
,
and
if
you
had
met
with
any
temptation
to
more
sublime
speculations
,
to
have
drawn
back
the
reins
with
that
ingenious
acknowledgment
,
I
am
no
Prophet
,
neither
am
I
a
Prophets
son
,
Amos
7.14
.
but
I
am
an
heard-man
,
and
a
gatherer
of
wild
figs.
But
probable
it
is
,
you
were
tainted
with
that
Epidemical
disease
a
wanton
itch
of
being
a
—
in
print
.
And
whereas
for
the
giving
vent
to
that
exuberant
humour
you
could
pitch
upon
no
other
object
but
my self
to
make
your
Antagonist
,
I
do
(
though
with
much
reluctancy
,
as
conscious
to
my
own
wants
and
imperfections
)
undertake
the
defence
of
that
truth
,
which
in
this
Pamphlet
of
yours
you
have
much
depraved
and
eclipsed
by
your
false
glosses
and
perverted
interpretations
,
and
therein
before
I
undertake
the
battering
of
your
Castles
in
the
air
,
it
will
not
be
unseasonable
to
blow
down
your
out-works
.
Sir
,
the
Frontispice
of
your
book
is
worded
thus
,
The
free
Grace
of
God
to
all
the
Sons
of
Adam
vindicated
.
Gen.
27.22
.
Sure
your
voice
sounds
like
the
voice
of
Jacob
,
but
I
doubt
your
hands
will
prove
like
the
hands
of
Esau
;
you
give
a
specious
title
,
which
promiseth
much
,
howsoever
you
come
off
in
matter
of
performance
look
you
to
that
,
Grandia
loquuntur
inanes
,
the
emptiest
barrels
make
the
greatest
sound
,
parturiunt
montes
,
nascitur
ridiculus
mus
.
But
I
pray
Sir
,
what
mean
you
by
the
word
Grace
?
If
you
mean
those
natural
,
outward
,
and
common
Graces
,
and
so
I
joyn
with
you
that
they
are
Catholick
and
Universal
,
Ps.
145.9
.
Eccl
9.2
.
Mat.
5.45
.
Act.
17.28
.
for
God
is
good
to
all
,
and
those
outward
things
come
alike
to
all
.
He
makes
the
same
Sun
to
rise
on
the
evill
and
on
the
good
,
and
sendeth
rain
on
the
just
and
on
the
unjust
,
for
in
him
we
live
,
and
move
,
and
have
our
being
;
we
see
many
Heathens
to
excell
even
Christians
themselves
in
many
morall
vertues
:
Even
the
wild
Barbarians
enjoy
more
plenty
of
gold
,
&
have
a
fruitfuller
soil
than
the
choicest
Christian
;
Cain
,
Judas
,
Achitophel
,
Simon
Magus
,
or
cull
out
any
other
of
the
worst
of
Reprobats
,
and
tell
me
whether
he
doth
not
participate
in
some
degree
and
measure
of
Gods
free
Grace
and
general
love
to
mankind
?
All
that
a
man
is
,
hath
,
or
can
do
proceeding
from
free
Grace
and
generall
love
,
and
then
I
pray
tell
me
whom
have
you
in
this
to
be
your
adversary
,
you
can
find
none
in
me
.
But
if
you
intend
it
of
inward
,
proper
,
spiritual
,
and
special
graces
,
such
as
are
Redemption
,
effectual
Vocation
,
Justification
of
mens
persons
by
faith
in
Christ
,
and
Sanctification
of
their
natures
by
the
renewing
of
the
Holy
Ghost
,
and
perseverance
unto
the
end
,
then
I
affirm
that
there
is
no
such
love
of
complacency
in
God
unto
the
universality
of
mankind
,
that
any
of
these
are
communicated
but
to
a
peculiar
people
foreknown
according
to
his
eternall
purpose
.
But
what
is
this
to
the
dispute
before
us
?
The
controversie
is
about
those
glorious
,
eternall
,
immanent
acts
of
Gods
Election
and
Reprobation
,
therein
discriminating
the
universality
of
the
world
(
as
your
own
positions
do
distinguish
)
by
parting
them
into
two
ranks
or
stations
,
some
elected
,
some
reprobated
.
But
your
title
page
speaks
it
,
Gods
free
Grace
to
all
the
Sons
of
Adam
;
I
pray
Sir
the
next
volume
you
commit
to
the
Press
provide
your self
of
a
more
Homogeneous
title
which
may
suit
more
adequately
with
the
business
in
debate
.
Your
Title
farther
brags
,
And
the
Arguments
written
by
Mr
James
Rawson
,
a
national
Minister
for
personal
election
confuted
&c.
Virus
crescit
eundo
,
what
cannot
this
man
do
?
But
ante
victoriam
noli
cantare
triumphum
.
1
King
.
20.11
.
Let
not
him
that
girdeth
on
his
harness
,
boast
himself
,
as
he
that
putteth
it
off
.
Confident
I
am
that
all
those
arguments
by
me
produced
will
prove
impregnable
and
cannon
proof
,
notwithstanding
all
those
pot-guns
of
yours
shot
against
them
.
Next
,
In
your
endeavours
to
answer
my
Papers
,
your
first
adventure
is
upon
the
Proem
,
whose
language
is
thus
,
I
cannot
much
wonder
that
the
Grandees
of
this
nation
,
&c.
Your
answer
speaks
thus
:
[
I
must
tell
you
,
that
I
do
as
little
wonder
as
you
,
that
the
Grandees
of
this
Nation
are
not
persecuting
of
people
for
their
conscience
in
matters
of
Religion
:
but
I
am
perswaded
the
reason
is
,
because
that
doubtless
they
in
their
grave
wisdomes
have
seen
that
such
a
practice
in
them
that
were
before
them
,
being
not
a
little
deluded
by
your
fathers
the
Bishops
,
and
their
Adherents
,
did
thereby
beat
down
the
truth
under
the
name
of
Heresie
,
and
doubtless
they
have
learned
,
that
it
is
the
Prerogative
Royal
of
Jesus
Christ
to
rule
in
the
Consciences
of
men
in
the
things
which
concern
his
own
kingdom
;
and
that
the
wheat
and
the
tares
should
grow
together
in
the
world
untill
the
harvest
,
Mat.
13.29
,
30.
]
Answ.
Ans.
Truly
Sir
,
you
have
made
a
fair
progress
,
and
are
honourably
preferred
,
from
being
a
common
Trooper
in
the
Kings
party
thus
to
become
a
Candidate
to
the
Council
of
State
,
yea
,
not
only
to
know
their
actings
by
the
effects
,
but
to
be
made
acquainted
with
their
reasons
of
so
doing
,
the
very
mysterie●
of
State
;
For
here
you
determine
of
their
resolves
in
not
punishing
(
which
you
phrasifie
persecuting
)
in
matters
of
Religion
,
and
next
you
affix
their
reasons
thereof
.
Their
resolves
(
as
you
tacitely
imply
)
are
not
to
interpose
in
matters
of
religion
by
way
of
punishment
.
But
Sir
,
you
are
too
precipitate
in
your
conjectures
,
or
conclusions
,
and
this
is
grounded
on
a
false
Hypothesis
,
namely
that
indulgence
of
Toleration
:
Wherein
if
it
might
be
lawfull
for
me
to
cast
in
my
mite
,
and
make
a
gloss
on
such
Edicts
,
I
should
rather
say
that
it
is
:
1.
Either
that
those
that
are
approved
may
be
known
.
Or
,
Act.
16.3
.
2.
To
bear
with
the
infirmity
of
the
weak
,
as
Paul
caused
Timothy
to
be
circumcised
and
not
to
support
the
refractory
.
Or
,
3.
For
the
avoiding
of
offence
,
as
the
Apostles
in
the
Council
at
Hierusalem
inhibited
,
Act.
15.23
.
1
Cor.
6.12
strangled
meats
and
bloud
,
for
though
all
things
may
be
lawful
,
yet
all
things
are
not
expedient
.
Or
,
Mat.
19.8
.
4.
For
the
hardness
of
peoples
hearts
,
as
Moses
permitted
a
bill
of
divorce
:
Or
as
our
Statute
Law
tolerated
usury
,
not
approving
of
the
fact
,
but
dispensing
with
the
punishment
,
but
ab
initio
non-fuit
sic
;
rather
,
I
say
,
should
I
make
these
favourable
conclusions
then
hence
to
infer
,
Toleration
of
Religion
is
indulged
to
some
,
Therefore
the
Magistrate
may
not
punish
offenders
in
the
case
of
Religion
.
And
the
more
easily
am
I
enclined
to
be
of
this
judgment
,
because
of
these
convincing
Arguments
.
1.
From
the
express
law
of
God
concerning
blasphemers
,
Num.
24.14
.
Num.
14.14
.
Deut.
13
5.
v.
11.17
.
Deut.
18.20
.
1
King
15.12
.
2
King
.
11.16
.
and
confirmed
by
a
rule
for
the
punishment
of
Apostates
and
inticers
to
Apostacy
,
Deut.
13.5
,
6.
the
reasons
whereof
are
given
v.
11
,
17.
Concerning
false
Prophets
,
Deut.
18.20
.
2.
From
the
examples
of
Kings
and
Prophets
in
the
old
Testament
.
Asa
took
away
the
Sodomits
.
1
King
.
15.12
.
Jehojada
Athalia
.
2
King
.
23.5
.
Elijah
the
Prophets
of
Baal
,
1
Kings
18.40
.
3.
From
the
examples
of
the
Apostles
in
the
new
Testament
,
who
inflicted
punishment
on
severall
persons
both
for
life
and
limb
,
Acts
5.5
.
Act.
13.11
.
Acts
5.5
.
At
the
word
of
Peter
,
Ananias
and
Saphira
were
stricken
dead
,
Acts
13.11
.
Elymas
the
Sorcerer
was
smitten
with
blindness
at
the
word
of
Paul
;
which
more
remarkable
acts
of
justice
though
they
were
done
by
speciall
instinct
,
being
allien
from
their
calling
to
inflict
corporall
punishment
;
yet
then
how
much
more
sutable
were
it
for
a
Christian
Magistrate
to
put
in
practice
that
authority
God
hath
committed
into
his
hands
.
Neither
doth
it
any
whit
elude
the
strength
of
this
Argument
to
object
that
the
Apostles
used
the
Word
and
not
the
Sword
:
Because
it
is
thus
far
satisfactory
that
they
inflicted
corporall
punishment
on
refractory
transgressors
.
4.
From
the
Office
of
the
Magistrate
,
qui
custos
est
utriusque
tabulae
,
the
safeguarder
of
both
the
Tables
,
Rom.
13.
yet
in
distinction
from
the
Church
Ministers
,
and
therefore
Rom.
13.
he
is
said
to
be
ordained
of
God
for
their
good
not
only
corporall
but
spiritual
,
and
hence
it
is
that
he
ought
to
vindicate
the
injuries
done
by
those
that
profanely
hinder
the
spiritual
good
,
and
thereby
disturbe
the
peace
and
unity
of
the
Church
of
God
.
5.
Thefts
,
Murders
,
Adulteries
,
and
other
like
crimes
are
daily
rewarded
with
poenall
and
Capitall
punishments
,
and
therefore
much
more
ought
Blasphemies
,
Apostacies
,
Perjuries
,
&c.
be
punished
with
some
such
like
condign
punishment
,
and
the
rather
for
that
the
one
are
committed
immediatly
against
the
good
of
our
neighbour
only
,
but
the
other
immediately
against
the
honour
and
glory
of
God
;
by
the
one
a
loss
is
contracted
to
our
bodies
or
fortunes
,
but
by
the
other
a
danger
to
our
souls
.
6.
From
the
very
light
and
dictates
of
nature
:
The
Gentile
Governors
interessed
themselves
in
matters
of
Religion
,
and
would
never
suffer
their
Gods
to
be
blasphemed
,
Exod.
8.26
.
Ex.
8.29
.
Shall
we
sacrifice
the
a●●omination
of
the
Aegyptians
,
and
will
they
not
stone
us
?
Socrates
was
put
to
death
for
blaspheming
the
multiplicity
of
their
gods
;
yea
,
the
records
of
our
own
Scripture
testifie
so
much
,
Ezra
7.26
.
7.
Yea
,
the
contrary
hereof
is
obvious
to
every
discerning
eye
,
by
the
late
procedure
of
the
highly
honourable
Court
of
Parliament
against
that
grave
Impostor
and
Blasphemer
your
brother
Naylor
,
wherein
notwithstanding
all
your
interests
and
overbold
confidence
you
are
forced
to
sit
besides
the
Cushion
.
8.
At
least
I
would
have
said
,
that
there
were
some
intrinsecall
mysteries
of
State
involved
in
that
Edict
of
Toleration
,
which
it
is
not
fit
for
you
and
me
to
pry
into
,
and
adventure
to
give
a
reason
thereof
.
And
thus
having
left
your
concealed
assertion
bleeding
,
I
proceed
to
your
reasons
,
which
are
as
barren
and
empty
of
truth
and
honesty
,
as
they
are
full
fraught
with
malice
and
ignorance
.
The
first
tends
to
this
purpose
,
[
That
the
grave
Senators
of
this
Nation
,
in
whom
resided
the
Legislative
power
,
did
heretofore
beat
down
truth
instead
of
heresie
,
being
instigated
thereunto
by
our
fathers
the
Bishops
,
which
crime
being
espied
by
those
now
in
authority
,
they
have
therefore
given
a
Toleration
for
any
Religion
.
]
Answ.
Well
and
wisely
said
,
In
answer
to
which
let
me
premise
this
protestation
from
the
sincerity
of
my
heart
,
that
notwithstanding
my
plain
dealing
with
you
in
this
business
of
the
Contest
,
yet
I
bear
not
the
least
grudge
to
your
person
,
but
should
be
glad
upon
any
just
occasion
offered
do
you
the
best
office
of
love
that
lies
within
my
compass
.
But
yet
for
all
this
I
cannot
without
abundance
of
indignation
see
such
a
shrub
,
such
a
worm
,
such
a
nothing
as
you
are
,
to
rake
up
the
dead
ashes
of
those
honourable
Patriots
and
venerable
Prelates
of
this
then
flourishing
Nation
,
and
so
to
bespatter
them
with
your
rancorous
calumnies
.
What
man
,
were
our
Nobility
and
Magistracy
so
besotted
that
they
should
be
brought
into
a
fooles
paradise
by
the
delusions
of
others
?
Did
they
only
see
with
the
Bishops
eyes
,
and
were
they
not
quicksighted
enough
of
themselves
to
discern
between
good
and
evill
,
light
and
darkness
,
truth
and
heresie
?
Fie
man
,
fie
,
I
am
ashamed
of
your
insolence
,
this
sure
is
no
better
than
Crimen
laesae
majestatis
.
And
for
the
Prelats
,
who
(
by
a
simple
sarcasm
)
you
call
your
Fathers
the
Bishops
,
cannot
you
see
and
read
as
in
a
lively
character
more
piety
,
zeal
,
and
sincerity
,
in
the
words
,
and
works
,
and
lives
of
those
reverend
pillars
of
the
Church
,
than
to
say
,
that
they
were
acted
by
a
spirit
of
delusion
?
What
think
you
of
Cranmer
,
Ridley
,
Latimer
,
Hooper
,
Farrar
,
&c.
who
gave
up
themselves
as
a
sacrifice
for
the
testimony
of
the
truth
,
as
it
is
in
Jesus
?
Or
what
make
you
of
those
nearer
within
our
own
cognisance
,
as
of
Jewel
,
Bilson
,
Morton
,
Usher
,
Hall
,
Davenant
,
the
glorious
Lights
of
this
Nation
in
their
Generation
,
and
the
splendor
of
Europe
to
all
succeeding
ages
?
Can
your
goose
quill
dash
out
their
lustre
,
and
make
their
memorials
to
rot
?
No
,
I
cannot
endure
that
such
a
mushrome
as
you
are
should
detract
from
their
learning
,
piety
,
and
intergrity
;
for
as
Learning
hath
no
greater
enemy
than
a
Dulman
,
or
an
Ignoramus
,
so
piety
and
honesty
find
no
greater
adversaries
than
a
prophane
walker
or
licentious
liver
.
For
your
second
Reason
,
doubtless
it
is
the
Prerogative
Royal
of
Jesus
Christ
to
rule
in
the
Consciences
of
men
,
alwaies
provided
they
be
consciences
orderly
regulated
,
and
that
instead
of
Jesus
Christ
in
the
conscience
,
the
strong
man
armed
,
Luk.
11.21
.
2
Cor.
11.14
.
that
is
,
the
devill
be
not
there
,
who
often
transforming
himself
into
an
angel
of
light
pleads
conscience
,
when
alas
in
many
it
is
nothing
else
but
wilfulness
,
or
affectation
of
singularity
,
and
then
he
ought
to
be
unroosted
,
and
the
man
reduced
to
conformity
,
notwithstanding
his
plea
of
conscience
.
It
is
not
every
pretender
to
Conscience
that
is
to
be
indulged
with
an
immunity
from
coaction
or
coercion
.
For
suppose
a
man
irregular
in
his
course
and
conversation
,
or
that
in
other
things
he
hath
a
Cheverill
conscience
,
and
can
swallow
down
a
Camell
,
shall
this
mans
plea
of
conscience
be
accepted
in
case
of
Religion
?
Or
suppose
a
man
in
the
opinion
that
he
holds
,
or
practices
that
he
useth
,
making
a
plea
of
conscience
for
his
so
opining
and
doing
,
shall
yet
be
imperious
,
scornfull
,
proud
,
turbulent
,
self-conceited
,
these
are
strong
presumptions
of
what
spirit
that
man
is
of
.
No
such
who
have
a
just
plea
and
title
to
conscience
and
priviledges
thereof
,
they
are
meek
,
lowly
,
humble
,
jealous
over
their
own
hearts
,
thinking
others
better
than
themselves
:
And
that
with
all
he
fasts
,
praies
,
hears
,
reads
,
using
all
possible
means
better
to
inform
him
,
that
so
if
it
be
possible
he
may
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
That
Text
of
Scripture
which
you
bring
to
evidence
what
you
would
have
,
makes
but
little
for
your
purpose
,
if
without
inforcement
it
may
speak
the
mind
of
Christ
,
wherein
though
I
might
say
that
parabolical
argumentations
prove
no
more
than
for
what
they
were
first
spoken
:
Yet
to
take
our
Saviours
interpretation
,
the
tares
are
children
of
the
wicked
one
,
i.e.
the
devill
;
and
then
from
thence
with
as
much
strength
of
argument
we
may
conclude
,
that
no
thief
,
nor
murtherer
,
nor
adulterer
,
nor
any
other
malefactor
is
to
be
punished
or
removed
before
the
end
of
the
world
,
any
more
than
he
that
blasphemes
the
name
of
the
high
God
;
give
a
reason
against
it
he
that
can
,
why
a
Heretike
should
receive
any
more
indulgence
from
that
Text
than
a
notorious
Malefactor
.
But
doubtless
the
scope
of
our
Saviour
in
that
parable
is
,
to
signifie
unto
us
the
lot
and
condition
of
the
Church
of
God
in
this
life
,
and
that
there
can
be
no
expectation
of
an
universall
purity
in
this
life
,
but
that
there
will
be
still
tares
amongst
the
wheat
,
bad
men
will
be
intermingled
amongst
the
good
,
neither
can
they
be
totally
rooted
out
till
the
end
of
the
world
.
And
as
that
Text
doth
not
inhibite
reproofs
from
the
ministry
towards
evill
workers
,
Rom.
13.
so
neither
doth
it
restrain
punishment
from
the
Magistrate
,
for
he
beareth
not
the
sword
in
vain
.
And
one
thing
is
remarkable
,
that
Christ
who
forbad
the
plucking
of
the
tates
up
,
did
not
yet
forbid
the
Magistrate
to
hinder
the
sowing
of
them
,
but
that
in
his
wisdome
and
godly
care
he
may
put
a
restraint
both
upon
the
Pulpit
and
Press
from
such
incendiaries
that
promote
and
propagate
such
uncouth
doctrines
and
opinions
,
without
any
prejudice
to
the
liberty
of
conscience
.
And
thus
from
your
Text
I
come
to
your
Conclusion
,
whi●h
is
,
[
And
therefore
they
have
tolerated
all
Religions
that
〈◊〉
peaceably
in
the
Common-wealth
,
except
Popery
and
Pre●●●y
whose
principles
and
actions
also
have
been
made
appear
to
be
against
the
present
Government
.
]
They
have
,
as
you
say
,
tolerated
such
Religions
,
and
I
wish
from
my
soul
that
they
may
not
repent
too
late
of
such
Toleration
,
for
if
we
may
judge
of
things
by
the
issues
and
events
there
were
never
heard
of
the
like
hideous
and
horrid
blasphemies
in
any
age
of
the
world
more
than
since
Toleration
was
on
foot
;
They
might
perhaps
whisper
them
before
,
but
now
they
speak
them
with
a
full
mouth
:
So
that
England
which
not
long
since
was
accounted
as
an
immaculate
Virgin
,
and
so
the
glory
of
the
world
for
soundness
of
Doctrine
and
purity
of
Conversation
,
is
now
lookt
upon
as
a
Babell
and
confusion
of
opinions
,
and
the
sink
of
all
Heresies
.
And
one
thing
I
cannot
let
slip
without
some
observation
,
that
such
are
concerned
in
this
Toleration
who
live
peaceably
in
the
Common-wealth
and
whose
principles
and
practices
are
not
inconsistent
with
the
present
Government
.
I
am
much
amazed
then
how
it
comes
to
pass
that
your
sect
of
all
others
,
the
Anabaptists
I
mean
,
should
come
to
have
any
share
in
this
indulgence
,
since
that
of
all
heresies
that
ever
I
have
read
or
heard
of
,
there
is
not
any
one
that
carries
such
a
diametricall
opposition
and
direct
antipathy
against
the
publike
peace
of
a
Common-wealth
as
do
the
principles
and
practises
of
the
Anabaptists
.
I
would
not
willingly
(
if
I
know
mine
own
heart
)
bear
false
witness
against
my
neighbour
,
no
,
though
mine
own
interest
were
concerned
in
it
,
much
less
against
a
society
of
men
,
and
that
especially
in
the
case
of
God
.
And
therefore
what
I
write
are
either
collections
from
your
own
Authors
,
or
from
men
who
are
of
unquestionable
authority
and
fidelity
in
their
relations
.
And
first
for
their
principles
,
and
therein
I
shall
give
you
only
but
a
taste
;
as
1.
That
it
is
not
lawfull
for
a
Christian
to
bear
the
office
of
a
Magistrate
with
the
safety
of
a
good
conscience
now
in
the
times
〈◊〉
the
New
Testament
,
if
he
do
,
they
put
the
question
,
whether
such
a
one
can
be
saved
.
2.
That
the
office
of
a
Magistrate
extends
only
to
the
duties
of
the
second
Table
.
3.
That
it
is
not
lawfull
for
a
Christian
to
go
to
warfare
,
nor
to
have
imposed
upon
them
any
watches
or
wardings
.
4.
That
it
is
not
lawfull
for
a
Christian
to
bear
any
arms
offensive
or
defensive
,
either
for
the
defence
of
his
Country
,
or
himself
,
or
to
offend
his
enemy
.
5.
That
it
is
not
lawfull
to
go
to
law
.
6.
That
it
is
not
lawfull
to
take
an
oath
before
a
Magistrate
.
7.
That
it
may
be
lawful
to
have
more
wives
than
one
at
one
time
.
8.
That
it
is
not
lawfull
to
punish
any
Malefactor
with
death
.
9.
That
there
ought
to
be
a
community
of
goods
.
I
willingly
overslip
their
other
more
horrid
opinions
,
as
not
so
sutable
to
my
purpose
.
And
for
their
practices
,
let
but
the
Annals
and
Records
of
the
Low
Countries
,
and
upper
and
lower
Germany
,
especially
of
Helvetia
,
and
in
them
of
the
occurrences
that
befell
in
the
fields
of
Turingia
,
the
Towns
of
Alstet
and
Munster
,
Moravia
,
Belgia
,
Suevia
,
Franconia
,
drilled
a
long
by
the
subtle
practises
of
those
incendiaries
,
the
ring-leaders
of
that
factions
,
Pheiffar
,
Habmeierus
,
Joh.
Matthias
,
Melchior
Hoffman
,
Rotman
,
Muncer
,
John
of
Leyden
,
Knipperdollin
,
the
outrages
by
them
committed
,
murthers
,
rapes
,
polygamies
,
blasphemies
&c.
Let
the
Annals
,
I
say
,
be
taken
a
survey
of
,
and
there
will
not
appear
in
all
the
Christian
world
a
generation
of
men
more
opposite
to
publike
peace
,
and
more
full
of
turbulency
,
in
the
State
wherein
they
live
,
than
the
Anabaptists
are
;
and
how
can
it
be
otherwise
when
their
principles
are
so
destructive
to
the
very
being
of
a
Common-wealth
?
But
you
will
say
,
we
find
them
not
so
here
;
O
they
are
not
full
winged
yet
,
their
affairs
are
not
full
ripe
:
Dic
mihi
si
fueris
tu
Leo
qualis
eris
;
they
want
but
time
and
opportunity
,
which
they
long
and
wait
for
.
And
as
it
is
in
respect
of
the
body
politike
,
so
much
more
in
cases
Ecclesiasticall
:
They
have
endeavoured
to
overturn
the
very
essence
and
constitution
of
a
Church
,
so
that
where
it
was
and
is
the
Ordinance
of
Christ
,
To
the
Law
,
and
to
the
Testimony
;
and
that
we
have
a
sure
word
of
the
Prophets
whereunto
we
must
give
heed
,
as
to
light
shining
in
a
dark
place
.
These
men
depend
upon
Enthusiasms
,
dreams
,
visions
,
revelations
,
apparitions
,
&c.
So
that
hereby
is
introduced
amongst
poor
souls
a
very
a
taxie
and
confusion
;
and
now
let
the
world
judge
whether
this
society
of
men
in
any
Christian
prudence
stand
in
any
capacity
to
receive
the
benefit
of
a
Toleration
.
And
that
I
may
not
be
thought
to
feign
any
of
this
,
Let
Sleydan
be
consulted
with
Lambertus
,
Hortensius
,
Montfortius
de
Tumultibus
Anabap.
Joh.
Wigand
,
Joh.
Knox
in
an
answer
to
an
Anabaptist
,
Spanhemius
de
origine
,
progressu
,
sect
is
,
nominibus
&
dog
matibus
Anabap.
Alex.
Rosse
,
John
of
Leyden
;
where
he
shall
find
abundantly
more
than
I
am
willing
to
express
for
the
insufferableness
of
that
society
.
And
yet
to
deal
ingenuously
with
you
,
I
cannot
accuse
you
,
or
others
that
I
know
of
your
judgement
,
that
in
all
things
you
do
concur
with
those
formerly
recited
,
both
principles
and
practises
,
you
may
perhaps
come
short
in
some
,
only
this
I
know
,
that
there
is
such
a
concatenation
,
combination
,
and
confederacy
among
their
positions
,
so
dependant
they
are
one
upon
another
,
that
for
the
most
part
it
so
fals
out
,
that
hold
one
,
hold
all
;
one
of
their
distinguishing
principles
being
suck'd
in
,
easily
will
they
ingurgitate
the
rest
.
He
that
is
a
known
and
profest
Anabaptist
,
though
that
conclusively
a
man
cannot
fasten
on
him
all
the
tenents
that
are
held
by
some
of
that
party
,
yet
a
man
may
dangerously
suspect
that
a
little
time
will
work
him
into
all
,
at
least
if
his
own
Interest
may
be
concerned
in
it
.
You
have
not
yet
done
with
Toleration
,
it
pleaseth
you
so
well
,
for
thus
you
further
write
.
[
But
this
Toleration
or
liberty
,
for
people
to
worship
God
according
to
the
light
they
have
received
,
without
having
things
imposed
on
their
consciences
,
contrary
to
what
they
beleeve
,
is
that
which
serveth
not
your
turn
,
for
take
him
goaler
is
the
best
Argument
with
you
to
convince
the
rude
multitude
of
carnall
minded
and
self-seeking
people
,
who
are
resolved
to
be
of
that
Religion
,
in
which
they
can
best
be
freed
from
trouble
:
And
as
you
that
are
called
the
Clergy
,
to
be
like
the
reed
in
the
Tide
,
to
turn
as
the
tide
turneth
,
and
that
in
a
moment
from
Episcopacy
to
Presbytery
,
if
it
be
but
once
signed
by
humane
authority
,
and
have
the
stamp
of
a
Parliament
upon
it
,
so
that
you
are
indeed
but
the
Parliaments
Prophets
,
and
the
peoples
Prophets
,
and
not
the
Lords
Prophets
,
for
you
obey
the
Parliament
,
and
turn
this
way
and
that
way
,
even
as
they
direct
,
and
you
study
to
preach
such
things
as
are
pleasing
to
the
rich
men
of
your
Parishes
,
laying
aside
the
Commands
and
Oracles
of
God
,
yet
you
are
so
impudently
bold
as
to
say
,
The
Lord
saith
,
when
the
Lord
hath
not
spoken
,
Jer.
22.28
.
]
Answ.
Truly
,
Sir
,
for
this
your
excrementitious
piece
of
vanity
,
it
deserves
rather
a
kick
with
ones
foot
,
than
an
answer
with
the
Pen
,
there
being
neither
truth
nor
matter
of
consequence
in
it
,
but
a
base
endeavour
to
throw
dirt
in
the
faces
of
the
Ministry
,
which
God
himself
will
wipe
off
,
whiles
those
before
mentioned
Characters
will
stick
as
so
many
brands
in
the
foreheads
of
you
and
your
faction
as
long
as
the
sun
and
moon
endureth
.
But
let
me
speak
unto
you
in
the
words
of
the
Prophet
Isaiah
,
wherewith
he
comforts
Hezekiah
against
the
blasphemous
railings
of
soul
mouth'd
Rabshekah
,
Esa.
37.23
.
Whom
hast
thou
reproached
and
blasphemed
?
and
against
whom
hast
thou
exalted
thy
voice
?
Surely
against
such
a
called
and
chosen
society
of
persons
as
that
before
whom
,
for
their
learning
,
piety
,
zeal
,
holiness
,
sincerity
,
and
uprightness
of
walking
,
you
cannot
have
the
confidence
to
appear
in
their
presence
,
and
cast
the
least
of
these
aspersions
,
but
what
will
not
impudence
attempt
at
such
a
distance
?
For
your
[
Take
him
Goaler
]
is
a
flash
of
non-sence
as
to
the
carnall
minded
and
self
seeking
people
.
If
you
relate
it
as
to
your selves
;
the
Lord
knows
our
hearts
we
bear
no
grudge
to
your
persons
,
and
our
daily
prayers
shall
be
for
your
conviction
and
conver●ion
;
For
that
levity
you
would
seem
to
impose
on
us
of
turning
with
the
tide
,
this
way
and
that
way
,
now
for
Episcopacy
,
then
for
Presbytery
.
Sir
,
we
have
learned
in
things
lawfull
and
indifferent
to
be
subject
to
principalities
and
powers
,
and
to
obey
Magistrates
,
for
that
whosoever
resisteth
the
power
resisteth
the
Ordinance
of
God
.
Act.
5.29
.
But
if
it
be
in
things
sinfull
,
we
are
taught
,
and
so
practice
to
obey
God
rather
than
men
.
But
surely
Sir
,
Qui
alterum
incusat
probri
ipsum
so
intucri
aportet
:
Rom.
2
21.
Thou
that
teachest
another
,
teachest
thou
not
thy self
&
c
?
for
as
for
levity
,
inconstancy
,
warping
and
wheeling
about
let
but
your
Commanders
be
examined
under
whom
you
served
in
the
Kings
Party
,
and
they
will
give
such
a
lively
Character
of
you
,
as
may
bung
up
that
black
mouth
of
yours
from
asper●ng
any
with
turning
with
the
tide
;
But
I
delight
not
in
personall
reflections
:
I
shall
only
answer
your
rayling
accusations
as
Michael
did
the
Devill
,
Jude
9.
The
Lord
rebuke
thee
.
Exod.
10.7
For
your
close
with
that
S
riptures
,
Ezek.
22.38
.
I
shall
only
return
this
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
forth●
lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vaine
;
God
him●elf
intends
no
such
thing
to
justifie
that
for
which
you
alledge
that
portion
of
holy
Scripture
.
You
further
proceed
▪
[
But
we
have
learned
,
2
Cor.
10.4
,
5.
That
the
weapons
of
our
warfare
are
not
carnall
,
but
mighty
through
God
to
the
pulling
down
of
strong
holds
,
casting
down
imaginations
,
and
every
high
thought
,
that
exalteth
it self
against
the
knowledge
of
God
and
bringeth
into
captivity
every
thought
to
the
obedience
of
Christ
:
And
where
we
read
of
the
whole
armour
of
God
,
that
the
Saints
are
to
put
on
Eph
6.11
.
there
is
not
any
mention
,
nor
the
least
intimation
of
a
sword
of
steel
,
or
●rmour
of
flesh
,
not
any
carnall
weapons
whatsoever
:
but
the
spirituall
waies
of
Jesus
Christ
expressed
in
the
New
Testament
must
be
defended
with
spiritual
weapons
notwithstanding
all
that
can
be
said
to
the
contrary
,
by
you
which
desire
to
have
those
waies
and
works
,
which
are
devised
by
men
,
and
found
in
the
Testament
of
Christ
to
be
upheld
by
an
earthly
power
.
Answ.
For
that
place
cited
,
2
Cor.
10.4
,
5.
I
grant
you
,
for
I
know
no
Minister
of
the
Gospell
arrogates
to
himself
the
power
of
the
sword
,
except
the
Pope
with
his
Ecee
duo
gladii
.
No
Sir
,
your
carnall
weapons
we
commend
unto
the
civill
Magistrate
,
whiles
we
labour
with
the
sword
of
the
spirit
,
Eph.
6.17
.
Mat.
22.21
.
which
is
the
word
of
God
;
we
give
unto
Caesar
the
things
which
are
Caesars
and
unto
God
the
things
which
are
Gods
.
The
next
Text
of
Scripture
cited
by
you
is
Eph.
6.11
,
12
,
13.
here
you
say
is
no
mention
nor
the
least
intimation
of
a
sword
of
steel
,
but
in
the
New
Testament
the
spirituall
waies
of
Jesus
Christ
are
only
to
be
defended
with
spirituall
weapons
.
Here
is
a
true
tang
of
your
brethren
of
Munster
,
and
doubtless
as
occasion
would
offer
it self
,
you
would
speak
plain
English
in
the
rest
,
but
to
the
wise
enough
hath
been
spoken
of
it
before
,
where
it
hath
been
manifested
that
the
Magistrate
is
Custos
utriusque
tabulae
.
But
whereas
you
say
,
there
is
no
mention
of
a
sword
of
steel
,
what
follows
,
must
not
these
therefore
be
put
on
?
I
le
propose
a
like
Argument
.
The
Apostle
,
Rom.
13.14
.
Rom.
13.14
.
bids
us
to
put
on
the
Lord
Jesus
Christ
,
we
are
not
there
commanded
to
put
on
our
cloths
,
to
put
on
our
gowns
,
to
put
on
our
cloaks
&c.
What
follows
must
they
not
therfore
be
put
on
?
O
irrational
arguing
.
I
tell
you
Sir
that
as
a
Christian
that
puts
on
Christ
may
put
on
his
cloaths
and
cloak
also
;
so
he
that
puts
on
spirituall
armour
,
may
likewise
put
on
a
sword
of
steel
;
I
pray
tell
me
of
what
metall
Peters
sword
was
made
,
Joh.
18.10
.
wherewith
he
did
cut
off
Malchus
his
ear
?
And
so
I
bid
farewell
to
your
act
of
Toleration
,
your
dearest
Helena
,
your
City
of
refuge
,
your
Sanctuary
for
any
your
blasphemous
opinions
,
and
erroneous
tenets
,
and
proceed
to
examine
what
you
answer
to
that
of
mine
:
That
it
is
very
visible
to
all
exact
observers
that
those
who
were
prime
promoters
incendiaries
,
and
blew
the
coales
first
of
those
strange
opinions
,
&c.
To
which
you
say
,
Now
if
by
strange
opinions
is
meant
the
universall
love
of
God
manifested
to
the
sons
of
men
in
the
death
of
his
son
,
as
a
way
and
means
by
which
glad
tidings
of
great
joy
is
held
forth
to
all
people
,
and
the
baptizing
suc●
in
the
name
of
the
Lord
Jesus
,
who
confess
faith
in
him
,
the●
you
are
much
mistaken
,
for
these
are
not
strange
opinions
,
bu●
precious
truths
which
concern
the
salvation
of
every
man
and
woman
in
the
world
,
witnessed
by
the
Holy
Prophets
,
by
Christ
himself
,
and
his
Apostles
,
which
have
been
the
prime
promoters
of
the
same
.
Answ.
Sir
,
what
need
was
there
of
multiplying
of
Controversies
in
thrusting
these
in
by
head
and
shoulders
;
I
am
sure
you
have
more
upon
your
hands
already
than
your
Infancy
is
able
to
weild
:
And
for
those
two
subjects
offered
to
consideration
,
viz.
Universall
Redemption
,
and
Baptism
of
Infants
,
there
is
as
much
said
in
them
already
by
divers
learned
men
of
our
side
,
and
particularly
by
Dr
Kendal
against
Goodwin
,
and
Mr
Baxter
against
Tombes
,
to
the
satisfaction
of
any
reasonable
men
that
are
not
blinded
through
prejudice
,
and
even
to
the
silencing
of
their
very
adversaries
,
that
it
would
be
but
casting
water
into
the
sea
for
me
to
cast
in
my
mite
.
Yet
because
that
every
man
hath
not
the
opportunity
to
read
their
works
,
and
that
you
may
not
have
cause
of
glorying
if
I
should
slide
over
this
,
I
shall
undertake
,
through
the
guidance
of
Gods
spirit
,
to
give
in
the
genuine
sence
and
scope
of
those
Texts
of
Scripture
nakedly
mustred
up
by
you
in
favour
of
your
Universall
Redemption
,
and
thus
you
begin
:
[
The
former
is
witnessed
by
Isa.
53.4
,
5
,
6.
where
it
plainly
appeareth
,
that
the
iniquity
of
all
that
went
astray
are
laid
on
him
,
that
is
,
on
Jesus
Christ
.
Likewise
by
David
in
Psalm
145.8
,
9.
The
Lord
is
gracious
and
full
of
compassion
,
slow
to
anger
,
and
of
great
mercy
.
The
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
.
Yea
,
Christ
himself
witnesseth
to
this
truth
in
Joh.
3.16
,
17.
And
by
his
Apostles
,
Rom.
5.18
.
2
Cor.
5.14
,
15.
1
Tim.
2.1
,
3
,
4
,
5
,
6
,
7.
Tit.
2.11
.
Heb.
2.9
.
2
Pet.
3.9
.
And
the
Angel
of
the
Lord
also
,
Luk.
2.10
,
11.
And
for
the
later
,
which
is
the
baptizing
such
in
the
name
of
Jesus
Christ
,
who
confesseth
faith
in
him
,
it
is
so
highly
promoted
by
Christ
,
and
his
Apostles
,
that
there
is
neither
precept
nor
president
for
the
sprinkling
or
washing
of
Infants
in
his
name
.
]
Answ.
The
first
in
order
placed
by
you
,
is
Isa.
53.4
5
,
6.
I
know
not
what
it
should
be
,
unless
the
just
judgement
of
God
to
infatuate
these
men
,
2
Thes.
2.11
.
and
give
them
over
to
such
strong
delusions
that
they
should
beleeve
a
lie
,
and
to
blindfold
them
,
so
as
they
should
adventure
to
produce
in
evidence
such
a
Text
of
Scripture
as
doth
directly
trip
up
the
heels
of
their
own
assertion
as
this
doth
,
no
one
Chapter
in
the
whole
old
Testament
more
limiting
the
suffering
,
and
thereby
satisfaction
of
Jesus
Christ
to
a
peculiar
people
as
this
.
And
first
,
whereas
you
say
,
that
it
plainly
appears
that
the
iniquity
of
all
that
went
astray
were
laid
on
Christ
is
notoriously
false
,
and
to
make
my
charge
good
,
as
the
Eunuch
asked
Philip
,
Acts
8.34
.
Of
whom
speaks
the
Prophet
this
?
Act.
8.34
.
You
,
I
imagine
,
by
the
help
of
the
Particle
All
,
will
extend
the
scope
of
this
Chapter
to
all
men
of
all
sorts
:
But
I
say
,
and
that
with
better
reason
,
that
the
word
Us
restrains
the
universall
Particle
to
a
definite
number
.
And
therefore
take
this
rule
from
me
for
your
better
understanding
,
in
giving
or
taking
the
sence
of
a
Scripture
:
That
when
the
Prophets
,
Apostles
,
and
holy
men
of
God
speak
to
others
,
including
themselves
(
as
by
way
of
priviledge
,
and
partaking
of
the
benefit
of
a
promise
)
by
these
terms
of
Us
,
Our
,
or
Me
,
they
commonly
and
constantly
understand
persons
under
the
same
consideration
and
capacity
people
under
one
relation
and
qualification
,
such
who
are
nearly
related
,
as
fighting
under
one
Captain
,
sheep
fed
under
one
shepherd
,
2
Cor.
6.14
.
1
Cor.
12.13
.
knit
together
by
one
bond
of
the
spirit
,
joyned
together
in
one
Communion
of
Saints
;
for
what
fellowship
hath
righteousness
with
unrighteousness
,
&c.
By
one
spirit
baptized
into
one
body
,
having
one
Lord
one
Faith
,
one
Baptism
&c.
Now
of
what
sort
and
condition
of
men
can
this
be
spoken
but
only
of
the
elect
,
of
those
that
have
,
do
,
or
shall
beleeve
.
And
thus
this
our
Prophet
,
an
elect
person
,
a
beleever
speaks
all
this
Chapter
over
of
himself
with
other
Elect
and
beleeving
persons
.
And
lest
you
should
say
,
it
is
true
that
beleevers
are
included
,
and
yet
are
not
unbeleevers
excluded
;
I
shall
prove
,
and
that
only
out
of
this
Chapter
that
hereby
is
meant
all
beleevers
and
only
beleevers
,
or
at
least
those
that
have
,
did
,
or
shall
beleeve
.
Arg.
1.
I
draw
from
v.
5.
The
chastisement
of
our
peace
was
upon
him
,
i.e.
his
chastisement
procured
our
peace
;
whence
I
argue
thus
,
That
chastisement
for
sin
that
was
laid
upon
the
person
of
Jesus
Christ
procured
peace
for
them
for
whom
he
was
so
chastised
.
But
there
was
no
peace
procured
for
the
Reprobates
,
or
those
who
should
never
beleeve
,
Isa.
57.21
.
There
is
no
peace
to
the
wicked
.
Eph.
3.14
.
He
is
our
peace
,
Ergo.
Arg.
2.
From
v.
5.
By
his
stripes
we
are
healed
,
whence
I
reason
thus
:
The
stripes
inflicted
on
Jesus
Christ
are
intended
and
do
become
healing
medicines
for
them
for
whom
they
are
inflicted
;
but
they
never
become
healing
medicines
for
the
Reprobates
or
unbeleevers
.
Nahum
3
9.
There
is
no
healing
of
their
bruise
,
Ergo.
Arg.
3.
From
v.
6.
All
we
like
sheep
have
gone
,
&c.
whence
I
ground
:
If
in
all
the
whole
Scripture
by
sheep
are
understood
the
Elect
and
Beleevers
,
then
so
it
should
be
here
,
but
the
former
is
true
,
Ergo
,
for
either
sheep
or
goats
.
Arg.
4.
From
v.
8.
For
the
transgression
of
my
people
was
he
stricken
:
whence
I
raise
this
,
Those
for
whom
Christ
was
stricken
were
in
Gods
account
his
own
people
.
But
the
Reprobates
were
never
in
Gods
account
his
own
people
,
Mat.
7.25
.
I
never
knew
you
,
Ergo.
Arg.
5.
From
v.
10.
He
shall
see
his
seed
:
whence
I
bottome
this
,
That
which
Christ
had
as
a
wages
or
reward
for
the
making
of
his
soule
an
offering
for
sin
was
a
peculiar
seed
,
His
seed
,
Isa.
65.23
.
The
seed
of
the
blessed
of
the
Lord
,
Genesis
3.
The
seed
of
the
woman
,
and
not
of
the
Serpent
.
Mal.
2.15
.
A
godly
seed
;
now
the
Reprobates
are
not
of
this
seed
Ergo.
Arg.
6.
From
v.
12.
He
bare
the
sins
of
many
.
All
this
Chapter
hitherto
the
Prophet
hath
used
words
of
the
first
person
,
Ours
,
Us
We
,
and
to
these
he
attributes
the
universall
Particle
All
,
including
with
himself
all
beleevers
.
But
now
when
he
comes
to
the
third
person
he
only
speaks
of
Many
,
so
that
hence
it
is
plain
that
Christ
as
a
Redeemer
bare
the
sins
of
many
of
the
universall
world
,
and
that
he
is
a
Redeemer
of
all
the
elect
or
beleeving
world
.
So
that
it
is
undoubtedly
true
,
that
not
only
this
Text
,
but
this
whole
Chapter
makes
most
mainly
for
me
against
your self
.
It
is
a
bad
omen
of
ill
success
in
a
mans
business
,
when
at
the
very
first
onset
a
mans
supposed
best
friends
should
fly
in
his
own
face
and
fight
against
him
.
The
second
in
the
list
is
,
Psal.
145.8
,
9.
The
Lord
is
Gracious
and
full
of
compassion
,
slow
to
anger
,
and
of
great
mercy
.
The
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
.
Answ.
Those
of
the
former
ver.
8.
are
some
of
the
Divine
attributes
,
wherein
there
is
neither
difficulty
nor
question
.
And
for
the
former
part
of
ver.
9.
that
the
Lord
is
good
to
all
,
There
is
no
doubt
but
that
the
Lords
goodness
hath
and
doth
,
shew
it self
to
all
the
work
of
the
creation
they
being
all
Good
yea
very
Good
.
But
the
great
knot
sticks
in
these
two
things
,
Gen.
2.
1.
how
far
all
his
works
may
be
extended
,
and
2.
unto
what
tender
mercies
must
be
limited
.
First
,
If
you
insist
upon
the
terme
of
universality
all
and
so
labour
to
extend
it
to
the
Reprobates
as
well
as
the
Elect
,
Then
by
the
same
reason
you
may
extend
it
as
well
unto
the
Devils
,
they
being
likewise
the
work
of
his
hands
,
as
the
Reprobates
are
,
and
where
the
Text
doth
not
distinguish
neither
should
you
.
And
truly
I
must
acknowledge
that
even
the
Devils
themselves
do
in
some
degree
partake
of
Gods
tender
mercies
.
They
have
in
them
a
kind
of
goodness
for
ens
&
bonum
convertuntur
.
Their
nature
and
essence
is
good
as
Gods
workmanship
,
t
is
onely
sin
which
is
their
own
and
none
of
Gods
making
,
that
renders
them
evil
and
so
hateful
to
God
and
man
.
Is
it
not
a
tender
mercy
to
have
a
native
excellency
beyond
all
the
rest
of
the
creatures
(
Christ
and
the
elect
Angels
onely
excepted
)
to
have
such
spiritual
substances
equal
(
in
their
nature
and
creation
)
to
the
holy
Angels
themselves
,
and
through
the
dexterity
and
agility
of
those
natures
to
be
able
to
understand
so
far
and
to
do
so
much
,
as
being
permitted
therein
the
parts
and
gifts
of
all
the
men
in
the
world
are
not
to
be
weighed
in
the
ballance
with
them
,
yea
and
withal
to
have
that
excellency
so
many
ages
past
to
be
preserved
and
delivered
notwithstanding
their
daily
sinning
and
provoking
the
most
High
?
And
according
to
this
rule
of
tender
mercies
I
confess
there
is
a
great
bulke
of
tender
mercies
manifest
to
the
Reprobates
.
Act.
17.28
.
Psal.
145.15
.
Wisd.
11.24
,
25.
Matth.
5.45
.
Eccle.
9
.
2●
In
God
we
live
,
move
,
and
have
our
being
,
The
eyes
of
all
wait
upon
thee
and
thou
givest
them
their
meat
in
due
season
.
Thou
lovest
all
the
things
that
are
,
and
abhorrest
nothing
which
thou
hast
made
&c.
He
makes
his
Sun
to
rise
on
the
evil
and
on
the
good
,
&c.
and
all
things
come
alike
to
all
.
But
Secondly
,
if
by
tender
mercies
you
will
understand
such
mercies
as
concern
eternal
life
and
salvation
,
as
effectual
vocation
,
justification
,
adoption
,
sanctification
,
&c.
then
I
deny
that
thes●
are
over
all
his
works
:
Deus
diligit
omnes
homines
,
in
quantum
vult
aliquid
bonum
:
non
tamen
quodcunque
bonum
vult
omnibus
though
God
is
good
to
all
and
his
mercy
is
over
all
his
works
,
yet
he
extends
not
the
top
and
height
of
all
his
bowels
of
compassion
and
his
inmost
tenderest
mercies
to
every
mothers
Son
;
there
h●●
reserveth
for
his
own
chosen
people
those
whom
in
Jesus
Chris●
he
hath
before
all
time
elected
to
eternal
salvation
.
And
more
then
this
you
can
never
draw
out
of
this
fountain
of
love
,
pump
whiles
you
will
,
not
enough
I
am
sure
to
establish
that
Chimaera
of
theirs
,
an
universal
Redemption
.
That
Third
in
the
rank
is
Iohn
3.16
,
17.
God
so
loved
the
world
that
he
gave
his
onely
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
,
for
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
Answ.
That
God
doth
put
forth
acts
of
Grace
,
of
free
and
undeserved
love
unto
his
worthless
creatures
,
we
have
willingly
acknowledged
:
we
further
say
that
that
love
of
God
is
no
passion
not
proper
affection
in
God
,
who
is
not
capable
of
such
:
but
onely
a
purpose
in
God
of
willing
well
and
doing
well
unto
the
creature
,
and
that
out
of
the
wel-spring
of
that
love
did
slow
that
good
pleasure
of
his
of
the
sending
of
his
Son
into
the
world
:
But
that
either
it
was
the
purpose
of
God
in
sending
,
or
the
intention
of
Christ
in
coming
into
the
world
to
be
a
Redeemer
of
all
and
every
particular
person
,
or
to
offer
himself
a
sacrifice
for
all
,
this
text
doth
not
evin●e
.
Yet
I
say
that
this
love
here
spoken
of
may
be
said
to
be
universal
in
respect
of
the
Elect
,
and
of
believing
persons
answerable
to
that
Rom.
3.22
.
Rom.
3.22
.
The
righteousness
of
God
which
is
of
faith
of
Iesus
Christ
unto
all
and
upon
all
them
that
believe
,
and
yet
withall
particular
in
respect
of
the
whole
mass
and
lump
of
mankind
,
according
to
that
Rom.
9.13
.
Rom.
9.13
.
Iacob
have
I
loved
,
and
Esau
have
I
hated
,
and
ver.
18.
he
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
.
Neither
doth
Christ
intend
any
other
universality
here
then
this
mentioned
,
first
because
that
those
for
whom
Christ
came
into
the
world
are
also
saved
,
for
what
shall
be
able
to
hinder
his
purpose
or
resist
his
will
?
Secondly
,
because
believers
onely
are
saved
,
Rom.
8.19
Phil.
1.2
Mat.
13.11
.
and
shall
not
be
condemned
,
onely
to
the
Elect
it
is
given
that
they
shall
believe
,
Phil.
1.29
.
Matth.
13.11
.
And
thirdly
,
to
what
purpose
was
this
pretended
love
and
affection
in
God
,
if
it
never
did
nor
can
take
any
gracious
effect
in
saving
any
reprobate
?
That
which
takes
the
fourth
place
is
Rom.
5.18
.
As
by
the
offence
of
one
judgement
came
upon
all
men
to
condemnation
;
even
so
by
the
righteousness
of
one
,
the
free
gift
came
upon
all
men
unto
justification
of
life
.
Answ.
That
by
All
men
unto
whom
did
slow
the
benefit
purchased
by
Christ
is
not
meant
of
all
and
singular
men
absolutely
,
but
all
men
that
did
appertain
unto
him
,
who
were
given
him
of
the
Father
,
(
i.
e.
)
the
elect
and
believers
.
For
the
Apostle
here
makes
a
comparison
between
the
first
Adam
and
the
second
Adam
,
as
being
two
roots
either
of
whom
do
communicate
unto
their
several
branches
,
(
i.
e.
)
unto
a
certain
company
descending
from
them
what
they
have
,
do
,
or
shall
enjoy
,
and
therefore
saith
,
that
as
the
first
Adam
by
his
carnal
generation
did
communicate
two
pestilent
evils
,
Sin
and
Death
,
unto
all
descending
from
him
:
So
Christ
the
second
Adam
by
his
spiritual
generation
did
communicate
two
contrary
blessings
,
viz.
Righteousness
and
Life
,
to
all
that
did
believe
in
him
.
The
truth
of
this
interpretation
is
clear
from
the
scope
of
the
Apostle
,
which
is
to
compare
Christ
the
Authour
of
Righteousness
and
Life
,
with
Adam
the
Authour
of
Sin
and
Death
,
from
ver.
12.
to
the
end
of
the
Chapter
,
and
therefore
hereupon
,
ver.
19.
repeating
the
same
matter
,
(
which
in
probability
should
be
more
clear
)
the
word
all
is
interpreted
by
many
.
For
had
it
been
otherwise
,
the
Apostle
would
have
pulled
down
what
before
he
had
built
up
,
and
clearly
contradicted
himself
in
that
doctrine
which
he
had
before
delivered
in
the
third
and
fourth
Chapters
,
therein
asserting
the
justification
onely
of
believers
,
and
therefore
here
is
but
little
advantage
to
be
gotten
from
this
Antithesis
.
But
you
will
say
,
if
more
perished
in
Adam
then
are
saved
in
Christ
,
his
Grace
then
should
be
weaker
then
Adams
sin
,
where
is
then
the
much
more
abounding
grace
spoken
of
ver.
17.
?
To
which
I
answer
,
that
the
greatness
and
power
of
grace
above
●n
,
ought
not
to
be
esteemed
according
to
the
multitude
of
those
that
are
condemned
in
Adam
,
and
of
those
that
are
justified
and
glorified
in
Christ
,
for
so
Grace
should
be
equal
onely
,
and
nothing
at
all
stronger
then
sin
,
if
every
of
these
should
be
made
righteous
in
Christ
,
as
many
as
were
born
sinners
in
Adam
.
But
herein
consists
the
extensiveness
of
Grace
,
beyond
what
sin
did
,
First
in
that
whereas
sin
brought
forth
death
,
and
grace
righteousness
and
life
,
now
it
s
well
known
t
is
easier
to
destroy
and
condemn
an
innumerable
company
then
to
quicken
and
save
one
single
person
;
all
the
world
compacted
together
could
not
save
one
,
but
Adams
single
sin
could
make
obnoxious
the
whole
world
.
Secondly
,
In
Adam
all
the
whole
world
are
involved
and
made
liable
to
condemnation
,
by
his
one
only
offence
,
but
Christ
doth
emancipate
his
little
flock
,
not
onely
from
that
one
original
sin
contracted
by
stain
and
imputation
,
but
likewise
from
all
actual
sins
,
wherein
they
themselves
are
personally
culpable
,
neither
is
there
any
Righteousness
besides
Christ
,
as
there
be
some
sins
besides
the
sin
of
Adam
,
And
how
mighty
is
this
gift
which
innumerable
sinners
cannot
withstand
?
and
this
is
that
which
the
Apostle
hinteth
ver.
17.
and
not
as
&c.
And
so
I
proceed
to
your
fifth
Text
prest
to
give
in
evidence
,
which
is
,
2
Cor.
5.14
,
15.
For
the
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
:
and
that
he
died
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
dyed
for
them
,
and
rose
again
.
True
it
is
Christ
is
said
here
that
he
died
for
all
,
but
for
what
all
,
therein
lies
the
doubt
,
truly
then
the
resolve
must
be
that
Christ
died
,
first
for
those
all
,
to
whom
his
death
is
imputed
,
viz.
such
who
through
the
virtue
and
efficacy
of
the
death
of
Christ
,
which
he
underwent
for
them
are
accounted
as
dead
,
and
secondly
,
Rom.
13.14
.
for
such
as
do
repent
(
i.
e.
)
whereas
before
they
did
indulge
their
pleasures
,
and
lived
to
the
satisfying
of
the
flesh
to
fulfill
the
lusts
thereof
,
now
they
live
no
longer
to
themselves
,
but
do
endeavour
to
live
conformably
to
the
will
and
honour
of
him
that
died
for
them
.
Now
whether
this
can
be
extended
to
any
but
believers
let
my
adversary
judge
,
for
it
were
blasphemy
to
think
that
Christ
could
not
obtain
the
end
of
his
death
,
had
it
been
intended
by
him
for
any
else
besides
believers
,
yea
even
those
to
whom
he
had
purposed
to
give
them
power
to
believe
and
to
become
sons
of
God
.
The
sixth
Text
forced
by
you
to
give
its
vote
is
,
1
Tim.
2.1
.
&c.
I
exhort
therefore
that
first
of
all
,
supplications
,
prayers
,
intercessions
,
and
giving
of
thanks
be
made
for
all
men
,
for
Kings
and
for
all
that
are
in
authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godliness
and
honesty
,
for
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
,
who
will
have
all
men
to
be
saved
,
and
to
come
unto
the
knowledge
of
the
truth
:
for
there
is
one
God
,
and
one
mediatour
between
God
and
man
,
the
man
Iesus
Christ
,
who
gave
himself
a
ransome
for
all
to
be
testified
in
due
time
,
&c.
In
answer
to
which
it
wil
be
expedient
for
me
to
make
some
Analysis
on
this
part
of
the
chapter
,
according
to
the
mind
and
scope
of
the
Holy
Ghost
:
In
the
former
chapter
the
Apostle
had
been
treating
of
matter
of
Doctrine
to
be
proposed
to
the
Church
:
and
now
begins
with
the
treatise
of
publick
prayer
,
and
first
setting
forth
the
question
,
for
whom
they
ought
to
pray
,
he
asserts
that
they
ought
to
pray
for
all
,
and
namely
for
Kings
,
and
those
magistrates
that
were
in
Authority
:
Now
because
it
might
be
doubted
,
and
perhaps
was
not
practised
,
to
pray
for
such
by
reason
that
for
the
most
part
the
magistrates
were
heathenish
,
and
so
wicked
in
their
lives
and
persecutors
of
the
Church
,
he
resolves
that
for
such
they
ought
to
pray
,
and
this
he
confirms
by
several
arguments
.
The
first
is
drawn
from
the
advantage
that
might
ensue
thereof
,
for
if
by
and
through
(
as
it
might
be
possible
)
their
prayers
,
the
hearts
of
those
Magistrates
were
turned
to
a
liking
of
Christianity
,
they
might
thereby
lead
a
godly
and
peaceable
life
in
all
godliness
and
honesty
.
A
second
Argument
is
drawn
from
the
comfort
that
would
accrue
to
themselves
ver.
3.
Matth.
5.44
.
1
Pet.
4.19
.
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
:
that
men
pray
for
them
that
persecute
them
and
despightfully
use
them
,
committing
the
keeping
of
their
souls
to
him
in
well
doing
,
as
to
a
faithful
Creator
.
And
this
Argument
he
confirms
from
the
end
proposed
,
for
he
that
wills
the
end
wills
likewise
the
means
conducing
to
the
end
.
But
it
is
the
good
will
and
pleasure
of
God
that
all
sorts
of
men
should
be
saved
,
and
therefore
his
will
is
that
some
of
Kings
and
others
in
Authority
should
be
saved
,
as
well
as
others
and
upon
that
account
prayers
to
be
made
for
them
,
that
they
may
come
to
the
knowledge
of
the
truth
and
so
be
saved
,
ver.
4.
Now
that
God
would
have
all
men
(
i.
e.
)
men
of
all
sorts
saved
,
this
he
confirms
by
a
double
reason
,
ver.
5
,
6.
The
first
is
,
because
God
is
one
,
even
the
God
of
all
men
(
i.
e.
)
because
God
in
every
sort
and
condition
of
men
hath
his
elect
ones
whom
he
tenderly
loves
.
Secondly
,
because
God
is
one
Mediator
of
God
and
man
who
gave
himself
a
ransome
for
all
,
viz.
for
all
sorts
of
men
,
high
and
low
,
rich
and
poor
,
one
with
another
,
where
there
is
neither
Greek
nor
Jew
,
circumcision
nor
uncircumcision
,
Barbarian
,
Scythian
,
bond
nor
free
,
but
Christ
is
all
,
and
in
all
.
For
certain
it
is
,
that
for
those
alone
Christ
offered
himself
unto
the
Father
,
for
whom
he
prayed
unto
the
Father
▪
but
he
prayed
onely
for
those
who
were
given
to
him
of
the
Father
(
i.e.
)
onely
for
the
elect
and
not
for
the
world
(
i.e.
)
the
Reprobates
,
as
Ioh.
17.9
.
Another
Argument
is
used
by
the
Apostle
,
ver.
6
,
7.
From
the
Ordinance
of
Christ
in
the
preaching
of
the
Gospel
;
for
t
is
the
good
pleasure
of
God
that
this
should
be
as
an
instrument
by
which
he
would
exert
his
own
power
in
creating
and
infusing
faith
into
such
whom
he
purposed
to
save
.
When
therefore
this
preaching
is
designed
for
the
Gentiles
likewise
,
and
that
Paul
received
a
Commission
for
the
Preaching
of
it
to
the
Gentiles
,
it
followes
therefore
that
there
were
elect
ones
among
the
Gentiles
who
were
to
be
converted
to
the
faith
that
they
might
be
saved
;
and
upon
this
occasion
doth
he
assert
his
Apostleship
,
and
confirms
it
with
an
oath
.
So
that
to
conclude
this
point
,
it
is
Gods
will
that
some
of
all
sorts
of
men
should
be
saved
,
because
all
sorts
of
men
are
to
be
prayed
for
.
But
we
are
not
to
pray
for
all
and
singular
men
of
all
sorts
,
for
there
are
some
that
1
Ioh.
5.16
.
we
are
commanded
not
to
pray
for
,
and
Ioh.
17.9
.
Christ
excludes
some
out
of
his
prayers
,
and
therefore
it
is
not
his
will
that
all
men
of
all
sorts
should
be
saved
.
Of
a
like
tendency
is
the
Seventh
Text
,
Titus
2.11
.
The
grace
of
God
that
bringeth
Salvation
hath
appeared
to
all
men
.
Where
the
word
all
,
as
in
the
text
before
,
doth
not
conclude
all
of
all
●●●s
,
but
of
all
sorts
and
conditions
of
men
some
,
of
whom
he
had
been
●●eating
in
the
beginning
of
the
Chapter
,
and
because
〈…〉
●he
had
been
speaking
of
servants
,
to
the
comforting
of
〈…〉
●●ings
this
Argument
,
that
the
Grace
of
God
that
bringeth
〈…〉
hath
appeared
to
all
men
,
without
difference
hereby
inti●
〈…〉
holds
not
despicable
,
even
the
most
abject
estate
〈…〉
●dition
of
men
,
but
that
even
to
them
also
,
as
well
as
to
the
greatest
,
may
the
free
grace
of
God
appear
,
for
he
is
no
respecter
of
persons
in
regard
of
their
outward
condition
.
Of
the
like
aspect
with
the
former
is
that
allegation
out
of
Heb.
2.9
.
He
tasted
death
for
every
man
.
The
whole
context
doth
evince
that
the
extent
thereof
concerns
onely
all
the
elect
or
all
believers
,
for
who
are
these
all
or
every
man
but
who
ver.
10.
he
calleth
sons
brought
unto
glory
,
ver.
11.
persons
sanctified
,
ver.
11
,
12.
brethren
of
Christ
,
ver.
13.
Children
given
by
God
unto
Jesus
Christ
?
Now
if
these
appellations
be
attributable
unto
any
but
to
the
elect
and
believers
,
let
any
unbyassed
person
judge
.
Your
next
encounter
is
,
with
what
strength
you
can
squeeze
out
of
2
Pet.
3.9
.
wherein
I
believe
you
would
insist
upon
the
last
words
,
not
willing
that
any
one
should
perish
,
but
that
all
should
come
to
repentance
.
But
if
you
would
light
the
candle
at
the
former
part
of
the
verse
,
that
will
discover
who
those
all
are
,
viz.
the
elect
and
believers
.
The
Lord
,
saith
the
Apostle
,
is
long-suffering
to
us
ward
(
i.
e.
)
us
whom
he
hath
called
by
the
Gospel
,
and
now
doth
call
,
not
willing
that
any
,
viz.
of
us
should
perish
,
but
that
all
,
viz.
of
us
come
to
repentance
.
And
for
this
cause
he
defers
his
coming
to
judgment
,
at
which
profane
scoffers
say
,
Where
is
the
promise
of
his
coming
?
He
defers
it
not
for
the
sake
of
the
Reprobates
for
he
will
come
too
soon
for
them
,
defer
the
Lord
so
long
as
he
please
:
But
he
defers
it
for
the
sake
of
the
elect
,
that
they
all
may
be
gathered
into
a
fulness
of
one
body
unto
the
unity
of
the
faith
,
not
willing
that
any
of
those
elect
should
perish
or
be
uncalled
,
but
that
all
of
these
elect
should
come
to
repentance
and
to
be
saved
by
such
means
as
were
fore-appointed
.
That
which
brings
up
the
rear
of
all
your
great
atchievement
,
is
Luk.
2.10
,
11
,
&c.
I
bring
you
good
tidings
of
great
joy
which
shall
be
to
all
people
,
for
unto
you
is
given
this
day
in
the
city
of
David
a
Saviour
which
is
Christ
the
Lord
.
This
was
the
first
Sermon
that
was
preached
of
God
incarnate
,
of
Christ
Immanuel
God
with
us
,
wherein
the
universal
particle
All
doth
not
signifie
all
and
singular
the
elect
and
Reprobate
,
but
onely
all
and
singular
of
those
for
whom
Christ
was
born
to
be
a
Saviour
,
as
appears
by
these
words
Mat.
1.21
.
Mat.
1.21
.
where
the
Angel
saith
with
a
limitation
,
He
shall
save
his
people
from
their
sins
.
Therefore
by
all
people
must
necessarily
be
understood
o●
all
believing
people
no●
of
the
Jews
onely
,
but
of
the
Gentile●
also
:
Besides
we
find
it
otherwise
that
this
joy
was
not
communicated
to
all
and
singular
,
some
there
were
that
had
no
portio●
in
it
,
Mat.
2.3
.
because
Matth.
2.3
.
when
Herod
heard
hereof
he
was
troubled
,
and
all
Ierusalem
with
him
.
and
Pro.
14.10
.
tells
us
that
the
strangers
intermeddle
not
with
this
joy
.
Mich.
4.11
.
And
thus
having
thrown
down
all
your
strong
holds
wherein
you
trusted
as
to
the
support
of
that
notion
of
Universal
Redemption
,
I
proceed
to
that
other
denyed
by
you
,
viz.
the
Baptizing
of
Infants
,
wherein
you
say
there
is
neither
precept
nor
president
of
the
sprinkling
or
washing
of
Infants
in
his
name
.
Suppose
now
that
I
should
tell
you
that
what
as
to
the
proof
of
an
ordinance
of
Christ
here
is
not
sufficient
enumeratio
partium
,
for
a
thing
may
be
at
the
appointment
of
Jesus
Christ
,
&
yet
neither
express
precept
,
nor
exact
practise
for
it
standing
upon
record
:
I
pray
Sir
tell
me
if
you
can
,
what
precept
have
you
in
the
letter
of
the
word
or
practise
hanging
on
the
file
,
for
the
change
of
the
seventh
day
Sabbath
,
for
the
abrogation
of
the
one
,
or
substitution
of
the
other
in
its
stead
?
No
Sir
,
we
have
a
greater
and
yet
warrantable
latitude
in
our
probates
of
divine
Injunctions
,
that
if
a
thing
can
be
proved
by
a
necessary
and
undeniable
consequence
,
it
will
equipend
with
either
precept
or
president
:
I
could
give
Instances
,
1
Cor.
11.16
.
but
that
is
bootless
at
this
time
,
1
Cor.
11.16
.
We
have
no
such
custome
neither
the
Churches
of
Christ
,
is
a
good
Argument
with
the
Apostle
negatively
.
We
have
such
a
custome
,
and
so
have
the
Churches
of
Christ
is
as
good
an
argument
with
us
affirmatively
,
yea
even
now
since
the
times
of
the
Apostle
.
But
lest
that
you
should
take
this
rather
as
a
tergiversation
than
an
answer
,
I
will
apply
my self
more
particularly
to
say
some
what
as
to
satisfaction
.
And
1.
That
there
is
,
a
command
extant
Mat.
28.29
.
Of
Baptizing
all
the
members
of
the
Church
,
whereof
children
are
a
part
,
the
promises
appertaining
to
them
as
well
as
to
those
of
years
.
Acts
2.39
.
If
you
look
for
a
special
command
and
shall
deny
that
Infants
are
comprehended
under
that
general
command
,
because
they
cannot
be
taught
,
I
must
tell
you
,
that
whosoever
proposeth
a
thing
in
general
terms
,
he
doth
thereby
comprehend
all
specials
,
unless
he
make
a
particular
exception
:
and
whatsoever
is
,
and
hath
been
of
a
perpetuated
and
continued
right
and
use
in
the
Church
of
Christ
once
established
viz.
that
the
covenant
of
God
should
be
sealed
upon
the
covenanters
,
there
will
be
no
need
of
any
repetition
of
any
sort
or
condition
of
persons
who
they
are
or
should
be
that
are
intended
to
be
those
covenanters
:
And
yet
truly
Sir
in
my
judgement
,
if
you
were
well
put
to
it
,
you
would
find
more
difficulty
in
your
baptizing
of
Infants
.
And
for
the
qualification
you
require
of
these
which
are
to
be
Baptized
,
that
is
appliable
to
the
primitive
Church
which
was
gathered
of
persons
of
ripe
years
,
and
as
in
reference
to
such
they
were
first
to
be
taught
before
Baptized
:
But
for
Infants
who
follow
the
condition
of
their
parents
,
the
promises
appertaining
to
the
parents
being
entayled
to
the
children
another
course
is
had
.
And
as
to
matter
of
president
,
we
have
examples
for
the
Baptism
of
whole
families
,
Acts
16.45
,
33.
and
1
Cor.
1.16
.
out
of
which
Infants
cannot
be
excluded
:
shew
me
else
when
and
where
and
upon
what
grounds
that
priviledge
that
Infants
formerly
had
was
reversed
and
repealed
,
and
then
you
will
say
somewhat
.
And
yet
if
this
will
not
satisfie
,
I
will
put
you
one
argument
to
boot
.
Arg.
To
whomsoever
God
is
pleased
to
be
a
God
in
covenant
,
and
to
make
a
covenant-promise
,
those
are
to
be
Baptized
by
the
command
of
Christ
:
But
to
the
Infants
of
those
which
are
in
covenant
,
God
hath
been
pleased
to
express
himself
to
be
in
covenant
,
and
to
make
covenant-promises
unto
them
:
Therefore
such
Infants
are
to
be
Baptized
by
the
command
of
Christ
.
Both
the
propositions
are
confirmed
out
of
Acts
2.
The
Major
from
ver.
38.
and
39.
compared
together
.
Repent
and
be
Baptized
every
one
of
you
in
the
name
of
Iesus
Christ
,
for
the
promise
is
made
to
you
and
to
your
children
.
The
minor
proposition
is
likewise
proved
from
ver.
39.
for
the
promise
is
made
to
your
children
.
But
because
that
the
strength
of
the
Argument
may
more
evidently
appear
,
I
will
annex
somewhat
for
Illustration
of
the
text
.
1.
There
is
set
down
the
command
of
being
baptized
,
Be
Baptized
every
one
of
you
:
2.
There
is
added
a
reason
of
the
command
[
for
]
which
is
not
to
be
restrained
to
the
last
words
in
the
former
verse
of
receiving
the
gifts
of
the
holy
Ghost
promised
in
Ioel
,
but
of
all
other
gracious
blessings
of
the
Covenant
,
which
will
appear
by
comparing
of
those
places
,
Acts
3.25
.
Gen.
17.7
.
Ier.
31.33
.
3.
There
is
the
subject
,
receiving
the
promise
,
which
is
amplified
by
a
distribution
,
where
to
the
parents
are
joyned
children
,
indefinitely
without
any
manner
of
difference
either
of
sex
or
age
.
4.
Both
of
them
viz.
Parents
and
Children
their
receiving
into
the
Covenant
of
Grace
,
is
most
clearly
to
be
gathered
from
the
first
Covenant
entred
into
with
Abraham
the
father
of
the
faithful
,
whether
of
Jews
or
Gentiles
,
ratified
from
Rom.
4.10
,
11.
Where
the
Infants
are
accounted
in
the
same
condition
with
the
Parents
,
and
the
males
were
circumcised
the
eighth
day
,
Gen.
17.10
,
11.
And
therefore
likewise
in
the
New
Testament
the
Infants
of
Christians
are
to
be
esteemed
in
the
condition
of
their
Christian
Parents
:
they
are
sanctified
in
them
,
1
Cor.
7.14
.
and
therefore
with
them
are
to
be
baptized
.
More
I
have
written
on
this
subject
,
and
committed
it
to
some
of
your
friends
to
reading
,
which
if
you
desire
to
peruse
,
no
question
you
may
have
the
view
of
it
,
but
in
the
mean
time
do
you
chew
the
cud
upon
this
.
Having
done
with
these
impertinencies
to
the
business
in
contest
between
us
,
you
proceed
to
Revolters
,
of
whom
you
wrote
thus
.
[
But
that
some
who
have
been
professors
of
the
truth
have
withdrawn
themselves
from
the
same
it
is
evident
,
and
proved
Traytors
thereunto
,
as
did
Iudas
for
love
of
mony
,
and
as
Demas
,
to
imbrace
this
present
world
;
yea
,
some
have
been
so
far
corrupted
with
covetous
practises
in
these
our
dayes
,
that
they
have
forsaken
the
right
way
,
and
are
gone
astray
,
following
the
way
of
Baalam
the
son
of
Bosar
,
who
loved
the
wages
of
unrighteousness
,
for
some
have
withdrawn
themselves
from
the
truth
,
that
they
might
be
partakers
with
you
in
their
tithes
and
offerings
,
and
some
also
have
been
led
away
by
the
temptations
of
Satan
,
and
good
is
the
word
of
the
Lord
which
hath
said
,
Acts
20.30
.
that
of
your
own
selves
shall
men
arise
,
speaking
perverse
things
to
draw
away
disciples
after
them
.
But
it
may
be
as
truly
said
,
that
Jesus
is
not
the
Christ
,
because
one
of
his
ministers
left
him
and
betrayed
him
,
as
it
can
be
said
that
this
is
not
the
way
of
Christ
,
because
some
turn
from
it
,
and
prove
traytors
thereunto
.
]
Answ.
I
shall
agree
with
you
,
that
the
deserting
of
an
opinion
which
a
man
formerly
did
maintain
,
or
the
declining
the
society
of
such
,
with
whom
before
he
held
fellowship
,
is
no
infallible
Argument
either
of
the
unsoundness
of
such
an
opinion
,
or
insufferableness
of
such
a
society
;
Yet
withal
I
must
tell
you
,
when
I
see
a
man
taking
(
as
it
were
)
a
lap
at
the
opinions
of
any
one
sect
tanquam
canis
ad
Nilum
,
and
so
would
that
,
and
so
goes
on
to
another
sect
,
and
after
to
another
,
as
by
woful
experience
we
have
found
in
our
daies
,
that
such
unfixed
men
never
set
a
period
to
themselves
in
their
innovating
of
their
opinions
,
but
by
a
lamentable
gradation
jumpe
from
one
to
another
,
and
so
they
may
ad
insinitum
;
and
this
methinks
should
be
an
evident
sign
to
me
that
such
Positions
and
societies
were
somewhat
unsavoury
.
The
like
do
I
say
for
matter
of
division
,
of
which
thus
you
write
;
neither
is
the
division
which
you
talk
of
amongst
the
servants
of
Christ
,
any
safe
argument
to
conclude
that
therefore
they
are
not
the
servants
of
Christ
,
for
such
things
have
fallen
out
amongst
those
that
have
been
called
saints
and
p
ecious
in
the
sight
of
God
,
in
that
some
have
been
,
and
are
weak
,
and
some
are
strong
;
and
so
as
there
are
degrees
of
knowledge
amongst
the
Saints
it
doth
o●casion
some
difference
,
as
it
hath
formerly
done
:
do
we
not
find
that
even
two
of
the
Apostles
,
to
wit
,
Paul
and
Barnabas
,
Acts
15.39
.
(
men
that
truly
feared
God
)
were
at
some
difference
,
when
the
men
of
Ephesus
that
were
Idolaters
,
can
ry
all
with
one
voyce
,
Acts
19.34
.
Great
is
Diana
of
the
Ephesians
?
Answ.
I
yield
you
all
,
But
when
I
see
the
Anabaptists
divided
amongst
themselves
,
and
thei
opinions
so
inconsistent
one
with
anothers
,
as
it
might
be
easily
in●●anced
by
those
interfering
confessions
and
positions
of
those
of
Chard
,
Islington
,
and
those
of
yours
;
but
all
of
them
joyntly
so
destructive
to
publick
peace
,
I
may
probably
con●ecture
that
i●
is
a
shrewd
prognostick
that
their
Kingdom
is
not
long
to
continue
.
For
that
which
you
say
further
,
and
whereas
you
say
that
they
have
left
their
Conventicles
to
be
gulled
and
deluded
by
the
dregs
of
men
&c.
I
must
tell
you
,
that
those
dregs
of
men
,
as
you
are
pleased
disdainfully
,
and
in
scorn
to
call
them
,
will
prove
to
be
those
,
1
Cor.
1.27
,
28.
foolish
things
of
the
world
,
which
God
hath
chosen
to
confound
the
wise
,
and
weak
things
of
the
world
to
confound
the
mighty
and
base
things
of
the
world
,
and
things
which
are
despised
,
which
God
hath
chosen
to
confound
those
that
boast
so
much
of
their
own
wisdome
,
and
learning
,
which
hath
been
bought
for
mony
.
Answ.
In
answer
whereto
,
I
shall
say
no
more
but
this
,
that
it
is
vox
&
praterea
nihil
,
a
great
crack
of
words
that
signifie
nothing
;
they
would
have
passed
better
if
they
had
proceeded
out
of
any
mans
mouth
besides
your
own
.
Phil.
2.3
.
Prov.
26.12
.
Sir
,
where
the
spirit
of
Christ
is
,
it
is
still
accompanied
with
humility
and
self-denyal
,
and
such
esteem
of
others
better
then
themselves
.
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
fool
then
of
him
.
1
Cor.
8.2
1
Cor.
13.9
Act.
8.20
.
And
for
what
learning
and
wisdom
God
hath
been
pleased
to
endow
any
of
us
withal
,
we
do
,
and
must
acknowledge
,
it
is
all
beyond
desert
,
and
that
as
yet
,
We
know
nothing
as
we
ought
to
know
,
for
in
this
military
course
of
ours
,
we
know
but
in
part
.
Nay
t
is
God
especially
who
illuminates
our
weak
understanding
;
and
therefore
their
money
perish
with
them
,
that
think
that
the
gift
of
God
may
be
purchased
with
money
.
To
con
lude
the
preface
;
you
write
,
[
But
it
seemeth
that
this
man
,
by
his
writing
,
hath
not
been
much
acquainted
with
that
which
is
held
by
those
which
he
is
pleased
to
call
Lunatick
spirits
,
and
therefore
that
which
he
at
the
first
sight
hastily
judgeth
to
be
errour
,
may
upon
better
trial
prove
to
be
truth
;
which
useth
to
be
unsavoury
to
those
that
delight
in
worldly
gain
,
Act.
16.19
.
and
are
exercised
in
a
craft
by
which
they
have
their
wealth
,
Acts
19.35
.
therefore
I
do
not
much
wonder
that
my
Position
;
are
unsavoury
to
Parson
Lawson
:
and
so
having
examined
those
Arguments
which
are
brought
against
them
,
with
much
boasting
of
being
unanswerable
;
I
shall
endeavour
by
the
assistance
of
the
most
High
God
to
answer
to
his
Arguments
,
in
order
as
they
are
stated
.
Answ.
I
have
I
confess
been
a
good
space
of
time
an
enquirer
into
your
principles
,
and
an
observer
of
your
ways
,
but
never
had
so
full
an
occasion
to
dive
into
the
depth
of
that
mystery
of
iniquity
till
I
met
with
your
papers
,
and
do
now
protest
that
the
more
I
search
into
it
the
worse
I
like
it
,
and
therefore
shall
say
as
formerly
;
Gen:
41.6
.
O
my
soul
,
come
not
thou
into
their
secret
,
into
their
Assembly
mine
honour
be
not
thou
united
.
And
having
thus
routed
your
Preface
,
and
laid
it
even
with
the
ground
,
I
apply
my self
to
enter
the
listes
with
you
about
your
Positions
,
wherein
you
assault
me
thus
;
The
first
of
the
Positions
is
by
this
man
granted
to
be
a
truth
,
viz.
Position
1.
That
the
most
holy
and
high
God
did
from
all
eternity
,
by
one
sole
and
single
act
,
see
all
whatsoever
he
purposed
to
do
,
or
appoint
to
be
done
by
any
of
his
creatures
.
Answ.
Good
Sir
,
be
pleased
to
revise
your
own
Position
again
,
and
you
will
find
,
that
as
it
is
thus
stated
,
it
is
onely
my
concession
and
not
your
Position
;
indeed
I
was
ashamed
to
see
such
high
mysteries
to
be
put
into
such
an
ugly
dress
,
so
manacled
,
tortured
,
and
unjoynted
,
that
a
man
could
not
well
distinguish
between
head
and
heel
,
and
therefore
(
by
your
good
leave
)
I
made
bold
to
new
model
your
Position
,
and
put
it
into
this
ga●be
as
now
you
see
it
,
and
so
as
here
posited
I
own
it
,
and
do
affirm
it
true
;
but
as
by
you
first
asserted
,
it
may
be
lyable
to
many
exceptions
,
which
because
you
seem
to
wave
,
and
by
disclaiming
your
own
,
have
adopted
this
as
legitimate
,
I
will
not
put
my self
to
the
trouble
to
fight
against
your
vain
shadows
,
and
so
exit
your
own
Position
,
Et
valeat
ut
valere
potest
.
Your
next
advance
is
to
the
rescue
of
your
second
Position
,
viz.
Position
2.
That
God
saw
persons
embracing
the
means
of
salvation
,
and
those
he
elected
in
Christ
from
the
foundation
of
the
world
to
everlasting
life
,
&c.
This
is
so
far
from
soundness
,
(
you
say
)
that
it
is
flat
Pelagianism
,
an
old
heresie
exploded
out
of
the
Church
for
many
ages
since
,
by
which
(
you
say
)
that
it
must
be
concluded
that
the
eternal
decree
of
Gods
unchangeable
election
must
be
dependent
on
the
intervention
of
mans
liberty
,
of
willing
and
working
,
&c.
To
which
you
frame
this
answer
;
What
it
was
that
Pelagius
the
Monk
held
,
you
may
see
in
the
Ecclesiastical
Chronography
of
Eusebius
Pamphilus
pag.
595.
also
it
makes
no
matter
to
me
in
these
things
,
it
is
possible
he
might
hold
a
truth
as
well
as
Calvin
:
But
the
Fathers
of
whom
we
have
learned
these
things
,
are
those
that
have
not
erred
in
their
doctrine
,
which
are
those
before
mentioned
,
to
wit
,
Jesus
Christ
himself
,
the
holy
Prophets
and
Apostles
:
but
the
Scripture
when
it
speaketh
of
election
,
makes
it
to
be
altogether
independent
on
the
creature
,
so
as
that
nothing
acted
or
done
by
the
creature
is
to
be
accounted
of
as
a
motive
,
incentive
,
meritorious
or
procuring
ground
or
cause
(
as
this
man
doth
endevour
to
cast
upon
me
)
I
freely
grant
to
be
a
truth
according
to
the
Scriptures
by
him
brought
in
,
Ephes.
1.5
,
11.
Answ.
Sir
,
there
was
no
need
to
have
informed
me
(
but
to
evidence
your
reading
)
where
I
might
have
an
account
of
the
abominable
paradoxes
of
blasphemous
Pelagius
,
cried
down
by
all
antiquity
as
well
as
by
all
our
modern●
for
his
detracting
from
the
free
grace
of
God
,
and
exalting
of
the
liberty
of
the
will
,
and
placing
it
in
Gods
stead
,
at
least
putting
them
cheek
by
jowl
together
.
For
though
by
other
several
Chronographers
the
grosseness
of
his
heresie
be
more
copiously
painted
out
,
yet
in
the
tripartite
History
according
to
you
cited
,
there
is
to
be
found
so
much
as
to
abominate
even
the
name
of
the
man
,
by
reason
of
his
cursed
opinion
,
being
there
ranked
out
in
the
columne
of
Hereticks
;
and
therefore
it
seems
a
wonder
to
me
,
that
any
one
that
is
but
a
pretender
to
Religion
,
should
have
so
much
impudence
,
and
be
so
Galliolized
,
Act.
18.17
as
not
to
care
for
these
things
.
But
to
put
him
into
the
scales
with
reverend
Calvin
,
Psal.
112.6
.
whose
good
name
shall
be
had
in
an
everlasting
remembrance
,
and
whose
lustre
will
dazle
all
your
new
lights
,
I
know
none
besides
your self
would
have
had
the
face
of
brass
to
have
done
it
.
For
the
latter
part
of
this
paraphrase
,
in
your
confession
of
Gods
independency
on
outward
things
,
and
that
he
hath
not
from
thence
any
motive
or
incentive
,
&c.
for
his
election
of
any
;
I
heartily
thank
you
,
especially
if
I
could
imagine
that
this
did
not
proceed
ex
labiis
dolosis
,
but
that
it
were
done
in
reality
and
truth
;
but
when
I
find
that
this
acknowledgement
of
yours
doth
so
much
interfere
with
your
often
dictates
,
I
shall
onely
judge
of
you
as
of
that
clown
in
the
fable
,
who
blowes
both
hot
and
cold
with
one
breath
:
here
you
seem
to
ascribe
all
to
the
good
pleasure
of
Gods
will
in
the
business
of
election
,
but
otherwhere
(
as
I
shall
hereafter
manifest
)
a
mans
free
will
(
according
to
you
)
in
working
and
believing
must
be
joynt-parceners
with
God
,
so
that
the
vote
shall
be
,
as
was
the
Harlots
which
came
before
Solomon
to
determine
of
the
dead
child
,
1
King
.
4.26
.
nec
mihi
nec
tibi
,
sed
dividatur
,
let
it
be
neither
mine
nor
thine
,
but
divide
it
.
You
go
one
with
your
discourse
[
neither
is
there
any
thing
in
this
Position
tending
to
the
exaltation
of
the
creature
,
to
be
any
motive
,
or
incentive
cause
,
for
which
God
elects
as
a
meritorious
or
procuring
ground
or
cause
of
it
;
for
to
say
God
saw
some
men
embracing
the
means
of
salvation
,
or
that
the
embracing
the
means
of
salvation
is
a
meritorious
or
procuring
ground
or
cause
of
our
election
,
any
more
then
the
words
of
the
holy
Spirit
,
spoken
by
David
,
Psal.
4.3
.
But
know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himself
;
should
be
a
meritorious
cause
of
the
godly
mans
being
set
apart
,
or
chosen
to
the
Lord
;
neither
is
there
any
more
ground
or
cause
,
to
call
the
words
of
this
Position
flat
Pelugianism
,
or
an
old
heresie
,
then
there
is
to
call
the
words
of
David
so
.
Answ.
It
was
heretofore
generally
observed
that
when
anyone
came
to
consult
the
Delphian
Oracle
(
whether
out
of
curiosity
or
necessity
it
matters
not
)
that
the
responses
of
the
Flamens
were
so
abstruse
and
equivocall
,
that
which
way
soever
the
success
did
fall
,
yet
they
might
have
a
starting
hole
to
preserve
the
credit
of
their
Oracle
.
As
for
instance
,
in
one
of
their
answers
,
Ibis
,
redibis
,
nunquam
per
bella
peribis
;
the
issue
thereof
being
contrary
to
expectation
,
they
made
another
sense
of
the
words
onely
by
pointing
of
them
thus
,
Ibis
,
peribis
nunquam
,
per
bella
peribis
:
and
truly
howsoever
all
those
Oracles
ceased
at
the
coming
of
Christ
in
the
flesh
,
yet
methinks
I
see
the
same
spirit
of
delusion
now
working
in
these
children
of
darkness
;
for
look
upon
this
man
as
to
his
Positions
here
,
so
by
others
his
complices
,
the
Arminians
,
and
Socinians
,
when
they
find
themselves
pincht
by
any
Argument
,
that
they
can
finde
no
subterf
ge
for
evasion
,
then
they
betake
themselves
to
shifts
of
Amphibology
,
and
fall
to
denying
of
the
proper
sense
and
scope
of
their
own
tenets
,
because
perhaps
not
comprehended
in
express
syllables
and
words
of
their
Positions
;
for
this
man
with
whom
I
have
to
deal
,
though
he
wants
not
that
face
of
brass
to
deny
,
that
there
is
nothing
couched
under
the
Position
,
to
exalt
the
creature
,
as
in
whom
there
should
be
somewhat
which
God
should
look
upon
as
a
motive
or
procuring
ground
or
cause
for
God
to
elect
such
so
qualified
:
Yet
by
the
assistance
of
my
God
I
shall
clearly
make
it
to
appear
in
my
defence
of
my
first
Argument
,
that
(
according
to
these
men
)
believing
or
faith
,
and
perseverance
therein
,
is
such
a
condition
prerequisite
,
and
so
lookt
upon
by
God
in
the
Act
of
election
,
as
without
which
he
elects
not
,
and
for
which
he
doth
elect
,
and
so
becomes
a
moving
or
procuring
cause
why
he
doth
elect
any
one
,
as
is
generally
by
them
maintained
.
For
that
Scripture
alledged
Psal.
4.3
.
is
nihil
ad
Rhombum
,
being
quite
alien
from
the
case
depending
;
we
are
now
treating
of
the
eternal
and
Immanent
act
of
God
in
electing
before
all
time
,
and
the
place
quoted
is
to
be
understood
of
Gods
effectual
vocation
,
a
transient
act
of
God
in
time
:
where
he
actually
sets
apart
him
,
(
i.
e.
)
him
that
is
in
existence
and
being
:
him
that
is
Godly
,
(
i.
e.
)
such
who
by
the
inward
working
of
his
spirit
he
hath
made
Godly
:
For
himself
(
i.
e.
)
to
do
him
service
,
and
live
to
his
glory
.
See
Exod.
33.16
.
Or
else
this
may
be
understood
,
and
that
the
scope
of
the
place
bears
necessarily
;
That
the
Lord
hath
set
apart
for
some
place
〈◊〉
of
eminency
,
office
and
trust
,
him
that
is
Godly
as
David
was
,
fo●
to
be
more
Instrumental
for
the
glory
of
God
and
good
of
his
people
.
What
you
write
that
there
is
no
more
ground
or
cause
t●
call
the
words
of
this
position
Pelagianism
,
or
an
old
heresy
,
tha●
there
is
to
call
the
words
of
David
so
,
is
but
meer
vapour
and
smoke
,
because
the
words
of
David
beare
no
proposition
,
nor
do
not
in
the
least
degree
carry
any
correspondence
with
the
position
.
To
what
you
write
,
[
for
if
him
that
is
Godly
(
or
believers
o●
those
that
imbrace
the
means
of
salvation
)
be
not
those
that
God
hath
elected
in
Christ
to
eternal
life
,
then
shew
me
by
plain
Scripture-proof
(
if
you
can
)
who
they
be
,
and
what
be
their
names
that
we
may
know
them
]
I
answer
roundly
thus
.
Answ.
That
such
as
are
thus
qualified
(
i.
e.
)
that
are
Godly
,
that
are
believers
,
and
that
in
sincerity
and
truth
,
such
carry
the
evidence
in
themselves
,
their
faith
and
Godliness
are
arguments
,
symptomes
,
signes
to
them
that
they
are
elected
:
And
that
as
Eph.
1.4
.
he
is
said
there
to
elect
some
that
they
should
be
holy
;
so
God
hath
elected
such
numerical
persons
that
he
will
with●l
in
his
good
time
make
them
godly
,
make
them
believers
,
make
them
to
imbrace
the
means
of
salvation
by
working
all
their
works
in
them
.
Esa.
26.12
Yet
God
hath
not
elected
any
whom
he
foresaw
that
by
the
power
of
his
own
free
will
,
and
liberty
of
choosing
and
refusing
,
would
be
Godly
or
would
believe
,
or
would
imbrace
the
means
;
no
,
the
object
of
election
was
of
men
in
their
blood
,
Ezek.
6.16
.
enemies
,
Rom.
5.10
.
ungodly
,
Rom.
4.5
.
sinners
,
1
Tim.
1.15
.
And
this
indeed
is
the
main
that
I
so
zealously
contend
for
,
to
beat
down
all
worth
or
excellency
in
the
creature
,
and
to
ascribe
the
sole
glory
unto
God
in
making
him
the
Alpha
and
Omega
,
the
first
and
the
last
,
in
the
whole
transaction
of
mans
salvation
,
and
which
my
Adversary
implicitely
denies
,
though
in
express
terms
he
is
ashamed
to
profess
it
with
a
full
mouth
;
1
Sam.
15.14
.
what
meane
else
the
bleatings
of
these
words
in
my
ears
,
page
13.
I
should
sin
against
Christ
if
I
should
say
that
believing
in
him
were
no
cause
at
all
:
and
page
39.
as
it
is
the
good
pleasure
of
God
to
let
the
sons
of
men
enjoy
a
sufficiency
of
means
,
&c.
so
he
gives
them
liberty
in
the
right
use
thereof
in
the
day
of
Grace
,
to
choose
or
refuse
;
and
it
cannot
be
otherwise
,
so
a
choice
must
needs
be
at
liberty
,
and
if
there
were
not
a
liberty
given
of
God
in
these
things
,
&c.
Mary
hath
chosen
the
better
part
,
&c.
But
of
these
in
their
several
places
,
What
further
you
write
[
Shew
me
by
plain
Scripture
(
if
you
can
)
who
they
be
,
and
what
be
their
names
,
that
we
may
know
them
]
is
a
question
more
suitable
to
be
proposed
by
a
boy
of
four
years
old
,
,
for
if
he
had
been
older
,
a
rod
had
been
fitter
for
him
then
an
answer
.
And
yet
let
me
tell
you
,
Rev.
2.17
.
Rev.
5.1
.
Kev
.
20.12
.
that
those
which
are
elected
,
when
once
they
come
to
be
believers
,
they
have
a
new
name
given
which
no
man
knoweth
,
saving
he
that
receiveth
it
,
and
the
book
wherein
their
names
are
written
,
is
as
yet
a
sealed
book
.
But
when
the
book
shall
be
opened
,
which
is
the
book
of
life
,
then
it
shall
be
legible
,
even
in
such
great
Characters
,
that
he
that
runs
may
read
who
they
be
,
and
what
be
their
names
.
In
the
mean
time
the
secret
things
belong
to
the
Lord
our
God
,
Deut.
29.29
.
but
those
things
which
are
revealed
,
belong
unto
us
,
and
to
our
Children
for
ever
,
that
we
may
do
them
.
You
further
say
[
and
if
these
Scriptures
,
to
wit
,
Psal.
37.
from
vers.
9.
to
vers.
21.
Prov.
3.33
,
34
,
35
and
Mar.
16.16
.
together
with
many
other
of
the
sayings
of
the
holy
Spirit
in
the
Scripture
,
that
have
the
like
sound
,
be
not
for
substance
a
true
coppy
of
Gods
decree
of
Election
and
Reprobation
from
the
foundation
of
the
world
,
then
shew
us
a
true
Copy
of
it
if
you
can
.
Answ.
Alas
,
Alas
!
what
will
not
ignorance
,
at
least
mixt
with
impudence
,
2
Tim.
3.6
.
endeavour
to
obtrude
upon
a
simple
people
,
by
creeping
into
houses
,
and
leading
captive
silly
people
laden
with
sin
:
But
tell
me
Sir
,
though
it
may
be
possible
for
you
to
delude
your
dull-sighted
proselytes
with
such
fopperies
as
these
;
is
it
with
you
imaginable
that
men
of
parts
and
gifts
will
swallow
down
such
gudgeons
,
such
Camels
;
revise
the
Scriptures
that
you
there
cited
,
and
see
whether
any
part
of
any
one
of
them
breath
the
least
aire
,
as
to
matter
of
Election
or
Reprobation
whether
any
of
them
;
carries
any
import
,
either
in
express
words
,
or
by
way
of
consequence
,
to
these
eternal
decrees
.
And
that
it
may
appear
that
I
charge
you
not
unadvisedly
,
let
us
take
a
view
of
the
Scriptures
apart
.
1
For
that
Psal.
37.9
.
to
vers.
21.
The
scope
of
that
Psalm
is
to
direct
the
Godly
how
to
deport
themselves
,
especially
in
reference
to
the
wicked
when
flourishing
in
prosperity
,
and
to
this
end
1
He
sets
down
what
their
duty
is
.
2.
He
presseth
that
duty
by
several
Arguments
.
Their
first
duty
is
that
they
beware
of
ang●●
and
envy
,
whereto
they
might
be
tempted
upon
that
occasion
o●
the
wickeds
prosperity
,
ver.
1.7.8
.
2
That
on
the
contrary
they
fortifie
themselves
with
faith
and
hope
in
God
,
ver.
3
,
5
,
6.
The
arguments
he
useth
for
confirmation
are
drawn
1
From
the
end
and
issue
of
both
their
conditions
,
how
both
the
Godly
and
wicked
shall
succeed
.
viz.
it
shall
fall
out
well
for
the
Godly
,
but
ill
for
the
wicked
,
ver.
9
,
10
,
11.
A
2.
Is
drawn
from
the
cause
of
this
issue
and
event
,
viz.
the
efficatious
providence
of
God
,
from
the
12
ver.
to
the
21
ver.
which
is
illustrated
by
the
effects
,
as
1.
The
confusion
of
the
wicked
in
their
evil
counsel
,
ver.
12
,
13
,
14
,
15.
2
By
blessing
of
the
little
which
the
righteous
man
hath
,
beyond
all
the
riches
of
many
wicked
ones
.
3
by
a
protection
and
deliverance
of
the
Godly
man
from
those
evils
wherein
the
wicked
are
overwhelmed
,
vers.
20
,
23
,
24.
now
what
is
all
this
to
Election
or
Reprobation
?
For
the
place
of
Prov.
3.33
,
&c.
Solomon
in
all
the
former
part
of
that
chapter
exhorteth
to
an
endeavour
after
divers
Graces
,
as
the
contents
thereof
do
imply
.
The
argument
whereby
he
presseth
it
,
is
from
the
diverse
end
and
issue
of
those
who
are
adorned
with
,
and
those
who
want
those
graces
,
which
are
exprest
in
these
three
last
verses
by
you
cited
:
But
what
is
this
,
likewise
,
to
election
or
Reprobation
?
which
are
eternal
acts
before
all
time
,
and
these
are
transient
acts
being
wrought
in
time
.
For
that
of
Mar.
16.16
.
He
that
believeth
and
is
baptized
shall
be
saved
,
but
he
that
believeth
not
shall
be
damned
.
I
do
readily
acknowledge
it
a
point
declaratory
of
the
Gospel
,
for
the
way
and
means
that
God
himself
hath
designed
for
the
saving
of
souls
;
but
mark
the
manner
of
the
discovery
;
it
saith
,
He
that
believeth
shall
be
saved
,
but
it
saith
not
,
he
that
believeth
shall
be
elected
,
which
is
the
business
you
are
about
.
It
shewes
that
faith
or
believing
is
an
ingredient
,
and
enters
into
the
decree
of
the
means
conducing
to
the
end
,
which
is
salvation
,
but
it
is
not
the
decree
it self
of
election
,
which
all
along
you
shamefully
confound
;
jumbling
together
the
decree
and
the
means
,
so
that
for
want
either
of
wit
or
will
,
you
do
not
at
all
distinguish
,
between
the
Decree
of
election
it self
,
of
saving
a
certain
company
,
which
is
the
end
,
and
the
decree
of
the
execution
of
the
means
tending
to
that
end
.
And
thus
any
one
may
see
what
a
fair
copy
you
have
drawn
of
Gods
decree
of
Election
and
Reprobation
,
by
such
impertinent
proofs
,
which
give
no
light
at
all
to
the
point
controverted
.
Which
doth
much
amaze
me
,
that
a
man
that
arrogates
to
himself
to
be
a
teacher
of
a
selected
company
,
that
shall
make
his
brags
(
as
I
have
heard
you
have
done
)
that
with
his
own
hands
he
hath
dipt
so
many
,
should
yet
feed
his
over-credulous
auditors
with
such
extravagancies
as
these
are
.
Truly
Sir
,
if
your
luck
be
not
better
in
your
popular
teachings
then
you
are
in
this
,
you
will
neither
reap
credit
,
nor
the
people
profit
.
And
unless
you
can
bring
more
apposite
texts
of
Scripture
to
prove
your
Doctrinals
,
then
you
do
here
for
the
proof
of
your
Polemicals
,
you
will
make
but
blew
work
of
it
.
And
whereas
you
say
,
[
shew
us
a
true
copy
of
it
if
you
can
]
Sir
,
for
the
satisfying
you
in
this
,
and
that
my
procedure
may
be
the
more
regular
in
what
shal
follow
,
I
conceive
it
will
be
no
digression
to
give
you
a
preliminary
,
in
brief
Characters
,
of
the
Decrees
of
God
,
of
Prescience
,
of
Predestination
,
of
Election
,
and
Reprobation
.
1.
The
decree
of
God
,
is
an
action
of
God
out
of
the
counsell
and
purpose
of
his
own
will
,
determining
all
things
,
and
all
the
circumstances
,
and
order
of
all
things
from
eternity
,
in
himself
;
certainly
and
unchangeably
,
and
yet
freely
,
Acts
2.23
.
and
4.28
.
and
11.18
.
For
whatsoever
either
the
creature
doth
,
or
God
about
the
creature
,
that
from
eternity
was
decreed
,
that
it
should
be
so
done
.
This
decree
of
God
,
we
find
it
under
several
appellations
in
the
Scripture
,
sometimes
styled
the
Counsel
of
God
,
Acts
4.28
.
sometimes
the
determinate
Counsel
,
Acts
2.23
.
sometimes
Good
pleasure
,
Ephes.
1.9
.
sometimes
Good
pleasure
of
his
will
,
Ephes.
1.5
.
sometimes
the
counsel
of
his
will
,
Ephes.
1.11
.
sometimes
the
purpose
of
God
,
Rom.
9.11
.
2
Tim.
1.9
.
sometimes
foreknowledge
of
God
,
Rom.
8.29
.
and
11.2
.
sometimes
the
will
of
God
,
Rom.
9.18
.
Wherein
yet
we
use
that
one
and
accustomed
word
of
Decree
,
to
help
our
weak
capacities
,
as
being
the
Judgement
,
Counsel
and
Will
of
God
,
which
is
indeed
God
himself
willing
and
decreeing
.
Not
that
we
do
conceive
any
ratiocination
,
deliberation
and
collection
from
premises
to
conclusion
,
proceeding
from
one
thing
to
another
,
which
are
usually
incident
to
antecede
the
edicts
and
decrees
of
men
;
no
,
we
dare
not
reduce
God
to
such
straits
,
for
what
God
herein
doth
,
it
is
by
one
single
simple
and
eternal
act
of
the
will
determining
and
decreeing
what
himself
will
do
or
permit
to
be
done
.
And
for
those
decrees
of
God
,
such
is
the
freedom
and
liberty
of
that
will
of
his
(
which
is
himself
willing
)
that
there
can
be
assigned
no
cause
at
all
,
either
efficient
,
meritorious
,
or
final
,
without
himself
,
he
being
the
primum
movens
,
which
moveth
all
things
,
and
is
moved
of
none
.
But
if
we
have
a
respect
to
the
effects
of
those
Decrees
in
the
creature
,
and
so
there
may
be
assigned
causes
both
efficient
,
meritorious
and
final
:
for
so
hath
God
decreed
to
confer
salvation
and
glory
on
the
elect
by
,
for
,
and
through
the
merit
of
Jesus
Christ
,
and
so
likewise
eternally
to
punish
the
reprobate
for
their
sin
,
both
of
these
to
be
manifested
to
the
praise
of
his
free
grace
and
justice
.
Having
spoken
thus
of
the
decrees
in
general
,
I
proceed
next
to
the
foreknowledge
of
God
as
the
effect
following
its
cause
.
I
mean
not
that
which
is
indefinitely
called
in
the
Schools
simplicis
intelligentiae
,
which
is
the
essential
knowledge
of
God
,
and
which
is
extended
to
all
things
knowable
,
both
possible
and
impossible
;
but
that
which
is
definite
and
intuitive
,
called
Scientia
visionis
,
and
that
is
;
A
certain
and
infallible
knowledge
of
things
which
are
to
come
to
pass
:
of
this
you
may
see
Acts
15.18
.
Iob
28.24
.
Heb.
4.13
.
Psal.
139.2
,
12.
2
Tim.
2.19
.
For
whereas
no
forgetfulness
can
befall
the
Deity
which
by
his
decree
he
hath
determined
:
so
is
his
foreknowledge
certain
.
Yet
this
foreknowledge
is
so
to
be
understood
,
not
that
it
is
dependent
on
the
things
that
are
to
come
to
pass
,
but
meerly
on
the
decree
of
God
determining
of
the
futurity
of
things
,
and
this
is
called
practical
foreknowledge
.
But
whereas
all
the
decrees
of
God
are
as
himself
,
Immutable
,
as
Numb.
23.23
.
1
Sam.
15.29
.
Psal.
33.11
.
Gen.
14.24
,
27.
Mal.
3.16
.
Heb.
6.17
.
as
being
acted
by
him
that
is
most
wise
and
Almighty
,
and
that
this
foreknowledge
resting
on
this
immutable
decree
is
infallible
:
Hence
doth
arise
a
double
necessity
of
the
futurition
of
things
,
but
both
Hypothetical
and
conditional
;
the
one
is
a
necessity
of
Immutability
,
as
in
reference
to
the
decree
;
the
other
a
necessity
of
infallibility
,
as
in
reference
to
the
foreknowledge
:
this
is
clearly
gathered
out
of
Luke
24.26
,
27
,
44
,
46.
and
1
Cor.
11.15
.
But
this
they
have
in
respect
of
the
first
agent
;
but
in
themselves
,
and
as
by
reason
of
secundary
agents
or
causes
they
may
still
continue
contingent
and
free
.
The
third
in
order
is
Predestination
,
which
I
define
to
be
an
eternal
,
immutable
,
most
wise
and
efficacious
decree
wherein
God
according
to
his
meer
good
pleasure
,
out
of
the
whole
lump
of
mankind
,
fallen
and
lost
in
Adam
,
hath
decreed
to
save
some
by
Jesus
Christ
the
mediator
,
to
the
praise
of
his
most
glorious
Grace
,
and
the
rest
to
leave
in
that
miserable
state
,
and
at
the
last
for
their
sins
to
reward
them
with
eternal
punishment
for
the
manifestation
of
his
liberty
and
justice
.
That
this
is
dependent
on
the
meer
good
pleasure
of
God
,
see
Matth.
11.26
.
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
Luke
12.32
.
It
is
your
fathers
good
pleasure
to
give
you
a
kingdom
.
1
Thes.
5.9
.
the
Apostle
there
comprehends
both
Election
and
Reprobation
in
a
few
words
:
He
hath
not
appointed
us
unto
wrath
,
but
to
obtain
salvation
by
our
Lord
Iesus
Christ
.
All
which
shall
tend
to
the
glory
of
God
,
for
to
that
end
was
man
created
,
Prov.
16.4
.
Ephes.
1.15
.
And
therefore
neither
have
the
elect
cause
for
which
they
should
boast
,
because
what
they
do
receive
is
of
undeserved
grace
;
1
Cor.
4.7
.
neither
are
those
who
are
pretermitted
cause
to
complain
,
whiles
they
have
but
their
deserved
reward
,
Rom.
9.
the
Potter
having
power
over
his
lump
of
clay
,
to
make
one
vessel
to
honour
another
to
dishonour
.
That
which
hath
the
fourth
place
is
Election
,
which
is
not
to
be
understood
of
an
election
to
a
civil
or
sacred
place
or
office
,
as
1
Sam.
10.24
.
Iohn
6.70
.
Nor
of
a
people
separated
to
a
special
Covenant
,
as
Deut.
4.37
.
Nor
onely
of
such
as
were
called
to
the
outward
profession
of
the
Gospel
,
whereof
a
Church
may
consist
,
as
1
Cor.
1.27
.
But
it
is
,
A
personal
,
definite
and
immutable
separation
of
certain
singular
men
,
from
the
rest
of
mankind
,
and
preordaining
them
to
salvation
,
by
such
means
as
it
hath
pleased
him
to
appoint
in
his
most
wise
decre
,
Matth.
20.16
.
and
24.24
.
Mar.
13.20
.
Rom.
11.7
.
And
means
for
the
execution
of
this
decree
of
election
are
Redemption
by
Jesus
Christ
,
effectual
vocation
,
justification
by
faith
,
and
sanctification
joyned
with
perseverance
,
Rom.
8.29
,
30.
Eph.
1.4
.
1
Thess.
5.9
.
1
Pet.
1.2
.
Act.
13.48
.
Tit.
1.
1.
Phil.
1.6
.
In
election
Christ
is
the
basis
and
head
thereof
,
Eph.
1.4
,
5.
both
in
that
he
was
designed
by
the
Father
as
a
Redeemer
of
the
elect
,
2
Cor.
5.18
.
Esa.
12.2
.
As
also
because
that
such
so
elected
were
given
to
Christ
to
be
redeemed
by
him
and
to
be
brought
unto
glory
.
Ioh.
17.6
.
and
10.16
.
So
that
Christ
is
inrolled
in
the
decree
of
election
,
not
as
a
meritorious
cause
of
it
,
nor
as
the
foundation
thereof
,
but
as
executing
that
decree
,
and
the
meritorious
cause
of
grace
and
glory
to
be
conferred
upon
the
elect
according
to
the
decree
of
God
.
Faith
likewise
,
sanctification
,
good
works
and
perseverance
,
are
ingredients
in
the
decree
consequently
,
as
means
ordained
to
the
end
by
that
decree
,
but
not
antecedently
,
as
the
foundation
or
causes
upon
foresight
whereof
our
election
doth
depend
.
For
if
upon
the
foresight
of
our
faith
,
or
foreseeing
who
would
believe
,
or
embracing
of
the
means
,
or
continuance
therein
,
our
election
should
depend
,
then
were
it
necessary
that
the
same
should
be
foreseen
in
us
,
either
as
those
graces
or
works
,
wrought
in
us
by
our selves
,
and
of
our
own
innate
strength
,
or
else
wrought
in
us
onely
by
God
,
and
of
his
grace
and
gift
alone
:
If
you
l
'
say
they
proceed
as
from
our selves
,
as
from
the
innate
activity
and
choice
of
our
own
free-will
,
then
have
we
whereof
to
boast
,
and
then
have
we
made
our selves
to
differ
from
others
,
contrary
to
that
of
1
Cor.
4.7
.
for
what
maketh
thee
to
differ
from
another
,
and
what
hast
thou
that
thou
didst
not
receive
?
now
if
thou
didst
receive
it
,
what
dost
thou
glory
is
if
thou
hadst
not
received
it
?
But
if
we
have
received
that
grace
from
God
,
and
that
it
be
onely
of
his
working
in
us
to
give
us
faith
and
repentance
from
dead
works
,
&c.
Then
God
hath
decreed
to
give
us
those
graces
,
which
since
they
are
infallible
means
unto
salvation
,
therefore
they
are
to
be
drawn
and
derived
from
infallible
election
,
wherin
salvation
is
decreed
unto
us
;
for
the
further
clearing
wherof
consult
these
places
,
Matth.
11.25
,
26.
Luke
.
12.32
.
1
Tim.
1.9
.
Rom.
9.11
,
12.
and
11.5
.
Eph.
1.4
.
Rom.
8.29
,
Ioh.
15.16
.
Acts
13.48
.
1
Cor.
7.25
.
Ioh.
6.37
.
and
8.47
.
2
Tim.
2.19
.
Matth.
24.24
.
1
Ioh.
2.19
.
The
last
proposed
is
Reprobation
,
which
is
the
eternal
,
Immutable
,
and
most
free
decree
of
God
,
wherein
a
certain
company
of
men
,
considered
in
an
alike
lump
and
mass
of
corruption
and
guilt
with
all
others
,
he
hath
decreed
to
pass
them
by
and
not
to
have
mercy
upon
them
,
neither
to
confer
on
them
the
means
tending
to
salvation
,
but
leaving
them
in
their
sin
whereinto
they
had
cast
themselves
,
for
the
same
sin
to
condemn
them
,
for
the
manifestation
of
his
liberty
,
and
justice
,
and
power
.
This
reprobation
(
by
a
metonymy
)
is
styled
in
Scripture
Hatred
.
Rom.
9.13
.
So
the
purpose
of
God
,
Rom.
9.11
,
that
determined
counsel
of
God
,
Acts
2.23
.
the
good
pleasure
of
God
,
Mat.
12.25
,
26.
And
the
Reprobates
are
called
vessels
of
wrath
fitted
to
destruction
.
Rom.
9.22
.
men
of
old
ordained
to
condemnation
,
disobedient
,
whereunto
they
were
appointed
,
1
Pet.
2.8
.
Appointed
unto
wrath
,
1
Thess.
5.9
.
wicked
made
for
the
day
of
evil
,
Pro.
16.4
.
All
which
do
argue
,
that
God
is
the
efficient
cause
of
Reprobation
,
and
that
hell
fire
is
prepared
for
such
Goats
as
well
as
for
the
Devil
and
his
Angels
,
Matth.
25.41
.
that
God
must
be
the
efficient
cause
of
Reprobation
,
as
well
as
of
election
,
appears
in
this
,
that
as
he
elects
(
i.
e.
)
decrees
to
save
some
,
so
likewise
he
decrees
to
Reprobate
(
i.
e.
)
to
pass
by
and
leave
others
,
and
not
elect
them
,
as
Matth.
24.40
,
41.
For
else
had
not
he
fore-determined
what
to
do
with
a
great
part
of
mankind
,
but
to
have
left
them
to
an
uncertain
event
,
which
is
unsuitable
to
his
wisdome
.
Now
the
act
of
God
in
Reprobating
may
be
distinguished
into
a
negative
and
privative
act
(
i.e.
)
of
not
granting
salvation
,
nor
conferring
means
of
salvation
;
and
into
an
affirmative
or
positive
act
(
i.
e.
)
of
inflicting
damnation
,
and
of
blinding
and
hardening
.
After
both
these
waies
the
Scripture
sets
forth
Reprobation
.
1
Negatively
,
Mat.
7.23
.
and
25.12
.
I
know
you
not
.
Ioh.
10.26
.
you
are
not
of
my
sheep
.
Ioh.
17.19
.
I
pray
not
for
the
world
.
Matth.
13.11
.
to
them
it
is
not
given
to
know
the
mysteries
of
the
kingdome
of
heaven
:
2
Affirmatively
,
Rom.
9.13
.
Esau
have
I
hated
,
Rom.
9.22
.
vessels
of
wrath
sitted
to
destruction
.
Rom.
9.18
.
whom
he
will
he
hardens
.
Ioh.
12.39
,
40.
They
could
not
believe
,
because
he
had
blinded
their
eyes
,
and
hardened
their
hearts
.
So
that
if
it
be
demanded
wherefore
God
when
he
saw
all
men
in
an
alike
condition
,
sinners
and
children
of
wrath
,
Reprobated
some
(
i.
e.
)
did
not
elect
them
,
or
suffered
not
his
face
to
shine
on
them
,
as
he
did
on
others
,
viz.
those
which
he
did
elect
,
no
reason
can
be
assigned
for
this
,
but
the
absolute
good
pleasure
of
his
will
.
But
if
it
be
demanded
,
why
he
doth
not
confer
salvation
on
them
,
or
glorifie
their
persons
in
heaven
,
but
contrarily
inflicts
upon
them
eternal
torments
in
hell
,
here
the
cause
is
assigned
to
be
their
own
sinnes
.
Matth.
25.41
,
42.
Go
ye
cursed
into
everlasting
fire
,
for
I
was
hungry
,
&c.
and
Rom.
6.23
.
the
wages
of
sin
is
death
.
And
therefore
in
the
matter
of
Reprobation
God
is
to
be
lookt
upon
partly
as
a
sovereign
,
who
hath
the
sole
power
and
dominion
over
his
creature
,
Psal.
145.17
.
Gen.
18.25
.
and
partly
as
a
Judge
,
who
is
righteous
in
all
his
waies
and
doth
right
to
every
man
:
As
a
sovereigne
,
and
so
according
to
his
absolute
power
and
liberty
,
dependent
on
his
own
will
and
accountable
to
none
,
it
is
lawful
for
him
to
do
what
he
will
with
his
own
,
&c.
Mat.
29.15
.
Rom.
11.35
.
As
a
just
Judge
,
and
so
he
punisheth
none
but
for
sinne
,
Rom.
1
32.
2
Thess.
1.6
.
And
thus
having
drawn
you
a
fair
copy
of
election
and
Predestination
,
I
am
now
at
leisure
to
see
what
you
will
say
to
my
first
Argument
,
which
in
forme
is
this
.
If
the
rise
of
our
election
be
sounded
on
the
meer
mercy
and
free
grace
of
God
,
then
it
is
not
upon
Gods
foresight
of
mans
embracing
the
means
of
salvation
.
But
it
is
founded
in
the
meer
mercy
and
free
grace
of
God
,
therefore
not
upon
the
foresight
of
the
embracing
the
means
.
To
which
you
frame
this
answer
.
The
first
proposition
or
Major
he
saith
is
unquestionable
,
and
that
is
all
the
proof
that
we
have
from
him
for
it
,
saying
,
there
is
but
one
cause
to
produce
the
effect
.
The
Minor
he
bringeth
Scripture
for
the
proof
of
it
,
the
truth
of
which
I
do
not
question
;
the
Scriptures
are
,
Deut.
7.7
,
8.
and
10.15
.
Matth.
20.15
.
Luk.
12.32
.
Rom.
9.11
,
18
,
21.
Eph.
1.5
,
11.
2
Tim.
1.9
.
The
Minor
it
appears
you
give
fair
quarter
to
,
and
let
it
pass
upon
its
paroll
.
T
is
the
major
you
quarrel
at
,
as
having
nothing
to
second
it
but
this
,
saying
that
there
is
but
one
cause
to
produce
the
effect
;
and
truly
Sir
,
I
believe
that
might
have
been
unquestionable
to
any
but
you
and
your
comrades
,
who
do
nodum
in
scirpo
quaerere
.
I
had
thought
it
might
have
past
for
unquestionable
divinity
,
that
God
is
so
jealous
a
God
that
he
will
not
communicate
his
glory
to
any
other
,
and
that
if
any
act
of
Grace
pass
singly
and
solely
from
himself
,
that
then
no
other
creature
could
have
been
a
copartner
with
him
,
and
that
if
of
grace
,
then
not
of
works
,
(
which
is
nothing
else
but
the
embracing
of
the
means
.
)
And
to
that
foundation
(
which
was
laid
before
all
time
)
other
foundation
can
no
man
lay
,
then
that
is
laid
,
especially
in
time
.
And
that
,
as
to
the
foreknowledge
of
God
or
his
foresight
,
God
doth
not
foresee
any
thing
which
he
hath
not
decreed
either
efficaciously
to
do
,
or
permit
to
be
done
.
So
that
his
foreknowledge
should
rest
upon
the
decree
,
and
at
no
hand
to
depend
on
the
things
to
be
done
,
but
that
all
things
depend
upon
that
,
and
that
God
did
see
nothing
in
their
causes
,
which
he
did
not
before
see
in
his
decree
,
these
I
thought
had
been
unquestionable
truths
,
till
Thomas
Faswel
calls
them
into
question
,
pretending
that
though
grace
may
be
of
free
and
meer
mercy
,
yet
there
may
be
a
concurrence
of
mans
actings
in
the
embracing
of
the
means
.
And
whence
doth
all
this
arise
but
from
an
embasing
of
the
Majesty
of
God
,
by
measuring
his
corn
by
your
bushel
,
Isa.
55.8
,
9.
making
his
waies
like
our
waies
,
and
his
thoughts
like
our
thoughts
?
No
Sir
,
I
would
have
you
go
to
school
and
learn
the
vast
difference
between
humane
and
divine
knowledge
;
humane
knowledge
doth
depend
upon
the
existence
of
things
,
and
things
are
the
measure
thereof
;
but
for
divine
knowledge
,
that
is
the
measure
of
things
,
and
things
depend
upon
that
,
not
that
on
them
.
And
certainly
unless
this
be
granted
,
the
foundation
of
divine
providence
must
needs
come
to
wrack
,
God
could
not
hold
his
prerogative
royal
of
being
the
first
cause
of
all
things
;
yea
second
causes
would
be
made
independent
in
many
acts
,
yea
consequently
in
all
:
for
how
the
second
cause
could
work
,
or
be
appointed
to
work
without
the
concourse
of
the
first
cause
,
it
looks
like
contradictio
in
objecto
.
Or
how
else
could
God
certainly
foresee
such
things
to
come
to
pass
,
which
are
supposed
onely
to
be
foreseen
,
and
not
withal
to
be
provided
for
and
preordained
?
For
as
the
things
are
,
so
is
the
knowledge
of
the
things
,
and
that
which
hath
not
certain
causes
of
futurition
,
cannot
certainly
be
foreknown
;
for
certainly
to
foreknow
what
is
not
certainly
to
come
to
pass
,
is
to
have
a
knowledge
of
a
thing
,
not
as
what
it
is
,
but
as
what
it
is
not
,
and
what
will
then
become
of
Gods
foreknowledge
?
But
whereto
tends
the
designe
of
the
adversary
?
surely
that
an
in
let
may
be
made
,
and
beds
of
roses
troden
out
,
to
introduce
that
great
Diana
,
the
liberty
of
the
will
,
to
choose
or
refuse
what
shall
be
presented
to
it
,
notwithstanding
all
prescience
or
decree
and
to
make
that
a
●oynt-share
with
God
,
nay
if
not
to
have
the
greatest
predominan
y
in
the
whole
work
of
mans
salvation
so
placing
nature
in
the
stead
and
room
of
grace
;
but
let
God
b●
true
and
all
men
lyars
.
For
mine
own
sake
,
yea
even
for
mine
own
sake
will
I
do
it
,
and
I
will
not
give
my
glory
unto
another
,
Isa.
48.12
.
You
double
your
alarm
against
my
Major
thus
.
But
notwithstanding
he
setteth
such
a
strong
guard
upon
his
Major
,
saying
it
is
unquestionable
,
yet
I
must
needs
question
the
the
mans
meaning
in
the
sequel
or
consequence
of
it
,
Then
it
is
not
upon
Gods
foresight
of
mans
embracing
the
means
of
salvation
.
]
Non
veniunt
e
pharetris
istae
sagittae
tuis
.
Answ.
These
notions
were
not
darted
out
of
a
weavers
shuttle
.
Sir
,
you
are
too
well
known
,
then
that
any
man
can
believe
you
that
you
can
spit
out
Greek
,
and
speak
in
a
dream
,
of
propositions
Categorical
,
Hypothetical
,
antecedent
,
consequent
,
Major
,
Minor
,
sequel
,
&c.
It
was
not
the
Serpent
that
spoke
,
but
the
Devil
in
the
Serpent
.
Judg.
14.18
.
Doubtless
you
plough
with
another
mans
heifer
.
Not
that
I
atttribute
any
such
excellency
to
the
piece
,
for
as
it
will
appear
,
it
is
full
gorged
with
abundance
of
falsities
,
incongruities
,
inconsistencies
,
that
no
profest
Scholler
might
own
it
,
and
therefore
what
Davus
soever
it
was
that
was
your
confederate
,
he
thought
it
best
to
lie
coucht
under
the
shadow
of
your
wing
,
and
so
make
you
his
Bellerophon
,
his
packhorse
,
to
bear
all
his
absurdities
,
shame
and
scorn
;
and
so
you
must
,
for
I
know
none
else
that
will
proceed
as
you
do
.
[
Now
if
his
meaning
be
that
God
doth
not
at
all
respect
the
embracing
of
the
means
of
salvation
,
then
it
is
by
me
denyed
:
for
although
mans
believing
,
and
obeying
the
Gospel
,
or
embracing
the
means
of
salvation
,
be
not
to
be
accounted
of
as
a
motive
,
incentive
,
or
a
procuring
ground
or
cause
for
which
God
elects
men
and
women
to
eternal
life
,
yet
it
hath
been
the
good
will
and
pleasure
of
our
God
,
through
his
loving
kindness
and
freeness
of
his
grace
,
even
when
he
was
at
liberty
,
and
might
have
left
mankind
in
that
lost
and
perishing
condition
that
mans
sinne
had
brought
him
into
,
and
have
been
just
in
so
doing
but
I
say
,
it
hath
been
his
pleasure
,
when
he
was
at
liberty
,
to
engage
himself
by
purpose
and
decree
,
to
elect
,
justifie
and
save
all
those
men
and
women
,
that
did
or
should
in
time
embrace
the
means
of
salvation
,
which
from
before
the
foundation
of
the
world
he
did
intend
to
tender
unto
fallen
mankind
by
his
son
Jesus
Christ
,
and
did
not
look
at
any
thing
that
was
in
the
creature
,
or
should
be
acted
by
the
creature
,
as
any
motive
by
which
he
was
drawn
thereunto
;
but
the
moving
cause
was
the
fountain
of
everlasting
love
that
was
in
himself
towards
his
poor
perishing
creature
,
freely
to
enter
into
an
engagement
,
by
purpose
and
decree
,
and
from
that
purpose
and
decree
,
to
make
forth
promises
in
the
Scripture
,
that
are
,
1
Cor.
1.20
.
yea
and
Amen
in
Christ
Jesus
,
to
the
glory
of
God
by
us
,
that
all
sort
or
kind
of
people
that
do
embrace
the
means
of
salvation
,
to
wit
,
the
free
tenders
of
grace
in
the
Gospel
,
and
continue
in
the
faith
and
way
of
Jesus
with
a
single
heart
and
humble
mind
to
the
end
of
their
lives
,
Matt.
24.13
.
shall
undoubtedly
be
saved
:
and
God
can
as
soon
cease
to
be
,
as
that
he
should
fail
in
making
good
these
promises
to
that
sort
or
kind
of
people
aforesaid
,
because
they
flow
from
his
purpose
and
decree
which
is
unchangeable
like
unto
himself
,
as
I
shall
by
the
assistance
of
God
,
hereafter
make
appear
in
the
following
discourse
.
]
Answ.
Here
I
will
intreat
the
intelligent
Reader
considerately
to
take
notice
,
how
this
merchant
of
rags
endeavours
to
juggle
with
me
,
and
by
acting
the
Gypsies
part
,
to
play
fast
and
loose
with
my
first
Argument
;
for
howsoever
it
is
by
me
affirmed
,
that
Gods
election
is
absolute
in
it self
,
irrespectrive
and
irrelative
,
as
to
the
end
,
viz.
salvation
,
to
which
there
was
no
motive
or
incentive
,
whether
of
faith
foreseen
,
or
embracing
of
the
means
,
or
continuing
therein
,
or
any
thing
else
;
yet
withal
(
as
before
hinted
)
I
do
maintain
that
the
same
God
that
determined
of
the
end
,
did
likewise
decree
unto
such
persons
so
elected
fit
and
suitable
means
conducing
to
that
end
,
viz.
that
he
would
send
his
Son
to
become
a
propitiation
for
them
,
that
he
would
effectually
call
them
by
his
Gospel
,
that
he
would
give
them
faith
to
answer
that
call
by
believing
,
that
he
would
justifie
their
persons
and
sanctifie
their
natures
,
and
keep
them
by
his
power
through
faith
unto
salvation
.
And
whereas
he
writes
,
[
although
mans
believing
and
obeying
the
Gospel
,
be
not
a
motive
,
incentive
,
or
procuring
ground
or
cause
,
for
which
God
elects
&c.
]
who
would
not
think
here
,
but
that
this
man
meant
plainely
and
honestly
;
but
tuta
frequensque
via
est
sub
amici
fallere
nomen
;
for
mark
what
followes
:
[
but
it
hath
been
the
good
will
and
pleasue
of
God
to
engage
himself
by
purpose
and
decree
,
to
elect
,
justifie
and
save
all
those
men
and
women
that
did
or
should
in
time
embrace
the
means
of
salvation
.
]
Answ.
Here
is
his
warping
,
for
see
how
he
fumbles
together
the
decree
it self
of
salvation
,
with
the
means
for
the
execution
of
that
decree
,
no
waies
distinguishing
but
confounding
election
with
justification
and
embracing
of
the
means
.
It
is
very
true
,
and
it
is
a
Gospel-declaration
,
that
God
will
save
all
those
that
he
doth
justifie
,
and
who
do
embrace
the
means
in
sincerity
and
truth
,
Rom.
8.29
.
Eph.
6.24
.
But
if
he
prove
out
of
any
part
of
the
Bible
from
Genesis
to
the
Revelation
,
that
God
will
elect
all
those
that
do
or
shall
embrace
the
means
of
salvation
,
I
will
give
him
the
cause
,
and
cry
peccavi
:
and
it
is
to
be
marked
,
that
we
are
about
the
point
of
election
,
and
not
of
justification
,
and
therefore
all
such
proofs
that
speak
onely
of
justification
,
and
not
specifically
of
election
,
are
alien
to
the
point
.
For
all
the
rest
of
his
words
,
if
the
grant
may
gratify
him
,
I
will
freely
give
him
,
viz.
that
all
sorts
of
people
that
do
embrace
the
means
,
to
wit
,
the
free
tenders
of
grace
in
the
Gospel
,
shall
undoubtedly
be
saved
.
But
what
s
this
to
the
Argument
of
Election
?
You
further
add
[
But
if
by
these
words
,
Then
it
is
not
upon
Gods
foresight
of
mens
embracing
the
means
,
but
onely
that
the
embracing
of
the
means
is
not
a
motive
or
moving
cause
for
which
God
elects
,
then
his
Argument
is
true
in
every
part
of
it
;
but
I
have
some
cause
to
except
against
the
sequel
of
his
major
proposition
,
viz.
then
it
is
not
upon
Gods
foresight
of
mens
embracing
the
means
;
not
so
much
in
respect
of
any
untruth
I
find
in
it
,
if
his
meaning
be
as
aforesaid
,
but
the
exception
that
I
make
against
it
,
is
in
respect
of
the
terms
of
it
,
because
it
varieth
from
the
position
,
not
answering
the
expressions
of
it
;
for
the
position
doth
not
say
,
that
God
elected
men
upon
the
foresight
of
their
embracing
the
means
,
but
the
substance
that
is
in
it
,
is
that
God
saw
some
men
embracing
the
means
those
he
elected
;
and
therefore
if
it
had
answered
to
it
,
it
should
have
spoken
thus
,
Then
God
hath
not
elected
those
men
which
he
saw
embracing
the
means
of
salvation
;
and
then
it
had
been
so
palpably
false
,
that
it
must
needs
have
been
denied
without
any
further
trouble
;
but
as
it
is
it
may
be
a
truth
,
and
yet
proves
nothing
in
the
position
to
be
false
.
]
Sir
,
what
need
all
these
frothy
words
to
wast
time
and
to
spoile
clean
paper
?
you
know
my
sense
is
,
that
the
embracing
of
the
means
is
not
a
motive
or
moving
cause
for
which
God
doth
elect
,
and
howsoever
it
is
that
you
are
ashamed
to
outface
so
much
clear
light
of
the
Scripture
which
confirms
this
truth
,
but
that
your
pretence
is
,
that
you
except
against
my
Argument
in
respect
of
the
terms
of
it
,
because
(
as
you
say
)
it
varieth
from
the
Position
,
not
answering
the
expressions
of
it
:
The
substance
whereof
is
this
,
that
God
saw
some
men
embracing
the
means
,
those
he
elected
.
Therefore
now
I
must
deal
plainly
&
roundly
with
you
,
and
shall
unkennel
you
our
of
yout
fox-holes
.
You
know
the
Water-men
on
the
Thames
when
they
cry
Westward
Hoe
,
they
have
their
faces
Eastward
;
So
whiles
you
here
pretend
against
motives
,
incentives
,
or
procuring
causes
of
election
,
yet
in
very
deed
and
truth
,
you
are
most
mainly
for
them
,
as
I
shall
,
God
assisting
me
,
make
plainly
to
appear
.
Sir
,
possible
it
is
,
that
you
may
not
dive
into
the
bottom
of
this
mystery
of
Iniquity
,
nor
foresee
at
such
a
distance
as
you
are
,
into
the
depth
of
this
design
,
and
therefore
may
with
the
more
confidence
protest
against
,
and
utterly
disclaim
all
motives
,
incentives
,
or
procuring
grouds
or
causes
why
God
elects
any
,
but
ascribe
all
to
the
good
pleasure
of
his
will
,
as
in
words
you
seem
to
assert
.
But
if
we
cast
a
reflexe
eye
upon
this
Heresie
[
I
mean
for
eternal
causes
of
election
]
as
it
was
at
first
hatched
by
Pelagius
,
though
shortly
after
it
was
crushed
by
a
Councel
,
and
next
again
revived
in
part
by
the
Semipelagian
Papists
,
and
at
last
refined
and
put
into
a
new
garbe
,
by
those
Interpolators
,
your
correspondents
the
Arminians
,
it
will
be
very
visible
to
all
considerate
men
,
that
howsoever
in
words
you
deny
any
moving
cause
in
respect
of
election
,
yet
so
long
as
the
substance
thereof
is
contained
in
your
Positions
,
and
that
you
grant
the
force
and
virtue
of
a
moving
cause
unto
faith
in
respect
of
Gods
electing
,
it
must
thence
be
concluded
that
you
assert
some
moving
causes
,
and
That
faith
is
lookt
upon
by
you
as
a
moving
cause
will
appear
by
these
ensuing
Arguments
.
1.
I
know
it
will
not
be
stood
upon
by
you
,
nor
any
of
your
gang
,
that
faith
is
a
condition
or
qualification
so
lookt
upon
by
God
,
as
that
without
which
he
doth
not
elect
,
no
(
as
we
affirm
)
that
to
such
persons
so
elected
he
decrees
to
give
it
,
but
(
according
to
you
)
that
where
he
finds
it
(
which
is
the
sense
of
their
foresight
)
there
or
those
he
will
elect
;
and
if
thus
,
tell
me
in
sober
sadness
,
what
difference
can
you
make
between
a
qualification
or
condition
wherein
God
placeth
his
purpose
and
decree
,
and
that
which
we
call
a
moving
cause
.
2.
In
election
you
make
believers
the
adequate
object
thereof
,
and
faith
is
made
the
formal
reason
of
this
object
;
now
this
is
a
known
axiome
to
those
versed
in
these
controversies
,
Ratio
formalis
adaequati
objecti
semper
est
specificans
causa
illius
habitus
,
potentiae
vel
actus
cujus
est
objectum
.
That
the
formal
reason
of
the
adequate
object
is
alwaies
a
specifying
cause
of
the
habit
,
power
,
or
act
whereof
it
is
the
object
.
So
a
thing
that
is
good
,
being
apprehended
by
the
intellect
is
the
cause
of
willing
,
because
it
hath
the
reason
of
its
formal
object
.
So
after
the
same
manner
when
you
set
down
faith
in
respect
of
election
as
the
formal
reason
of
the
object
,
and
that
(
as
you
teach
)
God
hath
from
without
himself
proper
causes
of
willing
,
you
can
give
no
just
reason
why
we
may
not
say
,
that
you
make
faith
the
cause
of
election
.
3.
This
moreover
I
believe
you
wil
not
deny
,
that
what
place
infidelity
hath
in
the
point
of
Reprobation
,
the
like
should
faith
have
in
the
point
of
election
(
as
being
opposite
species
:
)
But
(
according
to
you
)
infidelity
is
not
onely
affirmed
to
be
the
cause
of
Reprobation
,
but
the
contrary
doctrine
is
cryed
down
by
you
as
most
abominable
,
and
therefore
in
election
,
should
faith
be
the
cause
thereof
.
4.
If
faith
doth
determine
the
will
of
God
(
being
otherwise
indifferent
)
to
choose
one
rather
then
another
,
then
it
is
a
cause
of
election
:
But
(
according
to
you
)
faith
hath
this
determining
power
,
for
(
with
you
)
besides
faith
and
the
embracing
of
the
means
nothing
antecedes
the
decree
of
election
which
is
not
common
to
the
non-elect
,
and
nothing
that
is
common
doth
determine
;
and
therefore
it
is
necessary
,
that
the
reason
of
the
determination
be
placed
in
faith
and
embracing
of
the
means
;
so
that
notwithstanding
all
your
fair
flourishes
of
denyal
of
motives
,
causes
and
in●entives
,
I
must
needs
conclude
that
you
do
(
at
least
implicitly
)
assert
faith
foreseen
in
those
that
will
believe
is
the
motive
cause
and
procuring
ground
of
Gods
electing
any
to
salvation
.
And
thus
I
conceive
my
first
Argument
stands
in
its
full
strength
notwithstanding
the
assaults
of
your
dudgeon
dagger
drawn
aginst
it
:
So
that
this
may
be
enough
to
those
who
are
wise
to
understand
that
which
is
good
;
and
for
others
I
shall
sit
down
quietly
upon
Solomons
account
,
Prov.
27.22
.
Though
thou
shouldest
bray
a
fool
in
a
morter
with
a
pestle
,
yet
will
not
his
foolishness
depart
from
him
.
But
in
the
close
of
this
you
except
against
some
of
those
portions
of
Scripture
by
me
cited
,
saying
[
It
is
to
be
minded
that
the
people
spoken
of
in
those
Scriptures
by
him
quoted
out
of
Deut.
7.7
,
8.
and
10.15
.
are
said
in
the
first
verse
of
the
seventh
Chapter
,
to
be
a
holy
people
unto
the
Lord
their
God
;
and
those
people
which
are
said
at
that
time
to
be
a
holy
people
,
and
chosen
to
be
a
special
people
unto
the
Lord
their
God
,
above
all
the
people
that
were
upon
the
face
of
the
earth
,
afterwards
,
for
their
murmuring
against
God
,
and
tempting
of
him
ten
times
,
and
not
hearkening
to
his
voice
,
were
destroyed
in
the
wilderness
,
and
their
carcasses
fell
in
the
wilderness
through
their
unbelief
:
and
doubtless
,
saith
God
,
you
shall
not
come
into
the
land
concerning
which
I
sware
to
make
you
dwell
therein
,
Numb.
14.29
,
30.
and
thus
they
came
to
know
his
breach
of
promise
,
vers.
34.
See
also
Heb.
3.16
,
17
,
18
,
19.
Sir
,
this
excursion
of
yours
I
imagine
is
intended
upon
another
account
,
viz.
to
lay
a
stumbling-block
in
the
Saints
way
that
they
may
fall
away
from
grace
received
:
for
in
so
far
as
I
made
use
of
them
to
prove
that
there
was
no
external
motive
in
the
object
,
neither
of
holiness
nor
believing
,
for
which
God
did
set
his
love
upon
them
to
elect
them
,
those
places
alledged
will
carry
it
clear
enough
.
And
therefore
to
what
you
mind
,
that
they
are
called
,
ver.
6.
a
Holy
people
:
I
hope
you
will
distinguish
of
the
holiness
of
a
people
.
There
is
first
,
an
external
and
federal
holiness
,
and
this
they
had
by
circumcision
,
outward
profession
,
and
as
being
visible
covenanters
.
Secondly
,
Internal
and
real
holiness
,
wrought
onely
by
the
finger
of
God
,
in
changing
of
their
natures
,
and
making
of
them
new
creatures
:
t
is
the
first
that
is
here
meant
,
and
not
the
second
.
And
whereas
you
write
(
that
these
people
which
are
here
called
a
holy
people
fell
in
the
wilderness
through
unbelief
)
Sir
,
I
must
tell
you
,
that
I
do
not
take
you
to
be
so
excellent
at
Chronography
,
as
to
make
it
appear
,
that
they
were
these
numerical
people
here
spoken
of
,
See
1
Cor.
10.5
.
with
many
God
not
well
pleased
.
that
so
fell
in
the
wilderness
.
But
admit
they
were
,
it
is
said
,
their
carcasses
fell
in
the
wilderness
,
(
i.
e.
)
they
died
in
the
wilderness
;
but
what
followes
hence
?
did
they
all
therefore
fall
into
hell
?
Absit
,
God
forbid
that
any
one
should
make
such
a
desperate
conclusion
.
But
youl
'e
say
,
they
fell
through
unbelief
,
yet
I
must
tell
you
that
though
they
wanted
that
historical
faith
in
not
believing
the
relations
of
the
searchers
of
the
land
of
Canaan
,
See
1
Cor.
10.4
.
they
drank
of
that
spiritual
rock
and
that
rock
was
Christ
.
Numb.
23.19
.
yet
they
might
have
a
saving
and
justifying
faith
in
believing
Christ
should
be
crucifyed
for
them
,
notwithstanding
what
is
here
or
can
be
alledged
to
the
contrary
.
But
why
you
set
these
words
[
and
thus
they
came
to
know
his
breach
of
promise
]
in
words
at
length
and
not
in
figures
,
I
am
unwilling
to
deliver
my
thoughts
;
But
do
you
think
that
God
is
a
man
that
he
should
lye
,
or
as
the
son
of
man
,
that
he
should
repent
?
hath
he
said
,
and
shall
he
not
do
it
;
or
hath
he
spoken
,
and
shall
he
not
make
it
good
?
Isa.
46.10
.
no
,
his
counsel
shall
stand
,
and
he
will
do
all
his
pleasure
.
But
this
is
spoken
by
an
Anthropopathy
,
bringing
in
God
to
do
after
the
manner
of
men
,
for
our
weak
capacities
.
For
the
temporal
promises
of
God
are
but
conditions
,
as
2
Chron
,
15.2
.
2
Chron.
15.2
.
The
Lord
is
with
you
while
you
be
with
him
:
and
if
you
seek
him
he
will
be
found
of
you
,
but
if
you
forsake
him
,
he
will
forsake
you
.
God
had
promised
them
,
sworne
to
them
,
that
they
should
enter
into
Canaan
,
but
they
brought
up
an
evil
report
concerning
that
land
,
they
murmured
against
God
,
who
hereupon
told
them
,
that
they
should
not
come
into
that
land
,
but
wander
fourty
years
in
the
wilderness
,
till
their
carcasses
were
wasted
,
and
so
they
should
know
his
breach
of
promise
,
or
altering
his
purpose
(
as
the
margin
hath
it
.
)
Had
they
made
good
their
promise
he
would
have
made
good
his
promise
,
but
because
they
brake
with
him
in
sinning
,
he
brake
with
them
in
punishing
,
and
so
here
was
exact
justice
,
lex
talionis
.
The
like
we
have
Ezek.
16.59
.
I
will
even
deal
with
thee
as
thou
hast
done
,
which
hast
despised
the
oath
in
breaking
the
covenant
.
Having
set
this
buttress
to
my
first
Argument
,
and
throughly
fortified
it
against
all
your
crooked
engines
,
I
am
now
ready
to
attend
to
what
you
have
to
say
against
my
second
argument
,
which
is
this
.
If
the
Patriarch
Iacob
was
elected
meerly
out
of
Grace
,
without
any
respect
had
to
any
of
his
faith
,
works
,
or
use
of
means
,
then
all
others
are
likewise
so
elected
,
for
there
is
the
one
alike
motive
for
the
election
of
all
as
of
one
.
But
Iacob
was
elected
meerly
out
of
the
good
will
of
God
,
without
any
respect
had
to
faith
,
works
,
or
use
of
means
,
at
least
for
the
moving
of
God
to
elect
him
:
Therefore
all
others
are
so
elected
.
Whereto
you
begin
thus
to
answer
,
First
,
I
cannot
but
mind
those
words
that
fall
from
his
pen
in
the
close
of
his
argument
,
at
least
,
saith
he
,
for
the
moving
of
God
to
elect
him
;
certainly
either
it
was
his
mind
to
give
out
something
,
as
though
the
position
had
said
that
mens
faith
,
works
,
and
use
of
means
did
move
God
to
elect
,
then
when
the
word
works
was
not
there
at
all
;
for
had
it
been
in
it
without
an
explanation
of
it
,
I
should
not
have
vindicated
the
position
,
but
as
it
is
,
I
must
maintain
the
truth
of
it
against
all
opposers
whatsoever
,
neither
is
there
any
thing
in
it
as
that
faith
,
or
use
of
means
doth
move
God
to
the
electing
of
any
men
,
or
else
surely
his
heart
smote
him
,
or
his
own
conscience
did
accuse
him
,
that
he
had
excluded
the
use
of
means
wholly
in
the
electing
of
men
to
life
and
salvation
,
as
if
God
had
no
respect
to
it
upon
any
account
whatsoever
,
and
yet
should
take
pay
for
preaching
,
as
if
it
were
a
thing
of
great
worth
upon
that
account
.
Answ.
Sir
,
by
your
last
I
hoped
to
have
found
you
somewhat
conformable
to
the
rules
of
Schools
,
and
to
have
denyed
some
one
proposition
for
matter
,
or
the
whole
for
forme
;
but
instead
thereof
you
fall
into
a
rambling
discourse
without
either
art
or
wit
,
so
that
I
am
forced
to
follow
you
in
your
wildgoose-chace
,
though
it
be
somewhat
immethodical
.
And
I
now
shall
tell
you
this
,
that
these
words
(
for
the
moving
of
God
to
elect
him
)
did
neither
casually
nor
by
check
of
conscience
drop
from
my
pen
,
but
very
considerately
,
for
the
better
illustration
of
the
sense
of
the
Argument
;
and
therefore
whatsoever
your
disclaimer
is
,
as
that
nothing
is
implied
in
the
position
,
whence
to
conclude
your
admitting
of
external
motives
in
the
object
,
by
way
of
condition
,
qualification
,
or
thing
prerequisite
for
,
or
according
to
which
God
doth
elect
,
and
thereby
become
a
motive
or
incentive
for
Gods
electing
,
and
so
not
singly
and
simply
his
bare
and
meer
good
pleasure
.
Yet
as
I
have
by
sever●●
arguments
made
to
appear
in
the
defence
of
the
former
Argument
,
that
in
reality
of
truth
(
according
to
you
)
faith
,
embracing
of
the
means
,
&c.
are
concauses
or
incentives
for
God
to
elect
.
And
why
you
should
grumble
(
as
in
this
and
several
times
after
you
do
)
that
I
insert
works
,
with
faith
,
and
use
of
means
in
my
argument
,
I
know
no
cogent
reason
you
can
have
for
it
;
for
as
for
works
(
whereby
I
mean
a
conformable
walking
according
to
the
mind
and
will
of
Iesus
Christ
)
they
being
via
regni
,
Heb.
11.6
.
Heb.
12.14
.
they
are
every
way
as
necessary
unto
salvation
as
faith
it self
is
:
for
as
without
faith
it
is
impossible
to
please
God
;
so
without
holiness
no
man
shall
see
the
Lord
.
And
therefore
that
I
yoke
the
Papist
with
the
Anabaptist
,
I
shall
only
say
,
Matth.
20.13
,
14.
friend
I
do
thee
no
wrong
,
tolle
quod
tuum
est
et
vad●
for
ought
I
see
you
are
no
holier
then
they
;
their
foreseen
works
carrie
as
much
colour
of
truth
as
your
foreseen
faith
,
and
both
alike
,
both
of
them
necessary
,
and
concurrent
to
salvation
,
but
both
of
them
and
all
things
else
(
out
of
God
)
excluded
from
election
,
his
alone
will
and
good
pleasure
being
the
sole
rise
and
fountain
why
any
is
elected
,
and
yet
as
God
doth
elect
unto
glory
and
salvation
as
the
end
,
so
he
doth
elect
unto
grace
,
unto
faith
,
unto
good
works
,
as
the
way
and
means
conducing
to
that
end
.
You
second
what
you
have
begun
,
and
say
[
that
the
Patriarch
Iacob
,
and
all
others
that
are
elect
,
are
elected
meerly
of
grace
without
any
respect
had
to
their
works
,
if
it
be
meant
meerly
the
works
of
the
Law
;
but
that
Iacob
,
or
any
other
man
or
woman
whatsoever
is
elected
without
any
respect
had
to
faith
or
use
of
means
I
do
deny
.
]
This
to
me
seems
a
bold
attempt
,
and
a
plain
contradiction
,
that
any
thing
should
be
meerly
(
i.
e.
)
solely
and
singly
of
grace
,
and
yet
with
a
respect
had
to
faith
and
use
of
means
.
If
the
Apostles
Argument
be
good
,
Rom.
11.6
.
If
of
grace
then
not
of
works
,
because
grace
excludes
all
other
things
besides
it self
,
if
it
be
meerly
grace
then
certainly
it
must
be
as
concluding
here
,
if
of
grace
then
not
from
any
respect
had
to
faith
or
use
of
means
(
which
last
in
plain
English
is
nothing
else
but
good
works
)
which
God
hath
ordained
that
we
should
walk
in
them
,
Eph.
2.10
.
That
same
grace
excluding
all
other
things
besides
,
as
to
the
decree
it self
of
election
,
Though
I
alwaies
did
and
shall
affirm
,
that
the
same
gracious
God
,
that
so
freely
,
without
any
respect
had
to
any
thing
in
those
he
did
elect
,
did
decree
to
save
them
;
So
he
did
decree
to
save
them
by
faith
in
his
Son
,
and
through
good
works
to
bring
them
to
glory
.
The
next
thing
you
endeavour
,
is
to
commit
a
rape
upon
Rom.
9.
and
to
defloure
the
purity
of
that
Scripture
,
by
your
false
gloss
upon
it
,
which
you
dictate
thus
.
[
For
the
Scripture
in
Rom.
9.11
.
which
is
that
which
he
bringeth
to
prove
his
Argument
,
proveth
no
such
thing
,
but
the
contrary
;
for
although
it
was
said
to
Rebecca
before
the
children
were
yet
borne
,
neither
having
done
any
good
or
evil
,
that
the
p●rpose
of
God
according
to
election
might
stand
,
not
of
works
,
but
of
him
that
calleth
yet
,
there
is
nothing
at
all
about
excluding
faith
or
use
of
means
;
for
the
Apostles
drift
in
that
very
text
is
,
to
exclude
the
works
of
the
law
that
the
Jews
would
dwell
upon
for
justification
,
that
so
he
might
set
up
faith
in
the
room
and
place
thereof
,
which
I
shall
have
occasion
to
speak
of
hereafter
:
In
the
mean
while
,
consider
,
that
Paul
is
so
far
from
confusion
in
putting
faith
,
works
,
and
use
of
means
altogether
,
and
shutting
them
all
out
of
doors
together
,
as
having
no
place
at
all
in
that
great
and
weighty
work
of
our
election
to
eternal
life
,
as
this
Babylonian
doth
,
that
on
the
contrary
,
he
in
beating
down
the
works
of
the
law
,
and
casting
it
out
from
having
any
place
at
all
in
that
thing
,
viz.
the
election
or
justification
of
persons
in
the
sight
of
God
to
eternal
life
,
doth
in
the
9th
of
the
Romans
,
together
with
many
other
sayings
by
him
recorded
in
that
Epistle
,
and
other
of
the
Epistles
written
to
the
Churches
of
the
Saints
,
endeavour
to
set
up
faith
,
and
the
use
of
means
that
is
leading
thereunto
in
the
same
things
]
Answ.
The
result
of
all
this
nothing
amounts
onely
to
this
,
that
the
Apostle
in
that
chapter
his
intended
scope
is
to
exclude
works
,
and
to
entertain
faith
in
the
stead
thereof
.
But
truly
Sir
,
I
am
very
jealous
,
or
confident
rather
,
that
if
you
were
well
canvast
about
it
,
that
whiles
you
undertake
to
be
a
teacher
of
others
,
1
Tim.
1.7
yet
you
understand
not
what
you
say
,
or
whereof
you
affirm
.
For
this
I
so
positively
affirm
,
Matth.
5.17
.
that
as
all
works
are
not
excluded
from
a
justified
person
,
they
being
for
necessary
uses
,
Tit.
3.14
Christ
not
coming
to
destroy
the
law
but
to
fulfill
it
,
Rom.
8.3
.
and
to
cast
down
the
merit
of
our
works
,
and
to
declare
that
they
could
have
no
justification
by
them
as
being
weak
through
the
flesh
.
So
neither
is
faith
ushered
in
by
Paul
here
in
the
room
(
as
you
phrasifie
it
)
of
works
,
as
by
the
excellency
thereof
it
could
justifie
us
before
God
,
)
much
less
be
any
waies
instrumental
to
our
election
,
as
this
Athenian
babler
seems
to
innovate
.
For
whereas
you
contradistinguish
the
Law
of
faith
(
spoken
of
under
that
term
,
1
Thess.
1.3
.
and
2
Thess.
1.11
.
)
to
the
law
of
works
.
You
must
know
that
the
Gospel
is
called
a
law
of
faith
,
because
the
promise
of
Grace
in
Christ
is
propounded
with
Commandement
that
men
believe
it
:
But
now
we
deny
that
faith
justifies
us
,
as
it
is
a
work
which
we
performe
in
obedience
to
this
law
;
It
justifies
us
onely
,
as
the
condition
required
of
us
,
and
as
an
instrument
of
embracing
Christs
righteousness
;
no
Sir
,
it
is
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
or
the
act
of
believing
that
hath
any
such
efficacy
,
for
so
it
is
a
work
of
our
own
,
and
so
as
much
turned
out
of
doors
,
as
any
other
of
our
good
works
,
Our
believing
being
impure
and
but
in
part
;
Lord
I
believe
,
help
mine
unbelief
,
and
so
altogether
unable
to
justifie
,
for
that
must
be
done
by
a
perfect
righteousness
.
But
whatsoever
is
here
or
any
where
else
in
Scripture
spoken
to
the
advance
and
honour
of
faith
is
to
be
understood
of
faith
objectively
(
i.
e.
)
Christ
believed
on
by
faith
,
that
doth
supply
to
our
perfect
justification
,
Isa
64.6
.
Phil.
3.8
.
when
all
the
merits
of
our
Righteousness
are
but
as
filthy
raggs
,
yea
dung
and
loss
compared
with
Christ
.
So
that
it
is
not
properly
faith
,
that
is
,
a
believers
evangelical
Righteousness
,
whereby
he
is
justified
,
but
Christ
set
up
as
the
brazen
serpent
,
and
laid
hold
on
by
faith
the
souls
organ
and
hand
,
to
receive
him
that
is
our
Righteousness
,
Ier.
23.6
.
the
Lord
our
Righteousness
.
and
1
Cor.
1.30
.
Christ
is
made
to
us
wisdome
,
Righteousness
.
But
that
I
may
more
clearly
rescue
this
eminent
portion
of
Scripture
out
of
such
soule
fingers
who
lay
violence
upon
it
,
and
by
their
tricks
of
legerdemain
make
a
Babylonish
confusion
of
election
;
with
justification
,
as
this
jugler
doth
here
,
and
all
along
as
you
shall
find
,
forcing
upon
election
that
which
is
peculiar
to
Justification
,
not
distinguishing
the
decree
of
election
from
justification
,
which
is
onely
the
means
for
the
execution
of
the
decree
;
the
ordinary
slur
that
this
society
of
people
would
put
upon
us
.
I
shall
by
the
assistance
of
Gods
Spirit
,
give
you
the
genuine
scope
and
sense
of
the
Apostle
in
this
Chapter
.
In
the
former
Chapter
the
Apostle
had
been
treating
of
Justification
,
in
these
three
next
Chapters
he
treats
of
Predestination
,
but
this
is
occasioned
by
way
of
Anticipation
.
For
against
the
Doctrine
of
Justification
it
might
be
objected
;
If
the
Doctrine
of
Justification
by
faith
alone
were
true
,
then
it
would
be
received
by
the
Jewish
nation
:
But
the
Jews
disclaim
that
Doctrine
,
at
least
the
greatest
part
of
them
,
(
ergo
)
it
cannot
be
true
.
The
first
Proposition
the
Apostle
denies
,
and
answers
to
the
reason
of
it
,
teaching
that
not
all
the
Jews
are
to
be
accounted
the
people
of
God
,
who
are
partakers
of
the
outward
promises
,
but
onely
those
who
do
believe
the
promises
of
grace
;
and
that
whereas
they
are
but
few
that
do
believe
,
and
that
most
of
the
Jews
do
not
believe
,
this
doth
wholly
rest
on
the
secret
will
and
Predestination
of
God
,
who
hath
elected
some
unto
salvation
for
the
manifestation
of
his
mercy
,
and
hath
not
elected
or
reprobated
others
,
according
to
his
unfathomable
justice
.
Upon
which
Reprobation
did
depend
the
rejection
of
the
greatest
part
of
the
Jews
of
that
time
,
and
the
calling
of
the
Gentiles
in
their
stead
.
This
is
the
general
scope
of
this
Chapter
.
Now
because
a
doctrine
of
this
nature
must
needs
be
a
stumbling-block
of
offence
unto
the
Jews
,
therefore
in
the
five
first
verses
he
insinuates
into
their
good
opinion
,
intimating
his
tenderest
bosome-love
unto
them
,
and
extols
them
for
many
prerogatives
wherein
they
did
outstrip
other
nations
:
and
yet
withall
he
expresseth
his
sorrow
when
he
considers
that
they
were
rejected
of
God
and
appointed
to
destruction
.
In
the
six
and
seventh
verses
he
meets
with
an
objection
which
in
substance
was
thus
,
If
the
Iews
be
rejected
,
then
the
Covenant
that
God
made
with
Abraham
and
his
seed
is
of
no
effect
.
But
this
is
not
so
,
(
ergo
)
not
the
other
.
The
Apostle
here
denies
the
sequel
of
the
Major
Proposition
,
and
renders
a
reason
of
such
his
denial
,
by
a
distinction
of
a
double
sort
of
the
children
of
Abraham
,
viz.
1.
Children
of
the
flesh
.
2.
Children
of
the
Promise
;
and
thence
informs
them
,
that
the
Covenant
doth
properly
belong
to
the
children
of
the
Promise
,
(
i.
e.
)
to
the
elect
Jews
.
Therefore
howsoever
the
children
of
the
flesh
for
the
most
part
of
them
be
rejected
,
yet
the
Covenant
of
God
remains
sure
and
firm
towards
the
children
of
the
Promise
,
(
i.
e.
)
towards
the
elect
Jews
.
This
distinction
he
confirms
by
a
special
example
of
the
two
sons
of
Abraham
,
viz.
Ismael
and
Isaac
,
whereof
the
first
was
onely
a
son
according
to
the
flesh
(
i.
e.
)
begotten
carnally
of
Abraham
and
Hagar
,
th●
other
was
a
son
of
promise
(
i.
e.
)
by
virtue
of
the
Promise
begotten
by
Abraham
,
on
Sarah
.
Now
the
Covenant
of
God
or
onely
appertain
unto
Isaac
,
and
the
rest
of
the
sons
of
Promise
(
i.
e.
)
the
elect
prefigured
by
him
,
which
the
Apostle
proves
b●
the
testimony
of
God
himself
,
Gen.
21.12
.
Now
from
this
special
example
of
Isaac
,
in
ver.
8
,
9.
The
Apostl●
gathers
a
general
Doctrine
,
to
wit
,
that
the
p
omise
of
Grace
made
unto
Abraham
,
did
belong
onely
to
the
elect
,
which
he
ca●●
children
of
the
Promise
,
because
as
Isaac
by
virtue
of
the
Promise
was
begotten
of
Abraham
and
Sarah
:
so
the
elect
(
i●
which
number
Isaac
was
)
are
new
begotten
through
the
power
of
the
holy
Ghost
,
by
the
promise
of
the
Gospel
,
and
of
singula●
Grace
and
mercy
are
adopted
to
be
the
sons
of
God
.
And
that
Isaac
was
a
son
of
promise
(
i.
e.
)
begotten
by
virtue
of
the
Promise
,
he
proves
by
the
testimony
of
Moses
,
Gen.
18.10
.
Again
,
to
the
confirmation
of
the
former
distinction
of
the
two-fold
filiation
,
he
produceth
another
example
of
two
brethren
,
Esau
and
Iacob
,
who
though
they
were
both
of
them
begotten
by
Isaac
,
and
of
the
same
mother
Rebecca
,
and
at
one
time
,
and
the
same
birth
,
and
that
Esau
had
the
priviledge
of
primogeniture
,
yet
Esau
was
rejected
of
God
,
and
Iacob
was
accepted
and
admitted
,
and
that
before
they
were
born
,
and
therefore
had
done
neither
good
nor
evil
:
this
example
the
Apostle
adjoynes
unto
the
former
as
by
a
line
of
gradation
,
as
more
efficaciously
corroborating
his
intended
purpose
,
viz.
that
the
promise
of
Grace
doth
not
indifferently
and
equally
belong
to
all
the
children
of
Abraham
,
but
onely
to
the
elect
.
For
in
the
former
example
of
Ismael
and
Isaac
,
the
Jews
might
except
against
it
,
thus
,
that
Ismael
was
deservedly
rejected
,
because
he
was
not
born
of
Abrahams
lawful
wife
Sarah
,
but
of
the
handmaid
Hagar
;
but
that
they
,
viz.
the
Jews
,
were
by
lineal
descent
the
undoubted
posterity
of
Isaac
,
the
lawful
Heir
of
Abraham
and
Sarah
.
Therefore
the
Apostle
shewed
that
the
Promise
of
Grace
doth
yet
neither
belong
to
all
the
children
of
Isaac
,
for
that
Esau
was
reiected
,
the
brother
of
Iacob
,
one
copulation
,
one
conception
,
one
birth
;
and
if
any
precedency
,
that
falls
to
Esaus
share
,
for
that
he
was
the
first-born
.
The
Argument
which
the
Apostle
useth
,
looks
thus
.
If
the
promise
of
grace
,
(
viz.
I
will
be
the
God
of
thee
and
of
thy
seed
)
should
promise
adoption
or
filiation
to
all
the
children
of
Abraham
and
Isaac
,
it
should
equally
appertain
to
Esau
as
well
as
Iacob
:
the
reason
is
,
because
in
all
things
there
is
a
parity
,
one
father
,
one
mother
,
one
birth
,
and
to
boot
,
Esau
the
first-born
.
Therefore
the
promise
did
not
belong
to
Esau
,
but
onely
to
Iacob
,
and
this
he
proves
by
two
texts
of
Scripture
.
Therefore
the
promise
of
Grace
doth
not
promise
(
as
the
Jews
falsely
thought
)
adoption
and
eternal
life
to
all
and
every
mothers
son
of
the
Jews
begotten
after
the
flesh
either
by
Abraham
or
Isaac
,
and
therefore
God
is
no
covenant-breaker
,
if
he
do
reject
the
stubborn
and
unbelieving
Jews
.
Neither
could
the
Jew
:
alledge
against
this
,
that
Esau
was
a
prophane
person
,
and
behaved
himself
ill
,
therefore
was
deservedly
rejected
,
and
on
the
contrary
,
that
Iacob
was
godly
and
religious
,
and
therefore
was
he
accepted
and
adopted
,
and
from
whom
they
derived
their
Pedigree
.
The
Apostle
likewise
overturnes
this
objection
,
and
teacheth
,
that
there
was
a
discovery
of
the
purpose
of
God
concerning
them
both
,
even
then
when
they
had
done
neither
good
not
evil
,
yea
even
before
they
were
born
:
Yea
and
least
they
might
object
,
that
this
the
Lords
purpose
did
arise
from
a
foresight
of
their
works
,
the
Apostle
clearely
rejecteth
this
,
and
denies
that
it
was
of
works
,
or
for
their
works
that
the
one
was
adopted
and
the
other
was
rejected
,
;
but
affirms
the
contrary
,
that
both
the
adoption
of
the
one
,
and
rejection
of
the
other
,
did
singly
and
simply
flow
from
the
purpose
and
counsel
of
God
;
which
he
confirms
by
the
testimony
of
God
himself
out
of
Mal.
1.21
.
In
the
14.15.16.17
.
and
18.
verses
:
Here
is
another
objection
,
that
if
the
Lord
deal
so
unequally
with
persons
so
suited
in
an
equal
rank
as
Iacob
and
Esau
,
in
loving
one
and
hating
another
,
then
God
seems
to
be
unjust
.
But
the
Apostle
looks
upon
the
consequence
as
no
less
then
blasphemy
,
ver.
14.
and
afterwards
demonstrates
this
denial
of
the
consequence
,
ver.
15
,
&c.
and
therefore
the
Apostle
teacheth
that
though
God
seem
to
deal
unequally
with
persons
in
an
equall
consideration
,
yet
he
still
continues
just
;
and
for
proof
hereof
adduceth
this
reason
,
The
Lord
hath
a
most
free
power
of
doing
,
not
bound
,
(
as
he
is
a
Soveraign
)
and
therfore
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
,
he
hardens
:
either
of
which
parts
he
proves
by
several
Scriptures
;
that
for
mercy
,
v.
15
,
16.
that
of
Hardening
,
v.
17.
but
both
are
contracted
and
concluded
verse
18.
Yet
ver.
16.
as
a
consectary
from
the
testimony
of
Mos●
which
he
had
produced
to
answer
the
objection
,
he
makes
thi●
conclusion
of
the
principal
question
,
viz.
on
what
doth
depend
the
salvation
of
man
,
which
he
resolves
thus
,
that
mans
salvation
doth
not
depend
on
his
own
free-will
or
endeavour
(
which
before
he
had
demonstrated
by
that
notable
example
of
Iacob
)
but
singly
and
solely
and
onely
on
the
free
mercy
and
grace
of
God
.
For
the
rest
of
this
Chapter
,
I
shall
suspend
till
I
meet
my
Gentleman
,
undertaking
to
paraphrase
upon
this
chapter
,
beginning
at
ver.
19.
and
therefore
Haec
sufficient
pro
nunc
.
So
that
this
being
the
genuine
scope
of
the
Apostle
in
this
Chapter
,
any
one
may
see
whether
faith
,
works
,
or
the
embracing
of
the
means
have
any
the
least
stroke
in
,
or
be
at
all
considerable
by
God
,
in
the
great
work
of
his
election
of
any
to
salvation
,
as
this
man
would
have
it
.
But
you
proceed
thus
,
[
yea
in
that
very
ninth
of
the
Romans
,
sheweth
cleerely
and
plainly
in
the
conclusion
of
all
,
what
he
saith
in
the
former
part
of
the
chapter
,
setting
down
these
very
wordes
in
the
30
,
31.
and
32
,
ver.
What
shall
we
say
then
,
that
the
Gentiles
which
followed
not
after
righteousness
,
have
attained
to
righteousness
,
even
the
righteousness
which
is
of
faith
:
but
Israel
which
followed
after
the
law
of
righteousness
,
hath
not
attained
to
the
law
of
righteousness
?
Wherefore
?
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
law
,
for
they
stumbled
at
the
stumbling-stone
.
Answ.
In
this
close
the
Apostle
anticipates
another
objection
,
that
whereas
God
hath
called
the
Gentiles
,
and
rejected
the
greatest
part
of
the
Jews
,
what
shall
we
say
then
?
q.
d.
shall
we
accuse
God
of
injustice
,
as
who
hath
called
the
Gentiles
which
followed
not
after
righteousness
,
and
hath
on
the
contrary
rejected
the
Jews
which
followed
after
righteousness
?
The
Apostle
answers
,
that
although
the
Gentiles
did
not
follow
after
righteousness
,
yet
they
have
attained
to
the
law
of
righteousness
,
because
they
believed
in
Christ
:
and
on
the
contrary
,
that
the
Jews
,
though
they
followed
after
righteousness
,
yet
they
have
not
attained
unto
righteousness
,
because
they
believe
not
in
Christ
,
but
seek
justification
by
their
own
works
;
and
together
with
this
,
he
sets
forth
the
cause
why
they
believed
not
in
Christ
,
because
they
were
offended
with
,
or
at
him
,
at
which
offence
of
theirs
,
lest
believers
should
be
offended
,
he
declares
that
that
of
old
was
declared
by
the
Prophet
Isa.
8.14
.
and
28.16
.
You
hold
on
at
the
same
rate
as
you
have
begun
thus
,
and
in
chap.
3.
where
he
wholly
excludeth
the
deeds
of
the
law
in
the
business
of
justification
,
saying
v.
20.
Therefore
by
the
deeds
of
the
law
shall
no
flesh
living
be
justified
in
his
sight
,
for
by
the
Law
is
the
knowledge
of
sin
;
but
sheweth
that
faith
is
for
another
end
and
use
,
in
the
following
verses
:
and
then
in
making
enquirie
in
the
27.
ver.
Where
is
boasting
then
?
it
is
,
saith
Paul
,
excluded
:
By
what
law
?
of
works
?
Nay
:
but
by
the
law
of
faith
.
In
which
words
of
the
Apostle
it
is
clear
,
that
faith
and
the
deeds
of
the
law
are
different
,
and
the
law
of
works
and
the
law
of
faith
have
different
ends
,
and
as
he
concludes
in
ver.
20.
that
by
the
deeds
of
the
law
shall
no
flesh
be
justified
in
the
sight
of
God
:
So
in
ver.
28.
he
makes
that
a
sure
ground
,
by
which
he
certainly
concludeth
,
that
a
man
is
justified
by
faith
without
the
deeds
of
the
law
.
And
so
also
in
chap.
4.5
.
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
accounted
to
him
for
righteousness
.
And
so
preferring
faith
,
or
shewing
that
as
faith
was
counted
to
Abraham
for
righteousness
,
so
faith
is
counted
to
all
that
believe
for
righteousness
;
and
the
promise
that
he
should
be
the
heir
of
the
world
,
was
not
to
Abraham
,
or
to
his
seed
through
the
law
,
but
through
the
righteousness
of
faith
.
ver.
13.
For
if
they
which
are
of
the
law
be
heirs
,
faith
is
made
void
,
and
the
promise
made
of
none
effect
.
ver.
14.
Because
the
law
worketh
wrath
:
for
where
no
law
is
there
is
no
transgression
.
ver.
15.
and
then
concludes
again
in
ver.
16.
That
in
regard
,
That
to
be
justified
in
the
sight
of
God
,
or
to
be
the
heir
of
the
world
,
was
not
through
the
law
,
nor
of
the
law
,
nor
by
the
deeds
of
the
law
,
therefore
saith
he
it
is
of
faith
,
that
it
might
be
by
grace
to
the
end
that
the
promise
might
be
sure
to
all
the
seed
.
See
also
chap.
5.1
,
2.
]
Answ.
What
need
was
there
of
all
this
parcel
of
impertinent
words
,
quite
besides
the
business
inhand
?
we
are
upon
the
point
of
election
,
and
all
this
is
about
justification
.
Let
me
for
hereafter
give
you
this
for
a
Motto
,
Hoc
age
,
remember
what
you
are
about
.
I
do
readily
acknowledge
that
there
are
different
ends
of
the
law
and
of
faith
,
the
most
exact
and
strictest
observers
of
the
law
could
never
obtain
perfection
thence
,
Heb.
7.19
.
Heb.
10.1
.
The
law
made
nothing
perfect
:
The
sacrifices
that
they
offered
from
year
to
year
could
not
make
the
comers
thereunto
perfect
.
There
was
an
impotency
and
beggarliness
in
the
observances
of
the
Law
to
justifie
their
persons
and
make
them
accepted
of
God
:
and
truly
Sir
,
so
is
faith
,
so
far
as
it
is
ours
,
Cor.
our
graces
are
all
imperfect
,
we
know
but
in
part
,
our
faith
is
mixt
with
some
doubtings
hence
,
Lord
I
believe
,
help
mine
unbelief
,
O
Lord
increase
our
faith
,
for
we
are
of
little
faith
.
Nay
were
any
the
best
of
men
,
nay
,
or
of
all
the
men
in
the
world
their
graces
put
all
in
a
lump
together
,
the
excellency
of
all
those
graces
,
of
all
those
persons
could
not
amount
unto
such
a
value
,
as
to
justifie
any
one
person
,
and
render
him
acceptable
to
God
.
Eph.
But
when
Christ
is
received
by
faith
,
his
merit
,
mediation
,
and
intercession
,
presents
them
to
God
the
Father
,
holy
and
without
blemish
,
they
are
complete
in
Christ
.
Col.
1.28
.
and
2.10
.
and
4.12
.
Even
by
those
ornaments
he
hath
put
on
them
,
Ezek.
16.14
.
T
is
Christ
who
is
our
Passover
,
our
peace
,
our
propitiation
,
our
righteousness
,
our
justifier
,
that
reconciles
God
and
man
together
.
Faith
of
it self
is
but
a
creature
,
and
hath
no
such
omnipotency
;
and
though
it
be
an
uniting
and
an
excellent
Grace
,
yet
it
is
a
gift
wrought
in
us
by
the
immediate
finger
of
God
,
and
not
of
our
own
strength
;
yea
it
is
a
part
of
the
purchase
of
Jesus
Christ
,
merited
by
his
death
and
passion
,
and
he
gives
it
to
those
sheep
that
little
flock
which
were
given
to
him
of
the
father
,
and
those
sheep
he
knows
by
name
,
Joh.
10.3.27
.
and
13.18
.
You
draw
near
to
a
conclusion
and
say
,
[
so
that
we
may
see
,
that
although
election
to
life
and
salvation
,
and
to
be
justified
in
the
sight
of
God
,
be
not
of
the
law
,
nor
through
the
law
,
nor
by
the
deeds
of
the
law
,
nor
yet
for
faith
,
and
yet
it
is
by
faith
,
and
through
faith
,
and
in
believing
,
and
no
where
said
to
be
without
it
,
by
which
it
doth
appeare
,
that
the
putting
off
faith
and
works
,
and
the
use
of
means
altogether
,
and
to
say
,
that
God
had
no
more
respect
to
faith
,
and
the
use
of
the
means
of
salvation
,
then
he
had
to
the
works
of
the
law
,
in
electing
and
justifying
persons
in
his
sight
to
eternal
life
,
is
a
mistake
at
least
,
if
it
amount
not
to
an
error
.
Answ.
Sir
,
abate
me
but
two
words
,
in
all
this
and
that
before
,
viz.
election
and
electing
,
and
I
le
freely
give
you
(
without
begging
)
all
the
rest
.
But
truly
Sir
,
this
is
no
fair
play
,
especially
in
divine
things
,
this
trajection
and
slipping
from
one
species
of
a
mercy
to
another
,
so
unworthily
to
foist
in
(
to
give
it
no
harsher
a
term
)
the
word
election
,
as
though
those
places
before
quoted
by
you
had
spoken
to
it
,
when
there
is
not
one
word
mentioned
that
looks
that
way
,
but
onely
speaks
of
Justification
;
all
which
as
to
that
I
give
you
gratis
:
deal
more
faithfully
hereafter
with
your
over-credulous
learners
and
readers
.
And
now
you
conclude
what
you
have
to
say
against
this
Argument
,
thus
.
[
For
if
God
respect
not
faith
,
and
use
of
means
in
the
electing
of
men
and
women
to
life
and
salvation
,
then
shew
by
plain
Scripture-proof
,
if
you
can
,
what
it
is
that
he
respects
,
for
we
have
learned
already
that
he
respecteth
not
persons
,
Acts
10.34
.
Rom.
2.11
.
1
Pet.
17.
1.
Col.
3.25
.
]
Answ.
Why
Sir
,
I
have
often
inculcated
,
that
in
election
the
Lord
ultimately
consults
his
own
glory
,
and
that
there
is
no
external
condition
or
qualification
in
the
object
,
that
he
hath
any
such
respect
unto
,
as
that
because
thereof
he
doth
elect
,
yea
nothing
besides
the
manifestation
of
his
infinitely
rich
mercy
(
and
to
his
glory
)
in
extending
it
to
such
undeserving
creatures
,
who
had
willingly
lost
themselves
,
and
were
irrecoverably
miserable
,
that
so
his
name
might
be
had
in
honour
all
the
world
over
,
Eph.
1.6
.
to
the
praise
of
the
glory
of
his
Grace
,
&c.
Rom.
9.23
.
and
11.35
,
36.
1
Pet.
2.9
.
But
whereas
you
say
[
God
respecteth
not
persons
]
t
is
falsely
alledged
as
from
those
places
,
and
you
deal
in
this
as
the
accuser
of
the
Brethren
,
the
Devil
did
with
Christ
in
citing
Psal.
19.12
.
Mat.
4.6
.
He
curtails
the
words
,
and
so
do
you
,
for
look
on
all
those
Texts
by
you
mentioned
,
and
whereas
you
say
he
respects
not
persons
,
the
Scripture
hath
it
,
he
is
not
a
respecter
of
persons
,
or
not
an
accepter
of
the
face
of
any
man
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
properly
signifie
the
face
,
and
t
is
the
usual
phrase
of
the
Scripture
,
to
accept
the
face
of
any
one
(
i.
e.
)
to
do
any
thing
in
the
favour
of
another
,
upon
a
consideration
had
of
the
external
adjuncts
of
such
which
are
obvious
to
the
eyes
,
and
render
him
worthy
or
commendation
.
See
Lev.
19.15
.
Deut.
10.17
.
1
Sam.
25.35
.
2
Kings
3.14
.
Prov.
6.35
.
and
18.5
.
The
sense
of
all
which
is
,
that
God
takes
no
account
or
reckoning
of
a
person
in
regard
of
any
outward
quality
whereby
he
may
be
moved
to
do
him
good
before
another
,
nor
of
the
unworthiness
of
any
person
whereby
he
may
be
moved
to
punish
him
rather
then
another
.
And
I
pray
Sir
,
tel
me
now
sadly
,
what
you
have
gotten
by
you●
own
quotations
,
whether
your
own
sword
be
not
thrust
into
your
own
bowels
,
and
whether
I
have
not
beaten
you
with
your
own
weapons
.
And
thus
(
through
your
own
provocation
)
having
gored
your
sides
deeper
,
by
establishing
of
the
strength
of
my
second
Argument
,
I
shall
put
to
my
hand
(
through
Christ
that
strengthens
me
)
to
emancipate
my
third
Argument
from
that
captivity
yo●
keep
it
under
,
through
the
mist
of
darkness
you
eclipse
it
with
,
by
your
slubbering
exceptions
.
My
Argument
is
;
If
the
decree
of
election
be
absolute
without
any
respect
had
to
faith
,
works
,
or
use
of
means
,
then
God
did
not
elect
upon
the
foresight
of
the
embracing
of
the
means
.
But
the
decree
of
election
is
absolute
&c.
Therefore
.
See
fo●
proof
,
Rom.
9.11
.
Rom.
11.5
,
6
,
7.
Eph.
1.4
.
to
11.
Mat.
10.16
.
and
22.14
.
To
which
you
answer
[
that
the
decree
of
election
is
absolute
,
without
any
respect
had
to
the
works
of
the
Law
:
for
we
shall
ground
upon
Pauls
conclusion
,
Rom.
3.28
.
therefore
we
conclude
that
a
man
is
justified
by
faith
,
without
the
deeds
of
the
law
;
for
he
that
believeth
on
him
that
justifieth
the
ungodly
,
and
continueth
in
that
faith
,
shall
absolutely
be
saved
,
and
he
that
is
absolutely
justified
and
saved
,
must
needs
be
absolutely
elected
:
For
that
sort
or
kind
of
people
that
are
called
and
accounted
believers
in
his
Son
,
and
endure
to
the
end
,
or
remain
faithful
unto
death
,
shall
absolutely
be
saved
,
Math.
24.13
.
and
have
the
crown
of
life
,
Rev.
2.10
.
For
as
I
have
before
shewed
,
the
promises
flow
from
the
decree
of
election
,
which
is
absolute
like
God
himself
,
that
cannot
change
,
and
all
that
sort
of
people
before
spoken
of
,
are
concerned
in
it
,
and
not
one
of
them
shall
ever
be
excluded
from
it
;
but
it
is
not
of
persons
simply
considered
,
as
distinct
from
those
qualifications
before
spoken
of
,
as
hath
been
already
sufficiently
proved
.
Answ.
Here
again
no
man
can
be
ascertaind
either
what
you
affirme
or
do
deny
,
for
Diruit
,
aedificat
,
mutat
quadrata
rotundis
,
that
which
you
build
with
one
hand
,
you
pul
down
quickly
with
another
.
First
,
you
grant
the
decree
of
election
to
be
absolute
without
respect
had
to
works
,
and
for
a
reason
of
such
your
concession
alledge
Rom.
3.28
.
Therefore
we
conclude
&c.
And
I
must
tell
you
Sir
,
we
are
not
acquainted
with
such
sorry
waies
of
proving
that
which
we
assert
,
we
are
upon
a
business
of
election
,
and
your
proof
is
from
matter
of
justification
.
Sir
,
remember
how
you
are
upon
the
publique
stage
,
and
by
this
your
Printing
you
have
exposed
your self
to
the
censure
of
all
the
men
in
England
that
have
either
eyes
to
see
,
or
ears
to
hear
,
and
that
you
are
not
now
at
Cuckolds-pit
,
dictating
it
there
to
your
Coridons
.
But
if
you
think
to
mend
the
matter
by
saying
such
are
absolutely
justified
and
saved
,
and
therefore
they
are
absolutely
elected
,
I
say
the
consequence
follows
on
the
other
hand
,
they
are
absolutely
elected
,
and
therefore
they
are
or
shall
be
absolutely
justified
and
saved
,
because
that
Justification
and
so
salvation
,
transient
works
of
God
in
time
,
flow
from
the
absoluteness
,
certainty
and
immutability
of
Gods
immanent
and
eternal
decree
of
election
which
was
before
all
time
,
as
an
effect
following
its
cause
,
as
you
seem
your self
to
confess
,
saying
,
The
promises
flow
from
the
decree
of
election
,
which
is
absolute
as
God
himself
that
cannot
change
]
and
so
much
for
your
building
up
.
Now
for
your
pulling
down
[
But
it
is
not
of
persons
simply
considered
,
as
Persons
distinct
from
those
Qualifications
.
Answ.
See
now
,
whether
this
doth
not
quite
destroy
what
before
you
granted
.
That
thing
is
said
to
be
absolute
which
is
ab
alio
solutum
,
pure
,
Inconditional
,
not
depending
on
another
;
but
if
you
will
have
election
to
be
conditional
,
respective
and
relative
to
faith
or
believing
,
and
use
of
means
,
then
you
utterly
hurle
down
the
absoluteness
of
Gods
election
,
it
ceases
further
to
be
absolute
,
then
when
it
depends
singly
and
solely
on
the
good
pleasure
of
his
will
which
is
his
decree
,
without
respect
had
to
any
external
motive
;
and
where
you
have
proved
any
such
qualifications
as
essentials
to
election
,
read
it
he
that
can
,
for
no
such
thing
is
to
be
found
in
these
your
papers
.
You
sent
up
this
bundle
of
exceptions
after
this
manner
[
neither
do
the
Scriptures
by
him
brought
prove
any
such
thing
,
for
although
the
Scriptures
do
exclude
the
works
of
the
law
wholly
in
that
thing
,
as
hath
been
already
granted
;
yet
they
afford
us
not
one
word
to
prove
that
faith
,
and
the
use
of
the
means
of
salvation
should
be
cast
out
with
it
;
for
he
may
as
well
say
,
That
because
Ismael
was
cast
out
of
Abrahams
house
or
family
,
therefore
Isaac
must
be
cast
out
also
,
as
to
say
,
that
because
the
works
of
the
law
,
or
deeds
of
the
law
,
in
the
business
of
election
,
justification
,
and
salvation
of
the
sons
of
men
is
cast
out
,
therefore
must
faith
&
the
use
of
the
means
of
salvation
be
cast
our
also
.
Answ.
Let
those
Scriptures
by
me
alledged
be
exactly
scand
,
and
see
whether
that
with
works
,
all
other
external
motives
,
be
not
alike
cast
out
of
doors
,
from
having
the
least
stroke
,
either
as
active
or
passive
in
the
matter
of
election
,
and
that
the
disparity
and
discrimination
which
is
made
by
electing
of
me
rather
then
another
doth
not
rest
in
any
prevision
or
foresight
of
any
condition
or
qualification
to
be
found
in
the
object
,
either
of
faith
or
embracing
of
the
means
,
or
of
any
preparation
or
disposition
thereunto
,
but
solely
in
the
bosome
of
the
God
of
heaven
,
who
according
to
the
counsel
of
his
own
will
,
from
all
eternity
,
differenceth
one
person
from
another
,
Iacob
from
Esau
,
decreeing
and
destinating
,
both
unto
glory
as
the
end
,
and
likewise
unto
saving
grace
as
the
means
conducing
to
that
end
.
For
if
besides
the
act
of
God
thus
specifying
or
distinguishing
,
man
should
have
any
stroke
,
as
that
through
his
own
strength
or
acting
at
all
,
Ephes.
2.9
.
Hab.
1.16
.
1
Cor.
4.7
.
as
to
his
own
being
decreed
to
salvation
then
a
man
had
whereof
to
boast
,
then
might
he
sacrifice
to
his
own
net
,
and
burn
incense
to
his
own
drag
,
then
man
had
made
himself
to
differ
,
and
he
had
that
which
he
never
had
received
.
And
if
those
former
Scriptures
by
me
alledged
seem
not
to
you
of
full
weight
,
Luk.
6.38
take
these
following
to
the
bargain
,
which
doutbtless
will
make
it
good
measure
,
pressed
down
,
shaken
together
and
running
over
.
First
,
as
to
the
exclusion
of
all
creature-interests
,
besides
the
alone
will
of
God
which
is
his
decree
of
election
,
Mat.
11.25
.
Luke
12.31
.
Secondly
,
as
to
the
confirming
of
this
grant
ad
numerum
numeratum
,
as
to
a
set
,
definite
,
and
known
number
,
The
Lord
knoweth
who
are
his
.
2
Tim.
2.19
.
he
knows
whom
he
hath
chosen
,
Ioh.
13.18
.
he
knows
his
sheep
,
Ioh.
10.27
.
yea
he
knows
them
by
name
,
Ioh.
10.3
.
their
names
are
written
in
heaven
,
Luk.
10.20
.
yea
in
the
spirits
book
.
Rev.
13.8
.
even
in
the
book
of
life
,
Phil.
4.3
.
Rev.
21.12
.
So
that
having
discharged
this
Argument
likewise
from
the
burden
you
cast
upon
it
by
your
crude
exceptions
,
I
am
now
at
liberty
to
come
to
the
relief
of
My
fourth
Argument
,
which
is
this
.
If
faith
and
works
be
the
fruits
and
effects
of
election
,
then
they
are
no
waies
causes
of
it
for
which
God
should
elect
.
But
they
are
fruits
and
effects
,
Acts
13.48
.
as
many
as
were
ordained
to
life
believed
.
Eph.
2.4
,
7
,
8
,
9
,
16.
To
which
you
answer
.
[
First
,
See
here
what
ado
the
man
makes
with
works
and
causes
,
as
the
position
never
mentioneth
.
]
Answ.
Sir
,
that
I
inserted
works
into
any
of
my
Arguments
,
I
have
given
the
reason
thereof
in
my
defence
of
my
second
Argument
,
to
wit
for
the
avoiding
of
vain
Tautologies
I
must
refer
the
Reader
;
and
as
to
causes
,
to
my
first
Argument
:
and
though
it
be
true
that
totidem
verbis
,
causes
are
not
exprest
in
the
position
,
yet
by
an
unavoydable
consequence
they
are
implied
;
and
therefore
if
the
man
had
holden
fast
the
forme
of
sound
words
,
2
Tim.
1.13
.
1
Tim.
6.3
and
consented
to
wholesome
words
,
even
the
words
of
our
Lord
Jesus
Christ
,
and
to
the
Doctrine
which
is
according
to
Godliness
,
much
of
this
contest
would
have
been
spared
.
The
holy
Scriptures
,
and
this
mans
learned
writings
were
not
calculated
for
the
same
meridian
,
they
will
not
easily
suite
for
one
hemisphere
:
where
find
you
in
all
the
holy
writings
such
a
style
as
this
,
especially
as
to
matter
of
election
[
God
saw
some
men
embracing
the
means
,
and
those
he
elected
]
I
have
not
found
the
like
in
Scripture
,
whatsoever
this
man
hath
done
in
his
rarer
observations
:
but
sure
I
believe
he
laid
it
purposely
as
a
gin
to
catch
woodcocks
;
no
Sir
,
when
you
set
forth
any
doctrinal
truth
,
by
way
of
a
position
,
you
ought
to
keep
as
close
to
a
Scripture-phrase
as
possibly
the
subject
matter
will
bear
.
Secondly
,
you
answer
by
way
of
a
demand
[
what
ground
he
hath
to
say
that
faith
and
works
be
the
fruits
and
effects
of
election
,
except
it
be
this
,
that
because
election
goeth
before
,
and
faith
and
works
follow
after
?
and
by
that
way
of
reasoning
he
may
as
well
say
,
that
Abels
death
was
the
effect
of
Cains
birth
,
and
that
may
be
accounted
the
cause
of
it
:
but
yet
Cains
being
born
had
not
effected
it
,
if
he
had
not
afterwards
rose
up
against
him
and
slew
him
,
and
so
he
came
to
his
death
,
it
being
effected
by
that
means
:
so
likewise
notwithstanding
the
Decree
of
election
was
before
man
had
any
being
,
yet
faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
,
Rom.
10.17
.
as
a
means
appointed
by
God
for
the
effecting
of
it
,
that
so
men
might
fall
under
the
decree
of
salvation
that
is
appointed
by
God
to
be
the
portion
of
believers
,
from
before
the
foundation
of
the
world
.
]
Answ.
I
shall
return
upon
you
in
our
Saviours
language
;
Luk.
19.22
.
Out
of
thine
own
mouth
will
I
judge
thee
thou
wicked
servant
.
But
even
now
did
you
consent
Promises
did
flow
from
the
decree
of
election
,
and
yet
though
we
had
not
reum
confitentem
,
we
are
not
so
barren
and
empty
of
solid
grounds
for
what
we
say
or
do
affirm
,
Ephes.
1.3
that
all
those
spiritual
blessings
in
heavenly
places
,
th●●
a
believer
from
first
to
last
is
made
partaker
of
,
they
all
flow
unto
us
and
are
conferred
on
us
as
fruits
and
effects
of
election
,
Rom.
11.7
.
election
hath
obtained
it
,
that
Christ
was
given
of
the
Father
,
that
he
was
incarnate
,
crucified
,
dead
,
raised
from
death
to
life
,
that
he
ascended
up
on
high
,
and
that
now
he
sits
on
Gods
right
hand
,
and
acteth
now
daily
as
an
intercessor
,
all
these
flow
from
election
,
Gal.
4.4
.
1
Pet.
1.20
.
Luk.
24.26
.
Phil.
2.6
.
&c.
That
any
are
effectually
called
according
to
purpose
,
t
is
the
effect
of
election
,
Rom.
8.28
.
and
ver.
23.24
,
&c.
Justification
is
from
election
,
8.30
,
&c.
Sanctification
from
election
,
Rom.
6.22
.
Your
fruit
unto
holiness
,
Ephes.
1.4
.
Chosen
that
we
should
be
holy
:
All
which
Graces
and
priviledges
as
they
are
fruits
and
effects
of
election
,
so
are
they
all
of
them
,
in
their
several
stations
and
relations
,
causes
of
salvation
;
and
every
antecedent
grace
is
a
cause
of
its
consequent
grace
,
and
the
salvation
of
the
elect
,
which
is
their
consummate
Glorification
,
is
the
common
effect
,
both
of
the
first
cause
,
as
of
all
the
intermediate
and
secondary
causes
.
At
last
you
bid
defiance
to
this
Argument
,
by
having
a
fling
at
that
Classical
text
of
Scripture
,
Acts
13.48
,
retorting
it
upon
me
thus
[
To
his
Greek
that
he
writeth
in
the
margin
of
his
paper
,
from
Acts
13.48
.
As
many
as
were
ordained
,
&c.
I
do
desire
him
to
look
once
more
into
his
Greek
Testament
,
and
then
let
him
as
he
will
be
willing
to
answer
it
before
the
Judge
of
the
world
,
the
Lord
Iesus
at
his
appearing
,
when
he
shall
come
in
his
glory
,
and
let
him
speak
according
to
his
conscience
upon
that
account
,
whether
he
cannot
read
the
same
words
in
the
Greek
from
which
the
word
ordained
is
translated
,
to
be
the
same
with
that
in
1
Cor.
16.15
.
from
which
the
word
addicted
is
translated
;
and
also
I
shall
appeal
to
the
consciences
of
reasonable
people
,
whether
it
be
not
a
suitable
,
and
an
agreeable
kinde
of
reading
,
it
being
directly
contrary
to
what
the
Jews
did
,
v.
45.
they
spoke
against
those
things
which
were
spoken
by
Paul
,
contradicting
and
blaspheming
;
and
so
it
will
sound
forth
good
sense
that
the
Gentiles
were
addicted
to
eternal
life
,
and
believed
.
]
Answ.
Here
you
conjure
me
into
a
circle
,
and
by
expressions
more
potent
then
any
charm
,
charge
me
that
as
I
am
willing
to
answer
,
&c.
Sir
,
I
shall
answer
you
,
not
as
by
virtue
of
your
spell
,
but
as
setting
the
fear
of
God
before
mine
eyes
,
when
first
I
alledged
that
place
for
a
proof
to
what
I
did
intend
it
,
and
sure
it
is
no
wayes
enervated
,
but
rather
gathered
strength
by
your
opposition
.
The
word
I
readily
acknowledge
used
Acts
13.48
.
comes
from
the
same
primitive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
its
proper
and
primitive
signification
is
to
ordain
,
constitute
,
appoint
,
determine
;
and
whereas
you
say
that
in
1
Cor.
16.15
.
t
is
translated
addicted
,
I
confess
t
is
true
,
but
under
submission
I
conceive
they
so
render
it
rather
as
Interpreters
,
Expositors
,
then
Translators
,
when
as
withall
they
kept
the
sense
and
scope
of
the
holy
Ghost
,
and
that
they
foresaw
no
great
controversie
or
article
of
faith
did
depend
upon
it
.
But
when
once
Soeinus
,
lib.
4.
de
servat
.
cap.
13.
(
not
able
otherwise
to
resist
the
power
of
the
Spirit
speaking
in
that
text
)
had
found
a
starting-hole
by
rendring
of
it
,
dispositos
,
praeparatos
,
proclives
,
sive
bene
affectos
;
the
whole
croud
of
A●minians
treading
in
his
steps
pervert
the
genuine
interpretation
of
that
word
,
and
speak
in
his
language
;
whose
apes
the
Anabaptists
are
.
But
if
we
take
a
view
of
that
place
,
and
there
behold
the
mind
of
the
holy
Ghost
,
it
cannot
properly
be
rendred
otherwise
then
according
to
the
native
sense
of
that
word
,
viz.
ordained
.
And
then
why
should
such
a
shrimp
as
you
,
incline
to
the
false
gloss
of
a
forreiner
,
an
Heretick
,
and
wave
the
common
received
translation
of
those
reverend
Orthodox
Divines
,
our
own
countrey-men
,
but
onely
out
of
an
affectation
of
singularity
?
I
know
you
l
'
say
(
as
before
)
of
the
pragmatick
Pelagius
,
comparing
him
with
blessed
Calvin
)
why
may
not
Socinus
be
in
the
right
,
and
our
Translators
in
the
wrong
?
and
therefore
to
certifie
your
judgement
,
I
shall
make
the
contrary
to
appear
by
these
convincing
Arguments
.
1.
This
signification
which
I
assert
;
is
most
frequent
with
this
Evangelist
,
see
Acts
15.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
determined
that
Paul
should
go
up
;
and
Acts
28.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
had
appointed
him
a
day
,
so
Rom.
13.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
powers
that
be
are
ordained
of
God
;
and
therefore
why
not
so
here
?
2.
T
is
most
consonant
with
the
text
it self
,
where
the
ordination
there
spoken
of
,
intimates
a
relation
to
the
end
,
and
not
a
disposition
of
the
subject
.
3.
Hereby
the
scope
of
the
Evangelist
is
best
preserved
,
who
speaking
here
of
divers
of
the
Jews
and
Gentiles
,
proselytes
,
ou●
of
curiosity
coming
to
hear
Paul
preach
,
he
shews
that
whiles
the
Jews
contradicted
and
blasphemed
,
divers
of
the
Gentiles
were
brought
to
believe
in
Christ
,
but
some
did
not
:
now
to
any
who
should
demand
,
why
the
rest
of
the
Gentiles
should
not
likewise
be
converted
,
the
reason
is
implyed
in
the
text
that
onely
some
of
them
were
ordained
unto
life
(
i.
e.
)
elected
,
the
rest
were
not
;
as
many
as
were
ordained
unto
eternal
life
believed
.
Wherein
is
a
plain
Antithesis
,
not
onely
of
the
persons
,
ver.
45
,
48.
viz.
of
the
Jews
contradicting
and
blaspheming
,
and
of
the
Gentiles
being
glad
and
glorifying
the
word
of
the
Lord
:
but
also
of
the
first
cause
,
according
to
Gods
ordination
,
viz.
that
some
were
ordained
to
life
,
others
were
not
.
4.
To
render
it
addicted
or
disposed
is
gross
Pelagianisme
;
As
many
as
were
ordained
(
i.
e
,
)
addicted
,
prepared
,
or
disposed
to
eternal
life
;
for
the
same
preparation
either
it
must
be
of
our selves
or
of
God
:
2
Cor.
3.5
1
Cor.
4.7
.
1
Cor.
2.14
.
If
you
say
it
is
of
our selves
,
that
contradicts
the
evidence
of
such
places
as
teach
that
we
are
not
sufficient
to
think
any
thing
as
of
our selves
:
and
who
made
thee
to
differ
?
neither
can
any
unregenerate
man
have
any
disposition
to
faith
before
he
actually
believe
.
If
you
say
it
is
of
God
,
then
we
have
what
we
desire
,
that
God
alone
prepares
,
disposes
,
and
ordains
us
unto
life
.
5.
The
Evangelist
useth
not
a
participle
active
,
as
thus
,
as
many
as
ordained
themselves
to
eternal
life
believed
;
but
a
participle
passive
,
as
many
as
were
ordained
believed
;
and
therefore
it
speaks
not
of
any
action
whereby
they
had
disposed
themselves
,
but
as
they
were
ordained
of
God
.
6.
There
is
no
good
consequence
from
that
place
of
1
Cor.
16.15
.
the
house
of
Stephanus
have
ordained
themselves
,
or
addicted
themselves
to
the
Ministery
,
therefore
it
is
in
the
power
of
an
unbeliever
to
dispose
himself
to
faith
or
eternal
life
;
for
there
is
one
way
of
those
which
are
believers
in
disposing
themselves
to
the
ministery
of
the
Church
,
and
another
of
those
which
as
yet
do
not
believe
,
in
respect
of
their
disposition
to
faith
and
life
eternal
.
And
thus
Sir
,
howsoever
hand
over
head
,
you
have
by
tradition
swallowed
down
the
feculent
dreggs
of
Socinus
his
interpretation
,
yet
it
is
too
palpable
that
Glossa
corrumpit
textum
,
and
that
it
sounds
plain
non-sense
that
the
Gentiles
were
addicted
to
eternal
life
,
before
they
believed
.
And
thus
having
thrown
you
out
of
your
triumphing
Charet
,
wherein
you
marched
so
furiously
against
my
fourth
Argument
,
I
have
leisure
to
attend
to
what
you
shall
say
against
my
fifth
Argument
,
which
is
this
.
If
our
foreseen
faith
,
works
,
or
embracing
of
the
means
of
salvation
,
were
the
cause
of
our
election
,
they
should
be
likewise
the
cause
of
our
vocation
and
justification
:
but
the
latter
is
false
,
therefore
the
former
.
The
Major
is
proved
by
that
undeniable
Axiome
,
Quicquid
est
causa
causae
,
est
causa
etiam
causati
,
that
which
is
the
cause
of
the
cause
,
is
the
cause
of
the
thing
caused
.
The
Minor
is
proved
,
2
Tim.
1.9
.
and
Ephes.
2.8
.
Rom.
3.24
.
justified
freely
by
his
grace
.
To
which
you
offer
an
answer
,
thus
;
[
That
this
argument
may
tend
to
the
confutation
of
them
that
hold
foreseen
faith
,
works
,
or
the
embracing
of
the
means
to
be
the
causes
of
their
election
;
but
it
hits
not
us
,
for
we
hold
no
such
thing
,
neither
is
any
such
thing
asserted
in
this
position
.
Answ.
Short
and
therefore
sweet
;
I
curtail
mine
as
you
do
yours
,
by
telling
you
,
that
I
delight
not
to
surfeit
the
Reader
with
a
dish
of
Crambe
,
terque
quaterque
recocta
,
but
shall
desire
him
to
revise
my
defence
of
my
first
Argument
,
and
so
impartially
to
judge
,
whether
foreseen
faith
and
embraing
of
the
means
be
not
implicitly
asserted
in
your
Position
as
motives
to
election
;
so
that
the
Argument
not
onely
hits
you
on
the
back
,
but
so
gores
your
sides
,
that
your
Position
staggers
,
and
expects
a
better
cordial
then
either
your
wit
or
art
are
able
to
administer
to
keep
life
in
it
.
Your
next
advance
is
against
my
sixth
Argument
,
which
is
this
;
If
our
election
were
dependent
on
mans
embracing
of
the
means
,
then
these
absurdities
would
follow
;
then
1.
The
will
of
God
should
be
moved
and
determined
by
an
external
cause
(
i.
e.
)
the
first
cause
should
be
ordered
and
guided
by
the
second
,
and
thereby
be
made
the
second
cause
,
&
e
contra
;
which
is
against
the
rules
of
all
Philosophy
and
Divinity
.
2.
God
hereby
is
supposed
to
be
capable
of
passion
,
(
i.
e.
)
when
thus
moved
,
but
God
is
altogether
immutable
and
impassible
.
3.
Then
there
should
be
somewhat
in
the
creature
out
of
God
before
,
greater
and
better
then
God
,
because
that
every
cause
is
before
and
better
then
the
effect
.
4.
If
there
might
be
imagined
to
be
any
thing
in
the
creature
which
might
move
God
to
the
decreeing
or
appointing
of
this
〈◊〉
that
,
then
it
would
follow
that
the
actings
and
issues
of
things
h●●
not
a
dependence
on
the
decree
of
God
,
contrary
to
Iam.
3
.
3●
5.
Then
man
might
have
just
cause
of
boasting
in
himself
.
6.
What
then
would
become
of
children
dying
in
infancy
,
b●fore
they
had
the
use
of
faith
,
or
works
,
or
any
embracing
of
th●
means
,
and
which
never
were
to
have
a
being
to
act
,
therefor●
they
were
never
to
be
foreseen
?
To
which
you
frame
this
answe●
[
If
our
election
were
so
much
dependent
on
mans
embracing
〈◊〉
the
means
,
as
that
there
might
be
imagined
to
be
any
thing
in
th●
creature
,
which
might
move
God
to
the
decreeing
,
or
appointin●
of
men
and
women
to
eternal
life
,
then
I
deny
not
many
absurdities
would
follow
:
and
this
Argument
may
do
something
where
it
hits
;
but
as
it
happeneth
,
it
hits
not
us
,
for
we
hold
no
such
thing
,
neither
is
there
any
thing
asserted
in
this
Position
,
as
that
our
election
is
dependent
on
mans
embracing
the
means
,
〈◊〉
as
that
God
should
be
thereby
moved
to
elect
.
]
Answ.
This
is
no
more
nor
other
then
what
was
said
against
the
former
Argument
,
onely
the
baby
is
swadled
in
other
clouts
.
Nor
is
that
ere
a
jot
the
better
which
follows
.
[
But
any
rational
man
that
shall
read
these
Arguments
with
a
single
eye
,
and
with
an
honest
and
upright
heart
,
and
with
a
single
mind
compare
them
with
the
Position
they
are
brought
to
answer
,
cannot
certainly
but
judge
,
that
either
the
man
did
not
well
mind
what
was
in
the
Position
,
or
else
had
forgotten
what
was
in
it
when
he
writ
his
Arguments
,
or
otherwise
it
must
be
his
folly
;
for
all
the
expressions
he
seemeth
to
quarrel
at
,
be
of
his
own
making
,
for
not
one
of
the
expressions
be
found
in
the
Position
,
as
that
anything
wrought
in
,
or
by
the
creature
is
any
motive
,
or
incentive
for
which
God
elects
,
as
a
meritorious
,
or
procuring
ground
or
cause
of
it
,
but
the
whole
substance
of
it
is
,
that
God
saw
some
men
embracing
the
means
of
Salvation
,
and
those
he
elected
in
Christ
,
&c.
Answ.
Whereto
I
say
that
I
did
seriously
weigh
the
fraud
of
your
Position
before
ever
I
put
pen
to
paper
and
was
now
again
very
considerate
of
what
I
had
undertaken
;
and
though
in
terminis
,
motives
and
incentives
&
causes
are
not
therein
exprest
,
yet
in
that
you
say
that
God
saw
some
men
embracing
the
means
,
&
those
he
elected
,
it
is
necessarily
implyed
that
those
must
be
singular
and
numerical
persons
who
must
be
elected
,
for
or
because
of
their
embracing
of
the
means
;
for
why
God
did
chuse
those
that
he
did
foresee
would
embrace
the
means
,
rather
then
those
rhat
he
did
foresee
would
reject
the
means
,
and
whether
in
this
is
not
embracing
of
the
means
(
according
to
you
)
a
cause
of
election
,
I
leave
it
to
any
unbyassed
man
to
Judge
.
Besides
,
I
do
demand
whether
in
this
your
supposed
foresight
that
you
ascribe
to
God
,
did
he
foresee
that
which
he
himself
would
work
in
them
,
viz.
this
embracing
of
the
means
,
or
did
he
onely
foresee
that
which
they
themselves
that
were
so
foreseen
would
wo●k
by
their
own
power
,
viz.
that
they
would
of
themselves
embrace
the
means
:
If
you
ascribe
it
to
God
,
then
I
demand
,
why
he
works
that
power
in
one
rather
then
another
?
1
Cor.
4.7
.
wherein
at
last
you
must
ascend
to
the
good
pleasure
of
his
will
.
But
if
you
ascribe
this
power
to
man
himself
,
then
man
hath
made
himself
to
differ
,
and
hath
that
in
himself
which
he
hath
not
received
,
and
hath
cause
whereof
to
boast
.
But
upon
this
account
besides
the
absurdities
before
mentioned
,
the
whole
doctrin
of
predestination
would
be
quite
overturned
;
for
1.
So
it
might
come
to
pass
that
notwithstanding
any
decree
(
with
you
)
yet
possible
it
were
that
no
one
might
be
saved
,
viz.
if
no
one
would
embrace
the
means
,
which
was
in
their
own
power
to
resist
.
2
So
might
there
be
an
election
unto
life
,
and
yet
no
one
elected
to
life
.
3
Those
onely
should
be
the
persons
designed
to
salvation
who
were
objectively
and
antecedently
believers
and
embracers
of
the
means
before
their
election
,
&
not
considered
as
such
,
who
by
vertue
of
their
election
,
should
consequentively
and
effectively
be
made
to
be
believers
,
&
thereupon
the
effects
of
election
to
be
taken
for
antecedent
conditions
necessarily
prerequired
in
the
object
4
So
should
the
whole
fabrick
of
divine
predestination
be
dependent
on
the
free
will
of
man
,
which
is
abhorrent
to
all
religion
.
5
So
there
would
not
be
such
a
considerable
difference
between
Iacob
and
Esau
,
those
to
be
saved
and
those
to
be
damned
;
as
to
a
meer
performance
of
the
condition
under
which
men
are
to
be
saved
and
damned
.
6
Upon
this
account
predestination
and
election
of
men
is
to
be
adjourned
even
to
the
moment
of
death
,
it
being
suspended
not
onely
on
the
embracing
of
the
means
,
but
continuance
therein
.
I
could
burden
you
with
many
more
absurdities
and
evil
consequences
flowing
from
your
opinion
,
but
these
are
enough
for
you
to
beare
.
That
of
yours
which
follows
,
is
a
chip
of
the
same
block
,
[
But
if
he
do
,
or
shall
at
anytime
say
in
plaine
words
,
that
which
he
seemeth
to
intimate
in
his
Arguments
,
that
we
hold
,
that
our
faith
,
works
,
or
embracing
of
the
means
is
a
motive
,
incentive
,
or
procuring
ground
or
cause
for
which
God
elects
,
or
that
there
is
any
such
thing
held
forth
in
this
position
,
that
God
elects
men
in
Christ
for
these
things
,
then
let
him
receive
the
words
of
Solomon
for
an
answer
,
in
Prov.
10.18
.
he
that
hideth
hatred
with
lying
lips
,
and
he
that
uttereth
slander
is
a
fool
.
]
Answ.
Prov.
24.7
.
Sir
,
I
shall
onely
return
upon
you
in
Solomons
language
,
that
wisdom
is
to
high
for
a
fool
:
these
absurdities
,
and
many
more
do
unavoydably
follow
upon
the
position
,
though
your
eies
be
so
blinded
that
you
cannot
see
it
:
Prov.
26.3
.
and
therefore
,
a
whip
for
a
horse
a
bridle
for
the
asse
,
and
a
rod
for
the
fools
back
,
that
when
he
is
told
of
it
,
yet
will
not
see
his
own
error
.
Answ.
For
that
which
follows
,
[
for
we
know
and
are
sure
that
the
Lord
hath
set
apart
,
or
chosen
to
himself
,
Psal.
4.3
.
a
godly
man
:
which
godly
man
is
every
one
that
hearkneth
to
the
counsel
of
God
given
forth
by
Jesus
Christ
,
and
embraceth
the
means
of
salvation
,
even
the
free
tenders
of
Christ
in
the
Gospel
]
hath
come
under
consideration
already
,
in
the
interpretation
of
Psal.
4.3
.
pag.
33.
where
it
shews
that
God
sets
apart
actually
in
time
,
for
some
place
of
trust
,
or
office
,
him
that
is
godly
:
but
what
hath
this
to
do
with
election
before
all
time
?
You
make
your
oration
longer
,
saying
,
[
For
I
dare
boldly
affirme
,
that
the
Lord
Christ
spoke
the
mind
of
the
Father
,
even
that
which
was
the
purpose
and
decree
of
God
,
when
he
said
,
Iohn
3.15
,
16.
That
whosoever
beleiveth
in
him
should
not
perish
,
but
have
everlasting
life
:
and
so
every
one
that
believeth
in
the
King
of
righteousness
,
may
in
the
laws
of
the
same
King
read
or
find
their
title
good
to
the
everlasting
inheritance
;
and
thus
,
1
Ioh.
5.10
.
he
that
believeth
on
the
Son
of
God
hath
the
witness
in
himself
:
God
giving
the
holy
spirit
to
those
that
obey
him
,
Act.
5.32
.
to
wit
,
Jesus
Christ
,
and
as
many
as
are
led
by
that
spirit
of
God
,
up
in
obedience
to
the
Son
of
God
,
Christ
Jesus
,
are
the
sons
of
God
,
Rom.
8.14
,
and
all
this
is
made
known
unto
us
that
are
believers
in
Christ
,
that
we
might
know
,
who
or
what
sort
or
kind
of
people
they
are
,
that
God
did
freely
set
his
love
upon
,
and
in
his
purpose
and
decree
,
even
when
he
might
have
left
us
as
lost
creatures
,
chose
us
unto
himself
,
not
for
these
things
,
or
for
any
thing
he
saw
in
us
,
or
acted
by
us
in
the
least
,
as
any
motive
,
incentive
,
or
procuring
ground
,
or
cause
of
our
election
,
but
the
purpose
,
decree
,
and
promise
came
freely
from
himself
,
even
to
decree
himself
to
be
the
God
and
father
of
such
a
sort
or
kind
of
people
as
aforesaid
in
Jesus
Christ
.
]
Answ.
You
say
you
dare
boldly
affirme
,
and
I
say
,
there
is
none
so
bold
as
blind
bayard
,
and
yet
I
will
not
deny
that
the
Lord
Christ
spoke
the
mind
of
his
Father
,
even
that
which
was
the
purpose
and
decree
of
God
,
when
he
said
,
Ioh.
3.15
,
16.
Whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
,
&c.
But
Sir
,
you
must
remember
that
the
question
is
not
whether
there
be
any
such
purpose
and
decree
,
viz.
that
every
one
that
believeth
shall
be
saved
,
and
that
every
one
that
believeth
not
shall
be
damned
:
But
whether
these
be
all
the
decrees
that
God
hath
made
concerning
mans
final
and
everlasting
estate
,
yea
and
to
speak
properly
,
whether
this
be
any
decree
of
predestination
at
all
,
wherein
no
body
is
predestinated
,
elected
nor
reprobated
.
Sir
,
these
expressions
that
you
represent
,
are
onely
declaratory
publications
of
the
Gospel
,
propounded
under
conditional
terms
,
and
obvious
in
all
the
Evangelists
.
But
tell
me
where
I
shall
find
,
Et
eris
mihi
magnus
Apollo
,
If
any
man
doth
believe
and
embrace
the
means
,
he
shall
be
predestinated
,
or
he
shall
be
elected
.
Faith
is
a
product
of
election
,
an
effect
in
time
flowing
from
the
eternal
decree
,
and
not
a
foreseen
condition
or
qualification
,
drawing
after
it
Gods
eternal
election
.
T
is
beyond
all
question
,
and
we
dispute
it
not
,
that
God
in
the
same
eternity
,
whereby
he
elected
some
,
and
passed
by
others
;
foresaw
in
his
decree
(
because
he
foresaw
what
he
would
either
do
or
suffer
to
be
done
)
he
foresaw
I
say
both
what
the
elect
,
and
what
the
non
elect
would
do
,
and
what
contrary
ends
they
would
come
unto
,
he
being
the
orderer
of
them
both
,
of
Esau
aswel
as
Iacob
.
But
here
sticks
the
knot
of
the
question
,
whether
the
different
actions
of
men
foreseen
,
caused
the
different
decrees
of
Election
and
reprobation
,
which
we
utterly
deny
,
and
this
is
incumbent
on
you
to
prove
,
which
you
will
do
ad
Gracas
calendas
.
And
therefore
it
is
but
a
wild
expression
,
altogether
incongruous
with
the
Scripture-phrase
,
to
say
,
[
that
God
decreed
himself
to
be
the
God
and
father
of
such
a
sort
or
kind
of
people
as
should
embrace
the
means
]
give
me
its
parallel
and
I
le
ask
you
pardon
:
But
Sir
,
now
I
remember
my self
,
you
have
a
toleration
to
speak
non-sense
.
For
you
run
along
in
the
same
strain
thus
;
And
so
absolute
and
irrevocable
is
this
decree
of
Gods
unchangeable
election
,
that
even
the
worst
of
men
,
in
their
natural
condition
,
or
any
men
or
women
in
the
world
,
which
do
consider
how
great
things
God
hath
done
for
them
,
as
they
are
sinners
,
and
lost
creatures
by
reason
thereof
,
and
return
unto
their
maker
in
embracing
the
means
of
salvation
,
in
being
changed
from
their
evil
course
of
life
,
departing
from
sin
,
and
leaving
the
vanities
of
this
world
,
and
believe
in
Jesus
with
an
upright
heart
,
and
with
a
willing
mind
;
they
coming
to
be
so
changed
as
aforesaid
,
fall
into
that
decree
of
God
that
changeth
not
,
and
so
that
which
was
in
the
purpose
and
decree
of
God
before
rime
,
actually
cometh
to
be
put
in
execution
in
time
,
and
so
all
the
promises
of
God
in
Christ
unavoydably
come
to
be
the
portion
of
such
a
changed
people
,
which
are
Act.
26.18
.
turned
from
darkness
to
light
,
that
they
may
receive
forgiveness
of
sins
,
and
an
inheritance
among
them
that
are
sanctified
by
faith
that
is
in
Christ
Jesus
.
]
Answ.
Sir
,
abate
me
but
these
words
[
fall
into
the
decree
of
God
]
and
I
le
freely
grant
you
all
the
rest
;
that
which
you
hint
at
as
the
inward
sense
of
our
own
unworthiness
,
and
relying
on
the
never
failing
mercies
of
God
in
Christ
,
a
departing
from
the
ends
of
our
own
waies
,
and
a
cleaving
unto
God
with
a
purpose
of
heart
,
are
so
many
lively
Characters
,
evidences
,
and
badges
,
that
such
a
one
was
an
elect
person
before
the
foundation
of
the
world
was
laid
,
and
that
that
same
eternal
though
secret
decree
of
mercy
towards
him
before
all
time
,
comes
now
to
be
put
in
execution
,
and
manifested
to
all
the
world
in
time
;
and
this
he
knows
,
in
that
he
is
a
new
creature
,
and
turned
from
darkness
to
light
&c.
But
to
say
that
when
these
Characters
or
marks
are
in
him
,
then
he
falls
into
the
decree
of
God
,
is
such
a
peice
of
unheard
of
novelty
,
that
a
man
shall
not
ordinarily
meet
with
your
compeer
,
thus
to
confound
election
with
regeneration
:
but
those
of
your
rank
are
licentiates
for
such
pranks
.
That
which
doth
ensue
in
a
qualified
sense
may
be
digested
,
viz.
when
you
say
,
But
although
our
embracing
the
means
of
salvation
,
and
believing
in
Jesus
,
and
obeying
his
voice
,
be
no
meritorious
or
procuring
ground
or
cause
why
God
made
such
a
decree
,
but
that
which
was
the
moving
cause
thereof
,
was
his
love
,
as
hath
been
already
granted
;
yet
the
embracing
the
means
,
and
believing
in
Jesus
,
and
obeying
his
voice
,
is
of
necessity
to
be
done
by
those
that
have
the
Gospel
preached
unto
them
,
as
an
instrumental
cause
by
which
the
purpose
and
decree
of
God
in
order
to
their
everlasting
good
cometh
to
be
put
in
execution
,
as
a
way
and
means
appointed
of
God
for
that
end
:
and
one
would
think
that
this
man
were
a
little
of
my
mind
in
this
,
by
what
falleth
from
him
in
the
close
of
this
second
Argument
,
using
these
words
,
at
least
for
the
moving
of
God
to
elect
.
]
Sir
,
If
here
,
where
you
make
mention
of
any
Instrumental
cause
,
you
intend
onely
the
Instrumental
means
of
salvation
then
I
joyne
with
you
;
for
as
I
have
before
asserted
,
That
as
God
hath
decreed
the
end
,
so
likewise
hath
he
decreed
the
means
conducing
to
that
end
:
But
as
there
is
no
external
cause
at
all
,
and
therefore
none
Instrumental
for
which
he
doth
elect
before
all
time
,
but
all
arising
from
within
himself
,
even
his
own
love
and
good
pleasure
;
so
when
that
decree
comes
to
be
put
into
execution
in
time
,
then
there
are
subordinate
causes
,
but
all
set
on
work
by
the
first
cause
which
is
God
himself
,
but
not
as
to
election
,
but
all
as
tending
to
salvation
:
And
therefore
that
fell
very
advisedly
from
me
when
I
said
,
(
at
least
for
the
moving
of
God
to
elect
)
where
I
place
a
vast
difference
between
election
and
salvation
;
God
elects
without
respect
had
to
faith
,
works
,
or
use
of
means
,
as
to
the
decree
,
but
yet
he
saves
with
,
by
and
through
faith
,
works
,
and
use
of
means
as
in
respect
of
the
end
.
2
Thes.
2.13
.
1
Pet.
1.2
.
You
pack
up
these
your
fardles
of
exceptions
thus
.
[
Now
if
he
do
not
hold
that
it
is
some
cause
by
which
men
come
to
be
more
peculiarly
interessed
into
the
favour
of
God
by
believing
then
they
are
without
believing
,
why
did
he
not
rather
say
,
it
must
not
be
accounted
any
cause
at
all
upon
any
account
whatsoever
?
But
it
is
that
which
the
Lord
Christ
hath
said
,
in
Ioh.
16.27
.
which
perswadeth
me
to
be
of
that
mind
,
in
that
he
hath
said
,
the
Father
himself
loveth
you
,
because
you
have
loved
me
,
and
have
believed
that
I
came
out
from
God
:
and
therefore
If
I
should
say
,
that
loving
of
Jesus
Christ
,
and
believing
in
him
were
no
cause
at
all
,
by
which
we
came
to
be
chosen
into
the
Fathers
love
,
I
should
sin
against
Christ
in
speaking
contrary
to
his
word
:
But
this
is
more
then
was
in
the
Position
,
and
yet
it
is
no
more
then
truth
.
]
Answ.
Sir
,
now
I
will
give
you
an
account
why
I
used
that
expression
(
at
least
for
the
moving
of
God
to
elect
)
my
meaning
was
not
that
any
man
came
to
be
interested
into
the
first
favour
and
love
of
God
,
which
is
the
good
pleasure
of
his
will
immanent
and
eternal
in
himself
,
more
by
believing
then
without
believing
.
For
in
election
God
lookt
upon
men
as
sinners
,
enemies
,
ungodly
,
in
their
blood
,
in
a
doleful
plight
,
and
the
objects
of
pity
and
compassion
,
and
not
as
on
believers
.
And
therefore
my
words
carried
this
sense
,
that
though
there
were
no
cause
or
motive
at
all
,
why
he
should
elect
one
rather
then
another
,
because
all
were
in
an
equally
lost
condition
;
yet
in
the
decree
of
election
wherein
there
was
a
love
unto
and
a
purpose
to
save
some
,
he
likewise
decreed
to
save
them
by
such
means
which
in
his
wisdome
he
had
ordained
to
be
suitable
for
the
attaining
of
the
end
,
so
that
salvation
should
have
adequate
causes
for
the
effecting
of
it
,
viz.
faith
,
works
,
and
use
of
means
,
though
election
it self
had
none
but
singly
and
simply
the
love
of
God
arising
onely
out
of
his
own
bosome
.
And
therefore
it
excluded
causes
as
to
election
,
but
did
admit
of
causes
as
to
the
accomplishment
of
salvation
.
For
the
rest
of
this
paragraph
of
yours
,
it
trips
up
the
heeles
of
all
the
former
your
seeming
fair
concessions
,
and
plainly
discovers
the
secret
guile
and
fraud
of
your
heart
.
For
now
you
begin
to
speak
plain
enough
,
saying
[
If
I
should
say
believing
were
no
cause
at
all
by
which
we
come
to
be
chosen
into
the
Fathers
love
,
I
should
sin
against
Christ
]
Here
indeed
is
plain
dealing
,
though
all
along
before
you
have
juggled
with
me
,
and
denyed
all
causes
as
to
election
.
And
this
indeed
(
though
you
are
not
aware
of
it
)
mo●lders
to
nothing
all
your
former
exceptions
,
which
have
still
denied
all
causes
,
motives
,
&c.
And
now
you
grant
loving
and
believing
to
be
causes
;
and
confirms
every
argument
that
I
have
raised
,
and
fortifies
every
of
those
absurdities
that
I
have
charged
upon
you
,
as
following
upon
your
position
,
to
any
of
which
you
make
not
the
least
appearance
of
an
answer
.
But
I
tell
you
as
before
,
God
in
electing
lookt
upon
men
as
in
the
corrupt
mass
and
lumpe
of
perdition
,
regarding
nothing
what
they
could
be
as
of
themselves
,
for
they
must
unavoidably
be
in
a
lost
condition
,
till
by
his
own
act
transient
flowing
from
that
of
Immanent
in
himself
,
he
made
them
believers
,
by
giving
of
them
faith
,
and
all
of
this
for
the
greater
advance
of
his
own
free
grace
,
which
he
did
not
do
to
others
.
For
that
place
of
Ioh.
16.27
.
brought
to
confirm
their
purpose
,
I
answer
,
that
the
love
of
God
hath
a
two-fold
acception
.
The
first
is
amor
benevolentiae
,
which
is
the
foundation
and
fountain
of
all
the
good
his
people
have
and
receive
;
t
is
the
wombe
that
conceives
and
sends
forth
all
the
good
things
we
do
enjoy
;
of
which
Ier.
31.3
.
I
have
loved
thee
with
an
everlasting
love
,
and
so
1
Ioh.
4.10
.
we
love
him
,
because
he
loved
us
first
,
and
of
this
no
cause
or
reason
can
be
rendred
,
besides
the
good
pleasure
of
his
will
.
The
second
is
amor
complacentiae
,
when
in
time
the
Lord
is
delighted
with
the
persons
of
those
that
he
loved
from
eternity
,
Ezek.
16.14
.
thy
beauty
was
perfect
through
the
comeliness
I
put
upon
thee
.
Cant.
3.1
.
Behold
thou
art
fair
,
&c.
and
thus
the
Lord
crowns
,
rewards
,
and
delights
himself
in
those
graces
given
to
his
elect
ones
:
and
of
this
love
of
complacency
is
this
text
to
be
understood
,
and
not
of
the
everlasting
love
spoken
of
,
Ier.
31.3
.
in
electing
of
us
before
all
time
,
and
whereof
onely
this
controversie
is
.
And
now
gather
up
altogether
,
and
make
up
your
accounts
,
and
see
to
what
an
excrescency
of
advantage
your
numerous
exceptions
against
my
arguments
will
amount
unto
,
and
you
shall
find
that
the
Summa
totalis
will
be
just
—
o
Hitherto
have
we
fayled
in
that
still
river
,
the
streams
whereof
shall
make
glad
the
city
of
God
,
Psal.
46.4
.
Psal.
87.7
.
Rom.
11.33
.
and
from
whence
all
our
springs
flow
,
viz.
Gods
electing
of
us
to
life
eternal
.
But
now
we
are
to
lanch
into
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
unfathomable
gulfe
of
the
wisdom
and
knowledge
of
God
,
whose
judgements
are
unsearchable
,
and
his
waies
past
finding
out
,
viz.
that
of
non-election
or
Reprobation
.
Concerning
which
this
Gentlemans
Position
did
assert
this
,
viz.
That
God
saw
some
men
rejecting
the
means
of
salvation
,
continuing
in
sin
and
unbelief
,
yet
haply
not
without
the
exact
form
of
godliness
but
denying
the
power
,
those
he
reprobated
to
everlasting
destruction
from
the
foundation
of
the
world
.
But
In
nova
fert
animus
mutatas
dicere
formas
Corpora
,
&c.
Having
taken
counsel
of
his
pillow
by
his
second
thoughts
,
he
hath
transformed
the
terms
of
his
position
,
by
putting
it
into
a
new
dress
,
and
at
his
peril
be
it
,
if
it
prove
to
his
own
disadvantage
.
The
Position
is
new
moulded
thus
.
God
saw
some
rejecting
the
means
,
to
wit
,
the
free
tenders
of
Christ
in
the
Gospel
,
continuing
in
sin
and
unbelief
,
denying
the
power
of
godliness
,
those
he
reprobated
to
everlasting
destruction
;
but
the
foresight
of
God
did
not
,
nor
doth
necessitate
the
thing
seen
.
To
which
my
answer
was
.
Answ.
This
hath
the
like
unsoundness
in
it
as
the
former
of
Election
,
there
being
no
other
ground
or
reason
assigned
for
it
either
of
sin
or
unbelieving
,
no
other
rejecting
of
the
means
but
the
meer
good
pleasure
of
Gods
most
holy
Will
,
who
will
do
with
his
creature
what
he
will
do
;
neither
can
any
expostulate
,
why
hast
thou
done
thus
?
Isa.
45.9
.
It
is
true
,
that
sin
,
and
unbelief
,
and
rejecting
of
the
means
,
are
just
causes
why
God
decrees
such
persons
to
hell
and
eternal
torments
,
but
yet
not
the
causes
of
their
Reprobation
,
that
is
solely
and
singly
in
the
good
pleasure
of
his
will
,
Ephes.
1.5
.
His
reply
is
this
,
especially
to
that
Text
of
Ephes.
1.5
.
[
This
Scripture
saith
nothing
at
all
of
Reprobation
,
or
mans
destruction
,
but
of
the
Predestinating
,
or
appointing
of
believers
to
the
Adoption
of
children
by
Jesus
Christ
.
]
Answ.
T
is
very
true
Sir
,
that
the
letters
and
syllables
of
that
word
Reprobation
is
not
in
terminis
exprest
in
that
text
cited
,
of
Ephes.
1.5
.
but
if
by
a
necessary
and
an
unavoidable
consequence
it
may
be
thence
concluded
,
I
hope
it
will
be
as
sufficient
as
though
in
express
words
it
had
been
so
declared
.
The
words
are
recorded
,
as
for
the
comfort
and
encouragement
of
elect
believers
,
in
beholding
of
the
certainty
and
stability
of
their
Predestination
,
and
Election
,
resting
in
the
bosome
of
God
and
the
counsel
of
his
will
:
So
likewise
to
keep
them
in
an
humble
posture
,
and
engage
them
to
a
continual
duty
of
thankfulness
,
that
when
as
they
were
in
the
same
corrupt
mass
and
lump
of
perdition
with
others
the
worst
of
men
,
yet
the
Lord
meerly
out
of
the
good
pleasure
of
his
will
,
and
from
no
other
argument
or
motive
out
of
themselves
,
did
fix
his
love
upon
them
and
predestinated
them
to
the
Adoption
of
children
.
But
was
there
not
then
the
same
good
pleasure
of
his
wil
,
in
the
preterition
,
non-election
,
or
not
predestinating
to
the
Adoption
of
children
,
the
rest
that
were
past
by
,
who
in
respect
of
themselves
,
were
in
as
great
and
as
good
a
capacity
of
partaking
of
any
indulgence
,
as
those
that
were
elected
?
and
what
will
this
then
amount
unto
,
but
to
be
non-elected
,
which
is
the
same
as
to
be
Reprobated
,
according
to
the
good
pleasure
of
his
will
,
I
presume
all
the
art
you
have
cannot
assign
a
medium
between
the
decrees
,
or
at
least
make
two
decrees
,
of
predestinating
of
some
men
,
and
the
not
predestinating
of
others
,
but
that
if
some
men
were
not
predestinated
or
not
elected
,
they
must
thence
necessarily
be
reprobated
.
He
give
you
a
familiar
instance
;
Suppose
ten
men
for
the
evil
deeds
that
they
have
committed
be
arraigned
,
indicted
,
convicted
,
and
adjudged
to
death
,
but
that
immediately
before
the
time
of
execution
,
an
act
of
Grace
or
special
Pardon
issues
out
from
the
supreme
Magistrate
,
and
relaxes
and
freely
remits
the
punishment
to
five
of
those
ten
,
I
hope
you
may
hence
safely
conclude
,
that
the
other
five
shall
be
executed
.
So
let
us
suppose
that
the
number
of
mankind
are
two
Millions
of
men
;
If
out
of
these
by
the
eternal
and
unchangeable
decree
of
God
,
one
Million
onely
be
infallibly
appointed
and
ordained
to
eternal
life
,
(
they
being
all
alike
equally
culpable
and
liable
to
eternal
wrath
and
death
)
who
can
deny
but
that
the
other
Million
are
also
as
absolutely
comprised
under
that
sentence
of
eternal
death
,
whereinto
they
had
hurled
themselves
?
as
the
decree
of
predestination
or
election
saves
some
of
meer
good
pleasure
,
so
the
same
decree
of
preterition
,
non
election
,
non
predestination
,
leaves
the
rest
where
it
found
them
,
weltring
in
their
own
gore
,
and
so
reprobates
them
.
I
hope
you
will
not
(
with
the
Papists
in
another
like
kind
)
make
a
limbo
non
praedestinatorum
seu
non
electorum
,
such
as
shall
neither
go
to
heaven
or
hell
.
And
this
of
the
decree
of
God
before
all
time
.
But
when
it
pleaseth
God
who
separated
such
from
the
mothers
womb
to
reveal
his
Son
unto
them
in
time
,
Gal.
1.16
.
then
it
is
after
this
manner
:
He
brings
his
elect
ones
to
eternal
life
by
giving
of
the●●
faith
,
repentance
,
and
perseverance
;
and
the
manner
of
Gods
permitting
the
non-elect
to
run
themselves
on
the
rock
of
eternal
death
,
is
by
leaving
them
in
their
own
natural
blindness
,
and
perverse
enmity
of
their
own
imbred
corruptions
,
and
nor
supplying
them
with
any
restraining
,
assisting
,
or
saving
grace
,
being
not
bound
unto
his
creature
so
to
do
,
without
which
they
must
unavoydably
wallow
in
their
own
mire
,
and
out
of
which
they
are
never
able
to
extricate
themselves
,
but
are
justly
by
God
suffered
to
continue
in
their
infidelity
and
impenitency
.
Farther
I
say
,
that
the
formal
decree
of
election
contains
an
absolute
and
an
eternal
decree
of
preparing
of
effectual
grace
for
those
that
are
so
elected
:
But
the
formal
decree
of
negative
Reprobation
or
non-election
,
an
absolute
&
eternal
decree
of
not
preparing
this
effectual
grace
for
those
who
are
so
pretermitted
.
From
whence
is
plain
,
that
the
divine
prevision
of
faith
,
works
,
and
use
of
means
in
the
elect
,
so
likewise
the
continuing
in
sin
and
unbeliefe
in
the
nonelect
,
doth
not
nor
cannot
go
before
the
forementioned
decree
as
you
vainly
imagine
,
but
are
concomitant
and
coordinate
in
and
with
the
decree
;
and
that
when
some
are
predestinated
and
elected
to
the
Adoption
of
children
,
out
of
the
good
pleasure
of
Gods
will
,
Eph.
2.12
.
Others
are
not
predestinated
,
not
elected
,
but
reprobated
according
to
the
same
good
pleasure
of
his
will
,
and
still
remain
aliens
from
the
Common-wealth
of
Israel
,
strangers
from
the
covenant
of
promise
,
having
no
hope
,
and
never
made
partakers
of
the
joy
of
the
elect
.
Pro.
14.10
.
From
the
canvassing
of
this
text
you
proceed
to
another
,
but
with
the
like
success
,
of
which
thus
you
dictate
.
[
Neither
is
that
In
Isa.
45.
at
all
to
the
purpose
,
for
it
speaketh
not
at
all
of
Reprobation
,
or
mans
eternal
destruction
,
but
of
Gods
calling
and
raising
up
Cyrus
to
subdue
nations
before
him
,
and
that
he
would
direct
all
his
waies
,
that
he
should
build
his
City
,
and
let
go
his
Captives
,
and
it
was
his
will
so
to
do
:
and
therefore
woe
be
unto
him
that
should
strive
with
his
maker
,
to
go
about
to
hinder
or
frustrate
the
designe
of
God
in
that
thing
,
as
doth
appear
from
ver.
1.
to
ver.
15.
]
Answ.
Sure
Sir
,
whatsoever
mine
is
,
I
am
sure
this
is
little
to
the
purpose
,
and
therefore
to
clear
the
point
between
us
,
I
shall
give
you
a
brief
Analysis
of
this
part
of
that
chapter
.
From
the
1.
ver.
to
the
20.
of
it
is
comprised
a
prophesie
of
deliverance
to
the
people
of
Israel
from
the
captivity
of
Babylon
.
In
the
6
first
verses
this
is
declared
that
God
will
do
it
.
That
which
was
the
main
obstruction
which
hindered
the
work
,
was
the
murmuring
of
the
people
that
they
were
so
long
in
captivity
,
as
though
that
God
had
dealt
unjustly
with
them
,
in
suffering
the
Babylonians
to
oppress
them
so
long
.
Against
this
,
God
asserts
his
own
justice
,
partly
from
the
baseness
and
vileness
of
them
that
did
so
murmur
,
partly
from
the
Majesty
of
him
against
whom
they
did
murmur
;
both
of
which
he
illustrates
by
two
examples
,
one
was
feigned
,
where
is
brought
in
the
potsheard
contending
with
his
maker
,
ver.
9.
woe
unto
him
that
striveth
with
his
maker
,
let
the
potsheard
strive
with
the
potsheards
of
the
earth
;
shall
the
clay
say
to
him
that
fashioneth
it
,
what
makest
thou
?
or
thy
work
,
he
hath
no
hands
?
Wherein
expostulating
with
the
murmuring
Israelites
,
because
he
suffered
their
captivity
so
long
,
he
vindicates
his
own
power
and
sovereignty
over
all
his
creatures
the
work
of
his
hands
,
and
therefore
that
he
hath
a
free
disposing
power
over
them
,
to
do
with
them
what
shall
seeme
good
in
his
own
eyes
.
They
were
but
as
clay
in
the
hands
of
the
potter
,
base
,
vile
,
contemptible
,
(
compared
with
God
their
maker
)
fram'd
of
a
lump
of
earth
:
and
therefore
if
the
potter
have
so
much
power
when
he
hath
made
a
vessel
to
dash
it
in
pieces
;
hath
not
God
much
more
power
to
dispose
of
his
own
fabricke
,
without
a
dispute
had
with
sinful
flesh
,
and
to
be
made
obnoxious
to
render
an
acount
for
his
so
doing
?
And
I
pray
,
wise
Sir
,
revise
my
writing
again
,
and
see
whether
this
text
of
Isa.
is
not
most
apposite
to
prove
so
much
as
I
intended
it
for
,
which
howsoever
it
was
not
specifically
to
Reprobation
in
terminis
,
yet
it
clearly
proves
the
absolute
sovereignty
and
power
that
God
hath
over
all
his
creatures
that
he
hath
made
,
to
put
them
into
what
condition
he
shall
please
,
without
any
replication
to
be
made
by
the
creature
:
he
is
Lord
Paramount
of
our
lives
,
estates
,
and
fortunes
,
and
hath
the
Keyes
both
of
Hell
and
death
,
Rev.
1.18
.
and
as
he
is
Lord
of
his
creatures
may
dash
in
pieces
,
and
send
to
hell
the
greatest
majesty
on
earth
,
without
the
control
of
any
:
Job
9.12
.
who
can
hinder
him
,
or
who
shall
say
unto
him
what
dost
thou
?
And
did
I
cite
that
text
to
any
other
purpose
then
to
prove
this
absolute
sovereignty
?
as
most
expresly
it
doth
,
notwithstanding
your
put
blind
eyes
could
not
discern
it
.
That
which
follows
is
a
chip
of
the
same
block
,
and
hath
as
little
marrow
in
it
as
this
which
is
before
;
where
you
write
:
[
And
how
this
which
he
hath
here
set
down
will
agree
together
I
shall
leave
to
reasonable
men
to
judge
,
viz.
That
there
is
no
other
ground
or
reason
assigned
for
Reprobation
,
either
of
Sin
,
unbelief
,
or
rejecting
of
the
means
,
but
the
meer
good
pleasure
of
Gods
most
holy
will
:
and
yet
say
,
it
is
true
,
that
sin
and
unbelief
,
and
the
rejecting
of
the
means
are
just
causes
why
God
decrees
such
persons
to
hell
and
eternal
torments
.
]
Answ.
Sir
,
I
shall
with
as
much
confidence
expose
my self
to
the
censure
of
any
reasonable
men
,
whether
there
be
any
inconsistency
or
not
,
rather
a
sweet
harmony
between
those
two
assertions
,
viz.
That
there
is
no
other
ground
or
reason
assignable
for
Reprobation
but
the
meer
good
pleasure
of
Gods
will
,
and
that
sin
,
and
unbelief
,
and
the
rejecting
of
the
means
,
are
just
causes
why
God
decrees
such
persons
to
hell
and
eternal
torments
.
If
these
two
positions
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
why
had
not
your
wisdome
assigned
where
the
irrecon●ileable
discord
did
lye
?
Judg.
7.22
.
1.
If
they
are
like
those
forelorn
Midianites
that
sheathed
their
swords
in
each
others
bowels
,
and
like
Iacob
and
Esau
,
trip
up
the
heels
one
of
another
;
why
had
not
you
like
another
Solomon
determined
the
controversie
,
Hos.
12.
1
King
.
4.16
.
but
leave
things
thus
as
you
found
them
,
and
so
to
the
judgement
of
reasonable
men
?
And
surely
Sir
,
if
you
be
a
man
of
reason
(
whereof
your
writings
give
me
cause
to
doubt
)
I
must
tel
you
that
your
supposed
error
either
must
be
in
the
first
assertion
,
viz.
That
there
is
no
other
ground
or
reason
assigned
for
Reprobation
,
either
of
Sin
or
unbelief
,
or
the
rejecting
of
the
means
,
but
the
meer
good
pleasure
of
Gods
most
holy
will
,
and
this
is
but
Idem
per
idem
,
a
trifling
of
words
,
or
barely
without
proof
of
contradiction
to
deny
,
it
is
but
petitio
principii
,
a
bare
and
base
begging
of
the
question
:
Or
else
it
must
be
comprehended
in
this
,
viz.
That
sin
and
unbelief
,
and
the
rejecting
of
the
means
,
are
the
proper
and
meritorious
causes
why
God
decrees
such
persons
to
hell
and
eternal
torments
,
which
,
so
far
as
I
perceive
by
you
,
neither
of
us
do
deny
.
And
yet
I
must
put
in
some
caution
(
because
you
are
so
apt
to
misunderstand
)
1.
That
Gods
foresight
of
sin
,
unbelief
and
rejecting
of
the
means
(
which
he
is
no
waies
bound
to
prevent
)
is
not
affirmed
to
be
a
cause
why
this
man
rather
then
another
is
not
elected
,
it
is
only
as
a
certain
note
and
infallible
consequent
of
men
not
elected
.
Causa
probationis
non
rei
ipsius
;
And
whereas
I
do
assert
that
negative
Reprobation
which
is
Gods
absolute
,
eternal
and
immutable
decree
of
not
electing
,
depends
only
on
Gods
free
pleasure
,
as
he
is
Lord
and
Soveraign
over
all
his
creatures
,
and
may
annihilate
all
,
or
do
with
them
else
whatsoever
he
pleaseth
.
Yet
damning
,
or
decreeing
,
such
persons
to
hell
and
eternal
torments
,
being
an
act
of
Judiciary
power
and
proceeding
according
to
the
tenor
of
the
revealed
Gospel
,
that
never
proceeds
according
to
the
forementioned
good
pleasure
,
but
is
suited
according
to
mens
several
actions
and
demerits
.
2.
I
do
not
affirm
that
this
decree
doth
impose
any
necessity
upon
the
non-elect
,
or
reprobated
,
that
they
should
unavoydably
sin
,
or
that
it
excludes
all
such
persons
from
all
possible
means
of
salvation
,
that
so
they
may
justly
and
immutably
be
damned
;
Onely
I
assert
,
that
together
with
this
free
good
pleasure
of
non
election
or
reprobation
,
God
foreknoweth
that
such
persons
not
elected
or
reprobated
,
wil
out
of
the
freedom
of
their
own
wills
,
neglect
and
abuse
such
means
of
their
salvation
,
and
thereby
commit
such
sins
,
as
,
for
which
so
foreseen
of
God
,
is
unto
him
a
just
cause
of
their
damnation
,
whereby
he
will
glorifie
himself
in
the
manifestation
of
his
justice
upon
them
.
In
short
,
I
do
readily
acknowledge
that
God
as
he
adjudicates
none
to
eternal
torments
,
but
sinners
,
unbelievers
,
and
rejecters
of
the
means
,
so
hath
he
not
decreed
to
adjudge
any
but
such
unto
hell
and
eternal
torments
;
from
both
of
which
it
follows
,
that
sin
and
unbelief
is
the
cause
of
the
adjudication
to
hell
and
eternal
torments
,
and
that
by
the
decree
of
God
,
but
is
by
no
means
the
cause
of
the
decree
it self
that
singly
proceeds
from
his
good
pleasure
.
And
as
it
is
an
undoubted
truth
,
that
God
,
as
he
never
saves
any
adult
person
,
but
such
as
are
penitent
and
studious
of
good
works
;
so
he
hath
not
decreed
to
save
any
but
such
so
qualified
with
repentance
and
good
works
;
whence
we
argue
,
that
repentance
and
good
works
are
truly
the
causes
of
salvation
,
2
Thess.
2.13
.
and
that
by
the
decree
of
God
,
who
hath
from
the
beginning
chosen
us
to
salvation
,
through
sanctification
of
the
spirit
,
and
belief
of
the
truth
:
but
it
doth
not
thence
follow
,
that
repentance
and
good
works
are
causes
of
the
decree
;
for
upon
that
account
,
election
should
be
dependent
,
not
onely
upon
faith
foreseen
,
as
you
would
have
it
,
but
likewise
upon
good
works
as
antecedent
to
it
,
which
hitherto
(
for
ought
I
see
)
you
have
not
that
impudence
to
affirme
.
The
like
must
be
said
of
reprobation
.
That
as
he
never
damns
or
decrees
to
torment
and
adult
person
▪
but
such
as
are
impenitent
unbelievers
and
rejecters
of
the
means
:
so
he
hath
not
decreed
to
damn
any
but
such
so
qualified
:
and
whence
the
like
Argument
may
likewise
be
taken
up
,
that
impenitent
unbelief
and
rejecting
of
the
means
are
truly
the
causes
of
damnation
,
Heb.
11.6
.
Heb.
12.14
.
and
that
by
the
decree
of
God
,
who
hath
declared
that
without
faith
it
is
impossible
to
please
him
,
and
that
without
holiness
no
man
shall
see
the
Lord
:
But
it
doth
not
thence
follow
,
that
impenitence
,
unbelief
,
and
the
rejecting
of
the
means
are
the
causes
of
the
decree
;
reprobates
were
not
sinners
(
at
least
in
existence
)
when
the
decree
of
non
election
or
reprobation
first
p●●
upon
them
,
which
was
from
all
eternity
;
as
the
elect
were
not
penitents
at
the
first
instant
of
their
election
:
in
the
mean
time
,
God
hath
not
decreed
to
adjudge
any
but
sinners
and
unbelievers
unto
eternal
torments
,
as
he
hath
not
decreed
to
reward
any
with
eternal
life
but
penitents
.
For
what
God
doth
or
permitteth
to
be
done
in
time
,
the
same
and
no
otherwise
hath
God
decreed
to
be
done
,
or
permitted
to
be
done
before
all
time
;
so
that
the
prevision
of
sin
and
unbelief
,
and
rejecting
of
the
means
,
did
no
more
antecede
negative
reprobation
,
then
the
prevision
of
repentance
and
good
works
did
antecede
the
decree
of
election
.
So
that
I
hope
reasonable
men
will
or
may
now
judge
that
I
have
reconciled
the
enmity
that
your
dim
deluded
sight
had
imagined
,
and
broken
down
that
partition-wall
which
your
Panick
fears
raised
between
these
two
positions
,
and
by
the
good
hand
of
God
have
so
reconciled
your
supposed
difference
between
them
,
that
they
go
neer
like
Hippocrates
twinnes
,
hard
●n
hand
together
,
though
that
the
one
ordine
naturae
,
not
temporis
,
have
a
priority
before
the
other
,
to
which
the
last
is
subservient
.
So
that
now
I
am
at
liberty
to
attend
to
what
you
will
say
to
my
first
Argument
,
which
is
this
.
That
which
the
holy
Ghost
in
Scripture
ascribes
to
the
sole
will
and
good
pleasure
of
God
,
that
we
are
not
to
assigne
to
other
causes
:
But
the
Scripture
assignes
reprobation
soley
to
Gods
will
:
Therefore
,
To
which
you
answer
.
His
Major
proposition
he
bringeth
nothing
at
all
to
prove
;
for
proof
of
his
Minor
he
alledgeth
these
Texts
,
Rom.
9.18
,
20
,
21
,
22.
Mat.
11.25
.
Matth.
20.15
,
16.
Rom.
9.11
,
12
,
13
,
17.
Answ.
to
which
I
answer
,
The
Scriptures
which
he
quoteth
,
and
all
that
he
can
find
,
in
all
the
book
of
God
,
cannot
prove
his
argument
,
for
it
is
false
in
the
Minor
proposition
,
&
therfore
the
Scripture
cannot
prove
it
,
for
1
Ioh.
2.21
.
no
lye
is
of
the
truth
;
although
the
Scripture
doth
speake
of
the
will
of
God
,
as
a
cause
concerned
in
mans
reprobation
,
in
having
his
eyes
blinded
,
and
his
heart
hardned
,
and
the
like
,
yet
the
Scripture
doth
not
assign
it
solely
and
singly
to
the
will
of
God
,
without
assigning
it
to
any
other
cause
;
but
on
the
contrary
,
it
doth
assign
the
continuance
in
sin
and
unbelief
,
and
the
rejecting
the
means
of
salvation
,
as
a
cause
thereof
.
]
Answ.
I
pray
,
learned
Sir
,
what
need
I
prove
the
Major
that
is
unquestionable
even
to
you
,
i.
e.
would
you
have
me
beat
the
ayre
,
and
fight
against
mine
own
shadow
?
No
Sir
,
t
is
the
Minor
that
sticks
in
your
sides
so
,
that
you
cannot
breath
out
any
one
thing
in
a
probable
way
of
contradiction
to
any
one
of
those
texts
by
me
alledged
:
Yet
with
a
face
as
full
of
impudence
as
ignorance
,
you
adventure
to
say
,
but
do
not
,
to
which
I
answer
,
&c.
This
passage
of
this
Doctor-like
undertaker
,
calls
to
my
mind
a
Doctor
of
Oxford
,
whom
I
well
did
know
,
and
to
this
day
he
is
well
remembred
for
it
by
some
,
who
in
an
University
sermon
of
his
,
falling
upon
a
point
of
controversie
,
wherein
he
found
Bellarmine
his
adversary
,
uttered
words
to
this
effect
,
I
will
(
saith
he
)
confute
him
in
two
words
,
mentiris
Bellarmine
:
and
marke
I
pray
,
whether
this
Gentleman
tread
not
in
the
same
steps
,
he
begs
the
question
,
by
saying
it
is
false
,
&
therfore
the
Scripture
cannot
prove
it
.
And
what
doth
he
do
less
than
give
the
lye
to
the
Spirit
of
truth
,
when
(
by
his
own
confession
)
the
Scripture
ascribes
reprobation
to
the
will
of
God
?
which
though
afterwards
he
palliates
by
saying
that
it
doth
not
assigne
it
solely
to
the
will
of
God
,
but
that
sin
&
unbelief
are
concomitant
causes
,
yet
he
might
have
shewed
some
ingenuity
in
alledging
of
such
places
of
Scripture
which
had
done
as
he
did
say
,
that
so
there
might
have
been
some
appearance
of
an
answer
,
and
not
that
Pythagoras-like
his
ipse
dixit
should
be
taken
for
currant
coyne
,
when
as
I
am
certaine
it
is
but
counterfeit
;
but
to
give
the
lye
,
and
that
to
his
betters
(
as
I
am
informed
)
is
as
ordinary
a
dish
with
him
,
as
his
dayly
bread
.
Well
Sir
,
but
to
attend
your
procedure
,
which
is
thus
;
But
whereas
he
saith
,
that
sin
and
unbelief
,
and
the
rejecting
the
means
,
are
just
causes
why
God
decrees
such
persons
to
hell
and
eternal
torments
,
but
not
the
causes
of
Reprobation
.
I
do
understand
that
the
decree
of
God
which
was
before
time
,
resteth
for
the
ground
thereof
more
peculiarly
in
the
will
of
God
,
without
assigning
other
causes
to
it
than
reprobation
it self
,
which
is
the
execution
of
the
same
purpose
and
decree
of
God
in
time
,
●●en
and
where
the
continuance
in
sin
and
unbeleif
,
and
the
rejecting
of
the
means
of
salvation
is
found
in
men
.
]
Answ.
Here
like
a
Sorbon
Doctor
speaking
ex
cathedra
,
you
tender
your
simple
sense
of
the
decrees
of
God
,
wherein
your
mistake
is
,
supposing
that
we
confound
the
decrees
of
God
with
the
execution
of
those
decrees
,
which
is
not
ours
;
which
hath
been
your
errour
all
along
:
For
this
reprobation
which
I
insist
upon
,
is
to
be
understood
,
not
for
the
execution
of
the
decree
,
but
for
the
decree
it self
of
non
electing
,
which
we
call
negative
reprobation
,
though
I
will
yeeld
you
thus
far
,
that
according
to
some
places
in
Scripture
,
and
acceptation
of
Divines
,
the
word
reprobation
may
be
understood
either
of
temporal
reprobation
in
time
,
which
is
a
denyal
of
effectual
vocation
,
but
in
stead
thereof
a
hardning
of
the
heart
,
and
a
withdrawing
of
Grace
and
favour
formerly
bestowed
upon
a
man
,
2
Chron.
15.2
in
poenam
peccati
,
in
regard
of
his
ingratitude
,
and
other
sins
;
and
in
this
sense
,
Deus
non
deserit
nisi
desertus
,
when
we
forsake
him
then
he
will
forsake
us
:
Or
otherwise
it
is
to
be
understood
of
eternal
reprobation
before
all
time
,
which
is
Gods
eternal
and
peremptory
decree
of
not
preparing
for
some
that
grace
which
would
preserve
them
from
forsaking
God
;
and
consequently
permitting
them
to
lose
eternal
life
,
which
we
deny
to
be
founded
upon
any
foreseen
sins
,
or
unbelief
of
men
,
but
refer
it
wholly
to
the
absolute
good
pleasure
of
his
will
,
for
the
alone
cause
of
it
.
Now
good
Sir
,
if
you
will
vouchsafe
to
call
your self
to
remembrance
by
looking
into
your
own
position
;
the
matter
in
debate
between
you
and
me
is
not
about
this
temporal
reprobation
,
that
transient
act
,
which
is
or
may
be
done
in
time
,
after
the
grace
of
the
Gospel
rejected
;
But
t
is
onely
about
that
reprobation
which
is
eternal
,
immutable
,
and
immanent
in
God
before
all
time
,
even
before
the
foundations
of
the
world
were
laid
.
And
therefore
I
cannot
blame
you
to
write
what
follows
,
for
I
dare
affirm
that
notwithstanding
any
decree
that
God
had
made
before
time
,
there
should
be
none
reprobated
in
time
if
they
did
not
continue
in
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
till
the
day
of
Grace
were
at
an
end
,
which
God
is
pleased
to
give
unto
them
,
accompanying
of
them
with
means
in
the
same
day
of
grace
in
order
to
their
everlasting
good
]
Answ.
Suppose
I
yeild
you
all
this
,
yet
you
may
put
your
gains
in
your
eyes
,
and
be
no
blinder
then
you
are
,
which
(
God
knows
)
is
blind
enough
,
and
therefore
,
(
as
you
before
,
so
I
now
)
do
appeal
to
reasonable
men
to
judge
,
whether
this
your
daring
affirmation
doth
not
extremely
enterfere
(
reconcile
it
how
you
can
)
with
your
own
positions
.
In
this
your
third
position
,
you
maintain
that
some
are
reprobated
to
everlasting
destruction
from
the
foundation
of
the
world
;
and
in
your
fifth
position
,
that
those
so
reprobated
,
Christs
mercies
and
merits
shall
never
save
them
;
and
yet
here
you
do
affirme
,
that
notwithstanding
any
decree
of
reprobation
before
time
,
yet
none
should
be
reprobated
in
time
,
did
they
not
reject
the
means
of
salvation
until
the
day
of
Grace
were
at
an
end
.
Make
up
a
fair
concord
between
these
jarring
strings
,
and
then
I
will
say
you
are
good
at
the
shutting
up
of
a
broken
bone
;
unless
you
will
come
over
to
my
side
,
and
affirm
as
I
do
,
which
is
this
,
that
notwithstanding
any
such
decree
of
reprobation
before
all
time
,
yet
there
shall
be
none
reprobated
in
time
,
nay
none
damned
,
after
that
time
shall
be
no
more
,
if
they
did
truly
and
unfeignedly
repent
them
of
their
sins
,
and
undoubtedly
believe
in
and
accept
of
Jesus
Christ
for
their
redemption
and
reconciliation
,
and
so
cleave
unto
God
with
a
purpose
of
heart
,
Act.
11.23
.
2
Cor.
6.2
.
now
whiles
it
is
the
accepted
time
,
and
whiles
the
day
of
salvation
is
shining
on
them
.
Nay
I
shall
add
further
;
had
Esau
,
or
Pharaoh
,
or
Cain
,
or
Iudas
,
Ro.
1.28
.
or
cull
out
any
other
,
or
take
all
of
those
forelone
hope
of
caitifes
and
cast-awaies
,
that
are
given
over
to
a
reprobate
sense
,
had
they
or
any
of
them
in
their
several
generations
truly
repented
of
their
sins
,
and
from
the
heart
believed
in
the
Lord
Jesus
Christ
for
pardon
and
acceptation
,
not
one
of
them
so
repenting
should
have
been
damned
:
And
indeed
to
affirme
otherwise
,
were
but
to
throw
stones
against
the
Gospel
of
Christ
,
the
terms
whereof
are
delivered
indefinitely
;
Believe
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
,
Act.
16.31
.
If
you
confess
with
your
mouth
the
Lord
Iesus
,
and
shall
believe
in
thy
heart
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
,
Rom.
10.9
.
Repent
and
be
converted
,
that
your
sins
may
be
blotted
out
,
Act.
3.19
.
And
indeed
there
was
so
much
of
the
Gospel
revealed
even
under
the
law
,
Ezek.
18.21
.
If
the
wicked
man
will
turn
from
all
his
sins
that
he
hath
committed
,
and
keep
all
my
statutes
,
and
do
that
which
is
lawful
and
right
,
he
shall
surely
live
,
he
shall
not
dy
.
But
then
worthy
Sir
,
if
you
go
along
with
me
thus
far
,
I
must
lead
you
a
little
farther
.
We
have
an
infalible
axiome
in
the
Schools
(
wherein
you
are
a
stranger
)
that
Suppositio
conditionalis
nihil
ponit
in
esse
,
Conditional
propositions
infuse
no
hability
,
or
put
no
capacity
in
the
subject
to
accept
of
or
to
perform
the
condition
.
Further
,
we
have
commonly
in
use
a
vain
saying
,
if
the
skie
fall
we
shall
catch
Larks
;
now
it
doth
not
hence
follow
,
that
either
the
skie
shall
fall
,
or
that
a
man
may
catch
Larks
;
where
shall
a
man
set
his
footing
,
or
hold
his
larking-net
,
if
the
skie
falls
?
My
allusion
is
this
,
that
whiles
I
do
consent
,
that
such
who
are
Reprobated
before
all
time
,
if
they
did
believe
and
repent
,
should
not
be
Reprobated
in
time
,
nor
damned
after
time
,
yet
I
do
not
say
,
that
therefore
it
is
in
their
power
either
to
believe
or
to
repent
,
notwithstanding
they
may
be
accompanied
with
never
so
much
outward
means
in
the
day
of
grace
,
in
order
to
their
everlasting
good
.
Nay
,
I
say
it
is
impossible
that
ever
they
should
either
believe
or
repent
,
if
once
the
decree
of
non
election
was
past
:
Do
you
chew
the
cudde
upon
those
words
,
Ioh.
10.26
.
You
believe
not
,
because
you
are
not
of
my
sheep
:
and
Ioh.
12.39
.
Therefore
they
could
not
believe
because
that
Esaias
said
,
He
hath
blinded
their
eyes
,
and
hardned
their
heart
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
heart
,
and
be
converted
,
and
I
should
heal
them
.
Sir
,
for
your
own
sake
,
let
me
perswade
you
to
understand
a
little
better
,
that
non-election
or
negative
Reprobation
is
not
onely
a
denial
of
salvation
it self
unto
those
that
are
non-elected
,
but
pretermitted
,
and
left
weltring
in
their
own
corruption
,
but
likewise
that
it
is
a
decree
of
withholding
of
all
grace
,
which
would
be
de
facto
effectual
unto
the
avoidance
of
sin
,
and
such
an
ordering
of
circumstances
and
occasions
,
as
God
certainly
knoweth
will
make
them
freely
run
into
their
sins
,
and
obstinately
continue
in
them
.
And
therefore
here
is
that
stumbling-block
which
becomes
an
offence
,
yea
in
truth
it
is
the
main
knot
in
this
business
;
you
very
fondly
imagine
that
whiles
God
accompanies
persons
non-elected
or
Reprobated
,
with
outward
means
in
the
day
of
Grace
(
as
you
phrasifie
it
)
in
order
to
their
everlasting
good
,
that
then
it
is
in
the
power
of
that
mans
freewill
,
to
accept
or
refuse
of
that
means
so
tendered
;
whereas
this
is
a
heavenly
writ
from
the
truth
of
Gods
revealed
will
in
the
Scriptures
.
God
in
his
eternal
purpose
hath
denyed
,
decreed
not
to
give
to
such
the
use
of
that
freedom
to
good
which
was
lost
in
Adam
,
2
Cor.
3.5
.
Phil.
2.13
.
so
that
now
we
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
,
but
our
sufficiency
is
of
God
,
who
worketh
in
us
both
to
will
and
to
do
according
to
his
good
pleasure
;
Joh.
6.44
.
Phil.
1.29
.
1
Pet.
1.21
.
Tit.
1.3
.
and
no
man
can
come
unto
Christ
except
God
the
Father
draw
him
.
So
that
when
a
man
believes
,
it
is
given
him
to
believe
,
and
faith
is
the
gift
of
God
,
Eph.
2.8
.
and
peculiar
to
the
elect
.
And
so
likewise
,
it
is
God
that
gives
repentance
unto
Israel
,
Act.
5.31
.
and
so
he
grants
it
to
the
Gentiles
,
Act.
11.18
.
2
Tim.
2.25
.
Now
tell
me
in
sober
sadness
,
how
it
is
in
right
reason
imaginable
,
that
God
will
give
these
things
,
which
in
his
eternal
purpose
he
hath
decreed
not
to
give
,
but
to
leave
them
in
their
own
lost
and
ruined
condition
,
for
the
manifestation
of
his
glory
,
when
he
shall
render
justice
upon
them
according
to
their
demerits
?
They
are
held
as
captives
to
the
devil
fast
coopt
up
in
his
prison
,
2.
Tim.
2.26
.
Isa.
45.13
.
so
that
unless
the
Lord
by
his
almighty
power
shall
let
go
those
captives
,
and
open
the
prison
door
,
and
proclaim
liberty
unto
them
,
they
have
not
so
much
as
a
will
to
help
themselves
;
Isa.
61.1
.
1
Cor.
2.14
.
for
the
natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
And
in
vain
it
is
to
talk
of
a
day
of
grace
,
Deut.
3.6
.
Act.
16.14
.
Ezek.
36.26
.
Ezek.
11.19
.
Psal.
110.3
.
and
means
of
salvation
,
for
except
the
Lord
circumcise
the
heart
,
and
open
it
and
pour
in
his
spirit
,
and
cause
them
to
walk
in
his
statutes
,
and
take
away
their
stony
hearts
,
and
give
them
hearts
of
flesh
,
and
of
an
unwilling
people
make
them
to
become
a
willing
people
in
the
day
of
his
power
,
all
the
outward
means
in
the
world
,
though
never
so
powerful
and
effectual
elsewhere
,
when
God
is
pleased
to
adde
a
blessing
to
it
,
yet
without
this
particular
operation
of
the
Spirit
of
God
,
inwardly
enlightning
,
inclining
,
perswading
,
new
molding
and
new
creating
and
sanctifying
the
inner
man
,
all
the
outward
actings
do
become
like
water
spilt
on
the
ground
;
2
Sam.
14.14
.
2
Cor.
3.6
.
It
is
but
a
dead
letter
,
it
cannot
work
that
which
it
hath
not
in
it
,
and
of
it self
.
It
is
onely
the
finger
and
almighty
power
of
God
that
must
effect
it
.
And
now
you
seem
to
make
a
retreat
or
be
at
a
stand
,
for
thus
you
write
.
[
But
I
shall
forbear
to
proceed
any
further
in
this
place
by
way
of
proof
,
because
it
will
fall
in
to
be
spoken
to
more
at
large
in
answer
to
his
following
arguments
,
in
which
I
shall
have
occasion
to
shew
the
plain
sense
of
those
Scriptures
in
Rom.
9.
and
others
that
have
the
same
sound
with
them
which
are
mustered
up
for
the
proof
of
every
Argument
.
]
Answ.
In
good
sooth
Sir
,
if
you
like
a
chieftain
maintain
your
cause
no
better
then
already
you
have
begun
,
and
if
you
acquit
not
your self
with
more
dexterity
in
the
routing
or
discharging
of
my
mustered
forces
now
in
the
rere
,
otherwise
then
you
have
done
in
the
van
,
surely
the
Infantry
of
the
Anabaptists
will
co●
you
little
thanks
;
I
am
confident
they
will
never
inforce
that
honour
upon
you
as
to
make
you
the
Defender
of
their
faith
.
You
conclude
this
paragraph
thus
;
In
which
I
shall
by
the
help
of
the
most
high
God
,
make
it
appear
,
that
Gods
act
of
Reprobation
in
time
,
in
hardening
the
hearts
of
men
,
giving
unto
them
the
Spirit
of
slumber
,
eies
that
they
should
not
see
,
and
ears
that
they
should
not
hear
,
breaking
them
off
from
their
olive
tree
,
hiding
the
things
which
did
belong
unto
their
peace
from
their
eyes
,
that
they
could
not
attain
unto
the
law
of
righteousness
,
giving
them
up
to
their
own
hearts
lust
,
and
to
all
uncleanness
and
vile
affections
,
and
to
a
reprobate
mind
,
and
the
like
,
cometh
not
upon
men
meerly
,
solely
,
singly
,
and
alone
by
the
will
of
God
,
as
the
onely
and
alone
cause
,
without
assigning
any
other
thing
as
a
cause
thereof
,
but
that
these
things
come
upon
men
,
as
the
just
and
righteous
judgement
of
God
upon
them
for
their
continuing
in
sin
and
unbelief
,
and
rejecting
of
the
means
as
aforesaid
.
]
Answ.
Noble
Sir
,
take
it
not
amiss
that
here
again
I
pull
you
by
the
sleeve
,
and
tell
you
that
you
are
like
a
stragling
sheep
making
a
frivolous
digression
from
the
matter
in
contest
:
keep
your
wits
about
you
,
and
mind
this
,
that
our
dispute
is
about
reprobation
before
all
time
,
and
your
deviation
here
is
by
a
discourse
of
Reprobation
in
time
,
wherein
we
little
differ
.
Onely
I
must
informe
you
of
a
mistake
in
you
in
this
likewise
,
in
conceiving
that
there
can
be
no
decree
of
God
,
of
leaving
men
to
the
liberty
of
their
own
wills
in
committing
of
sin
,
that
can
be
antecedent
to
the
guilt
of
actual
sin
.
I
pray
,
kind
Sir
,
be
pleased
out
of
your
vast
knowledge
to
inform
me
,
what
foregoing
or
foreseen
sin
was
there
in
our
first
Parents
,
Adam
and
Eve
,
for
which
God
,
out
of
his
vindictive
Justice
,
did
give
them
over
to
the
liberty
of
their
own
wills
,
and
so
suffered
them
to
eat
of
the
forbidden
fruit
,
thereby
breaking
the
most
holy
and
righteous
law
of
God
?
Or
those
non-elect
Angels
who
are
now
reserved
in
everlasting
chains
under
darkness
,
Jud.
6.
what
antecedent
sin
can
there
be
imaginable
to
that
their
first
sin
,
for
which
they
were
forced
to
leave
their
own
habitation
,
and
were
delivered
unto
chains
of
darkness
to
be
reserved
unto
judgement
?
2
Pet.
2.4
And
what
I
say
of
these
the
like
may
be
spoken
of
all
the
non-elected
,
there
is
not
any
one
sin
that
the
heard
of
Reprobates
ever
did
or
shall
commit
,
but
that
Gods
decree
of
suffering
them
to
fall
into
those
very
same
sins
,
is
antedated
infinitely
before
any
such
sin
is
acted
.
Though
I
shall
withall
confess
,
that
in
the
very
Reprobates
,
God
often
in
a
judiciary
way
,
punisheth
sin
with
sin
,
turning
malum
culpae
into
malum
poenae
,
and
so
Vons
avez
to
my
first
Argument
.
Your
next
motion
of
course
is
to
my
second
Argument
,
which
is
thus
.
That
which
is
the
efflux
and
consequence
of
Reprobation
cannot
be
the
cause
of
it
:
but
sin
,
and
unbelief
,
and
the
rejecting
of
the
means
are
the
efflux
and
consequence
of
Reprobation
.
Therefore
.
The
Major
is
as
clear
as
the
Sun
.
The
Minor
is
proved
by
these
Texts
,
Matth.
11.25
,
26.
Ioh.
6.36
,
37.
Ioh.
8.36
,
37.
Ioh.
10.26
.
Ioh.
12.39
,
40.
Rom.
9.18
,
33.
Rom.
11.7
,
8.
1
Pet.
2.8
.
Whereunto
you
say
,
[
To
which
I
answer
,
first
,
by
distingushing
upon
his
Major
proposition
,
and
to
enquire
into
his
meaning
therein
:
now
if
he
mean
by
Reprobation
,
the
decree
of
God
before
time
,
distinct
from
Reprobation
in
time
,
or
Rom.
1.28
.
Gods
giving
them
over
to
a
reprobate
mind
,
which
is
the
execution
of
the
decree
,
then
I
deny
that
sin
and
unbelief
is
the
effect
of
it
;
for
God
is
so
far
from
decreeing
and
appointing
men
to
commit
sin
,
or
that
sin
is
an
effect
that
cometh
to
pass
by
his
decree
and
appointment
,
that
he
doth
not
so
much
as
tempt
any
man
to
sin
,
as
we
may
see
Iam.
1.13
.
yea
the
Apostle
Iames
is
so
far
from
laying
sin
upon
Gods
decree
,
as
if
that
should
be
the
cause
that
should
produce
such
an
effect
as
sin
and
unbelief
,
that
he
saith
v.
14.
that
every
man
is
tempted
when
he
is
drawn
away
of
his
own
lust
,
and
inticed
;
and
then
,
v.
15.
he
saith
,
when
lust
hath
conceived
it
bringeth
forth
sin
,
and
sin
when
it
is
finished
bringeth
forth
death
:
By
which
we
may
see
that
the
Apostle
doth
not
make
Gods
decree
the
cause
of
sin
▪
but
that
indeed
which
is
the
cause
which
bringeth
it
forth
is
even
lust
.
]
Quem
recitas
meus
est
—
Sed
male
dum
recitas
incipit
esse
tuus
.
Answ.
Here
were
matter
for
you
to
work
upon
indeed
,
if
I
would
own
the
Argument
as
it
is
by
you
thus
mistated
,
and
truly
I
do
not
well
know
how
this
error
crept
in
,
as
you
have
thus
translated
my
second
Argument
,
whether
you
lookt
upon
it
with
a
squint
eye
or
a
wry
neck
,
and
so
had
a
mind
to
pervert
both
the
words
and
sense
of
it
;
but
I
am
sure
in
mine
own
written
paper
,
which
one
alone
,
and
no
more
I
ever
had
,
which
is
now
in
my
custody
,
where
as
your
pamphlet
hath
it
.
[
That
which
is
the
effect
and
consequent
of
Reprobation
]
is
and
so
should
be
,
[
That
which
is
the
efflux
and
consequent
of
Reprobation
]
which
one
word
of
effect
for
efflux
doth
much
vary
the
case
,
and
overthrows
,
at
least
silenceth
a
great
part
,
if
not
all
what
you
have
said
against
it
;
for
I
utterly
disown
the
word
effect
;
I
know
sin
followes
negative
Reprobation
or
non-election
,
not
as
an
effect
the
cause
,
but
as
the
consequent
flowing
from
and
following
its
antecedent
,
and
therefore
I
protest
against
the
word
as
spurious
and
illegitimate
,
and
no
brood
of
my
brain
.
But
yet
if
cause
may
be
lookt
upon
in
the
latitude
it
is
many
times
used
and
taken
for
,
I
see
not
,
but
that
in
a
large
sense
Reprobation
may
be
said
to
be
a
cause
of
sin
.
viz.
causa
sine
qua
non
;
for
had
there
not
been
such
a
negative
reprobation
or
non-election
,
as
the
mother
,
sin
,
at
least
actual
sin
,
had
never
been
born
nor
brought
into
the
world
as
the
daughter
.
Had
God
elected
all
,
at
least
,
had
not
God
decreed
to
permit
the
sin
of
Adam
and
of
his
posterity
,
he
had
not
permitted
it
at
all
;
for
whatsoever
he
purposed
to
do
,
or
permitted
to
be
done
,
in
time
,
the
same
he
did
decree
before
all
time
so
to
do
,
or
to
permit
to
be
done
;
and
if
he
had
not
permitted
sin
at
all
,
and
so
decreed
to
permit
it
,
sin
would
never
have
been
,
but
it
must
have
been
hindred
.
But
I
insist
not
upon
this
,
but
apply
my self
to
that
member
of
your
distinction
of
Reprobation
viz.
that
which
is
before
all
time
.
Wherein
,
for
so
much
as
is
contended
for
by
you
in
this
paragraph
,
if
I
may
gratifie
you
in
it
,
I
will
s●bscribe
unto
it
,
abating
me
but
this
,
that
whereas
you
say
lust
is
the
cause
of
sin
,
I
say
the
devil
combining
with
the
corruption
of
mans
nature
,
which
is
originally
and
totally
depraved
,
and
hath
little
of
other
proper
and
innate
quality
but
to
sin
;
and
so
I
come
to
the
other
member
of
your
distinction
,
which
is
worded
thus
.
[
Secondly
,
if
by
Reprobation
he
meaneth
the
act
or
execution
of
Gods
decree
in
time
,
which
is
Gods
giving
up
of
people
to
their
own
hearts
lust
,
and
to
a
Reprobate
mind
,
as
aforesaid
,
then
also
we
find
that
Gods
act
in
the
first
place
,
is
not
the
cause
of
mans
sin
,
but
mans
disobedience
in
the
first
place
is
the
cause
why
God
doth
execute
the
same
as
his
just
and
righteous
judgement
upon
them
for
their
continuance
in
sin
,
&c.
as
it
is
expressed
in
this
Position
,
as
appeareth
Psal.
81.11
,
12.
Rom.
1.22
,
23
,
24
,
25
,
26
,
27
,
28.
and
yet
I
do
not
deny
but
sin
and
unbelief
may
be
the
effect
and
consequence
of
Reprobation
in
this
sense
,
as
mens
delaying
,
and
not
coming
in
while
the
door
is
open
,
is
the
cause
of
the
door
being
shut
against
them
,
and
the
door
being
shut
against
them
,
is
the
cause
of
their
abiding
still
without
:
Wherefore
strive
to
enter
in
at
the
straite
gate
,
before
the
good
man
of
the
house
be
risen
up
,
and
hath
shut
to
the
door
,
Luke
13.24
,
25.
While
it
is
called
to
day
,
lest
any
of
you
be
hardned
through
the
deceitfulness
of
sin
,
Heb.
3.13
.
]
Answ.
I
wonder
why
you
should
think
I
meant
it
of
Reprobation
in
time
,
which
is
not
in
the
decree
about
which
our
controversie
is
,
but
onely
the
execution
of
the
decree
;
though
this
be
your
practise
,
yet
I
use
no
such
extravagancies
as
to
run
from
the
question
,
which
is
onely
about
Reprobation
before
all
time
:
and
therefore
this
requiring
no
other
answer
,
I
proceed
to
that
where
you
hit
the
nail
on
the
head
,
for
thus
you
write
.
But
I
do
partly
believe
that
his
meaning
by
reprobation
in
his
argument
,
is
that
which
is
generally
held
amongst
them
,
That
Gods
will
and
decree
before
any
thing
was
brought
forth
in
order
,
or
before
man
had
any
being
,
is
the
onely
and
alone
cause
of
Reprobation
,
and
so
consequently
of
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
;
and
that
no
other
fruits
at
any
time
can
be
brought
forth
by
them
,
notwithstanding
all
that
they
can
do
,
but
that
these
things
must
unavoydably
follow
,
they
being
bound
up
thereunto
by
the
decree
of
God
;
and
that
which
doth
make
me
inclinable
to
believe
that
his
meaning
is
so
,
is
because
I
find
his
Arguments
tend
much
to
the
maintaining
of
such
a
thing
.
]
Answ.
All
this
I
stedfastly
believe
,
saving
an
ill-favoured
expression
that
is
interwoven
.
viz.
[
That
being
bound
up
thereunto
by
the
decree
of
God
]
which
in
my
subsequent
discourse
shall
be
clearly
refused
.
But
as
though
that
in
thus
affirming
I
had
maintained
some
formidable
doctrine
abhorrent
to
the
Churches
of
the
Saints
,
he
seems
to
bless
himself
from
it
,
thus
.
But
as
I
tender
the
honour
and
glory
of
God
,
in
the
exaltation
of
his
,
Psal.
145.8
,
9.
tender
mercies
over
all
his
works
,
and
the
purity
of
that
truth
and
sincerity
that
is
in
himself
,
together
with
his
faithfulness
in
his
upright
and
sincere
dealings
towards
the
sons
of
men
;
and
also
when
I
think
upon
the
excellency
of
his
wisdome
,
I
cannot
but
stand
up
in
detestation
of
such
a
doctrine
which
striketh
at
the
very
being
of
these
attributes
in
God
.
]
Answ.
Alas
Reverend
Sir
,
have
I
incurred
crimen
laesae
majestatis
,
that
you
seem
so
passionate
or
is
it
onely
an
affected
garbe
,
of
one
of
your
Hypocritical
raptures
?
No
Sir
,
I
doubt
not
evidently
to
make
it
so
appear
,
that
our
doctrine
dorh
not
in
the
least
degree
intrench
upon
any
of
the
Divine
attributes
,
but
that
it
gives
to
the
most
High
God
the
honour
due
unto
his
name
,
by
exalting
him
infinitely
beyond
all
the
creation
,
shewing
their
necessary
dependance
on
him
in
all
they
have
,
do
,
or
hope
to
enjoy
:
Whereas
your
Doctrine
whatsoever
offers
and
fair
pretences
it
makes
,
yet
t
is
no
better
then
Iaels
bottle
of
milk
to
Sisera
,
Judg.
4.19
.
when
ready
to
perish
with
thirst
,
she
administers
withal
a
nayle
,
and
with
a
hammer
beats
it
into
his
temples
;
for
howsoever
you
make
a
fair
flourish
of
vindicating
the
free
grace
of
God
,
yet
the
issue
of
all
tends
to
this
,
namely
to
usher
in
that
mincing
minion
free-wil
,
&
so
to
set
her
cheek
by
jowle
by
God
himself
;
neither
are
you
contented
with
this
alone
,
but
that
in
those
grand
determinations
of
mans
salvation
or
damnation
,
you
plainly
give
the
casting
voyce
to
her
,
so
that
the
result
of
all
must
be
as
she
will
please
to
accept
or
refuse
grace
offered
,
so
that
all
the
while
you
will
make
God
as
an
Idle
spectator
,
till
she
hath
been
pleased
to
interpose
her
umpirage
,
and
yet
all
of
which
must
be
suspended
untill
the
moment
of
death
;
for
according
unto
your
principles
,
which
unto
me
is
a
paradox
,
Ante
obitum
nemo
supremaque
funera
debet
dici
beatus
—
What
prejudices
you
muster
up
as
in
defiance
and
detestation
of
our
Doctrine
you
do
reduce
unto
three
heads
,
as
striking
at
(
as
you
vainly
imagine
)
first
the
mercy
,
secondly
the
truth
,
thirdly
the
wisdome
of
God
;
but
all
of
these
are
built
on
one
and
the
same
false
and
rotten
foundation
,
and
therfore
the
labour
is
not
so
great
as
to
lay
it
all
even
with
the
ground
,
and
for
the
original
of
it
,
to
return
it
to
hell
where
it
was
first
forged
.
I
shall
then
in
your
own
order
wait
upon
you
in
your
march
,
and
so
examine
what
you
have
to
say
for
your self
and
cause
,
which
begins
thus
.
First
,
if
God
hath
by
an
absolute
decree
brought
forth
such
an
effect
,
as
a
continuance
in
sin
and
unbelief
,
and
the
rejecting
the
means
of
salvation
,
so
as
the
greatest
part
of
men
must
be
cast
into
the
lake
of
fire
,
which
is
the
second
death
,
for
doing
nothing
but
what
they
must
do
by
the
decree
of
God
,
and
cannot
do
otherwise
;
then
where
is
the
tender
mercy
of
our
God
,
which
is
over
all
his
works
?
]
Answ.
My
good
friend
,
I
must
tell
you
that
we
utterly
abjure
that
which
you
infer
as
a
sequel
of
our
doctrine
,
and
for
answer
unto
yours
,
say
,
that
this
which
his
companions
the
other
two
seeming
gravamens
,
are
all
alike
grounded
on
a
false
hypothesis
,
wherein
you
discover
a
gross
mistake
,
conceiving
that
non-election
or
negative
Reprobation
draws
along
with
it
an
invincible
necessity
of
committing
of
sin
,
or
that
it
doth
determine
mans
will
to
sin
either
by
compulsion
or
necessity
,
for
which
such
so
reprobated
are
afterwards
condemned
;
but
no
such
inferences
can
be
drawn
from
our
opinions
;
We
say
the
negative
will
of
God
is
no
cause
at
all
of
mans
sin
or
misery
,
but
his
own
positive
will
is
the
cause
both
of
his
wickedness
and
of
his
wretchedness
.
He
is
the
true
and
principal
cause
of
any
effect
or
event
,
who
imployeth
his
faculties
and
endeavours
to
bring
it
into
being
,
and
not
he
who
onely
resolveth
not
to
hinder
such
evill
effects
,
though
he
foresee
they
will
come
into
being
if
he
prevent
them
not
.
The
infallible
prevision
of
God
seeth
from
all
eternity
the
actions
of
men
and
their
ends
,
and
yet
this
maketh
not
the
modus
agendi
to
be
necessary
or
compulsory
,
but
leaveth
the
agent
most
free
,
as
if
he
had
never
foreseen
it
:
so
that
the
absolute
decree
of
not
giving
faith
,
final
perseverance
,
and
eternal
life
unto
the
non-elect
(
which
he
is
no
waies
bound
to
do
)
howsoever
it
deny
them
that
grace
which
would
effectually
and
infallibly
make
them
bring
forth
fruits
meet
for
repentance
,
Mat.
3.8
.
yet
it
depriveth
them
not
of
their
own
natural
freedome
and
liberty
,
neither
doth
it
necessitate
,
compel
or
constrain
them
unto
any
their
unbelief
or
committing
or
continuing
in
sin
.
T
is
he
and
he
alone
,
or
chiefly
,
may
well
be
said
to
be
invincibly
drawn
into
sin
,
and
plunged
into
and
cast
into
the
like
of
fire
,
who
fights
against
sin
with
all
his
strength
,
and
striveth
to
avoid
damnation
.
And
yet
by
the
overmastring
power
of
another
is
thrust
into
the
one
,
and
hurld
into
the
other
;
which
the
consciences
of
the
most
wicked
in
the
world
can
tell
them
,
that
there
is
no
such
forcing
power
in
non-election
or
reprobation
:
Yea
the
non-elect
Angels
(
which
are
now
Devils
in
hell
)
cannot
upon
their
non-election
,
charge
God
that
either
their
transgression
or
damnation
,
was
invincibly
inforced
upon
them
,
they
indeavouring
to
escape
it
.
Take
a
view
of
any
of
the
men
of
the
world
,
whom
you
much
conceive
may
be
ranked
among
the
number
of
such
castawaies
,
and
therein
see
whether
the
decree
of
reprobation
had
any
such
influence
upon
their
outward
wi●ked
actions
,
that
they
might
say
for
excuse
they
were
necessitated
thereunto
.
The
decree
of
reprobation
did
not
compel
or
necessitate
Cain
to
the
murtherous
act
of
the
killing
of
his
brother
,
neither
was
there
any
obligation
upon
Absalom
incestuously
to
defile
his
fathers
Concubines
.
Neither
did
it
unavoydably
inforce
Iudas
to
the
selling
and
betraying
of
his
Master
;
all
these
sinful
actions
,
and
all
the
like
committed
by
other
the
like
reprobates
,
proceed
meerly
out
of
their
own
election
,
having
a
power
whereby
they
might
have
abstained
from
the
committing
of
them
.
And
therefore
,
my
kind
neighbour
to
help
you
one
of
this
mire
,
that
you
sink
not
into
grosser
absurdities
,
(
as
it
is
too
incident
to
those
of
your
Tribe
,
who
open
every
casement
to
entertain
all
your
new
lights
,
though
many
of
them
prove
but
ignes
fatui
)
It
will
be
expedient
to
take
notice
of
a
threefold
necessity
which
may
have
a
dependency
upon
a
subject
person
,
and
by
means
whereof
a
man
may
be
said
that
he
must
do
so
,
and
that
he
cannot
do
otherwise
:
There
is
a
necessity
of
immutability
,
a
necessity
of
infallibility
,
and
a
necessity
of
coaction
or
compulsion
;
I
shall
explain
the
terms
.
I
call
that
a
necessity
of
immutability
,
which
doth
befal
all
such
things
as
are
appointed
by
the
eternal
and
immutable
decree
of
God
,
for
God
cannot
change
his
counsel
,
but
it
must
of
necessity
come
to
pass
,
Psal.
33.11
.
The
counsel
of
the
Lord
standeth
for
ever
,
and
the
thoughts
of
his
heart
to
all
generations
.
Mal.
3.6
.
I
am
the
Lord
,
I
change
not
.
Secondly
,
necessity
of
infallibility
is
that
whereby
God
doth
certainly
and
infallibly
foresee
the
futurition
of
all
things
;
for
whereas
the
foreknowledge
of
God
cannot
be
deceived
,
as
resting
on
an
immutable
decree
,
therefore
whatsoever
he
necessarily
foreknoweth
,
the
same
must
necessarily
come
to
pass
,
Act.
15.18
.
known
unto
God
are
all
his
works
from
the
beginning
of
the
world
.
Thirdly
,
necessity
of
coaction
or
compulsion
is
that
,
wherein
any
patient
by
violence
is
compelled
by
an
external
agent
to
do
this
or
that
which
otherwise
he
is
unwilling
to
do
;
so
Matth.
27.32
.
they
compelled
Simon
to
bear
the
cross
of
Christ
:
so
Luk.
14.23
.
at
the
great
supper
,
the
guests
are
compelled
to
go
in
that
the
house
might
be
filled
:
so
Acts
26.11
.
Paul
compelled
some
to
blaspheme
.
These
things
thus
premised
,
I
do
hence
infer
,
that
if
the
decree
of
God
did
produce
such
an
effect
as
from
a
proper
cause
thereof
,
as
the
continuance
in
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
,
by
way
of
coaction
or
compulsion
,
so
that
though
they
would
they
could
not
do
otherwise
,
then
well
might
you
fall
into
that
admiration
,
Where
is
the
tender
mercy
of
our
God!
But
the
decree
of
God
leaves
not
men
under
such
necessity
of
continuance
in
sin
,
&c.
as
though
it
either
compelled
men
or
sollicited
any
unto
sinning
;
but
those
that
sin
,
sin
as
voluntarily
,
and
sin
is
acted
as
freely
by
them
,
according
to
their
own
perverse
wills
and
desires
,
as
though
there
were
no
such
decree
or
foresight
of
God
at
all
.
And
yet
it
is
very
true
that
sins
do
come
to
pass
according
to
the
decree
of
God
by
a
necessity
,
first
of
immutability
,
in
as
much
as
they
are
permitted
,
determined
,
directed
and
limited
by
the
eternal
decree
of
God
,
which
is
as
himself
immutable
.
Secondly
,
by
a
necessity
of
infallibility
,
in
as
much
as
the
foreknowledge
of
God
concerning
such
future
things
cannot
be
deceived
.
But
they
do
by
no
means
come
to
pass
by
any
decree
of
God
necessarily
inforcing
,
infusing
,
perswading
,
or
soliciting
to
sin
.
But
Non
cuivis
homini
contingit
adire
Corinthum
,
all
of
your
complexion
are
not
equally
capacitated
to
digest
such
notions
,
and
therefore
Qui
potest
capere
capiat
,
he
that
is
able
to
receive
it
let
him
receive
it
.
If
these
speculations
be
too
sublime
for
your
thick
noddle
,
blame
not
me
for
it
.
And
for
that
portion
of
Scripture
by
you
cited
,
it
hath
come
under
consideration
already
,
and
hath
received
a
full
answer
,
pag.
17.
to
which
I
must
refer
the
Reader
;
onely
I
shall
adde
this
;
That
non-election
or
negative
Reprobation
doth
not
contract
the
mercy
of
God
into
such
strait
terms
,
but
that
every
man
in
the
world
hath
some
share
in
it
,
though
not
an
equal
share
.
And
if
Gods
mercy
and
love
may
be
understood
secundum
effectum
,
and
not
secundum
affectum
,
I
would
have
you
find
out
any
creature
in
the
world
which
hath
conferred
so
many
and
so
great
effects
of
mercy
and
love
upon
his
young
ones
,
as
God
did
upon
Cain
,
Iudas
,
or
any
other
Reprobate
,
and
then
I
le
give
you
leave
to
say
that
our
Doctrine
of
Reprobation
is
destructive
to
the
tender
mercies
of
God
.
No
Sir
,
the
decree
of
Reprobation
,
as
it
relates
to
the
permission
of
sin
in
those
non-elected
,
argues
no
want
at
all
of
mercy
in
God
,
though
it
import
a
denegation
of
some
mercies
,
even
the
top
,
and
height
,
and
bowels
of
his
tender
mercies
,
which
God
(
had
he
been
so
pleased
)
might
have
bestowed
on
them
;
but
Ratinabiliter
negatur
,
quod
nulla
ratione
debetur
,
and
with
this
I
shall
relax
my
shoulders
from
the
burden
of
this
gravamen
,
and
so
proceed
to
the
next
,
which
is
but
the
second
part
to
the
same
tune
.
For
thus
you
write
,
[
Secondly
,
If
God
hath
brought
forth
such
an
effect
as
a
continuance
in
sin
and
unbelief
&c.
by
his
decree
before
man
had
any
being
,
so
as
that
the
greatest
part
of
men
must
be
eternally
damned
for
doing
but
what
they
must
do
,
and
cannot
,
neither
ever
could
do
otherwise
:
Then
where
is
the
truth
of
God
,
who
hath
said
,
Ezek.
18.23
.
Have
I
any
pleasure
at
all
that
the
wicked
should
die
,
and
not
that
he
should
turn
from
his
waies
and
live
?
Now
if
this
man
should
undertake
to
resolve
this
question
,
and
be
true
to
his
own
principles
,
he
must
say
,
there
can
be
no
other
reason
assigned
for
it
,
either
of
sin
or
unbelief
,
and
the
rejecting
of
the
means
,
but
meerly
the
good
will
and
pleasure
of
God
:
But
God
himself
,
whose
word
I
shall
believe
before
this
mans
arguments
,
hath
said
,
Ezek.
18.32
.
I
have
no
pleasure
in
the
death
of
him
that
dieth
.
And
if
this
be
not
sufficient
,
yet
lest
men
should
distrust
him
,
he
confirmeth
it
in
Ezek.
33.11
.
say
unto
them
,
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
at
all
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
;
turn
ye
,
turn
ye
,
why
will
ye
dye
,
Oh
house
of
Israel
.
]
Answ.
Let
there
be
a
transposition
of
the
words
,
mercy
for
truth
,
in
these
two
gravamens
,
and
then
see
whether
the
subject
matter
be
not
the
very
same
.
I
must
therefore
desire
the
Reader
to
receive
satisfaction
unto
this
,
from
that
before
written
,
which
howsoever
calculated
for
the
meridian
of
mercy
,
yet
may
generally
serve
as
an
Antidote
against
all
his
Gravamens
.
There
remains
therefore
little
else
to
be
done
as
to
this
,
onely
to
examine
his
texts
of
Scripture
,
wherein
he
insists
much
upon
such
expressions
,
that
the
Lord
hath
no
pleasure
in
the
death
of
him
that
dieth
,
or
,
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
,
&c.
Now
the
mind
of
the
Prophet
in
this
place
,
is
to
stir
up
such
as
had
declined
from
God
,
to
returne
unto
him
by
true
repentance
;
and
because
their
iniquities
were
so
many
and
their
offences
so
great
,
that
justly
they
might
have
despaired
of
remission
,
mercy
and
grace
,
therefore
doth
the
Prophet
(
for
the
better
assuring
of
those
that
should
repent
)
affirm
that
God
delighteth
not
in
,
nor
willeth
the
death
of
the
wicked
;
but
of
what
wicked
doth
the
Prophet
speak
this
?
Doubtless
of
such
wicked
that
truly
should
repent
;
and
in
the
death
of
such
wicked
God
doth
not
nor
never
will
delight
:
But
he
delighteth
to
be
known
a
God
that
sheweth
mercy
,
grace
and
favour
,
to
such
as
unfeignedly
call
for
and
desire
the
same
,
how
grievous
soever
their
former
offences
have
been
:
But
such
as
continue
obstinate
in
their
impiety
,
have
no
part
nor
portion
in
these
precious
promises
,
for
them
will
God
destroy
,
and
them
will
he
thrust
by
the
power
of
his
word
into
that
fire
that
never
shall
be
quenched
.
Secondly
,
suppose
,
I
say
,
that
the
death
spoken
of
here
is
to
be
extended
no
further
then
a
temporal
death
,
and
I
am
sure
it
is
more
then
you
are
ever
able
to
prove
,
that
properly
and
directly
it
can
be
applied
to
eternal
death
,
and
what
will
that
avail
you
then
as
to
matter
of
damnation
?
Thirdly
,
t
is
true
,
God
wills
not
the
death
of
the
wicked
,
with
a
desire
of
destroying
,
or
that
he
delights
in
the
destruction
,
vexation
or
perdition
of
such
creatures
,
neither
would
he
it
,
or
would
effect
or
cause
it
if
it
were
nothing
else
but
a
naked
destruction
or
perdition
:
But
he
wills
it
and
works
it
(
if
they
do
not
repent
)
and
delights
in
it
,
as
it
is
the
punishment
of
sin
,
and
a
vindictive
act
of
divine
Justice
,
and
work
of
God
;
for
God
hath
pleasure
in
all
his
works
:
The
destruction
and
ruine
of
Babylon
is
called
his
pleasure
,
Isa.
48.14
.
he
will
do
his
pleasure
on
Babylon
,
and
his
arm
shall
be
on
the
Chaldeans
:
and
Prov.
1.26
.
I
will
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
:
and
Ezek.
5.13
.
thus
shall
mine
anger
be
accomplished
,
and
I
will
cause
my
fury
to
rest
upon
them
,
and
I
will
be
comforted
.
But
to
this
you
make
some
additions
,
saying
,
[
But
now
,
if
God
have
so
disposed
of
those
that
live
and
die
in
sin
and
unbelief
,
as
that
they
never
could
do
otherwise
,
because
of
that
decree
of
God
which
was
before
they
had
any
being
,
then
I
say
,
what
truth
were
there
in
all
those
showes
of
love
that
come
from
God
in
saying
,
as
he
liveth
he
delighteth
not
in
the
death
of
the
wicked
?
&c.
were
it
not
dissembling
,
false
dealing
,
and
hypocrisie
,
as
bad
as
can
be
found
in
the
worst
of
men
?
But
I
have
better
thoughts
of
God
,
and
so
I
trust
hath
every
sincere
soul
that
truly
feareth
God
:
Rom.
3.4
.
Yea
,
let
God
be
true
,
and
every
man
a
liar
,
as
it
is
written
,
that
thou
mightest
be
justified
in
thy
sayings
,
and
mightest
overcome
when
thou
art
judged
.
]
Answ.
I
shall
onely
take
notice
in
this
Paragraph
of
what
this
learned
man
writes
,
that
if
there
should
be
such
a
decree
of
God
which
did
so
necessitate
men
that
they
must
do
so
and
could
not
do
otherwise
,
and
yet
to
say
,
that
he
hath
no
pleasure
in
the
death
of
the
wicked
,
were
not
this
dissembling
,
and
false
dealing
,
and
hypocritical
as
bad
as
can
be
found
in
the
worst
of
men
?
(
Horres●o
referens
)
Sir
,
in
this
you
shoot
much
besides
the
mark
,
we
suppose
no
such
decree
of
God
so
necessitating
any
man
by
way
of
coaction
or
compulsion
,
but
that
every
man
that
lives
and
dies
in
sin
and
unbelief
,
might
have
lived
and
died
in
a
better
condition
,
if
their
own
corrupt
wills
had
not
freely
carried
them
on
to
such
exorbitancies
;
Reprobatio
aeterna
nihil
ponit
in
reprobato
.
The
eternal
act
of
Gods
non-election
,
insists
,
infuses
no
sinful
acts
or
qualifications
,
and
therefore
every
aberrancy
or
deficiency
that
is
found
in
man
,
as
in
reference
to
his
obedience
unto
the
most
holy
and
righteous
law
of
God
,
cannot
in
the
least
degree
be
put
upon
the
account
of
the
decree
of
non-election
,
but
must
be
reduced
onely
to
the
malignant
will
of
man
,
totally
depraved
and
deprived
of
the
glory
of
God
.
And
to
what
you
say
as
to
matter
of
dissembling
and
Hypocrisie
,
this
is
that
which
I
say
,
that
if
God
should
,
as
his
ultimate
end
,
by
an
immutable
decree
determine
and
appoint
a
man
to
sin
,
or
by
an
irresistible
power
plunge
a
man
into
a
course
of
sinning
,
and
in
the
mean
time
make
a
protestation
,
that
he
delights
not
in
the
death
of
the
wicked
,
here
you
may
say
were
dissembling
indeed
.
But
when
God
hath
decreed
to
create
a
man
in
righteousness
and
true
holiness
,
and
then
to
leave
him
to
the
liberty
of
his
own
will
,
though
in
the
mean
time
he
know
,
that
being
so
left
to
himself
he
must
unavoidably
fall
,
and
that
he
hath
decreed
to
permit
him
to
fall
,
for
the
manifestation
of
his
justice
,
which
fall
will
draw
after
it
many
other
gross
sins
,
and
for
which
at
the
last
to
give
him
the
full
wages
of
all
his
unrighteousness
;
here
is
no
false
dealing
nor
hypocrisie
,
though
when
he
is
so
fallen
God
do
require
the
exerting
of
those
graces
wherewith
he
had
at
first
endowed
him
,
and
which
he
wilfully
deprived
himself
of
.
The
confiding
creditor
is
not
to
be
blamed
nor
charged
for
want
of
pity
,
who
having
lent
some
money
to
his
neighbour
who
spends
it
all
and
squanders
it
away
in
prodigality
and
lasciviousness
,
if
when
his
time
of
payment
comes
he
expects
a
return
of
his
money
,
and
for
want
thereof
casts
and
debtor
into
prison
;
He
that
hath
wilfully
made
himself
either
blind
or
lame
,
who
can
bemoan
such
a
mans
condition
?
For
those
expressions
so
obvious
in
the
Scripture
,
setting
forth
Gods
not
delighting
in
the
death
of
the
wicked
,
it
may
be
inferred
thence
,
that
their
death
and
damnation
are
not
things
primarily
well
pleasing
to
God
;
but
it
were
ill
concluded
that
God
must
become
a
hypocrite
and
a
dissembler
if
he
have
eternally
decreed
to
permit
them
to
incurre
death
and
damnation
by
their
own
default
.
Gods
ultimate
and
primary
end
in
the
non-election
or
Reprobation
of
some
,
is
mainly
to
raise
glory
to
his
great
name
by
making
his
power
and
justice
to
be
known
and
not
that
he
creates
a
man
on
purpose
to
destroy
him
.
But
enough
,
if
not
too
much
,
hath
been
spoken
about
this
already
:
I
shall
now
proceed
to
the
examination
of
his
last
gravamen
,
which
is
of
the
same
import
with
the
former
,
onely
it
hath
pleased
this
Merchant-venturer
to
clothe
it
in
a
distinct
livery
diffe●ing
little
in
substance
from
his
fellowes
,
but
onely
in
language
which
is
this
.
[
Again
thirdly
,
If
Gods
decree
of
Reprobation
before
man
had
any
being
,
doth
produce
,
or
bring
forth
such
an
effect
or
consequence
,
as
a
continuance
in
sin
and
unbelief
,
&c.
so
as
that
men
cannot
,
neither
ever
could
repent
,
or
believe
the
Gospel
,
to
the
saving
of
their
souls
,
nor
do
that
which
God
hath
required
to
be
done
in
order
to
the
obtaining
of
the
forgiveness
of
sins
,
and
everlasting
life
,
then
where
is
the
wisdom
of
God
?
Is
it
not
below
the
wisdom
that
is
in
the
men
of
the
world
,
which
do
not
gather
grapes
of
thorns
,
nor
figs
of
thistles
?
they
do
not
wait
in
expectation
of
grapes
,
where
they
plant
nothing
but
brambles
,
neither
do
they
look
for
a
harvest
of
Wheat
in
the
field
in
the
which
they
sow
nothing
but
Tares
;
for
if
they
should
so
do
,
and
also
complain
against
the
brambles
because
they
brought
not
forth
grapes
,
and
against
the
field
because
it
brought
not
forth
Wheat
,
would
it
not
be
folly
in
them
?
judge
ye
that
have
understanding
.
]
Answ.
In
answer
to
which
,
to
prevent
the
nauseousness
of
a
vain
repetition
,
I
am
inforced
to
crave
the
Readers
patience
,
to
revile
the
answer
to
the
first
Gravamen
,
which
will
supply
the
place
of
a
Catholicon
,
or
universal
antidote
against
all
the
grievances
he
can
muster
up
in
prejudice
of
our
Doctrine
of
non-election
or
Reprobation
,
where
he
shall
be
abundantly
satisfied
,
that
the
decree
of
God
is
no
cause
producing
any
such
effect
as
sin
and
unbelief
,
neither
doth
the
decree
obicem
ponere
,
so
that
by
reason
thereof
men
cannot
repent
;
it
onely
denies
the
supply
of
those
graces
without
which
they
cannot
expect
such
graces
necessary
to
salvation
.
But
I
wonder
much
what
vertigo
possessed
this
mans
brains
when
he
writes
thus
of
the
wisdome
of
God
,
Is
it
not
below
the
wisdome
that
is
in
men
of
the
world
,
&c.
,
do
they
expect
grapes
when
they
plant
nothing
but
brambles
?
do
they
look
for
an
harvest
of
wheat
in
that
field
in
which
they
sow
nothing
but
tares
?
&c.
Reverend
Sir
,
be
serious
,
and
tell
me
,
who
own
such
a
doctrine
as
teacheth
that
God
plants
brambles
and
soweth
tares
?
No
Sir
,
for
the
brambles
and
tares
they
were
never
of
Gods
planting
and
sowing
,
but
the
envious
man
(
i.
e.
)
the
Devil
did
it
,
and
mans
nature
freely
contributed
assent
unto
it
:
we
say
with
Solomon
,
Eccles.
7.29
.
God
made
man
righteous
,
but
they
have
found
out
many
inventions
.
The
decree
of
reprobation
implants
no
evil
what
it
finds
not
,
but
it
doth
onely
deny
to
remove
that
evil
that
it
doth
find
;
God
in
that
decree
sows
no
tares
,
but
as
a
righteous
Judge
,
he
appoints
the
tares
to
be
bound
in
bundles
and
cast
into
the
fire
;
and
now
let
those
that
have
understanding
judge
what
nerves
or
sinews
there
are
in
this
your
crimination
.
Neither
is
there
much
more
in
that
of
yours
which
follows
,
thus
.
[
But
God
that
excelleth
in
wisdome
doth
not
so
:
read
and
consider
,
Isa.
5.1
,
2
,
3
,
4
,
5
,
6
,
7.
and
see
what
the
Lord
himself
saith
,
ver.
4.
what
could
have
been
done
more
to
my
vineyard
,
that
I
have
not
done
in
it
?
wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
.
See
also
vers.
7.
and
he
looked
for
judgment
,
but
behold
oppression
:
for
righteousness
,
but
behold
a
cry
.
See
also
Ier.
2.21
.
Yet
I
had
planted
thee
a
noble
vine
,
wholly
a
right
seed
,
how
then
art
thou
turned
into
the
degenerate
plant
of
a
strange
vine
unto
me
?
]
Answ.
But
I
pray
kind
Sir
,
what
would
you
infer
from
these
places
by
you
alledged
?
for
you
have
drawn
no
conclusion
thence
,
but
suspend
it
wholly
upon
the
readers
good
liking
,
and
therefore
by
your
good
licence
,
I
will
take
the
boldness
to
thrust
my
sickle
into
your
harvest
,
and
thence
glean
these
(
not
inforced
)
consectaries
.
1.
That
here
hence
the
doctrine
of
absolute
non-election
or
negative
reprobation
is
strongly
confirmed
,
in
that
those
who
are
so
reprobated
,
notwithstanding
all
the
outward
means
used
towards
them
,
yet
they
will
not
,
cannot
believe
or
repent
,
but
continue
in
their
sins
.
2.
That
nothing
more
on
Gods
part
could
be
expected
either
of
desert
or
of
right
,
then
what
he
had
done
to
his
vineyard
:
onely
this
,
that
God
did
do
more
to
that
part
of
the
vineyard
which
he
did
make
fruitful
,
then
towards
that
part
which
remained
barren
,
and
that
in
order
to
,
and
that
antecedently
to
its
fruitfulness
.
3.
That
something
more
was
necessary
to
the
conversion
of
them
that
were
not
converted
,
it
manifestly
appears
from
hence
,
because
that
God
beyond
that
which
was
common
to
all
,
made
a
reservation
of
some
according
to
the
election
of
grace
.
Rom.
9.19
.
and
11.4
,
5.
viz.
by
taking
away
the
vail
from
off
their
hearts
,
2
Cor.
3.45
.
Isa.
25.7
.
and
by
giving
of
them
a
new
heart
and
a
new
Spirit
,
and
writing
his
laws
in
their
heart
,
Ier.
31.33
.
Ezek.
11.19
.
and
36.26
,
27.
4.
That
howsoever
it
be
taken
,
yet
might
God
well
demand
of
those
unprofitable
and
disobedient
people
,
what
could
he
do
more
then
he
had
done
that
he
might
make
them
fruitful
?
1.
Because
he
owed
them
no
more
,
nor
so
much
in
exact
justice
,
though
he
might
have
done
more
,
of
meer
grace
and
favour
.
2.
Because
those
means
already
used
,
were
the
chiefest
in
respect
of
outward
means
.
3.
Because
they
had
not
done
so
much
as
by
reason
of
the
means
they
both
ought
and
might
have
done
.
4.
Because
that
none
of
them
(
herein
appealing
to
their
own
consciences
)
had
askt
any
thing
more
of
God
,
which
he
had
not
granted
to
them
.
And
this
I
hope
will
be
satisfactory
to
the
ingenuous
;
and
from
hence
I
could
willingly
proceed
to
his
exceptions
against
my
third
argument
,
and
pass
a
slur
upon
some
of
his
frivolous
objections
and
answers
,
wherein
he
doth
onely
verba
dare
,
wasts
time
,
and
spoils
clean
paper
with
nothing
but
vapour
and
smoke
.
But
because
it
may
be
pretended
,
1
Cor.
3.12
.
that
there
was
something
substantial
in
it
;
what
wood
;
hay
,
stubble
,
I
can
find
in
it
,
I
will
bring
it
to
the
fire
that
it
may
be
burnt
.
The
first
objection
is
thus
languaged
.
[
But
it
may
be
objected
,
that
God
knew
that
such
effects
would
follow
notwithstanding
,
and
therefore
he
could
not
wait
in
expectation
of
better
things
.
Answ.
I
deny
not
but
that
God
in
his
foreknowledge
did
know
what
would
come
to
pass
,
and
doth
know
what
men
will
do
before
they
come
to
act
,
and
yet
nothing
as
from
God
,
in
respect
of
his
foreknowledge
or
decree
before
man
had
any
being
,
doth
necessitate
or
is
the
cause
that
doth
produce
any
such
effect
as
a
continuance
in
sin
and
unbelief
,
&c.
and
therefore
I
say
,
that
the
oppression
and
unrighteousness
that
was
committed
by
the
house
of
Israel
,
and
men
of
Iudah
,
was
not
unknown
unto
God
before
it
was
●ommitted
,
or
that
it
came
to
pass
without
;
or
contrary
to
his
knowledge
,
but
it
was
brought
forth
directly
contrary
to
the
mean
:
that
God
used
towards
them
or
afforded
unto
them
,
which
was
of
such
a
nature
and
tendency
,
had
it
not
been
abused
,
to
bring
fo●th
those
good
things
that
God
said
he
looked
so
,
but
the
contrary
was
b
o●ght
forth
by
them
;
and
upon
this
a●co
m
i●
is
,
th
t
the
Lord
hath
said
to
Israel
,
Isa.
65.
2.
I
have
st●e●c●ed
forth
m●
hands
all
the
day
unto
a
rebellious
people
which
w●●●●
in
away
that
was
not
good
,
after
their
own
thoughts
:
Yea
so
●●
w
●th
●●ou●in
●●●ce
in
●n
from
being
the
effect
of
Gods
de
r●●
of
reprobation
from
before
the
foundation
of
the
world
,
that
he
plainly
saith
,
Ier.
19.5
.
that
he
commanded
it
not
,
nor
spake
it
,
neither
came
it
into
his
mind
.
]
Answ.
My
very
good
friend
,
what
you
say
,
as
that
nothing
in
the
decree
of
Reprobation
did
necessitate
or
was
the
cause
that
doth
produce
any
such
effect
as
a
continuance
in
sin
and
unbelief
,
&c.
I
yield
you
as
to
cause
,
and
likewise
to
necessity
so
far
as
to
co-action
and
compulsion
;
But
as
before
I
have
affirmed
,
as
it
was
a
decree
of
the
immutable
wil
of
God
which
changeth
not
,
and
proceeding
likewise
from
his
prescience
resting
on
that
decree
;
and
so
I
say
again
,
that
it
was
necessary
(
necessitate
immutabilitatis
et
infallibilitatis
)
that
such
things
would
follow
,
notwithstanding
expectation
of
better
things
;
which
word
expectation
is
used
by
the
Prophet
but
by
an
anthropopathy
after
the
manner
of
men
,
for
our
better
apprehension
,
which
signifies
nothing
else
,
but
that
God
expects
and
requires
from
us
what
our
debt
and
duty
is
,
which
yet
nevertheless
is
done
without
any
frustration
of
his
end
,
though
that
be
not
done
which
he
requireth
of
us
.
What
you
write
of
the
means
,
that
they
were
of
such
a
nature
and
tendency
,
had
they
not
been
abused
,
to
bring
forth
those
good
things
that
God
said
he
looked
for
,
&c.
I
grant
it
true
in
respect
of
the
outward
means
,
viz.
soyle
fruitful
,
place
fenced
,
stones
gathered
,
choycest
vine
planted
,
tower
built
,
and
a
wine-press
in
it
;
But
all
these
were
but
outward
graces
,
common
to
all
the
Israelites
alike
,
for
there
was
that
unum
necessarium
wanting
,
viz.
the
inward
working
of
his
holy
spirit
in
their
hearts
by
changing
of
their
natures
,
and
making
of
them
new
creatures
,
taking
away
their
stony
hearts
,
and
instead
thereof
giving
of
them
hearts
of
flesh
,
Ezek.
11.19
.
and
26.26
.
without
which
all
the
other
outward
means
,
though
elevated
to
the
top
of
Pisgah
,
will
prove
altogether
ineffectual
.
Your
progress
holds
yet
further
after
this
manner
.
But
that
it
doth
sometimes
seem
good
in
the
sight
of
God
to
hide
the
things
concerning
the
kingdome
of
God
,
and
the
name
of
Jesus
,
from
the
wise
and
prudent
men
of
this
world
,
according
to
the
Scripture
by
him
quoted
out
of
Matth.
11.25
,
26.
I
freely
grant
;
as
he
did
hide
these
things
from
the
men
of
Corazin
,
Bethsaida
and
Capernaum
,
as
a
great
woe
unto
them
,
or
as
the
just
and
righteous
judgement
of
God
upon
them
,
because
they
repented
not
;
for
proof
thereof
read
ver.
20.
and
so
downwards
,
Then
began
he
to
upbraid
the
cities
wherein
most
of
his
mighty
works
were
done
,
Because
they
repented
not
;
and
it
doth
appear
,
that
as
mighty
works
were
done
amongst
them
,
and
great
means
given
forth
of
God
by
Jesus
Christ
unto
them
,
the
greater
is
their
condemnation
because
they
embraced
it
not
.
]
Answ.
I
wonder
Sir
,
what
your
meaning
is
to
take
cognisance
of
a
text
of
Scripttre
by
me
quoted
,
and
yet
not
to
give
the
least
colour
of
answer
to
it
,
but
onely
to
pervert
the
scope
of
the
place
and
the
truth
of
the
thing
.
1.
The
scope
of
that
portion
of
Scripture
is
an
expression
of
a
consolation
,
wherein
Christ
supports
himself
as
in
reference
to
the
Incredulity
of
the
Jews
.
The
consolation
is
raised
from
the
good
pleasure
of
Gods
will
,
which
had
so
appointed
it
.
It
seemed
so
good
unto
thee
;
which
you
altogether
obscure
without
taking
notice
of
it
.
2.
The
truth
of
the
thing
is
by
you
concealed
,
which
rests
principally
in
the
distinguishing
of
persons
into
two
ranks
,
and
that
arising
meerly
from
the
will
of
God
;
it
so
seemed
good
unto
him
:
1.
Because
to
some
it
is
said
that
it
is
revealad
,
to
others
not
,
and
that
not
so
much
by
the
preaching
of
the
Gospel
,
for
that
was
common
to
them
both
alike
,
but
by
the
inward
illumination
of
their
minds
by
the
spirit
of
God
.
2.
Because
the
discrimination
that
is
made
in
the
rendring
of
it
to
some
,
and
hiding
of
it
from
others
,
is
attributed
to
Gods
separating
those
parties
in
the
decree
of
election
and
reprobation
.
3.
The
prime
and
chief
cause
of
that
separation
is
placed
in
the
good
pleasure
of
Gods
will
,
which
is
the
alone
foundation
and
cause
of
election
and
non-election
,
Eph.
1.4
,
5.
Rom.
2.11
,
&c.
And
upon
this
account
was
it
that
the
place
was
by
me
quoted
,
and
so
by
you
slubbered
over
.
And
the
like
fair
dealing
I
find
in
that
which
followes
,
in
your
English
,
thus
;
[
And
thus
I
do
confess
that
God
giveth
to
men
the
spirit
of
slumber
,
darkeneth
and
blindeth
their
eyes
,
not
outwardly
but
inwardly
,
as
this
man
hath
said
,
and
also
hardeneth
and
maketh
fat
their
heart
,
but
not
from
before
the
foundation
of
the
world
,
or
from
eternity
,
as
some
do
vainly
imagine
,
but
as
the
just
and
righteous
judgement
of
God
upon
them
in
time
,
when
they
come
to
shut
their
own
eyes
,
and
harden
their
own
hearts
against
the
truth
in
their
day
of
grace
:
see
the
words
of
Christ
,
Luk.
19.42
.
saying
,
If
thou
hadst
known
,
even
thou
at
least
in
this
thy
day
,
the
things
that
belong
unto
thy
peace
,
but
now
they
are
hid
from
thine
eyes
.
Also
read
and
consider
well
for
the
better
clearing
of
this
truth
,
Ps.
81.11
.
to
the
end
,
Luk.
13.34
,
35.
Rom.
1.24
.
to
the
end
:
and
mind
well
the
26.
ver.
for
this
cause
God
also
gave
them
them
up
to
vile
affections
:
and
also
ver.
28.
and
even
as
they
did
not
like
to
believe
God
in
their
knowledge
,
God
gave
them
over
to
a
reprobate
mind
.
And
in
this
sense
I
do
not
deny
but
that
sin
&
unbelief
may
be
an
effect
and
consequence
of
reprobation
;
but
this
reprobation
or
being
given
over
of
God
to
a
rep
obate
mind
,
is
not
solely
and
singly
to
be
ascribed
to
the
will
or
decree
of
God
from
before
the
fo●ndation
of
the
world
,
without
any
other
ground
or
cause
being
assigned
thereunto
by
the
holy
Spirit
in
the
Scripture
;
for
there
we
may
see
that
mans
default
in
not
improving
what
he
hath
received
,
o●
may
obtain
,
if
he
be
not
wanting
to
himself
,
in
good
ea●nest
to
seek
the
grace
that
God
doth
so
freely
tender
to
the
sons
of
men
by
Jesus
Christ
in
the
Gospel
,
is
a
cause
of
it
.
Answ.
Sir
,
you
that
have
such
rare
notions
,
who
ere
did
imagine
that
God
from
eternity
should
give
men
up
to
a
spirit
of
slumber
,
darkness
and
blindness
of
mind
,
that
he
should
harden
and
make
fat
hearts
?
T
is
but
one
of
your
slanders
which
your
dull-sighted
proselytes
will
to
easily
swallow
.
Yet
this
I
do
affirm
,
that
what
you
say
,
that
God
doth
all
these
things
in
time
as
a
just
and
righteous
judgement
:
So
I
say
,
all
these
things
did
God
decree
that
he
would
do
,
or
permit
to
be
done
before
all
time
;
for
there
is
no
new
Immanent
act
in
God
,
but
all
whatsoever
he
in
time
doth
,
or
that
he
doth
permit
others
to
do
,
those
very
samethings
are
so
decreed
by
God
to
be
done
,
and
likewise
so
decreed
to
be
permitted
to
be
done
by
others
.
Ruminate
on
this
,
and
for
the
rest
,
I
may
dismiss
without
contradiction
having
not
much
to
say
to
reprobation
in
time
.
Your
next
objection
that
you
make
to
your self
is
this
.
Obj.
But
this
tendeth
to
the
exaltation
of
the
creature
.
Ans.
That
indeed
is
that
false
report
that
is
cast
upon
us
in
these
dayes
,
and
upon
the
truth
that
we
profess
;
but
I
know
not
what
g●ound
they
have
for
it
,
except
it
be
this
,
because
we
sometime
use
the
word
self
in
our
speaking
or
writing
:
but
upon
that
ac●ount
they
may
as
well
say
that
Peter
was
a
Free-willer
,
or
one
that
exalted
the
creature
,
because
he
said
,
Acts
2.40
.
save
your selves
from
this
untoward
generation
:
and
also
they
may
as
well
charge
the
same
upon
Paul
,
because
he
said
,
1
Tim.
4.16
.
Take
heed
unto
thy self
,
and
to
thy
doctrine
:
continue
in
them
,
for
in
so
doing
thou
shalt
both
save
thy self
and
them
that
hear
thee
:
But
we
are
so
far
from
setting
up
any
wisdome
,
strength
or
power
of
our
own
,
that
we
do
a●knowledge
that
we
,
1
Cor.
4.7
.
have
nothing
that
we
have
not
received
,
neither
do
we
glory
as
if
we
had
not
received
it
:
for
Iohn
1.16
.
Of
his
fulness
have
we
all
received
,
and
grace
for
grace
;
or
grace
to
obtain
grace
:
yea
so
far
are
we
from
maintaining
,
that
we
exercise
any
power
of
our
own
in
repenting
and
believing
in
the
name
of
Jesus
,
that
we
do
hold
and
believe
that
we
have
no
power
at
all
to
do
either
good
or
evil
,
but
what
we
do
enjoy
through
the
mercy
of
God
by
our
Redeemer
:
Who
is
Col.
1.17
.
1
Cor.
8.6
.
our
Lord
Iesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
.
Acts
17.28
.
for
in
him
we
live
,
and
move
,
and
have
our
being
.
And
so
wicked
men
dishonour
God
,
not
with
any
thing
they
have
of
their
own
,
but
with
those
members
of
the
body
,
and
faculties
of
the
mind
which
are
in
themselves
good
,
as
they
do
enjoy
them
from
God
through
Jesus
Christ
,
but
are
abused
by
being
excercised
in
the
speaking
of
words
,
and
doing
of
actions
that
are
contrary
to
the
mind
of
God
.
See
Iames
3.9
,
10.
speaking
of
the
tongue
and
saying
,
Therewith
bless
we
God
,
even
the
father
,
and
therewith
curse
we
men
,
which
are
made
after
the
similitude
of
God
;
out
of
the
same
mouth
proceedeth
blessing
and
cursing
:
my
brethren
,
these
things
ought
not
so
to
be
.
Now
those
that
we
read
of
in
Scripture
that
said
,
with
our
tongues
we
will
prevail
,
our
lips
are
our
own
,
who
is
Lord
over
us
?
were
wicked
men
and
p●oud
boasters
;
but
we
have
learned
not
to
glory
in
these
things
,
but
in
this
we
delight
to
glory
,
that
we
know
Jesus
Christ
to
be
the
Lord
,
which
exerciseth
loving
kindness
,
judgement
and
truth
on
the
earth
.
Answ.
Marry
Sir
,
this
is
brave
skirmishing
indeed
:
But
I
pray
inform
me
,
were
you
so
disciplined
in
the
wars
,
to
raise
sconces
your selves
,
and
when
you
had
raised
them
,
immediately
to
make
an
assault
and
battery
upon
them
?
This
would
suddenly
crown
your
victorie
and
enlarge
the
number
of
your
triumphs
and
Trophees
.
But
to
what
you
confess
,
that
you
have
no
power
to
do
either
good
or
evil
but
through
the
mercy
of
God
by
our
Redeemer
:
as
to
matter
of
evil
who
required
such
a
confession
at
your
hands
?
and
therefore
by
so
much
it
is
more
then
was
necessary
,
and
to
boot
more
then
is
truth
:
for
who
dare
affirm
that
Jesus
Christ
shed
his
bloud
to
purchase
power
for
us
to
do
that
which
is
evil
?
What
power
any
man
or
creature
hath
as
simply
to
an
external
action
,
he
hath
it
as
by
virtue
of
God
the
Creator
,
and
not
God
the
Redeemer
:
but
onely
as
to
such
actions
which
may
have
a
tendency
to
goodness
,
heaven
,
&c.
and
so
with
you
I
will
confess
that
Ioh.
15.
Without
him
we
can
do
nothing
.
But
in
good
sooth
Sir
,
this
confession
being
so
inconsistent
with
your
other
principles
,
whatsoever
it
is
that
you
pretend
,
or
fair
flourishes
you
make
of
denyal
of
your selves
,
and
making
Jesus
Christ
all
in
all
,
yet
it
is
too
palpable
,
you
do
exalt
the
freewill
of
man
above
all
that
is
called
God
,
and
whatsoever
is
done
or
spoken
in
the
advance
of
that
,
especially
in
that
point
of
conversion
,
it
is
done
to
the
dishonour
of
God
,
and
of
his
Son
Jesus
Christ
:
Whosoever
gives
f●ee-will
any
power
at
all
in
the
choosing
or
acceptance
of
any
thing
that
is
good
,
as
from
a
principle
of
any
innate
quality
it
hath
in
it self
,
he
doth
in
so
much
dethrone
Jesus
Christ
from
his
kingly
power
and
Priestly
office
:
Jesus
Christ
died
that
he
might
purchase
a
freedom
to
the
will
,
and
Psal.
110.3
.
they
shall
be
a
willing
people
in
the
day
of
his
power
:
and
then
Ioh.
8.
If
the
Son
make
you
free
,
then
are
you
free
indeed
.
For
that
which
followes
,
I
was
very
unwilling
to
trouble
either
my self
in
transcribing
of
it
,
or
the
Reader
,
to
perplex
him
with
so
much
of
nothing
:
but
by
reason
I
have
injoyned
my self
to
that
method
,
I
cannot
omit
it
;
and
thus
it
begins
.
[
And
to
those
Scriptures
in
Rom.
9.
which
seem
to
be
the
ground-work
or
foundation
upon
which
these
Arguments
are
built
,
they
hold
forth
no
such
thing
as
this
man
doth
endeavour
to
draw
from
them
,
or
wrest
out
of
them
,
by
which
he
would
have
his
Argument
seem
currant
gold
,
but
will
be
found
to
be
but
dross
:
for
they
speak
forth
no
such
thing
as
that
God
doth
elect
men
in
Jesus
Christ
to
eternal
life
,
without
any
respect
had
to
faith
,
or
the
use
of
means
,
although
they
do
exclude
the
works
of
the
law
wholly
in
that
thing
,
as
hath
been
already
shewed
:
neither
do
they
speak
forth
any
such
thing
,
as
that
God
doth
assign
the
Reprobation
of
persons
to
everlasting
destruction
solely
and
singly
to
his
will
,
without
assigning
it
to
any
other
cause
:
but
the
contrary
is
in
it
,
as
hath
been
already
made
to
appear
in
ver.
32.
and
in
Chapter
11.20
.
in
which
it
is
plain
that
unbelief
or
the
not
seeking
of
righteousness
by
faith
in
Christ
Jesus
was
the
cause
why
the
fleshly
seeds
or
natural
branches
were
broken
off
from
their
own
Olive-tree
,
were
blinded
or
hardned
,
had
the
spirit
of
slumber
given
unto
them
,
eyes
that
they
should
not
see
and
ears
that
they
should
not
hear
,
and
so
were
Reprobated
,
because
they
sought
not
righteousness
by
faith
,
and
because
of
unbelief
;
and
thus
neither
Ismael
nor
Esau
,
nor
Pharaoh
were
cast
out
of
Gods
presence
,
given
over
or
hardened
,
meerly
,
solely
,
and
singly
by
the
will
or
decree
of
God
without
assigning
any
other
thing
in
Scripture
as
a
cause
of
it
:
for
Ismael
was
persecuting
the
son
that
was
born
by
Promise
,
Gal.
4.29
.
Esau
was
a
prophane
person
,
and
for
one
morsel
of
meat
sold
his
birthright
,
Heb.
12.16
.
and
his
posterity
also
,
which
is
much
concerned
in
what
God
said
to
Rebecca
,
Gen.
25.23
.
For
the
Lord
did
not
speak
to
her
of
two
persons
,
but
said
,
that
two
nations
were
in
her
womb
,
and
two
manner
of
people
should
be
separated
from
her
bowels
,
and
the
one
people
should
be
stronger
then
the
other
people
,
&c.
And
those
judgements
that
are
to
befall
the
Edomites
,
or
the
posterity
of
Esau
,
are
not
assigned
solely
and
singly
to
the
will
of
God
,
mentioning
nothing
beside
the
will
of
God
,
as
a
cause
of
it
,
as
appeareth
in
that
Prophesie
of
Obadiah
,
ver
.
10.
For
thy
violence
against
thy
brother
Iacob
shame
shall
cover
thee
,
and
thou
shalt
be
cut
off
for
ever
:
and
Pharaoh
likewise
we
do
not
find
to
be
hardened
or
given
up
of
God
,
until
he
had
hardned
his
own
heart
first
,
if
we
mind
and
consider
well
his
evil
dealing
towards
God
and
his
people
in
the
first
place
.
Do
but
read
and
consider
well
Exod.
8.32
.
and
Pharaoh
hardened
his
heart
at
this
time
also
,
which
is
a
plain
intimation
that
he
had
hardened
his
heart
several
times
before
;
and
so
God
maketh
vessels
of
di●honour
not
in
the
first
creation
,
as
hath
been
imagined
by
some
for
then
he
made
all
things
good
,
Gen.
2.31
.
and
God
made
man
upright
,
but
he
hath
sought
out
many
inventions
,
Eccles.
7.29
.
]
Answ.
Grave
Seignior
,
to
what
you
say
that
I
deduce
from
the
Scripture
,
that
God
doth
elect
men
in
Jesus
Christ
to
eternal
life
without
any
respect
had
to
faith
or
the
use
of
means
,
I
pray
point
out
the
place
where
either
I
or
any
man
else
have
vented
such
stuffe
;
if
you
cannot
,
blame
me
not
to
charge
you
for
bearing
of
false
witness
against
your
neighbour
,
yet
this
both
my self
and
others
constantly
do
affirm
,
that
in
the
decree
of
election
,
God
hath
no
respect
at
all
to
faith
or
use
of
means
,
as
a
motive
,
incentive
,
or
cause
why
he
should
elect
one
rather
then
another
;
but
yet
in
that
decree
those
whom
he
sets
his
love
upon
to
appoint
them
to
salvation
,
those
he
doth
decree
that
they
shall
be
saved
by
faith
in
his
Son
,
and
by
exercising
of
such
means
as
he
hath
or
will
appoint
in
his
word
.
To
what
you
do
insert
by
way
of
concession
,
(
although
they
do
exclude
the
works
of
the
law
wholly
in
that
thing
)
Sir
,
this
is
your
mistake
,
(
as
I
have
told
you
of
it
before
)
For
I
would
have
you
to
learn
this
from
me
,
if
your
pride
be
not
too
great
,
that
where
works
of
the
law
are
excluded
,
and
faith
required
,
that
is
onely
meant
in
the
business
of
Justification
,
and
not
to
be
meant
about
the
matter
of
election
;
for
in
the
cause
of
election
,
both
faith
and
use
of
means
are
as
much
excluded
from
having
any
casting
voice
at
all
,
as
well
as
the
works
of
the
law
:
yet
this
to
be
understood
excluded
as
antecedently
to
election
,
but
not
as
consequently
excluded
,
as
from
being
a
means
,
cause
,
or
motive
of
the
decree
,
but
yet
excluded
as
from
being
of
a
consequent
means
for
the
execution
of
the
decree
;
for
as
so
,
works
are
as
necessary
to
salvation
as
faith
it self
,
for
Heb.
12.14
.
without
holiness
no
man
shall
see
the
Lord
.
Nor
is
there
any
more
truth
in
that
which
follows
,
that
we
should
collect
from
that
portion
of
Scripture
,
that
the
Reprobation
of
persons
to
everlasting
destruction
proceeds
solely
and
singly
from
the
will
of
God
;
but
this
is
that
we
do
affirm
,
that
God
did
not
elect
some
but
past
by
them
,
and
left
them
in
their
lost
condition
,
and
this
was
simply
and
singly
from
the
same
will
whereby
he
elected
the
rest
,
and
that
for
the
sin
whereinto
they
had
irrecoverably
cast
themselves
,
which
would
unavoydably
fetter
them
,
and
make
them
obnoxious
to
all
other
sort
of
sins
,
for
those
same
sins
,
I
say
,
at
the
last
to
condeme
them
:
and
who
can
in
this
expostulate
against
the
justice
of
God
?
For
Ismael
,
Esau
,
Pharaoh
,
whom
the
Spirit
of
God
makes
instances
of
non-election
or
reprobation
,
they
were
by
the
decree
of
God
,
which
is
his
will
or
good
pleasure
,
left
in
,
or
past
by
in
that
corrupt
mass
of
perdition
,
out
of
which
the
Lord
determined
not
to
deliver
them
,
nor
to
supply
them
with
grace
sufficient
for
their
salvation
,
and
this
was
from
all
eternity
before
they
were
in
existence
;
concerning
which
our
dispute
is
,
which
as
yet
you
do
not
meddle
withal
,
but
onely
about
reprobation
in
time
,
concerning
which
I
have
no
cause
to
contend
but
shall
readily
acknowledge
that
when
these
men
came
to
be
in
being
,
they
in
their
several
generations
were
led
away
by
their
own
lusts
,
which
,
as
they
did
flow
from
that
principle
of
their
non-election
,
so
one
sin
in
Gods
justice
might
be
the
cause
of
another
sin
.
You
make
your
progress
thus
.
[
But
it
is
found
in
Scripture
that
Gods
way
in
making
vessels
of
dishonour
,
is
in
respect
of
what
he
doth
by
men
in
time
when
they
come
to
have
a
being
:
and
so
it
appeareth
from
that
similitude
of
the
potter
,
Ier.
18.3
,
4.
Then
went
I
down
to
the
potters
house
,
and
behold
he
wrought
a
work
on
the
wheels
,
and
the
vessel
that
he
made
of
clay
,
was
marred
in
the
hand
of
the
potter
:
so
he
made
it
again
another
vessel
as
seemed
good
to
the
potter
to
make
it
:
and
we
do
find
that
God
doth
not
apply
the
parable
or
similitude
to
any
work
that
he
did
in
the
first
creation
,
or
before
man
had
a
being
,
but
he
doth
apply
it
to
his
dealing
with
men
in
time
,
when
they
have
a
being
:
for
saith
the
Lord
by
the
Prophet
ver.
5
,
6.
O
house
of
Israel
(
note
)
the
house
of
Israel
was
a
people
then
in
being
,
and
yet
were
not
at
that
time
made
vessels
of
dishonour
,
or
given
over
of
God
to
their
own
destruction
:
but
God
pleadeth
from
that
similitude
that
he
had
power
,
and
also
wo
ld
do
it
,
if
they
did
walk
stubbornly
against
him
,
which
accordingly
came
to
pass
:
for
saith
the
Lord
by
the
Prophet
,
ver.
11.
Behold
I
frame
evil
against
you
,
and
devise
a
device
against
you
,
return
ye
now
every
one
from
his
evil
way
,
and
make
your
wayes
and
your
doings
good
:
and
they
say
there
is
no
hope
,
but
we
will
walk
after
our
own
devices
,
&c.
ver.
12.
and
more
for
the
clearing
of
this
you
may
find
,
if
you
read
chap.
19.
and
especially
mind
the
15.
ver.
the
words
are
these
,
Thus
saith
the
Lord
of
hosts
,
the
God
of
Israel
,
Behold
,
I
will
bring
upon
this
city
,
and
upon
all
her
towns
,
all
the
evil
that
I
have
pronounced
against
it
,
because
they
hardened
their
necks
,
that
they
might
not
hear
my
words
.
Answ.
My
friend
,
why
this
of
the
Apostle
,
Rom.
9.
must
necessarily
be
relative
to
any
other
place
,
but
immediately
from
that
inspiration
of
the
Holy
Ghost
,
I
am
assured
you
can
bring
no
cogent
reason
for
it
;
T
is
true
the
margin
of
the
Bible
gives
a
hint
of
some
such
parallel
places
of
the
like
import
,
but
it
doth
nor
thence
follow
that
the
interpretation
of
the
one
must
be
concluded
to
be
the
sense
of
the
other
.
But
if
any
man
in
this
list
to
be
contentions
to
make
it
relative
,
then
surely
it
must
rather
be
to
that
in
Isa.
45.9
.
as
I
could
evidently
make
it
to
appear
if
it
were
necessary
:
and
then
all
what
this
Gentleman
hath
said
to
that
of
Ier.
18.3
,
4.
must
needs
fall
to
the
ground
,
where
I
have
nothing
to
say
either
to
him
or
it
,
the
strength
of
my
Argument
being
nothing
at
all
concerned
in
it
.
What
is
in
this
paragraph
spoken
as
to
vessels
of
dishonour
,
I
shal
by
and
by
meet
with
that
in
the
Analysing
of
this
9.
to
the
Rom.
and
in
the
mean
time
proceed
to
attend
to
what
you
farther
say
.
[
And
this
is
that
which
is
pleaded
for
in
Rom.
9.
that
God
hath
power
and
also
it
is
his
will
to
harden
the
hearts
,
and
blind
the
eyes
,
or
darken
the
understandings
of
those
that
will
not
obey
the
truth
in
their
day
of
grace
,
when
light
is
held
forth
unto
them
,
as
it
came
to
pass
upon
the
Jews
,
as
the
just
and
righteous
judgement
of
God
upon
them
,
Luk.
19.44
.
Because
they
knew
not
the
time
of
their
visitation
.
Rom.
9.32
.
Because
they
sought
it
not
by
saith
:
and
Rom.
11.20
.
Because
of
unbelief
.
]
Answ.
Though
this
be
all
yeelded
,
yet
the
truth
that
I
profess
is
never
the
more
prejudiced
:
I
shall
therefore
hearken
to
what
you
further
say
.
[
But
there
is
one
text
yet
in
the
rere
of
all
the
rest
that
are
mustered
up
for
the
proof
of
this
Argument
,
which
I
cannot
well
pass
by
,
without
speaking
something
to
it
;
lest
it
should
be
said
,
that
there
was
some
strength
in
it
:
which
I
knew
not
how
to
remove
the
text
is
1
Pet.
2.8
.
which
stumble
at
the
word
,
being
disobedient
,
whereunto
also
they
were
appointed
.
]
Answ.
Alas
!
grave
Sir
,
are
you
now
at
last
grown
so
consciencious
as
to
hold
your self
obliged
exactly
to
answer
all
my
allegations
?
or
do
you
think
you
have
here
espied
an
advantage
?
I
am
very
certain
that
there
are
but
few
of
all
those
places
I
have
cited
that
you
have
medled
with
at
all
,
but
put
a
slur
upon
the
most
of
them
:
but
none
of
all
,
that
you
have
satisfactorily
answered
.
Let
your
whole
pamphlet
be
surveyed
,
and
judgment
given
upon
it
,
whether
you
have
given
but
the
appearance
of
an
answer
to
any
one
text
by
me
presented
:
and
now
do
you
come
with
such
pretences
,
that
there
is
no
such
strength
in
it
but
that
you
knew
how
to
remove
?
But
let
us
hear
what
your
wisdome
wil
say
to
it
.
[
To
which
I
reply
,
first
,
by
demanding
who
it
is
that
can
be
disobedient
in
doing
what
they
are
appointed
to
do
by
God
himself
?
Now
if
those
that
live
and
dye
in
unbelief
were
appointed
of
God
so
to
do
then
where
is
their
disobedience
?
are
they
not
as
much
obedient
as
those
that
live
and
dye
in
the
faith
?
for
they
do
no
more
then
what
is
appointed
them
of
God
to
do
▪
and
then
do
they
not
equally
and
alike
do
the
will
of
the
Father
?
and
then
would
they
not
be
the
brethren
and
sisters
of
Christ
?
Matth.
12.50
.
Let
those
that
have
understanding
judge
.
]
Sir
,
I
will
give
you
for
your
better
satisfaction
,
the
scope
of
the
place
,
and
that
will
a
little
conduce
to
gain
the
sense
of
the
words
.
The
Apostle
in
this
same
verse
partly
confirms
what
he
had
delivered
concerning
Christ
,
ver.
4.
viz.
that
he
was
a
living
stone
,
chosen
,
and
precious
,
and
partly
he
prevents
an
objection
which
might
arise
from
the
in
redulity
of
the
greatest
part
of
the
Jews
,
and
chiefly
of
the
Scribes
and
Pharisees
.
This
scandal
he
removes
by
the
commemoration
of
a
prophecy
of
David
,
Psal.
118.22
.
whereby
to
signifie
that
they
ought
not
to
be
offended
with
the
incredulity
of
the
Jews
as
a
thing
so
strange
as
never
to
have
been
expected
,
whereas
it
was
foretold
by
David
,
and
that
by
a
special
instinct
of
the
Holy
Ghost
.
2.
And
to
the
confirmation
of
the
same
he
adjoynes
another
prophecy
of
Isa.
8.14
.
And
lastly
,
the
same
scandal
he
utterly
cashiers
,
by
a
declaration
that
such
was
the
will
of
God
that
it
should
be
so
,
which
(
as
being
most
just
and
holy
)
all
the
people
of
God
are
bound
to
acquiesce
in
,
and
this
he
clears
,
ve.
8.
when
he
saith
,
that
those
unbelievers
who
are
offended
at
the
Gospel
were
appointed
unto
this
very
same
thing
.
The
like
expressions
are
found
,
1
Thes.
5.9
.
God
hath
not
appointed
us
to
wrath
:
and
Rom.
9.17
.
for
this
same
purpose
have
I
raised
thee
:
and
ver.
22.
vessels
of
wrath
fitted
to
destruction
:
and
Iude
4.
of
old
ordained
to
condemnation
.
And
this
of
the
scope
;
now
for
the
sense
of
the
words
.
1.
We
do
not
say
they
were
appointed
,
as
if
we
did
maintain
that
God
had
decreed
to
infuse
o●
instil
unbelief
into
them
,
for
all
men
are
by
nature
unbelievers
and
disobedient
to
the
truth
.
Adams
disobedien
e
had
exposed
them
to
,
and
left
them
in
such
a
connative
state
of
unbelief
and
disobedience
,
that
they
were
never
able
to
shake
off
,
nor
rid
their
hands
and
hearts
from
,
untill
God
by
his
immediate
hand
had
sp●inkled
them
with
pure
water
and
washt
them
clean
;
and
therefo●e
there
needed
no
new
infusion
to
make
them
do
that
,
to
which
(
you
say
)
they
were
appointed
to
do
,
their
own
contracted
original
depravation
wo●ld
carry
them
on
fast
enough
to
that
without
any
other
,
or
new
intervenient
act
of
God
.
No
Sir
,
Gods
acts
are
all
holy
,
and
just
,
they
were
appointed
to
that
unbelief
and
disobedience
,
not
that
God
would
work
it
in
them
.
But
that
he
had
decreed
and
so
appointed
to
leave
them
in
that
unbelieving
and
disobedient
condition
whereinto
man
at
first
had
freely
precipitated
himself
,
whereby
he
had
so
captivated
all
his
posterity
,
that
they
being
deprived
of
the
glory
of
God
,
and
God
likewise
having
decreed
to
permit
them
to
fall
into
gross
actual
transgressions
,
from
which
he
was
no
way
obliged
to
preserve
them
;
and
hence
it
is
that
here
it
is
said
they
are
appointed
to
it
,
because
God
had
decreed
not
to
prevent
it
,
none
of
this
disobedience
or
unbelief
came
to
pass
,
either
God
not
knowing
of
it
,
or
wanting
power
to
hinder
it
,
but
God
,
for
the
setting
forth
of
his
own
glory
in
the
manifestation
of
his
justice
upon
such
immorigerous
subjects
,
he
had
decreed
to
permit
that
unbelief
and
disobedience
,
and
so
it
was
appointed
.
2.
Neither
do
we
say
that
there
was
any
precept
or
command
,
whereby
God
did
require
that
unbelief
or
disobedience
;
No
,
the
purity
of
his
most
holy
nature
doth
most
severely
forbid
it
:
but
this
it
is
that
we
assert
,
that
the
just
God
had
appointed
or
decreed
not
to
give
them
faith
,
which
is
an
undeserved
grace
,
Eph.
2.8
.
not
to
give
them
the
spirit
of
obedience
,
for
that
is
a
disobliged
mercy
,
and
yet
without
whose
gift
of
themselves
they
could
do
nothing
,
Ioh.
15.2
.
Phil.
2.13
.
and
that
positively
likewise
he
had
decreed
,
that
when
they
were
refractory
and
disobedient
against
the
Gospel
,
in
a
righteous
way
of
judgement
more
grievously
to
blind
and
harden
them
,
so
punishing
sin
with
sin
;
and
in
the
end
and
issue
of
all
,
to
give
them
the
wages
which
they
had
earned
,
that
so
they
might
reap
what
they
had
sowen
,
and
receive
the
fruits
of
their
own
labours
,
viz.
hell
and
destruction
;
and
so
all
of
this
was
appointed
,
because
decreed
to
be
done
or
permitted
to
be
done
.
Therefore
you
do
but
dally
and
play
with
the
words
,
and
make
a
mock
of
the
language
of
the
holy
Ghost
,
when
you
write
;
If
those
that
dye
in
unbelief
were
appointed
of
God
so
to
do
,
then
where
is
their
disobedience
?
are
they
not
as
much
obedient
as
those
that
live
and
dye
in
the
faith
?
Good
Sir
,
this
obedience
that
you
dream
of
,
that
so
much
perplexeth
your
brains
,
supposeth
a
command
to
that
unbelief
,
that
disobedience
,
which
we
utterly
deny
.
T
is
true
this
we
do
affirme
,
that
there
doth
proceed
a
decree
,
and
that
,
not
positive
,
but
negative
,
viz.
a
denyal
of
such
grace
as
by
which
they
might
be
inabled
both
to
believe
and
obey
the
Gospel
.
And
that
grace
being
wanting
to
them
,
how
shall
they
believe
,
how
can
they
obey
?
and
yet
all
this
is
no
other
then
God
in
his
secret
counsel
hath
decreed
,
appointed
,
to
permit
in
the
manner
to
come
to
pass
.
But
you
have
another
bout
with
this
text
,
and
say
.
[
But
secondly
,
I
do
therefore
affirme
that
the
disobedience
o●
unbelievers
is
in
not
doing
of
that
which
they
should
do
by
the
appointment
of
God
;
and
as
some
of
the
former
translations
〈◊〉
read
,
being
disobedient
to
that
whereon
they
were
set
:
and
if
this
man
do
but
look
on
his
Greek
Testament
,
and
say
no
otherwise
o●
this
text
,
then
in
his
own
conscience
he
judgeth
to
be
the
clea●
sense
of
it
,
as
he
is
freely
willing
to
answer
the
same
before
the
great
and
righteous
Iudge
,
the
Lord
Iesus
at
his
appearing
,
when
he
shall
sit
upon
the
throne
of
his
glory
:
Then
I
am
perswaded
that
he
will
say
no
otherwise
of
it
.
]
Answ.
Sir
,
in
answer
to
this
your
conclusive
cathedral
gloss
,
viz.
that
the
disobedience
of
unbelievers
is
in
not
doing
of
that
which
they
should
do
by
the
appointment
of
God
;
I
must
tell
you
it
is
very
luxuriant
,
and
corrupts
the
text
,
and
perverts
the
whole
scope
of
the
Holy
Ghost
and
sense
of
the
words
;
both
of
which
according
to
the
mind
of
the
Spirit
,
and
given
in
before
,
I
need
not
to
repeat
it
.
The
word
which
the
Translators
here
render
disobedient
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
an
unperswaded
person
,
an
incredulous
,
unbelieving
and
refractory
person
,
that
wil
give
no
assent
unto
that
which
he
hears
.
And
now
I
pray
learn
me
one
lesson
,
In
what
Grammatical
construction
can
these
words
,
whereunto
they
were
appointed
,
have
any
manner
of
relation
,
but
onely
unto
their
antecedent
disobedient
,
or
unbelieving
,
and
not
to
any
implicit
command
or
injunction
of
God
,
as
it
is
by
you
feigned
.
And
then
it
must
necessarily
carry
this
Interpretation
,
being
disobedient
,
unperswaded
or
incredulous
,
unto
which
their
disobedience
,
misperswasion
,
or
incredulity
,
they
were
before
hand
,
even
from
all
eternity
,
predetermined
,
predestinated
or
appointed
of
God
.
But
that
which
followes
of
yours
puts
me
into
a
wonder
,
as
it
was
to
the
Jews
concerning
Christ
,
Ioh.
7.15
.
How
knoweth
this
man
Letters
,
or
Learning
?
(
as
it
is
in
the
Margin
)
having
never
learned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
suppose
you
are
not
a
pretender
to
any
Enthusiastical
raptures
,
as
if
you
could
speak
any
exotick
languages
,
as
by
an
immediate
divine
inspiration
,
which
you
never
learned
,
as
one
in
London
once
did
in
my
hearing
,
pretending
a
miraculous
gift
in
his
speaking
of
Hebrew
and
Greek
,
he
being
no
scholar
;
but
let
that
pass
,
and
him
too
that
set
you
on
this
buz
,
which
onely
makes
a
noise
,
but
comes
to
nothing
.
For
those
former
translations
you
mention
,
which
render
the
words
,
being
disobedient
to
that
whereon
they
were
set
,
I
have
not
met
with
any
such
,
and
therefore
leave
them
to
their
own
sense
.
But
upon
your
proposal
and
heavy
charge
thereon
,
I
have
surveyed
the
original
:
the
words
are
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
properly
signifies
(
as
I
said
before
)
a
person
unperswaded
,
not
believing
;
and
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereon
you
lay
the
stress
of
your
interpretation
,
if
we
shall
follow
the
usual
sense
of
the
holy
Ghost
,
in
divers
other
such
like
places
,
it
cannot
in
any
other
fair
construction
be
rendred
then
Appointed
ordained
.
viz.
by
the
decree
of
God
,
and
so
is
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
usually
taken
,
as
Ioh.
15.16
.
I
have
chosen
you
and
ordained
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
1
Thes.
5.9
.
God
hath
not
appointed
us
to
wrath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
now
why
you
should
tread
in
a
path
by
your self
,
and
wave
the
best
received
Interpretation
,
I
know
no
cogent
reason
for
it
,
but
that
you
have
a
vain
affectati-of
singularity
.
Nor
indeed
much
would
it
conduce
to
your
purpose
,
had
you
your
desire
in
this
sense
of
the
word
;
but
such
men
as
you
are
when
they
can
no
wayes
evade
the
power
of
the
Spirit
speaking
in
any
Scripture
,
then
they
fall
to
their
wrenches
and
turnings
,
and
doubles
,
as
the
Hate
doth
when
she
is
hard
hunted
and
in
danger
to
be
taken
,
and
can
find
no
other
way
to
escape
,
and
therefore
I
will
leave
you
to
your
vain
subterfuges
;
and
attend
to
what
you
further
say
.
[
Object
.
But
the
objection
that
usually
is
made
against
this
,
is
grounded
upon
Rom.
9.19
,
20.
Thou
wilt
say
unto
me
,
why
doth
he
yet
find
fault
,
for
who
hath
resisted
his
will
?
Nay
,
but
O
man
,
who
art
thou
that
repliest
against
God
?
&c.
Now
that
which
some
do
infer
from
it
,
is
,
That
God
doth
Reprobate
men
to
eternal
destruction
without
assigning
,
or
ascribing
any
other
thing
to
be
the
cause
of
it
but
the
will
of
God
,
as
this
man
doth
in
his
argument
.
Answ.
To
which
I
answer
,
that
there
is
no
need
at
all
for
men
to
dispute
with
God
so
as
to
demand
of
him
a
ground
or
cause
of
mans
Reprobation
,
for
he
hath
shewed
them
the
things
,
of
himself
by
the
things
that
are
made
,
even
his
eternal
power
and
God-head
;
so
that
they
are
without
excuse
:
Rom.
1.20
.
and
hath
shewed
sufficiently
in
the
Scripture
,
that
the
rejecting
the
means
of
salvation
,
continuing
in
sin
and
unbelief
,
is
the
cause
of
it
,
as
hath
been
already
proved
,
and
yet
I
shall
by
the
help
and
assistance
of
God
endeavour
to
make
it
more
plain
;
for
consider
,
that
the
people
that
Paul
speaks
to
in
these
words
,
Thou
wilt
say
unto
me
,
why
doth
he
yet
find
fault
?
for
who
hath
resisted
his
will
,
&c.
were
the
Iews
,
which
notwithstanding
all
that
God
did
publish
and
declare
unto
them
by
Jesus
Christ
,
and
by
his
Apostles
;
first
tendring
unto
them
the
choice
and
precious
mercies
of
himself
in
his
Son
Christ
,
that
repentance
and
remission
of
sins
should
be
preached
in
his
name
among
all
nations
,
beginning
at
Ierusalem
:
and
so
it
was
declared
unto
them
,
Acts
4.10
,
11
,
12.
that
there
was
no
other
name
under
heaven
given
among
men
whereby
they
must
be
saved
but
onely
by
the
name
of
Iesus
of
Nazareth
,
whom
they
had
crucified
,
whom
God
hath
raised
from
the
dead
:
Which
is
the
stone
that
was
set
at
nought
by
the
builders
the
Iews
:
yea
this
truth
was
plainly
declared
by
Paul
also
,
in
Acts
13.
from
ver.
16.
to
ver.
46.
and
he
applying
his
speech
to
the
men
of
Israel
,
and
children
of
the
seed
of
Abraham
,
in
the
conclusion
thereof
ver.
38
,
39.
saith
these
words
,
Be
it
known
unto
you
therefore
men
and
brethren
,
that
through
this
man
is
preached
unto
you
the
forgiveness
of
sins
,
and
by
him
all
that
believe
are
justified
from
all
things
,
from
which
they
could
not
be
justified
by
the
law
of
Moses
:
Beware
therefore
,
saith
he
,
ver.
40
,
41.
Lest
that
come
upon
you
whsch
is
spoken
of
in
the
Prophets
,
Behold
ye
despisers
,
and
wonder
,
and
perish
,
for
I
work
a
work
in
your
dayes
which
ye
shall
,
(
or
see
Hab.
1.5
.
)
will
in
no
wise
believe
,
though
a
man
declare
it
unto
you
;
and
by
this
it
may
solely
be
concluded
,
that
Paul
was
not
of
that
mind
,
that
those
people
,
or
any
other
people
whatsoever
,
were
appointed
,
or
designed
of
God
,
by
his
purpose
and
decree
from
before
the
foundation
of
the
world
,
that
unavoidably
they
must
,
and
can
do
no
other
but
despise
Jesus
Christ
,
and
the
means
of
salvation
by
him
;
for
if
he
had
been
of
that
mind
,
then
certainly
he
would
not
have
bad
them
beware
,
or
take
heed
of
that
which
they
could
not
help
.
But
notwithstanding
this
,
ver.
45.
they
speak
against
those
things
which
were
spoken
by
Paul
,
contradicting
and
blaspheming
,
and
although
through
Jesus
Christ
was
preached
unto
them
the
forgiveness
of
sins
,
and
by
him
all
that
believe
are
justified
from
all
things
,
from
which
they
could
not
be
justified
by
the
law
of
Moses
,
yet
,
as
they
had
said
before
,
that
they
were
Moses
disciples
,
Ioh.
9.28
,
29.
and
they
knew
that
God
spoke
by
Moses
,
but
as
for
this
fellow
,
we
know
not
whence
he
is
;
so
yet
they
were
resolved
to
dwell
upon
the
law
of
Moses
,
together
with
being
children
of
the
stock
and
seed
of
Abraham
according
to
the
flesh
,
for
justification
in
the
sight
of
God
:
and
to
the
very
same
people
Paul
speaketh
,
Rom.
2.17
,
18
,
&c.
saying
,
Behold
,
thou
art
called
a
Iew
,
and
restest
in
the
law
,
and
makest
thy
boast
of
God
,
and
knowest
his
will
,
and
approvest
the
things
that
are
more
excellent
,
being
instructed
out
of
the
law
,
and
art
confident
that
thou
thy self
art
a
guide
of
the
blind
,
a
light
of
them
which
are
in
darkness
:
and
to
those
people
he
speaketh
also
,
Rom.
9.
at
the
beginning
,
and
so
forward
,
saying
,
in
ver.
7
,
8.
Neither
because
they
are
the
seed
of
Abraham
are
they
all
children
,
but
in
Isaac
shall
thy
seed
be
called
:
that
is
(
saith
he
)
they
which
are
the
children
of
the
flesh
,
these
are
not
the
children
of
God
:
but
the
children
of
the
Promise
are
counted
for
the
seed
.
And
this
he
proveth
in
shewing
that
Ismael
the
son
of
the
bond-woman
,
Gal.
4.22
,
23.
verses
,
and
Esau
also
that
was
born
of
Rebecca
,
which
together
with
Iacob
was
conceived
in
the
womb
of
her
,
to
wit
Rebecca
,
by
one
,
even
by
their
father
Isaac
,
all
descending
from
Abraham
according
to
the
flesh
,
and
yet
Ishmael
and
Esau
must
be
cast
out
of
Abrahams
house
or
family
.
And
that
which
he
saith
ver.
13.
Iacob
have
I
loved
,
but
Esau
have
I
hated
,
was
written
by
the
Prophet
Malachy
many
years
after
they
were
born
,
brought
forth
and
became
two
nations
,
as
it
was
said
to
Rebecca
,
Gen.
25.23
.
and
the
ground
or
reason
shewed
by
Obadiah
,
ver.
10.
and
this
is
to
shew
that
God
hath
not
bound
himself
by
any
purpose
,
decree
,
or
promise
,
to
elect
,
justifie
,
or
eternally
to
save
them
by
their
keeping
the
law
of
Moses
,
and
in
being
the
seed
of
Abraham
according
to
the
flesh
,
and
therefore
there
could
be
no
unrighteousness
with
God
in
casting
them
out
,
or
breaking
them
off
from
their
own
Olive-tree
,
notwithstanding
all
that
they
could
plead
for
themselves
in
these
things
.
But
it
was
that
vain
confidence
that
Paul
knew
they
had
in
these
things
before
mentioned
in
Chap.
2.
Behold
,
thou
art
called
a
Iew
,
and
restest
in
the
law
and
art
confident
,
&c.
and
therefore
Paul
might
well
say
,
thou
Iew
that
restest
in
the
law
and
art
confident
,
wilt
say
unto
me
,
Why
doth
he
yet
find
fault
?
for
who
hath
resisted
his
will
?
for
being
so
confident
in
these
things
,
they
would
be
apt
to
say
,
Why
should
God
find
fault
with
us
?
Is
it
not
the
will
of
God
that
the
seed
of
Abraham
,
being
circumcised
,
and
keeping
the
law
of
Moses
,
should
be
his
people
?
and
hath
not
God
himself
commanded
these
things
,
and
annexed
promises
thereunto
?
who
hath
resisted
his
will
in
all
this
?
But
Paul
having
before
fully
proved
,
that
God
had
not
bound
himself
either
by
purpose
,
decree
,
or
promise
,
to
elect
,
justifie
,
or
eternally
to
save
them
upon
that
account
,
might
well
say
,
thou
must
not
reply
against
God
,
for
he
having
made
no
such
promises
unto
thee
upon
those
terms
,
he
is
at
liberty
to
break
thee
off
as
an
unfruitful
branch
,
and
to
make
of
thee
a
vessel
of
dishonour
.
For
notwithstanding
all
the
means
that
God
had
used
towards
them
in
order
to
their
conversion
,
they
having
all
heard
Rom.
10.18
.
and
God
having
stretched
forth
his
hands
unto
them
all
the
day
long
,
and
yet
,
notwithstanding
all
that
God
had
done
for
them
in
tendring
unto
them
such
precious
promises
in
Jesus
Christ
,
yet
they
were
a
disobedient
and
gain-saying
people
:
and
thus
walking
stubbornly
against
God
all
the
day
of
Grace
,
they
are
now
in
the
hands
of
God
as
the
clay
was
in
the
hand
of
the
porter
,
to
make
of
them
vessels
of
dishonour
:
for
the
Potter
did
not
take
a
piece
of
clay
into
his
hand
on
purpose
to
make
such
a
vessel
at
the
first
as
it
was
made
by
him
afterwards
;
but
Ier.
18.4
.
the
vessel
which
he
made
of
clay
was
marred
in
the
hand
of
the
Potter
,
and
so
he
made
it
again
another
vessel
,
as
it
seemed
good
unto
the
Potter
to
make
it
:
and
so
in
like
manner
,
those
people
,
the
Jews
that
Paul
speaketh
of
in
the
Epistle
to
the
Romans
,
being
stubborn
in
the
hands
of
God
,
and
disobedient
unto
his
righteousness
,
even
when
his
hand
was
stretched
forth
unto
them
all
the
day
long
,
it
was
now
just
with
God
to
make
of
them
vessells
of
wrath
,
fitted
,
or
made
up
for
destruction
;
and
thus
it
is
plain
to
any
rational
man
,
that
will
but
look
on
these
things
with
a
single
eye
,
and
with
an
upright
mind
judge
of
the
same
,
that
the
good
will
and
pleasure
of
God
is
not
solely
and
singly
the
cause
of
Reprobation
,
without
having
any
other
ground
or
reason
assigned
thereunto
in
Scripture
;
but
that
the
rejecting
the
means
of
salvation
,
to
wit
,
the
free
tenders
of
Christ
in
the
Gospel
,
continuing
in
sin
and
unbelief
,
and
denying
the
power
of
godliness
,
is
assigned
by
the
holy
Spirit
in
the
Scripture
as
a
cause
thereof
.
]
And
as
God
thus
dealt
with
the
Jews
,
because
they
sought
not
righteousness
by
faith
in
Christ
,
so
doth
God
in
like
manner
deal
with
all
the
world
for
the
like
cause
:
He
that
believeth
not
is
condemned
already
,
because
he
hath
not
believed
in
the
name
of
the
onely
begotten
Son
of
God
:
and
this
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
loved
darkness
rather
then
light
,
because
their
deeds
are
evil
:
and
2
Thes.
2.10
,
11
,
12.
Because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
,
and
for
this
cause
God
shall
send
them
strong
delusions
,
that
they
should
believe
a
lye
,
that
they
all
might
be
damned
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
.
]
Answ.
I
have
here
presumed
much
upon
the
Readers
patience
,
and
therefore
must
crave
his
pardon
,
in
obtruding
upon
him
so
much
of
nothingness
,
vanity
,
and
incongruity
,
(
as
to
the
Apostles
scope
)
as
is
contained
in
this
answer
of
my
adversary
,
being
not
ad
idem
,
but
a
rambling
discourse
not
any
whit
analogous
to
the
business
in
hand
:
Yet
I
have
not
spared
to
set
the
whole
down
;
having
proposed
that
to
my self
to
be
my
method
at
first
,
that
so
it
might
apppear
,
that
I
had
not
put
a
slur
upon
any
part
of
his
writing
,
which
had
any
appearance
of
substance
in
it
.
And
yet
in
my
answer
hereunto
I
shall
not
confine
my self
to
such
strict
terms
as
to
pursue
him
so
closely
in
his
wildgoose
chace
through
thick
and
thin
,
over
hills
and
over
dales
,
Ultra
Garamantas
et
Indos
,
and
so
to
wait
upon
him
in
his
crooked
waies
,
or
follow
him
in
his
extravagancies
:
he
gleans
up
and
patcheth
together
divers
impertinent
places
of
Scripture
,
as
Act.
4.10
,
&c.
Act.
13.16
,
&c.
Ioh.
9.28
,
&c.
Rom.
2.17
.
Gal.
4.22
.
Gen.
25.23
.
Obad.
10.
Rom.
10.18
.
and
Ier.
18.4
.
and
2
Thes.
2.10
,
11.
and
from
these
to
drain
out
the
Apostles
meaning
in
this
place
.
But
my
purpose
is
to
keep
me
close
to
the
words
of
the
Apostle
,
who
best
knew
the
meaning
of
the
Spirit
,
and
who
alone
is
sufficient
to
be
his
own
interpreter
,
and
from
thence
to
infer
so
much
as
to
a
rational
man
may
give
a
full
decision
to
the
matter
in
controversie
,
viz.
that
sin
and
unbelief
is
not
the
cause
of
Reprobation
before
all
time
,
but
that
it
proceeds
solely
from
the
good
pleasure
of
Gods
most
holy
will
,
to
reprobate
or
pass
by
whom
he
pleaseth
;
though
this
confident
I
might
say
impudent
man
,
saith
he
,
hath
already
proved
the
contrary
:
But
sure
then
it
must
be
in
one
of
his
former
printed
volumes
,
I
am
certain
it
cannot
be
found
in
this
pamphlet
.
But
before
I
undertake
to
make
an
entry
on
the
words
,
I
cannot
over-slip
one
of
his
new
discoveries
,
whereof
he
desires
the
Reader
to
consider
that
the
people
that
Paul
speaketh
to
in
these
words
,
Rom.
9.19
.
Thou
wilt
say
unto
me
,
why
doth
he
yet
find
fault
,
for
who
hath
resisted
his
will
?
&c.
were
the
Jews
,
&c.
Sir
,
may
I
be
beholding
to
you
for
this
your
rare
invention
?
Your
skill
in
Chorography
it
seems
is
not
ordinary
,
such
a
dull
brain
as
I
have
,
did
believe
that
Rome
stood
in
Italy
,
within
the
bounds
of
Europe
,
but
your
dextrous
art
hath
espied
it
out
in
Iudea
within
the
climates
of
Asia
,
many
hundreds
of
miles
distant
from
what
I
ever
apprehended
of
it
.
I
pray
Sir
,
in
your
next
inform
me
whether
Rome
stood
in
Ierusalem
yea
or
no
;
But
what
need
I
to
wonder
at
thi
?
for
with
such
fopperies
you
gull
your
deluded
Auditors
,
who
swallow
down
worse
falsities
then
these
,
without
straining
at
such
Camels
.
For
truly
Sir
,
I
must
tell
you
,
that
you
must
help
me
to
such
a
faith
that
can
remove
mountains
in
the
twinkling
of
an
eye
,
nay
cities
too
,
before
I
can
yield
to
you
that
Paul
here
speaks
to
the
Jews
:
For
if
I
may
safely
believe
Paul
rather
then
you
,
it
was
directed
to
the
Romans
,
Rom.
1.7
.
for
all
that
be
in
Rome
;
and
the
Postscript
written
to
the
Romans
from
Corinthus
.
Now
who
can
be
so
ignorant
as
not
to
know
that
the
Romans
were
Gentiles
and
not
Jews
?
and
though
in
this
chapter
mention
be
made
of
the
Jews
,
his
sorrow
for
them
in
respect
of
his
near
relation
to
them
,
their
ancient
pedigree
and
great
priviledges
,
yet
it
is
directed
particularly
to
the
Gentiles
,
that
they
might
make
a
holy
use
thereof
.
So
that
your
fabrick
raised
on
so
sandy
a
foundation
,
your
Babel
consisting
of
a
bare
circumlocution
of
several
texts
of
Scripture
forced
by
you
to
speak
what
was
never
intended
by
the
Holy
Ghost
in
them
,
it
all
moulders
to
powder
.
But
lest
this
may
seem
rather
a
tergiversation
then
an
answer
,
I
will
,
as
I
intended
,
offer
to
the
Readers
view
,
the
genuine
Analysis
of
the
Apostle
in
this
part
of
the
chapter
,
that
so
sorting
it
as
collateral
to
your
forced
interpretation
,
the
judicious
Reader
may
thereby
censure
,
whether
is
more
suitable
to
the
mind
of
the
Holy
Ghost
,
yours
or
mine
.
In
the
former
part
of
this
chapter
,
the
Apostle
had
been
treating
of
the
predestination
of
the
Saints
by
the
examples
of
Isaac
and
Iacob
,
and
now
is
he
entred
upon
the
doctrine
of
reprobation
,
by
the
examples
of
Ishmael
and
Esau
,
under
which
all
Reprobates
may
be
comprehended
:
Of
whom
when
he
had
concluded
that
it
was
not
for
any
of
their
evil
deeds
,
but
the
meet
good
pleasure
of
Gods
will
that
so
rejected
them
:
and
having
proposed
an
objection
to
himself
,
which
carnal
wisdome
might
alledge
,
that
if
the
matter
were
so
,
then
there
was
unrighteousness
with
God
,
to
deal
so
unequally
with
persons
that
were
in
all
things
in
an
equal
condition
.
He
repulseth
this
objection
as
most
absurd
,
saying
,
God
forbid
;
and
withal
he
aggravates
his
protestation
against
such
a
conclusion
as
the
charging
of
God
with
injustice
,
by
the
testimony
of
God
to
Moses
,
Exod.
33.9
.
I
will
have
mercy
on
whom
I
will
have
mercy
,
&c.
the
reason
whereof
is
drawn
from
Gods
absolute
and
most
free
power
that
he
hath
over
all
his
creatures
to
do
with
them
what
he
pleaseth
.
The
same
absolute
sovereignty
is
likewise
ratified
by
the
example
of
Pharaoh
,
in
whom
there
is
such
a
series
and
concatenation
of
acts
of
the
divine
providence
in
hardening
and
destroying
,
and
that
written
in
such
large
Characters
,
that
all
the
future
ages
of
the
world
might
know
,
that
God
is
Lord
Paramount
over
all
the
works
of
the
creation
,
and
therefore
that
he
may
,
when
,
and
whom
,
and
where
he
pleaseth
,
raise
up
some
to
be
as
potsheards
,
that
were
made
of
purpose
that
his
absolute
power
might
be
shewen
on
them
;
as
to
shew
mercy
on
whom
he
will
,
so
to
harden
whom
he
pleaseth
.
This
block
being
removed
,
and
thereby
the
point
of
absolute
soveraignty
being
confirmed
,
the
Apostle
now
meets
with
another
objection
,
ver.
19.
Thou
wilt
say
unto
me
,
why
doth
he
yet
find
fault
?
for
who
hath
resisted
his
will
?
now
from
what
the
Apostle
here
objects
,
it
is
palpable
that
in
himself
he
concludes
,
that
it
depends
meerly
on
the
will
of
God
that
some
are
Reprobated
,
or
not
elected
,
and
thereby
hardened
,
and
being
hardened
do
unavoidably
sin
and
perish
.
For
humane
reason
from
what
was
said
(
whom
he
will
he
hardens
)
might
conclude
,
that
the
Apostles
doctrine
leads
to
an
absurdity
;
for
if
it
must
be
so
,
how
can
it
be
that
God
can
justly
complain
of
those
which
are
hardened
,
and
so
of
those
who
are
Reprobated
,
when
they
do
sin
?
How
may
it
be
said
can
God
complain
?
and
that
for
a
double
reason
:
First
,
because
those
who
are
hardened
or
reprobated
,
when
they
sin
,
they
do
onely
such
things
as
God
doth
will
to
permit
by
them
to
be
done
.
Secondly
,
because
those
who
are
so
reprobated
and
hardened
,
they
can
do
no
other
then
thus
sin
,
if
that
unto
that
purpose
they
were
so
hardened
and
reprobated
:
Now
both
of
these
things
are
very
true
,
neither
doth
the
Apostle
deny
either
of
them
.
But
that
which
humane
reason
doth
infer
from
thence
,
viz.
that
therefore
God
cannot
in
justice
find
fault
,
or
be
angry
with
the
Reprobates
when
they
sin
,
this
he
takes
for
a
false
conclusion
,
and
therefore
he
checks
the
boldness
and
petulancy
of
wanton
carnal
reason
,
saying
,
Nay
but
O
man
,
who
art
thou
that
repliest
against
God
?
wherein
the
Apostle
flatly
condemns
the
daring
boldness
of
such
men
,
who
when
God
had
plainly
declared
in
his
word
,
that
according
to
his
free
good
will
and
pleasure
,
he
had
elected
whom
he
would
,
and
therewith
had
mercy
on
whom
he
would
,
and
that
he
had
likewise
not
elected
or
reprobated
,
and
therewith
hardened
more
and
more
whom
he
world
,
yet
they
would
be
so
adventurous
as
to
reply
,
answer
again
,
dispute
,
or
expostulate
the
case
with
God
,
thereby
tacitly
accusing
him
of
injustice
,
and
making
him
either
the
author
or
approver
of
sin
,
and
so
extenuating
their
own
wickedness
.
In
short
,
it
tends
thus
far
to
our
purpose
,
that
the
Apostle
insists
not
on
a
refutation
of
these
reasons
,
but
by
his
silence
gives
consent
unto
them
,
onely
he
rejects
the
sequel
thence
deduced
,
by
this
express
reproof
,
who
art
thou
that
repliest
against
God
?
Next
,
for
a
further
confirmation
of
what
he
hath
in
hand
,
he
brings
a
similitude
from
the
Potters
house
:
Shall
the
thing
formed
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
In
which
words
are
condemned
the
desperate
audaciousness
of
such
,
who
fear
not
to
contend
with
God
their
maker
,
why
he
had
not
made
them
otherwise
then
he
hath
:
a
like
parallel
place
we
have
,
Esa.
45.9
.
Wo
unto
him
that
striveth
with
his
maker
,
let
the
potsheard
strive
with
the
potsheards
of
the
earth
;
shall
the
clay
say
to
him
that
fashioneth
it
,
what
makest
thou
?
Further
,
in
these
words
,
Hath
not
the
potter
power
?
&c.
the
Apostle
by
an
argument
a
minori
ad
majus
,
clearly
evinceth
,
that
God
may
,
without
the
least
tincture
of
unrighteousness
,
elect
or
reprobate
,
have
mercy
or
harden
,
appoint
to
salvation
or
damnation
,
whom
he
will
.
For
if
the
potter
may
enjoy
that
freedom
without
the
control
of
any
,
that
of
the
same
lump
of
clay
he
may
make
one
vessel
to
honour
and
another
to
dishonour
,
how
much
more
may
God
,
who
is
such
a
Lord
that
no
man
may
say
unto
him
,
Job
.
9.12
.
What
doest
thou
?
Adde
moreover
this
(
to
make
it
weigh
heavier
)
the
potter
,
though
he
be
the
maker
of
the
vessel
,
yet
he
is
not
the
maker
of
the
clay
whereof
the
vessel
is
made
;
but
God
he
made
us
of
nothing
,
at
least
he
made
the
lump
of
clay
whereof
man
was
made
:
Now
the
Apostle
purposely
made
use
of
the
word
clay
,
to
prevent
a
cavil
which
might
be
made
,
viz.
that
there
is
a
great
deal
of
difference
betwixt
us
and
earthen
vessels
:
be
it
so
;
but
yet
what
are
we
but
as
clay
in
the
hands
of
God
?
for
thereof
were
we
at
first
formed
,
so
Ier.
18.6
.
And
therefore
without
dispute
,
we
are
more
properly
as
clay
in
the
hands
of
God
,
then
the
clay
whereof
the
vessel
is
made
,
in
the
hands
of
the
potter
.
And
that
the
Lord
hath
a
far
greater
power
over
us
,
then
the
potter
hath
over
his
clay
,
because
we
are
more
properly
Gods
,
then
the
clay
is
the
potters
,
for
the
potter
made
not
the
clay
,
but
God
made
both
the
clay
and
the
potter
;
he
made
the
clay
of
nothing
,
and
of
that
clay
fashioned
man
:
Besides
,
the
potter
as
he
made
not
the
clay
,
so
is
it
not
in
his
power
to
unmake
it
,
but
that
it
will
be
clay
still
;
but
God
,
as
he
formed
man
of
nothing
,
so
if
he
would
please
he
might
reduce
us
to
our
first
nothing
.
Moreover
,
we
see
that
there
is
a
great
difference
between
the
potter
and
his
pot
that
he
makes
,
and
yet
it
is
but
finite
,
for
both
are
creatures
:
But
between
God
the
creatot
of
all
,
and
us
his
creatures
,
there
is
an
infinite
disproportion
,
so
that
hence
it
comes
to
pass
,
that
the
power
and
soveraignty
that
God
hath
over
the
work
of
his
hands
,
is
infinitely
beyond
what
the
potter
hath
over
his
clay
.
If
therefore
the
potter
hath
such
power
over
his
clay
that
is
not
simply
his
own
,
but
holding
all
in
capite
from
God
himself
,
how
much
greater
power
then
hath
God
over
us
worms
and
no
men
to
frame
,
fashion
,
and
do
with
us
what
seems
good
in
his
own
eyes
,
without
any
dispute
to
be
made
with
him
?
From
all
which
it
is
as
clear
as
the
day
,
that
God
in
Reprobation
or
non-election
,
though
he
had
no
respect
to
sin
as
to
the
decree
,
yet
in
respect
of
the
soveraignty
that
he
hath
over
his
creatures
,
he
may
according
to
his
good
will
and
pleasure
,
form
and
appoint
any
vessel
to
dishonour
,
without
being
accountable
to
any
,
or
in
the
least
measure
charged
of
unrighteousness
.
And
thus
having
done
with
my
Antagonist
,
for
his
doctrinal
part
out
of
that
ninth
chapter
of
the
Romans
,
I
must
attend
unto
the
practical
uses
that
he
draws
from
them
,
which
are
these
following
.
[
Now
the
use
that
we
make
of
this
,
is
first
,
it
doth
hereby
appear
,
that
Gods
decree
before
the
foundation
of
the
world
,
doth
not
hinder
men
from
being
eternally
saved
,
if
they
be
not
wanting
to
themselves
in
the
use
of
that
means
,
and
the
exercise
of
that
power
that
God
giveth
unto
them
for
the
accomplishing
of
their
everlasting
happiness
.
Secondly
,
It
may
be
a
precious
incouragement
to
all
people
to
go
unto
God
by
Jesus
Christ
,
in
the
use
of
that
means
that
he
hath
appointed
,
for
life
and
salvation
,
forasmuch
as
he
is
able
to
save
to
the
uttermost
all
that
come
unto
God
by
him
.
Thirdly
,
those
that
have
embraced
Jesus
Christ
by
that
way
and
means
,
may
be
sweetly
comforted
in
the
everlasting
love
of
the
Father
,
manifested
to
their
souls
through
the
precious
promises
of
God
in
Christ
Jesus
,
which
are
not
yea
and
nay
,
but
in
him
they
are
yea
and
amen
;
which
promises
of
remission
of
sins
,
the
everlasting
inheritance
,
and
the
holy
Spirit
of
promise
,
as
Ephe.
1.13
,
14.
2
Cor.
1.12
.
a
seal
or
earnest
of
the
same
inheritance
,
and
those
promises
are
assigned
,
and
made
over
so
firmly
to
penitent
believers
,
being
baptized
in
the
name
of
the
Lord
Jesus
,
together
with
seeking
for
the
same
spirit
by
prayer
,
and
laying
on
of
hands
,
believing
the
resurrection
of
the
dead
,
and
the
eternal
judgement
,
and
growing
up
,
upon
those
principles
,
in
holiness
of
life
,
in
the
fear
of
God
,
and
with
a
single
heart
in
obedience
to
Christ
,
delighting
to
observe
all
his
counsel
,
and
so
going
on
unto
perfection
in
the
way
of
righteousness
,
with
perseverance
enduring
therein
to
the
end
of
their
lives
,
that
they
shall
undoubtedly
be
saved
in
the
day
of
the
Lord
;
according
to
these
,
and
such
like
Scriptures
,
Ioh.
3.15
,
16.
Chap.
15.16
.
Matth.
18.14
.
It
is
not
the
will
of
your
father
which
is
in
heaven
,
that
one
of
those
little
ones
should
perish
.
(
Note
)
It
hath
an
allusion
to
ve
.
6.
Those
little
ones
that
believe
in
me
,
Mark
16.16
.
Acts
2.38
.
Chap.
16.31
,
32
,
33
,
34.
Matth.
24.13
.
Rev.
2.10
.
for
God
cannot
fail
in
making
good
his
promises
to
his
people
,
they
remaining
faithful
;
for
he
hath
confirmed
it
with
an
oath
,
which
to
men
is
an
end
of
all
strife
,
Heb.
6.16
,
17
,
18.
Wherein
God
willing
the
more
abundantly
to
shew
unto
the
heirs
of
promise
,
the
immutability
of
his
counsel
,
confirmed
it
by
an
oath
;
that
by
two
immutable
things
in
which
it
is
impossible
for
God
to
lye
,
we
might
have
strong
consolation
,
who
have
fled
for
refuge
to
lay
hold
on
the
hope
set
before
us
.
Fourthly
,
let
the
express
words
of
Jesus
Christ
be
accepted
of
as
a
sweet
counsel
to
all
people
,
Ioh.
12.35
,
36.
Yet
a
litle
while
is
the
light
with
you
,
walk
while
ye
have
the
light
,
lest
darkness
come
upon
you
:
while
you
have
the
light
believe
in
the
light
,
that
ye
may
be
the
children
of
the
light
:
also
Heb.
3.13
.
exhort
one
another
daily
while
it
is
called
to
day
,
lest
any
of
you
be
hardened
through
the
deceitfulness
of
sin
:
Hearken
unto
these
things
ye
sons
of
men
:
seek
ye
the
Lord
while
he
may
be
found
,
call
upon
him
while
he
is
near
;
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
,
for
he
will
abundantly
pardon
.
]
Answ.
Sir
,
I
shall
not
have
much
to
say
to
your
uses
,
as
containing
little
of
controversie
,
though
somewhat
might
be
said
to
each
of
them
;
but
I
shall
wink
at
small
faults
,
as
being
weary
with
your
former
doctrine
:
and
therefore
ins●e●d
of
answering
any
one
of
yours
,
I
shall
deduce
from
the
doctrine
that
I
have
delivered
certain
consectaries
,
flowing
from
the
breasts
of
consolation
,
Isa.
66.11
.
and
naturally
arising
from
the
subsequent
words
of
the
Apostle
,
which
may
conduce
much
(
if
well
applied
)
to
the
business
now
in
controversie
between
us
.
First
,
here
we
may
behold
as
in
a
glass
the
hatred
of
God
against
sin
,
and
for
the
sake
thereof
against
sinners
,
viz.
that
whiles
we
see
him
by
his
vindictive
justice
executing
of
wrath
upon
sinners
,
he
hereby
declares
himself
to
be
a
God
hating
sin
,
neither
that
any
iniquity
can
dwell
with
him
;
Psal.
5.4
.
And
as
his
anger
is
extended
against
sin
,
so
it
is
onely
against
sin
;
sin
is
none
of
Gods
creatures
,
no
part
of
the
creation
,
for
all
that
he
made
was
good
:
and
therefore
God
is
not
angry
with
,
nor
hates
the
devil
intensively
,
and
that
immediately
as
to
his
person
and
nature
,
for
that
is
good
;
but
as
he
hath
contracted
sin
,
and
so
that
renders
him
hateful
and
abominable
.
How
then
can
God
be
charged
with
any
iniquity
,
when
he
is
pleased
for
the
manifestation
of
his
justice
,
and
therein
of
his
hatred
unto
sin
,
he
is
pleased
I
say
,
not
to
elect
,
but
to
reprobate
some
,
and
fits
them
,
makes
them
up
,
or
appoints
them
to
destruction
,
that
all
the
world
may
ring
of
his
anger
and
hatred
against
sin
?
Secondly
,
and
as
God
was
willing
to
shew
his
wrath
,
so
was
it
needfull
there
should
be
such
subjects
,
even
the
Reprobates
,
on
whom
he
might
make
his
power
known
,
that
whiles
we
look
upon
God
,
avenging
himself
on
his
enemies
,
the
Reprobates
,
Isa.
1.24
.
and
therein
shews
us
his
wrath
against
their
sin
,
so
withal
we
might
take
notice
of
his
power
,
Psal.
2.9
.
that
he
may
break
them
with
a
rod
of
Iron
,
and
dash
them
in
pieces
like
a
potters
vessel
,
and
that
onely
because
of
their
sin
;
Psa.
2.11
.
and
that
we
might
hence
learn
to
serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
.
Thirdly
,
this
may
likewise
serve
as
a
watch-tower
,
or
warning-piece
to
the
elect
,
that
when
as
they
see
how
infinite
the
anger
of
God
is
against
sin
,
and
how
full
of
power
he
is
to
take
vengeance
for
sin
,
Jude
23.
they
might
thence
be
provoked
to
hate
the
garment
spotted
with
the
flesh
,
and
alwayes
stand
in
awe
and
reverence
of
the
most
mighty
God
,
Heb.
12.29
.
whose
wrath
is
like
a
consuming
fire
:
And
therefore
it
is
not
said
,
what
if
God
willing
to
be
angry
and
to
put
forth
his
power
as
though
that
God
were
delighted
in
anger
,
and
in
the
acting
of
such
a
power
,
and
therefore
to
this
end
did
not
elect
or
Reprobate
such
a
multitude
of
men
.
But
it
is
said
,
What
if
God
willing
to
shew
his
wrath
,
and
make
his
power
known
?
viz.
to
all
the
men
in
the
world
,
in
all
ages
and
generations
,
to
the
Reprobate
,
that
they
thence
may
be
made
inexcusable
.
But
to
the
elect
,
that
they
having
in
their
eye
so
many
examples
of
Gods
wrath
and
power
upon
the
reprobrates
for
their
sins
,
they
might
thereby
be
stirred
up
to
serve
God
acceptably
with
reverence
and
godly
fear
,
Heb.
12.28
.
Phil.
2.12
.
so
working
out
their
salvation
with
fear
and
trembling
.
Fourthly
,
this
will
serve
as
a
Mercuries
finger
to
point
unto
the
honour
of
the
Saints
,
and
to
set
forth
the
high
advancement
that
from
all
eternity
they
have
had
in
the
bosome
of
God
,
viz.
that
God
could
be
well
pleased
that
a
greater
part
of
the
sons
of
men
should
be
passed
by
as
not
known
of
God
,
Pro.
8.31
.
and
so
left
to
the
original
hardness
of
their
own
hearts
,
which
Adam
voluntarily
drew
upon
himself
and
all
his
posterity
,
and
for
which
to
be
doomed
to
everlasting
torments
,
to
this
end
among
the
rest
,
that
he
might
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
;
Rom.
9.23
contraria
juxta
se
posita
mutuo
se
illustrant
.
But
how
are
the
riches
of
his
glory
made
known
to
the
Saints
by
the
reprobating
of
some
?
Why
herein
it
is
manifested
,
that
when
as
there
was
an
equality
of
condition
in
all
,
all
alike
lookt
upon
as
in
one
corrupt
lump
and
mass
of
perdition
,
wherein
it
was
in
the
free
power
and
holy
liberty
of
God
,
to
have
reprobated
those
whom
he
hath
elected
,
and
to
have
elected
those
whom
he
hath
reprobated
from
eternity
,
1
Thes.
5.9
.
Yet
he
hath
not
appointed
us
unto
wrath
,
but
to
obtain
salvation
by
our
Lord
Iesus
Christ
:
all
which
doth
proceed
from
the
riches
of
his
glory
,
and
no
foreseen
worth
,
or
works
,
or
faith
in
us
.
And
now
worthy
Sir
,
by
comparing
of
your
Enthusiasms
with
my
Analysis
and
practical
uses
thereupon
,
let
the
impartial
Reader
judge
,
whether
hath
more
candidly
represented
the
scope
,
sense
and
mind
of
the
holy
Ghost
,
you
or
I.
So
that
now
after
this
tedious
conflict
for
the
defence
of
my
second
Argument
,
I
must
attend
your
summons
to
see
what
you
can
say
against
my
third
Argument
,
which
followeth
.
[
His
third
Argument
is
this
;
If
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
,
are
the
onely
causes
why
God
reprobates
any
to
destruction
,
then
there
is
no
such
mystery
in
the
decree
of
reprobation
,
neither
are
Gods
wayes
therein
so
unsearchable
,
but
that
the
true
and
undoubted
cause
may
be
assigned
:
But
yet
they
are
mysterious
and
unsearchable
.
See
(
saith
he
)
Rom.
9.14
.
What
shall
we
say
then
,
is
there
unrighteousness
with
God
?
God
forbid
,
Rom.
11.33
,
34.
O
the
depth
of
the
riches
of
the
wisdom
and
knowledge
of
God!
how
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
?
for
who
hath
known
the
mind
of
the
Lord
,
or
who
hath
been
his
counsellour
?
To
which
I
answer
;
first
,
that
had
I
not
been
acquainted
with
the
blindness
of
these
men
,
that
love
to
be
called
of
men
,
Rabbi
,
or
Master
,
I
should
have
been
taken
up
with
admiration
,
that
one
boasting
so
much
of
schollarship
,
should
make
a
parcel
of
Arguments
directly
against
the
truth
,
and
yet
should
appear
no
better
the
one
with
the
other
.
In
this
first
Argument
,
in
answer
to
this
Position
,
he
giveth
out
as
if
the
will
of
God
were
solely
and
singly
the
cause
of
reprobation
,
and
that
no
other
cause
can
be
assigned
for
it
,
either
of
sin
,
unbelief
,
or
rejecting
the
means
,
but
the
meer
good
pleasure
of
Gods
most
holy
and
righteous
will
,
as
in
the
preamble
to
his
Argument
,
and
in
the
minor
proposition
of
the
Argument
it self
,
he
saith
,
the
Scripture
assignes
Reprobation
solely
to
Gods
will
;
and
yet
in
this
third
Argument
,
he
strongly
calleth
in
question
the
truth
of
all
this
,
in
giving
out
as
if
the
true
and
undoubted
cause
cannot
be
assigned
,
or
as
if
that
which
solely
&
singly
was
the
cause
of
Reprobation
,
were
not
the
true
and
undoubted
cause
of
it
:
what
a
piece
of
confused
stuff
is
this
,
let
them
that
have
understanding
judge
.
]
Answ.
Truly
I
do
not
malice
,
but
rather
pity
this
simple
sophister
,
who
doth
Nodum
in
scripo
querere
,
peeps
about
for
contradictions
in
my
Arguments
;
whereas
if
a
man
be
not
blinded
through
prejudice
he
shall
find
a
most
harmonious
concord
.
Sir
,
I
willingly
pass
by
your
scandalous
Ironies
of
blindness
,
Rabbi
,
Master
,
boasting
of
scholarship
,
as
unworthy
of
a
return
;
but
I
now
tell
you
,
t
is
very
true
that
in
my
first
Argument
,
and
so
indeed
al
along
,
I
do
ascribe
non-election
or
Reprobation
solely
and
singly
to
the
meer
good
pleasure
of
Gods
most
holy
and
righteous
will
.
But
I
pray
Sir
,
make
it
to
appear
how
in
this
third
Argument
I
do
trip
up
the
heels
of
my
former
Argument
,
calling
into
question
the
truth
of
all
this
,
as
though
the
true
and
undoubted
cause
could
not
be
assigned
,
or
that
the
will
of
God
were
not
solely
and
singly
the
cause
of
Reprobation
.
Curious
Sir
,
learn
this
from
me
,
that
he
that
doth
exclude
all
outward
causes
as
to
Reprobation
,
which
are
transient
and
in
time
are
acted
in
and
by
the
creature
,
doth
not
thereby
exclude
all
inward
causes
,
which
are
immanent
,
immutable
,
and
eternal
,
resting
in
the
bosome
and
breast
of
God
himself
,
which
we
call
his
will
and
good
pleasure
:
now
the
first
we
deny
,
this
later
we
affirm
to
be
the
alone
cause
of
Reprobation
.
That
which
makes
the
decree
of
non-election
or
Reprobation
to
be
mysterious
,
and
unsearchable
,
is
not
because
there
is
no
cause
of
it
at
all
,
for
I
have
affirmed
the
will
of
God
to
be
the
inward
and
eternal
cause
thereof
;
but
this
is
that
for
which
the
Apostle
calls
it
mysterious
,
because
that
no
external
cause
can
be
assigned
,
but
that
the
further
that
men
out
of
curiosity
,
or
rather
desperate
boldness
have
attempted
to
find
out
an
external
cause
,
the
more
they
have
entangled
themselves
,
and
the
more
have
they
intrencht
upon
the
holy
majesty
of
God
.
And
therefo
e
where
in
all
the
holy
Scripture
,
the
Spirit
of
God
hath
not
a
tongue
to
speak
of
any
such
external
cause
or
causes
of
eternal
reprobation
,
there
must
not
Gods
people
have
an
ear
to
hear
,
but
in
defect
of
an
external
cause
,
to
ascribe
all
to
the
internal
,
viz.
the
good
will
and
pleasure
of
God
himself
,
2
Thes.
1.7
.
1
Cor.
13.12
.
Phil.
3.15
.
who
hath
no
otherwise
been
pleased
in
his
revealed
word
to
give
any
other
account
unto
us
of
such
his
actings
,
besides
his
own
will
.
But
when
the
Lord
Iesus
shall
be
revealed
,
and
that
we
do
behold
him
face
to
face
,
this
which
now
is
unto
us
a
mystery
,
and
unsearchable
by
reason
of
humane
frailty
,
God
shall
then
reveal
even
this
unto
us
,
and
in
the
mean
time
let
us
lay
our
hands
upon
our
mouthes
,
Rom.
11.33
.
and
with
admiration
say
,
O
the
depth
of
the
riches
both
of
the
wisdom
and
knowledge
of
God!
how
unsearchable
are
his
judgements
,
and
his
waies
past
finding
out
!
And
now
my
good
friend
,
let
those
that
have
understanding
judge
,
whether
this
of
mine
be
a
piece
of
confused
stuff
;
or
that
it
rather
be
not
simplicity
in
grain
in
you
,
to
suppose
a
contradiction
in
that
which
doth
most
strongly
confirm
what
is
most
destructive
to
your
Position
;
but
such
crude
stuff
as
you
have
here
vented
,
is
as
ordinary
with
you
as
your
meat
and
drink
.
But
you
proceed
further
;
[
3.
Again
,
why
doth
he
say
,
If
sin
and
unbelief
,
and
the
rejecting
of
the
means
,
are
the
onely
causes
why
God
reprobates
any
;
what
need
he
put
in
that
expression
onely
,
since
the
position
doth
not
say
expresly
that
it
is
any
cause
at
all
,
but
that
God
saw
some
men
rejecting
the
means
of
salvation
,
&c.
and
these
he
reprobated
:
and
if
that
sort
or
kind
of
people
that
continue
in
sin
,
and
unbelief
,
and
reject
the
means
of
salvation
,
be
not
those
that
God
doth
reprobate
,
then
let
him
shew
us
by
plain
Scripture-proof
who
,
or
what
sort
of
people
they
be
,
that
so
they
may
be
known
:
But
the
truth
of
it
is
,
that
he
can
find
no
expression
in
the
position
that
he
can
except
against
,
and
therefore
he
putteth
expressions
into
his
Arguments
which
be
of
his
own
making
,
and
them
he
quarrels
at
,
and
shews
what
great
absurdities
follow
,
when
there
is
no
such
thing
in
the
position
.
But
I
have
followed
him
a
litle
in
owning
his
expressions
,
as
far
as
they
will
stand
with
the
truth
,
viz.
that
rejecting
the
means
of
salvation
,
continuing
in
sin
and
unbelief
,
are
in
some
measure
the
cause
of
Reprobation
,
and
through
the
good
hand
of
my
God
upon
me
,
have
proved
it
by
Scripture
.
And
notwithstanding
this
man
hath
so
strongly
opposed
it
in
his
two
first
Arguments
,
in
answer
to
this
position
,
yet
one
would
think
by
what
he
saith
in
this
third
Argument
,
that
he
were
a
little
inclinable
to
be
of
my
mind
,
or
otherwise
why
doth
he
use
those
words
(
the
onely
cause
)
if
he
do
not
in
some
measure
grant
these
things
to
be
a
cause
of
Reprobation
?
]
Answ.
Sir
,
if
the
word
(
onely
)
disgust
your
palate
,
let
it
be
expunged
,
and
yet
the
Argument
will
hold
well
enough
without
it
,
and
when
so
,
I
will
never
stand
quarrelling
upon
the
punctilio
of
a
word
.
And
whereas
you
say
,
that
the
position
doth
not
say
expresly
that
sin
,
and
unbelief
,
and
the
rejecting
of
the
means
are
causes
of
Reprobation
,
I
yield
you
;
for
surely
every
one
of
your
positions
are
as
so
many
gins
and
snares
,
and
that
generation
of
men
that
are
of
your
judgement
;
ordinarily
your
positions
are
so
intricate
and
involved
,
so
full
of
Amphibologies
,
equivocations
and
mental
reservations
,
that
you
onely
stand
at
the
catch
,
to
say
,
such
a
thing
was
not
exprest
in
the
position
:
those
who
are
acquainted
not
onely
with
the
Anabaptists
,
but
likewise
with
the
Arminians
and
Socinians
(
of
both
which
you
have
a
tange
)
know
so
much
.
You
say
it
is
not
expresly
,
which
doth
admit
that
it
is
comprehended
in
it
implicitly
,
which
is
as
much
as
I
look
for
,
if
it
may
be
deduced
thence
.
Howsoever
,
the
best
of
it
is
,
that
I
have
reum
confitentem
,
that
rejecting
the
means
of
salvation
,
continuing
in
sin
and
unbelief
,
are
in
some
measure
the
cause
of
Reprobation
;
but
where
you
have
proved
these
to
be
the
causes
,
he
that
hath
eyes
to
see
let
him
see
,
I
am
sure
I
cannot
find
it
.
You
conclude
what
you
have
to
say
against
this
Argument
thus
;
3.
To
the
Scripture
which
he
quoteth
out
of
Rom.
9.14
.
I
have
spoken
to
it
already
,
and
to
that
in
Rom.
11.33
,
34.
it
speaketh
not
at
all
to
that
particular
business
of
Reprobation
,
but
of
that
great
love
and
tender
respect
that
God
yet
hath
to
Israel
for
their
fathers
sake
,
as
doth
appear
from
ver.
25.
and
so
forward
,
and
of
the
great
things
which
shall
be
done
for
them
in
the
latter
dayes
,
when
their
deliverer
shall
come
out
of
Sion
,
and
shall
turn
away
ungodliness
from
Iacob
;
which
great
work
of
God
in
respect
of
the
manner
of
it
,
is
much
mysterious
,
inasmuch
as
there
is
so
much
of
the
depth
of
the
riches
both
of
the
wisdom
,
and
knowledge
of
God
,
that
his
judgements
to
us
are
unsearchable
,
and
his
waies
therein
past
finding
out
,
until
the
fulness
of
time
shall
come
,
that
the
earth
shall
be
full
of
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
sea
,
Isa.
11.9
.
&
the
Lord
shal
set
again
his
hand
,
the
second
time
to
recover
the
remnant
of
his
people
which
shall
be
left
,
from
Assyria
,
and
from
Egypt
,
and
from
Pathros
,
and
from
Cush
,
and
from
Elam
,
and
from
Shiner
,
and
from
Hamath
,
and
from
the
Islands
of
the
sea
,
&c.
ver.
11.
to
the
end
:
But
here
I
must
break
off
from
saying
any
more
of
these
things
at
present
,
for
my
leisure
will
not
serve
,
and
it
is
likely
this
man
will
call
this
Millenarianism
,
as
he
calleth
the
other
Pelagianism
.
]
Answ.
T
is
very
right
,
Sir
,
you
have
spoken
to
that
place
of
Rom.
9.14
.
but
at
so
pitiful
a
rate
,
and
to
so
little
purpose
,
that
the
Reader
will
find
it
would
have
stood
more
with
your
credit
,
if
you
had
holden
your
peace
.
And
for
that
place
of
Rom.
11.33
,
34.
howsoever
it
mentioneth
not
Reprobation
,
yet
it
is
a
solemn
conclusion
of
the
things
before
delivered
in
the
ninth
,
tenth
,
and
eleventh
Chapter
.
For
the
Apostle
having
spoken
of
many
difficult
points
,
as
Election
,
Reprobation
,
rejection
of
the
Jews
,
calling
of
the
Gentiles
,
recalling
of
the
Jews
;
and
having
answered
many
questions
,
prevented
many
cavils
,
satisfied
many
doubts
,
he
now
sets
a
period
to
this
discourse
with
a
sad
exclamation
,
O
the
depth
,
&c.
whereby
he
signifies
that
he
was
driven
into
a
wonderful
admiration
of
the
wisdom
and
knowledge
of
God
,
in
the
administration
of
his
love
to
the
elect
,
and
displeasure
to
the
Reprobate
:
As
a
man
wading
into
a
deep
river
,
that
is
not
fordable
,
when
he
comes
up
to
the
neck
,
and
feels
the
water
begins
to
heave
him
up
,
and
his
feet
to
fail
him
,
cries
out
,
O
the
depth
,
&c.
and
goes
back
:
so
the
Apostle
having
waded
so
far
as
he
could
by
the
leading
of
the
Spirit
,
in
those
unfordable
mysteries
,
and
being
almost
swallowed
up
with
admiration
at
Gods
administrations
,
unable
to
pass
any
further
into
that
bottomless
gulf
,
he
silenceth
himself
,
because
the
Spirit
ceaseth
to
give
him
further
discoveries
,
and
resolves
to
enter
upon
no
more
questions
,
but
to
admire
the
depth
of
the
wisdom
and
knowledge
of
God
,
whose
mind
(
i.
e.
)
his
will
and
pleasure
is
no
waies
to
be
known
of
us
but
by
the
effects
and
consequents
.
And
I
pray
learned
Sir
,
did
I
alledge
this
place
to
any
other
purpose
,
then
that
whereas
you
and
other
bold
baiards
,
will
desperately
undertake
to
assign
reasons
and
external
causes
for
those
immanent
actings
of
God
;
we
do
with
fear
and
reverence
ascribe
all
to
the
good
will
and
pleasure
of
God
,
because
by
that
and
no
way
else
hath
he
discovered
himself
in
his
word
?
We
do
plainly
see
by
the
effect
of
it
that
it
was
his
will
so
to
be
,
else
had
it
not
been
,
and
therefore
we
say
it
was
appointed
and
ordained
to
be
so
by
his
good
will
and
pleasure
;
as
for
other
reasons
or
causes
we
see
and
know
none
;
and
surely
Sir
,
you
limit
this
too
narrowly
,
straitning
it
to
the
recalling
of
the
Jews
,
which
,
would
the
scope
and
purpose
of
the
Apostle
beare
it
,
yet
would
it
serve
sufficiently
for
my
purpose
,
neither
should
I
make
any
scruple
thereby
of
your
turning
Millenary
;
for
to
that
and
a
hundred
more
of
other
unstable
doctrines
are
such
men
of
your
temper
inclined
unto
,
being
constant
onely
in
inconstancy
,
persisting
in
nothing
but
change
.
But
whereas
,
you
seem
to
put
Millenarianism
into
the
scales
,
as
to
poise
against
Pelagianism
,
Sir
,
herein
th●s
far
I
shall
discover
my
judgement
upon
them
both
,
that
a
man
may
be
a
Millenary
(
I
mean
,
in
so
much
as
the
reign
of
Christ
upon
the
earth
for
a
thousand
years
)
and
yet
(
with
a
charitable
interpretation
)
hold
all
the
Articles
of
the
Christian
faith
,
and
so
be
eternally
saved
.
I
know
many
learned
,
good
,
and
gracious
men
have
been
of
that
judgement
;
but
for
Pelagianism
,
their
doctrine
is
so
gross
in
the
whole
lump
,
yea
so
destructive
to
and
inconsistent
with
the
fundamentals
of
Christian
Religion
,
that
to
be
a
Pelagian
in
all
their
known
profest
tenets
,
and
to
live
and
die
so
,
I
do
much
doubt
whether
any
one
of
them
can
be
saved
.
But
what
have
I
to
do
to
judge
another
mans
servant
?
to
his
own
Master
he
standeth
or
falleth
;
Rom.
14.4
.
I
have
enough
to
do
to
attend
my
own
calling
,
but
in
the
mean
time
to
wait
,
what
great
matters
will
flow
from
your
wisdom
in
the
rear
of
all
,
I
mean
,
what
you
have
to
say
to
my
fourth
and
last
Argument
,
which
is
as
followeth
.
[
Arg.
4.
If
the
foresight
of
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
,
be
the
causes
of
Reprobation
,
then
these
absurdities
will
follow
.
1.
That
no
child
dying
in
infancy
can
possibly
be
Reprobated
.
2.
Neither
such
Gentiles
,
or
Turks
,
Indians
,
and
Savages
that
never
head
of
Christ
,
who
never
enjoyed
the
Gospel
,
nor
ever
had
the
means
tendred
unto
them
;
for
how
can
they
believe
in
him
,
of
whom
they
never
heard
?
Rom.
10.
and
how
can
they
reject
that
which
was
never
tendred
unto
them
?
as
many
nations
in
the
world
who
are
strangers
from
the
life
of
God
,
Ephes.
2.12
.
3.
If
the
foresight
of
sin
should
be
the
cause
of
Reprobation
,
then
the
Elect
should
be
equally
lyable
to
the
decree
of
Reprobation
,
as
the
Reprobates
themselves
,
they
all
being
alike
in
the
corrupt
mass
and
lump
of
Adams
Transgression
;
Rom.
9.21
,
22
,
23.
Ioh.
15.19
.
Ephes.
2.1
,
23.
Children
of
wrath
as
well
as
others
.
Rom.
3.10
.
and
ver.
20.
None
righteous
,
no
not
one
.
4.
Then
Paul
was
mistaken
,
Rom.
9.11
.
in
not
assigning
sin
to
be
the
cause
of
Reprobation
.
5.
The
same
Apostle
then
answered
very
unsoundly
to
those
objections
,
Rom.
9.13
,
19.
The
first
is
,
If
God
Reprobated
Esau
because
he
hated
him
,
he
was
unjust
.
The
second
,
ver.
9.
Why
doth
he
yet
find
fault
,
for
who
hath
resisted
his
will
?
for
he
might
in
one
word
have
answered
to
both
objections
,
and
said
,
that
sin
was
the
cause
of
reprobating
both
Esau
and
Pharaoh
:
but
he
saith
the
contrary
,
ver.
11.
When
they
had
done
neither
good
no
evil
,
Iacob
have
I
loved
,
and
Esau
have
I
hated
.
6.
Thereby
we
confine
Gods
infinite
soveraignty
over
the
creatures
,
to
the
narrow
scantling
of
our
subordinate
power
,
as
though
he
might
not
do
with
his
own
what
he
list
,
without
our
controll
,
and
not
make
a
vessel
either
to
honour
or
dishonour
,
unless
he
were
accountable
to
us
for
a
reason
of
his
so
doing
.
Answ.
1.
I
cannot
but
take
notice
of
his
evil
dealing
in
the
making
of
his
Arguments
,
that
he
should
make
no
less
then
ten
Arguments
against
two
Positions
,
and
not
one
in
all
the
ten
that
answers
to
either
of
them
:
now
as
I
have
said
before
,
I
must
be
constrained
to
say
yet
once
more
,
that
the
Position
doth
not
say
that
foresight
of
sin
and
unbelief
,
and
the
rejection
of
the
means
of
salvation
be
the
causes
of
Reprobation
:
but
the
Position
saith
,
God
saw
some
men
rejecting
the
means
of
salvation
,
to
wit
,
free
tenders
of
Christ
in
the
Gospel
,
continuing
in
sin
and
unbelief
,
&c.
which
word
continuing
,
is
forgotten
,
and
not
mentioned
in
all
the
Arguments
:
but
I
must
not
abate
him
that
expression
,
Continuing
,
lest
I
should
be
guilty
of
letting
the
truth
suffer
through
my
negligence
:
for
if
he
had
put
in
that
expression
into
his
Argument
,
and
framed
his
Argument
accordingly
,
to
have
answered
the
Position
,
as
it
lyeth
,
there
could
not
one
absurdity
have
followed
:
but
yet
I
shall
examine
your
absurdities
particularly
,
to
see
whether
they
follow
from
the
Position
,
or
any
thing
that
we
hold
,
or
whether
they
will
all
prove
to
be
absurdities
,
yea
or
no.
]
Answ.
There
are
a
sort
of
beggers
,
that
give
them
what
you
will
,
to
yield
to
their
craving
natures
,
yet
they
are
never
satisfied
.
Some
of
our
children
are
of
such
pettish
and
peevish
dispositions
,
that
answer
what
you
will
to
their
wanton
fancies
,
yet
they
are
never
contented
.
Sir
,
take
it
not
amiss
,
that
I
must
rate
you
with
one
of
these
two
,
though
I
have
given
you
ten
to
two
,
the
least
of
which
might
have
been
satisfactory
to
a
rational
man
,
yet
nothing
will
convince
you
,
but
that
you
are
stil
grumbling
that
my
answers
and
Arguments
hit
not
your
positions
,
because
I
bring
not
every
several
word
of
your
Positions
into
my
Arguments
severally
,
therefore
you
say
they
are
not
framed
against
what
you
do
hold
.
Sir
,
before
this
I
did
not
conceive
that
the
rules
of
arguing
limited
men
to
such
punctilioes
of
words
,
but
if
that
any
thing
might
be
necessarily
deduced
from
the
Positions
,
besides
the
bare
letters
and
words
of
the
Position
,
it
might
have
been
a
warrantable
way
of
argumentation
,
let
the
word
(
continuing
)
be
put
into
any
,
or
every
of
the
Arguments
,
and
you
will
get
nothing
by
it
,
nor
will
it
abate
any
of
those
absurdities
I
have
already
marked
out
to
flow
from
your
doctrine
.
If
the
subtilty
of
any
of
your
party
have
drawn
out
and
stated
your
Positions
so
,
as
to
lye
at
the
catch
for
a
starting-hole
,
when
you
feel
your selves
pincht
by
an
Argument
,
it
will
prove
but
a
jadish
trick
to
shift
your
necks
out
of
the
collar
,
by
saying
such
expressions
are
not
in
the
position
,
or
this
contains
not
all
that
is
in
the
position
.
Howsoever
it
is
,
these
your
concessions
,
and
owned
by
you
,
as
they
are
stated
by
me
,
will
convince
you
,
that
though
your
position
be
,
God
saw
some
men
rejecting
the
means
of
salvation
,
&c.
and
those
he
reprobates
&c.
yet
your
reserved
meaning
is
,
that
the
foresight
of
sin
and
unbelief
,
and
the
rejection
of
the
means
of
salvation
,
be
the
cause
of
Reprobation
:
and
indeed
what
can
be
less
collected
thence
?
God
saw
some
men
rejecting
of
the
means
of
salvation
,
those
he
reprobates
;
and
why
did
he
reprobate
those
that
did
reject
the
means
,
rather
then
those
that
did
embrace
the
means
of
salvation
,
but
onely
for
this
,
because
they
did
reject
the
means
?
so
that
the
rejecting
of
the
means
(
according
to
you
)
must
be
the
cause
of
their
Reprobation
;
and
hence
it
is
that
p.
33.
of
your
Pamphlet
you
set
down
these
words
in
a
great
and
distinct
character
,
because
they
receive
not
the
love
of
the
truth
,
and
for
this
cause
God
shall
send
them
strong
delusions
.
But
I
will
quarrel
no
more
about
words
,
but
see
how
you
will
shake
off
those
absurdities
laid
at
the
door
of
your
position
.
But
hereby
the
way
let
it
be
taken
notice
of
,
that
you
have
not
swept
the
door
of
your
former
position
clean
from
those
absurdities
which
cleave
fast
unto
it
,
but
you
have
skipt
them
all
over
,
because
in
deed
they
were
too
hot
for
your
fingers
;
onely
you
make
an
adventure
to
have
a
fling
at
the
sixth
absurdity
flowing
from
that
former
position
,
by
comparing
it
with
the
first
that
flowes
from
this
;
concerning
which
thus
you
write
.
Absurdities
answered
.
[
And
I
shall
compare
the
first
absurdity
,
as
he
calleth
it
,
with
that
sixth
or
last
absurdity
,
which
he
putteth
to
his
sixth
Argument
,
in
answer
to
the
second
position
,
viz.
God
saw
some
men
embracing
the
means
of
salvation
,
those
he
elected
in
Christ
,
&c.
and
there
he
giveth
out
as
if
such
an
absurdity
must
needs
follow
,
that
no
children
dying
in
infancy
could
be
saved
,
saying
,
what
then
would
become
of
children
dying
in
infancy
,
before
they
had
the
use
of
faith
or
works
,
or
any
embracing
of
the
means
,
&
which
never
had
being
to
act
?
and
to
this
he
saith
,
that
such
an
absurdity
as
this
must
needs
follow
,
that
no
child
dying
in
infancy
can
possibly
be
reprobated
.
Now
whether
two
such
different
things
can
follow
these
two
positions
,
I
shall
leave
to
the
judgement
of
others
that
have
understanding
.
]
Answ.
Sir
,
if
any
Lyncean
eyes
can
spy
out
the
least
inconsistency
or
contradiction
between
those
two
absurdities
laid
to
your
charge
,
to
say
they
clash
one
against
another
(
according
to
your
principles
)
ce
do
quemvis
arbitrum
,
I
appeal
to
any
that
hath
understanding
to
judge
.
And
yet
you
have
not
so
much
confidence
as
to
make
out
this
your
supposed
enterfering
;
you
onely
speak
to
the
absurdities
apart
thus
.
[
To
the
first
of
these
,
he
seemeth
to
make
their
election
to
eternal
life
very
doubtful
,
if
at
all
possible
,
and
the
ground
or
reason
is
,
because
that
children
dying
in
infancy
have
not
the
use
of
faith
,
or
works
.
]
Answ.
T
is
true
Sir
,
I
do
so
according
to
your
principles
;
for
if
Gods
foresight
of
faith
,
and
the
embracing
of
the
means
,
be
the
ground-work
of
election
,
as
it
is
by
you
,
and
that
in
children
dying
in
infancy
nothing
either
of
faith
or
works
can
be
foreseen
,
because
never
reducible
into
any
act
of
faith
,
upon
what
ground
(
with
you
)
can
such
be
elected
,
is
a
riddle
to
me
.
Your
next
work
is
to
make
an
apology
for
your
tediousness
,
in
these
words
.
[
I
am
constrained
to
be
larger
in
answering
these
arguments
,
because
I
cannot
but
a
little
follow
him
,
that
I
may
find
him
out
in
his
crooked
waies
,
that
so
he
may
be
discovered
;
and
therefore
I
cannot
but
take
notice
of
this
expression
,
before
they
had
the
use
of
faith
;
by
which
one
would
think
that
the
man
is
of
that
opinion
that
faith
comes
by
generation
,
because
his
words
do
seem
to
intimate
as
if
infants
had
faith
,
but
not
the
use
of
faith
:
but
Paul
certainly
was
of
another
mind
,
when
he
said
,
faith
cometh
by
hearing
,
Rom
,
10.17
.
Answ.
Sir
,
to
let
pass
your
crooked
words
,
you
seem
to
make
it
a
wonder
for
one
to
affirm
,
that
infants
may
have
faith
but
not
the
act
or
use
of
faith
,
and
from
such
an
opinion
to
conclude
,
that
faith
then
might
come
by
generation
;
which
indeed
were
an
absurdity
in
grain
.
But
Sir
,
are
you
onely
a
stranger
in
Jerusalem
,
and
know
not
these
things
?
or
have
you
not
learnt
to
distinguish
between
the
habit
of
faith
,
and
the
act
of
faith
?
I
know
a
regenerate
person
when
he
sleeps
hath
the
habit
of
faith
,
though
at
that
time
he
want
the
act
and
use
of
faith
:
A
convert
likewise
under
a
spiritual
desertion
,
may
have
the
principle
and
seed
of
faith
,
and
yet
want
an
active
and
an
operating
faith
:
And
so
an
elect
Infant
,
though
in
respect
of
the
imperfection
of
its
natural
faculties
,
he
is
indisposed
actually
to
believe
,
yet
in
regard
he
is
a
subject
capable
of
the
inward
workings
of
the
Spirit
of
God
to
sanctifie
his
corrupt
nature
,
he
may
passively
receive
the
grace
of
sanctification
,
and
therewith
the
habit
,
root
,
seed
or
principle
of
faith
,
and
from
thence
to
be
denominated
a
believer
.
Infants
are
reputed
in
the
number
of
reasonable
creatures
,
yea
even
before
they
have
the
act
or
use
of
reason
,
onely
because
they
have
it
in
semine
,
in
the
seed
or
root
of
reason
;
and
why
not
alike
to
have
faith
in
the
habit
,
or
root
,
and
so
reputed
for
believers
,
though
they
cannot
actually
exert
it
?
Phil.
19
Sir
,
I
must
tell
you
,
first
,
that
faith
is
infused
,
not
acquired
;
t
is
given
to
believe
,
which
passively
infants
are
in
a
capacity
of
,
as
well
as
those
that
are
adult
.
2.
That
their
souls
may
as
well
be
now
sanctified
by
infused
grace
,
as
if
Adam
had
not
fallen
,
they
should
have
been
holy
from
the
womb
,
by
original
justice
propagated
unto
them
,
and
inherent
in
them
.
3.
That
the
humanity
of
Christ
was
in
this
manner
holy
,
even
from
the
conception
,
which
was
therein
by
special
priviledge
;
like
unto
that
course
which
should
have
been
ordinary
in
our
conceptions
and
births
,
if
we
had
not
sinned
in
Adam
.
4.
That
it
cannot
fairly
be
denyed
to
be
so
in
Iohn
Baptist
,
but
that
so
great
a
Prophet
was
sanctified
by
the
holy
Ghost
even
from
the
womb
:
which
may
be
confirmed
by
that
his
extraordinary
motion
,
upon
the
salutation
of
Mary
the
mother
of
our
blessed
Saviour
;
and
of
Ieremy
,
it
is
not
improbable
by
that
which
God
saith
of
him
,
Ier.
1.5
.
Before
I
formed
thee
in
the
belly
I
knew
thee
,
and
before
thou
camest
forth
out
of
the
womb
I
sanctified
thee
,
and
I
ordained
thee
a
Prophet
unto
the
nations
.
But
wonder
I
know
to
be
the
fecundous
spawn
and
brood
of
ignorance
,
and
therefore
I
cannot
wonder
at
the
wonder
.
Yet
to
extricate
your self
out
of
this
absurdity
,
you
undertake
thus
.
[
But
whereas
he
seemeth
to
make
it
a
very
doubtful
thing
,
if
not
altogether
impossible
,
that
children
dying
in
infancy
should
be
elected
to
life
and
salvation
,
from
what
we
hold
,
I
must
tell
him
,
there
is
a
great
ground
to
hope
,
if
not
a
certainty
whereby
we
may
believe
,
that
no
child
dying
in
infancy
before
they
come
to
have
a
being
to
act
,
shall
ever
be
cast
into
the
lake
of
fire
,
which
is
the
second
death
,
because
they
not
having
the
use
of
those
faculties
,
as
hearing
,
together
with
the
use
of
reason
to
understand
what
is
spoken
,
and
being
not
capable
of
any
embracing
of
the
means
,
and
which
never
had
a
being
to
act
,
therefore
they
cannot
reject
the
means
of
salvation
;
and
their
not
having
of
faith
will
never
be
charged
upon
them
as
sin
,
for
where
no
law
is
there
can
be
no
transgression
,
Rom.
4.15
.
and
there
can
be
no
law
to
infants
,
as
such
,
because
they
cannot
know
it
,
when
they
are
Infants
,
and
sin
is
not
imputed
where
there
is
no
law
,
Rom.
5.13
.
and
also
we
find
that
Christ
himself
said
,
Luke
18.16
.
That
of
such
is
the
Kingdom
of
God
,
and
hath
no
where
said
that
such
are
reprobated
to
everlasting
destruction
;
if
he
hath
,
shew
us
where
he
hath
spoken
it
in
Scripture
,
or
appointed
it
to
be
spoken
by
any
of
his
Ministers
.
It
is
true
,
we
find
that
we
shall
appear
before
the
judgement
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
what
he
hath
done
,
whether
it
be
good
or
bad
,
2
Cor.
5.10
.
but
we
do
not
find
that
any
shall
receive
any
thing
at
the
day
of
judgement
,
as
a
punishment
for
what
hath
been
done
in
the
body
of
another
,
although
we
,
1
Cor.
11.22
.
all
dye
and
go
to
the
dust
in
the
first
Adam
,
in
that
all
have
sinned
,
or
in
whom
all
have
sinned
,
Rom.
5.
ver.
12.
compared
with
the
Margin
;
and
God
himself
hath
declared
against
such
iniquitie
of
proceeding
in
Ezek.
18.20
.
The
soul
that
sinneth
it
shall
die
,
the
son
shall
not
bear
the
iniquity
of
the
father
,
&c.
Now
that
this
was
a
dying
that
was
more
then
to
dye
,
and
to
go
to
the
dust
,
it
is
evident
,
for
all
must
undergo
that
,
whether
they
be
righteous
or
unrighteous
:
and
we
find
,
ver.
26.
that
when
a
righteous
man
turneth
away
from
his
righteousness
,
and
committeth
iniquity
,
and
dieth
in
them
,
he
shall
dye
;
which
doth
imply
,
that
it
was
a
death
that
is
to
be
the
portion
of
those
that
dye
and
go
to
the
dust
in
wickedness
and
impenitency
,
after
that
death
,
when
the
judgement
cometh
,
which
is
called
in
Scripture
the
second
death
;
and
it
doth
appear
that
that
death
will
not
be
the
portion
of
any
for
any
thing
that
is
acted
in
or
by
another
,
but
for
the
wickedness
and
impenitency
of
every
particular
soul
that
liveth
and
dieth
therein
.
]
In
answer
to
this
rabble
,
I
say
,
that
as
there
is
salvation
for
all
sorts
and
degrees
of
persons
of
age
in
covenant
,
but
not
to
be
extended
to
all
of
those
sorts
and
degrees
,
to
reach
every
individual
person
;
so
in
a
parallel
way
we
may
think
of
infants
,
I
know
no
Text
giving
us
universal
assurance
of
their
happiness
;
in
case
there
were
,
and
that
all
this
that
you
have
said
were
truth
,
I
suppose
there
were
much
more
cause
for
believers
to
beg
of
God
their
infants
death
,
then
with
David
in
prayer
to
seek
their
life
:
there
being
(
as
you
say
)
full
assurance
of
their
happiness
dying
,
and
so
much
fear
of
their
condemnation
,
living
,
to
see
the
temptations
to
which
in
their
growth
they
are
subject
.
Nay
,
if
no
child
dying
in
infancy
shall
ever
be
cast
into
the
lake
of
fire
,
what
should
then
deny
but
that
it
should
be
enrolled
in
the
Chronicles
as
the
mercifullest
act
that
Herod
ever
did
in
all
his
life
,
Mat.
2.16
.
when
he
commanded
that
all
the
male
children
in
Bethlehem
from
two
years
old
and
under
should
be
murthered
?
for
had
they
live
to
ripe
years
,
probably
they
would
have
filled
up
the
measure
of
their
fathers
,
Mat.
23.32
.
and
contributed
as
much
,
and
had
their
hands
dipt
as
deep
in
the
blood
of
Christ
as
any
other
of
their
brethren
;
and
therefore
Herod
to
be
as
a
blessed
memorable
butcherous
murtherer
,
that
sent
so
many
poor
souls
as
Martyrs
to
heaven
,
by
the
sleight
of
hand
,
who
had
been
like
never
to
come
thither
,
had
it
not
been
for
his
merciful
cruelty
.
Yea
,
you
your self
might
be
registred
as
the
most
indulgent
father
,
who
for
the
saving
of
the
souls
of
your
children
,
would
expose
your
own
to
loss
,
by
cutting
of
your
childrens
throats
as
soon
as
they
were
born
,
and
so
posting
of
them
to
heaven
before
their
due
time
;
whereas
perhaps
if
they
had
lived
so
long
,
as
with
their
mothers
milk
to
have
suckt
in
the
venome
of
your
principles
and
positions
,
they
might
have
endangered
both
body
and
soul
from
ever
coming
thither
.
But
what
horrible
things
are
these
to
think
of
,
I
am
amazed
to
write
it
;
and
yet
consectaries
that
without
any
inforcement
might
very
well
flow
from
your
positions
,
viz.
that
no
child
dying
in
infancy
before
they
come
to
have
a
being
to
act
,
shall
ever
be
cast
into
the
lake
of
fire
,
which
is
the
second
death
.
Whereas
we
do
affirm
,
that
children
as
well
as
others
,
being
the
objective
subjects
of
Predestination
,
and
so
considered
as
in
the
corrupt
lump
and
mass
of
perdition
,
with
the
rest
of
all
the
posterity
and
brood
of
old
Adam
,
according
to
the
eternal
and
immutable
decree
,
proceeding
from
the
sole
good
pleasure
of
Gods
most
holy
will
,
1
Sam.
25.29
.
the
souls
of
some
of
them
are
bound
up
in
the
bundle
of
life
with
the
Lord
their
God
;
and
the
souls
of
the
rest
,
being
past
over
,
or
not
elected
,
they
shall
be
flung
out
as
out
of
the
middle
of
a
sling
.
But
yet
for
confirmation
of
what
you
here
assert
,
you
do
endeavour
cum
ratione
insanire
,
to
have
some
reason
for
this
your
wild
assertion
;
and
next
,
you
basely
prostitute
the
pure
and
undefiled
word
of
God
to
fortifie
your
first
:
I
shall
undertake
them
both
in
their
order
,
and
by
Gods
assistance
shall
first
prescribe
you
a
pill
to
purge
this
your
melancholy
frenzy
,
and
next
shall
rescue
those
Scriptures
by
you
alledged
,
out
of
your
hands
,
giving
them
to
speak
in
that
peculiar
sense
they
were
at
first
intended
by
the
holy
Ghost
.
And
first
,
my
learned
Antagonist
,
had
you
placed
the
ground
of
your
hope
distributively
,
viz.
upon
the
children
of
believers
,
you
might
have
had
some
foundation
for
it
,
because
the
promise
of
the
Covenant
doth
no
less
appertain
to
Infants
,
then
to
those
of
ripe
years
;
Gen.
17.7
.
I
will
be
a
God
to
thee
and
to
thy
seed
.
The
promise
is
to
you
and
to
your
children
,
Acts
2.39
.
Acts
2.39
.
But
whereas
you
take
it
collectively
,
and
universally
,
including
therein
the
children
of
Turks
,
Jews
,
Pagans
,
Infidels
,
you
have
neither
rule
nor
word
,
nor
promise
for
any
such
hope
,
that
they
shall
be
saved
.
And
now
the
first
reason
that
you
produce
for
your
Infantissimous
assertion
,
that
no
child
in
infancy
shall
ever
be
cast
into
the
lake
of
fire
,
is
,
Because
they
not
having
the
use
of
those
faculties
,
as
hearing
,
together
with
the
use
of
reason
to
understand
what
is
spoken
,
and
being
not
capable
of
any
embracing
of
the
means
,
and
which
never
had
a
being
to
act
,
therefore
they
cannot
reject
the
means
of
salvation
.
Sir
,
for
this
time
admit
it
so
,
that
children
cannot
hear
nor
have
not
the
use
of
reason
;
Sir
,
neither
can
those
that
are
born
deaf
,
nor
Ideots
,
nor
madmen
;
in
what
state
or
rank
will
you
then
place
them
?
And
for
the
rejecting
of
the
means
of
salvation
,
neither
can
they
that
never
enjoyed
the
means
reject
it
,
and
in
what
squadron
will
you
place
them
?
And
therefore
this
assertion
of
yours
is
grounded
on
a
false
supposition
,
that
God
cannot
,
or
at
least
he
will
not
,
or
doth
not
regenerate
,
without
the
word
heard
,
understood
,
and
embraced
:
but
good
Sir
,
I
must
tell
you
that
what
expressions
are
used
in
Scripture
,
as
necessarily
requiring
the
hearing
of
the
word
,
and
receiving
of
the
means
,
it
speaks
of
to
such
as
are
in
a
capacity
so
to
hear
it
and
receive
it
,
viz.
those
of
ripe
years
and
rationalists
;
and
where
the
Scripture
is
silent
,
viz.
as
to
children
,
deaf
,
or
fools
,
do
not
you
undertake
to
determine
without
Gods
advice
and
counsel
,
but
leave
all
the
work
,
as
I
do
,
to
Gods
secret
decree
of
predestination
,
wherein
he
may
do
with
his
own
what
his
good
will
and
pleasure
is
,
either
to
save
,
or
to
damn
,
without
the
control
of
any
.
And
though
we
in
a
charitable
way
may
hope
the
best
of
all
those
children
that
are
born
within
the
compass
of
the
Covenant
,
viz.
of
believing
parents
,
yet
how
God
is
pleased
to
bring
his
purpose
to
pass
,
in
the
saving
of
any
one
of
them
,
is
to
me
,
and
sober-minded
men
,
as
inscrutable
,
as
is
the
fashioning
of
their
tender
bodies
in
their
mothers
wombs
;
and
it
is
enough
to
me
that
we
may
hope
well
of
them
,
because
God
by
his
promise
hath
ingaged
himself
(
wherein
he
cannot
lye
,
2
Tim.
2.
Tit.
1.2
.
nor
deny
himself
)
to
be
a
God
in
covenant
not
with
us
onely
,
but
with
our
children
likewise
:
and
were
it
not
upon
the
account
of
the
decree
of
election
(
which
is
the
foundation
of
all
the
promise
)
wherein
God
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardens
,
and
that
,
not
for
any
thing
of
good
,
either
done
or
foreseen
,
but
meerly
out
of
his
own
good
pleasure
,
we
should
have
just
cause
to
doubt
,
that
all
children
dying
in
infancy
should
unavoidably
be
damned
.
Besides
,
my
good
friend
,
have
you
yet
learnt
,
or
do
you
understand
what
it
is
that
doth
regenerate
?
If
you
ascribe
this
work
to
the
word
heard
(
as
it
seems
you
do
)
you
are
mainly
mistaken
;
2
Cor.
3.6
The
word
of
it self
is
but
a
dead
Letter
,
at
best
it
is
but
a
moral
instrument
,
and
therefore
it
can
never
operate
,
unless
it
be
understood
,
which
can
never
he
by
one
that
is
as
yet
unregenerate
,
1
Cor.
2.14
.
for
the
natural
man
receiveth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
No
Sir
,
it
is
the
peculiar
work
of
the
Spirit
to
regenerate
and
convert
:
Lydia's
heart
was
opened
,
Acts
16.
Mat.
13.3
.
Rom.
1.16
.
before
she
so
diligently
attended
to
Pauls
words
.
The
word
of
God
that
brought
forth
fruit
,
did
not
make
the
ground
good
,
but
it
was
so
before
by
the
special
working
of
that
Spirit
:
The
word
,
which
is
the
power
of
God
to
salvation
,
doth
not
make
believers
,
but
God
first
makes
them
so
by
sanctifying
of
their
natures
and
giving
them
to
believe
.
Phil.
1.29
.
The
word
of
God
in
Regeneration
hath
no
greater
force
or
power
then
the
word
of
the
Prophets
and
Apostles
had
in
raising
of
the
dead
,
which
had
no
other
operation
then
to
be
tanquam
signum
,
as
a
sign
of
the
thing
done
,
or
as
a
moral
instrument
;
for
there
is
no
lesser
power
requirable
in
the
recovery
of
a
poor
soul
from
a
spiritual
death
to
a
spiritual
life
,
then
there
is
from
a
natural
death
to
a
natural
life
:
And
therefore
as
it
is
Gods
peculiar
,
to
raise
from
death
to
life
natural
;
so
it
is
his
alone
prerogative
,
to
raise
from
a
spiritual
death
to
a
spiritual
life
,
The
dead
shall
hear
the
voice
of
the
Son
of
God
,
and
they
that
hear
shall
live
,
Ioh.
5.25
.
Yea
,
the
same
power
is
exerted
in
the
work
of
Regeneration
or
the
new
creation
,
as
was
at
first
in
the
work
of
the
old
creation
;
1
Cor.
4.6
.
no
less
then
an
hand
of
omnipotency
in
them
both
,
and
therefore
not
communicable
to
any
creature
.
From
all
of
which
I
shall
hence
infer
,
that
if
it
be
Gods
peculiar
work
to
regenerate
,
and
not
the
word
in
the
hearing
of
it
,
and
that
Regeneration
is
principally
necessary
to
give
us
ingress
into
heaven
,
Joh.
3.3
.
Mat.
5.8
.
God
may
then
as
well
regenerate
infants
by
his
secret
power
unsearchable
to
us
,
though
they
neither
hear
nor
understand
,
as
he
doth
those
that
are
of
riper
years
,
by
so
weak
an
instrument
as
the
word
and
Gospel
is
,
which
hath
no
such
inherent
power
in
and
of
it self
.
Secondly
,
this
your
assertion
labours
of
another
sickness
,
viz.
a
false
supposition
,
that
nothing
but
actual
sins
expose
men
to
the
danger
of
being
cast
into
the
lake
of
fire
,
whereas
the
truth
is
,
That
original
sin
or
that
hereditary
pravity
we
brought
with
us
into
the
world
,
deriving
it
from
our
parents
,
Psal.
51.5
.
who
conceived
us
in
sin
,
hath
so
much
of
filthiness
and
uncleanness
in
it
,
that
God
may
justly
cast
a
new-born
infant
into
the
lake
of
fire
for
it
,
unless
it
be
washed
clean
by
the
blood
of
Jesus
,
who
is
the
alone
way
,
the
truth
&
the
life
,
Joh.
14.6
.
and
through
whose
alone
merits
we
have
an
access
into
the
Holy
of
Holies
;
into
which
place
are
admitted
onely
these
whose
names
are
written
in
the
Lambs
book
of
life
,
Rev.
21.27
.
Luke
10.20
.
Rev.
20.15
.
whose
names
are
written
in
heaven
;
registred
there
in
the
eternal
immutable
decree
of
Gods
election
unto
life
:
all
the
rest
whose
names
are
not
there
recorded
,
infants
as
well
as
others
,
are
cast
into
the
lake
of
fire
,
which
is
the
second
death
.
But
enough
of
this
at
present
;
I
shall
be
sure
to
meet
you
again
more
about
this
,
when
you
lay
out
your
strength
against
original
sinne
.
Another
thing
which
you
give
out
in
the
nature
of
a
reason
why
infants
cannot
be
damned
,
is
,
viz.
for
that
their
not
having
of
faith
will
never
be
charged
upon
them
as
sin
.
Sir
,
suppose
I
grant
so
much
;
and
so
likewise
what
you
produce
out
of
Rom.
4.15
.
as
a
confirmation
,
or
rather
as
a
reason
of
your
reason
,
for
where
no
law
is
there
is
no
transgression
,
both
may
be
very
true
,
as
set
disjunctively
;
but
as
you
have
woven
them
both
into
one
sentence
,
they
may
not
be
true
,
nor
applicable
to
your
purpose
,
for
herein
you
vary
your
terms
;
that
which
you
write
takes
notice
of
sin
,
the
text
speaks
of
transgression
,
wherein
,
I
conceive
,
sin
and
transgression
are
not
terms
convertible
:
for
though
every
transgression
of
the
law
be
a
sin
,
yet
every
sin
is
not
a
transgression
of
the
law
,
as
in
the
case
now
before
us
;
for
original
sin
,
though
it
be
a
sin
properly
and
really
,
yet
it
is
not
a
transgression
of
the
law
as
personally
acted
in
and
by
the
infants
,
but
as
imputatively
,
and
as
a
defect
of
original
righteousness
.
So
what
you
further
say
by
way
of
illustration
,
that
there
can
be
no
law
to
infants
,
as
such
,
and
sin
is
not
imputed
where
there
is
no
law
,
I
grant
you
,
as
to
infants
now
in
existence
,
which
law
might
require
the
exerting
,
or
putting
out
of
any
act
or
duty
which
their
minority
is
uncapable
to
receive
,
or
to
perform
:
But
I
must
withall
tell
you
,
that
as
Adam
,
as
a
publick
person
,
as
a
root
,
and
stock
,
received
Grace
,
righteousness
and
holiness
for
him
and
his
,
even
for
those
in
his
loins
;
so
he
received
a
law
to
him
and
his
,
even
the
Covenant
of
works
,
do
this
and
live
;
which
law
was
incumbent
not
onely
on
Adam
himself
,
but
likewise
on
all
those
that
were
in
his
loins
.
So
that
infants
now
are
born
under
a
law
,
and
their
want
of
original
righteousness
,
and
(
that
for
the
defect
thereof
)
their
being
conceived
and
born
in
sin
and
uncleanness
,
shall
be
a
deserving
cause
of
their
just
condemnation
.
What
you
bring
forth
in
evidence
to
what
you
here
aim
at
,
viz.
Rom.
5.13
.
sin
is
not
imputed
where
there
is
no
law
,
is
so
far
from
answering
your
desire
,
that
it
cuts
the
throat
of
your
assertion
.
For
the
clearing
whereof
,
its
expedient
to
search
into
the
mind
of
the
Spirit
by
the
scope
of
the
place
.
The
Apostle
in
this
Chapter
is
prosecuting
that
grand
point
of
Justification
by
faith
in
Christ
,
and
ver.
11.
laies
down
this
,
that
we
have
received
attonement
by
him
,
whence
he
makes
this
corollary
,
ver.
12.
that
as
by
the
first
Adam
sin
and
death
entred
into
the
world
,
so
by
Iesus
Christ
righteousness
and
life
are
restored
to
us
.
But
ver.
13.
he
meets
with
an
objection
,
that
sin
is
not
imputed
where
there
is
no
law
;
where
he
argues
after
this
manner
:
If
all
have
sinned
in
the
loins
of
Adam
,
then
those
likewise
have
sinned
,
who
lived
before
the
law
was
given
by
Moses
:
but
before
the
law
was
given
there
could
be
no
sin
,
because
where
there
is
no
law
there
is
no
transgression
,
as
Chap.
4.15
.
and
therefore
all
have
not
sinned
in
Adam
.
Now
here
the
Apostle
denies
the
assumption
,
or
minor
proposition
,
affirming
the
contrary
,
that
sin
was
before
the
law
given
by
Moses
,
constantly
affirming
,
that
howsoever
it
was
not
imputed
,
(
i.
e.
)
reckoned
,
or
accounted
,
or
reputed
to
be
sin
,
yet
indeed
and
in
truth
,
sin
was
then
in
the
world
;
and
this
being
of
sin
in
the
world
before
the
law
,
ver.
14.
he
proves
by
the
effect
,
viz.
death
was
then
in
the
world
,
and
that
all
had
sinned
,
because
that
all
in
their
several
generations
had
tasted
of
death
:
and
for
a
more
full
manifestation
hereof
,
he
distinguisheth
mankind
into
infants
and
those
of
ripe
years
,
wherein
he
affirms
by
the
effect
,
that
not
onely
those
that
were
of
ripe
years
had
died
,
who
had
sinned
in
their
own
persons
,
but
even
infants
,
who
had
not
sinned
after
the
similitude
of
Adams
transgression
,
(
i.
e.
)
who
had
committed
no
actual
sins
in
their
own
persons
,
for
which
they
should
suffer
death
,
which
is
the
wages
of
sin
;
even
they
likewise
had
died
,
Rom.
6.23
.
as
having
brought
into
the
world
with
them
the
guilt
of
Adams
transgression
,
and
therefore
it
could
not
be
denied
but
that
sin
was
likewise
in
them
.
So
that
you
that
undertake
to
be
a
Proctor
for
all
infants
,
for
ought
you
have
proved
from
this
text
,
you
will
leave
them
all
in
a
sad
condition
,
if
a
more
sufficient
Advocate
may
not
be
found
to
to
plead
their
cause
.
Another
reason
there
is
,
which
you
would
fain
have
to
be
received
from
the
authority
of
Christ
himself
,
Luke
18.16
.
Of
such
is
the
kingdom
of
God
:
for
the
salving
whereof
I
must
open
the
words
,
which
do
evidence
that
the
Disciples
had
a
prejudice
and
a
cruell
one
too
against
infants
,
thinking
(
as
the
Anabaptists
do
)
that
they
understood
nothing
of
Christ
nor
of
the
kingdom
of
Grace
;
but
Christ
rebukes
them
,
and
instates
infants
of
believing
parents
as
members
of
the
visible
Church
,
Of
such
is
the
kingdom
of
God
.
Now
we
cannot
think
that
Christs
meaning
is
,
of
such
,
as
such
,
is
the
kingdom
of
God
,
as
if
all
infants
,
whether
Jew
or
Gentile
,
Turk
,
or
Pagan
,
belonged
as
subjects
to
the
visible
Church
,
for
then
the
infants
of
all
the
heathens
should
be
covenanted
members
of
the
Church
visible
,
and
yet
their
parents
are
without
the
vi●●ble
Church
;
and
when
they
should
grow
to
age
,
they
should
without
any
scandal
be
excommunicated
,
which
were
monstrous
to
affirm
;
much
less
can
the
invisible
kingdom
of
God
be
of
such
,
as
if
all
infants
,
because
infants
,
were
actually
saved
:
but
all
that
our
Saviour
intends
is
,
Of
such
,
(
i.
e.
)
of
such
in
covenant-relation
,
is
the
kingdom
of
God
,
of
such
subjects
,
(
i.
e.
)
infants
as
well
as
others
.
So
that
our
Saviour
did
herein
hold
forth
the
common
interest
of
the
whole
species
of
infants
within
the
visible
Church
;
their
common
interest
in
Christ
,
that
he
is
a
Saviour
of
them
,
as
well
as
a
Saviour
of
the
aged
:
But
to
conclude
thence
of
such
,
Therefore
all
such
,
is
an
unheard
of
non
sequitur
.
We
find
salvation
entailed
upon
qualifications
of
Graces
,
but
not
upon
any
age
or
period
of
life
.
But
that
whether
it
be
for
matter
of
election
or
of
reprobation
,
young
as
well
as
old
are
lookt
upon
,
as
in
the
corrupt
lump
,
and
out
of
which
some
are
elected
,
the
rest
are
left
and
so
not
elected
,
which
is
to
be
Reprobated
.
You
have
one
reason
more
for
the
defence
of
your
assertion
,
that
no
child
dying
in
infancy
,
&c.
And
that
,
I
conceive
,
you
offer
by
way
of
anticipation
to
what
might
be
objected
from
Rom.
5.15
,
2
Cor.
5.10
.
16
,
17
,
18
,
19.
concerning
the
imputation
of
Adams
sin
to
all
his
posterity
,
and
thus
you
state
it
;
that
when
all
shal
appear
before
the
judgement
seat
of
Christ
every
one
shall
receive
according
to
what
he
hath
done
in
his
body
,
but
not
to
receive
any
thing
as
a
punishment
for
what
hath
been
acted
in
the
body
of
another
.
And
I
pray
Sir
,
tell
me
,
you
that
are
so
accurate
,
the
reason
of
your
limitation
,
why
none
shall
receive
any
thing
as
a
punishment
of
that
which
hath
been
acted
in
the
person
of
another
,
but
that
we
may
receive
a
reward
for
the
good
which
hath
been
acted
in
the
person
of
another
?
where
,
if
the
text
by
you
cited
,
2
Cor.
5.10
.
be
that
rule
you
walk
by
,
it
should
hold
for
good
as
well
as
bad
.
But
perhaps
you
foresaw
the
instance
that
would
be
given
in
against
you
in
that
man
Christ
Jesus
,
from
the
acting
of
whose
person
in
his
own
body
all
other
bodies
that
do
expect
,
or
hope
for
any
reward
of
all
their
labours
of
love
,
they
do
participate
,
Joh.
1.
Ezek.
16.14
.
for
of
his
fulness
have
we
all
received
,
and
we
all
are
made
perfect
through
his
comliness
that
he
shall
put
upon
us
,
and
by
his
obedience
shall
those
that
are
justified
be
made
righteous
.
And
therefore
,
my
good
friends
,
this
is
but
gratis
dictum
,
Rom.
5.19
and
you
do
herein
grosly
suborn
and
abuse
that
place
of
the
Apostle
,
to
serve
your
base
ends
;
this
sure
is
no
better
then
the
devils
juggle
,
Matth.
4.
to
mince
so
much
of
a
text
as
will
serve
his
turn
,
and
to
leave
out
the
rest
,
so
to
delude
the
Readers
;
I
pray
use
fairer
play
in
your
next
,
and
deal
above
board
.
The
next
thing
I
observe
of
your
alike
fair
dealing
is
about
that
text
,
1
Cor.
15.22
.
that
all
die
and
go
to
the
dust
in
the
first
Adam
,
in
that
all
have
sinned
,
or
in
whom
all
have
sinned
,
Rom.
5.12
.
and
here
sure
the
dust
so
flies
in
your
eyes
,
that
all
the
skil
and
labour
you
can
take
will
never
wipe
it
away
.
For
first
,
you
do
confess
that
all
Infants
as
well
as
others
sinned
in
Adam
,
and
why
should
you
not
alike
confess
from
that
very
place
,
Rom.
5.18
.
that
therefore
judgement
upon
all
to
condemnation
,
should
pass
upon
infants
as
well
as
others
;
but
probable
it
is
,
that
here
your
meaning
is
,
that
Adams
first
transgression
,
whereon
I
shall
have
occasion
more
fully
to
answer
,
when
I
come
to
examine
and
resolve
your
postscript
of
Queries
;
till
when
I
shall
dismiss
this
paradox
,
and
shall
apply
my self
to
enquire
into
the
mind
of
God
,
in
that
text
by
you
cited
,
Ezek.
18.20
.
the
soul
that
sinneth
it
shall
die
,
the
son
shall
not
bear
the
iniquity
of
the
father
,
&c.
Upon
which
your
comment
is
,
by
death
in
this
place
is
meant
eternal
death
,
that
which
is
the
portion
of
the
wi●ked
for
their
wickedness
,
for
as
for
the
temporal
or
natural
death
,
that
is
the
portion
as
well
of
the
righteous
as
unrighteous
,
and
therefore
from
this
place
you
suppose
it
clear
,
that
no
soul
shall
eternally
be
cast
into
the
lake
for
the
sin
of
another
(
i.
e.
)
for
Adams
sin
.
But
I
pray
Sir
,
what
think
you
first
of
the
sufferings
of
Christ
both
in
his
soul
and
body
?
●am.
1.12
Isa.
53.3
.
there
was
no
sin
inherent
in
himself
,
neither
of
original
nor
actual
sins
,
yet
was
there
never
any
sorrow
or
sufferings
like
unto
his
,
and
therefore
called
a
man
of
sorrowes
,
which
though
they
were
not
eternal
in
respect
of
duration
,
yet
were
they
eternal
according
to
the
nature
and
essence
of
them
,
and
in
respect
of
the
dignity
of
the
person
,
being
God-man
,
they
were
equivalent
to
any
or
all
of
those
sufferings
which
are
eternal
for
time
and
continuance
;
and
yet
all
this
was
undergone
not
for
the
satisfaction
of
any
sin
in
himself
,
but
for
what
sins
were
acted
in
the
person
of
another
.
Next
,
what
think
you
of
those
infants
that
were
drowned
in
the
flood
;
Gen.
19.
Num.
16.17
.
or
those
infants
which
suffered
in
the
destruction
of
Sodom
;
or
those
infants
in
the
conspiracy
of
Corah
,
where
the
little
children
are
said
to
be
swallowed
into
the
pit
?
Now
all
of
these
infants
were
not
born
within
the
compass
of
the
Covenant
,
and
out
of
that
there
is
no
salvation
;
and
actual
sin
they
had
committed
none
in
their
own
persons
,
and
therefore
their
suffering
must
needs
be
for
the
sins
acted
by
another
.
But
to
come
more
close
to
the
text
;
The
scope
of
that
Chapter
is
this
:
The
Jews
in
Babylon
meeting
with
much
hardship
in
their
captivity
,
instead
of
being
humbled
for
their
sins
,
took
up
an
unjust
complaint
against
God
,
and
charged
him
that
he
dealt
unjustly
with
them
,
taking
up
this
Proverb
amongst
them
,
that
The
fathers
had
eaten
sowre
grapes
,
and
the
childrens
teeth
were
set
on
edge
(
i.
e.
)
that
their
fathers
had
sinned
;
and
they
who
were
their
children
suffered
for
their
sin
;
implicitly
pleading
their
own
innocency
,
but
in
a
downright
way
accusing
God
for
afflicting
them
for
their
fathers
iniquities
.
Now
this
false
charge
God
vindicates
and
clears
himself
from
in
this
Chapter
,
ver.
4.
and
so
ver.
20.
The
soul
that
sinneth
it
shall
dye
.
By
soul
here
is
meant
the
person
,
the
principal
part
being
put
for
the
whole
,
by
a
Synecdoche
,
as
Lev.
7.18
,
20
,
21.
By
dying
here
,
more
properly
is
understood
a
metaphorical
death
,
viz.
afflictions
,
wars
,
judgements
,
plague
,
famine
,
captivity
,
loss
of
comforts
formerly
enjoyed
.
So
it
is
taken
,
Exod.
10.17
.
2
Cor.
1.10
.
and
2
Cor.
11.23
.
Else
by
dying
is
meant
suffering
of
punishment
,
putting
to
death
;
so
the
words
to
dye
do
signifie
,
Deut.
17.12
.
and
18.20
.
and
24.7
.
and
1
Sam.
14.39
.
and
2
Sam.
12.5
.
Take
it
of
whether
of
these
two
you
will
,
The
words
import
thus
much
,
that
the
man
which
sinneth
,
what
ever
he
be
,
he
shall
suffer
,
and
be
cut
off
for
his
sin
,
himself
,
and
not
any
other
,
shall
bear
the
burden
of
it
;
and
beyond
this
to
extend
the
words
,
to
eternal
,
or
second
death
,
or
to
be
cast
into
the
lake
,
is
not
with
any
right
reason
to
be
forced
from
this
place
:
For
the
words
are
to
be
understood
as
a
direct
answer
unto
the
Jews
charge
and
crimination
;
now
we
do
not
find
,
that
any
one
of
them
did
complain
,
that
they
suffered
this
second
death
,
or
that
they
were
cast
into
the
lake
you
speak
of
;
but
onely
their
complaint
and
charge
was
,
for
a
bodily
personal
suffering
here
in
this
life
,
as
some
of
those
by
me
formerly
mentioned
;
the
utmost
was
a
death
of
the
body
,
by
what
violence
soever
inflicted
,
beyond
which
they
had
no
present
experience
to
know
,
or
judg
;
for
how
could
they
know
which
of
their
Fathers
went
into
that
lake
,
or
suffered
the
second
death
?
And
therefore
if
we
may
(
as
we
ought
to
do
)
suppose
the
answer
of
God
to
be
ad
idem
,
and
not
impertinent
to
their
cavil
and
charge
,
then
the
construction
of
these
words
must
necessarily
be
confined
to
temporal
afflictions
,
as
war
,
famine
,
&c.
or
at
worst
,
to
death
,
temporal
or
natural
:
And
then
what
becomes
of
all
this
waste
stuff
of
yours
,
by
your
quibling
with
the
words
,
[
all
must
dye
(
i.
e.
)
go
to
the
dust
,
whether
righteous
or
unrighteous
,
&c.
T
is
true
,
all
the
righteous
dye
as
well
as
the
unrighteous
,
but
there
is
a
vast
difference
in
the
circumstances
of
their
deaths
;
It
is
to
the
righteous
a
thing
desired
,
a
bridge
whereby
they
pass
from
Egypt
,
to
Canaan
;
Christ
hath
by
his
death
sanctified
it
,
and
sweetned
it
so
to
them
,
that
they
desire
to
be
dissolved
and
to
be
with
Christ
.
Phil.
1.23
.
Mat.
24.8
.
But
to
the
wicked
it
is
the
beginning
of
sorrows
.
This
might
be
enlarged
,
but
to
him
whose
eyes
are
not
blinded
through
prejudice
,
t
is
very
intelligible
,
that
the
utmost
of
the
Prophets
scope
can
be
extended
no
further
then
this
temporal
death
,
if
it
be
marked
what
the
people
laid
to
the
charge
of
God
,
and
supposing
God
likewise
to
have
made
a
direct
answer
unto
their
charge
,
without
any
equivocation
or
mental
reservation
;
And
so
I
leave
all
this
that
you
have
said
in
the
dirt
,
and
proceed
to
what
you
further
say
.
[
And
again
,
if
this
man
be
of
the
same
mind
with
some
of
his
brethren
,
as
he
doth
in
some
measure
discover
himself
so
to
be
by
his
words
,
which
seem
to
imply
that
Infant
children
have
faith
,
although
not
the
use
of
faith
;
which
conceit
of
theirs
is
usually
grounded
upon
Matth.
18.16
.
These
little
ones
that
believe
in
me
:
from
which
words
some
of
them
do
infer
,
that
because
Christ
called
a
little
child
unto
him
to
set
before
his
disciples
,
as
a
pattern
of
humility
to
them
,
therefore
he
speaketh
of
such
little
children
in
respect
of
nonage
,
in
ver.
6.
and
if
that
be
so
,
then
they
must
needs
conclude
that
little
children
,
as
such
,
cannot
be
reprobated
,
for
saith
Christ
,
ver.
14.
It
is
not
the
will
of
your
Father
which
is
in
heaven
,
that
one
of
these
little
ones
should
perish
.
But
this
I
do
to
see
how
the
opinions
of
those
men
will
hang
together
,
for
I
do
believe
that
the
little
ones
he
speaketh
of
ver.
6.
and
ver.
14.
are
his
disciples
,
which
are
born
from
above
,
converted
,
and
in
conversation
,
in
respect
of
innocency
and
humility
,
become
as
little
children
,
whose
qualifications
in
respect
of
these
things
are
such
,
as
the
Lord
Christ
requireth
the
best
of
his
people
to
be
but
such
.
]
Answ.
Sir
,
to
what
you
say
,
that
I
discover
my self
to
imply
that
Infants
may
have
faith
,
although
not
the
use
of
faith
;
T
is
very
true
,
I
do
so
,
and
shall
be
at
all
times
ready
,
not
onely
to
speak
it
implicitly
,
but
explicitly
,
and
to
justifie
such
an
assertion
;
faith
they
may
have
in
actu
primo
,
but
not
in
actu
secundo
,
(
as
the
Schools
distinguish
)
they
may
have
it
in
the
root
,
habit
and
seed
,
but
not
in
the
second
acts
of
knowledge
,
assent
,
and
application
:
but
of
this
I
have
enlarged
my self
sufficiently
before
,
pag.
127.
whereto
I
shall
refer
the
Reader
for
further
satisfaction
.
But
,
for
what
you
write
,
that
this
opinion
is
grounded
on
Math.
18.6
.
and
thereupon
infer
a
strange
exposition
framed
by
some
(
as
you
say
.
)
I
pray
Sir
,
find
out
those
men
that
create
such
an
interpretation
as
you
speak
of
and
when
you
have
found
them
indite
such
another
learned
polemical
pamphlet
against
their
opinion
,
as
you
have
here
done
against
me
;
and
if
they
can
,
let
them
defend
themselves
and
their
private
glosses
,
and
I
will
promise
you
,
that
for
my
part
I
will
not
interpose
between
you
,
nor
have
I
any
thoughts
to
vindicate
it
,
as
conceiving
it
probable
,
that
you
your self
have
forged
this
construction
out
of
the
anvile
of
your
simple
brain
,
and
now
that
you
endeavour
to
refute
it
.
You
make
your
close
to
this
absurdiry
thus
.
[
And
thus
we
owne
the
later
of
the
two
,
which
he
calleth
absurdities
,
because
it
is
a
truth
,
viz.
that
no
child
dying
in
infancy
can
possibly
be
reprobated
,
for
reprobation
is
the
portion
of
such
as
have
the
means
of
the
knowledge
of
God
,
and
his
truth
,
which
is
the
means
of
salvation
,
and
so
reject
it
;
which
infants
,
as
such
,
can
never
do
,
as
hath
been
already
proved
.
But
for
the
former
,
viz.
that
children
dying
in
infancy
,
before
they
have
any
being
to
act
,
should
be
reprobated
to
everlasting
destruction
:
he
shall
never
father
it
upon
us
,
for
it
followeth
not
from
any
principle
that
we
hold
,
neither
will
it
agree
with
the
tender
mercies
of
our
God
who
hath
no
pleasure
in
the
death
of
the
wicked
,
and
therefore
not
of
an
innocent
dying
infant
,
for
mercy
rejoyceth
against
judgement
.
]
Answ.
Sir
,
this
latter
absurdity
will
stick
to
your
skirts
,
as
long
as
ever
you
uphold
this
your
position
,
and
that
you
do
not
recant
it
,
as
hath
been
by
me
sufficiently
proved
;
and
for
the
former
,
it
likewise
hath
been
evidenced
that
children
dying
in
infancy
,
before
they
had
the
act
and
use
of
faith
,
must
unavoydably
be
damned
,
were
it
not
for
the
sole
good
pleasure
of
Gods
most
holy
will
,
who
hath
chosen
some
of
them
according
to
the
election
of
Grace
,
they
being
in
the
same
lump
with
others
.
And
so
I
proceed
to
the
second
absurdity
,
which
is
,
[
As
2.
neither
such
Gentiles
or
Turks
,
Indians
and
Savages
,
that
never
heard
of
Christ
,
who
never
enjoyed
the
Gospel
,
&c.
Answ.
To
which
I
answer
,
first
by
demanding
why
he
concludeth
that
there
be
some
Gentiles
that
never
heard
of
Christ
,
&c.
The
Apostle
Paul
delivereth
doctrine
contrary
to
this
,
saying
,
have
they
not
all
heard
?
yes
verily
;
their
sound
went
into
all
the
earth
,
and
their
words
unto
the
end
of
the
world
,
Rom.
10.18
.
and
chap.
16.25
,
26.
Speaking
of
the
mystery
which
was
kept
secret
since
the
world
began
,
but
now
is
made
manifest
,
and
by
the
Scriptures
of
the
Prophets
according
to
the
commandement
of
the
everlasting
God
,
made
known
to
all
nations
for
the
obedience
of
faith
;
how
then
is
it
that
this
man
saith
,
that
there
be
such
Gentiles
,
or
Turks
,
and
the
like
,
that
never
heard
of
Christ
?
if
he
hath
been
among
such
,
pretending
himself
to
be
a
Minister
of
Christ
,
he
should
have
preached
Christ
unto
them
;
But
I
am
perswaded
that
he
groundeth
what
he
saith
,
upon
a
report
of
some
History
of
Travellers
,
or
the
like
;
and
from
thence
there
is
as
good
ground
to
conclude
,
that
they
may
hear
of
Christ
,
and
that
there
are
Christians
in
this
part
of
the
world
,
which
worship
that
God
that
is
the
creator
of
al
things
by
Jesus
Christ
,
as
there
is
for
us
to
conclude
,
that
there
is
a
Mahomet
which
the
Turk
doth
believe
in
,
and
that
there
are
Indians
and
Savages
,
who
are
strangers
from
the
life
of
God
,
and
that
worship
the
creature
more
than
the
Creator
;
for
certainly
they
may
as
wel
hear
what
we
do
,
as
we
can
hear
what
they
are
and
what
they
do
:
and
if
they
did
but
delight
to
retain
that
God
in
their
knowledge
whom
we
worship
,
and
to
entertain
the
Lord
Jesus
Christ
in
their
hearts
,
in
whom
we
believe
,
without
question
they
might
know
more
of
God
and
his
Son
Christ
then
they
do
;
and
this
doth
appear
from
the
words
of
Christ
,
Luk.
16.10
,
11.
He
that
is
faithful
in
that
which
is
least
,
is
faithful
also
in
much
;
and
he
that
is
unjust
in
the
least
is
unjust
also
in
much
:
if
therefore
you
have
not
been
faithful
in
the
unrighteous
Mammon
,
who
shall
commit
to
your
trust
the
true
riches
?
and
therefore
if
they
were
faithful
in
the
use
of
that
means
which
they
do
enjoy
from
God
,
without
doubt
they
might
know
more
of
God
then
they
do
.
Answ.
Well
fare
you
good
Sir
,
in
your
understanding
;
you
have
already
dispatcht
infants
,
even
those
of
Pagans
,
and
sent
them
into
Limbo
infantum
,
for
there
is
no
place
in
heaven
for
them
,
(
I
mean
Pagan
infants
)
and
to
the
Lake
you
say
they
must
not
go
,
and
now
you
are
engaged
to
become
an
advocate
for
infidels
;
and
take
heed
at
last
you
turn
not
proctor
for
the
Devil
,
and
with
Origen
to
be
so
charitable
as
to
have
some
hopes
of
his
salvation
:
for
truly
,
for
what
yet
appears
by
the
word
,
he
is
in
as
great
a
capacity
for
salvation
as
those
infidels
are
:
Salvation
,
according
to
Scripture-account
,
is
incompassed
within
the
verge
of
the
covenant
,
and
doth
not
go
beyond
it
.
The
Scripture
leaves
men
out
of
covenant
in
a
hopeless
condition
.
But
against
what
I
say
,
that
some
Gentiles
yet
never
heard
of
Christ
,
you
produce
that
of
Rom.
10.18
.
and
16.25
,
26.
that
their
sound
,
i.
e.
(
of
the
preaching
of
the
Gospel
)
went
into
all
the
earth
,
and
their
words
into
the
ends
of
the
world
,
as
it
was
made
known
unto
all
nations
.
But
my
good
friend
,
you
that
mist
before
in
your
Chronography
;
I
believe
you
are
here
likewise
out
in
your
Cosmography
,
for
here
the
Apostle
speaks
of
the
ministers
of
the
Gospel
,
yea
and
of
those
,
not
as
sent
to
the
Gentiles
neither
,
but
to
the
Jews
,
of
whom
he
here
treats
,
and
shews
their
inexcusableness
for
not
obeying
the
Gospel
,
whose
sound
went
to
the
ends
of
the
world
:
But
what
ends
of
the
world
?
we
know
that
the
word
world
is
sometimes
straitned
to
Iudea
onely
,
as
some
are
wont
to
construe
that
of
the
taxing
of
the
world
by
Augustus
Caesar
,
Luke
2.
onely
of
Iudea
.
Now
saith
the
Apostle
,
the
Iews
cannot
plead
ignorance
of
the
Gospel
,
because
the
preachers
of
it
have
sounded
it
to
them
every
where
.
Have
they
not
heard
?
ver.
18.
did
not
Israel
know
?
ver.
19.
but
to
Israel
he
saith
,
All
the
day
long
have
I
stretched
out
my
hands
,
ver.
21.
and
you
that
are
so
indulgent
over
those
pitiful
Pagans
,
how
is
it
in
right
reason
imaginable
,
that
when
Paul
writ
this
Epistle
to
the
Romans
,
that
every
mothers
son
under
heaven
should
have
been
a
hearer
of
the
Gospel
,
when
as
the
compass
of
the
earth
is
many
thousand
miles
about
,
and
so
many
nations
which
have
never
been
discovered
till
of
late
years
,
yet
that
they
then
should
have
heard
the
Gospel
,
and
that
in
so
short
a
time
?
sure
herein
your
pen
did
run
before
your
wit
,
in
understanding
those
words
in
such
a
sense
:
and
therefore
,
my
friend
,
if
you
mean
to
make
a
right
construction
of
those
words
,
you
must
not
extend
them
to
such
a
latitude
,
as
that
all
the
posterity
of
Adam
had
immediately
upon
the
death
of
Christ
the
Gospel
preached
to
them
;
but
you
must
interpret
that
place
,
by
comparing
it
with
other
such
like
universal
expressions
,
as
Mat.
4.23
.
Christ
healed
all
manner
of
sickness
,
and
all
manner
of
diseases
:
and
Act.
10.38
.
healed
all
that
were
oppressed
with
devils
:
and
Act.
10.12
.
All
manner
of
four
footed
beasts
,
and
wild
beasts
,
and
creeping
things
,
and
foules
of
the
ayre
,
appeared
by
Peter
as
in
a
great
sheet
:
and
Mar.
1.5
.
All
Iudea
went
out
to
Iohn
Baptist
,
and
all
were
baptised
in
the
river
Iordan
:
and
Iohn
12.19
.
the
Pharisees
say
of
Christ
,
Behold
the
world
goeth
after
him
:
and
Mat.
8.34
.
the
whole
city
went
out
to
meet
Christ
:
and
Act.
2.5
.
men
of
every
nation
under
heaven
.
For
as
I
said
before
,
how
can
it
stand
with
common
sense
and
right
reason
,
that
in
so
small
a
tract
of
time
,
those
inhabitants
of
the
utmost
skirts
of
the
world
,
as
America
,
Peru
,
Scythia
,
Tartary
,
Brasil
,
Mexico
,
China
,
and
other
corners
of
the
unknowne
world
,
should
hear
that
joyful
sound
,
when
as
neither
the
Acts
make
mention
of
any
preregrination
to
those
places
,
nor
any
Ecclesiastical
history
gives
intelligence
thereof
?
yea
and
when
as
to
Fathers
who
lived
four
or
five
hundred
years
after
Christ
,
both
the
Indies
were
then
unknown
unto
them
;
yea
and
when
they
came
to
beat
first
discovered
,
there
appeared
not
the
least
footsteps
of
the
knowledge
of
the
true
God
.
And
therefore
the
sense
can
be
no
otherwise
then
this
,
that
whereas
before
the
coming
of
Christ
,
the
word
and
promises
,
and
oracles
of
God
,
were
appendent
onely
to
the
Jewish
nation
;
now
Christ
being
manifested
in
the
flesh
,
Acts
17.30
.
he
commandeth
all
men
every
where
to
repent
;
now
none
were
excluded
,
every
nation
aswel
as
the
Jews
might
have
a
share
of
Christ
crucified
,
and
according
to
the
commission
received
from
Jesus
Christ
,
they
should
preach
the
Gospel
to
them
,
so
far
as
in
reason
might
be
expected
from
so
small
a
company
as
did
undertake
that
charge
;
and
many
places
of
the
world
they
had
then
gone
through
.
And
Sir
,
to
what
you
say
,
[
that
if
there
be
such
Turks
and
Gentiles
that
never
heard
of
Christ
;
if
he
hath
been
amongst
such
,
he
should
have
preached
Christ
unto
them
.
]
I
must
tell
you
for
your
better
information
,
that
the
Gospel
of
it self
is
not
preachable
to
all
:
had
not
God
expresly
commanded
Ionas
to
preach
to
Niniveh
,
he
had
not
sinned
,
if
he
had
preached
to
them
.
Sir
,
it
is
a
special
mission
that
gives
warrant
unto
any
,
when
,
and
to
whom
,
to
preach
those
glad
tidings
,
which
is
not
so
common
to
all
,
but
peculiar
to
such
,
where
God
hath
a
people
to
be
gathered
according
to
the
purpose
of
election
;
Act.
18.10
.
Act.
16.7
.
Mat.
10.5
.
Act.
16.6
.
Rom.
10.15
.
Jer.
23.21
.
in
other
cases
they
are
inhibited
though
they
had
determined
to
preach
it
:
the
Apostle
assayed
to
go
into
Bithynia
,
but
the
Spirit
suffered
them
not
;
yea
their
commission
is
limited
,
they
may
not
go
into
the
way
of
the
Gentiles
,
and
into
the
city
of
Samaria
not
to
enter
:
the
Holy
Ghost
forbids
them
to
preach
in
Asia
,
and
how
then
shall
they
preach
except
they
be
sent
?
We
see
by
experience
in
those
of
your
gang
,
that
there
is
a
running
and
no
sending
.
And
I
pray
tell
me
,
how
could
any
thing
of
God
or
Christ
in
the
time
of
the
law
,
be
discovered
to
any
in
a
saving
way
,
when
as
the
purpose
of
God
that
way
,
was
limited
to
the
narrow
scantling
of
the
Jewish
nation
?
Psal.
147.19.20
.
Amos.
3.4
.
He
shewed
his
word
unto
Iacob
his
statutes
and
judgements
unto
Israel
;
he
hath
not
dealt
so
with
any
nation
,
&c.
You
onely
have
I
known
of
all
the
families
of
the
earth
,
&c.
No
Sir
,
such
prankes
of
preaching
the
Gospel
,
where
they
have
not
a
special
mission
,
would
suit
far
better
with
such
Itinerants
as
you
are
,
to
proselyte
the
Indians
;
the
onely
mischief
would
be
this
,
Mat.
23.15
.
that
when
you
had
proselyted
them
,
they
would
be
twofold
more
the
children
of
hell
then
they
were
before
.
By
what
afterwards
you
write
,
you
seem
to
tread
the
mizmaze
,
viz.
that
we
receiving
what
knowledge
we
have
of
such
,
upon
a
report
of
some
history
or
travellers
,
and
therefore
that
they
may
hear
what
we
are
and
do
,
aswel
as
we
hear
what
they
are
and
do
.
Sir
,
if
you
look
about
you
,
there
is
not
the
like
reciprocal
reason
for
the
one
as
for
the
other
.
Those
travellers
you
speak
of
,
of
ours
,
are
men
of
parts
and
ingenuity
,
and
through
long
pains
and
difficulties
,
have
made
new
discoveries
of
several
parts
of
the
habitable
world
;
but
who
are
the
inhabitants
?
surely
a
people
of
a
strange
temper
,
constitution
and
condition
,
rather
like
beasts
,
nay
Devils
,
than
men
,
I
mean
for
some
of
them
;
nay
such
as
the
Prophet
speaks
of
,
Ezek.
3.5
.
a
people
of
a
strange
speech
&
of
a
hard
language
,
and
whose
words
thou
canst
not
understand
,
Canibals
,
Satyres
,
who
do
really
worship
the
Devil
.
And
tell
me
,
how
shall
these
reject
the
means
,
who
stand
in
no
capacity
to
receive
it
;
and
surely
Sir
,
if
your
will
and
judgement
have
so
much
of
obstinacy
in
them
,
as
that
they
canot
take
impression
by
an
historical
faith
of
what
is
delivered
from
persons
of
an
undoubted
integrity
:
I
shall
much
doubt
how
it
will
be
pliable
to
the
entertayning
of
a
justifying
faith
.
He
that
is
unfaithful
in
the
least
,
will
be
unfaithful
also
in
much
,
Luke
16.10
.
according
to
your
own
instance
.
And
to
what
you
say
,
that
if
they
did
but
delight
to
retain
that
God
in
their
knowledge
whom
we
worship
,
and
the
Lord
Jesus
Christ
,
in
whom
we
believe
:
But
I
pray
tell
me
,
how
is
this
possible
for
them
to
have
this
delight
you
speak
of
,
when
perhaps
they
never
heard
of
the
true
God
,
nor
his
Son
Jesus
Christ
?
and
next
by
whom
is
any
such
delight
wrought
in
the
hearts
of
any
people
,
but
onely
by
God
himself
,
who
hath
already
denyed
it
to
them
in
his
decree
?
And
therefore
what
other
means
they
do
enjoy
,
which
would
require
their
faithful
improvement
of
them
,
and
of
their
knowledge
therein
,
I
know
of
none
;
and
if
you
have
found
out
any
,
if
you
please
to
set
it
down
in
plain
English
,
it
will
prove
a
greater
discovery
then
that
of
America
it self
,
unless
you
mean
those
constant
dayly
lecturers
,
the
sun
,
moon
,
and
stars
,
which
in
a
dumb
language
preach
out
the
glory
of
God
.
But
the
quickest-sighted
of
all
the
Astrologers
could
never
read
any
thing
of
the
Lord
Jesus
Christ
in
all
the
firmament
of
heaven
,
1
Cor.
1
23.
which
is
to
the
Iews
a
stumbling-block
,
and
to
the
Gentiles
foolishness
,
the
Scriptures
wholly
ascribing
the
knowledge
of
the
mystery
to
the
Son
of
God
,
revealing
it
from
the
bosome
of
the
Father
,
and
to
the
Spirit
of
God
;
but
utterly
denying
so
much
as
a
thought
of
it
to
any
of
the
greatest
or
wisest
of
the
world
,
yea
unto
the
blessed
Angels
themselves
.
1
Pet.
1.12
.
But
you
further
say
,
[
But
put
case
it
be
granted
,
for
Arguments
sake
,
that
they
never
heard
of
Christ
,
why
then
,
saith
the
man
,
how
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
from
Rom.
10.
and
how
can
they
reject
that
which
was
never
tendered
unto
them
?
Why
then
I
say
again
,
how
have
infants
faith
?
for
they
never
heard
of
Christ
as
they
are
new
born
infants
;
and
I
say
likewise
,
that
if
those
Gentiles
he
speaketh
of
never
heard
of
Christ
,
nor
yet
could
,
notwithstanding
all
that
they
could
do
in
the
use
of
that
means
they
do
enjoy
,
then
their
not
knowing
of
Christ
and
believing
in
him
as
we
do
,
will
never
be
charged
upon
them
as
sin
:
For
we
do
not
find
that
the
Lord
Jesus
doth
require
the
use
of
a
talent
of
them
,
which
never
received
any
of
him
to
use
.
]
Answ.
Sir
,
what
faith
infants
have
,
by
which
they
are
saved
,
hath
formerly
been
discussed
;
It
is
such
as
is
suitable
to
their
infantile
state
,
differing
not
in
nature
and
essence
from
those
which
are
adult
,
but
onely
in
degrees
of
the
discovery
of
it
.
It
hath
been
likewise
acknowledged
,
that
the
Gentiles
who
never
heard
of
Christ
,
unbelief
will
not
be
their
sin
for
which
they
shall
be
condemned
,
for
they
shall
be
judged
not
by
the
law
of
faith
,
but
by
the
law
of
works
,
2
Cor.
5.10
.
according
to
what
evil
they
have
done
in
the
body
;
and
therefore
I
do
affirm
,
that
the
onely
breach
of
the
covenant
of
Grace
,
is
too
narrow
to
be
the
adequate
cause
of
damnation
;
for
many
pagans
who
never
heard
of
Christ
,
and
are
under
no
covenant
but
that
of
works
,
are
condemned
,
not
for
not
believing
in
him
of
whom
they
never
heard
,
Rom.
10.14
.
nor
for
the
breach
of
the
covenant
of
Grace
,
but
for
the
breach
of
the
covenant
of
works
;
and
without
doubt
,
uncleanness
,
covetousnes
,
sorcery
,
lying
,
Idolatry
,
&c.
and
many
the
like
sins
,
are
the
causes
of
their
damnation
.
They
received
a
talent
in
Adam
their
primogenitor
,
and
he
forfeited
it
both
to
himself
and
all
his
posterity
,
whereof
unless
redemption
be
made
by
Jesus
Christ
,
they
are
utterly
lost
persons
.
They
have
likewise
received
a
general
talent
bestowed
on
them
by
Jesus
Christ
,
Ioh.
1.9
.
Rom.
1.20
who
enlighteneth
all
that
come
into
the
world
,
even
enough
to
make
them
inexcusable
.
And
kind
Sir
,
if
you
revise
your
own
position
,
it
is
limited
to
the
free
tenders
of
Christ
in
the
Gospel
;
and
therfore
as
you
put
the
case
,
your
supposition
utterly
clasheth
with
what
you
have
in
your
position
:
But
it
is
an
easie
matter
for
such
intoxicated
unsteady
brains
as
yours
,
to
cross
leggs
now
and
then
.
You
absurdly
conclude
what
you
have
to
say
in
discharge
of
your self
from
the
second
absurdity
thus
;
[
But
the
Gentiles
,
if
they
cannot
,
notwithstanding
all
that
they
can
do
,
hear
of
Christ
in
the
Doctrine
of
the
Gospel
in
express
words
,
that
they
have
a
means
from
God
by
which
they
in
their
consciences
may
be
accused
or
excused
in
the
day
when
God
shall
judge
the
secrets
of
men
by
Jesus
Christ
,
Rom.
2.14
,
15
,
16.
See
also
chap.
1
from
ver.
18.
to
the
end
:
also
Psal.
19.
at
the
beginning
;
by
which
means
there
is
such
a
discovery
of
God
from
the
creation
of
the
world
,
that
the
invisible
things
of
him
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
so
that
they
are
without
excuse
;
but
not
onely
in
the
far
countries
,
but
even
here
in
England
,
where
the
Gospel
is
preached
,
there
are
many
that
are
strangers
from
the
life
of
God
,
I
do
freely
grant
,
the
greater
is
their
sin
:
and
as
it
is
just
with
God
to
give
those
Gentiles
over
to
a
reprobate
mind
,
that
did
not
like
to
retain
the
knowledge
of
God
which
they
had
or
might
have
had
by
the
things
that
are
made
;
so
in
like
manner
will
the
just
and
righteous
judgement
of
God
appear
toward
them
which
have
Jesus
Christ
preached
unto
them
in
the
Doctrine
of
the
Gospel
,
and
they
receive
him
not
,
in
suffering
the
mystery
of
iniquity
to
cloud
and
darken
their
understanding
,
by
the
coming
of
the
man
of
sin
.
2
Thes.
2.9.10
,
11
,
12.
Whose
coming
is
after
the
working
of
Satan
with
all
power
and
signes
,
and
lying
wonders
,
and
with
all
deceivableness
of
unrighteousness
in
them
that
perish
,
Because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
;
and
for
this
cause
,
God
shall
send
them
strong
delusion
,
that
they
should
believe
a
lye
,
that
they
all
might
be
damned
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
:
by
which
mystery
of
iniquity
their
understandings
are
so
darkned
,
and
their
minds
blinded
,
by
which
they
look
that
all
must
be
in
a
mystery
;
removing
mountains
in
a
mystery
,
the
body
of
Christ
in
a
mystery
,
the
Ascention
of
Christ
into
heaven
,
and
his
second
coming
in
a
mystery
;
the
resurection
out
of
the
Grave
,
or
dust
of
the
earth
,
in
a
mystery
to
be
out
of
the
grave
of
sin
;
and
all
these
and
many
more
such
dark
and
cloudy
conceits
there
are
,
and
will
be
more
and
more
in
men
,
because
they
receive
not
the
love
of
the
truth
,
even
the
teaching
of
Jesus
Christ
in
these
things
that
are
written
,
Ioh.
20.31
.
that
they
might
believe
that
Jesus
is
the
Christ
,
and
that
believing
they
might
have
life
through
his
name
.
]
Answ.
Truly
Sir
,
your
revolution
of
mysteries
,
is
a
mystery
to
me
;
And
if
in
this
whole
paragraph
your
meaning
be
onely
this
,
that
in
the
defect
of
the
revelation
of
Jesus
Christ
,
Rom.
1.
Psal.
19.1
.
Rom.
2.14
.
yet
that
the
Gentiles
have
so
much
made
known
unto
them
by
the
invisible
things
of
God
,
and
the
objective
works
of
the
creation
,
and
the
reliques
of
the
law
of
nature
,
so
far
as
to
render
them
inexcusable
,
I
shall
joyne
with
you
in
it
,
and
give
my
vote
against
them
.
But
if
you
have
any
secret
reserve
(
for
indeed
you
are
a
pitiful
soul
)
that
any
of
those
herd
of
Goats
,
the
Gentiles
I
mean
,
should
have
any
possibility
of
salvation
,
or
hopes
to
be
excused
in
the
day
of
Judgement
from
receiving
of
the
just
reward
of
all
their
iniquities
,
Joh.
15.5
.
Joh.
14.6
.
I
do
then
abominate
any
such
conceit
;
Without
Christ
we
can
do
nothing
,
he
is
the
way
,
the
truth
,
and
the
life
,
and
none
cometh
to
the
Father
but
by
him
;
neither
is
there
salvation
in
any
other
,
nor
none
other
name
under
heaven
given
among
men
whereby
they
can
be
saved
.
If
it
should
be
otherwise
,
then
farewel
the
prerogative
of
the
Jew
above
the
Gentile
,
of
the
Christian
Church
above
the
Pagans
.
If
God
may
have
his
Church
,
his
converts
,
his
right
worshippers
,
his
beloved
and
saved
ones
,
even
amidst
the
blindness
and
darkness
of
Gentilism
,
without
the
knowledge
of
Christ
,
and
all
divine
revelation
of
Gods
wil
in
his
word
,
then
let
's
bid
adieu
to
al
Scripture
,
to
all
religion
,
to
all
profession
:
but
alas
what
are
such
opinions
as
those
,
but
like
sick
mens
dreams
,
or
rather
mad
mens
ravings
?
But
I
pray
Sir
,
tell
me
in
good
earnest
what
your
meaning
is
by
those
words
you
thus
write
,
viz.
The
Gentiles
,
if
they
cannot
,
notwithstanding
all
that
they
can
do
,
hear
of
Christ
,
&c.
which
,
as
the
words
import
,
imply
an
abominable
slander
against
the
majesty
of
God
,
as
though
the
Gentiles
had
a
desire
,
and
thereupon
did
endeavour
to
know
and
learn
the
mind
of
Christ
,
but
being
impeded
by
a
more
supreme
power
,
were
not
able
to
compass
their
desires
.
Sir
,
learn
to
be
more
modest
and
reverent
in
treating
of
such
divine
things
.
Alas
,
so
far
are
the
heathens
for
a
can
or
a
will
,
I
mean
,
power
or
desire
,
that
there
is
neither
of
them
in
professed
Christians
,
Phil.
2.13
.
but
what
is
of
Gods
own
working
,
who
giveth
both
to
will
and
to
do
according
to
his
good
pleasure
.
And
as
for
the
heathen
,
instead
of
doing
,
or
any
desires
thereunto
,
as
to
good
,
there
is
nothing
but
backwardness
,
indisposition
,
aversness
,
yea
an
enmity
against
any
thing
that
is
really
good
,
at
least
in
a
saving
way
.
But
alas
,
what
persons
,
or
cause
is
there
in
the
world
,
that
are
so
base
and
degenerate
,
that
cannot
suborne
some
luxuriant
tongues
to
plead
their
case
,
though
never
so
abominable
?
I
have
now
done
with
this
,
and
so
proceed
to
hear
what
you
can
speak
for
your selfe
in
the
defence
of
the
position
from
the
third
absurdity
,
which
is
this
;
The
third
absurdity
.
[
If
the
foresight
of
sin
should
be
the
cause
of
reprobation
,
then
the
elect
should
be
equally
lyable
to
the
decree
of
reprobation
as
the
reprobates
themselves
,
they
all
being
alike
in
the
corrupt
mass
and
lump
of
Adams
transgression
.
Answ.
See
how
he
minceth
his
argument
,
that
he
may
bring
forth
absurdities
from
his
own
expressions
,
and
then
father
them
upon
us
.
In
the
front
of
his
argument
he
putteth
in
unbelief
,
and
the
rejecting
of
the
means
,
but
leaveth
out
the
word
continuing
;
and
now
he
hath
thrust
out
all
,
except
it
be
this
one
single
term
,
Sin
,
that
he
may
bring
,
reprobation
to
eternal
destruction
,
to
the
narrow
scantling
of
Adams
transgression
:
but
that
shall
never
be
granted
by
me
,
until
I
see
a
better
proof
for
it
than
he
hath
yet
brought
,
and
I
can
allow
him
more
Scriptures
then
he
hath
set
down
to
his
argument
,
Iob
14.4
.
and
15.14
.
Psal.
51.5
.
all
which
,
together
with
the
Scriptures
he
bringeth
,
do
I
confess
,
prove
that
the
whole
lump
of
mankind
is
polluted
with
Sin
;
and
I
deny
not
,
but
that
this
pollution
or
corruption
,
is
in
a
measure
from
Adams
transgression
;
but
that
any
ones
being
reprobated
to
everlasting
destruction
in
the
lake
of
fire
,
which
is
the
second
death
,
is
for
Adams
transgression
,
I
deny
;
for
although
all
the
fruits
and
effects
of
that
sin
in
the
first
Adam
do
accompany
us
,
untill
we
come
to
the
dust
from
whence
we
were
taken
,
which
is
Gen.
3.16
,
17
,
18
,
19.
Womens
sorrow
,
being
multiplyed
,
and
their
conception
,
and
bringing
forth
children
in
sorrow
,
together
with
the
curse
that
is
upon
the
ground
for
mans
sake
,
so
as
that
man
must
eat
of
it
in
sorrow
all
the
dayes
of
his
life
,
eating
bread
in
the
sweat
of
his
face
,
being
accompanied
with
pain
and
sickness
,
which
are
the
companions
of
death
,
till
he
return
to
the
ground
;
for
out
of
it
was
he
taken
,
for
(
saith
God
)
dust
thou
art
,
and
unto
dust
thou
shalt
return
:
and
this
was
the
sentence
of
that
condemnation
that
God
hath
pronounced
against
the
first
Adam
,
or
1
Cor.
15.27
.
earthy
man
,
and
we
being
then
in
him
when
the
sin
was
committed
,
and
the
sentence
pronounced
,
we
have
our
part
with
him
in
these
things
,
as
our
portion
in
this
life
,
for
the
original
sin
,
or
first
transgression
:
But
the
holy
Spirit
in
Scripture
doth
no where
declare
,
as
I
could
ever
yet
find
,
nor
as
any
one
could
ever
yet
shew
me
,
that
mans
reprobation
to
the
second
death
is
for
being
in
Adams
sin
,
nor
for
sin
in
their
own
persons
,
no
nor
yet
for
unbelief
simply
so
considered
but
for
continuing
in
sin
and
unbelief
.
For
if
they
do
repent
,
confess
,
and
forsake
their
sins
,
they
shall
find
mercy
,
and
be
saved
,
as
hath
been
already
proved
:
and
if
the
elect
should
continue
in
sin
and
unbelief
,
and
not
repent
,
and
believe
,
or
imbrace
the
means
of
Salvation
,
they
should
be
equally
lyable
to
the
decree
of
Reprobation
,
as
the
reprobates
themselves
,
and
there
would
be
no
difference
;
but
they
in
repenting
,
believing
and
embracing
the
means
of
salvation
,
fall
under
the
unchangeable
decree
of
Gods
election
,
so
as
they
cannot
miss
of
salvation
,
as
hath
been
already
shewed
.
]
Answ.
Truly
Sir
,
before
this
I
did
not
rightly
apprehend
where
the
shooe
did
wring
;
but
now
I
find
that
it
is
Original
sin
that
pinches
you
so
sore
,
that
you
cannot
well
endure
the
name
of
it
;
which
had
I
foreseen
,
I
would
not
have
minced
any
thing
in
the
Argument
,
no
not
so
much
as
the
continuing
in
sin
:
for
howsoever
it
is
,
that
we
affirm
that
Original
sin
is
an
hereditary
disease
which
every
soul
brings
with
it
into
the
world
,
yet
it
leaves
not
a
man
suddenly
,
no
not
when
he
is
regenerate
,
but
continues
to
the
end
of
a
mans
dayes
,
It
is
the
very
last
enemy
of
ours
that
death
destroyes
;
so
that
in
respect
of
this
,
Ante
obitum
nemo
supremaque
funera
debet
dici
beatus
.
Now
what
you
have
to
say
against
our
doctrine
of
Original
sin
,
I
find
not
much
in
this
your
discourse
,
for
this
you
grant
;
First
,
that
the
whole
lump
of
mankind
is
polluted
with
sin
,
and
which
pollution
,
as
you
say
,
flows
from
Adams
transgression
.
And
secondly
,
that
all
the
fruits
and
effects
of
that
sin
do
accompany
us
till
death
:
there
is
onely
then
your
bare
denial
that
eternal
death
is
not
the
reward
or
wages
of
this
sinful
pollution
,
the
contrary
whereof
is
incumbent
on
me
to
prove
,
to
make
my
charge
good
against
you
with
that
third
absurdity
.
Now
to
prove
that
the
first
sin
of
Adam
was
ours
,
not
because
he
is
our
father
by
nature
,
(
though
that
be
a
ground
of
the
imputation
also
)
but
because
he
is
such
a
father
by
Covenant
and
law
,
the
law
and
Covenant
of
works
being
laid
in
pawn
in
his
hand
;
we
are
to
understand
,
that
there
be
three
parts
in
Original
sinne
.
1.
First
,
a
partaking
of
the
first
sin
of
Adam
;
we
all
sinned
in
him
,
Rom.
5.12
,
14
,
15.
2.
Secondly
,
the
want
of
the
Image
of
God
,
Rom.
3.23
.
called
the
glory
of
God
,
or
original
righteousness
.
3.
Thirdly
,
Concupiscence
,
or
a
bentness
or
proneness
of
nature
unto
sin
,
Rom.
7.7
,
14
,
17
,
23
,
24.
As
to
the
first
,
Adams
sin
is
ours
really
and
truly
,
not
so
much
because
it
is
ours
,
as
because
it
is
imputed
to
be
ours
by
God
,
who
so
contrived
the
law
of
works
,
as
that
it
should
be
made
with
Adam
,
not
as
a
single
father
or
person
,
but
with
Adam
as
a
publique
person
representing
all
mankind
,
and
having
our
common
nature
as
a
father
,
both
by
nature
and
law
,
which
came
from
the
meer
free-will
of
God
:
He
was
as
the
root
and
stock
of
all
mankind
,
Rom.
5.19
.
By
one
mans
disobedience
many
were
made
sinners
,
(
i.
e.
)
morally
and
legally
,
but
not
physically
and
personally
,
the
fruit
and
effect
of
which
is
death
and
damnation
;
for
Rom.
6.23
.
The
wages
of
sin
is
death
,
not
onely
temporal
or
natural
death
,
but
as
the
Apostles
Antithesis
necessarily
carries
it
,
spiritual
and
eternal
death
,
in
opposition
to
eternal
life
acquired
by
Jesus
Christ
the
second
Adam
.
Yea
and
the
whole
series
and
purport
of
the
Apostles
discourse
,
Rom.
5.12
.
to
ver.
19.
carries
this
clear
,
that
every
mouth
may
be
stopped
,
by
a
comparison
of
our
righteousness
and
life
received
by
Jesus
Christ
,
with
sin
and
death
contracted
from
Adam
;
that
as
by
the
disobedience
of
Adam
we
were
made
sinners
,
viz.
sinners
by
imputation
,
his
sin
being
laid
upon
our
account
,
as
much
as
if
we
our selves
had
eaten
of
the
forbidden
fruit
:
So
by
the
obedience
of
Christ
we
are
made
righteous
(
i.
e.
)
righteous
by
imputation
,
God
being
so
pleased
to
accept
of
Christ
his
righteousness
,
as
though
we
in
our
own
persons
had
fulfilled
all
righteousness
,
either
in
doing
or
in
suffering
.
See
for
further
satisfaction
,
1.
Cor.
1.30
.
and
15.22
.
and
2
Cor.
5.15
.
The
second
thing
considerable
in
original
sin
,
is
a
privation
of
the
Image
of
God
,
the
glory
of
God
,
or
original
righteousness
;
of
this
see
Rom.
3.23
.
Eccles.
7.29
.
Ephes.
4.24
.
which
uprightness
had
been
hereditary
,
had
man
kept
his
first
station
;
but
he
failing
,
in
the
breach
of
the
holy
law
of
God
,
he
lost
that
righteousness
,
both
to
himself
and
all
his
posterity
;
So
that
,
there
unavoidably
succeeding
a
defect
of
conformity
to
the
law
of
God
,
which
sinless
nature
did
enjoy
,
necessarily
must
it
draw
with
it
the
sin
of
that
nature
which
it
voluntarily
had
contracted
,
viz.
Original
unrighteousness
.
Whence
I
reason
thus
;
Every
transgression
of
the
law
of
God
takes
along
with
it
the
true
and
proper
name
and
nature
of
sin
,
and
to
have
eternal
death
as
the
reward
thereof
,
1
Ioh.
3.4
.
Rom.
3.23
.
But
every
defect
of
conformity
with
the
law
of
God
is
such
a
transgression
.
Therefore
,
&c.
The
Minor
is
proved
from
those
places
,
1
Cor.
2.14
.
and
2
Cor.
3.5
.
Rom.
3.10
.
and
Rom.
7.18
.
cum
multis
aliis
.
The
third
thing
considerable
is
a
proneness
,
aptitude
,
and
bentness
to
sin
,
not
by
imputation
,
but
by
inclination
:
As
the
young
Lion
,
and
the
young
Serpent
,
have
not
the
bloudy
,
and
stinging
nature
of
the
old
Lion
,
and
the
old
Serpent
,
by
imputation
,
but
by
natural
and
intrinsecal
inherencie
:
so
it
is
with
men
from
the
womb
,
they
are
sinners
from
the
birth
,
bringing
into
the
world
a
body
of
sin
and
death
.
Whence
I
argue
thus
;
Every
evill
concupiscence
,
or
proneness
in
man
to
sin
,
or
rebellion
to
the
law
of
God
,
or
enmity
to
God
,
carries
with
it
the
name
and
nature
of
sin
:
But
original
sin
(
Synecdochically
taken
;
for
the
habit
of
original
unrighteousness
)
is
that
evil
Concupiscence
or
proneness
to
sin
,
&c.
Therefore
.
For
the
Major
,
I
presume
none
dare
question
it
;
and
for
the
Minor
,
that
is
confirmed
abundantly
,
and
that
in
a
special
manner
in
the
greatest
part
of
Rom.
7.
where
the
nature
of
original
sin
is
most
lively
represented
,
and
the
Apostle
not
onely
for
himself
,
but
for
all
others
,
bemoanes
their
sad
estate
,
in
respect
of
the
natural
inherency
of
that
depravation
of
our
nature
.
And
whereas
you
,
Sir
,
were
pleased
to
supply
me
with
places
to
prove
what
I
intended
as
to
original
sin
,
I
must
tell
you
,
it
was
not
for
want
of
stock
that
I
had
then
in
store
,
but
onely
because
I
would
not
then
in
so
short
an
epitome
be
tedious
and
troublesome
to
such
dissatisfied
persons
,
for
whose
alone
satisfaction
I
composed
that
breviary
;
but
never
intending
it
should
have
been
exposed
to
publick
view
,
it
was
onely
your
pleasure
to
bring
it
into
the
sun
light
,
naked
and
bare
as
it
was
.
And
therefore
that
you
may
see
that
the
subject
is
not
any
wayes
lame
or
defective
for
want
of
sufficient
authority
to
support
it
,
take
these
texts
of
Scripture
,
ex
abundanti
,
for
the
confirmation
of
it
.
Gen.
6.5
.
and
8.21
.
Iob
14.5
.
Psal.
57.7
.
Isa.
64.10
.
Ier.
17.9
.
Matth.
15.12
.
Ioh.
3.6
.
Rom.
5.12
,
&c.
and
6.16
,
&c.
and
8.6
,
7.
&c.
Eph.
2.3
.
and
4.22
.
Col.
3.9
,
11.
Tit.
3.3
.
Heb.
12.1
.
Iam.
1.14
,
15
&c.
For
what
you
conclude
this
paragraph
with
,
that
if
sinners
should
repent
,
confess
,
and
forsake
their
sins
,
they
should
find
mercy
;
And
if
the
elect
should
continue
in
sin
and
not
repent
,
&c.
they
should
be
equally
lyable
to
the
decree
of
Reprobation
;
I
say
Sir
,
though
to
affirm
this
doth
utterly
interfere
with
your
first
position
,
where
you
affirm
that
the
elect
cannot
become
reprobates
,
neither
can
reprobates
become
elect
:
And
yet
there
is
some
truth
in
it
according
to
the
Gospel
manner
of
expressions
;
but
this
hath
been
fully
spoken
to
already
.
Your
next
encounter
is
,
to
answer
a
place
by
me
quoted
,
where
you
write
thus
.
[
But
yet
lest
it
should
be
thought
that
there
is
some
weight
in
that
Scripture
which
he
quoteth
out
of
Ephes.
2.1
,
2
,
3.
Children
of
wrath
even
as
others
,
to
prove
that
reprobation
to
the
second
death
,
is
for
that
sin
in
Adam
,
or
that
infants
dying
in
infancy
,
should
be
cast
into
the
lake
of
fire
for
the
same
;
I
doubt
not
,
but
by
the
help
of
my
God
I
shall
make
it
appear
,
that
there
is
no
such
thing
in
it
:
for
first
consider
,
that
these
words
in
ver.
1.
you
hath
he
quickened
who
were
dead
in
trespasses
and
sins
,
cannot
relate
to
their
being
in
the
corrupt
mass
or
lump
of
Adams
transgression
,
for
that
is
but
one
,
being
in
the
singular
number
;
but
that
which
is
there
spoken
of
,
is
in
the
plural
number
,
or
more
than
one
,
to
wit
,
trespases
and
sins
.
Secondly
,
it
doth
appear
that
it
doth
not
relate
to
that
sin
they
had
as
they
were
new
born
infants
,
because
it
relateth
to
their
conversation
,
or
course
of
life
,
as
they
had
a
being
in
this
world
,
ver.
2.3
.
wherein
in
time
past
ye
walked
according
to
the
course
of
this
world
,
amongst
whom
we
all
had
our
conversation
in
times
past
,
&c.
By
which
it
doth
appear
,
that
he
doth
not
speak
to
the
Ephesians
of
what
they
were
as
they
first
came
into
the
world
as
Infants
;
for
they
could
not
upon
that
account
be
said
to
walk
according
to
the
course
of
this
world
,
neither
can
new
born
Infants
,
as
such
,
be
said
to
have
their
conversation
in
times
past
in
the
lust
of
the
flesh
,
&
of
the
mind
;
and
therefore
they
were
not
children
of
wrath
upon
that
account
:
but
the
Apostle
there
speaketh
of
that
course
of
life
or
conversation
in
which
they
lived
in
time
past
,
as
they
were
grown
persons
in
the
lusts
of
the
flesh
and
the
mind
,
fulfilling
the
desires
thereof
,
and
being
by
nature
the
children
of
wrath
even
as
others
.
]
Answ.
What
man
,
are
you
so
confident
of
this
first
fruits
of
your
brain
,
as
to
think
that
you
have
answered
all
things
of
weight
,
in
what
I
have
formerly
written
to
your
positions
?
Truly
Sir
,
if
I
have
any
judgement
at
all
,
there
is
not
one
parcel
of
all
that
I
have
delivered
,
that
you
have
given
the
least
colour
of
satisfaction
to
.
But
let
us
examine
the
reasons
you
give
in
,
why
those
words
were
the
children
of
wrath
even
as
others
,
cannot
prove
reprobation
to
the
second
death
,
or
expose
infants
to
a
desert
of
the
lake
of
fire
.
Your
first
reason
is
,
because
those
words
ver.
1.
you
hath
he
quickned
who
were
dead
in
trespasses
and
sins
,
cannot
relate
to
their
being
in
the
corrupt
lump
,
for
that
is
but
one
in
the
singular
number
,
but
that
spoken
of
here
is
in
the
plural
,
more
than
one
,
viz.
trespasses
and
sins
.
A
good
Critick
I
assure
you
;
but
to
this
I
answer
.
First
,
that
though
the
Scripture
when
it
speaks
of
original
sin
,
may
speak
of
it
in
the
singular
number
,
yet
oftentimes
it
is
described
by
words
of
the
plural
number
.
So
Psal.
51.5
.
the
original
carries
it
,
Behold
I
was
shapen
in
iniquities
,
and
in
sins
did
my
mother
conceive
me
.
and
Joh.
9.34
.
thou
wast
altogether
born
in
sins
,
and
Col.
2.13
.
you
being
dead
in
your
sins
;
And
so
here
.
Secondly
you
must
know
,
that
every
particular
person
is
the
subject
of
that
sin
,
and
in
every
member
and
part
of
that
particular
person
is
that
sin
inherent
;
there
is
an
infective
that
hath
spread
over
both
body
and
soul
,
and
even
all
the
faculties
of
them
both
,
having
contracted
that
defilement
by
an
hereditary
propagation
;
and
why
may
not
the
Holy
Ghost
,
for
the
exaggerating
of
the
greatness
of
our
natural
corruption
,
make
use
of
words
in
the
plural
number
,
in
setting
forth
of
this
sin
,
as
usually
it
doth
,
without
the
censure
of
a
Thomas
Tazwel
?
Thirdly
,
I
do
willingly
acknowledge
that
ver.
1.
Actual
sins
committed
by
men
when
full
grown
,
are
here
spoken
of
and
meant
,
but
not
exclusively
to
original
sin
,
that
is
understood
as
well
as
actual
,
and
both
of
these
will
necessarily
require
a
word
of
the
plural
number
;
Actual
sins
as
the
streams
running
in
all
their
veins
,
and
their
whole
conversation
in
the
time
of
their
pilgrimage
here
;
but
original
sin
as
the
fomes
and
fountain
whence
those
actuall
sins
had
their
first
conception
,
birth
,
and
nursery
,
being
deep
rooted
,
and
fast
rivited
in
the
head
and
heart
.
Fourthly
,
you
might
easily
perceive
what
I
chiefly
insisted
on
in
the
quoting
of
that
Scripture
,
having
set
it
down
in
words
at
length
and
not
in
figures
,
by
nature
children
of
wrath
.
So
that
this
your
first
reason
will
stand
you
in
little
stead
,
as
to
acquit
you
from
this
third
absurdity
.
Neither
will
your
second
perform
any
greater
exploits
,
than
his
fellow
that
went
before
him
;
for
where
you
beat
the
ayr
,
with
your
walking
and
conversation
,
ver.
2
,
3.
I
must
tell
you
,
I
insist
not
on
it
,
neither
am
I
such
an
innocent
as
to
make
that
applicable
to
infants
.
No
Sir
,
it
is
the
close
of
the
3.
ver.
which
I
mainly
intend
,
and
which
the
Holy
Ghost
applies
singly
to
the
hereditary
and
original
depravation
of
our
sinful
nature
,
lineally
descending
from
our
primogenitor
Adam
,
Gen.
5.3
.
who
howsoever
he
was
created
in
the
image
of
God
,
yet
he
begat
children
in
his
own
likeness
after
his
own
image
,
i.
e.
deprived
of
the
image
of
God
,
and
sinful
like
himself
,
and
by
nature
children
of
wrath
:
To
which
words
you
would
fain
say
somewhat
,
and
so
you
do
,
but
to
little
purpose
and
that
which
you
do
say
is
this
.
[
But
now
the
question
is
,
how
they
were
by
nature
children
of
wrath
?
say
some
,
because
nature
led
them
to
the
doing
of
these
things
,
and
to
the
living
in
such
a
filthy
conversation
.
But
I
have
better
thoughts
of
nature
,
and
yet
I
desire
to
think
no
better
of
it
than
the
Scripture
speaketh
of
it
;
and
my
judgement
of
it
is
this
,
that
nature
is
so
far
from
leading
men
into
sin
,
that
the
teaching
of
it
are
against
sins
;
which
I
prove
by
these
reasons
being
grounded
upon
Scripture
.
Answ.
Here
Sir
,
you
propose
a
question
,
and
make
your
own
skul
the
anvil
whereon
to
forge
and
fashion
an
answer
,
which
I
utterly
disclaim
as
none
of
ours
,
because
of
its
shortness
and
insufficiency
.
And
whereas
you
say
,
you
have
better
thoughts
of
Nature
,
Sir
you
need
not
tell
me
so
,
I
know
you
have
;
seeing
by
you
,
and
those
of
your
party
,
the
bond-woman
is
advanced
equal
to
the
free-woman
;
the
servant
set
up
in
honour
to
the
disgrace
and
contumely
of
the
mistress
,
Nature
(
I
mean
)
being
placed
by
you
in
the
chair
of
state
,
instead
of
Grace
.
Joh.
7.51
.
But
doth
our
law
judge
any
man
before
it
hear
him
,
and
know
what
he
doth
?
I
will
therefore
bring
your
reasons
to
the
touchstone
,
whereby
you
endeavour
to
confirm
this
assertion
,
viz.
that
nature
is
so
far
from
leading
men
into
sin
,
that
the
teachings
of
it
are
against
sin
;
and
your
first
reason
is
this
.
[
Because
the
Gentiles
do
by
nature
the
things
contained
in
the
law
of
God
,
Rom.
2.14
.
]
Answ.
But
I
hope
you
will
then
limit
this
law
of
God
to
the
law
of
the
second
table
,
and
therein
likewise
to
the
external
acts
of
civil
righteousness
,
and
that
not
as
acted
from
any
internal
principle
of
a
desire
of
glorifying
of
God
therein
,
and
then
what
is
all
this
doing
worth
?
Besides
,
I
believe
you
have
not
the
front
to
affirme
that
the
Gentiles
did
by
nature
worship
one
God
in
Trinity
,
and
Trinity
in
Unity
;
or
that
they
did
abstain
from
falling
down
before
,
or
worshipping
the
creature
more
then
the
Creator
,
Rom.
1.25
.
or
that
they
observed
a
seventh
day
Sabbath
;
Nature
,
I
am
sure
,
never
directed
them
to
such
principles
.
Search
all
the
records
of
the
chiefest
of
the
heathens
,
even
those
that
have
aspired
to
the
highest
pitch
of
all
humane
and
natural
knowledge
:
yet
in
those
their
loftiest
speculations
concerning
the
nature
of
divine
things
they
were
miserably
blind
.
Aristotle
,
a
man
of
the
deepest
reach
that
Antiquity
ever
bred
,
among
so
many
books
that
he
wrote
,
and
are
in
part
yet
extant
,
hath
not
left
us
any
one
discourse
by
which
it
might
appear
that
he
bestowed
any
paines
in
searching
after
the
knowledge
of
God
,
except
here
and
there
,
in
some
poor
pitiful
disputes
:
and
if
it
may
be
said
thus
of
the
most
eminent
of
the
heathens
;
what
then
may
be
concluded
of
the
whole
croud
and
rout
of
them
?
but
as
what
the
Apostle
ver.
12.
having
a
consideration
of
them
as
in
their
pure
naturals
,
before
their
conversion
by
the
Gospel
,
that
they
were
at
that
time
without
Christ
,
Eph.
2.12
.
being
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
;
that
they
sate
in
darkness
and
in
the
shadow
of
death
?
Mat.
4.15
.
and
indeed
how
could
it
be
otherwise
,
Acts
14.16
.
Ps.
147.19.20
.
when
God
favoured
them
not
,
nor
had
any
purpose
to
bestow
grace
upon
them
?
for
in
times
past
he
suffered
all
the
Gentiles
to
walk
in
their
own
waies
;
the
word
and
ordinances
of
his
worship
they
had
not
,
for
he
sheweth
his
word
unto
Iacob
,
his
statutes
and
his
judgements
unto
Israel
:
he
hath
not
dealt
so
with
every
nation
,
Ro.
10.14
.
neither
have
they
known
his
judgements
.
A
preacher
they
have
not
,
and
how
should
they
believe
in
him
of
whom
they
have
not
heard
?
1
Cor.
2.
and
how
shall
they
hear
without
a
preacher
?
Natural
ability
to
know
the
mystery
of
the
kingdome
of
God
,
Mat.
13.11
.
they
have
not
for
the
natural
man
perceives
not
the
things
of
the
Spirit
;
nor
is
there
any
such
power
given
them
of
God
;
for
unto
you
is
given
to
know
the
secrets
of
the
kingdome
of
heaven
,
but
unto
them
it
is
not
given
:
Joh.
15.5
.
and
without
Christ
they
can
do
nothing
.
What
then
was
become
of
this
mans
reason
thus
to
bragg
of
men
in
their
pure
naturals
,
which
are
so
befogged
that
they
are
never
able
to
extricate
themselves
?
I
have
done
with
the
first
reason
,
and
left
it
naked
and
bare
;
I
shall
next
proceed
to
your
second
reason
,
which
as
it
is
by
you
worded
,
is
scarce
common
sense
,
but
such
as
it
is
,
take
it
thus
.
[
2.
Because
those
that
were
given
over
of
God
to
a
reprobate
mind
,
being
filled
with
all
unrighteousness
,
Rom.
1.28
.
are
said
ver.
31.
to
to
be
without
natural
affections
:
now
if
natural
affections
had
been
such
an
unrighteous
thing
,
as
that
it
should
lead
them
into
sin
,
and
they
being
filled
with
all
unrighteousness
,
could
not
have
been
without
it
.
To
which
I
answer
;
First
you
mistake
in
your
reading
,
t
is
affection
in
the
singular
number
and
not
affections
.
Secondly
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendred
by
the
Translators
natural
affection
,
is
yet
by
them
in
the
margent
rendred
unsociable
,
and
if
Scapulaes
Lexicon
be
consulted
with
,
such
are
there
denoted
;
and
so
the
word
properly
signifies
in
quo
non
inest
affectus
amoris
illius
mutui
inter
parentes
&
liberos
,
who
are
destitute
of
that
reciprocal
love
that
ought
to
be
between
husband
and
wise
,
parents
and
children
.
And
now
be
judge
your self
,
what
a
sad
reason
you
have
brought
upon
the
Stage
for
the
advancing
of
nature
,
that
(
as
you
say
)
it
is
so
far
from
leading
men
to
sin
,
that
the
teachings
of
it
are
against
sin
;
because
,
(
for
such
is
the
strength
of
your
reason
,
or
else
it
is
nothing
)
such
given
over
by
God
to
a
reprobate
mind
,
are
without
that
reciprocal
or
mutual
love
that
ought
to
be
between
husband
and
wife
,
parents
and
children
.
I
pray
Sir
,
in
the
next
look
before
you
leap
.
And
now
for
the
third
and
last
reason
,
which
is
of
the
same
size
the
former
were
,
and
this
it
is
.
Because
the
Apostle
himself
directeth
the
Saints
to
the
teaching
of
nature
it self
,
1
Cor.
11.14
.
and
certainly
if
Paul
had
been
of
that
mind
,
that
nature
had
been
such
an
evil
principle
,
as
that
it
being
followed
,
would
lead
men
into
a
wicked
and
filthy
conversation
,
he
would
never
have
mentioned
it
as
a
teacher
unto
them
;
therefore
the
teaching
of
nature
doth
not
lead
men
into
sin
,
but
the
contrary
.
]
Answ.
The
Apostle
in
this
part
of
the
Chapter
,
is
giving
directions
what
suits
best
with
decency
,
and
order
in
their
Church-assemblies
,
and
in
particular
concerning
prayer
,
whether
covered
or
uncovered
,
and
thereby
occasionally
of
short
hair
and
long
hair
,
and
ver.
14.
Doth
not
nature
it self
teach
you
that
if
a
man
have
long
hair
it
is
a
shame
unto
him
:
the
doubt
now
is
,
what
is
meant
by
nature
here
?
and
first
,
not
any
principle
connatural
to
man
in
the
state
of
innocency
;
for
thereof
there
is
neither
precept
,
nor
rule
,
nor
example
,
either
for
long
hair
or
short
hair
.
But
secondly
,
by
nature
is
to
be
understood
,
that
which
by
a
common
consent
was
taken
up
,
and
brought
it
into
a
custom
or
fashion
,
and
that
especially
among
the
Greeks
:
for
if
we
look
upon
other
nations
,
and
take
the
pains
to
search
Antiquity
concerning
their
fashions
,
you
shall
find
that
it
was
a
long
time
before
the
Romans
used
any
clipping
of
the
hair
,
neither
was
it
practised
in
France
or
Germany
till
of
later
years
;
nor
would
Lycurgus
suffer
it
among
the
Lacedemonians
;
and
if
it
were
unnatural
,
why
did
Absalom
were
long
hair
?
2
Sam.
18.9
.
or
why
was
the
law
of
the
Nazarites
permitted
?
It
is
very
apparent
therefore
that
the
Apostles
meaning
is
,
that
custome
being
(
as
it
were
another
nature
)
it
was
not
the
manner
,
custome
and
fashion
of
these
parts
,
at
least
among
the
Corinthians
,
to
weare
long
hair
,
because
it
was
an
Argument
of
too
much
effeminacy
.
And
now
Sir
,
do
but
revise
the
strength
of
your
reason
as
I
have
clothed
it
,
and
see
what
weight
it
may
bear
which
any
man
of
common
reason
;
and
thus
it
lies
;
the
teachings
of
nature
lead
not
to
sin
,
because
the
Apostle
directs
the
Saints
what
is
fit
for
them
to
do
about
long
hair
,
from
what
the
custome
was
then
in
use
among
the
Grecians
.
I
pray
Sir
take
more
reason
with
you
when
you
next
offer
any
reason
to
a
reasonable
man
.
Your
next
endeavour
is
,
to
make
a
gloss
upon
this
text
,
but
it
is
such
a
one
as
doth
corrupt
the
text
;
and
thus
it
is
.
[
But
as
the
law
written
in
tables
of
stone
did
discover
or
make
known
sin
to
the
Jews
,
so
the
law
of
nature
did
discover
or
make
known
sin
to
the
Gentiles
;
and
so
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodliness
and
all
unrighteousness
of
men
,
as
well
the
Gentiles
as
the
Jews
,
as
appeareth
,
Rom.
1.18
.
and
as
the
law
written
doth
work
wrath
to
the
Iews
,
Rom.
4.15
.
when
they
sin
against
it
;
so
the
law
of
nature
doth
work
wrath
to
the
Gentiles
,
when
they
do
that
which
is
contrary
thereunto
;
and
so
the
Ephesiaens
,
which
Paul
directeth
these
words
unto
,
being
Gentiles
,
were
not
lead
unto
sin
by
nature
,
but
nature
did
in
its
measure
and
degree
witness
against
sin
,
and
did
by
its
teaching
declare
them
to
be
the
children
of
wrath
,
when
they
lived
in
such
an
evil
conversation
which
was
contrary
to
the
teaching
of
it
.
]
Answ.
In
answer
to
this
paraphrase
of
yours
,
it
is
not
enough
for
me
to
unsay
what
you
have
said
,
but
rather
to
say
that
you
cannot
gainsay
in
giving
of
the
genuine
sense
of
the
words
,
we
are
all
by
nature
the
children
of
wrath
,
i.
e.
we
that
are
converted
,
whether
Jews
or
Gentiles
,
all
were
alike
children
of
wrath
:
wherein
there
are
two
things
to
be
opened
,
first
,
what
it
is
to
be
a
child
of
wrath
,
secondly
,
what
it
is
to
be
so
by
nature
?
First
,
what
it
is
to
be
a
child
of
wrath
.
First
,
some
by
this
do
understand
one
that
is
guilty
of
and
obnoxious
to
eternal
death
and
condemnation
because
of
sin
;
but
this
,
though
it
be
somewhat
,
yet
it
is
not
the
whole
;
for
Adam
after
his
sin
committed
,
was
made
obnoxious
to
the
wrath
of
God
,
and
guilty
of
eternal
death
,
and
yet
he
could
not
be
said
to
be
a
son
,
or
child
of
wrath
;
for
by
this
manner
of
speaking
,
such
an
one
is
denoted
as
is
born
such
,
and
by
his
nature
is
such
.
For
the
clearing
whereof
,
take
notice
of
some
such
parallel
places
.
It
is
well
known
to
those
who
are
Divines
indeed
,
that
these
are
Hebraismes
,
to
say
,
one
is
a
son
,
or
child
of
perdition
,
as
Ioh.
17.12
.
2
Thes.
2.3
.
or
that
one
is
a
child
of
disobedience
,
Eph.
2.2
.
and
5.6
.
and
Col.
3.6
.
and
hence
this
manner
of
speaking
doth
a
i
se
,
because
whosoever
is
begotten
or
born
of
a
man
is
a
man
,
that
which
is
of
a
horse
is
a
horse
,
&c.
and
therefore
by
the
name
of
the
Son
of
man
is
understood
him
,
not
which
is
simply
a
man
as
Adam
was
,
but
him
that
is
born
of
a
man
:
Adam
was
a
man
made
,
not
born
,
and
therefore
he
is
called
a
man
,
but
not
the
Son
of
man
.
It
is
observed
therefore
,
that
the
Hebrews
in
this
their
manner
of
speaking
,
when
they
say
thou
art
a
son
or
child
of
disobedience
,
a
son
of
perdition
,
&c.
that
they
assign
as
it
were
,
disobedience
and
perdition
,
to
be
as
the
father
,
and
that
thou
art
born
of
that
;
and
therefore
that
such
expressions
do
not
barely
signifie
that
thou
art
disobedient
,
but
that
thou
wert
born
disobedient
;
not
that
thou
art
in
a
perishing
condition
,
but
that
thou
wert
born
a
son
of
perdition
;
not
that
thou
art
a
sinner
,
but
that
thou
wast
born
a
sinner
.
So
likewise
in
those
words
;
a
child
of
wrath
,
not
that
thou
art
obnoxious
to
wrath
and
condemnation
because
of
thy
sins
,
but
that
thou
art
born
a
child
of
wrath
,
guilty
of
eternal
condemnation
:
so
much
of
the
first
.
The
second
thing
considerable
is
,
how
they
were
by
nature
the
children
of
wrath
:
The
word
nature
hath
several
acceptations
;
First
,
sometimes
it
is
taken
for
the
substance
and
essence
of
a
thing
;
but
thus
,
acording
to
his
essence
and
substance
,
man
is
not
a
child
of
wrath
,
because
the
substance
is
not
sin
,
though
it
be
infected
with
sin
;
Secondly
,
for
the
first
principle
of
motion
and
rest
in
every
thing
,
whether
that
principle
be
in
the
substance
,
or
that
it
be
the
natural
quality
and
propriety
of
the
thing
.
And
after
this
manner
the
first
nature
of
man
was
good
,
yea
very
good
,
for
in
that
the
Lord
did
imprint
a
power
of
motion
to
that
which
was
good
;
to
know
,
love
and
worship
God
,
and
thereby
to
have
life
everlasting
:
but
this
nature
was
lost
by
the
sin
of
Adam
,
and
instead
thereof
there
succeeded
a
naughty
quality
,
whereby
it
comes
to
pass
that
there
is
no
natural
motion
in
us
,
but
unto
that
which
is
evil
,
viz.
against
God
,
and
against
his
son
Jesus
Christ
,
and
no
rest
but
in
that
which
is
not
good
.
This
evil
quality
came
by
the
temptation
of
the
Devil
,
and
it
is
as
a
pestilence
that
hath
infected
both
the
soul
and
body
of
man
;
man
I
say
remaining
the
same
in
his
essence
and
substance
,
is
infected
with
the
venome
of
this
evil
quality
,
so
that
he
can
effect
or
work
nothing
but
that
which
is
like
himself
,
because
from
this
he
is
moved
unto
all
actions
.
Hence
it
is
that
there
arise
all
the
evil
thougths
in
the
mind
,
all
the
perverse
and
distempered
affections
in
the
heart
,
and
all
wicked
motions
and
desires
in
the
will
.
And
this
corruption
of
the
whole
nature
,
which
is
otherwise
called
concupiscence
,
the
Apostle
cals
in
this
place
nature
,
viz.
the
first
principle
or
beginning
of
all
evil
actions
and
motions
,
whether
external
,
or
internal
;
and
therefore
whereas
this
is
sin
,
it
doth
deservedly
make
such
the
children
of
wrath
.
Thirdly
,
nature
is
oftentimes
taken
for
nativity
,
or
birth
,
natura
a
nascendo
,
because
that
every
one
being
conceived
in
sins
,
and
born
in
iniquities
,
Psalm
51.5
.
and
that
we
are
born
ungodly
and
enemies
to
God
,
and
therefore
most
worthy
that
God
should
be
angry
with
us
,
and
inflict
eternal
punishments
on
us
;
and
therefore
in
this
sense
likewise
are
we
said
to
be
the
children
of
wrath
,
i.
e.
rom
our
first
conception
and
nativity
,
and
because
we
are
descended
from
Adam
,
and
sinned
in
him
,
and
all
are
born
children
of
wrath
,
even
infants
likewise
,
though
they
have
not
sinned
after
the
similitude
of
Adams
transgression
,
i.
e.
actually
,
Rom.
5.14
.
yet
because
they
are
born
of
sinful
parents
,
the
infection
becomes
hereditary
to
them
,
and
they
likewise
children
of
wrath
as
well
as
others
:
After
this
manner
of
speech
is
that
of
the
Apostle
Gal.
2.
We
which
are
Iews
by
nature
,
i.
e.
Jews
by
birth
and
nativity
.
And
by
this
I
hope
the
judicious
Reader
will
find
that
I
have
both
confuted
your
reasons
and
confounded
your
gloss
,
so
that
the
third
absurdity
will
stick
as
close
to
your
proposition
as
the
spots
do
to
the
Leopard
:
and
now
I
shall
have
leisure
to
attend
your
motion
in
the
removal
of
your
quarters
to
the
fourth
absurdity
,
which
is
this
.
Then
Paul
was
mistaken
,
Rom.
9.21
.
in
not
assigning
sin
to
be
the
cause
of
reprobation
.
Answ.
Paul
was
not
mistaken
,
for
he
hath
assigned
continuing
in
sin
and
unbelief
to
be
the
cause
of
reprobation
,
Rom.
9.32
.
and
11.20
.
and
1.2
,
6
,
28.
Answ.
Sir
,
this
hath
been
your
dealing
in
all
this
tract
of
reprobation
,
wherein
you
make
no
distinction
between
non-election
or
negative
reprobation
which
is
before
all
time
,
whereon
your
position
is
built
,
and
against
which
my
undertakings
are
,
as
you
deliver
it
:
and
whereof
there
is
no
cause
assignable
,
besides
the
good
pleasure
of
Gods
most
holy
will
;
and
that
reprobation
which
is
in
time
;
and
whereof
sin
is
the
cause
,
and
whereunto
those
Scriptures
by
you
quoted
do
answer
,
which
no
man
contradicts
.
But
yet
this
last
reprobation
,
or
that
in
time
,
is
not
immutable
as
is
the
other
;
Jer.
6.30
.
Isa.
1.25
.
Zac.
13.9
.
Ro.
11.23
.
for
a
man
or
a
nation
may
be
as
reprobated
silver
today
,
and
yet
refined
from
the
dross
to
morrow
:
they
may
be
broken
off
to
day
and
grafted
in
again
to
morrow
,
for
God
is
able
to
graft
them
in
again
.
But
for
that
reprobation
whereabout
our
dispute
is
,
as
it
is
immanent
in
God
and
eternal
,
so
it
is
also
immutable
and
unchangeable
as
is
God
himself
.
And
so
I
pass
to
the
fifth
absurdity
which
is
this
.
[
Absurd
.
5.
The
same
Apostle
then
answered
very
unsoundly
to
these
objections
,
Rom.
9.13
,
19.
The
first
is
,
If
God
reprobated
Esau
,
because
he
hated
him
,
he
was
unjust
.
The
second
,
ver.
19.
why
doth
he
yet
find
fault
,
for
who
hath
resisted
his
will
?
for
he
might
in
one
word
have
answered
to
both
objections
and
said
,
that
sin
was
the
cause
of
reprobating
both
Esau
and
Pharaoh
;
but
he
saith
the
contrary
,
ver.
11.
when
they
had
done
neither
good
nor
evil
,
Iacob
have
I
loved
,
and
Esau
have
I
hated
.
Answ.
To
the
first
,
when
I
shall
hear
any
say
,
that
God
reprobated
Esau
because
he
hated
him
,
without
assigning
any
other
cause
,
and
prove
it
,
I
shall
say
more
to
it
;
and
in
the
mean
time
I
shall
desire
to
have
this
question
resolved
,
Whether
those
that
shal
preach
such
doctrine
,
As
that
God
reprobated
Esau
because
he
hated
him
,
and
for
no
other
cause
,
do
not
make
God
much
like
the
envious
Jews
,
Ioh.
15.25
.
who
hated
the
man
Christ
Jesus
without
cause
.
]
Answ.
Sir
,
for
the
resolving
of
your
question
,
and
satisfying
of
the
scruple
,
I
must
tell
you
,
first
,
that
God
is
said
to
have
hated
Esau
before
he
was
born
,
or
that
he
had
done
either
good
or
evil
;
that
is
called
hatred
,
comparatively
,
in
respect
of
that
love
he
shewed
unto
Iacob
;
he
may
be
said
to
hate
him
because
he
loved
him
less
than
he
did
Iacob
:
Gen.
29.31
.
Thus
Leah
was
said
to
be
hated
by
Iacob
,
comparatively
with
the
love
shewed
to
Rachel
,
because
she
was
less
beloved
then
Rachel
:
so
he
that
serves
two
masters
,
will
hate
the
one
,
and
love
the
other
,
(
i.
e.
)
will
love
him
less
then
the
other
:
And
thus
God
loves
the
reprobates
less
than
he
doth
the
elect
;
but
it
cannot
hence
be
concluded
,
that
the
Lord
doth
absolutely
hate
any
creature
of
his
own
making
,
●en.
1.31
.
for
they
were
all
good
,
yea
very
good
:
and
Wisd.
11.24
.
thou
lovest
all
things
that
are
,
and
abhorrest
nothing
that
thou
hast
made
.
T
is
true
God
hates
sin
,
because
he
made
it
not
,
,
and
this
hatred
hath
an
influx
upon
the
sinner
,
as
he
is
a
sinner
,
because
God
made
him
not
so
:
But
God
hates
not
a
non-elected
person
,
or
a
reprobate
,
as
he
is
a
reprobate
,
neither
doth
he
condemne
him
,
or
decree
to
condemne
him
,
for
his
negative
reprobation
,
which
is
Gods
act
,
Isa.
55.8
.
but
for
his
sin
,
which
is
mans
act
.
Secondly
I
say
,
that
this
hatred
in
God
(
his
wayes
not
being
like
our
waies
)
is
not
to
be
considered
,
as
to
hold
proportion
with
the
passions
and
affections
of
men
in
their
hatred
:
For
this
confusion
,
or
indistinct
consideration
,
or
comparison
of
divine
things
with
humane
,
is
that
great
witchcraft
that
puts
such
a
stumbling-blo●k
in
the
way
to
the
knowledge
of
things
,
that
we
cannot
discover
the
truth
thereof
with
so
discerning
an
eye
as
otherwise
we
might
.
And
therefore
though
I
do
attribute
hatred
to
God
,
yet
that
hatred
in
God
anteceding
reprobation
,
or
which
is
assigned
as
a
cause
of
reprobation
,
is
nothing
else
but
Gods
absolute
will
of
denying
that
special
benefit
of
effectual
grace
,
and
infallible
direction
unto
eternal
life
,
and
permitting
some
men
,
by
their
own
defective
freewill
,
deservedly
to
fall
under
the
misery
of
eternal
death
.
And
therefore
in
some
sort
I
may
say
that
the
hatred
of
God
is
as
much
visible
,
and
doth
as
sensibly
discover
it self
,
in
the
denyal
of
effectual
grace
,
as
in
the
inflicting
of
the
torments
of
hell
.
For
God
the
Father
wounded
,
bruised
,
tormented
the
soul
of
his
dear
Son
for
our
sins
,
without
any
diminution
of
his
love
unto
him
:
But
he
never
denied
him
effectual
grace
,
whereby
he
had
an
immunity
from
sin
:
And
therefore
(
say
some
)
It
is
more
desirable
to
have
the
benefit
of
effectual
grace
,
whereby
we
are
preserved
safe
in
the
love
of
God
,
than
to
obtain
an
immunity
from
the
torments
of
hell
;
Christ
was
not
exempted
from
this
last
,
though
he
was
never
excluded
from
the
former
.
Thirdly
,
I
would
here
distinguish
of
the
hatred
of
God
,
as
it
signifies
in
him
,
first
his
affection
,
or
secondly
his
effection
(
if
I
may
use
such
a
word
)
or
otherwise
the
effects
of
his
affection
;
(
though
I
do
confess
,
that
these
affections
,
as
of
love
,
hatred
,
anger
,
&c.
are
not
properly
in
God
,
but
are
attributable
to
him
ex
anthropopathia
,
by
similitude
and
resemblance
.
First
,
for
the
hatred
of
God
as
it
is
an
affection
,
so
it
doth
precede
Reprobation
,
it
being
the
will
and
purpose
of
God
to
deny
grace
to
such
whom
he
will
not
elect
,
which
is
that
whith
we
call
reprobation
.
Secondly
,
the
hatred
of
God
,
as
it
signifies
an
effect
,
to
wit
,
the
execution
of
that
hatred
,
anger
,
wrath
,
inflicted
on
sinners
,
and
so
it
follows
reprobation
.
To
summe
up
all
in
a
few
words
,
that
God
bare
less
love
to
his
creature
Esau
then
to
Iacob
,
is
manifest
.
That
that
lesser
degree
of
love
which
he
bare
to
Esau
,
may
comparatively
,
to
that
manifested
to
Iacob
,
be
called
hatred
;
That
God
may
deny
some
grace
to
one
that
he
bestowes
upon
another
,
without
injustice
;
that
equall
grace
is
not
given
to
Esau
as
to
Iacob
;
That
those
,
who
from
the
love
of
God
are
not
elected
,
by
a
necessary
consequence
must
be
reprobated
or
not
elected
,
Ephes.
1.4
,
5
,
6
,
7.
&
2.4
,
5.
or
loved
with
a
lesser
love
.
The
love
of
God
was
the
cause
of
our
election
,
and
therefore
the
lesser
love
,
or
hatred
,
the
cause
of
our
reprobation
.
And
now
Sir
,
if
you
peruse
this
what
I
have
here
said
,
you
may
easily
answer
your
own
frivolous
question
.
And
yet
I
must
withal
tell
you
,
that
though
I
do
affirm
,
that
God
reprobated
Esau
,
or
did
not
elect
him
,
onely
because
he
would
not
,
it
was
not
the
good
pleasure
of
his
will
so
to
do
,
or
it
was
his
wil
absolute
not
to
do
it
,
that
he
denied
that
favour
to
him
that
he
shewed
to
Iacob
,
and
so
may
be
said
to
hate
him
without
any
external
cause
lookt
upon
as
in
Esau
,
why
he
should
be
reprobated
rather
than
Iacob
,
neither
of
them
having
done
either
good
or
evil
:
yet
there
was
an
internal
cause
of
the
hatred
or
reprobation
,
namely
,
the
good
pleasure
of
Gods
most
holy
will
,
for
the
manifestation
of
his
own
glory
,
in
his
power
and
justice
.
And
therefore
God
cannot
without
blasphemy
be
compared
to
the
envious
Jews
,
who
howsoever
they
hated
the
man
Christ
Jesus
without
a
cause
,
yet
God
had
a
cause
,
motive
or
incentive
,
from
within
himself
,
even
the
manifestation
of
his
own
glory
,
in
shewing
his
power
and
justice
on
those
so
reprobated
;
which
glory
of
his
is
more
precious
,
and
to
be
prefered
before
the
saving
and
preserving
from
the
torments
of
hell
,
the
persons
of
all
both
men
and
Angels
:
and
yet
withal
I
say
,
that
the
vindictive
punishment
of
God
,
or
positive
reprobation
,
which
is
Gods
appointing
to
torments
,
and
hatred
of
God
,
as
it
is
an
effect
of
the
former
,
is
never
inflicted
without
a
just
and
meritorious
cause
,
viz.
the
sin
of
man
.
And
thus
much
to
what
you
answer
to
the
first
objection
;
to
the
second
you
write
thus
.
[
To
the
second
,
I
have
already
shewed
,
that
Paul
directed
his
words
to
the
Jew
,
who
rested
in
the
law
,
and
made
his
boast
of
God
,
and
was
confident
that
he
was
in
the
way
of
God
,
and
thence
it
was
that
he
said
,
thou
wilt
say
unto
me
,
who
hath
resisted
his
will
?
But
Paul
had
more
than
the
single
term
,
sin
,
to
assigne
as
a
cause
of
their
being
reprobated
,
blinded
or
broken
off
from
their
own
olive-tree
,
to
wit
,
a
continuance
in
sin
and
unbelief
,
and
rejecting
the
means
of
salvation
,
when
the
hands
of
the
Lord
were
stretched
forth
unto
them
all
the
day
long
,
and
yet
they
were
a
disobedient
and
gainsaying
people
.
]
Answ.
To
this
I
have
already
answered
,
pag.
115.
that
the
words
were
directed
to
the
Gentiles
,
to
which
I
refer
the
Reader
.
And
whereas
afterwards
you
say
,
that
Paul
had
more
then
that
single
term
to
assigne
as
a
cause
of
their
being
reprobated
,
blinded
,
broken
off
,
&c.
to
wit
a
continuance
in
sin
and
unbelief
,
and
rejecting
the
means
of
salvation
;
Sir
,
this
is
but
gratis
dictum
,
you
onely
say
,
but
cannot
prove
it
,
shew
me
any
such
expression
in
this
whole
chapter
,
wherein
this
text
alledged
lies
,
yea
,
or
any
where
else
in
all
the
Scripture
.
It
is
true
those
words
of
yours
of
the
Lords
hands
stretched
forth
all
day
long
were
spoken
to
the
Israelites
,
Rom.
10.21
.
But
to
Israel
he
saith
.
But
in
what
place
soever
,
sin
,
or
unbelief
,
or
rejecting
of
the
means
,
are
mentioned
as
any
cause
of
Reprobating
,
blinding
,
shortning
or
cutting
off
,
it
is
spoken
onely
of
reprobation
in
time
,
which
is
but
the
execution
of
that
decree
which
was
determined
before
all
time
,
and
about
which
immanent
act
of
God
,
and
not
these
transient
,
is
our
present
debate
.
And
so
I
leave
both
these
objections
as
yet
unresolved
by
you
,
and
standing
in
as
full
force
,
for
any
thing
that
you
have
thereunto
answered
,
as
when
they
were
first
endited
by
the
Holy
Ghost
,
penned
by
his
holy
Apostle
Paul
.
Give
in
an
answer
to
it
in
the
heavens
if
you
can
,
for
you
are
never
able
to
do
it
here
upon
earth
.
And
so
I
proceed
to
the
sixth
and
last
Absurdity
,
which
is
this
.
[
Absurd
.
6.
Hereby
we
confine
Gods
infinite
soveraignty
over
the
creatures
,
to
that
narrow
scantling
of
our
subordinate
power
,
as
though
he
might
not
do
with
his
own
what
he
list
,
without
our
controll
,
and
not
make
a
vessel
either
to
honour
,
or
dishonour
,
unless
he
were
accountable
to
us
for
a
reason
of
his
so
doing
.
Answ.
We
confine
not
Gods
infinite
soveraignty
over
his
creatures
,
to
any
subordinate
power
in
man
whatsoever
;
neither
doth
any
principle
that
we
hold
,
tend
to
the
limiting
the
holy
One
of
Israel
in
the
least
,
in
the
disposing
his
creatures
,
any
otherwise
then
it
seemeth
good
in
his
good
will
and
pleasure
to
do
,
as
hath
been
by
me
already
made
to
appear
.
For
as
I
have
already
granted
,
so
I
say
yet
again
,
that
God
might
have
left
his
creature
,
man
,
in
that
lost
condition
that
his
own
sin
had
brought
him
into
,
and
needed
not
to
have
been
countable
to
any
for
a
reason
of
his
so
doing
:
But
it
was
meerly
the
good
will
and
pleasure
of
our
God
to
be
moved
onely
from
that
fountain
of
love
that
was
,
and
yet
is
in
himself
,
to
give
forth
his
Son
Christ
to
dye
for
all
,
and
tast
death
for
every
man
;
and
that
all
whatsoever
was
in
man
,
or
acted
by
man
,
did
not
merit
the
least
drop
of
the
bloud
of
Christ
,
but
by
the
grace
of
God
it
came
freely
,
and
he
might
have
withheld
that
great
mercy
from
his
creature
,
and
needed
not
in
the
least
have
been
countable
to
any
for
a
reason
of
his
so
doing
;
but
through
that
good
pleasure
of
God
,
the
Lord
Jesus
is
that
lamb
of
God
that
was
in
the
purpose
and
decree
of
God
,
Rev.
13.8
.
slain
from
the
foundation
of
the
world
:
which
purpose
and
decree
of
God
was
put
into
execution
in
the
fulness
of
time
for
our
everlasting
good
;
and
notwithstanding
,
we
could
not
in
the
least
have
looked
for
these
things
from
God
as
a
debt
,
yet
it
hath
been
the
pleasure
of
God
by
grace
,
to
send
his
Son
into
the
world
,
and
to
make
known
the
mystery
of
his
will
in
these
things
,
and
freely
to
give
us
an
account
,
or
shew
unto
us
a
reason
of
his
so
doing
;
which
will
appear
plainly
in
the
resolving
those
following
questions
by
the
express
words
of
the
holy
Spirit
in
Scripture
,
without
either
inference
or
comment
.
Quest.
1.
Wherefore
did
God
give
his
onely
begotten
Son
,
or
send
his
Son
into
the
world
?
Answ.
That
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
,
Ioh.
3.16
.
and
that
the
world
through
him
might
be
saved
,
ver.
17.
Quest.
2.
Wherefore
did
Iesus
Christ
come
a
light
into
the
world
?
Answ.
That
all
men
through
him
might
believe
,
Ioh.
1.7
.
and
that
whosoever
believeth
in
him
should
not
abide
in
darkness
,
Ioh.
12.46
.
Quest.
3.
Wherefore
was
Iesus
Christ
delivered
to
death
?
Answ.
For
our
offences
.
Quest.
4.
Wherefore
was
he
raised
again
?
Answ.
For
our
Justification
.
These
,
and
many
more
of
this
nature
that
might
be
mentioned
,
are
laid
down
in
Scripture
as
grounds
and
reasons
,
whereby
it
hath
been
the
pleasure
of
God
to
be
accountable
unto
us
wherefore
he
hath
done
these
great
things
for
us
,
not
in
order
to
the
limitation
of
himself
to
any
subordinate
power
in
us
,
but
in
order
to
the
accomplishment
of
his
own
will
and
pleasure
for
our
good
.
And
so
in
like
manner
Gods
disposing
of
his
creature
,
in
making
vessels
of
honour
,
or
dishonour
,
is
not
in
respect
of
any
confinement
of
his
soveraignty
over
his
creatures
to
any
subordinate
power
in
us
,
but
the
confinement
of
himself
therein
,
is
to
his
purpose
,
decree
,
and
promise
,
which
must
stand
and
cannot
be
disannulled
;
So
that
the
question
now
is
not
,
What
God
might
have
done
with
his
creature
being
once
at
liberty
;
but
that
which
we
are
to
take
notice
of
,
is
,
How
he
hath
disposed
,
or
doth
dispose
thereof
,
as
having
freely
,
and
voluntarily
bound
and
ingaged
himself
thereunto
by
purpose
,
decree
,
and
promise
,
Isa.
14.27
.
for
the
Lord
of
hosts
hath
purposed
,
and
who
shall
disannul
it
?
his
hand
is
stretched
out
,
and
who
shall
turn
it
back
?
So
that
what
God
,
for
ought
that
we
know
,
might
have
done
with
his
creature
,
being
once
at
liberty
,
cannot
now
by
him
be
done
,
he
having
bound
himself
as
aforesaid
.
Take
but
this
one
instance
for
the
further
illustration
of
this
to
be
a
truth
:
God
might
,
if
it
had
been
his
pleasure
to
have
kept
himself
at
liberty
,
for
ought
that
we
know
,
have
destroyed
the
world
with
the
waters
of
a
flood
,
since
the
flood
that
was
in
the
dayes
of
Noah
;
but
since
it
hath
been
the
pleasure
of
God
freely
to
enter
into
a
Covenant
with
all
flesh
,
Gen.
9.9
,
10
,
11.
yea
with
every
living
creature
,
and
to
make
a
promise
that
all
flesh
should
be
cut
off
no
more
by
the
waters
of
a
flood
,
neither
should
there
any
more
be
a
flood
to
destroy
the
earth
,
therefore
now
he
cannot
destroy
the
earth
so
any
more
,
because
he
changeth
not
,
neither
can
lye
.
]
Answ.
My
good
friend
,
I
cannot
look
upon
you
as
a
licentiate
Chirurgion
,
but
rather
as
an
upstart
mechanick
Mountebank
,
who
though
you
profess
by
a
tedious
tautology
to
plaister
up
the
wound
given
to
your
Position
by
this
Absurdity
,
yet
it
sticks
as
close
to
it
as
a
bur
to
your
garment
,
neither
can
it
be
cured
or
removed
by
any
thing
you
have
applyed
,
for
you
do
but
daub
with
untempered
morter
;
&
a
multitude
of
words
will
never
do
it
.
I
would
rather
have
one
solid
convincing
Argument
,
then
a
whole
volume
of
such
nonsense
and
impertinencies
as
you
have
surfeited
me
withall
.
And
therefore
in
answer
to
what
you
would
say
,
I
deal
thus
plainly
,
that
I
do
resolve
not
to
pursue
you
in
this
your
rambling
discourse
;
you
have
served
us
here
with
a
dish
of
cockcrowne
pottage
,
whereupon
if
I
should
insist
to
frame
an
answer
,
it
would
but
wast
my
most
precious
time
and
nauseate
the
Reader
;
for
from
this
to
the
end
of
your
Pamphlet
,
there
is
nothing
of
new
,
but
a
recapitulation
,
and
vain
repetition
of
what
hath
been
spoken
to
,
over
and
over
again
,
and
fully
answered
;
Onely
one
thing
about
the
liberty
of
the
will
,
which
when
I
meet
it
in
its
due
place
,
I
shall
then
encounter
it
.
In
the
mean
time
,
for
what
is
comprehended
in
this
Section
,
If
I
should
yield
you
all
,
I
should
receive
no
loss
by
it
,
not
your
cause
any
advantage
,
and
therefore
I
shall
dismiss
it
with
the
appendant
question
;
and
answers
,
without
further
trouble
to
my self
or
the
Reader
.
Onely
let
me
tell
you
,
that
so
far
as
I
perceive
by
your
discourse
,
you
have
not
dived
into
the
bottom
of
the
absurdity
contracted
to
your self
by
your
Position
,
which
doth
assert
,
that
the
rejection
of
that
means
of
salvation
,
viz.
the
free
tenders
of
Christ
in
the
Gospel
,
and
continuing
in
sin
and
unbelief
,
are
the
causes
of
reprobation
,
as
conceiving
it
inconsistent
with
the
justice
,
mercy
,
and
wisdom
of
God
to
reprobate
without
these
causes
;
whereas
our
constant
affirmation
is
,
that
the
sole
good
will
and
pleasure
of
God
is
the
alone
and
single
cause
of
non
election
or
negative
reprobation
from
eternity
,
God
having
that
absolute
power
over
his
creature
,
as
that
it
rests
solely
in
his
will
,
not
to
elect
him
,
but
to
suffer
him
to
sin
,
and
so
to
run
himself
into
eternal
perdition
;
and
that
therefore
those
who
are
contrary
minded
,
that
do
imagine
that
this
absolute
non
election
cannot
well
consist
with
the
divine
attributes
,
as
his
justice
,
mercy
,
wisdom
,
&c.
as
you
do
in
your
strange
acclamation
,
p.
16.
Then
you
do
confine
the
infinite
soveraignty
of
God
that
he
hath
over
his
creature
,
as
though
he
might
not
do
with
his
own
what
he
list
without
our
controll
;
but
(
as
I
have
shewed
)
he
may
either
annihilate
,
or
cast
into
hell
whom
he
pleaseth
,
as
Lord
Paramount
.
But
to
this
you
have
spoken
nothing
at
all
,
as
to
this
reprobation
;
all
that
you
have
said
is
to
a
Gospel
declaratory
way
,
that
no
man
gainsayes
neither
is
it
the
subject
of
this
our
present
discourse
.
But
you
further
write
;
[
And
so
it
cometh
to
pass
,
that
those
two
different
events
which
do
or
shall
befall
the
sons
of
men
,
which
is
salvation
to
all
that
sort
or
kind
of
people
that
do
imbrace
the
means
and
believe
in
Jesus
Christ
;
and
reprobation
,
and
everlasting
destruction
to
the
other
sort
or
kind
of
people
that
do
continue
in
sin
and
unbelief
,
rejecting
the
means
of
salvation
;
and
these
two
different
events
come
to
pass
according
to
that
purpose
and
decree
of
God
which
was
from
before
the
foundation
of
the
world
:
but
the
decree
of
God
,
which
was
before
time
doth
not
necessitate
thse
different
actings
of
men
that
came
forth
in
their
generations
in
time
,
which
is
the
penitency
,
faithfulness
and
obedience
of
those
that
thereby
come
to
be
under
the
decree
of
election
to
everlasting
life
;
nor
the
impenitency
,
unbelief
,
and
disobedience
of
those
that
for
that
cause
fall
under
the
decree
of
reprobation
to
everlasting
destruction
;
no
more
then
the
law
and
decree
that
was
made
by
the
Governours
of
this
Nation
,
many
ages
and
generations
past
,
concerning
the
protection
of
honest
men
,
and
the
punishment
of
them
that
do
evil
.
But
as
the
decree
that
was
made
as
aforesaid
many
ages
and
generations
past
,
since
it
was
made
,
is
yet
a
tendency
and
conducement
,
if
it
be
considered
of
,
to
lead
all
men
to
live
honestly
:
So
the
decree
of
God
that
was
before
time
,
and
published
or
made
known
to
the
sons
of
men
in
time
,
is
so
far
from
the
necessitating
men
to
do
wickedly
,
viz.
to
continue
in
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
,
that
it
is
of
such
tendency
and
conducement
,
upon
the
right
consideration
thereof
,
in
respect
of
the
great
benefit
on
the
one
hand
,
to
be
the
portion
of
penitent
and
obedient
persons
,
believing
in
Jesus
Christ
;
and
the
great
woe
and
misery
on
the
other
hand
,
that
doth
and
will
befal
all
those
that
continue
in
sin
and
unbelief
,
and
reject
the
means
of
salvation
;
that
it
doth
,
I
say
,
being
considered
of
,
as
aforesaid
,
tend
strongly
to
the
perswading
of
all
ungodly
persons
speedily
to
break
of
their
sins
by
righteousness
,
and
their
iniquities
by
cleaving
unto
Jesus
Christ
,
in
believing
and
walking
in
that
truth
,
&
undoubtedly
they
shall
be
saved
.
]
Answ.
T
is
right
,
Sir
,
what
you
say
,
that
there
is
salvation
for
one
sort
of
people
,
and
destruction
for
another
sort
of
people
,
and
that
according
to
the
decree
of
God
from
all
eternity
.
But
when
you
are
put
to
it
,
notwithstanding
the
decree
,
all
may
be
saved
,
and
none
damned
,
or
all
may
be
damned
and
none
saved
,
for
you
do
not
affirm
,
that
God
hath
purposed
any
thing
as
to
persons
,
but
meerly
as
to
qualifications
;
T
is
likewise
true
we
say
as
you
,
that
he
that
believeth
shall
be
saved
,
and
he
that
believeth
not
shall
be
damned
,
and
this
is
according
to
decree
,
but
this
is
not
all
that
is
decreed
,
for
some
particulars
he
hath
elected
,
others
he
hath
not
elected
,
but
reprobated
;
those
whom
he
hath
elected
,
he
hath
likewise
decreed
to
give
them
faith
,
and
therefore
it
is
called
the
faith
of
Gods
elect
,
Tit.
1.1
.
The
rest
he
hath
decreed
not
to
give
them
,
he
hath
denied
them
that
grace
,
he
did
not
bear
so
much
of
love
unto
them
,
as
to
those
he
did
elect
.
It
is
likewise
true
what
you
say
that
the
decrees
of
God
do
not
necessitate
the
different
actings
of
men
,
if
you
mean
such
a
necessity
,
as
of
compulsion
,
or
coaction
;
but
if
we
have
a
respect
unto
a
necessity
either
of
infallibility
,
or
immutability
,
and
so
,
Quicquid
fit
necessario
fit
;
in
respect
of
these
,
all
things
that
are
,
are
necessarily
so
as
they
are
,
for
Gods
foresight
cannot
be
deceived
,
and
his
decrees
cannot
be
changed
.
But
of
this
sufficiently
hath
been
spoken
before
,
pag.
95.
and
96.
To
what
you
say
,
that
the
published
decrees
of
God
are
of
such
a
tendency
and
conducement
to
the
perswading
of
men
to
forsake
their
sins
and
believe
in
Jesus
Christ
,
I
deny
not
,
but
that
those
decrees
which
are
so
published
in
the
Scriptures
,
may
be
of
the
like
import
,
as
some
other
portions
of
Scripture
are
,
viz.
of
tendency
to
perswade
men
to
forsake
their
sins
,
and
believe
in
Jesus
Christ
;
But
I
must
tell
you
,
that
they
are
onely
morally
and
instrumentally
so
,
and
not
physically
;
they
work
onely
on
the
outward
man
,
they
cannot
change
the
heart
,
that
is
Gods
chamber
of
presence
,
Prov.
21.1
there
is
his
throne
alone
,
t
is
he
alone
that
changeth
that
,
and
turnes
it
as
the
rivers
of
water
.
Phil.
1.29
2
Tim.
3.25
.
Ezek.
11.19
.
Rom.
8.15
2
Co.
5.14
.
Joh.
1.12
.
Cant.
8.6
Were
those
decrees
published
unto
men
every
houre
,
yet
they
can
never
work
faith
,
until
that
God
shall
give
them
to
believe
and
repent
,
and
take
away
their
stony
hearts
,
and
give
them
hearts
of
flesh
.
Somewhat
they
may
do
,
by
setting
forth
the
danger
and
horror
of
a
reprobate
estate
,
and
so
to
bring
a
man
under
the
Spirit
of
bondage
to
fear
;
but
surely
it
is
the
alone
love
of
Jesus
Christ
that
hath
a
constraining
power
to
put
a
man
into
a
capacity
of
the
spirit
of
Adoption
,
for
love
is
strong
as
death
.
And
then
I
pray
tell
me
what
will
all
your
publications
,
tendences
and
conducements
avail
,
where
God
hath
decreed
to
deny
effectual
grace
,
and
faith
to
believe
what
is
so
published
?
But
there
is
enough
of
this
,
we
shall
have
more
to
say
to
what
follows
,
whi●h
is
this
.
[
And
as
God
hath
thus
bound
himself
,
by
his
purpose
,
decree
,
and
promise
,
to
the
doing
of
the
things
aforesaid
,
that
so
they
must
come
to
pass
in
their
season
,
and
it
being
also
his
pleasure
to
let
the
sons
of
men
enjoy
a
sufficiency
of
means
while
the
day
of
grace
lasteth
,
to
be
used
by
them
in
order
to
their
everlasting
good
,
so
he
giveth
them
liberty
in
the
right
use
thereof
,
in
that
day
of
grace
to
choose
or
refuse
:
and
it
cannot
be
otherwise
,
for
a
choice
must
needs
be
at
liberty
,
and
if
there
were
not
a
liberty
given
of
God
in
these
things
,
then
those
expressions
in
Scripture
were
in
vain
,
as
in
Deut.
30.19
.
I
call
heaven
and
earth
to
record
this
day
against
you
,
that
I
have
set
before
you
life
and
death
,
blessing
and
cursing
,
therefore
choose
life
.
Object
.
But
to
this
it
will
be
objected
,
that
that
which
they
might
choose
or
refuse
was
the
temporal
or
earthly
Canaan
.
Answ.
That
there
was
such
a
thing
intended
in
it
,
I
deny
not
but
that
was
not
all
;
for
in
those
typical
things
that
did
belong
to
them
as
they
were
the
Children
of
Abraham
according
to
the
flesh
,
there
was
held
forth
that
which
did
lead
them
up
to
faith
in
Christ
,
in
order
to
their
being
children
of
Abraham
also
by
faith
,
that
so
they
might
be
heires
also
of
the
heavenly
inheritance
;
and
this
the
words
immediately
going
before
do
prove
,
being
compared
with
what
Paul
had
said
Rom.
10.
For
as
it
is
said
,
Deut.
30.
vers.
14.
the
word
is
nigh
thee
,
even
in
thy
mouth
,
and
in
thy
heart
that
thou
mayest
do
it
,
the
very
same
word
is
said
by
Paul
,
Rom.
10.
vers.
8.
to
be
the
word
of
faith
which
they
preached
:
and
we
find
the
like
of
Moses
,
Heb.
11.24
,
25.
He
refused
to
be
called
the
son
of
Phraohs
daughter
,
Choosing
rather
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
:
also
Luk.
10.42
.
Mary
hath
chosen
that
good
part
.
]
Answ.
Sir
,
if
by
sons
of
men
your
meaning
be
to
take
them
collectively
and
universally
,
viz.
all
men
of
all
sorts
,
that
they
all
enjoy
a
sufficiency
of
means
in
order
to
their
everlasting
good
,
then
I
utterly
deny
it
,
and
I
have
formerly
proved
it
contrary
,
that
whereas
he
shewed
his
word
unto
Iacob
,
his
statutes
and
judgements
unto
Israel
,
yet
he
had
not
dealt
so
with
other
nations
;
Psal.
145.19
.
Matth.
13.11
.
Acts
16.
for
unto
some
it
was
given
to
know
the
secrets
of
the
kingdom
of
heaven
,
but
to
others
it
was
not
given
;
the
Spirit
would
not
suffer
the
Apostle
to
preach
the
Gospel
to
the
Bithynians
:
and
certainly
you
will
never
prove
any
such
sufficiency
of
Grace
tendered
to
every
person
all
the
world
over
,
unless
you
do
suborn
those
silent
Orators
,
the
Sun
,
Moon
,
and
Stars
,
to
plead
your
cause
by
a
discovery
of
what
feats
they
have
done
,
and
how
many
they
have
converted
amongst
the
Indians
,
Americans
,
Antipodes
,
and
other
unknown
places
of
the
world
by
their
dumb
preaching
of
the
everlasting
Gospel
,
in
order
to
the
everlasting
good
of
these
forlorn
creatures
.
The
next
point
I
shall
take
notice
of
in
this
Section
is
the
liberty
of
the
will
,
concerning
which
you
spake
before
but
somewhat
lispingly
like
an
Ephraimite
,
Judg.
12.6
.
but
now
like
a
flesht
Gileadite
,
you
speak
with
a
full
mouth
,
and
in
plain
English
,
that
it
is
in
a
mans
liberty
to
choose
or
refuse
things
to
their
everlasting
good
.
And
this
indeed
is
that
unknown
Goddess
to
whom
you
sacrifice
all
the
strength
of
your
other
Positions
,
for
if
this
liberty
of
will
should
miscarry
,
all
the
superstructure
of
your
other
Positions
must
needs
disshevell
and
moulder
to
powder
:
I
have
not
much
to
say
unto
it
,
because
you
have
said
so
little
,
that
choice
must
needs
be
at
liberty
.
And
though
I
need
not
hunt
after
fresh
work
,
yet
thus
much
I
shall
say
,
that
there
was
in
Adams
will
(
besides
the
liberty
thereof
)
an
habitual
holy
inclination
to
all
that
was
good
,
though
with
a
possibility
of
embracing
evil
.
But
that
since
the
fall
(
besides
some
kind
of
liberty
)
an
habitual
vicious
quality
in
man
,
making
him
averse
and
froward
in
choosing
the
good
,
Job
15.16
.
Pro.
2.14
.
prone
and
inclinable
to
embrace
the
evil
;
so
that
man
now
doth
naturally
drink
iniquity
like
water
,
and
make
a
pastime
of
doing
evil
:
and
therefore
as
Adams
will
was
truly
good
,
not
onely
in
the
actions
,
but
in
the
inward
qualities
thereof
:
so
our
will
is
truely
and
properly
corrupt
,
not
onely
as
to
its
evil
actions
,
but
also
the
inward
vicious
disposition
thereof
;
And
until
such
time
as
God
is
pleased
to
heal
the
disease
,
and
replant
in
our
wills
their
primitive
integrity
,
they
are
utterly
dead
in
sin
,
captives
,
and
bondslaves
of
corruption
:
So
that
however
they
have
some
liberty
in
naturall
,
civill
,
or
externall
spiritual
things
,
yet
in
regard
of
true
grace
and
holiness
,
they
have
no
liberty
at
all
to
chuse
that
,
but
are
wholly
enthralled
unto
sin
,
according
to
that
of
the
Apostle
Rom.
6.20
.
When
ye
were
the
servants
of
sin
ye
were
free
from
righteousness
:
and
Rom.
8.7
.
The
carnal
mind
is
enmity
against
God
,
for
it
is
not
subject
to
the
law
of
God
,
neither
indeed
can
be
.
And
therefore
the
man
doth
in
plain
terms
give
the
lye
to
the
Spirit
of
God
speaking
in
the
Scriptures
,
that
dares
to
affirm
that
a
man
in
the
estate
of
unregeneracy
(
who
without
doubt
is
,
if
any
be
,
a
servant
of
sin
,
and
carnally
minded
)
is
notwithstanding
free
unto
righteousness
,
and
may
be
even
of
his
own
natural
power
subject
to
the
law
of
God
,
commanding
him
faith
,
and
obedience
,
and
that
he
hath
a
liberty
and
power
to
choose
grace
when
it
is
offered
:
strong
arguments
might
be
brought
to
overturn
this
power
upside
down
,
but
I
am
weary
of
what
is
already
upon
my
hands
.
For
the
objection
that
you
offer
,
let
those
vindicate
it
whosoever
made
it
;
for
my
part
I
do
not
insist
upon
it
,
but
shall
answer
to
that
place
by
you
quoted
,
Deut.
39.19
.
after
another
manner
.
And
I
do
indeed
conceive
that
this
allegation
is
not
any
thing
ad
rem
,
not
at
all
to
the
business
in
hand
.
For
first
,
Moses
here
speaks
unto
the
Israelites
not
as
then
in
a
state
of
sinful
unregeneracy
,
but
rather
as
in
a
state
of
grace
,
for
they
were
then
the
Church
and
people
of
God
,
and
he
speaks
unto
them
,
as
they
were
a
Church
,
wherein
,
because
of
their
holy
calling
,
by
the
law
of
charity
he
accounts
of
them
all
as
in
a
state
of
grace
;
but
if
any
were
in
a
state
of
unregeneracy
(
as
doubtless
there
were
)
he
counsels
them
to
choose
life
,
yet
he
doth
not
say
,
that
they
might
have
it
out
of
their
own
strength
without
special
grace
,
but
this
exhortation
implicitly
teacheth
First
,
what
duty
is
incumbent
on
us
,
for
our
part
to
performe
,
and
yet
it
doth
not
acknowledge
strength
enough
in
us
to
performe
the
duty
.
Secondly
,
it
shews
us
what
is
best
for
us
,
viz.
to
choose
life
rather
then
death
.
Thirdly
,
such
places
are
as
tutors
to
us
,
to
informe
us
of
our
natural
infirmity
,
when
therein
we
find
that
we
are
no
waies
able
to
do
as
we
are
commanded
,
Luk.
17.10
.
but
that
when
we
have
done
our
best
we
are
unprofitable
servants
.
Fourthly
,
this
will
be
as
a
spur
to
put
us
on
to
prayer
,
to
seek
that
at
Gods
hands
which
we
cannot
compass
by
our
own
strength
;
Da
Domine
quod
jubes
,
et
jube
quod
vis
.
Give
us
,
Lord
,
power
to
do
what
thou
commandest
,
and
then
command
what
thou
wilt
.
Fifthly
,
such
exhortations
the
Spirit
of
God
ordinarily
makes
use
of
in
converting
of
sinners
,
there
accompanying
the
inward
energetical
working
and
power
of
the
Spirit
of
God
,
with
the
outward
ministery
of
the
word
;
it
was
the
power
of
Christ
,
Joh.
11.43
.
Ro.
1.20
.
and
not
the
bare
words
of
,
Lazarus
come
forth
,
that
raised
him
.
Sixtly
,
yea
such
exhortations
are
useful
to
make
the
wicked
inexcusable
.
Seventhly
,
t
is
to
this
end
,
that
when
the
wicked
are
punished
,
the
justice
of
God
might
be
vindicated
.
Isa.
5.4
.
What
could
have
been
done
more
?
Those
two
other
places
,
Heb.
11.24.25
.
and
Luk.
10.42
.
where
you
set
out
the
word
choosing
in
capital
letters
,
as
though
they
would
have
beheaded
al
the
arguments
brought
against
your
freewil
,
yet
speak
little
to
the
purpose
,
as
to
a
liberty
of
choosing
that
which
is
good
,
in
a
person
unregenerate
;
for
that
they
must
speak
,
or
else
it
were
as
good
that
they
held
their
peace
,
as
to
your
cause
now
in
hand
.
For
as
for
that
of
Moses
;
First
,
I
look
upon
him
,
not
as
then
an
unregenerate
person
,
but
as
one
of
the
people
and
houshold
of
God
.
Secondly
,
neither
are
you
ever
able
to
prove
that
this
was
his
first
choice
as
to
the
waies
of
God
,
but
that
he
was
better
principled
before
this
.
Thirdly
,
the
choice
which
he
is
here
said
to
make
was
but
a
meer
civil
choice
,
viz
when
Pharaohs
daughter
had
adopted
him
for
her
child
,
when
he
came
to
years
,
and
well
understood
his
pedegree
whence
his
descent
was
,
he
then
disclaimed
this
adoptive
honour
,
and
was
not
further
willing
to
dissemble
his
nation
,
and
to
act
for
the
Egyptians
against
his
own
brethren
according
to
the
flesh
,
but
chose
rather
to
profess
himself
an
Hebrew
of
the
Hebrews
,
Heb.
11.
though
he
suffered
affliction
with
them
:
T
is
true
,
it
s
said
he
had
an
eye
to
the
recompence
of
the
reward
,
but
then
surely
that
must
be
in
his
heart
before
ever
he
could
make
any
such
choice
;
and
then
what
will
this
place
be
to
the
purpose
as
to
persons
unregenerate
?
And
for
that
choice
of
Maries
likewise
,
the
most
you
can
make
of
it
,
is
but
an
external
spiritual
good
,
to
choose
rather
to
hear
a
sermon
,
than
to
provide
a
dinner
,
to
prefer
to
hear
Christ
preaching
,
than
how
she
might
give
him
curious
entertainment
;
and
this
its
possible
for
one
to
do
and
yet
to
go
to
hell
after
the
sermon
is
ended
.
Mar.
6.20
.
Act.
12.21
Herod
made
choice
to
hear
Iohn
Baptist
,
and
the
text
saith
that
he
heard
him
gladly
;
and
yet
what
became
of
Herod
it
is
an
easy
matter
to
judge
without
any
breach
of
charity
.
And
thus
you
shake
hands
at
parting
with
freewill
,
and
return
to
your
in
and
out
discourse
after
this
manner
.
[
And
thus
,
when
men
and
women
come
to
repent
,
and
be
changed
from
dead
works
,
and
embrace
the
means
of
salvation
,
and
believe
in
Jesus
Christ
,
they
then
come
to
be
such
a
sort
or
kind
of
people
,
that
it
was
in
the
purpose
and
decree
of
God
which
was
from
before
the
foundation
of
the
world
,
to
elect
,
justifie
&
in
the
end
eternally
to
save
;
and
the
decree
of
God
which
was
from
before
time
,
cometh
to
be
actually
put
in
execution
upon
them
,
in
order
to
their
being
made
vessels
of
honour
,
when
they
come
to
embrace
the
means
as
aforesaid
,
and
will
be
fully
accomplished
when
it
shall
be
said
unto
them
,
Mat.
25.34
.
Come
ye
blessed
of
my
father
,
inherit
the
kingdome
which
was
prepared
for
you
from
the
foundation
of
the
world
.
]
Answ.
Surely
Sir
,
a
man
had
need
to
have
a
great
deal
of
patience
,
and
much
time
to
spare
,
that
can
be
content
to
follow
you
up
and
down
,
with
your
so
many
wrenches
and
turnings
and
windings
,
that
at
first
sight
one
can
scarce
discover
what
the
subject
is
you
have
in
hand
,
for
here
you
hunt
counter
,
and
tell
us
what
sort
or
kind
of
people
those
are
whom
God
did
decree
to
elect
,
justifie
,
and
save
from
before
the
foundation
of
the
world
,
which
hath
been
often
answered
to
,
and
proved
,
that
they
were
such
persons
whom
God
had
a
love
unto
,
and
from
that
love
did
elect
them
out
of
the
corrupt
lump
,
and
likewise
did
decree
to
give
them
faith
and
repentance
,
to
sanctifie
their
natures
,
and
justifie
their
persons
,
and
at
the
last
eternally
to
save
them
.
Yea
even
those
individual
persons
were
so
decreed
as
aforesaid
and
no
other
,
Rev.
21.27
.
&
13.8
.
&
20.15
.
whose
names
were
found
written
in
the
Lambs
book
of
life
,
and
that
whosoever
were
not
found
written
in
that
book
,
that
they
should
have
their
portion
in
the
lake
,
which
is
the
second
death
.
God
did
not
decree
to
elect
and
justifie
and
save
individuum
vagums
or
qualifications
,
to
be
found
no
man
knows
where
,
nor
when
,
for
so
it
might
be
that
for
all
that
election
by
you
imagined
,
yet
no
man
might
be
saved
,
if
no
man
would
believe
or
repent
;
and
indeed
no
man
could
,
if
God
did
not
give
them
to
believe
,
and
give
them
repentance
to
salvation
.
And
having
done
with
this
extravagancy
,
you
have
one
fling
more
at
the
business
you
should
look
at
,
and
this
it
is
.
[
And
this
is
that
which
God
hath
done
,
not
in
order
to
any
confinement
of
himself
to
any
subordinate
power
in
us
,
but
in
order
to
the
doing
of
that
which
he
purposed
in
Christ
Jesus
before
the
world
began
,
for
our
good
:
and
it
hath
been
the
good
will
and
pleasure
of
God
to
be
so
far
accountable
unto
us
of
these
things
,
for
our
comfort
and
consolation
in
Jesus
Christ
,
that
if
any
shall
say
unto
us
,
who
be
the
vessels
of
mercy
which
God
hath
afore
prepared
unto
glory
?
that
we
can
say
,
Rom.
9.24
.
even
us
whom
he
hath
called
,
not
of
the
Iews
onely
,
but
also
of
the
Gentiles
.
Yea
it
hath
been
the
good
will
and
pleasure
of
our
God
,
so
to
make
known
the
mystery
of
his
will
unto
us
in
the
Scripture
,
that
he
or
they
,
whosoever
they
be
,
that
do
with
delight
embrace
the
mean
;
of
salvation
,
and
retain
the
words
of
Christ
,
Heb.
2.1
.
(
See
the
margin
)
and
not
let
them
slip
,
or
run
out
as
leaking
vessels
;
and
2
Tim.
2.21
.
purge
themselves
from
error
,
sin
,
and
uncleanness
,
shall
be
vessels
unto
honour
,
sanctified
,
and
meet
for
the
Masters
use
,
and
prepared
unto
every
good
work
.
And
we
do
find
in
the
Scripture
,
that
all
those
actings
of
God
in
a
way
of
mercy
,
in
order
to
the
everlasting
good
of
his
creature
,
come
from
him
with
abundance
of
willingness
,
freeness
,
and
delight
;
for
he
is
a
God
that
delighteth
in
mercy
,
Mich.
7.18
.
Answ.
Sir
,
you
onely
speak
here
of
Gods
not
consining
himself
to
any
subordinate
power
,
but
you
prosecute
not
the
point
as
it
is
laid
to
your
charge
.
We
with
the
Sctiptures
do
affirm
,
Gods
absolute
purpose
,
or
the
good
pleasure
of
his
most
holy
will
is
the
alone
cause
of
non-election
or
Reprobation
,
and
not
the
rejecting
of
the
means
,
to
wit
,
the
free
tenders
of
Christ
in
the
Gospel
;
and
the
continuing
in
sin
and
unbelief
are
not
the
causes
as
you
assert
,
pretending
,
that
if
these
be
not
assigned
causes
,
then
God
would
be
unjust
or
unmerciful
to
the
creature
;
hereupon
we
say
,
that
if
God
may
not
do
with
his
creature
what
seems
best
to
him
in
his
own
eyes
,
without
rendring
a
reason
of
his
actings
,
but
that
his
attributes
must
be
called
into
question
,
this
is
to
limit
and
confine
the
infinite
soveraignty
that
God
hath
over
all
the
creation
,
and
to
suffer
worms
and
dust
to
controll
majesty
.
But
to
this
,
Sir
,
hitherto
you
have
said
nothing
.
To
what
you
say
of
that
place
,
2
Tim.
2.21
.
that
it
is
the
good
will
and
pleasure
of
our
God
,
whosoever
they
be
that
delight
to
embrace
the
means
of
salvation
,
and
purge
themselves
from
error
,
sin
and
uncleaneness
shall
be
vessels
unto
honour
,
is
very
true
,
and
good
in
that
sense
it
was
intended
by
the
Spirit
of
God
,
but
neither
true
nor
good
in
that
sense
it
is
by
you
applied
and
made
use
of
.
For
first
of
all
,
you
suppose
that
it
is
in
their
own
power
to
purge
themselves
from
error
,
sin
,
and
uncleanness
,
whereas
this
is
Gods
peculiar
work
,
to
purge
us
from
our
sins
,
and
purely
to
purge
away
our
dross
and
to
wash
us
with
clean
water
,
and
to
turn
us
to
himself
,
and
then
we
shall
be
sure
to
be
turned
;
all
our
strength
to
performe
such
a
taske
is
else
altogether
insufficient
.
Your
second
couchant
error
here
is
,
that
you
conceive
this
purging
of
themselves
will
hereby
make
them
vessels
of
honour
;
but
I
say
,
this
their
purging
was
no
cause
at
all
of
their
being
vessels
of
honour
,
but
it
was
onely
a
means
of
the
discovery
of
it
,
wherein
they
might
have
comfort
and
consolation
.
Before
,
even
from
all
eternity
,
by
that
decree
of
election
,
they
were
out
of
that
lump
of
perdition
made
vessels
unto
honour
,
or
vessels
of
mercy
which
God
had
afore
prepared
unto
glory
;
but
when
the
times
of
refreshing
come
,
Rom.
9.21.23
.
Gal.
1.16
.
Heb.
9.14
.
and
that
the
Lord
is
pleased
to
reveal
his
son
in
them
,
and
that
such
his
secret
decree
comes
to
be
put
in
execution
in
time
,
by
God
his
giving
of
faith
and
repentance
,
and
purging
their
consciences
from
dead
dead
works
to
serve
the
living
God
,
then
they
shall
be
vessels
unto
honour
,
unto
their
own
comfort
and
to
the
good
example
of
others
.
Such
a
manner
of
speech
there
is
,
Ioh.
5.8
.
Herein
is
my
father
glorified
,
that
ye
bear
much
fruit
,
so
shall
ye
be
my
Disciples
.
Now
they
were
his
Disciples
before
,
but
the
meaning
is
,
that
by
bearing
of
fruit
they
should
approve
themselves
,
both
to
their
own
consciences
,
and
to
the
world
besides
,
that
they
were
the
Disciples
of
Christ
.
Neither
is
that
which
follows
altogether
so
sound
,
where
you
write
.
[
But
on
the
other
hand
,
in
respect
of
what
he
doth
in
the
making
forth
of
his
justice
in
the
punishment
of
his
creature
for
sin
and
impenitency
,
he
doth
it
not
until
he
is
provoked
thereunto
,
even
2
Chron.
36.16
.
untill
there
is
no
remedy
;
for
the
Lord
is
,
Psal
19.1
.
and
145.8
.
slow
to
anger
,
and
of
great
mercy
;
and
hath
,
Ezek.
33.11
.
no
pleasure
in
the
death
of
the
wicked
.
And
therefore
although
that
the
embracing
of
the
means
,
repenting
,
and
believing
in
Jesus
Christ
,
be
no
procuring
ground
or
cause
of
any
the
least
mercies
we
do
enjoy
;
yet
the
continuing
in
sin
,
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
,
is
a
procuring
of
punishment
:
see
Ier.
2.17
.
Hast
thou
not
procured
this
unto
thy self
,
in
that
thou
hast
forsaken
the
Lord
thy
God
,
when
he
led
thee
by
the
way
?
also
ch.
4.18
.
thy
way
and
thy
doings
hath
procured
these
things
unto
thee
;
this
is
thy
wickedness
,
because
it
reacheth
unto
thine
heart
.
]
Answ.
Sir
,
though
it
be
very
true
,
that
the
continuing
in
sin
and
unbelief
,
and
the
rejecting
of
the
means
of
salvation
,
be
the
procuring
cause
of
punishment
in
time
,
but
not
the
cause
of
the
decree
of
negative
reprobation
before
time
:
Yet
where
you
say
,
that
God
doth
not
make
forth
his
justice
in
punishing
until
he
be
provoked
;
Sir
,
I
cannot
allow
you
so
much
,
to
take
this
universally
.
For
,
tell
me
if
you
can
,
how
those
infants
had
provoked
God
in
the
general
deluge
,
Gen.
7.
when
they
were
swept
away
with
the
rest
of
the
wicked
world
:
or
those
infants
,
in
the
combustion
of
Sodom
,
Gen.
19.
how
had
they
communicated
in
pride
,
fulness
of
bread
,
and
idleness
,
with
the
rest
of
the
citizens
:
or
what
confederacy
was
there
in
those
infants
in
the
rebellion
of
Corah
,
Numb.
16.
that
they
descended
likewise
with
their
fathers
into
the
pit
:
or
how
had
those
women
been
a
provocation
whose
wombes
were
shut
in
the
case
of
Abimelech
:
Gen.
20.
2
Sam.
24.17
.
or
those
sheep
,
the
people
of
Israel
,
what
had
they
done
when
they
suffered
that
havock
by
the
pestilence
,
when
seventy
thousand
men
were
destroyed
?
No
Sir
,
in
many
cases
there
is
no
visible
provocation
,
besides
the
original
depravation
of
corrupt
nature
,
which
through
the
want
of
original
righteousness
doth
justly
deserve
wrath
and
punishment
.
In
some
it
is
not
for
any
sin
either
in
them
or
their
Parents
,
but
that
the
works
of
God
should
be
made
manifest
in
them
.
Joh.
9.3
.
But
for
other
cases
,
take
the
rest
,
and
make
the
most
of
them
.
And
now
to
fill
up
your
pamphlet
,
and
for
want
of
better
stuffe
,
you
obtrude
upon
us
a
leathern
tale
of
your
own
observation
,
and
this
it
is
.
[
And
I
can
yet
remember
when
I
have
been
a
hearer
of
these
men
which
have
taken
unto
themselves
the
title
of
Clergy
,
as
if
they
onely
were
the
heritage
of
the
Lord
and
none
besides
them
,
speak
much
to
this
purpose
,
that
God
was
abundantly
more
prone
to
shew
mercy
than
to
execute
wrath
,
and
have
earnestly
prest
their
hearers
to
the
use
of
means
,
calling
upon
them
to
be
careful
to
come
to
Church
,
as
they
call
it
,
and
to
heare
sermons
,
saying
,
thou
dost
not
know
when
Gods
time
is
,
therefore
give
attendance
to
the
means
;
If
thou
art
careless
in
coming
,
and
wilt
come
but
now
and
then
,
thou
mayest
be
absent
when
Gods
time
was
to
call
thee
,
and
then
thou
art
undone
,
thou
must
never
looke
for
the
like
time
again
;
and
such
like
doctrine
as
this
,
which
soundeth
like
the
truth
,
but
contrary
to
their
own
principles
,
and
disputed
against
by
this
man
in
his
arguments
.
]
Answ.
Sir
,
for
you
that
pretend
to
have
more
understanding
than
all
your
teachers
,
and
that
you
undertake
to
be
a
teacher
your self
,
yet
I
must
tell
you
,
that
for
ought
you
have
here
discovered
,
you
understand
little
what
you
say
,
nor
whereof
you
affirme
,
Psal.
119
99.
1
Tim.
1.7
.
Heb.
5.12
.
but
had
need
that
one
teach
you
again
which
be
the
first
principles
of
the
oracles
of
God
.
And
for
that
musty
tale
of
yours
,
in
answer
to
it
I
say
,
that
I
have
not
been
a
hearer
of
all
men
,
neither
can
justify
all
those
whom
I
have
heard
in
all
things
that
they
have
delivered
,
but
leave
them
to
rest
upon
their
own
bottoms
,
Rom.
14.4
and
to
stand
or
fall
to
their
own
masters
,
and
so
to
answer
for
their
own
errors
.
But
by
way
of
retaliation
say
,
that
for
those
of
your
party
,
I
have
been
oft
a
hearer
of
them
,
partly
I
confess
out
of
curiosity
and
out
of
an
itching
eare
,
partly
to
be
satisfied
as
to
their
abilities
,
whereof
I
had
heard
great
cracks
,
but
never
came
off
from
any
of
them
,
with
any
satisfaction
as
to
what
the
report
was
given
,
but
I
was
alwaies
cheated
and
gulled
with
abundance
of
froth
,
crude
and
unconcocted
stuffe
,
indeed
most
suitable
to
such
apron-men
as
they
were
from
whom
it
came
,
for
,
similes
habent
labra
lactucas
,
like
lips
like
lettices
;
do
men
gather
grapes
of
thorns
,
Matth.
7.16
.
or
figs
of
thistles
?
But
you
run
along
in
your
shooting
at
rovers
thus
.
[
But
whatsoever
they
say
or
hold
,
the
Scripture
will
sufficiently
prove
,
Hos.
13.9
.
2
Pet.
2.1
.
mans
destruction
to
be
of
himself
,
and
that
Gods
act
of
reprobating
of
persons
,
blinding
of
their
eyes
,
hardening
of
their
hearts
,
and
breaking
them
off
from
the
olive-tree
,
Christ
Jesus
,
is
for
refusing
to
hearken
to
his
counsel
in
time
,
while
the
day
of
grace
lasteth
;
for
although
he
through
grace
and
mercy
doth
give
men
liberty
to
choose
life
,
yet
it
must
not
be
in
their
time
,
nor
in
their
own
way
,
but
in
Gods
time
,
and
in
Gods
way
;
and
therefore
it
is
that
peoples
not
embracing
the
free
tenders
of
Christ
in
their
day
of
grace
come
to
be
under
the
decree
of
reprobation
,
and
the
execution
thereof
falleth
upon
them
,
for
they
are
vessels
of
wrath
that
God
Rom.
9.20
.
endureth
with
much
long-suffering
;
and
they
Rom.
2.4
,
5.
despising
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
which
led
them
to
repentance
,
and
to
treasure
up
unto
themselves
wrath
against
the
day
of
wrath
,
and
revelation
of
the
righteous
judgement
of
God
.
And
thus
in
abusing
this
much
long-suffering
of
God
,
and
rejecting
the
means
of
salvation
,
continuing
in
sin
and
unbelief
untill
their
day
of
grace
is
at
an
end
,
they
come
to
be
fitted
for
destruction
,
even
fit
objects
for
his
wrath
to
work
upon
,
as
the
earth
which
drinketh
in
the
rain
which
cometh
oft
upon
it
,
and
yet
beareth
thornes
and
briars
,
is
rejected
,
and
is
nigh
unto
cursing
,
whose
end
is
to
be
burned
.
]
Answ.
Sir
,
what
here
you
do
insist
upon
is
meerly
about
temporal
reprobation
,
blinding
eyes
,
hardening
hearts
,
cutting
off
&c.
which
may
be
for
any
sin
as
well
as
one
;
he
may
punish
sin
with
sin
,
and
turn
malum
culpae
into
malum
poenae
,
Rom.
1.23
;
24.
he
may
punish
spiritual
fornication
with
corporal
adultery
.
Yea
God
hath
such
an
Autocratorical
majesty
and
sovereignty
over
his
creatures
,
that
he
may
punish
without
any
eminent
actual
foregoing
sin
;
as
in
the
man
that
was
borne
blind
,
neither
hath
this
man
sinned
nor
his
Parents
;
&c.
Ioh.
9.3
.
But
where
you
say
,
that
God
gives
men
liberty
to
choose
life
,
but
not
in
their
own
time
,
but
in
Gods
time
;
I
pray
Sir
,
make
me
acquainted
with
that
mystery
(
according
as
it
is
held
by
you
)
how
comes
it
to
pass
,
that
the
will
of
man
is
at
liberty
to
choose
,
at
some
times
and
not
at
others
,
and
what
then
becomes
of
that
liberty
of
choice
,
when
(
as
you
say
is
mans
time
)
that
he
cannot
choose
?
Is
that
liberty
then
lost
?
or
doth
God
over-powerfully
restrain
it
?
or
is
the
nature
of
it
destroyed
?
surely
,
whatsoever
you
should
hold
forth
in
this
,
it
must
needs
prove
destructive
to
your
other
principles
.
Next
,
your
phrase
and
manner
of
speech
is
altogether
unsuitable
to
a
Scripture-phrase
,
when
you
say
,
that
people
,
not
embracing
the
free
tenders
of
Christ
in
the
Gospel
in
their
day
of
grace
,
come
to
be
under
the
decree
of
reprobation
,
and
the
execution
thereof
falleth
upon
them
,
&c.
Sir
,
herein
I
would
know
from
you
,
first
what
difference
or
distinction
you
make
between
the
decree
it self
,
and
the
execution
of
the
decree
,
or
whether
you
do
not
confound
them
one
with
another
.
Secondly
,
whether
the
free
tenders
of
Christ
in
the
Gospel
may
not
be
made
to
a
person
this
day
,
and
then
rejected
,
and
so
,
(
as
you
say
)
thereby
reprobated
;
and
yet
withal
,
that
upon
the
like
free
tenders
made
to
morrow
,
viz.
Christ
and
his
excellencies
published
to
such
,
may
they
not
then
be
accepted
,
and
thereby
again
elected
;
and
whether
this
ebbing
and
flowing
,
this
chopping
and
changing
of
decrees
do
not
interfere
with
your
fifth
position
?
That
which
follows
of
yours
is
this
.
[
And
this
is
according
to
the
account
that
God
hath
given
us
in
Scripture
of
the
things
,
as
will
appear
by
resolving
of
these
following
questions
,
with
the
express
words
of
the
same
.
Quest.
1.
Why
were
the
things
of
the
peoples
peace
hid
from
their
eyes
?
Answ.
Because
they
knew
not
the
time
of
their
visitation
,
Luk.
19.44
.
Quest.
2.
Why
did
God
break
them
off
from
their
own
olive
tree
?
Answ.
Because
of
unbelief
.
Rom.
11.20
.
Quest.
3.
Why
did
they
not
attain
to
the
law
of
righteousness
?
Answ.
Because
they
sought
it
not
by
faith
,
Rom.
9.32
.
Quest.
4.
Wherefore
did
God
give
up
the
Gentiles
to
uncleanness
and
to
vile
affections
?
Answ.
Because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankful
.
Quest.
5.
Wherefore
did
God
give
them
over
to
a
reprobate
mind
?
Rom.
1.28
.
Answ.
Even
as
they
did
not
like
to
retain
God
in
their
knowledge
.
This
is
that
which
God
hath
been
pleased
to
make
us
acquainted
with
,
as
a
true
account
of
his
dealing
with
,
or
disposing
of
his
creature
,
not
in
order
to
any
limitation
or
confinement
of
his
soveraignty
over
his
creatures
to
any
subordinate
power
in
us
,
but
according
to
what
he
hath
been
pleased
to
confine
himself
unto
by
his
purpose
and
decree
;
and
that
which
he
hath
done
,
and
doth
do
in
these
things
is
in
order
to
the
execution
and
accomplishment
of
the
same
purpose
and
decree
,
that
so
His
Rom.
1.17
,
18.
righteousness
might
be
revealed
in
the
Gospel
to
his
faithful
people
,
to
their
great
joy
and
comfort
in
believing
,
and
the
revelation
of
the
righteous
judgement
of
God
from
heaven
against
all
ungodliness
and
unrighteousness
of
men
,
who
hold
the
truth
in
unrighteousness
.
]
Answ.
Sir
,
all
of
this
,
both
of
questions
and
answers
,
and
the
paraphrase
afterwards
upon
it
,
concerns
onely
the
rejection
of
persons
in
time
,
or
if
you
please
to
call
it
so
,
temporal
reprobation
,
but
no
waies
relates
unto
non-election
or
negative
reprobation
which
was
before
all
time
,
about
which
alone
is
our
present
contest
;
for
as
to
temporal
reprobation
I
have
often
told
you
,
I
do
not
contend
about
it
,
but
do
acknowledge
,
that
where
God
doth
actually
reject
or
reprobate
in
time
,
it
is
many
times
(
though
not
alwaies
)
for
some
actual
sin
committed
;
and
why
should
I
now
any
further
trouble
my self
about
it
?
And
now
you
are
drawing
to
an
end
you
say
.
[
And
therefore
,
that
which
we
hold
doth
not
in
the
least
confine
Gods
infinite
soveraignty
over
his
creatures
to
any
subordinate
power
in
us
,
nor
to
the
doing
of
any
thing
in
the
least
,
more
than
what
it
hath
been
his
pleasure
to
confine
himself
to
the
doing
of
by
purpose
,
decree
,
and
declaration
of
the
same
in
the
Scriptures
of
truth
,
which
cannot
be
disannulled
;
and
therefore
this
man
may
father
this
absurdity
,
together
with
the
rest
of
them
that
he
hath
endeavoured
to
cast
upon
us
and
the
truth
that
we
profess
,
upon
those
to
whom
they
do
belong
.
]
Sir
,
it
is
too
too
manifest
,
that
notwithstanding
what
you
have
here
written
to
guard
the
authority
and
credit
of
your
positions
,
yet
that
this
absurdity
with
all
the
rest
of
its
fellows
,
are
the
accursed
brood
of
what
you
here
in
your
positions
affirmed
,
and
that
they
will
still
lye
crying
at
your
doors
,
because
you
have
exposed
them
to
view
,
and
own
them
as
your
own
brats
,
and
therefore
till
you
can
better
acquit
your self
of
them
then
hitherto
you
have
done
(
which
will
never
be
)
you
must
be
inforced
to
father
them
whether
you
will
or
no.
Your
close
of
all
follows
thus
.
[
Some
other
positions
there
were
written
,
and
some
of
them
he
saith
may
pass
with
a
grain
of
salt
,
and
some
which
he
doth
not
well
understand
the
meaning
of
,
wanting
,
as
he
saith
,
an
Oedipus
to
unriddle
the
meaning
of
using
scorneful
and
deriding
expressions
,
saying
,
the
novice
leadeth
him
in
a
mist
,
and
the
like
:
and
yet
he
frameth
some
arguments
against
them
,
shooting
as
he
saith
,
at
adventure
,
and
yet
they
fall
from
him
as
if
they
were
shot
against
the
truth
:
but
at
present
not
being
very
well
at
leisure
,
and
also
under
the
envious
dealing
of
Satan
,
I
shall
let
them
rest
,
and
commend
what
I
have
here
done
to
consideration
,
if
he
have
but
the
patience
to
read
it
with
an
impartial
eye
,
and
with
a
single
and
upright
mind
,
without
a
spirit
of
prejudice
against
it
,
in
respect
of
the
homeliness
of
the
expressions
,
because
they
are
not
full
of
,
1
Cor.
2.1
,
2
,
3.
Excellency
of
speech
,
and
the
inticing
words
of
mans
wisdome
,
and
Theological
expressions
.
I
shall
conclude
all
at
present
with
these
ensuing
Queries
,
which
waite
for
an
answer
,
&c.
]
Answ.
It
s
true
Sir
,
I
writ
as
you
say
to
—
and
used
such
expressions
as
I
thought
might
best
suit
with
one
of
your
quality
,
as
not
infallibly
knowing
in
whose
forge
those
positions
were
hammered
.
Some
of
them
I
conceive
might
be
passable
,
with
a
charitable
construction
;
others
were
so
ambiguous
,
that
I
could
onely
guess
at
the
meaning
,
whereunto
framing
my
arguments
according
to
mine
own
received
sense
,
(
and
I
believe
it
was
yours
)
I
am
confident
you
will
be
never
able
to
frame
a
better
answer
than
you
have
already
against
what
here
you
have
undertaken
,
which
is
as
much
as
if
you
had
said
nothing
.
What
the
obstructions
were
that
did
impede
your
further
prosecution
,
I
list
not
to
enquire
into
,
and
you
have
done
me
a
courtesie
to
spare
me
further
trouble
:
and
surely
none
but
your
very
good
friend
would
have
traced
you
up
and
down
so
far
as
I
have
done
;
and
howsoever
you
may
truly
think
you
have
exercised
my
patience
to
read
,
and
weigh
,
and
answer
your
pamphlet
,
yet
I
will
deal
so
ingenuously
with
you
,
as
to
make
this
protestation
,
that
what
I
have
done
in
answer
to
yours
was
with
an
impartial
eye
,
and
with
a
single
and
upright
heart
,
if
I
know
mine
own
heart
;
Isa.
8.20
.
1
Joh.
4.1
1
Cor.
3.12
,
&c.
neither
will
I
suffer
any
prejudicate
opinion
to
lodge
in
me
,
till
such
time
as
I
have
brought
it
to
the
law
and
to
the
testimony
,
and
thereby
tried
the
spirits
,
and
what
I
find
of
gold
,
silver
,
precious
stones
,
to
receive
it
gladly
,
and
to
glorifie
God
for
it
,
and
to
rejoyce
in
it
;
but
what
I
find
of
wood
,
hay
,
stubble
,
to
commit
it
to
the
fire
that
it
may
be
burned
.
And
though
I
am
an
admirer
and
honourer
of
eloquence
as
the
workmanship
of
Iehovah
,
who
creates
the
fruit
of
the
lips
,
Isa.
57.19
Prov.
22.11
.
and
for
the
grace
whereof
the
King
will
be
a
mans
friend
,
yet
I
dote
not
so
much
on
the
thin
,
though
fair
skin
and
shell
of
learning
(
as
Rhetorique
is
)
but
that
I
would
choose
to
give
entertainment
to
truth
and
grace
,
though
in
a
course
and
homely
dress
,
rather
than
to
error
and
vanity
,
howsoever
candied
over
and
sugred
with
never
to
many
gaudy
&
inticing
words
of
mans
wisdome
.
For
your
defect
of
Theological
expressions
,
I
cannot
wonder
at
it
,
for
it
hath
not
been
your
trade
(
as
you
call
it
)
you
have
not
been
conversant
among
Divines
,
neither
heard
many
of
their
words
,
nor
seen
much
of
their
writings
,
Deut.
32.2
.
whose
doctrine
drops
as
the
rain
,
their
speech
distils
as
the
dew
,
as
the
small
rain
upon
the
tender
herb
,
and
as
the
showres
upon
the
grass
;
and
if
you
then
be
a
stranger
to
their
Idiome
,
and
can
make
no
use
of
their
style
in
your
deliveries
,
who
can
be
amazed
at
it
?
And
howsoever
I
might
say
as
well
as
you
,
that
I
have
been
under
the
envious
dealings
of
Satan
,
which
might
have
put
some
remora
to
my
proceedings
in
this
answer
,
yet
I
list
not
so
to
Apologize
,
2
Cor.
12.9
.
but
shall
commend
what
I
have
here
done
to
the
grace
of
God
which
is
sufficient
for
me
.
And
the
consideration
hereof
to
those
that
are
judicious
,
to
whom
God
hath
given
aptness
and
abilities
to
discerne
between
truth
and
error
,
light
and
darkness
,
good
and
evil
.
And
the
success
of
all
,
unto
the
grace
of
our
Lord
Jesus
Christ
,
Tit.
1.2
.
2
Tim.
2.13
.
Rev.
3.14
.
Isa.
55.10.11
.
who
hath
ingaged
himself
by
his
promise
,
wherein
he
cannot
lye
,
nor
deny
himself
,
because
he
is
that
faithful
and
true
witness
.
That
as
the
rain
cometh
down
,
and
the
snow
from
heaven
,
and
returneth
not
thither
,
but
watereth
the
earth
,
and
maketh
it
bring
forth
and
bud
,
that
it
may
give
seed
to
the
sower
,
and
bread
to
the
eater
,
so
shall
the
word
be
that
goeth
forth
out
of
his
mouth
,
it
shall
not
return
unto
him
void
,
but
it
shall
accomplish
that
which
he
pleaseth
,
and
it
shall
prosper
in
the
thing
whereto
it
is
sent
.
Amen
,
so
be
it
.